“Role of Farang” in Allameh Iqbal Lahori's Poem

Abstract
The reflection of the word "farang" and its other synonyms in the works of Iqbal Lahori, especially in the poetry collection "Naqsh Farang", has made it one of his main intellectual and mental concerns, in such a way that this issue affects all other emotions and feelings. He dedicated a part of the book "The Message of the East" to the "Role of the Farang" and in it he expressed his views on the West by mentioning the names of some philosophers and sages of the West as well as poets and writers of that country. Iqbal sees sages and philosophers of the West as a manifestation of sedition and deception, who only think about themselves and have a materialistic and worldly vision and are not benefited from love and affection and spiritual worlds. While poets consider the solution to human intellectual and philosophical problems in turning to the heart, love and affection. In Iqbal's poetry, this issue has caused the opposition of reason and love, as well as the opposition of East and West, based on this point of view, the East is the embodiment of love and affection, and the West is the embodiment of self-centered intellect and a thousand tricks; Meanwhile, Iqbal praises the intellect that has the power of love and affection.
 
1. Introduction
Allama Iqbal Lahori, a Persian-speaking Pakistani poet, is considered one of the three genius children of the Indian subcontinent. Mahatma Gandhi (1869-1948), Mohammad Iqbal (1877-1938) and Mohammad Ali Jinnah (1876-1948), in fact, did not belong to India, Hinduism and Islam, but were children of humanity. Iqbal was born in a very religious family and his father Noor Mohammad took him to one of the mosques to learn the Quran (Ref: Iqbal, 1372, Vol. 1: 82). Therefore, the study of Quran and religious sciences was rooted in the depths of his soul. However, his view and approach to the Holy Qur'an is like a new Muslim who turns to study and become aware of its content with great interest and enthusiasm, not like a Muslim who inherits the Qur'an with other inherited properties from the past." (Hasani Nadavi, 1377: 35).
Since Iqbal had a gifted mind, a strong mind, and full of taste, he mastered all the techniques and by achieving maximum success, he became the leader of his peers. At the same time that he was studying in elementary school, he also wrote poetry. In the city of Sialkot, Iqbal came to the attention of Moulavi Mir Hasan, known as Shams-ul-Ulama, one of his father's close friends, who was a great scientist and researcher and worked as a teacher. He encouraged Iqbal to write poetry. After that, Iqbal went to Lahore to get higher education, and there he was influenced by Sir Thomas Arnold, and this influence in Iqbal's soul was exactly like the influence of Moulavi Mir Hassan in Sialkot. Regarding the source of Iqbal's intellectual and emotional background, it should be said that fortunately, he had various influences, the most important and effective of which was the moral influence of his parents. His father was a chaste, pious and scholar-loving man, and his mother was a calm and very religious and holy woman. In addition to this, the influence and leadership of Moulavi Mir Hasan gave Iqbal a deep insight and connected his soul with the principles of altruism and Islamic culture, and his meeting with Sir Thomas Arnold guided his mind to the best and noblest aspects of Western thought. At the same time, he taught him new ways of careful and sensitive discussion and studies (Ref: Soroush, 1368: twenty-nine to thirty-five).
Also, Iqbal went to Europe in 1905 to get a higher education on the advice of Sir Thomas Arnold. Staying in Europe exposes him to wider horizons and changes his perspective towards the West and makes him more familiar with the true nature of the West. Self-health, seeking justice and love for freedom are considered to be the most important qualities and moral qualities of Iqbal, and these are the qualities that encourage him to strive for the awakening of the Islamic world and to know the truth of the nature of the West. His knowledge of the West is based on his life experiences in that country. Iqbal believes that the solution to the problems of the Islamic world is to turn to the Quran and Islam and to rely on one's own power and the power of love and affection. Something that the West is not blessed with. Iqbal believes that Farang's democracy will never ensure human freedom and that what he calls democracy and freedom is nothing but slavery. Farang's goal in raising issues such as democracy, human rights, the United Nations and the like is to exploit and dominate others.
1.1. Research methodology
The method of conducting this research is descriptive-analytical. First, the generalities of Iqbal Lahori's Persian poems were studied, and then the verses in which the word farang and its other examples were used were identified and extracted, and then the data and information obtained were categorized and analyzed.
2. Discussion
The word "farang" and its other examples and meanings have been used more than 150 times in the Persian poems of Iqbal Lahori, which is the most used in the poetry collection "Naqsh Farang". In this section, which is the final section of the book "The Message of the East", Iqbal has discussed the difference between his view and Western philosophers and theorists, such as Schopenhauer, Nietzsche, Karl Marx, Hegel, etc. First of all, in his poems, which are similar to composition in terms of form, he announces his message to the sages and philosophers of the West, and while praising reason, he sees it as incapable of solving the intellectual and mental problems of man. He believes that despite the fact that reason has solved many human problems and despite the fact that it has the miracle of the Messiah, it is still more troubled and its patient is sicker. According to Iqbal's belief, although the West has accumulated knowledge, it has lost the precious criticism of the heart, that is, the center of knowledge, feeling, affection and love.
Although they have split the "Liver of the Sea", they have not reached the "Sinai of Salvation". The contrast between reason and love in his poetry has led to the contrast between the two cultural fronts of the East and the West. The West relies on instrumental, self-centered, and a thousand tricks, and the East relies on love, affection, and kindness. This point, which is reflected in the poetry collection "The Role of Farang", has become the central issue of Iqbal's poetry and has influenced his other works as well.
3. Conclusion
Iqbal Lahori's understanding of the West is based on the teachings of Sir Thomas Arnold in Lahore and his life experiences in that country. Having seen the lower layers of this culture closely, he is familiar with Farang's tricks and charms and knows that the West never seeks their good when dealing with other nations, especially the people of the Middle East and Muslims. The West is killing nations without war. He is like a wolf in sheep's clothing and always seeks to create new problems for people. Therefore, the most important feature that is emphasized in Iqbal's poetry is the intrigue and charm of Farang. The technological and material progress of the West is more to ruin and destroy nations than to save them. For this reason, Iqbal warns Muslims against blind imitation of the West and repeatedly asks them to know the true and real nature of the West and to look to themselves, the Qur'an, and the religion of Islam to solve their intellectual and philosophical problems. Based on this point of view, Iqbal, especially in the poetry collection "Naqsh Farang" by mentioning the names of some sages and philosophers as well as poets and writers of Farang, expresses the contrast between reason and love and believes that the sages and philosophers of the West, look at each other They are materialistic and only think about themselves and their own interests, and they do not benefit from love and affection towards others. While poets and writers rely on love and affection, and this is the conflict between reason and love, which is not unprecedented in the tradition of Persian poetry, in Iqbal's poetry, it leads to the conflict between East and West. To solve human problems, the East has an emotional view based on love and affection, and the West has a rationalistic and deceptive view. Of course, Iqbal does not see these two forces in opposition and conflict with each other and believes that an intellect that has the power of love and affection opens the way to solving human intellectual and philosophical problems.
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