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Shikwa & Jawab Shikwa: The Complaint and the Answer: The Human Grievance and the Divine Response
In these two poems, Iqbal discusses the fall of the Muslim ummah, probes into its causes, shows his bereavement and offers a solution along with a message of hope.
In the first poem, Iqbal complains to God about the deplorable condition of the Muslim world and society and prays for divine help. In the second poem, which he wrote a few years later, he relays a response to the complaints on behalf of God.
In elaborating the causes of the rise and fall of the Muslim ummah, Iqbal hoped that Muslims would use them as a springboard for reviving their former status of prestige and glory.
Iqbal’s poetry has such great variety that several anthologies of it could be compiled, each quite different from the other. The series aims at introducing Iqbal’s poetry to the English-speaking world. While scholars and students will benefit from the work, it is hoped that general readers, both Muslim and non-Muslim, will find this series useful and interesting.
In the first poem, Iqbal complains to God about the deplorable condition of the Muslim world and society and prays for divine help. In the second poem, which he wrote a few years later, he relays a response to the complaints on behalf of God.
In elaborating the causes of the rise and fall of the Muslim ummah, Iqbal hoped that Muslims would use them as a springboard for reviving their former status of prestige and glory.
Iqbal’s poetry has such great variety that several anthologies of it could be compiled, each quite different from the other. The series aims at introducing Iqbal’s poetry to the English-speaking world. While scholars and students will benefit from the work, it is hoped that general readers, both Muslim and non-Muslim, will find this series useful and interesting.
92 pages, Paperback
First published January 1, 1991
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2001 people want to read
About the author
Muhammad Iqbal
284 books1,048 followersSir Allama Mohammad Iqbal also known as Allama Iqbal was born in 1877 in Sialkot, Punjab, in British Ruled India, now Pakistan, and was educated in the local school and college in Sialkot, before going on the university in Lahore. There he studied Arabic and philosophy as an undergraduate, then in 1899 did an M.A. in philosophy (being ranked first in the Punjab, and awarded a Gold Medal). He was appointed to a Readership in Arabic at the Oriental College in Lahore, and over the next few years became well known as a poet, as well as writing his first book (in Urdu), The Knowledge of Economics (1903).
In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.
Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.
His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.
Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought — a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.
"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)
In 1905 he travelled to Europe to continue his philosophical studies, first at Cambridge, then at Munich, where he obtained his doctorate with a thesis entitled The Development of Metaphysics in Persia. From 1907 to 1908 he was Professor of Arabic at the University of London; during this period he studied for the bar, becoming a barrister in 1908, when he returned to Lahore to practise law. While practising as an advocate at the Lahore High Court he continued to a part-time academic career as professor of philosophy and English Literature, being appointed Professor of Philosophy at the Government College, Lahore in 1911. He was knighted in 1923.
Despite his law practice, his philosophical work, and his gradual entry into politics, first as a member of the Punjab Legislative Council and later as president of the All India Muslim League, Iqbal was probably best known and respected as a poet. Nevertheless, his other activities brought him some measure of fame, especially six lectures that he gave at Madras, Osmania University at Hyderabad, and Aligarh, which were later published as The Reconstruction of Religious Thought in Islam (1930). During the early thirties he travelled extensively in the Middle East and Europe, participating in international political conferences, meeting philosophers and politicians, and writing.
His political view was that in theory a Muslim state wasn't desirable, as he held to the ideal of a world-wide Muslim community; nevertheless, he held that, at least in the short and medium terms, the only way for Indian Muslims to be able to live according to the tenets of Islam was in such a state, and he campaigned accordingly. He died in Lahore in 1938, some nine years before the creation of Pakistan, where his birthday is celebrated as national holiday.
Iqbal's philosophical work involved bringing various philosophical influences, including Leibniz, Hegel, and Nietzsche, to his Islamic scholarship, thus holding out the promise of a revival of genuine Islamic philosophical thought — a return of Islam to its place in the philosophical world. That promise has yet to be truly fulfilled, though it remains in place.
"To exist in pure duration is to be a self, and to be a self is to be able to say 'I am'." (The Reconstruction of Religious Thought in Islam p.56)
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May 9, 2017
A fascinating treatment of the problem of Islam and modernity in a poetical way. It is also an instance of what is called 'dialogical theology'. The very fact that one is entitled to complain against God might seem unthinkable theologically. But Iqbal in 1909 composed 'Shikwa' (complaint against God) in Urdu. In this, he somewhat severely criticized Allah for having let Muslims down, while at the same time elevating Western Christians in modern time. He even used the word 'harjaee' (unfaithful) for God. This raised controversy among 'orthodox' Muslims in the British India at that time. 4 years later in 1913, Iqbal composed another poetry called 'Jawab shikwa' (answer to the complaint) in which on behalf of God he responded to his own complaint against God. The gist of God's answer is that Muslims have abandoned the spirit of Islam, while Western Christians have taken it. So, it is not God who has forgotten Muslims, it is Muslims who have forgotten the religion of God.
November 23, 2016
I was literally crying......................... I want to read it thousand time.... Excellent
July 26, 2015
This is English rendition of Allama Iqbal’s two long poems Shikwa (Complaint) and Jawab-i-Shikwa (Answer to the Complaint).
In Shikwa the poet complains to Allah about the downfall of world Muslims and their continuing and humiliating defeats at the hands of the forces of infidels. Jawab-i-Shikwa is an imagined reply of Allah to the “complaint” of the poet. They were written, respectively, in 1909 & 1913.
For orthodox Muslims Shikwa was seen bold and provocative - even bordering on blasphemy, in the way Iqbal addresses Allah and in the use of certain terms and phrases (like calling Allah harjai – unfaithful). Some mullahs even declared Iqbal an apostate for daring to write Shikwa. He was obviously perturbed and wrote ‘Jawab’ four years later.
In the first poem, Iqbal comes out as a frustrated spokesman for the beleaguered and battered Muslim community which has lost power and prestige in its own lands. The complainant blames Allah for forsaking the upholders of His message and for their continuing defeats and humiliation at the hands of the foreign powers. It was the time when most Muslim political power was lost and nearly all Muslim lands were under the direct grip of European colonialism.
The second poem, written as if by God in first-person, argues with the first poem and holds Muslim responsible for their own downfall. In their essence, the poems carry a strong emotion that harks back to the Golden Times in search of hope and inspiration to find solutions to the state of defeated and enslaved Muslim nation - a sentiment that pervades the whole poetical oeuvre of Iqbal.
