Shikwa & Jawaab e Shikwa

8/3/2019 Shikwa & Jawaab e Shikwa

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Iqbal wrote the two poems, Shakwa and Jawab-i Shakwa (Complaint to God and its Response), in early twentieth

century. It was the prime time of his poetic revelation, which is called his third period that began in 1908 and ended at

his death in 1938. During that time Muslims in India had almost lost their entity as a nation. They had become the most

oppressed community in British ruled India. A little before Iqbal, Sir Syed Ahmad Khan (1817-1898) had realised that the

major cause of Indian Muslims misfortune was their illiteracy and the lack of knowledge. After a long struggle and much

hardship he succeeded in establishing an Anglo Oriental College at Aligarh which later on became a university. Presently

this university is a big place of learning and research in India. This university became a source of self-awareness among a

negligible portion of Muslim minority in India. However, the masses of the community remained deprived of educationand ultimately remained suffering in all parts of life. Due to poverty and lack of resources they were unable to educate

their children. Among those who were lucky and got education remained unable to get a job. They remained jobless as

all the fields of life and key posts were occupied and dominated by non-Muslims and the British. Such a situation gave

birth to the persons like Altaf Husain Hali, Shibli Nomani, Maulana Zafar Ali Khan, Ali Brethren, and others who worked

in their respective fields to fight for the rights of Muslims. All of them were contemporaries of Iqbal and were among the

front-line fighters for freedom. However Iqbal stood alone with his powerful poetic way to waken self confidence in the

people of his community. He and his contemporaries (named above) were able to move the masses and carried them

forward on the road to get rid of the British rule. Iqbal nurtured the minds of the people and changed the direction of

the society through his melodious voice reciting his own songs in a touching way reminding them of their past glory. He

was the person who discovered a leader l ike Muhammad Ali Jinnah and convinced him to lead the nation under whose

banner Muslims of India were united and marched towards independence till the world saw a new country Pakistan

emerged on the world map with the rising sum of the morning of August 14, 1947.

Iqbals poem Shakwa was one of his most thrilling poems, which he recited personally in the month of April 1911 at

the annual session of Anjuman Himayat-i Islam held in the compound of Islamia College, Lahore. It was largely

applauded and subsequently published in the magazines and journals of the country. This poem consists of 31 stanzas

having six verses each. In the poem Iqbal has highlighted Islams living traditions in such a way that it strikes the very

heart of a person. The carefully selected and well-knit words of the poem were immensely effective. They filled the

hearts of a deprived nation with new life, courage and enthusiasm. The poem Shakwa is a unique example of a

complaint to God. We have used English translation from Dr. M.A.K. Khalils Call of the Marching Bell, which is English

rendering of Iqbals Bang-i Dara.

In the first stage of this poem Iqbal counts the chivalrous deeds of the Muslims reminding them of their past glory whenthey happened to be the leaders and teachers of mankind. They implemented the rule of God on the earth and brought

revolutionary reforms in the states under their control where justice prevailed. Hereunder I quote three stanzas from

this part of Shakwa:

Ham jo jeetey thay to jangon ki museebat ke liye

Aur marte thay tirey naam ke azmat ke liye

Thi na kuch tegh zani apnee hukumat key liye

Sar bakaf phirte thay kiya dhar men daulat ke liye?

Qaum apni jo zaro-maal-i jahan par marti

But faroshi ke iwaz but shikani kiyum karti?

(If we lived we lived for the calamities of wars

If we died we died for the grandeur of Thy name

We did not wield the sword for our kingdoms

Did we roam about the world fearlessly for wealth?

If our nation had been greedy of worldly wealth

Why would we have been idol breakers instead of idol sellers?)

Mahfil-i kaun-o Makan men sahar-o sham phiray

Ma-i tauheed ko ley kar sifat-i jam phiray

Koh men dasht mey ley kar tira paigham phiray



Aur maaloom hay tujh ko kabhi nakaam phiray

Dasht to dasht hain darya bhi na chorey hamnay

Bahr-i zulmaat men daura diy-e ghorey hamnay

(We continuously wandered all over the world

We wandered like the wine cup with Tawhids[1] wine

We wandered with Thy message in the mountains, in the deserts

And doth Thou know whether we ever returned unsuccessful?

