Whatever comes out of the heart is
It has no wings but has the power of
It has holy origins, it aims at
It rises from dust, but has access to the celestial world My love was seditious, rebellious and clever My fearless wailing rent through the
On hearing it the sun said, “Somewhere there is somebody!”The planets said, “At the ‘Arsh-i-Barân there is somebody!”The moon was saying, “No, it is some inhabitant of the earth!”The milky way was saying, “Somebody is concealed just here”! If someone understood my Remonstrance Riîw«n did He understood me as the Man turned out of the Paradise !
Even angels exclaimed in surprise “What could this voice be!
Unknown even to the ‘Arsh’s keepers what the secret could be!
Is the mankind’s reach really even to the ‘Arsh?
Has this pinch of dust also learned flight? How ignorant of good manners the earth’s denizens are! How bold and insolent these denizens of the low are!
Is he so insolent that even angry with God he is?
Is he the same Man who once worshipped by angels was ?
He is the knower of Kamm, and of the enigmas of Kaif But, he is unacquainted with the secrets of modesty Mankind are proud of the power of their rhetoric These ignorant people are incapable of talking”!
A voice came “Very pathetic is your
Full of restless tears is your wine-measure Your ecstatic clamor pervaded the celestial world How bold in speech is your Loving heart !
You sweetened the Remonstrance with elegant
You established intercourse between God and His
We are inclined to Mercy, but there is no one to
Whom can we show the way ?
There is no wayfarer to the
Jewel polishing is common, but there is no proper
There is no clay capable of being molded into ÿdam We confer the glory of Kai on the deserving We confer even a whole new world on those who search!
Arms are feeble, hearts are accustomed to
The ‘believers’ are a source of disgrace to the
Idol-breakers have departed, the rest are
Though the father was Ibr«hâm the sons are ÿzar The wine-drinkers, the wine, even the decanters are new The sanctuary of the Ka‘bah, the idols, even you are
There was a time when this alone was the source of
The wild tulip was the pride of the season of
Whichever Muslim there was, the Lover of God he wasA 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!
How difficult for you is waking up at the dawn!
You have no Love for Us, sleep is dear to
Ramaî«n’s restriction is irksome to your free
You tell us !
Is this the appropriate rule of fidelity? A nation exists on the din, you cease to exist if the din does not exist Without mutual attraction the assembly of stars does not
You are the ones who do not know any art in the
You are the nation which does not care for its
You are the harvest which harbors the
You are those who sell their ancestors’ graves As you have earned a good name by selling graves Will you not sell if idols of stone you get?
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’«n to their breasts in reverence? They were surely your ancestors, but what are you ? Sitting in idleness, waiting for tomorrow are you !
What did you say? “For the Muslim is only the promise of
Even if the Remonstrance be unreasonable decorum is
Justice is the Creator of Existence’ custom since
When the infidel adopts Muslim ways he receives houris and palaces Not a single one among you is longing for houris The Effulgence of ñër exists but there is no Mës«The gain of this nation is one, also the loss is
Only one is the prophet of all, dân is one, ¥m«n is
The Holy £aram is one,
God is one,
Qur’an also is
Would it have been very difficult for Muslims to be one Sects abound somewhere and somewhere are castes! Are these the ways to progress in the world?
Who is the renouncer of the laws of the Holy Prophet?
The criterion for whose actions is expediency of time ?
Who is enamored with the customs of the
Whose thinking is disgusted with ancestors’ ways? No warmth is in the heart, no feeling is in the soul There is no respect for the message of Muéammad in you!
If some array themselves in mosques, it is the
If some endure the discomfort of fasting it is the
If some are reverent to Us it is the
If some hide your faults it is the poor The rich in their arrogance of wealth are negligent of Us The Millat-i-Baiîa is alive on the strength of the
That mature thinking of the nation’s preacher is
That natural lightning is gone, fiery speeches are
The ritual of adh«n has persisted, the spirit of Bil«l is
Philosophy has persisted, the teaching of Ghazalâ is
Mosques are lamenting that the reciters of prayers are
That is those with attributes of Lijaz’ people are
Clamor is that Muslims have disappeared from the
We ask whether the Muslims were present anywhere?
In fashion you are Christians, in culture you are
Are these Muslims ! Who put the Jews to embarrassment!
Sure, you are even Saiyyid,
Mirza and Afghan
You are all these, say whether you are Musalmans also?
During speech the candor of the Muslim was
His justice was strong, undefiled by consideration of
The tree of Muslim’s nature was watered with
In valor he was an incomprehensible existence Internal warmth was the essence of his wine’s quality To empty itself was the custom of his
Every Muslim was a lancet for the vein of
Activism was the polish to the mirror of his
Whatever trust he had, on his own strength it
You are afraid of death, he afraid of God alone was If the art of the father not well-known to the son be How can the son worthy of the heritage of the father be!