The literary merits of the original Urdu poems are apparent to one and all. These are fine examples of the craft of Iqbal. Rhythmic, flowing, strong and beautifully strung verses balanced on established poetic metres. The edition I read was bilingual and I could read both the original and translation for comparative purposes.
Khushwant Singh is recognised as a skilled translator of Urdu and Punjabi (Gormukhi) verse, especially the religious verse. He has done a wonderful job at translating these two difficult Urdu poems. What is refreshing is that he shuns old and obsolete English terms which some translators dealing with old poetry still use.
However, his attempts to rhyme each stanza to give it a semblance of metered English poem sometimes carry an air of artificiality. Some rhymes are almost forced into place at the cost of meaning and loss of eloquence of the Urdu original. But then a freer translation of metered Urdu verse also has problems as it doesn't convey the rhythm and musicality of the original.
Translating poetry, especially between languages that don't have a common parentage, is indeed a tough job.
In Shikwa the poet complains to Allah about the downfall of world Muslims and their continuing and humiliating defeats at the hands of the forces of infidels. Jawab-i-Shikwa is an imagined reply of Allah to the “complaint” of the poet. They were written, respectively, in 1909 & 1913.
For orthodox Muslims Shikwa was seen bold and provocative - even bordering on blasphemy, in the way Iqbal addresses Allah and in the use of certain terms and phrases (like calling Allah harjai – unfaithful). Some mullahs even declared Iqbal an apostate for daring to write Shikwa. He was obviously perturbed and wrote ‘Jawab’ four years later.
In the first poem, Iqbal comes out as a frustrated spokesman for the beleaguered and battered Muslim community which has lost power and prestige in its own lands. The complainant blames Allah for forsaking the upholders of His message and for their continuing defeats and humiliation at the hands of the foreign powers. It was the time when most Muslim political power was lost and nearly all Muslim lands were under the direct grip of European colonialism.
The second poem, written as if by God in first-person, argues with the first poem and holds Muslim responsible for their own downfall. In their essence, the poems carry a strong emotion that harks back to the Golden Times in search of hope and inspiration to find solutions to the state of defeated and enslaved Muslim nation - a sentiment that pervades the whole poetical oeuvre of Iqbal.
The literary merits of the original Urdu poems are apparent to one and all. These are fine examples of the craft of Iqbal. Rhythmic, flowing, strong and beautifully strung verses balanced on established poetic metres. The edition I read was bilingual and I could read both the original and translation for comparative purposes.
Khushwant Singh is recognised as a skilled translator of Urdu and Punjabi (Gormukhi) verse, especially the religious verse. He has done a wonderful job at translating these two difficult Urdu poems. What is refreshing is that he shuns old and obsolete English terms which some translators dealing with old poetry still use.
However, his attempts to rhyme each stanza to give it a semblance of metered English poem sometimes carry an air of artificiality. Some rhymes are almost forced into place at the cost of meaning and loss of eloquence of the Urdu original. But then a freer translation of metered Urdu verse also has problems as it doesn't convey the rhythm and musicality of the original.
Translating poetry, especially between languages that don't have a common parentage, is indeed a tough job.
March 7, 2024
I am surprised that this book is revered. I read the translation (Penguin Modern Classics and translator is Mr.Dalvi) and even if the original Urdu poetry was the greatest ever, it still baffles me.
Iqbal seems to use the word "sword" on every page in Shikwa. So much for his tolerance and peace !!!
And jawaab-e-shikwa is Wahhabism/Salafism - pure-and-simple. I expected a man as revered as Iqbal to come up with something truly earth-shattering. Ironically, I wonder if Iqbal who was a hater of the Ahmaddiya community committed blasphemy here by imagining that God spoke to him.
Iqbal seems to use the word "sword" on every page in Shikwa. So much for his tolerance and peace !!!
And jawaab-e-shikwa is Wahhabism/Salafism - pure-and-simple. I expected a man as revered as Iqbal to come up with something truly earth-shattering. Ironically, I wonder if Iqbal who was a hater of the Ahmaddiya community committed blasphemy here by imagining that God spoke to him.
August 13, 2018
کیا میرے پاس علامہ اقبال کی تعریف کرنے کے لئے کافی اور مناسب الفاظ ہیں؟ شاید نہیں ۔
میں یہاں ایک کہانی سنانا چاہتی ہوں. جب ہم اسکول میں تھے، اس وقت مضامین اور تقاریر مین تقریبا ہر جگہ اقبال کے اشعار استعمال ہوتے تھے۔ اقبال کی شاعری قوم اور خودی کے ارد گرد گھومتی ہے،اورعموماً مضامین وغیرہ کے عنوان بھی اسی طرح کے ہوتے تھے۔پھر ہوا یوں کہ ایک کوئز مقابلہ تھا۔ میری بہن اور اس کی سہیلی نے شرکت کی تحی۔.ان کی جنرل نالج اتنی کچھ خاص نہیں تھی۔لیکن کسی اور نے حصہ نہیں لیا تھا تو وہ فائنل پہنچ گئے۔
مقابلہ شروع ہوا. وہ تاریخ اور سائنس کے سوالات کے صحیح جوابات دے رہے تھے۔ لیکن شاعری میں آکر اٹک جاتے تھے۔ اتفاقاً انہیں کچھ زیادہ ہی 'شعرکا شاعر بتائیں' والےسوالات آ رہے تحے۔ میری بہن کی سہیلی، اسے ہم ابھی کے لئے صبا کے نام سے بلاتے ہیں، وہ اس طرح جواب دیتی تھی۔".... اممم.... آں ں ں ں۔۔۔اممم۔۔۔اقبال"
یہ تین یا چار بار ہوا اور پھر ہماری ٹیچرجو کوئز کی میزبانی کررہی تھیں، ان کی برداشت ختم ہوگئی۔انہوں نے گھور کر دیکھا اور کہا، "ہر شعراقبال کا نہیں ہوتا۔ دوسرے شاعر بھی ہیں. اب اگر اقبال کہا تو سزا ملے گی۔"
یہ کہانی سنانے کا مقصد یہ تھا کہ اقبال کی شاعری کا کوئی جوڑ نہیں ہے۔ اور خصوساً "شکوہ جواب شکوہ" کے لئے تو تعریف کے لئے الفاظ کم پڑ جاتے ہیں۔ اللہ اور انسان کے بیچ میں گفتگو کا آئیڈیا ہی بہترین ہے۔اور شاید اسی لئے یہ دل کو اتنا چھو جاتی ہے۔
کی محمد سے وفا تونے تو ھم تیرے ہیں
یہ جہاں چیز ہے کیا، لوح و قلم تیرے ہیں
Do I have enough and adequate words to praise Allama Iqbal? I am afraid not.
