Iqbal’s engagement with prophets, poets, and philosophers reflects his universal vision of human greatness, merging spirituality, intellect, and ethics to advocate a harmonious balance between reason and faith.

Dr. Allama Muhammad Iqbal, a poet-philosopher and one of the key figures in the intellectual history of the Muslim world, had a unique ability to engage with both the spiritual traditions of the East and the philosophical discourses of the West. His poetry reflects a profound respect for prophets, philosophers, poets, and revolutionaries from diverse cultural and religious backgrounds, including Islamic, Christian, Hindu, and Western traditions. For Iqbal, these individuals symbolized humanity’s highest aspirations—moral integrity, intellectual curiosity, spiritual awareness, and ethical leadership.
Iqbal’s engagement with these historical figures was not mere admiration but a deep philosophical dialogue, where he praised their virtues while critiquing any shortcomings through the lens of his philosophy of Khudi (selfhood) and Ijtihad (independent reasoning). His poetry provides both praise and critique, urging humanity to rise above materialism, moral decay, and intellectual stagnation. Through his reflection on these figures, Iqbal aims to inspire his readers to undertake a journey toward self-realization, where both individual and collective transformation can be achieved. In this article, we will explore Iqbal’s tributes to several significant prophets, philosophers, poets, and revolutionaries, providing references from his poetry along with critical analysis of his engagement with these individuals.
Prophet Muhammad (PBUH): The Perfect Leader
The Prophet Muhammad (PBUH) is the central figure in Iqbal’s spiritual and intellectual framework. Iqbal viewed the Prophet as the highest model of human excellence, combining spirituality, leadership, and moral integrity. In Bāng-e-Dara (The Call of the Marching Bell), Iqbal reflects on the Prophet’s role as a guide for all of humanity:
سبَق پھر پڑھ صداقت کا، عدالت کا، شجاعت کا
 لیا جائے گا تجھ سے کام دنیا کی امامت کا
(Learn once again the lessons of truthfulness, justice, and courage; 
For the leadership of the world will be taken from you)
In Iqbal’s view, the Prophet Muhammad (PBUH) provides a comprehensive model of ethical governance, urging humanity to rise to the challenge of moral and spiritual leadership. For Iqbal, the Prophet’s life represents the balance between Khudi (selfhood) and Ijtihad (independent reasoning), providing a framework for both personal and societal transformation.

بمصطفیٰؐ برساں خویش را کہ دیں ہمہ اوست
اگر بہ او نرسیدی، تمام بولہبی است
Prophet Abraham: The Father of Faith
Iqbal holds Prophet Abraham in high regard, particularly for his willingness to sacrifice for the sake of his faith and his rejection of idolatry. In Javid Nama (The Book of Eternity), Iqbal speaks of Abraham as a model of spiritual devotion:
آج بھی ہو جو براہیم کا ایماں پیدا
آگ کر سکتی ہے اندازِ گلستاں پیدا

Iqbal admired Abraham’s unwavering faith, considering him a pivotal figure in the monotheistic tradition. For Iqbal, Abraham’s life symbolizes a struggle for spiritual clarity and moral conviction, both of which are necessary for the development of Khudi.
Prophet Moses: The Liberator
Prophet Moses is portrayed in Iqbal’s poetry as a symbol of justice and liberation. In Bāng-e-Dara (The Call of the Marching Bell), Iqbal reflects on Moses’ defiance of the Pharaoh and his mission to liberate the oppressed:

ایک جلوہ تھا کلیمِ طُورِ سینا کے لیے
تُو تجلّی ہے سراپا چشمِ بینا کے لیے
(ہمالہ از بانگ درا)
ہو اگر قُوّتِ فرعون کی در پردہ مُرید
 قوم کے حق میں ہے لعنت وہ کِلیم اللّٰہی
(نفسیات غلامی از ضرب کلیم)
For Iqbal, Moses exemplifies the struggle for justice and truth in the face of oppression. He saw parallels between Moses’ leadership of the Israelites and modern struggles for liberation from colonialism and tyranny. Moses’ encounter with God at Mount Sinai also represents, for Iqbal, the profound connection between man and the Divine.
Prophet Jesus: The Messenger of Love and Compassion
Iqbal’s portrayal of Prophet Jesus emphasizes his message of love, sacrifice, and mercy. Iqbal refers to Jesus as a symbol of divine compassion:
تڑپ بجلی سے پائی، حُور سے پاکیزگی پائی
حرارت لی نفَسہائے مسیحِ ابنِ مریمؑ سے
(نظم محبت از بانگ درا)
جہاں کی رُوحِ رواں ’لا اِلٰہَ اِلّا ھُوْ
مسیح و میخ و چلیپا، یہ ماجرا کیا ہے
(مسعود مرحوم از ارمغان حجاز)
Iqbal admired Jesus for his ability to transcend material concerns and focus on the inner, spiritual aspects of human life. Jesus’ message of compassion resonates with Iqbal’s belief in the transformative power of love, which he considered essential for spiritual and societal renewal.
Rama: The Ideal of Moral Leadership
In Bāng-e-Dara, Iqbal praises Rama as an ethical leader who embodies the virtues of justice and moral leadership:
ہے رام کے وجود پہ ہندوستاں کو ناز
اہل نظر سمجھتے ہیں اس کو امام ِ ہند
Iqbal’s admiration for Rama stems from his role as a unifying figure and symbol of ethical governance. Rama’s leadership, as portrayed in the Ramayana, resonates with Iqbal’s vision of the ideal leader who upholds justice and compassion across religious and social divides.
Gautama Buddha: The Enlightened One
Iqbal juxtaposes the spiritual teachings of Gautama Buddha with the materialism of modern Europe, praising Buddha for his wisdom and message of inner peace:
قوم نے پیغام ِ گوتم کی ذرا پرواہ نہ کی
قدر پہچانی نہ اپنے گوہر یک دانہ کی
برہمن شرسار ہے اب میے پندار میں
شمع گوتم جل رہی ہے محفل ِ اغیار میں
"The nation paid no heed to the message of Gautama,
They failed to recognize the value of their unique gem.
The Brahmin is now intoxicated with the wine of pride,
The lamp of Gautama now burns in gatherings of strangers."
In this verse, Iqbal expresses his regret that the people of India (particularly the Brahmin class) have neglected the teachings of Gautama Buddha, whom he sees as a "unique gem" and source of enlightenment. Iqbal laments that Buddha's message of compassion and wisdom is now appreciated and upheld more by outsiders rather than by his own people. Through this verse, Iqbal highlights a loss of spiritual heritage and the unfortunate neglect of indigenous wisdom due to pride and cultural estrangement.
Iqbal viewed Buddha as a spiritual guide whose teachings emphasized self-discipline, introspection, and compassion. For Iqbal, Buddha represented the internal struggle toward enlightenment, which was a necessary counterpart to the external struggle for justice.
Guru Nanak: The Preacher of Unity and Equality
Guru Nanak, the founder of Sikhism, holds a special place in Iqbal’s poetry, where he is portrayed as a "mard-e-kaamil" (perfect man). In Bāng-e-Dara, Iqbal praises Guru Nanak’s efforts to unify people across religious divides:
پھر اٹھی آخر صدا توحید کی پنجاب سے 
ہند کو اک مرد کامل نے جگایا خواب سے 
 (Again rose the call of monotheism from Punjab, 
A perfect man woke India from its slumber)
چشتی نے جس زمیں پہ پیغام حق سنایا
نانک نے جس چمن میں وحدت کا گیت گایا
تاتار یوں نے جس کو اپنا وطن بنایا
جس نے حجازیوں سے دشت ِ عرب چھڑایا
میرا وطن وہی ہے میرا وطن وہی ہے
The land where Chishti proclaimed the message of truth,
The garden where Nanak sang the song of unity,
The homeland that the Tatars claimed as their own,
The one that freed the Arabs from the desert,
That is my homeland, that is my homeland.
In this verse, Iqbal celebrates the cultural and spiritual legacy of the Indian subcontinent, highlighting figures like Khwaja Moinuddin Chishti and Guru Nanak as symbols of unity, truth, and inclusivity. The phrase "that is my homeland" reflects his deep pride in this rich, shared heritage.
Iqbal admired Guru Nanak for his message of equality and social justice, seeing him as a reformer who sought to bring harmony to a divided society. Nanak’s emphasis on unity, compassion, and monotheism aligned with Iqbal’s vision for a spiritually unified society.
Socrates: The Seeker of Truth
Iqbal revered Socrates for his relentless pursuit of truth and wisdom. Iqbal alludes to Socrates’ courage in standing firm in the face of opposition, symbolizing the importance of intellectual integrity. Iqbal admired Socrates' devotion to questioning established norms, something he saw as vital to fostering independent thought and intellectual growth.
Plato: The Philosopher of Idealism
Plato’s influence on Iqbal is evident in his discussions of the philosopher-king and the "world of forms." Iqbal speaks of Plato’s ideas as foundational to Islamic and Western philosophy. Iqbal admired Plato’s belief in the supremacy of reason and his vision of a society led by philosophers. However, he believed that idealism must be paired with action and spirituality.
Aristotle: The Rational Thinker
Iqbal reflects on Aristotle’s contributions to logic, science, and ethics. Aristotle’s emphasis on empirical observation and rational thinking influenced Iqbal’s own call for intellectual rigor. Iqbal admired Aristotle’s practical approach to ethics, which balanced moral behavior with rational thinking.
Nietzsche: The Radical Philosopher
