Commentary on Iqbal's Shikwa and Jawab-e-Shikwa: Part 2

This blogpost continues the discussion of Allama Iqbal’s poems Shikwa Jawab-e-Shikwa. Please read Part 1 before reading the following.

Note: There are three versions of the poem - 1) The original in Urdu/Persian script 2) The Urdu prose transliterated in English (Just click the “Transliteration” dropdown) 3) The English translation. The verses from the Quran are taken from here. The poem verses are from here and here.

Literary devices

In this section, I will present some of the visually rich couplets that combine literary finesse with the history of Islam. The spread of Islam was an affair rooted in a number of battles and militaristic expansions. Allama Iqbal employs metaphors, Islamic allusions, locations (Mount Sinai, Mount Faran, Nejd Desert), references (for example, the story of Laila and Majnu), and Islamic and pre-Islamic history to imbue his poems with a rich cultural context.

Imageries

The following three couplets highlight this phase of Islam. They are quoted from Shikwa and are written from the perspective of the Muslim who is (wrongfully) taking credit for what his forefathers have done.

The translations in this section are from this blogpost.

Shikwa, Stanza 6:

The pageantries of mighty kings to us were shows that mattered not,
Beneath the shade of blades unsheathed in Kalima we glory sought

The Kalima is one of the core beliefs of Islam namely that There is no god but God and Muhammad is His Prophet. I like the selflessness reflected in these lines and the utter and complete devotion of the believer to Allah’s Cause.

Shikwa, Stanza 8:

On all men’s minds we set Your seal, Your tawhid’s firm and sure impress—
The selfsame message preached our lips when swords danced high in battle’s stress.

A compelling imagery is used in these lines - the phrase “Zer-e-Khanjar,” meaning anything below the dagger, which translates to the fact that even in a life-threatening situation, the believers continued spreading Allah’s message.

Shikwa, Stanza 12:

Not only land we bore Your Word glorious across the heaving seas,
Upon our steed of zeal, we rode unto their darkest boundaries!

There’s a bit of history in these verses - the phrase “Bahr-e-Zulmaat” refers to the Atlantic Ocean. When Arab conquerors came to the westernmost point of northern Africa, they considered it the end of the world and exclaimed that if there had been more land, they would have conquered it in the Name of Allah.

Metaphors

We live here only that Your Name may live here in men’s minds enshrined;
Can saki bid his last adieu and leave Love’s cup and wine behind?

Allama Iqbal employed a number of metaphors to elucidate the relationship between God and his believer. The “Saqi” (the person who offers wine) and “Jaam” (the cup) are two such metaphors - the believer cannot exist without the Lord who offers the wine with which the believers fills himself. There are multiple such metaphors such as the Shama (the Lamp) and Parvaana (the Moth), the Gul (flower) and Gulshan (the Garden of Flowers).

Shikwa, Stanza 27

A people You had blessed, lighten the burdens they bear,
Raise the poor downtrodden ant and make it Solomon’s peer.

This is an allusion to the famous story of Prophet Suleiman PBUH and the ant who was afraid that the mighty army of Suleiman would crush his nest, but Suleiman was able to hear the ant and asked his army to step aside and not step on the ant’s nest. These verses are a prayer to Allah SWT asking to be raised like the poor ant and be made like Suleiman’s peer, who was, of course, a mighty king.

Jawab-e-Shikwa, Stanza 16

Only a ritual, the call to prayer, the spirit of Bilal has fled.
There’s no end to philosophizing; Ghazali’s discourse remains unread.

Imam Ghazali was a Iranian Islamic theologian and philosopher born in the 11th century. His often quoted work is Incoherence of the Philosophers (Tahâfut al-falâsifa).

Interpretations and Intent

This section will discuss few verses in light of the Holy Quran and include some of my take on whether the poems are blasphemous.

It is amply evident that both poems should be read and understood together, lest one might make the grave mistake of misunderstanding the context in which the verses are to be interpreted. Shikwa expresses the devout Muslim’s deep anguish as he watches his Ummah lose both the manifest in this world and the sublime in the Hereafter. Jawab-e-Shikwa addresses the innermost malice of man and the misconception that he is the effector and the “self-sufficient,” and the misfortunes are not his own doing.

The Clot (96:6-8)

96:6 كَلَّآ إِنَّ ٱلْإِنسَـٰنَ لَيَطْغَىٰٓ ٦

Most certainly, one exceeds all bounds

96:7 أَن رَّءَاهُ ٱسْتَغْنَىٰٓ ٧

once they think they are self-sufficient.

96:8 إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ ٨

˹But˺ surely to your Lord is the return ˹of all˺.
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/96/6-8

Are the poems blasphemous?

We must first understand the context and the state of the Muslim society when Allama Iqbal wrote the poems back in 1911. The Muslim community was illiterate, complacent, backward, and vastly removed from the first word of God, “Iqra” (meaning to Read). Building on his philosophy of Khudi (meaning self-realisation), Iqbal realised that he must reinvigorate the Muslim community to get out of its slumber and embrace the rapid developments of modern society, learn of the modern ways, and preserve the religion of God.

Is the Muslim community on the Right Path even today? No. The Muslim community today is among the worst in history, forgetting the teachings of the Beloved day by day, turning greedy and sinful, giving in to our lusts and desires more easily. We lack humility, kindness, empathy, and real education. How can a society so deeply entrenched in sins deserve to point a finger at a poem and call it blasphemous? Isn’t then the entire existence of the Muslim Ummah blasphemous - the way we dress, the way we talk, the way we behave with our parents, family, and friends?

Allama Iqbal understood that. He also knew that to wake up and reinvigorate an entire nation, he had to use what is most dear to the Ummah, and that is the rigid Muslim theological aspect of the Divine. He knew that he was undertaking a gargantuan task - even I am not fully convinced of the premise of Jawab-e-Shikwa, which claims to be God’s Answer. If we think about it, God doesn’t just talk to any man, and Prophet Muhammad PBUH is the Seal of all Prophets¹, so it is borderline blasphemous to tread a very, very sensitive line. But I think that’s what art is about, I guess. It needs to be engaging and draw attention, albeit at the cost of the artist.

The State of Mind of the Complaintant

Why from the bounties of this life The Faithful now no profit gain
Though still Almighty You remainest and limitless Your means remain?

Allama Iqbal is vocalising the common man’s plight. And from the common man’s perspective, the tone and words used make sense because the common man is not versed in the Qur’an and doesn’t have the mental capacity to think deeply and understand why he finds himself in such a state. That’s why he is reminded of his place and of his ancestors and reminded that the miracle of the Mount of Sinai is intact and eternal, while there is no man as pious and devout as Prophet Musa (pbuh) who can witness it again.

The Cow (2:141)

تِلْكَ أُمَّةٌۭ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ ١٤١

That was a community that had already gone before. For them is what they earned and for you is what you have earned. And you will not be accountable for what they have done.
— Dr. Mustafa Khattab, The Clear Quran https://quran.com/2/141

Allah SWT is reminding them that whatever victories and actions man has effected in the Name of God are only by His Permission and Help. Indeed, in Surah Fateh, Allah SWT says,

The Divine Support (110:1-2)

110:1 إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ ١

When Allah’s ˹ultimate˺ help comes and the victory ˹over Mecca is achieved˺,

110:2 وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًۭا ٢

and you ˹O Prophet˺ see the people embracing Allah’s Way in crowds,
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/110/1-2

I think questioning whether a poet is blasphemous is silly because the needs of the Muslim Ummah of today are far greater and more serious. Once the intent of the poem is clearly established in our hearts, we should focus on our actions rather than the words. How do we protect our youth from the influx of sinful ideas and ways of life? It is very hard to be a Muslim but very easy to criticise one. We should think of the poem as a way for the poet to draw our attention to matters that extend beyond the confines of the text. In fact, asking useless questions is prohibited.

Conflicts with the Holy Quran

While all the above are true, there are some verses that come into conflict with verses of the Holy and Noble Quran.

Some lines from the poems, especially those at the beginning of the poem Shikwa, are grumbling, condescending in tone, and soaked with entitlement. There’s entitlement in the way the naive Muslim claims that he is the one who affected Allah’s religion.

Verses of the Quran that are in direct conflict with the poem

The Prophets (21:23)

لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ ٢٣

He cannot be questioned about what He does, but they will ˹all˺ be questioned.
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/21/23

Then, there are a few verses that might imply that the Mercy of Allah has been withdrawn from the Muslims.

Explained in Detail (41:46)

مَّنْ عَمِلَ صَـٰلِحًۭا فَلِنَفْسِهِۦ ۖ وَمَنْ أَسَآءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّـٰمٍۢ لِّلْعَبِيدِ ٤٦

Whoever does good, it is to their own benefit. And whoever does evil, it is to their own loss. Your Lord is never unjust to ˹His˺ creation.
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/41/46

The Heights (7:156)

۞ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَـٰتِنَا يُؤْمِنُونَ ١٥٦

…Allah replied, “I will inflict My torment on whoever I will. But My mercy encompasses everything. I will ordain mercy for those who shun evil, pay alms-tax, and believe in Our revelations.
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/7/156

Moreover, there are verses which might imply that the religion of Allah could only have been established with the aid of the Muslims, as if Allah SWT is dependent on mortals for His Great Work. But for Allah, He only says, “Be” and it is.

Originator (35:15)

۞ يَـٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلْفُقَرَآءُ إِلَى ٱللَّهِ ۖ وَٱللَّهُ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ ١٥

O humanity! It is you who stand in need of Allah, but Allah ˹alone˺ is the Self-Sufficient, Praiseworthy.
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/35/15

Apart from the above, these are instances where the Muslim in total helplessness claims that it is only they who are suffering while the disbelievers enjoy.

Shikwa, stanza 14:

Yet see how still Your bounties rain on roofs of unbelieving clans,
While strikes Your thunder‐bolt the homes of all‐forbearing Mussalmans!

In this regard, there are two verses from the Holy Quran:

Ta-Ha (20:131)

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ ١٣١

Do not let your eyes crave what We have allowed some of the disbelievers to enjoy; the ˹fleeting˺ splendour of this worldly life, which We test them with. But your Lord’s provision ˹in the Hereafter˺ is far better and more lasting.
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/20/131

The Cow (2:155)

وَلَنَبْلُوَنَّكُم بِشَىْءٍۢ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍۢ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ ١٥٥

We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure—
— Dr. Mustafa Khattab, The Clear Quran

https://quran.com/2/155

These are a few instances where the poems come in direct conflict with the teaching of the Holy Quran, and one must exercise extreme caution in narrating these while keeping the intent in mind. The Word of God is immutable, and we must think deeply about how we can follow what we believe. It is in this light and only this light that the poems should be interpreted.

Conclusion

This is part 2 of my discussion of Iqbal’s Shikwa Jawab-e-Shikwa. The masterful writing and literary genius of the poems is beyond question, the verses are sharp and delicate. These potent verses are an invitation for the modern inquisitive reader to ponder on the meaning and the message of Islam.

For part 1, see here.

Shikwa (The Complaint)

Jawab-e-Shikwa (The Answer To The Complaint)

Footnotes

The Combined Forces (33:40)

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًۭا ٤٠

Muḥammad is not the father of any of your men,(3) but is the Messenger of Allah and the seal of the prophets. And Allah has ˹perfect˺ knowledge of all things.
— Dr. Mustafa Khattab, The Clear Quran

(3) He (ﷺ) is not the father of Zaid (mentioned in 33:37) or any other man. The Prophet (ﷺ) had three biological sons, who all died in childhood.

https://quran.com/33/40