Aslam Rasoolpuri

                                    An Article about my works



    Aslam Rasoolpuri is the leading philosopher of southern Punjab 'and had a considerable effect upon existential thought .His great contribution to philosophy and particularly to existential in Siraiki book TULAWARY. This book is combination of essays and criticism. This book was published in 1987 by Bazm-Saqafat Multan. Aslam Rasoolpuri wrote down about existentialism in different time. In this paper, I will discuss some of his selective articles, which are relative to existentialism.


A) Dimensions of Sartre's thought (Sartre K fikri to determine the dimensions of Sartre thought Aslam Rasoolpuri says

"According to some analysis Sartre's existentionalism thought belongs to his early age. And with the passage of time he changes his thought" 79

In his paper Mr. Rasoolpuri give   Sartre'    definition   of existentionalism is in   such way  "Existentialism is a philosophy of choice"-80



Mr. Rasoolpuri also tries to show us Sartre’s interest in communism.  According to   Sartre consciousness and objective world both are necessary and both   depend on each other  


              "But in every act of consciousness, humbling not   only knows about the objective   world but also knows the self" -81

Mr. Rasoolpuri explain Sartre ' being " as a mysterious   being in objective world    and concludes


                                                                             "Existence proceeds essence -82 

Aslam Rasoolpuri discuss Sartre ' s   concept of reed with the reference of consciousness .He further says death did not reject the freedom rather tit accept the human freedom.  According to Sartre this consciousness of freedom is dread for mom.

Dread is the consciousness of freedom -83 Sartre 's individual being wants to get red of the responsibility of

                                                                                                                                                                                                                                                                                                                                                                                              Freedom and this struggle are called bad faith. Sartre was not also a existentialist, but he also accept communism in last period of his life. However he was assured that communism also cannot solve the problem of historical individual being. In this way he was not satisfied with communism.

In the end of this paper Mr. Rasoolpuri describes Sartre 's diversity in thought through his own views.

I did not want to write. Whatever have been written by me"84                         


B) Incomplete affect of Existentialism in Khawaja Farid 'poetry                                                          


The Fundamental object of this article according to Mr. Rasoolpuri     is to find out some existential similarities in Khawaja Farid ' poetry. Khawaja Farid (1841 -1901) was basically a pantheist  (unity of existence)

How ever it is necessary that we understand Muslim pantheism. Firstly it is said that the founder of this school was Ibn-Arabi (1150 - 1240) According to Kala Sing Bedi (Professor in Punjabi University Patyala.  India) صوفیا کا یہ بھی کہنا ہے ۔کہ خدا کے سوا اور کوئی موجود نہیںَمگر اس سے یہ خیال

 نہیں کرنا چاہیئے کہ یہ اس حقیقت کے اس عکس اور پچھائیں کو جو Non -existence کے شیشے کے اوپر پڑ رہی ہے .خدا سمجھتے ہیں یا وہ کسی انسان کو خدا کہا کرتے ہیں This is why Mr.Rasoolpuri says .although all existential thought are granted to Khawaja Farid by Muslim Sufism .but  he is an actor of creative mind .So his spiritual and mental experiences part of his  ideas .

Here again i think we must aware about Khawaja Farid, s spiritual and mental experiences. Qazi Javed wrote in his paper "Khawaja Ghulam Farid "about Farid's spiritual and mental experiences.

وحدت کے صوفیانہ تجربے سے محرومی نے ان کے شخصی تجربات کی محرومی کو دو چند کر دیا۔لہذا ان کا صوفیانہ اور عاشقانہ دونوں کا کلام ہجر و فراق کرب اور محرومی سے بھر پور ہے۔عشق حقیقی اور عشق مجازی میں محبوب کی جدائی نے ان کے کلام کو دکھ درد اور کربناک چیخیں بنا دیا ہے۔86

Qazi Javed claims that theory and practice are totally different from each other. But Saeed Ahmed Sheikh is not agreeing with Qazi Javed. Saeed Ahmed Sheikh gives the reference of Jala -ud-Romi. And describes that Sufi’s spirit is like flute. So a listen the voice of flute through his spiritual experience and gets the secret of reality. Now Mr. Saeed says.