I would like to share a joke here. When we were in school, almost all couplets and verses that were used in Essays and Speeches were almost always Iqbal's. Then there was a quiz competition. My sister, and her friend were participating. They weren't particularly good in general knowledge; but nobody else had participated so they got through to finals.
The competition began. They were able to handle the history and science questions. For all questions that asked for the poet of the said verse; my sister's friend, let's call her Saba would go like this 'ummmm.... aaaannn.... Iqbal'. This repeated for three or four times. And then our teacher who was hosting the quiz, had enough. She gave a dirty look and said, "Not every verse is written by Iqbal.There are other poets too."
You see where I am getting with this? He's unmatchable! And this work, in particular, is beyond words.
March 15, 2016
Buku ini terbahagi kepada dua bahagian yang setiap satunya diterbitkan pada dua masa berbeza sehingga judul pertama, Shikwa meledakkan kontroversi kerana ia menampilkan suatu keluhan yang bersifat mempersoalkan Tuhan di atas kelemahan dan kehinaan yang dihadapi oleh ummah. Bagaimanapun, bahagian kedua menjawab keluhan itu secara tuntas yang seolah-olah memperjelaskan makna qada' dan qadar dalam konteks adab kita kepada ar-Rabb dan menjawabnya dengan menggunakan hujah rasional.
July 19, 2011
A master piece in urdu poetry.Its basically narration of the complaints and grievances of the muslims of then Indo-pak and its (supposed) response by God.A very heart touching poem explaining the misery and detoriation of muslim community accross the world.Equally interesting for other than muslim readers as it offers clues to understanding the thinking of muslims.
August 28, 2025
-shikwa-
Ai Khudā shikva-e-arbāb-e-vafā bhī sun le
khūgar-e-hamd se thoDā sā gila bhī sun le
Hum to jite hain ke duniya main tera nam rahe
Kahin mumkin hai ke saqi na rhe jam rehe?
Hausle wo na rahe hum na rahe dil na raha
Ghar ye ujde hai ka tu raunaq-e-mahfil na eha
Le uDa bulbul-e-be-par ko mazaq-e-parwaz
Ajami KHum hai to kya mai to hijazi hai meri
Naghma hindi hai to kya lai to hijazi hai mer
-jawab e shikwa-
Is qadar shoḳh ki allāh se bhī barham hai
thā jo masjūd-e-malā.ik ye vahī aadam hai?
Naaz hai tāqat-e-guftār pe insānoñ ko
baat karne kā salīqa nahīñ nā-dānoñ ko
Ashk-e-betāb se labrez hai paimāna tirā
āsmāñ-gīr huā nāra-e-mastāna tirā
Ham to mā.il-ba-karam haiñ koī saa.il hī nahīñ
raah dikhlā.eñ kise rah-rav-e-manzil hī nahīñ
Koī qābil ho to ham shān-e-ka.ī dete haiñ
DhūñDne vāloñ ko duniyā bhī na.ī dete haiñ
Tum sabhī kuchh ho batāo to musalmān bhī ho?
Aql hai terī sipar ishq hai shamshīr tirī
mire darvesh ḳhilāfat hai jahāñgīr tirī
mā-sivā-allāh ke liye aag hai takbīr tirī
tū musalmāñ ho to taqdīr hai tadbīr tirī
kī mohammad se vafā tū ne to ham tere haiñ!
ye jahāñ chiiz hai kyā lauh-o-qalam tere haiñ!
Ai Khudā shikva-e-arbāb-e-vafā bhī sun le
khūgar-e-hamd se thoDā sā gila bhī sun le
Hum to jite hain ke duniya main tera nam rahe
Kahin mumkin hai ke saqi na rhe jam rehe?
Hausle wo na rahe hum na rahe dil na raha
Ghar ye ujde hai ka tu raunaq-e-mahfil na eha
Le uDa bulbul-e-be-par ko mazaq-e-parwaz
Ajami KHum hai to kya mai to hijazi hai meri
Naghma hindi hai to kya lai to hijazi hai mer
-jawab e shikwa-
Is qadar shoḳh ki allāh se bhī barham hai
thā jo masjūd-e-malā.ik ye vahī aadam hai?
Naaz hai tāqat-e-guftār pe insānoñ ko
baat karne kā salīqa nahīñ nā-dānoñ ko
Ashk-e-betāb se labrez hai paimāna tirā
āsmāñ-gīr huā nāra-e-mastāna tirā
Ham to mā.il-ba-karam haiñ koī saa.il hī nahīñ
raah dikhlā.eñ kise rah-rav-e-manzil hī nahīñ
Koī qābil ho to ham shān-e-ka.ī dete haiñ
DhūñDne vāloñ ko duniyā bhī na.ī dete haiñ
Tum sabhī kuchh ho batāo to musalmān bhī ho?
Aql hai terī sipar ishq hai shamshīr tirī
mire darvesh ḳhilāfat hai jahāñgīr tirī
mā-sivā-allāh ke liye aag hai takbīr tirī
tū musalmāñ ho to taqdīr hai tadbīr tirī
kī mohammad se vafā tū ne to ham tere haiñ!
ye jahāñ chiiz hai kyā lauh-o-qalam tere haiñ!
October 31, 2016
"Aaj bhi ho jo Ibrahim ka eeman paida
Aag karsakti hai andaaz-e-gulistan paida."
Reverberating within me still are the echoing words of what I have read. This poem was a spine-chilling array of words aimed directly for the heart and soul by Allama Iqbal. I feel devoured with emotions while tears surface in my eyes still.
Shikwa, the first part, presented the complains to God that the man has. I was immersed right into it; the beauty, heaviness and divinity of the phrases were mesmerizing, and I realized that I'm rarely goinh to read any poetry of this quality again. And then... Jawab-e-Shikwa - the reply from God - came. I'm still going through the aftershocks of it.
Words literally fail. I could sit here and relay all that this made me go through but I don't have it in me. Maybe it affected me a little more because I first read the poem, then read again along with listening to it in the soulful voice of Nusrat Fateh Ali Khan, and then in another voice, and then I read it along with English translation until I lost track of count.
Among many, a few of my selected favorite lines are...
This is from Shikwa, with Iqbal singing hymns of the Muslim men:
"Aa gaya ain larai agar waqt-e-Namaz,
Qibla ru ho ke zameen bos hui Qaum-e-Hijaz,
Ek hi saf main kharay ho gaye Mahmood-o-Ayaz,
Na koi banda raha na koi banda Nawaz."