What of the deserts! we did not spare even oceans!We galloped our horses in the dark ocean.?)

Safah-i dhar se batil ko mitaya hamney

Nau-i insan ko ghulami se churaya hamney

Terey kaabe ko jabeenon sey bassaya hamney

Terey Quran ko seeno sey lagaya hamney

Phir Bhi hamsey ye gila hai ke wafadar naheen

Ham wafadar naheen too bhi to dildar naheen

(We effaced falsehood from the earths surface

We freed the human race from bonds of slavery

We filled Thy Kaaba with our foreheads

We put Thy Quran to our hearts

Still Thou complaineth that we are lacking fealty

If we are lacking fealty Thou also art not generous.)

The second part shows the state of decline of Muslim nation. But Iqbal has projected this aspect so beautifully that

instead of creating a sense of despair and destitute in the mind it inspires a new vigour and courage to stand up and dea

with rival forces. Quoted hereunder are three stanzas of this part:

Ummaten aur bhi hain un men gunahgaar bhi hain

Ijz waley bhi hain mast-i ma-e pindar bhi hain

Inmey kahil bhi hain ghafil bhi hain hushyar bhi hainSaikron hain ke tirey naam se bezaar bhi hain

Rahmaten hain teri aghyar ke kashanon par

Barq girti hai to becharey musalmanon par

(There are other nations, among them are sinners also

There are modest people and arrogant ones also

Among them are slothful, indolent as well as clever people

There are also hundreds who are disgused with Thy name

Thy graces descend on the other peoples abodes

Lightning strikes only the poor Muslims abodes.)

But sanam khanon men kahte hain musalmaan gai

Hai khushi unko ke Kaabey key nigehbaan gai

Manzil-i dhar se unton ke hudi khuwan gai

Apni baghlon men dabba-e huey Qur-an ghai

Khanda zan kufr hai ehsaas tujhe hai ke naheen

ApniTauhid ka kuch paas tujhe hai ke naheen

(The idols in temples say The Muslims are gone

They are glad that the Kabahs sentinels are gone

From the worlds stage the hudi [2] singers are gone



They, with the Quran in their arm pits, are gone.

Infidelity is mocking , hast Thou some feeling or not?

Dost Thou have any regard for Thy own Tawhid or not?)

Bani aghyar ki ab chahne wali dunya

Rahgai apne liye ek khayali dunya

Ham to rukhsat hue auron ney sanbhali dunya

Phir na kahna hui Tauheed se khali dunya

Ham to jeetey hain ke dunya men tera naam raheKaheen mumkin hai ke saaqi na rahey jaam rahe?

(Now the world is the lover of others

For us it is only an imaginary world

We have departed, others have taken over the world

Do not complain now that the world has become devoid of Tawhid

We live with the object of spreading Thy fame in the world

Can the wine cup exist if the cup bearer does not live?)

The third part of Shakwa is a direct complaint to God. Three beautiful stanzas of this part are quoted as under:

Ye shikayat naheen hain unke khazane maamoor

Naheen mahfil men jinhen baat bhi karne ka shaoor

Qahr to ye hai ke kafir ko milen hoor-o qasoor

Aur becharey musalman ko faqat waida-i hoor

Ab wo altaaf naheen ham pe inaayaat naheen

Baat ye kiya hai ke pheli si madaraat naheen

(We do not complain that their treasures are full

Who are not in possession of even basic social graces

Outrageous that infidel are rewarded with Houries and palaces

And the poor Muslims are placated with only promise of Houries

We have been deprived of the former graces and favours

What is the matter, we are deprived of the former honours.)

Ishq ki khair wo pehli si ada bhi na sahi

Jada paimaiye tasleemo raza bhi na sahi

Muztarib dil sifat-i qiblanuma bhi na sahi

Aur paabandiye aaeen-i wafa bhi na sahi

Kabhi hamse kabhi ghairon se shanasai hai

Baat kahney ki naheen too bhi to harjai hai

(Granted that Love has not the former elegance alsoWe may have lost treading the path of Love also

We have lost the restless heart l ike the compass also

And we may have lost the observance of fidelitys rules also

Thou art changing friendship between us and others

It is difficult to say but Thou art also unfaithful.)