اب سوال یہ پیدا ہوتا ہے ۔کہ بنسری کی یہ آواز خواہ یہ نغمہ الہیات ہے یا روح کی اپنی آواز۔جس کے سننے کا ہمارے خواجہ غلام فرید دعویّ فرما رہے ہیں۔آخر ہمیں یا ہماری قبیل کے دوسرے لوگوں کو کیوں سنائی نہیں دیتی۔اگر خواجہ غلام فرید وحدت ا لوجود سے جذباتی وابستگی کے محترم قاضی جاوید کے بقول اس آواذ کو سن سکتے ہیں تو کیا کوئی اور شخص بھی محض اس جذباتی وابستگی کے ذریعے اس آواز کو سن سکتا ہے؟۔ہرگز ہرگز نہیں۔اور اس کا سبب یہ کہ ہر شخص غلام فرید نہیں بن سکتا۔کیونکہ ہر شخص عشق حقیقی و صفائے قلب کے ذریعے فنا فی اللہ کے اس مقام تک نہیں پہنچ سکتا جس پر آپ فائز تھے۔مطلب یہ کہ وحدت کے تجربے سے گزرنے کے بعد ہی کوئی شحص اس نغمہ الست کو سن سکتا ہے۔87

After understanding Farid's spiritual experience .let us try to search out existential similarities in Khawaja Farid 's poetry. Existential philosophers’ attitude is skeptic towards scientific knowledge. According to them we cannot understand reality through scientific method. Mr. Rasoolpuri finds the same point in Khawaja Farid's poetry .For instance

بطلیموس تے فیثا غورث۔کر کر سوچ بچار۔
کھوج سراغ نہ پایا ہرگز5179تھک بییھے تن ہار۔
کرن منادی رورو کے۔لا ید رک لابصار۔۔۔عالم فاضل عارف کامل۔عجز کیتا اقرار۔۔۔۔۔آکھ فرید نمانا ۔توں وچ کون قطار88


In this way both existentialists and Khawaja reject scientific knowledge and reason based knowledge. Mr. Rasoolpuri

 Also gives the reference of Iqbal's poetry. خرد کی گتھیاں سلجھا چکا میں ۔مرے مولا مجھے صاحب جنوں کر۔



All existentialists reject the rationality and mostly believe spiritual knowledge. The same condition Mr. Rasoolpuri finds in Khawaja Farid 'kalam

گر نے پورے بید بتائے۔عقل فکر سب وہم گمائے۔
مدہوشی وچ ہوش سکھائے۔سارا سفر عروج سجھایا۔89


Aslam Rasoolpuri moves forward and explains in existentialism


All emotional feeling are internal-----reality are good are internal concept rather than external   90



All existentialists lay stress on self-realization. This concept easily find out in Muslim sofi thought. Khawaja Farid also narrate this theme in his kafis

اپنی حقیقت گول توں۔بے کوں اصلی نہ پھول توں۔
رکھ یاد ساڈا قول توں۔آنیں نہ شک ہے محض ہک 91-

Mr. Rasoolpuri also discuss about absurdity of human life and tries to compare with Farid "poetry He also talks about existential nihilism. According to him Khawaja Farid also experienced this nihilistic situation

   وصل فرید کوں حاصل ہویا ۔جب ہو گیا نابود 92

In another   article Mr. Aslam tells us that this concept of nihilism in Farid's poetry comes from the inspiration of Mansoor.

عاشق مست مدام ملامی ۔کہ سبحانی بن بسطامی۔آکھ انا الق بن منصور

In this paper Mr Rasoolpuri gives the opinion of Colin Wilson

It is not just utopia rather its existence lies in phenomenological analysis. However to understand its method we required new language and new relations 93



C) Khawaja Farid.’ Iqbal’s And Nietzsche                                                                                                                      


There is another paper before my eyes in seraiki version, which shows me the intellectual level of Mr. Rasoolpuri 's wisdom. This paper is comparative study of three great thinker of their age.

In this article Mr. Rasoolpuri tries to find out similarities among Khawaja Farid (1841-1901) Iqbal’s (1876-1938) and Nietzsche (18844--1900).It is surprising for a reader that these three thinkers are contemporary to eachother. Similary these three personalities have religious family background. Not only this, Mr. Rasoolpuri explores about them and tells us that they three adopted the poetic way for expressing their thought. There is no doubt that we can find the concept of authentic being (insan-kamil) in their ideas. Hence Mr. Rasoolpuri distinguishes Iqbal's Mad-e Mumin from Nietzsche superman and also Farid's Mard-e-Qalandar.