Here is a part of Jawab-e-Shikwa:
"Youn tou Syed bhi ho, Mirza bhi ho, Afghan bhi ho,
Tum sabhi kuch ho, batao to Musalman bhi ho?"
Here goes a complaint:
"Qehar tou yeh hai ke kaafir ko milain Hoor-o-Sahoor,
Aur becharay Musalman ko sirf wada-e-Hoor."
... And here comes its reply:
"Kiya kaha? 'Bahr-e-Musalman hain faqat wada-e-Hoor'
Shikwa be-jan bhi karay tou lazim hai shaoor,
...
Tum main Hooron ka koi chaahne wala hi nahi,
Jalwa-e-Toor tou maujood hai, Moosa hi nahi."
Shikwa:
"Tere Kaabe ko jabeenon se basaya hum ne,
Tere Qura'n ko seenon se lagaya hum ne,
Phir bhi humse yeh gila hai ke wafadar nahi,
Hum wafa dar nahi, tu bhi tou dildar nahi."
And this is the ending line of the Jawab-e-Shikwa, that does touch the heart of Muslims spread nationwide but fails to enter it:
"Ki Muhammad (SAW) se wafa tu ne tou hum tere hain,
Yeh jahan cheez hai kia, Loh-o-Qalam tere hain."
Aag karsakti hai andaaz-e-gulistan paida."
Reverberating within me still are the echoing words of what I have read. This poem was a spine-chilling array of words aimed directly for the heart and soul by Allama Iqbal. I feel devoured with emotions while tears surface in my eyes still.
Shikwa, the first part, presented the complains to God that the man has. I was immersed right into it; the beauty, heaviness and divinity of the phrases were mesmerizing, and I realized that I'm rarely goinh to read any poetry of this quality again. And then... Jawab-e-Shikwa - the reply from God - came. I'm still going through the aftershocks of it.
Words literally fail. I could sit here and relay all that this made me go through but I don't have it in me. Maybe it affected me a little more because I first read the poem, then read again along with listening to it in the soulful voice of Nusrat Fateh Ali Khan, and then in another voice, and then I read it along with English translation until I lost track of count.
Among many, a few of my selected favorite lines are...
This is from Shikwa, with Iqbal singing hymns of the Muslim men:
"Aa gaya ain larai agar waqt-e-Namaz,
Qibla ru ho ke zameen bos hui Qaum-e-Hijaz,
Ek hi saf main kharay ho gaye Mahmood-o-Ayaz,
Na koi banda raha na koi banda Nawaz."
Here is a part of Jawab-e-Shikwa:
"Youn tou Syed bhi ho, Mirza bhi ho, Afghan bhi ho,
Tum sabhi kuch ho, batao to Musalman bhi ho?"
Here goes a complaint:
"Qehar tou yeh hai ke kaafir ko milain Hoor-o-Sahoor,
Aur becharay Musalman ko sirf wada-e-Hoor."
... And here comes its reply:
"Kiya kaha? 'Bahr-e-Musalman hain faqat wada-e-Hoor'
Shikwa be-jan bhi karay tou lazim hai shaoor,
...
Tum main Hooron ka koi chaahne wala hi nahi,
Jalwa-e-Toor tou maujood hai, Moosa hi nahi."
Shikwa:
"Tere Kaabe ko jabeenon se basaya hum ne,
Tere Qura'n ko seenon se lagaya hum ne,
Phir bhi humse yeh gila hai ke wafadar nahi,
Hum wafa dar nahi, tu bhi tou dildar nahi."
And this is the ending line of the Jawab-e-Shikwa, that does touch the heart of Muslims spread nationwide but fails to enter it:
"Ki Muhammad (SAW) se wafa tu ne tou hum tere hain,
Yeh jahan cheez hai kia, Loh-o-Qalam tere hain."
March 30, 2016
I'll give this 3 stars for content and 3 stars for Khushwant Singh's translation. As an outsider to the Urdu poetic tradition, my primary interest in this book was as a window into the early 20th century Indian muslim politics that led to the 2 nation theory and Iqbal's role in it. The format of conversation with allah is alluring and the topic is what bedeviled all non-European intellectuals of the time, why did the great civilizations of the medieval world fall so woefully behind Europe. Iqbal asks the right questions but unfortunately reaches not the right answers. His prescription of the force of will is well and good, but not in the company of a return to the imagined golden period of Islam's early history. While Iqbal seeks glory and fame for the Muslim, he doesn't hide his contempt for the idolatrous hindu or inferiority complex at the achievements of Europe. However, his response to the challenges of modernity is not enlightenment but return to dogma, a return that unfortunately will do nothing to sate the pain and yearning of the muslim longing for lost glory. Unlike the Chinese who is rebuilding his civilizational glory using the best in western traditions, Iqbal while starting with a realization of the ills of dogma ends up prescribing a paradoxical closer reliance on that same faith to redeem him.
I can feel how this poem is inspirational to so many but it is tragically flawed. Iqbal's curious mix of fear and loathing towards hindu traditions in this work is also a window into the elite opinion that inevitably led to partition of India.
I can feel how this poem is inspirational to so many but it is tragically flawed. Iqbal's curious mix of fear and loathing towards hindu traditions in this work is also a window into the elite opinion that inevitably led to partition of India.
January 2, 2024
It covers a lot of the same questions that I have in the "Shikwa" part but when it comes to getting answers to them it's not present in the "Jawab-i-Shikwa" part. It's still a classic and definitely a "read before you die" poem.
Read
July 11, 2012One of the best books i have ever read. I literary cried while reading it
June 19, 2021
I used to think Iqbal was overrated,
Now I don't:3.
Now I don't:3.
December 21, 2020
Hanya yang miskin, ke masjid, beratur dan menunaikan solat,
Rintih-sukar ibadat puasa tersedia untuk mereka.
Hanya yang susah, mengagungkan nama-Ku,
Dan mereka juga yang menggelembungkan jenayah-jenayahmu.
Golongan hartawan terlalu obseskan kekayaan dan melupakan-Ku,
Mujur kandil iman masih menyala dek kerana golongan susah dalam komunitimu.
***
Pendakwah dalam komunitimu pula tumpul daya fikirnya,
Aura tiada, tumpul kata-kata.
Ritual kumandang azan masih kekal, tetapi roh Bilal lesap di angkasa,
Falsafah merata-rata, tetapi refleksi al-Ghazali nihil tiada.
Rintih-sukar ibadat puasa tersedia untuk mereka.