Everyone is intoxicated with the wine of
Are you Muslims?
To you is this the way of Islam?
You have neither the faqr of Haidar nor the wealth of
What spiritual relation between you and your ancestors exists? They were respected in the world by being Muslims And you became disgraced by abandoning the
You are indignant to each other, beneficent they
You are guilty and prying into guilts, forgiving and merciful they
Though everybody wants to reach the zenith of
Every body must first cultivate that kind of affable
The throne of Faghfër was theirs, the crown of Kai
Is this all mere empty talk or you have that ardor also?
You are self-destructive, zealous and self-respecting they
You flee from brotherhood, lovers and brotherhood they
You are head to foot talk, action incarnate they
You tantalize for flower-bud, with garden in their lap they were Even now nations remember their story Impressed on existence’s sheet is their fidelity!
Like stars on the nation’s horizon you appeared
In the Indian idol’s love you became a Brahman
In the love for flying you became separated from the nest
Indolent were the youth already, became suspicious of dân also They have been freed from every restraint by ‘civilization’ Having been brought from Ka‘bah, they have been settled in the
Qais may not continue enduring hardships of seclusion in the
May stroll in the city, may not remain wandering in
He is insane, he may or may not in the city
It is necessary the Lailah’s veil may not remain Let there be no wailing against ‘tyranny’ or complaint of ‘injustice’ Love is free, why should not the Beauty be free also?
The new age is a lightning, consuming every barn
Safe from this no wilderness and no rose-garden
Of this new fire old nations are the
The Ummah of the last Prophet is set afire If the ¥man of Ibrahim is acquired even now Fire can create the garden’s norm even
The gardener should not be upset by seeing the garden’s
Branches are about to appear from the bunches of
The garden will be cleared soon of the waste and
The red of the martyrs’ blood will be producing rose buds Look a little the color of the sky somewhat red is This the glowing of the horizon by the rising sun is!
Some nations in the existence’s garden benefited from their labors
And some deprived of fruits and even destroyed by autumn
Hundreds of trees deteriorated and hundreds flourishing
Hundreds still even concealed in the bosom of the garden are The tree of Islam a model of flourishing is This the fruit of eons of gardening efforts
Your skirt is undefiled by the dust of
You are the Yësuf for whom every Egypt is
It will never be possible to destroy your
Nothing except the ‘Clarions’s Call’ are your chattel You are a candle-like tree, in its flame’s smoke your roots are Your thoughts free from the care of the end
You will not be destroyed by the destruction of
Wine’s ecstasy is not connected with its
It is evident from the story of the invasion of Tatars That Ka‘bah got protectors from the temple You are the support of the boat of God in the world The present age is night, you are a glimmering
This tumult of Bulgaria’s invasion which is
Is the message of awakening for the negligent You think this is the plan for hurting your
This is a test of your sacrifice and your self respect Why are you afraid of the hooves of the enemies’ horses ? The enemies’ blows will be unable to extinguish the light of the
Your potential is still hidden from the world’s
The assembly of existence still has need for
The whole world is kept alive by your
Your Khil«fah is the star of the possibility’s
There is no time for leisure, there is work to be
Completion of the light of Tawéâd is still to be
Like fragrance you are contained in the flower-bud, become
Become the chattel traveling on the wings of the breeze of the
If you are poor, changed from speck to the wilderness
From the melody of the wave changed to tumult of the storm be With the Love’s power elevate every low to elegance With Muéammad’s name illuminate the whole
If there is no flower nightingale’s music should also not
In the world’s garden smile of flower-buds should also not
If there is no cup-bearer, wine, and decanter should also not
Tawéâd’s assembly in the world and you should also not
The system of the universe is stable by this very
The existence’ pulse is warm with this very
In the wilderness, on the mountain-side, in the plains it
In the ocean, in the lap of the wave, in the storm it is In China’s city, in Morocco’s desert it
And concealed in the ¥m«n of the Muslim it is The world’s eyes should witness this sight till eternity The Elegance of the grandeur of “Rafa‘na Laka Zikrak” should
The majority people, that is the non-white
The world which would nurture your
The world reared by the sun, the crescent’s
What the people of Love call the Bilal’s world Is agitated like mercury by this name Is diving in Light like the
Intellect is your shield,
Love is your
My dervish !
Your viceregency is
Your Takbâr like fire for Godlessness
If you are Muslim your prudence your destiny is If you are loyal to Muéammad we are yours This universe is nothing the Tablet and the Pen are
This long poem is part of the series of long poems in which ‘Allamah Iqbal has discussed the rise and fall of the Muslim Ummah and has analyzed its causes, shown his bereavement as well as has offered its cure and has given the message of hope.