Sarey faraan pey kiya deen ko kamil too ne

Ek isharey pe haszroon kay liye dil toone

Aathish andoz kiya ishq ka hasil toone

Phoonk di garmiye rukhsaar sey mahfil toone



Aaj kiyun seene hmare sharar aabaad naheen

Ham wohee sokhta saamaan hain tujhey yaad naheen?

(Thou perfected the Din on the peak of Faran[3]

Thou captivated the hearts of thousands in a moment

Thou consumed the produce of Love with the fire

Thou burned the congregation with Thy faces fire

Why are not our breasts filled with loves sparks now?

We are the same lovers, dost Thou not remember now?)

The fourth part of Shakwa is the ending of this poem. Here we find Iqbal singing as a nightingale in a garden praying and

expressing his sentiments in the most beautiful and touching manner. Out of these we quote below four stanzas;

W adiye najd men wo shor-i salasil na raha,

Qais deewana-i nazzarai mehmil na raha

Hausley wo na rahey ham na rahey dil na raha

Ghar ye ujra hai ke too raunaq-i mahfil na raha

Aye khush aan rooz ke aayee wa basad naaz aayee

Bay hijabana su-i mahfil-i maa baaz aayee

(The noise of lovers chains in the Najds valley has disappeared

Qais has no more remained longing for the litters sight

Those old ambitions, we, as well as the heart have disappeared

The house is destroyed as Thou art not present in the house

O that happy day when Thou with elegance will come back

When Thou unveiled to our congregation will come back.)

Mushkilen ummat-i marhoom ki aasaan ka de

Moor-i bey maya ko hamdosh-i Sulaiman ka de

Jins-i nayab-i mohabbat ko phir arzaan karde

Hind key der nasheeno ko musalmaan karde

Joo-i khoon mi chakad az hasrat-i derina-i maMee tapad nala ba nashtarkada-i seena-i ma

(Make easy the difficulties of the blessed Ummah

Place the poor ant shoulder to shoulder to Sulaiman[4]

Make the invaluable produce of Love accessible again

Change the idolatrous Muslims of India into Muslims again

A stream of blood drips from the frustrations mine

Wailing palpitates in the wounded breast of mine!)

Boo-i gul lay gai bairoon-i chaman raaz-i chaman

Kiya qayaamat hai ke khud phool hain ghammaz-i chaman Ahd-i gul khatm hua toot gaya saz-i chaman

Ur gai daliyon se zamzama pardaz-i chaman

Ek bulbul hai ke hai mahv-i tarannum abtak

Uske seeney men hai naghmoon ka talatum abtak

(The rose fragrance took gardens secret outside the garden

Outrageous that flowers themselves are informers against the garden

The spring is over, broken is the orchestra of the garden

Flown away from branches are the songsters of the garden

Only nightingale is left which is singing still



In its breast overflows the flood of songs still.[5])

Lutf marney men hai baqi na maza jeeney men

Kuch maza hai to yihee khoon-i jigar peeney men

Kitney betaab hain johar mirey aaeeney men

Kis Qadar jalway taraptey hain mirey seeney men

Is Gulistaan men magar dekhnay waley hi naheen

Daagh jo seene men rakhte hoon wo lalay hi naheen

(There is no pleasure in dying and no taste in living is

If there is any pleasure, it in bearing this affliction is

Many a virtue is restless in my mirror!

Many an effulgence is fluttering in my breast!

But there is none in this garden to see them

There is no poppies[6] with loves stains in their breasts).

After one year of reciting Shakwa Iqbal presented Jawab-i Shakwa in a huge gathering in 1913 at a famous public place

Outside Mochi Gate of Lahore City. Jawab-I Shakwa contains 36 stanzas of six lines or verses each. This thrilling poem in

a way was a call from God rather than a reply to Iqbals complaint. It added fire to the already boiling blood of the nation

after Iqbals Shakwa, as a result of the Indian Muslims arose with a new life filled with enthusiasm, courage and a

determination to change their fate. Inspired by Iqbals songs they were united, fought the war of independence and

achieved victory. Once again the Muslims of India were a free nation and masters of their own destiny living in an

independent country called Pakistan, the new Muslim State appeared on the world map on the 14th

of. August 1947.