Hanya yang susah, mengagungkan nama-Ku,
Dan mereka juga yang menggelembungkan jenayah-jenayahmu.
Golongan hartawan terlalu obseskan kekayaan dan melupakan-Ku,
Mujur kandil iman masih menyala dek kerana golongan susah dalam komunitimu.
***
Pendakwah dalam komunitimu pula tumpul daya fikirnya,
Aura tiada, tumpul kata-kata.
Ritual kumandang azan masih kekal, tetapi roh Bilal lesap di angkasa,
Falsafah merata-rata, tetapi refleksi al-Ghazali nihil tiada.
February 11, 2016
Shikwa
The why of everything, the cause, the reason, the questions and the problems. Muhammad Iqbal puts everything in poetic words and deep philosophy. He makes us feel the zenith, the zest, the zeal, the zing that his been (and may be is) the embodiment of our endeavor.
The Hameen Ek Tere Ma'ar Ke Aaraoon Mein;
Khushkiyon Mein Kabhi Ladte, Kabhi Daryaaon Mein.
Di Azaanein Kabhi Europe Ke Kaleesawon Mein;
Kabhi Africa Ke Tapte Huwe Sehrawon Mein.
Shaan Aankhon Mein Na Jajti Thi Jahaandaaron Ki;
Kalma Padhte The Hum Chaaun Mein Talwaaron Ki.
Jawab-i-Shikwa
The point of everything, the wisdom, the reality, the answer and the solution. Here Muhammad Iqbal puts all the answer in front us. Maybe it was not only his Shikwa, it was our Shikwa, but the Jawab was only and only by him. The shame, the sorrow, the sullen and the solution:
Ki Muhammed (S.A.W.) Se Wafa Tu Ne Tau Hum Tere Hain
Yeh Jahan Cheez Hai Kya, Loh-o-Qalam Tere Hain
Over and above, i dont have the power or the strength to fully define the beauty of both Shikwa and Jawab-i-Shikwa, but this certainly made me a better Muslim.
The why of everything, the cause, the reason, the questions and the problems. Muhammad Iqbal puts everything in poetic words and deep philosophy. He makes us feel the zenith, the zest, the zeal, the zing that his been (and may be is) the embodiment of our endeavor.
The Hameen Ek Tere Ma'ar Ke Aaraoon Mein;
Khushkiyon Mein Kabhi Ladte, Kabhi Daryaaon Mein.
Di Azaanein Kabhi Europe Ke Kaleesawon Mein;
Kabhi Africa Ke Tapte Huwe Sehrawon Mein.
Shaan Aankhon Mein Na Jajti Thi Jahaandaaron Ki;
Kalma Padhte The Hum Chaaun Mein Talwaaron Ki.
Jawab-i-Shikwa
The point of everything, the wisdom, the reality, the answer and the solution. Here Muhammad Iqbal puts all the answer in front us. Maybe it was not only his Shikwa, it was our Shikwa, but the Jawab was only and only by him. The shame, the sorrow, the sullen and the solution:
Ki Muhammed (S.A.W.) Se Wafa Tu Ne Tau Hum Tere Hain
Yeh Jahan Cheez Hai Kya, Loh-o-Qalam Tere Hain
Over and above, i dont have the power or the strength to fully define the beauty of both Shikwa and Jawab-i-Shikwa, but this certainly made me a better Muslim.
February 18, 2021
গতকাল বিসাকে প্রকাশিত গোলাম মোস্তফার অনুবাদে আল্লামা ইকবালের শিকওয়া ও জবাব-ই-শিকওয়া পড়লাম৷ পড়ার পর থেকে মনটা খচ খচ করতেসে৷ কয়েক জায়গায় রোমহর্ষ হলো ঠিকই, কিন্তু মনে হচ্ছে ভুল কারণে হলো৷ অনুবাদটা কেমন ফররুখ আহমদের পাঞ্জেরী কবিতার পালকি চলে দুলকি তালে ভার্সন ধাচের হয়ে গেসে। একটা উদারহণ দেই। বাংলা হরফে লিখলে কয়েকটা লাইন কিছুটা নিচের লাইনগুলির মতন পড়তে হয়। তবে এখানে উল্লেখ্য যে উর্দু নরম 'স'-এর বাংলা সমতুল লেখা মুশকিল।
"হ্যায় বাজা শেবায়ে তাসলিম মে মাশহুর হ্যায় হাম
কিস্সা ইয়ে দার্দ সে নাতে হ্যায় কে মাজবুর হ্যায় হামসাজ খামোশ হ্যায় ফারিয়াদ সে মা'মুর হ্যায় হাম নালা আতা হ্যায় আগার লাব পে তো মা'জুর হ্যায় হামঅ্যায় খোদা! শিকওয়া-এ আরবাবে ওয়াফা ভি সুন লেখোগার-এ-হাম্দ সে থোরা সা গিলা ভি সুন লে।"
এই লাইনগুলি মোস্তফা সাবের অনুবাদে দাঁড়াইসে- "সত্য বটে, আমরা তোমার বান্দা সবাই ভক্তপ্রাণ,তবু আজি লাচার হয়েই গাইতে হলো ব্যথার গান।কণ্ঠবাণী নীরব - তবু ফরিয়াদে পূর্ণ বুক,ঠোঁটের কাছে গান আসে তো কেমন করে রইব মূক?এয় খোদা, আজ শোনো কিছু অভিযোগও প্রেমিকদেরভক্তদিগের মুখে শোনো নিন্দাবাদও একটু ফের!"
"হ্যায় বাজা শেবায়ে তাসলিম মে মাশহুর হ্যায় হাম
কিস্সা ইয়ে দার্দ সে নাতে হ্যায় কে মাজবুর হ্যায় হামসাজ খামোশ হ্যায় ফারিয়াদ সে মা'মুর হ্যায় হাম নালা আতা হ্যায় আগার লাব পে তো মা'জুর হ্যায় হামঅ্যায় খোদা! শিকওয়া-এ আরবাবে ওয়াফা ভি সুন লেখোগার-এ-হাম্দ সে থোরা সা গিলা ভি সুন লে।"
এই লাইনগুলি মোস্তফা সাবের অনুবাদে দাঁড়াইসে- "সত্য বটে, আমরা তোমার বান্দা সবাই ভক্তপ্রাণ,তবু আজি লাচার হয়েই গাইতে হলো ব্যথার গান।কণ্ঠবাণী নীরব - তবু ফরিয়াদে পূর্ণ বুক,ঠোঁটের কাছে গান আসে তো কেমন করে রইব মূক?এয় খোদা, আজ শোনো কিছু অভিযোগও প্রেমিকদেরভক্তদিগের মুখে শোনো নিন্দাবাদও একটু ফের!"