The causes of the fall of the Muslim Ummah can be grouped into two classes, viz. the machinations of the Western world and the shortcomings of the Muslim themselves.
The present poem is complementary to Shakwah.
In Shakwah the ‘Allamah complains to God for the deplorable condition of the Muslim world and society and prays for help.
In the present poem he relays the response given by God to Muslims.
The details of the response are generally restricted to the Muslims’ own faults.
These faults can be summarized as follows: 1.
Muslims have distanced themselves from the Holy Qur’an,
Islamic values and the norms of their ancestors, and have adopted Western norms in thought and deeds.2.
They have given up Islamic learning.3.
Insincere religious and political leadership has appeared.4.
Muslims have lost the Love of God and the zeal for Tawéâd.5.
They have fallen into traditionalism6.
They have given up activism and struggle in the cause of God and have adopted asceticism and monasticism.7.
They have lost the urge for struggle in the cause of Islam.8.
Muslim society is riddled with dissensions9.
Muslims are suffering from intellectual slavery.
Explanatory Notes1. ‘Arsh-i-Barân Literally it means the “High Divine Throne”.
It is difficult to comprehend the nature of the Throne of God because it so much different from the earthly thrones.
For details see Appendix II.2.
Riîwan - The angel who is the gate keeper of Paradise.3,4.
Kaif and Kamm - These are two terms of Greek philosophy which were adopted by the early Muslim philosophers.
They concern properties of matter.
Kaif refers to the qualitative properties or “attributes”, such as color, taste, big, small etc.
Kamm refers to quantitative properties and is derived from Aristotle’s ten categories.
It includes volume, length, age, weight etc.
These two terms were the precursors of the Muslim philosophy of Existence.
This philosophy dealt with two aspects of the Existence of God, i.e. the “Sifat (attributes) of God” and the “Dh«t (Essence) of God”.
Together these two terms give the complete knowledge about something.
This verse means that though Man is conversant with all knowledge about God and His universe he is not aware of the secrets and qualities of modesty.5.
The use of the words “We” and “Us” in this and other poems does not compromise the concept of Tawéâd of God in Islam.
These words are used instead of “I” and “Me” to indicate His Grandeur and Glory.
These plural pronouns indicate the Majesty of God.
The Holy Qur’«n uses these expressions frequently e.g. (2:34,35).6.
Ka’â - This is the generic name of one of the ancient pre-Islamic dynasties of pre-Christian Ir«n (then Persia).
As Persia was a world power for several pre-Christian centuries this dynasty is often used as a metaphor for grandeur and power.7.
This means the “New World” and alludes to the discovery and occupation of the continents of America and Australia by Europeans.10.
Har J«’â - This word in the original literally means “omni-present”.
However, it is commonly used for an unfaithful beloved.
This is a pun on the word and is used as sarcasm for God.
Also see the last verse of stanza 22 of poem 88, “Shakwah” (The Complaint.11. ‘All«mah Iqb«l has emphasized this achievement of Islam and early Muslims at many places in his works.
See Appendix
II,
No, 23, pp. 119-20,
Section titled “On the Subject that the Purpose of the Prophethood of Sayyidina Muéammad S.
A.
W. was the Formation and Establishment of Freedom,
Equality and Fraternity of Mankind”.
This concept is based on the message of the Holy Qur’«n.
Though this message of the Holy Prophet S.
A.
W. has been explained in many verses of the Holy Qur’«n and Muslims have been instructed to make all possible sacrifices in their struggle to make the mission successful the following three verses are very significant in that the message has been repeated verbatim three times to emphasize its importance.
These verse were: 9:33; 48:28; and 61:9.17.
Faghfër- This is the generic title of the Emperors of Ancient China.18,19,
S.
Yësuf A.
S.
Allusion to the story of S.
Yësuf A.
S. for which see the Holy Qur’«n Surah 12 and Appendix I,
No. 80.
The message of this verse is that Islam and Muslims are super-national and are not restricted to geographical boundaries.
This thought has also been emphasized by ‘All«mah Iqb«l by repeating it in his works.
Cf.(199) When T«riq burnt the boats on the Spain’s
People said “Your deed is against common sense(200) We are far from our homeland how shall we reach
Renunciation of resources is not permitted by the Shari«h”(201) He laughed and took his hand to the sword and said“Every land is our land because it is our God’s land20. This is the expression of the Islamic teaching that a true Muslim should struggle in the cause of God and Truth without caring for his success and failure.
Islam’s history is replete with acts of unimaginable heroism in the cause of God. ‘All«mah Iqb«l has also conveyed this message repeatedly in his poems.