Nietzsche 's supper man is a symbol of power and he did not require any kind of morality. Becuse his supper man think .a weak person has no right to live-In this way Mr. Rasoolpuri tells us that Nietzsche 's superman was not a civilized and social being. Rather he was barbarian (p-19)

After that Mr. Rasoolpuri discriminates Farid's authentic being from Nietzsche’s superman with their qualities, Farid’s authentic (Mard-e-Qalandar) is a Muslim sofi who is conscious about his being. This authentic being has belief on God and has no desire of this temporal world (p.19)

نہ طلب ملک تے مال دی۔نہ غرض جاہ و جلال دی۔۔۔

After discussing Nietzsche; s and Farid.’s authentic being Mr. Rasoolpuri turns towards Iqbal’s 's authentic being (Mard-e Qalandar) and tells us that Iqbal's authentic being is a soldier type but Farid's authentic being is sofi .Let try to understand Iqbal's authentic through his poetry (p-20)

کوئی اندازہ کر سکتا ہے اس کے زور بازو کا ۔۔نگاہ مرد مومن سے بدل جاتی ہیں تقدیریں

We can define this authentic being more precisely as under with the help of professor Geelani Kamran

مگر اقبال کی ایک نمایاں خصوصیت یہ ہے۔کہ یہ فلسفہ تاریخ کو انسان کی جد و جہد کا میدان قرار دیتا ہے۔اور تاریخ کے زمانے سلسلے میں مستقبل کی تعمیر اور تخلیق کو قوموں کی تقدیر گردانتا ہے۔اس جدو جہد اور تقدیر کو اقبال کا مثالی انسان مرد مومن کی صورت میں آشکار کرتا ہے۔ اور یہ مثالی انسان وہ ہے۔جہاں ماضی اور حال یکجاہو جاتے ہیں۔اور محدود اور لا محدود کی سرحدیں آپس میں ملتی ہیں۔جس سے آفاقی تجربہ پیدا ہوتا ہے۔اور بنی نوع انسان کے لئے ایک ارفع اور بہتر مستقبل تعمیر ہوتا ہے ۔(*)

Mr. Rasoolpuri narrates that authentic being of these philosopher s have some similarities .For instance like other existentialists this authentic being has no blind faith in external or scientific knowledge. In this paper Mr. Rasoolpuri also describes that Iqbal's authentic being reject s socialism because of non- religion belief system. Nietzsche 's superman also against socialism and capitalism

گیا دور سرمایہ داری گیا۔تماشا دکھا کر مداری کیا p-23-

At the end of this article Mr. Rasoolpuri finds out the similarity of self (Khudi) among the authentic being of these three philosophers. (p-24)

Note: This is an article   from M.A thesis of Philosophy department of B.Z.University Multan Pakistan   year 2005--2007 .By javed Akram




79.Rasoolpuri 'Aslam ‘TULAWARY.1987 p -14  --80-Rasoolpuri Aslam. TULAWARY. p-15-81. Rasoolpuri Aslam TULWARY 1987 p 16 -17---82- Rasoolpuri Aslam TULAWARY 1987 p 17--

83.Rasoolpuri Aslam TULAWAY 1987 P 18 

84-Tulwary p19                                                                                                                                                                     

85-Bedil Dr Kala sing. Khawaja Farid ka Maslak. (Article) Armugan-e-Khawaja Farid by Javed Chandio.Bazm-e –Saqaft Multan .2001. p-74

86.Aks-Farid.Seraiki Adbi Board Multan.87.Ahmad Shaikh.Saeed.Muhammad. Jahan-e-Farid 2003.pp.140-141        

88.Tulawary p 24

89-Tulawary .p 25

90-Tulawary p 25

91-Tulawary p26./..92.Tulawary p 28   / 93- Maslak   Farid. Govt College of education Multan 1999 p 213



*-Kamran.Prof.Geelani.p.30 Saheefa- 4.Iqbal number .Lahore 1987   -
























































































































































































































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