The revelation of Jawab-I Shakwa and its compilation took a long time of over one year. In this poem a comprehensive

reply to Iqbals complaint to Allah is given This poem contains 36 stanzas out of which I have selected nine stanzas which

are quoted hereunder together with their English translation;

At the outset Allah says,

Ham to mayal ba karam hain koi saail hi naeein Rah dikhlaeen kisay rahrav-i manzil hi naheen.

Tarbiat aam to hai johar-i qabil hi naheen Jis say taamir ho adam ke ye wo gil hi naheen

Koi qabil ho to ham shan-i kai detay hain Dhoodnay walay ko dunya bhi nayi detay hain.

We[7] are inclined to Mercy, but there is no one to implore

Whom can we show the way? There is no wayfarer to the destinationJewel polishing is common but there is no proper jewel

There is no clay capable of being moulded into AdamWe confer the glory of Kai[8] on the deserving

We confer even a whole new world on those who search.

The following three stanzas are in direct reply to the three stanzas in the Complaint (Shakwa):

Wo bhi din thay ke yihi maayai raanaa-i thaa

Naazish-i mausami gul laala-i Sahra-i tha Jo musalman tha allah ka shaida-i tha

Kabhi mahboob tumhara yihi harjai tha Kisi yakjai sey ab ahd-i ghulaami karlo

Millat-i Ahmad-i Mursil ko Moqami karlo

(There was a time when this alone was the source of beauty



The wild tulip was the pride of the season of springWhichever Muslim there was, the Lover of Got he was

A while ago your beloved this very Unfaithful wasMake the covenant of fealty now with some local one

Make the U mmah of the Holy Prophet a local one.)

Safah-i dahr sey baatil ko mitaya kisne Nau-i insaan ko ghulami sey churaya kisne

Merey kaabae ko jabeenon sey basaaya kisne Merey Qur¶an ko seenon sey lagaya kisne

Thay to aaba wo tumharay hi magar tum kiya ho Hath par hath dharay muntazir-i farda ho

(Who effaced false worship from the face of the world?

Who rescued the human race from slavery?Who adorned my Ka¶bah with their foreheads in Love?

Who put my Qur¶an to their breasts in reverence?They were surely your ancestors, but what are you?

Sitting in idleness, waiting for tomorrow are you!)

Kiya kaha bahri musalman hai faqat waadai hoor Shakwa beja bhi karay koi to laazim hai shaoor

Adl hai faatir-i hasti ka azal sey dastoor Muslim aaeen hua kfir to milay hoor-o qasoor

Tum men hooron ka koi chahnay wala hi naheen Jawai toor to maujood hai Moosa hi naheen

(What did you say? For the Muslims is only the promise of Houri

Even if the Remonstrance be unreasonable decorum is necessaryJustice is the Creator of Existence¶ custom since eternity

When the infidel adopts Muslim ways he receives Houris and palaces Not a single one of you is longing for Houris

The effulgence of Tur exists but there is no Musa.[9])

At the end of Jawab-i Shakwa the Response offers a new hope for Ummah and also provides the remedy of alldiseases of the Muslims. The following 30 verses (five stanzas) are the essence of this poem:

U mmateen gulshan-i hasti men samar cheeda bhi hain

Aur mahroom-i samar bhi hain khizan deeda bhi hainSankron Nakhl hain kaheeda bhi¶ baleeda bhi hain

Sankron batn-i chaman men abhi poshida bhi hain

Nakhl-i Islam namuna hai bromandi ka Phal hai ye sankron saddiyun ki chaman bandi ka.

(Some nations in the existence¶s garden benefited from their labour areAnd some deprived from fruits and even destroyed by autumn are

Hundreds of trees deteriorated and hundreds flourishing areHundreds still even concealed in the bosom of the garden are

The tree of Islam a model of flourishing isThis the fruit of cons of gardening efforts is)

Pak hai gard-i watan say sar-i daman tera



If you are loyal to Muhammad we are yoursThis universe is nothing the Tablet and the Pen[11] are yours.)

Shikwa & Jawaab e Shikwa

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