Detailed description of Islam’s teachings on this point are contained in the poem 144.
Khiîar-i-R«h (The Guide), section Zindagâ (Life) which appears later in this commentary.21.
As stated earlier the Muslim world was on the path of decline even before World War I, which continued for a long time.
However, focusing attention on Ir«n in this verse is not for exigencies of poetry.
Under the Q«j«r dynasty (1794-1925) Ir«n was drawn into European power politics, entering into treaties with France (1807),
Britain (1814), and ceding most of it’s territory in the Caucasus to Russia.
Though Britain and Russia had guaranteed Ir«n’s independence in 1834 Britain forced Ir«n’s withdrawal from Afghanist«n in 1885.
The discovery of oil in 1901 increased Western interference in the Ir«n’s affairs.
In 1907 Britain and Russia agreed to divide Iran into two zones of influence.
An army officer Raz« Khan mounted a coup de`etat and became dictator in 1921, assuming the title of Raz« Sh«h Pahlavâ in 1925.
All these circumstances bereaved ‘All«mah Iqb«l on account of which he included Ir«n in this verse.
However, he has used it as a conviction of hope for Islam and Muslims to reduce their frustration at the world affairs vis- a-vis Muslims.22.
Allusion to the Mongol invasion on and destruction of the Islamic world in the 13th. century.
This included the destruction of Baghd«d ca. 1218, which was the capital of the Khalâfah and the murder of Must‘aÅam Billah, the Khalifah.
The descendants of Mongols, who were a branch of T«t«rs embraced Islam and rendered glorious service to Islam in political as well as cultural fields.23.
Reference to the two Balk«n Wars (October 1912- July 1913) in which the Balk«n Provinces of the Uthm«niyyah Khil«fah declared their independence and attacked Turkey.
The Bulgarians had captured Adrianople and were marching on Constantinople, the Turkish capital.
These wars were instigated and supported by the European imperialist powers in a conspiracy to destroy Turkey.
Their machinations would have succeeded but for the timely bold and sincere move by General Enver P«shah in which he forced his way into the cabinet meeting, which was debating surrender, killed the War Minister, and forced the government to a defense which ultimately succeeded .
By this move he saved the Turkish capital and even conquered back Adrianople.
Obviously, this should have been an eye-opener to the Turkish Government.
If they had reformed and strengthened themselves they would not have faced the disgrace of the defeat in World War I.24.
Allusion to the Holy Qur’«n 94:4 which reads “And raised high the esteem in which you are held”, (addressed to the Holy Prophet S.
A.
W.).
The pervious Sërah and this one are complementary to each other and carry the same message to the Holy Prophet S.
A.
W. and through him, to the Muslim Ummah.
In these sërahs the ups and downs of human life are referred to and the message of hope and consolation is conveyed to muslims, on the basis of God’s Mercies.
The Holy Prophet S.
A.
W. is commanded to pursue the path of virtue and proclaim the bounties of God. ‘Allamah Iqbal is reminding the Muslim Ummah of this message to muster courage and face their trials and tribulations with heart within and God overhead.25. ‘Allamah Iqbal had drawn the world’s attention repeatedly in his works to the moral degeneration and ethical bankruptcy of the Western nations which are responsible for all their political, economic and social evils.
Small samples of this message have been presented previously in notes.
He also believed that the human race will ultimately rise through Islam and not through Western values.
Cf.“The idealism of Europe never became a living factor in her life, and the result is a perverted ego seeking itself through mutually intolerant democracies whose sole function is to exploit the poor in the interest of the rich.
Believe me,
Europe today is the greatest hindrance in the way of man’s ethical advancement.
The Muslim, on the other hand, is in possession of these ultimate ideas on the basis of a revelation which, speaking from the inmost depths of life, internalizes its apparent externality.”As the Islamic world, being outside Europe, is looked down upon by Western nations, and called “dark people” the reference here is to the “world of the dark people”26.
Darvâsh- This a stage in sëfism.
According to sëfism when a person reaches this stage of spiritual elegance he does not need strict observance of rituals for his soul’s purification.
He also has the ardent Love of God and the latter has much regard for the darvâsh and grants his supplications.
The word is used here in that context, i.e.
God would grant the request of ‘Allamah Iqbal for alleviating the sufferings of the Muslim world and improving its condition to ultimately restore it to its pervious glory.27.
Laué O Qalam Reference to the Laué-i-Muéfëï or the “preserved tablet” and the “qalam” or pen accompanying it.
This combination exists in the metaphysical world and they are the implements with which the decrees of God are recorded and in which they are preserved.
The Holy Qur’an is also preserved in the same way.