Iqbal’s engagement with Nietzsche was complex. While he admired Nietzsche’s critique of conventional morality and his concept of the "Übermensch" (superman), he rejected Nietzsche’s atheism. Iqbal saw Nietzsche’s challenge to traditional values as necessary for intellectual freedom but believed that true liberation required a spiritual dimension.
Hafiz: The Mystic Poet
Iqbal’s relationship with Hafiz, the Persian Sufi poet, was ambivalent. While Iqbal appreciated Hafiz’s spirituality, he critiqued him for what he saw as a passive approach to life. Iqbal believed that spirituality, like Hafiz's, must be paired with action and struggle in order to lead to true transformation.
Goethe: The Poet of Faust
Iqbal expresses deep admiration for Johann Wolfgang von Goethe, especially his magnum opus Faust, which reflects the struggle between good and evil, faith and doubt. Iqbal saw Goethe as a poet who grappled with the complexities of the human condition, much like Iqbal himself, and admired Goethe’s search for knowledge and self-realization.
Saadi: The Poet of Ethics
Iqbal praises Saadi for his ethical wisdom, as expressed in works like Gulistan and Bustan. For Iqbal, Saadi’s poetry embodies the ideal balance of ethics, spirituality, and humanism. Iqbal admired Saadi’s focus on human dignity, social justice, and moral behavior, seeing these as essential qualities for societal growth.
Dante Alighieri: The Poet of the Divine Comedy
In Javid Nama (The Book of Eternity), Iqbal crafts a similar spiritual journey, inspired not only by the style of The Divine Comedy but also by the Persian mystic poets like Rumi. Through Javid Nama, Iqbal undertakes a celestial journey, guided by Rumi, much like Dante’s journey guided by Virgil. In this journey, he explores themes of self-realization, divine love, and the ascent toward the ultimate truth, showing his reverence for Dante's work while integrating his own unique Eastern philosophy and Islamic mysticism.
Iqbal once remarked on Dante’s ability to blend philosophy and poetry to express profound ideas, seeing Dante as a visionary who sought to uncover the higher purpose of human existence—an endeavor close to Iqbal’s own heart. Through such respect, Iqbal acknowledged Dante as a poet who transcended cultural boundaries, aligning with Iqbal's own vision of humanity’s shared spiritual destiny.
 Galileo Galilei
Allama paid tribute to Galileo Galilei, the pioneering astronomer, in his seminal work "Asrar-e-Khudi" (Secrets of the Self). Iqbal acknowledges Galileo's revolutionary contributions to modern science, lauding his courage in challenging dogmatic orthodoxy.
Iqbal's verses extol Galileo's ground breaking telescopic discoveries, which unveiled the celestial secrets, expanding human understanding of the universe. He sees Galileo's scientific quest as a manifestation of the Islamic spirit of inquiry and critical thinking.
ڈرا سکیں نہ کلیسا کی مجھ کو تلواریں
سکھایا مسئلہ گردش زمیں میں نے
“The swords of the Church could not frighten me,
I taught the principle of the earth's rotation."
In these lines, Iqbal speaks of the courage and conviction of scientists who, despite opposition from the Church, revealed groundbreaking truths about the universe. The reference to "the swords of the Church" alludes to the historical resistance faced by early scientists like Galileo, who promoted the concept of Earth's rotation.
Isaac Newton
کشش کا راز ہویدا کیا زمانے پر
لگا کے آئینہ عقل دوربیں میں نے
"I revealed the secret of attraction to the world,
Placing the mirror of reason within the telescope."
In this couplet, Iqbal poetically describes the scientific discovery of gravity. By "the secret of attraction," he refers to gravitational force, and the "mirror of reason" symbolizes the rational thinking that helped scientists explore and understand the mysteries of the universe.
Karl Marx: The Critic of Capitalism
In Bal-e-Jibril (Gabriel's Wing), Iqbal reflects on Karl Marx’s critique of capitalism. While Iqbal admired Marx’s call for social justice, he rejected Marx’s materialist atheism, arguing that true revolution must be grounded in spiritual values. Marx’s focus on economic liberation is seen by Iqbal as an incomplete vision, lacking the moral and spiritual dimension necessary for true human emancipation:
وہ کلیم بے تجلی وہ مسیح بے صلیب
نیست پیغمبر ولیکن در بغل دارد کتاب
"A Moses without the radiance, a Christ without the cross,
Not a prophet, yet he carries a book in his embrace."
In this couplet, Iqbal is believed to be referring to a philosopher or intellectual figure who, though not a prophet, holds a deep understanding and wisdom akin to that found in prophetic teachings. The phrases "Moses without radiance" and "Christ without the cross" symbolize profound knowledge and sacrifice but without the miracles associated with prophets. Here, Iqbal may be reflecting on figures who, though not divinely chosen, still guide humanity with wisdom through their writings and ideas.
For Iqbal, Marx’s economic analysis of exploitation was insightful, but he felt Marx’s lack of a spiritual foundation left his theory incomplete.
Shakespeare, the Sage of the West
Allama Iqbal paid a glowing tribute to William Shakespeare, the Bard of Avon, in his majestic verse.  Iqbal extols Shakespeare's genius, hailing him as a "sage of the West" whose works embodies the essence of human experience.
Iqbal's lines, infused with admiration and reverence, acknowledge Shakespeare's profound insight into the human condition, his mastery of language, and his enduring impact on world literature.
This poetic homage not only reflects Iqbal's deep appreciation for Shakespeare's art but also underscores the universal appeal of literature, transcending cultural and geographical boundaries.
Some specific lines from Iqbal's poetry praising Shakespeare include:
حُسن آئینۂ حق اور دل آئینۂ حُسن
دلِ انساں کو ترا حُسنِ کلام آئینہ
And,

