Complete Kuliyat-e-IQBAL
URDU

Bang-e Dara بانگ درا
by
Dr Allama iqbal

بانگ درا برصغیر کے عظیم شاعر و فلسفی محمد اقبال کی شاعری پر مشتمل پہلی کتاب تھی جو 1924ء میں شایع ہوئی۔

بانگ درا کی شاعری علامہ محمد اقبال نے 20 سال کے عرصے میں لکھی تھی اور اس مجموعے کو تین حصوں میں تقسیم کیا گیا ہے۔

1905

ء تک لکھی گئی نظمیں، جب اقبال انگلستان گئے۔ اس میں بچوں کے لیے خوبصورت نظمیں اور حب الوطنی کے حوالے سے مشہور "ترانۂ ہندی" موجود ہے، جسے بھارت میں اہم حیثیت حاصل ہے اور اسے یوم آزادی پر گایا جاتا ہے۔

1905

1905ء سے 1908ء کے درمیان لکھی گئی نظمیں، جب اقبال انگلستان میں طالب علم تھے۔ اس میں علامہ نے مغرب کی علمیت و عقلیت کو تو سراہا ہے لیکن مادہ پرستی اور روحانیت کی کمی پر کڑی تنقید کی ہے۔ اس صورتحال نے اقبال کو اسلام کی آفاقی اقدار کے قریب کر دیا اور انہوں نے مسلمانوں کو جگانے کے لیے شاعری کرنے کے بارے میں سوچا۔

1908

ء سے 1923ء کے درمیان کی گئی شاعری، جس میں اقبال نے مسلمانوں کو اپنے عظیم ماضی کی یاد دلائی ہے اور تمام تر سرحدوں سے بالا تر ہو کر ان سے اخوت و بھائی چارے کا مطالبہ کیا ہے۔ مشہور نظمیں شکوہ، جواب شکوہ، خضر راہ اور طلوع اسلام اسی حصے میں شامل ہیں اور انہیں تاریخ کی بہترین اسلامی شاعری تسلیم کیا جاتا ہے۔ محبت اور خودی اس حصے کے اہم موضوع ہیں۔

consolidate student loan

Allama Muhammad Iqbal
1930 address
(ENGLISH)

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Zinda Rood

by Javaid Iqbal part-1

(hayat-e-Iqbal ka Tashkeli dour)

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Description

Zinda Rood is a Complete Biography of Allama Muhammad Iqbal by His Son Dr. Javed Iqbal

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Zinda Rood

Javaid Iqbal part-2

(Hayat-e-Iqbal ka wasti dour)

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Allama Iqbal ore ham

Dr Israr Ahmad

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Allama Iqbal ore falsafa-e-Zindagi ore mout

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Allama Iqbal,

A Critic of Capitalism-Globalization
(English)

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Reconstruction Of Political thoughts of Islam

Dr-Allama-Iqbal
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What is the character and general structure of the universe in which we live? Is there a permanent element in the constitution of this universe? How are we related to it? What place do we occupy in it, and what is the kind of conduct that befits the place we occupy? These questions are common to religion, philosophy, and higher poetry.

The teaching of the Qur'an that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems.

since God is the ultimate spiritual basis of all life, loyalty to God virtually amounts to man's loyalty to his own ideal nature. The ultimate spiritual basis of all life, as conceived by Islam, is eternal and reveals itself in variety and change. A society based on such a conception of Reality must reconcile, in its life, the categories of permanence and change. It must possess eternal principles to regulate its collective life, for the eternal gives us a foothold in the world of perpetual change. But eternal principles when they are understood to exclude all possibilities of change which, according to the Qur'ān, is one of the greatest `signs' of God, tend to immobilize what is essentially mobile in its nature. The failure of the Europe in political and social sciences illustrates the former principle, the immobility of Islam during the last five hundred years illustrates the latter.
What then is the principle of movement in the structure of Islam? This is known as Ijtihād.

The teaching of the Qur'ān that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems

Thus, in the evaluation of religion, philosophy must recognize the central
position of religion and has no other alternative but to admit it as something focal in the process of reflective synthesis. Nor is there any reason to suppose that thought and intuition are essentially opposed to each other. They spring up from the same root and complement each other. The one grasps Reality piecemeal, the other grasps it in its
wholeness. The one fixes its gaze on the eternal, the other on the temporal aspect of Reality. The one is present enjoyment of the whole of Reality; the other aims at traversing the whole by slowly specifying and closing up the various regions of the whole for exclusive observation. Both are in need of each other for mutual rejuvenation. Both seek visions of the same Reality which reveals itself to them in accordance with their
function in life.

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Bang -e- Dara (Volume - 1)

(With Meanings of Difficult words)

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Allama Iqbal was the common man’s poet in the sense that through his poetry he represented the collected consciousness of the people of his time.

Iqbal, also known as "Shaere-Mashriq" (Poet of the East!) first published "Bang-e-Dara" (Call of the Caravan) in March 1924. Since then it has continued to be a favorite with both young and the old.Besides being a poet, Iqbal was also a philosopher, a jurist, a politician, a social reformer, and a great Islamic scholar. In Bang-e-Dara, Iqbal’s poetic themes reflect his vast array of experience and prove to be inspirational or at the least entertaining.

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Bang -e- Dra (Volume - 2)

With Meanings of Difficult words)

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Zarb-e-Kaleem
(With Meanings of Difficult words)

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Bal-e-Jibreel بال جبریل
Ma Farhang

(With Meanings of Difficult words)

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Armaghan-e-Hijaz(Urdu)
(With Meanings of Difficult words)

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Bal-e-Jibreel
by
Allama Muhammad Iqbal

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Zarb-e-Kaleem
by
Dr Allama Muhammad Iqbal

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Armaghan -e- Hijaz
by
Allama Muhammad Iqbal

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علامہ اقبال کی آخری خواہش

Iqbal ke akhri khwaish

(Iqbals Last Wish)
By Hafiz Aakif saeed M.A

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Allama Iqbal ki aakhri khawahish

Tajdeed-e-Fikriyat-e-Islam
(Reconstruction of political thoughts of Islam)
Allama Muhammad Iqbal

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Letters of Allama Iqbal to Quaid-e-Azam Muhamamd Ali Jinnah

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Allama Iqbal's PHD Thesis
The Development of meta physics in Persia

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Asrar e Khudi by ALLAMA Iqbal
Urdu Traslation
by
Abdul Rasheed Fazil

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اسرار خودی

مصنف : علامہ اقبال

موضوع : شاعری

اسرار خودی فارسی کی ایک کتاب ہے جو عظیم شاعر، فلسفی اور نظریہ پاکستان کے بانی علامہ اقبال کی پہلی فلسفیانہ شاعری کا مجموعہ ہے۔ اس کتاب میں انفرادیت کے بارے میں نظمیں شامل ہیں جبکہ ان کی دوسری کتاب رموز بیخودی فرد واحد اور معاشرے کا احاطہ کرتی ہے۔

Ramooz e Bekhudi (Allama Iqbal)
Translated in urdu
by
Kokab Shadani