تحلیل اتوپیا و آپوکالیپس در اندیشه و شعر اقبال لاهوری

By designing Islamic utopia, Iqbal Lahori tried to present a picture of an ideal Islamic society and how to achieve it, and based on his knowledge,He predicted the future of Islamic societies.The present research has tried to analyze the link between these two concepts in a descriptive-analytical way,by analyzing the components of Iqbal's Utopia and also extracting apocalyptic prophecies in his works.The results of the research show that Iqbal's utopia is based on rereading the authentic teachings of Islam,the unity of Muslim nations and a platform for the revival of Islamic civilization.A utopia in which religion has a prominent social presence and is the arrester of a person for the moral passage of life,reason,love, science and religion unite in Ube Utopia and lead a person to happiness.Action and dynamism is the key tothe life of Iqbal's ideal society.This society is the product of the union of people who,based on Iqbal's special humanism, are inheritors of God's will on earth and are responsible for their own destiny. In Iqbal's belief,there is a bright future for the Eastern Muslim societies.In fact, Iqbal's prophecies are inline withthe features of his utopia and are a seal of approval for the realization of his utopia.

Introduction

Man has always been thinking about designing an ideal society, a society in which he can actualize his talents. For the first time, Plato drew a plan of his ideal society in the book "Republic". In Islamic culture, Al-Farabi, Ibn Sina and Khwaja Nasir discussed the ideal society in their works, and Thomas More, an English philosopher, tried to introduce his utopia in the book "Utopia".
Knowledge of future events and any kind of prophecy about them has always been interesting to man. "Apocalypse" or prophetic revelations is one of the ways to inform about the future. The introduction of prophetic themes into literature has led to the formation of apocalyptic literature. In this literary genre, the author unveils future events. The origin of such prophecies is considered to be the sacred texts and its mission is to give hope (Gorji, 2004: 150). Considering that utopia is an ideal society that will come to pass in the future; any prediction of the realization of this ideal society, which now seems far from reality, can be classified under apocalyptic literature.
Iqbal (1256-1317), a social reformer and contemporary poet from Lahore who witnessed the decline of Islamic civilization, seriously proposed the ideal of reviving Islamic civilization in the modern world and used poetry as a means to convey this idea and awaken Islamic nations (Javid and others, 1402: 81).
                                     
In line with the above verse, numerous poetic evidences extracted from the Divan of Iqbal Lahore, which were cited in the discussion and analysis section, show that Iqbal tries to prevent Muslims from merely imitating the West and to lead them towards self-awareness, accurate knowledge and ultimately the revival of Islamic civilization. Therefore, in his works, Iqbal, while emphasizing spirituality focused on the will of the contemporary Muslim man, has outlined his ideal society and predicted its realization by mentioning some details.
In view of what has been said, the main issue of the present research is to discover, extract, and classify the characteristics of the ideal society from his perspective through the examination of Iqbal Lahori's poems. In the next step, by analyzing Iqbal's apocalyptic prophecies, it explains his belief and faith in the realization of this ideal society in the distant or near future by finding answers to the following research questions:
What components does the utopia depicted in Iqbal Lahori's poetry and thought have?
How is the realization or non-realization of Iqbal's utopia explained in his poetic prophecies?
 
2- Research Methodology
This article is a fundamental and theoretical research report that, using library resources and descriptive-analytical methods, while delving into the works of Iqbal Lahori, first identifies the components of utopia and extracts the apocalyptic themes in his works. In the next step, it analyzes the connection between utopia and apocalypse in his works and thought.
 
3- Discussion
The utopian visionary presents a picture of an ideal world in the future, and the apocalypse promises the occurrence or non-occurrence of an event in the future, so both speak of the future. In this utopian prophecy, it is assumed that the good outcome will be for the people of the ideal society, and through this, the spirit of hope is breathed into the prophet's audience, and the audience adjusts their actions in line with the image of the ideal society or the image of the prophecies presented from the future. A study of the works of Iqbal Lahori shows that his prophecies and ideal world present a blissful image of the future of the Islamic world to the audience, injecting hope for the renewed flourishing of Islamic civilization into the disorganized Muslim society.
In Javidnameh, Iqbal mentions an imaginary city he calls "Marghuddin", which, considering its characteristics, seems to be a true example of utopia.
Citizens of the Margheddin, without the pain of acquisition and education, are connected to a sea of ​​information and knowledge and, without any effort, extract from the light, gold and wire that, considering the symbolic language of apocalyptic works, can be imagined as fulfilled meanings in today's world for the aforementioned matters. In addition, psychological, environmental and social crises also have no place in this promised earthly paradise.
 
4- Conclusion
Spoken ghazal is a move away from poetic imagination and closer to the prose logic (emotional and imaginative prose) of poetry, and ultimately reaching a dialogue, truth-telling, audience-centeredness, and maintaining the listener's spirits, boldness in using scattered themes, extreme justification and breaking with tradition, showing the poet's psychological freedom and scattered speech more than any other poetic trend, justifying and supporting it. Also, changes such as diversity in tone, narrative-centeredness for expressing feelings, and rupture in semantic context are other characteristics of contemporary spoken ghazal. Characteristics of the spoken ghazal in the structural (linguistic and rhetorical) area: use of everyday interpretable combinations, advancement of the spoken ghazal towards the themes of theological religion, the method of equation and avoidance of eloquent explanation, bringing spoken language combinations inclined to ease of praise and uninterrupted performance of words, maternal and hesitant spoken ghazal, the spoken ghazal emerging from dry and vulgar metaphors and creating similes with an understandable emotional atmosphere, the poet's failure to follow the format and rhyme in the old context due to the influence of the ghazal language from the spoken language, the diversity of the language with a broken structure and a lively content and sometimes lacking artistic value influenced by the spoken language, the use of poetic embellishments far from demonstrating the authority of poetic techniques; And in the content (intellectual) area: the expression of immediate and fleeting emotions and feelings, the avoidance of uniformity of content, truthfulness and realism, the poet's recklessness in expressing romantic states and relationships, the evolution of dialogue and debate between lover and beloved, the multiplication of the quality and amount of feeling and emotion, the presence of living, innate, and subtle words and expressions. Also, the resurrection of words by utilizing creative embellishments and expressive images as well as expressions and concepts based on people's culture, superstitious beliefs, myths, and human imaginations are other characteristics of the contemporary spoken ghazal.
 

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