June 5, 2017
I listened it in different vocals .......the more I listened , the more it grasped my heart, harder with every note and rhyme.
I was scattered infected soul before , now its is healing .
The book is simple manifestation of Quran whorled beautifully around eastern poetry.
I was scattered infected soul before , now its is healing .
The book is simple manifestation of Quran whorled beautifully around eastern poetry.
April 15, 2023
کی محمد ﷺ سے وفا تو نے تو ہم تیرے ہیں
یہ جہاں چیز ہے کیا ، لوح و قلم تیرے ہیں
If thou break not faith with "Muhammad ﷺ" ,
We shall always remain, for thee;
What alone is this universe,
The Tablet and our pen, "THY PRIZE SHALL BE"
یہ جہاں چیز ہے کیا ، لوح و قلم تیرے ہیں
If thou break not faith with "Muhammad ﷺ" ,
We shall always remain, for thee;
What alone is this universe,
The Tablet and our pen, "THY PRIZE SHALL BE"
October 15, 2017
Undoubtedly a masterpiece.
April 7, 2023
Allama Iqbal's (RA) profound reflection of the state of the modern Ummah and their strained relationship with God is truly impactful. Left me in a mess. For optimal experience, listen to Zia Mohyeddin's beautiful recitation of it.
October 19, 2017
Sir Muhammad Allama Iqbal is considered by many a poet of paramount importance in the evolution of the Urdu language and also in the evolution of radical Islamic thought. He is also considered the 'Spiritual Father of Pakistan'. His works are immemorial and have stood the test of time.
Iqbal is a towering figure in Urdu Literature even though his best works are in Persian, namely Asrar-i-Khudi (The Secrets of the Self) and Javednama (Conversations with Javed).
It is precisely because of Shikwa and Jawab-i-Shikwa that Iqbal is considered a monument in Urdu.
Shikwa or 'The Complaint' is Iqbal's first rendition in the two part series. He first recited it in Lahore in 1909 and it created a sensation, chiefly due to the audacity of Iqbal to question and present a formal complaint before Allah. Iqbal presents a wonderful, musical, lyrical complaint to Allah for not taking enough care of the Muslims and for helping those who don't believe in him. It also showcases his not too veiled contempt for non-Muslims, specially Hindus whom he despised because of their idol worship and the presence of a Caste system.
Iqbal starts off by apologizing to Allah, saying that it is because of his eloquent tongue that he has garnered strength to face him and if he is wrong, let dust be in his mouth. What follows is a gradual flow of some of the most beautiful words in the language.
क्यूँ ज़ियाँ-कार बनूँ सूद-फ़रामोश रहूँ
फ़िक्र-ए-फ़र्दा न करूँ महव-ए-ग़म-ए-दोश रहूँ
नाले बुलबुल के सुनूँ और हमा-तन गोश रहूँ
हम-नवा मैं भी कोई गुल हूँ कि ख़ामोश रहूँ
जुरअत-आमोज़ मिरी ताब-ए-सुख़न है मुझ को
शिकवा अल्लाह से ख़ाकम-ब-दहन है मुझ को
Iqbal reminds its readers of the greatness of Islam, the civilizing role it played and also with the sole belief in the message of the Prophet, Muslims conquered most of the known world. He reminds Allah, that it was the Muslims who left everything for him, went to battle against greater odds and without a doubt always stayed true to the Prophet's teachings.
Shikwa wasn't received well by people. Though no one doubts its finesse and Iqbal's literary genius, the mere contempt for non-believers led to intense criticism. Even Orthodox Muslims were shocked after seeing Iqbal use the word Harjaee(Disloyal) for Allah.
Iqbal presented Jawab-i-Shikwa four years later, in 1913. It was Allah's response to the complaint.
It is unfortunate that Allama Iqbal has never been given his due by the West. His contemporary Rabindranath Tagore has been influential in starting a new wave of South-Asian studies but Iqbal has been conveniently ignored. Shikwa and Jawab-i-Shikwa must be a stark remider to the literary prowess of Iqbal, who despite West's ignorance is called 'The Poet of the East'.
It is also unfortunate that Iqbal's political views have taken a toll on his literary career. While Iqbal was primarily a poet of Islam and his verses are steeped in Islamic lore and Sufi imagery, none can deny that Iqbal could write outside the dimensions of religion.
Allama Iqbal is also the creator of 'Saare Jahan se Accha' and 'Lab pe aati hai Dua ban ke Tamanna meri', verses that are still sung proudly in both India and Pakistan.
We must consider Iqbal as a global poet, and as a revolutionary thinker. For too long have we ignored Iqbal, now its time to face his genius.
Khushwant Singh's translation is brilliant and adopts the same overall rhyme scheme and doesn't lose the overall flair of the original Urdu version.
Iqbal is a towering figure in Urdu Literature even though his best works are in Persian, namely Asrar-i-Khudi (The Secrets of the Self) and Javednama (Conversations with Javed).
It is precisely because of Shikwa and Jawab-i-Shikwa that Iqbal is considered a monument in Urdu.
Shikwa or 'The Complaint' is Iqbal's first rendition in the two part series. He first recited it in Lahore in 1909 and it created a sensation, chiefly due to the audacity of Iqbal to question and present a formal complaint before Allah. Iqbal presents a wonderful, musical, lyrical complaint to Allah for not taking enough care of the Muslims and for helping those who don't believe in him. It also showcases his not too veiled contempt for non-Muslims, specially Hindus whom he despised because of their idol worship and the presence of a Caste system.
Iqbal starts off by apologizing to Allah, saying that it is because of his eloquent tongue that he has garnered strength to face him and if he is wrong, let dust be in his mouth. What follows is a gradual flow of some of the most beautiful words in the language.
क्यूँ ज़ियाँ-कार बनूँ सूद-फ़रामोश रहूँ
फ़िक्र-ए-फ़र्दा न करूँ महव-ए-ग़म-ए-दोश रहूँ
नाले बुलबुल के सुनूँ और हमा-तन गोश रहूँ
हम-नवा मैं भी कोई गुल हूँ कि ख़ामोश रहूँ
जुरअत-आमोज़ मिरी ताब-ए-सुख़न है मुझ को
शिकवा अल्लाह से ख़ाकम-ब-दहन है मुझ को
Iqbal reminds its readers of the greatness of Islam, the civilizing role it played and also with the sole belief in the message of the Prophet, Muslims conquered most of the known world. He reminds Allah, that it was the Muslims who left everything for him, went to battle against greater odds and without a doubt always stayed true to the Prophet's teachings.
Shikwa wasn't received well by people. Though no one doubts its finesse and Iqbal's literary genius, the mere contempt for non-believers led to intense criticism. Even Orthodox Muslims were shocked after seeing Iqbal use the word Harjaee(Disloyal) for Allah.
Iqbal presented Jawab-i-Shikwa four years later, in 1913. It was Allah's response to the complaint.
It is unfortunate that Allama Iqbal has never been given his due by the West. His contemporary Rabindranath Tagore has been influential in starting a new wave of South-Asian studies but Iqbal has been conveniently ignored. Shikwa and Jawab-i-Shikwa must be a stark remider to the literary prowess of Iqbal, who despite West's ignorance is called 'The Poet of the East'.
It is also unfortunate that Iqbal's political views have taken a toll on his literary career. While Iqbal was primarily a poet of Islam and his verses are steeped in Islamic lore and Sufi imagery, none can deny that Iqbal could write outside the dimensions of religion.
Allama Iqbal is also the creator of 'Saare Jahan se Accha' and 'Lab pe aati hai Dua ban ke Tamanna meri', verses that are still sung proudly in both India and Pakistan.
We must consider Iqbal as a global poet, and as a revolutionary thinker. For too long have we ignored Iqbal, now its time to face his genius.
Khushwant Singh's translation is brilliant and adopts the same overall rhyme scheme and doesn't lose the overall flair of the original Urdu version.
February 13, 2015
Shikwa or The Complaint was first recited by Iqbal in Lahore in 1909 creating a sensation. I reveals a not-too-veiled contempt for Hindus and has been regarded by many as the first manifesto of the two-nation theory.
At the same time, Iqbal has also been regarded as an Indian nationalist for writing Sarey Jahaan Se Achha Hindustan humaara.
Shikwa is a complaint to Allah for letting down the Muslims of India and Jawab-i-Shikwa is Allah's answer.
Jawab-i-Shikwa on the other hand was recited in order to raise funds for the Turks to fight the Bulgarians. Iqbal has in this collection, repeatedly stressed upon the sentiment that Muslims of the world are one and that Islam transcends national boundaries, the very ideology that Savarkar opposed and therefore termed Muslims as anti-national. The fact that Muslims could siphon off Indian funds to Constantinople and have foreign loyalties strengthened the stance of Hindutva Nationalists.
I am in no way accustomed to Urdu poetry and being a hard-core atheist, the subject is almost of no interest to me. But most of Iqbal's "Shikwa" has a lot of political implications and to top it all, surprisingly perhaps (?) the only Urdu book (in Arabic script) in Central Library, BITS Goa.
A good revision of the script and a great supplement to my Contemporary India class!
At the same time, Iqbal has also been regarded as an Indian nationalist for writing Sarey Jahaan Se Achha Hindustan humaara.
Shikwa is a complaint to Allah for letting down the Muslims of India and Jawab-i-Shikwa is Allah's answer.
Jawab-i-Shikwa on the other hand was recited in order to raise funds for the Turks to fight the Bulgarians. Iqbal has in this collection, repeatedly stressed upon the sentiment that Muslims of the world are one and that Islam transcends national boundaries, the very ideology that Savarkar opposed and therefore termed Muslims as anti-national. The fact that Muslims could siphon off Indian funds to Constantinople and have foreign loyalties strengthened the stance of Hindutva Nationalists.
I am in no way accustomed to Urdu poetry and being a hard-core atheist, the subject is almost of no interest to me. But most of Iqbal's "Shikwa" has a lot of political implications and to top it all, surprisingly perhaps (?) the only Urdu book (in Arabic script) in Central Library, BITS Goa.
A good revision of the script and a great supplement to my Contemporary India class!
Read
September 30, 2022I really love how this version has the urdu text, transliteration, and translation all together; and also splits it up by stanza and couplets. Anyone from the subcontinent knows how important and iconic the set of shikwa and jawab e shikwa is. It really makes you think and hits you deep, especially as a young muslim reader. This version does a pretty good job maling it accessible to those who do not understand the very formal urdu Allamah Iqbal uses.
May 4, 2016
Terdiri daripada dua bahagian dengan stanza-stanza yang menyentap fikiran. Bahagian pertama berupa soalan-soalan. Bahagian kedua adalah jawapan kepada persoalan tersebut. Sempat dihabiskan ketika giliran bertugas sempena PBAKL2016
April 3, 2017
এমনিতেই কবিতার বই কম পড়া হয় .....বইটা পড়লাম আর ভালোবেসে ফেল্লাম । কতবারযে পড়েছি !! তারপরও বারবার পড়ি ...... পড়তে ইচ্ছে করে ।
( ইকবাল সংসদ 'এর প্রকাশ করা অনুবাদটা পড়েছি .....সাথে ইংরেজি আর উর্দু ছিলো ; দ'টার কোনোটাই ভালো লাগে নাই ! )
( ইকবাল সংসদ 'এর প্রকাশ করা অনুবাদটা পড়েছি .....সাথে ইংরেজি আর উর্দু ছিলো ; দ'টার কোনোটাই ভালো লাগে নাই ! )
Read
April 30, 2007classic Iqbal
great read, granted, i read the English translation
great read, granted, i read the English translation
October 3, 2024
Khushwant Singh's irreverent approach, thinking and writing avoid him plunging headlong into a populist narrative style. His effort, and the resulting translation of Iqbal's legendary work is most commendable.
Contrary to the widely-held belief that Iqbal was sectarian, in his foreword the eminent Rafiq Zakaria points out that
"Iqbal was attracted to the teachings of the Prophet because of two fundamental beliefs: the oneness of God and the brotherhood of Man."
As Iqbal is also believed to have been one of the foremost proponents for the creation of Pakistan, Zakaria has this to say:
"He denounced nationalism because of its territorial barriers; he saw the history of mankind as nothing but a 'conflict of nations' and an 'unending succession of deadly combats, bloody feuds and internecine wars'. The question then naturally arises: Why did he advocate a separate homeland for the Muslims of North-West India? Was it not a reversal of his stand against territorial nationalism? In the first place Iqbal asked for a Muslim homeland within India and not outside. Secondly, his picture of Pakistan was far different from what it ultimately turned out to be. It could never be confined to the narrow limits of Lahore or Karachi. Iqbal's was an expanding homeland, based on certain humanitarian ideals. Repeatedly he made this clear: God-possessed dervish is neither of the East nor of the West, My home is neither Delhi, nor Isfahan, nor Samarkand.
... A few months before his death, he declared, 'Only one unity is dependable and that unity is the brotherhood of man, which is above race, nationality, colour or language.'
... he was at pains to explain that not Muslims alone, but all men are 'meant for the kingdom of God on earth, provided they say goodbye to their idols of race and nationality and treat one another as personalities.'"
Khushwant Singh adds that "Iqbal wrote on a variety of subjects and his views changed with the times. It is not therefore wise to attach labels to him. To the Indian nationalist he appears a fervent nationalist who wrote, 'Of all the countries in the world, the best is our Hindustan' (Sarey jahan is accha Hindustan hamara), exhorted Hindus and Muslims to come together, build new shrines where they could worship together and who regarded every speck of his country as divine.'"
Many aspects of Iqbal's "magnum opus" have come alive for me personally and improved my understanding, not just of the literal meaning of the verse but rather the rationale for the composition.
Readers will choose selectively to possibly reinforce and seek reaffirmation of their beliefs, but it would be worth enjoying this offering with an open mind; it will enrich you.
Contrary to the widely-held belief that Iqbal was sectarian, in his foreword the eminent Rafiq Zakaria points out that
"Iqbal was attracted to the teachings of the Prophet because of two fundamental beliefs: the oneness of God and the brotherhood of Man."
As Iqbal is also believed to have been one of the foremost proponents for the creation of Pakistan, Zakaria has this to say:
"He denounced nationalism because of its territorial barriers; he saw the history of mankind as nothing but a 'conflict of nations' and an 'unending succession of deadly combats, bloody feuds and internecine wars'. The question then naturally arises: Why did he advocate a separate homeland for the Muslims of North-West India? Was it not a reversal of his stand against territorial nationalism? In the first place Iqbal asked for a Muslim homeland within India and not outside. Secondly, his picture of Pakistan was far different from what it ultimately turned out to be. It could never be confined to the narrow limits of Lahore or Karachi. Iqbal's was an expanding homeland, based on certain humanitarian ideals. Repeatedly he made this clear: God-possessed dervish is neither of the East nor of the West, My home is neither Delhi, nor Isfahan, nor Samarkand.
... A few months before his death, he declared, 'Only one unity is dependable and that unity is the brotherhood of man, which is above race, nationality, colour or language.'
... he was at pains to explain that not Muslims alone, but all men are 'meant for the kingdom of God on earth, provided they say goodbye to their idols of race and nationality and treat one another as personalities.'"
Khushwant Singh adds that "Iqbal wrote on a variety of subjects and his views changed with the times. It is not therefore wise to attach labels to him. To the Indian nationalist he appears a fervent nationalist who wrote, 'Of all the countries in the world, the best is our Hindustan' (Sarey jahan is accha Hindustan hamara), exhorted Hindus and Muslims to come together, build new shrines where they could worship together and who regarded every speck of his country as divine.'"
Many aspects of Iqbal's "magnum opus" have come alive for me personally and improved my understanding, not just of the literal meaning of the verse but rather the rationale for the composition.
Readers will choose selectively to possibly reinforce and seek reaffirmation of their beliefs, but it would be worth enjoying this offering with an open mind; it will enrich you.
August 15, 2018
What breaks my heart is that even after a century it is as relevant as it was written for present. Condition of Muslims all over the world let alone of the people of Pakistan is in the same plight for which Iqbal wrote shikwa and then Jawab e Shikwa.
I fail to understand how Iqbal was so optimistic despite of being surrounded by despair and pessimism.
What breaks my heart even more is that how people today are oblivious to this message and understanding of Iqbal's kalaam even though it appears to be more relevant than ever before.
It is responsibility of the young generation to understand, follow and preach his message, of parents to inculcate in the future generations teachings of Iqbal, of teachers to bring interest towards such Kalaam and finally of leaders to make their followers follow the message of revival.
One lesson i have learned is that only after realization and self actualization complete submission comes in and to never lose hope in yourself and the devine being.
With this beginning i wish to learn and understand more about Allama Iqbal and his message. Feel free to recommend more books.
I fail to understand how Iqbal was so optimistic despite of being surrounded by despair and pessimism.
What breaks my heart even more is that how people today are oblivious to this message and understanding of Iqbal's kalaam even though it appears to be more relevant than ever before.
It is responsibility of the young generation to understand, follow and preach his message, of parents to inculcate in the future generations teachings of Iqbal, of teachers to bring interest towards such Kalaam and finally of leaders to make their followers follow the message of revival.
One lesson i have learned is that only after realization and self actualization complete submission comes in and to never lose hope in yourself and the devine being.
With this beginning i wish to learn and understand more about Allama Iqbal and his message. Feel free to recommend more books.
August 29, 2025
The way Iqbal complains to Allah for thinking that Allah have fakely promised muslims only to keep them in delusion and keep them restricted. Where in Jawab e Shikwa part where Iqbal tries to answer from Allah's side is just... The topics he brought are just so... true and it is just almost unbelievable that it was written more than 100 years ago but its just undescribably good. This book just leaves nothing for the reader and the way it describes today's world is just incredibly good.
November 14, 2018
Anyone who has not read this is must read it at least once.
This book is composed of two poems by Dr Allama Iqbal.
1st is Shikwa : complaints.
It is Muslims complaining to Allah that why did He take the power from the Muslim hands and why are so many Muslims suffering in the world.
When he wrote this he got criticized and many fatwas were issued against him.
A couple of years later he wrote the 2nd poem Jawas-e-shikwa ( answer to the complaints ).
In this Allah replies saying yes your ancestors has died for me and done everything you are saying, but what have you done. You say you love God but when the call for prayer happens you prefer to sleep.
It ends with God saying come back to the right path,
Stay loyal to Muhammad( pbuh) and what is this universe I will make you the writer of destinies.
This book is composed of two poems by Dr Allama Iqbal.
1st is Shikwa : complaints.
It is Muslims complaining to Allah that why did He take the power from the Muslim hands and why are so many Muslims suffering in the world.
When he wrote this he got criticized and many fatwas were issued against him.
A couple of years later he wrote the 2nd poem Jawas-e-shikwa ( answer to the complaints ).
In this Allah replies saying yes your ancestors has died for me and done everything you are saying, but what have you done. You say you love God but when the call for prayer happens you prefer to sleep.
It ends with God saying come back to the right path,
Stay loyal to Muhammad( pbuh) and what is this universe I will make you the writer of destinies.
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