تجھ کو جب دیدۂ دیدار طلب نے ڈھُونڈا
تابِ خورشید میں خورشید کو پنہاں دیکھا
چشمِ عالَم سے تو ہستی رہی مستور تری
اور عالَم کو تری آنکھ نے عُریاں دیکھا
حِفظِ اسرار کا فطرت کو ہے سودا ایسا
رازداں پھر نہ کرے گی کوئی پیدا ایسا

Critical Analysis
Iqbal’s engagement with prophets, poets, and philosophers reveals his universalist approach to human greatness. His poetry blends spiritual, intellectual, and ethical reflections, offering a comprehensive vision of human development. Whether praising the ethical leadership of the Prophets or exploring the philosophical insights of thinkers like Plato and Nietzsche, Iqbal consistently calls for a balance between spirituality and reason.
Iqbal’s synthesis of eastern and western traditions demonstrates his belief in the interconnectedness of human knowledge. His poetic tributes to these figures challenge his readers to rise above materialism and embrace a higher moral and spiritual consciousness.
Dr. Iqbal’s poetic tributes to the prophets, poets, and philosophers of the world reveal his profound respect for humanity’s intellectual and spiritual heritage. By engaging with such a diverse array of historical figures, Iqbal offers a vision of greatness that transcends religious, cultural, and national boundaries. His message continues to resonate today, urging individuals to embrace a higher moral, intellectual, and spiritual path for the betterment of society.

The author holds a Master's in English Literature and a Ph.D. in Education Administration. He is currently serving with distinction on a second deputation in the Kingdom of Saudi Arabia.