Examining Iqbāl's narrative of resistance in Jāved-nāmah through the lens of a community of dissent, highlighting the importance of dialogue and multipositionality.
Muḥammad Iqbāl (1877–1938), who influenced generations of writers, thinkers, and politicians within and beyond South Asia, transmuted the Prophet Muḥammad’s heavenly journey into a versified epic: the Jāved-nāmah . I focus on Jupiter, one station of this journey, to illustrate how the Jāved-nāmah ’s defiant congeries of literary genres envisions a community of dissent and resistance. I argue that Iqbāl’s curated collection of certain legendary figures as rebels in exile provides an archetypal model for a cosmopolitanism that is sorely needed today: a broadly conceived, multigenerational community whose deep roots in dialogue (and the dialogic poetic tradition of the ġhazal) and multipositionality (embodied by the figure of the harjāʾī ) allow it to transcend superficial political and religious divisions.
No takes yet. Share an insight, caveat, or question.
A. K. Hyder (2025) studied this question.
Synapse has enriched 5 closely related papers on similar clinical questions. Consider them for comparative context: