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 love’s 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 Iqbal’s complaint. It added fire to the already boiling blood of the nation after Iqbal’s 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 Iqbal’s 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 Iqbal’s 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 destination
Jewel polishing is common but there is no proper jewel
There is no clay capable of being moulded into Adam
We 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 spring
Whichever Muslim there was, the Lover of Got he was
A while ago your beloved this very Unfaithful was
Make the covenant of fealty now with some local one
Make the Ummah 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 necessary
Justice 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 all diseases of the Muslims. The following 30 verses (five stanzas) are the essence of this poem:
Ummateen gulshan-i hasti men samar cheeda bhi hain
Aur mahroom-i samar bhi hain khizan deeda bhi hain
Sankron 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 are
And some deprived from fruits and even destroyed by autumn are
Hundreds of trees deteriorated and hundreds flourishing are
Hundreds still even concealed in the bosom of the garden are
The tree of Islam a model of flourishing is
This the fruit of cons of gardening efforts is)
Pak hai gard-i watan say sar-i daman tera
Too wo Yusuf hai ke har misr hai kanaan tera
Qafla ho na sakega kabhi veran tera
Ghair yek bang-i dara kuch naheen saman tera
Nakhl-i shamasti-o dar shola dawad resha-i to
Aaqibat soz bawad saya-i andesha-i to
(Your skirt is undefiled by the dust of homeland
You are the Yusuf for whom every Egypt is Kan’an[10]
It will never be possible to destroy your caravan
Nothing except the Clarions’s Call are your chattel
You are a candle like tree, it its flame’s smoke your roots are
Your thoughts free from the care of the end are.)
Misl-i boo qaid haye ghunche men pareeshan hoja
Rakht bar dosh hawa-i chmanistaan hoja
Hai tunak maya to zarrey say biyabaan hoja
Naghma-i Mauj say hangaama-i toofaan hoja
Quwwat-i Ishq sey her past koi balaa kardey
Dhr men ism-i Muhammad sey Ujala krdey
(Like fragrance you are contained in the flower bud, become scattered
Become the chattel travelling on the wings of the breeze of the rose garden
If you are poor, changed from speck to the wilderness be
From the melody of wave changed to tumult of the storm be
With the Love’s power elevate every low to elegance
With Muhammad’s name illuminate the whole world.)
Ho na ye phool to bulbul ka tarannum bhi na ho
Chaman-i dhr men kalyun ka tabassum bhi na ho
Ye na saqi ho to phir mai bhi na ho khum bhi na ho
Bazm-i tawhid bhi dunya bh na ho tum bhi na ho
Khema aflaak ka istada isi naam se hai
Nabz-i hasti taphis aamada isi nam sey hai
(If there is no flower nightingale music should also not be
In the world’s garden smile of flower buds should also not be
If there is no cup bearer, wine and decanter should also not be
Tawhid’s Assembly in the world and you should also not be
The system of the universe is stable by this very name
The existence’ pulse is warm with this very name.)
Aql hai teri sipar ish a shamsheer teri
Merey darvesh khilafat hai jehangir teri
Ma siwallah ke lia aag hai takbeer teri
Too Musalman ho to taqdir hai tadbir teri
Ki Muhammad se wafa toonay to ham teray hain
Ye jahan cheez hai kiya lauho qalam tere hain
(Intellect is your shield, Love is your sword
My dervish! Your vicegerency is world-conquering
Your Takbir like fire for Godlessness is
If you are Muslim your prudence your destiny is
If you are loyal to Muhammad we are yours
This universe is nothing the Tablet and the Pen[11] are yours.)
[1] Arabic word Tawhid means Oneness of God.
[2] Hudi are songs which the camel drivers sing when the caravan is marching.
[3]Din is religion of Islam and Faran is the mountain on which the cave of Hira is located Here the prophet of Islam received the first revelation from God.
[4] Sulaiman is the name of one of the great prophets.
[5] Here Allama Iqbal is referring to himself and his songs.
[6]The poppy flower has a black stain at the bottom of its corolla. The poet is referring this as a mark of Love of God.
[7] The use of two words “We” and “Us” instead of “I” and “Me” denote Grandeur and Glory of God. These are also used in Qur’an by God Himself.
[8]This is the generic name of one of the ancient pre-Islamic dynasties of pre-Christian Iran (Persia). Persia was a world power for several pre.Christian centuries. This dynasty is used as a metaphor for grandeur and power.
[9] Tur is name of mountain where Musa faced the Truth (Eternal Light).
[10]Here Iqbal is referring to the story of Prophet Yusuf in Qur’an’s Sura 12. In this verse he says the the place of Yusuf’s residence was Kan’an but the Islam and Muslims are not restricted to boundaries. Wherever they are it is their homeland.
[11] LAUH-O-QALAM is combination of “Lauh” (denotes Lauh-i Mahfuz and means preserved tablet) and Qalam means pen. Lauh-o-Qalam exists in the metaphysical world and they are the implements with which the decrees of God are recorded and in which they are preserved.
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 love’s 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 Iqbal’s complaint. It added fire to the already boiling blood of the nation after Iqbal’s 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 Iqbal’s 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 Iqbal’s 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 destination
Jewel polishing is common but there is no proper jewel
There is no clay capable of being moulded into Adam
We 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 spring
Whichever Muslim there was, the Lover of Got he was
A while ago your beloved this very Unfaithful was
Make the covenant of fealty now with some local one
Make the Ummah 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 necessary
Justice 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 all diseases of the Muslims. The following 30 verses (five stanzas) are the essence of this poem:
Ummateen gulshan-i hasti men samar cheeda bhi hain
Aur mahroom-i samar bhi hain khizan deeda bhi hain
Sankron 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 are
And some deprived from fruits and even destroyed by autumn are
Hundreds of trees deteriorated and hundreds flourishing are
Hundreds still even concealed in the bosom of the garden are
The tree of Islam a model of flourishing is
This the fruit of cons of gardening efforts is)
Pak hai gard-i watan say sar-i daman tera
Too wo Yusuf hai ke har misr hai kanaan tera
Qafla ho na sakega kabhi veran tera
Ghair yek bang-i dara kuch naheen saman tera
Nakhl-i shamasti-o dar shola dawad resha-i to
Aaqibat soz bawad saya-i andesha-i to
(Your skirt is undefiled by the dust of homeland
You are the Yusuf for whom every Egypt is Kan’an[10]
It will never be possible to destroy your caravan
Nothing except the Clarions’s Call are your chattel
You are a candle like tree, it its flame’s smoke your roots are
Your thoughts free from the care of the end are.)
Misl-i boo qaid haye ghunche men pareeshan hoja
Rakht bar dosh hawa-i chmanistaan hoja
Hai tunak maya to zarrey say biyabaan hoja
Naghma-i Mauj say hangaama-i toofaan hoja
Quwwat-i Ishq sey her past koi balaa kardey
Dhr men ism-i Muhammad sey Ujala krdey
(Like fragrance you are contained in the flower bud, become scattered
Become the chattel travelling on the wings of the breeze of the rose garden
If you are poor, changed from speck to the wilderness be
From the melody of wave changed to tumult of the storm be
With the Love’s power elevate every low to elegance
With Muhammad’s name illuminate the whole world.)
Ho na ye phool to bulbul ka tarannum bhi na ho
Chaman-i dhr men kalyun ka tabassum bhi na ho
Ye na saqi ho to phir mai bhi na ho khum bhi na ho
Bazm-i tawhid bhi dunya bh na ho tum bhi na ho
Khema aflaak ka istada isi naam se hai
Nabz-i hasti taphis aamada isi nam sey hai
(If there is no flower nightingale music should also not be
In the world’s garden smile of flower buds should also not be
If there is no cup bearer, wine and decanter should also not be
Tawhid’s Assembly in the world and you should also not be
The system of the universe is stable by this very name
The existence’ pulse is warm with this very name.)
Aql hai teri sipar ish a shamsheer teri
Merey darvesh khilafat hai jehangir teri
Ma siwallah ke lia aag hai takbeer teri
Too Musalman ho to taqdir hai tadbir teri
Ki Muhammad se wafa toonay to ham teray hain
Ye jahan cheez hai kiya lauho qalam tere hain
(Intellect is your shield, Love is your sword
My dervish! Your vicegerency is world-conquering
Your Takbir like fire for Godlessness is
If you are Muslim your prudence your destiny is
If you are loyal to Muhammad we are yours
This universe is nothing the Tablet and the Pen[11] are yours.)
[1] Arabic word Tawhid means Oneness of God.
[2] Hudi are songs which the camel drivers sing when the caravan is marching.
[3]Din is religion of Islam and Faran is the mountain on which the cave of Hira is located Here the prophet of Islam received the first revelation from God.
[4] Sulaiman is the name of one of the great prophets.
[5] Here Allama Iqbal is referring to himself and his songs.
[6]The poppy flower has a black stain at the bottom of its corolla. The poet is referring this as a mark of Love of God.
[7] The use of two words “We” and “Us” instead of “I” and “Me” denote Grandeur and Glory of God. These are also used in Qur’an by God Himself.
[8]This is the generic name of one of the ancient pre-Islamic dynasties of pre-Christian Iran (Persia). Persia was a world power for several pre.Christian centuries. This dynasty is used as a metaphor for grandeur and power.
[9] Tur is name of mountain where Musa faced the Truth (Eternal Light).
[10]Here Iqbal is referring to the story of Prophet Yusuf in Qur’an’s Sura 12. In this verse he says the the place of Yusuf’s residence was Kan’an but the Islam and Muslims are not restricted to boundaries. Wherever they are it is their homeland.
[11] LAUH-O-QALAM is combination of “Lauh” (denotes Lauh-i Mahfuz and means preserved tablet) and Qalam means pen. Lauh-o-Qalam exists in the metaphysical world and they are the implements with which the decrees of God are recorded and in which they are preserved.
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