Allama Syed Muhammad Iqbal known as a scholar, poet, philosopher, and a valuable contributor to Islamic thought. Having grown and contributed most to his home region of Pakistan, he is often attributed by the people with the title allama[1] which highlights his vast knowledge and leading role in revising knowledge with Islamic principles and values. While those outside of South Asia may overlook his significance following his vision that inspired Muslims in India to embrace their religious identity, Muslims should regard Allama Syed Muhammad Iqbal as a role model-scholar of the last global Muslim community or ummah. This piece seeks to inspire readers to contemplate how Iqbal’s 20th century understanding of the self can be contextualised to guide the youth in recalibrating their search for identity in a world of distractions.
Acknowledging Timeless Guidance
In maintaining a safety net of test and trial in one’s search, how does taking notes from a 20th century Muslim thinker help? In accepting this notion, one must free the mind from existing prejudices. The first is to accept that guidance can be timeless, even if it was derived from the last century, some do not necessarily carry an expiration date. Secondly, recognise that the best scholars traverse beyond the main discourse of Islam that people view as a religion that only commands rituals and practices and guides one’s values and ethos. To capture this imagery in Iqbal’s own words:
“Religion is not a doctrine, nor a priesthood, nor a ceremony, but religion is a way of life which prepares man to fulfil his duties even in the age of science and strengthens his will, thereby enabling him to reach truth.”
If you identify everything – your life, your existence – with Islam then it would not feel like you must consciously put Islam to work, rather it is already at work. In my study of Muslim modern thinkers, I saw the brightest light bulbs being set off by names unknown to the tongue. Rightfully, these ideas deserve more spotlight than they have received, and this piece intends to do so.
Bear in mind that this piece does not intend to transplant you into Iqbal’s context of constructing national unity in 20th century British India. However, benefitting from the aspiration that Iqbal had of establishing the identity of a Muslim minority group, it hopes to inspire the youth in figuring out his or her self-identity in this ever-changing landscape. While our bodies may stay put in this little red dot, our mindset and thinking should not be limited geographically. This piece implores you to seek out possibilities of understanding the self, and not be fixated on the overwhelming Western influenced content that consumes our day-to-day.
Contemporary Obstacles to Identity Search
The challenge of coming to terms with one’s identity applies to any youth who has interactions with the world beyond his abode. Identity development starts as early as the adolescent years until individuals finally settle with a refined sense of self[2]. This piece focuses on the personal identity that one wishes to project to their families, friends, and society at large. While this development happens organically to everyone, the process and challenges are given less attention and would naturally be discussed in close circles only. However, recent threats to our society – whether ideological or cultural – has piqued the interests of writers, researchers, and community leaders to address the commonly shared challenges of identity development.
Research and observational studies have highlighted the common phenomena of the 21st century as the culprits behind the struggles of self-identification. The advent of social media platforms, often displaying unrealistic yet glorified identities and personalities, can develop a negative social bar that youths feel pressured to attain. The concurrent self-assessment based on online content, coupled with external pressures from family and society, can further aggravate sentiments of feeling inadequate or alien from standards set around them.
Community leaders have also voiced their concerns adding to the pool of obstacles. Author of The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to the Sexual Revolution, Carl R. Trueman [3] highlights the challenge of expressive individualism where young impressionable audiences disregard the norm and traditions for not reflecting their “real selves.” Instead, they jump to extremes in deciding who they ought to become using new yardsticks. He shares a similar sentiment with Iqbal that the youth need to be in touch with God and their spirituality to find themselves, instead of being led by their own devices. To capture this critical point, it was reflected in the foreword of the book in these words:
“Because men have forgotten God, they have also forgotten man; that’s why all this has happened.”
The Singapore Ministry of Education (MOE) has also demonstrated interest in adolescent development and puberty on secondary educational experience. A study and intervention plan were commissioned to observe and combat impacts on crucial areas like aspiration building, personal identity cultivation and social relations maintenance, entitled DREAMS[4]. It is hoped that this section has proven the worth to advocate for a serious need to recalibrate how youths should think of their identity.
Iqbal’s Selfhood: Who You Are and Who You Can Be
It is fair to say that people often do not fully understand their true essence as human beings. It is pertinent to surrender ourselves as something inconceivable like an unknown product until we read the manual and understand the operations it was built for. We are not meant to be more than what we were designed to be.
That said, this piece will not be a step-by-step guide on how to find your respective identities and personalities. It is hoped that, with the foundation laid down explaining the potential that you can be and ought to be, youths find it in themselves to make better choices and recognise the grey zones they should stay clear from.
Iqbal makes it clear that a Muslim would naturally recognise that his existence is purposeful and not without a goal and plan set into play. While other cultures and religions have unique opinions on the value of the self, Iqbal has underscored his role of a Muslim thinker to clarify the significance of the self in Islam[5]. Iqbal quickly establishes the significance as having the capacity to develop into a prime stage that almost reflects the Highest Ultimate Self i.e. God, thereby highlighting the connection and reality of the two. This statement – however daunting it presents itself – serves as an encouragement to readers as Iqbal seeks to empower people to reach the maximum potentiality of themselves. To put things into perspective, it parallels Maslow’s Self-Actualisation being the final yet inevitable level of need to be achieved as it concludes the culmination of other primary growths and fulfilment[6].
