There are some significant personalities who with the help of their voice and breath, their love and excitement, and their promise for humanity always remain fresh and alive over the course of centuries. Time evidently fails to make these characters obsolete. Their thoughts, analyses, explanations, and spiritual messages, which will never be lost, represent, ever anew, alternative solutions and prescriptions for today’s social problems, in great variety and diversity.
Rumi and Iqbal are one such personality. Despite the vast amount of time that separates their life from ours, Rumi and iqbal continues to hear and to listen to us, to share our feelings, to present solutions to our problems in a voice that is without equal. Despite the fact that they lived some centuries ago, they remains absolutely alive among and with us today. they are men of light-one who receives their light from the spirit of the Master of Humanity (Prophet Muhammad, peace and blessings be upon him), distributing this light in a variety of manners to just about everywhere. They were chosen to be one of the world’s saints and to be pure of heart; a blessed one whose words are outstanding among those of the heroes of love and passion. They were and continues to function as Israfil; blowing life into dead spirits. They did and continues to provide the water of life to the barren hearts of many; a spiritual irrigation. They were and continue to provide light for the travelers on their paths. They were and continue to be the perfect heir of the Prophet.
On 4th of April 2014, Pearl Institute (Formerly known as Anatolia Cultural & Dialogue Centre) and Iqbal Academy Hong Kong jointly organized a night devoted to who devoted their Love and hearts all created.
Pearl Institute and Iqbal Academy Hong Kong has invited Mr. Muhammad Izhar Ul Haq, an awarded writer, to Pearl Institute to give a talk on “Rumi – Iqbal” The Deep Influence of Islamic Philosophical & Theological Traditions on Their Poems.
Mr. Haq has emphasized the ideology and the stories of these great men in history. He went through in history and expressed path of literature and the influences on them.
After his great talk, Dr Anvar ul Haq read poems of Allama Iqbal to the audience to commemorate Allama Iqbal and introduce this great personality through his poems.
At the end of the talks all guests invited to enjoy refreshments service.
The following quotation from Rumi’s Divan al-Kabir best represents several droplets from the ocean of his feelings and excitement, erupting like a volcano:
I am like Majnun(1) in my poor heart, which is without limbs, because I have no strength to contest the love of God. Every day and night I continue in my efforts to free myself from the bounds of the chain of love; a chain which keeps me imprisoned. When the dream of the Beloved begins I find myself in blood. Because I am not fully conscious, I am afraid in that I may paint Him with the blood of my heart. In fact, You, O Beloved, must ask the fairies; they know how I have burned through the night. Everyone has gone to sleep. But I, the one who has given his heart to You, do not know sleep like them. Throughout the night, my eyes look at the sky, counting the stars. His love so profoundly took my sleep that I do not really believe it will ever come back.
The following quotations of iqbal:
The humanitarian ideal is always universal in poetry and philosophy, but if you make it an effective ideal…you must start, not with poets and philosophers, but with a society exclusive in the sense of having a creed and well-defined outline…. Such a society according to my belief is Islam. This society has so far proved itself a more successful opponent of the race-idea which is probably the hardest barrier in the way of the humanitarian ideal…. All men and not Muslims alone are meant for the Kingdom of God on earth, provided they say goodbye to their idols of race and nationality and treat one another as personalities. The object of my Persian poems is not to make out a case for Islam: my aim is simply to discover a universal social reconstruction, and in this endeavour, I find it philosophically impossible to ignore a social system which exists with the express object of doing away with all the distinctions of caste, rank and race.
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