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01/05/2012 Sir Muhammad Iqbals 1930 Presidential Address

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01/05/2012 Sir Muhammad Iqbals 1930 Presidential Address
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01/05/2012 Sir Muhammad Iqbals 1930 Presidential Address
3/22 www.scribd.com/doc/74955650/Sir-Muhammad-Iqbals-1930-Presidential-Address

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01/05/2012 Sir Muhammad Iqbals 1930 Presidential Address
4/22 www.scribd.com/doc/74955650/Sir-Muhammad-Iqbals-1930-Presidential-Address

Gentlemen, I am deeply grateful to you for the honour you have conferred upon me
ininvitingmetopresideoverthedeliberationsoftheAll-IndiaMuslimLeagueatone
of the most critical moments in the history of Muslim political thought and
activity in India. I have no doubt that in this great assembly there are men whose
political experience is far more extensive than mine, and for whose knowledge of
affairs I have the highest respect. It will, therefore, be presumptuous on my part to
claim to guide an assembly of such men in the political decisions which they are
called upon to make today. I lead no party; I follow no leader. I have given the best
partofmylifetoacareful studyofIslam,itslawandpolity,itsculture,itshistoryand
itsliterature.ThisconstantcontactwiththespiritofIslam,asitunfoldsitselfintime,
has,Ithink,givenmeakindofinsightintoitssignificanceasaworldfact.Itisinthe
lightofthisinsight,whateveritsvalue,that,whileassumingthattheMuslimsofIndia
aredeterminedtoremaintruetothespiritofIslam,Iproposenottoguideyouinyour
decisions, but to attempt the humbler task of bringing clearly to your consciousness
the main principle which, in my opinion, should determine the general character of
thesedecisions.
1. IslamandNationalism
ItcannotbedeniedthatIslam,regardedasanethicalidealplusacertainkindof
polity by which expression I mean a social structure regulated by a legal
system and animated by a specific ethical ideal has been the chief formative
factor in the life- history of the Muslims of India. It has furnished those basic
emotions and loyalties which gradually unify scattered individuals and
groups, and finally transform them into a well-defined people, possessing a
moral consciousness of their own. Indeed it is not an exaggeration to say that
India is perhaps the only country in the world where Islam, as a people-
building force, has worked at its best. In India, as elsewhere, the structure of
Islam as a society is almost entirely due to the working of Islam as a
culture inspired by a specific ethical ideal. What I mean to say is that Muslim
society,withitsremarkablehomogeneityandinnerunity,hasgrowntobewhat
itis,underthepressureofthelawsandinstitutionsassociatedwiththecultureof
Islam.
The ideas set free by European political thinking, however, are now rapidly
changing the outlook of the present generation of Muslims both in India and
outside India. Our younger men, inspired by these ideas, are anxious to see
them as livingforcesintheirowncountries,withoutanycriticalappreciationof
the facts which have determined their evolution in Europe. In Europe
Christianity was understood to be a purely monastic order which gradually
developed into a vast church organisation. The protest of Luther was directed
against this church organisation, not against anysystemof polity of a secular
nature, for the obvious reason that there was no such polity associated with
Christianity. And Luther was perfectly justified in rising in revolt against
this organisation; though, I think, he did not realise that in the peculiar
conditions which obtained in Europe, his revolt would eventually mean the
complete displacement of [the] universal ethics of Jesus by the growth of a
pluralityofnationalandhencenarrowersystemsofethics.
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