From this, Iqbal asserts in his philosophy that the human self is as real as it can be. In other words, every individual created by the Ultimate is the result of an intentional process. Every breathing moment is a decidedly given opportunity for us to carpe diem. This realisation should inspire the slightest spark in people to make the best of their time. Before we go on wondering what should fill up our days, the first step of affirming the reality of your existence should be completed. In other words, you need to grasp that you are here, that you matter, and you have work to do.
The second part of Iqbal’s philosophy is that the human self is given a superior rank among other creations for the noble things he is destined to do[7]. This is aligned with the Islamic belief that man is bestowed dignity and honour, and for this, he must keep up his moral and spiritual excellence as part of his deal with God. The Quran reveals:
Indeed, We have dignified the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures. (17:70)
After establishing the reality and significance of the self, it is crucial that the youth focus on the next task at hand, before moving on to others. Erik Erikson describes this experience as exploring their personal identity and developing a sense of self. This is part of the sequential developmental tasks each person goes through with every period of life[8]. Iqbal suggests two interventions when exploring your identity and role, that is, to prioritise processing in solitude and practise purifying the heart. As mentioned earlier, every self is intentionally created to do remarkable things, therefore everyone should translate this as having to figure out their own calling Click here to enter text.through trial and error. The road to self-discovery is a winding and turbulent one and not granting yourself the solitude to breathe and think for your own is destructive.
Youth to Youth, We Can Do Better
We often know what we want but we lack the motivation and willpower to make it a reality. We know what is right and wrong, what is within our capacity that we should try and what is beyond that we should surrender. We can but for so many distracting reasons we do not, especially when left to our own devices.
This is where we should take the first step of seeking help. As our society becomes more welcoming to shares of intangible struggles, we should make use of the opportunities available with the hopes that more can be done to improve the status quo. While statistics point to over 75% of mental health issues occurring before the age of 25[9], we as youths are aware that common mental health issues are explainable by everyday minute stresses that we learn to keep to ourselves from a young age. As Singapore relies on its human capital to grow into a prosperous nation, it requires resilient citizens who use their means and courage to boost themselves from any setbacks. We must not give in to nihilistic attitudes that seem to project itself on the 21st century while pushing us towards despair and inactivity.
The original Persian poem by Allama Syed Muhammad Iqbal was translated into The Secrets of the Self by Reynold A. Nicholson. Keen on Oriental Studies, he was especially interested to translate Iqbal’s original Asrār Khūdi so he reached out to him to respectfully propose his intention. Nicholson acknowledges the Western education influence in Iqbal’s works but still recognises it as an authentic Muslim output calling him a “religious enthusiast.” If a non-Muslim could be invested in a Muslim and respect the gravity of excellence in his work, what more from his own community of Muslims.
It may seem that we do not have to insert Islam at every fraction of our problems but that is our own faulty understanding of Islam. As hinted before, you will not feel you have to insert Islam if you accept it wholeheartedly that it will find itself in all areas of life. A practising Muslim should not be defined solely by his outward actions, but his inner conviction that Islam is for him and to each their own. I could be speaking from my privilege when I say that I do not think we should view practising Islam as a chore. I admit that even with my privileges, I face difficulty and lack tenacity to commit to what it means being a Muslim. However, something that cannot be practised fully should not be abandoned wholly.
[1] The word “Allama” is derived from Arabic, meaning “scholar” or “learned person.” It is adapted to an honorific title as a mark of respect for individuals who have made significant contributions to Islamic scholarship or have achieved high levels of expertise in their field.
[2] Butler, A. (2010). Adolescent Identity Development: Who We Are. ACT for Youth. https://actforyouth.net/adolescence/identity.cfm
[3] Carl R. Trueman is a prominent American theologian and church historian recognised for his significant contributions to Reformed theology and historical theology.
[4] National Institute of Education. (2024). About DREAMS. DREAMS: DRivers, Enablers, and pathways of Adolescent developMent in Singapore. https://dreams.rdc.nie.edu.sg/about/.
[5] Iqbal, M. I. (2012). Iqbal’s Philosophy of Khudi. https://hamditabligh.net/pdf/IqbalsPhilosophyOfKhudi.pdf.
[6] Hopper, E. (2024). Maslow’s Hierarchy of Needs Explained. ThoughtCo. https://www.thoughtco.com/maslows-hierarchy-of-needs-4582571.
[7] Tarannum, M. (2023). Allama Iqbal and His Philosophy of Self (Khudi). Aura Magazine. https://auramag.in/allama-iqbal-and-his-philosophy-of-self-khudi/
[8] Palm, M. (2024). Lifespan Human Development: A Topical Approach. https://openbooks.library.baylor.edu/lifespanhumandevelopment/chapter/chapter-19-1-eriksons-theory-of-psychosocial-development/.
[9] Beyond Blue. (2024). Youth and Mental Health. Beyond Blue. https://www.beyondblue.org.au/mental-health/youth#people-to-talk-to.
Nur Faizah Rosli is an undergraduate at the International Islamic University of Malaysia, where she is studying Islamic Revealed Knowledge and Heritage with a focus in Usul al-Din and Comparative Religion. In addition to her degree, she has a keen interest in exploring fields such as global politics, philosophy, and visual design.
