Transliteration of “Shikwa – Jawab-e-Shikwa”

33 Pages·2007·0.29 MB·English

Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
Transliteration of “Shikwa – Jawab-e-Shikwa” written by
Allama Muhammad Iqbal

Introduction

The epoch making poems, Shikwa (Complaint) and Jawab-e-Shikwa (Reply to
Complaint), were written by Allama Muhammad Iqbal. These epoch making poems
were written and read out at the annual convention of the Anjuman Himayat-I-Islam
in 1911 and 1912 respectively.

The flow of the verses is as in the famous rendering of these poems by Sabri
brothers in their Qawwali. The qawwali alternates between a few verses of Shikwa
followed by an appropriate response to the complaint in the form of the jawab.

The transliteration has been done by my mother, Jameela Osman, as a response to
my request of understanding this stupendous work by the Allama. While typing it, I
have used the following convention – “Shikwa” - in straight font and “Jawab
Shikwa” in italics.

-Md. Ali Shariff

Date: 22nd March 2001
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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
1
kyoN ziaNkar banu, sud-faramosh Why should I be a loser and ignore my
rahoN? interest?
fikre-farda na karoN, mehv-e-GHam-e- Get lost in the sorrows of the past, and
dosh rahoN not worry of the future

naley bulbul ke sunu, aur humhatan Be engrossed in the complaints of the
ghoosh rahoN nightingale
hum nava! meiN bhi koi gul hun ki O Comrade! Am I any flower to be silent
KHamosh rahoN? and not make any complaint?

jurrat-aamoz meri tab-e-suKHan hai My strength of expression gives me the
mujhko courage
shikwa allah se, KHakam-badhan hai To complain before Allah in all humility
mujhko

hai baja shev-e-taslim main mashhoor It is true! we are famous (susceptible) for
haiN hum accepting whatever is presented to us
kissa-e-dard sunte hain ki mujboor haiN without verification.
hum And relate these woeful stories of pain
due to our helplessness

saaz KHamosh hain, fariyad se mamoor Our own music (instruments) are silent as
hain hum we are replete with requests
nala aata hai agar lab pe, tau mazoor haiN And we are unable to bring (express) our
hum grievances to our lips

aey KHuda! shikwa-e-arbab-e-vafa bhi O God! Please hear to the complaints of
sun lai the faithful people
KHugar-e-hamd se thoda sa gila bhi sun Hearken the lamentations of devotees
lai who sing your praises.

Gist: Allah has endowed me (the poet) with the ability to understand the
complaints and woes of the community and I have the command of expression to put
it forth before him. I shall not remain silent and in all humility, put forth the case
before him though we are always regarded as complaining, helpless and suffering
people. The tongue that was engaged usually in singing praises of Allah, is now
engaged in putting forth a few complaints.
Meanings: ziaNkar – Loser; Sood – Interest/gain; Faramosh – to forget/ignore;
Fardan – future, tomorrow; Doosh – past, yesterday; Naale – crying, complaint;
Hamatan – attentive, engrossed; ghoosh – listen, give ear to; Hamnawa – co-singer,
colleague, partner; Jurrat aamoz – courage, strength; Tab – capacity to bear; sukhan –
speech; Khakam badahan – with face on the Earth; Taslim – acceptance; Saaz –
musical instruments; Maamoor – full, replete; Lab – lips; mazoor – excepted, unable
to express; arbab-e-wafa – Faithful; Khoogar-e-hamd – Singers of praise;

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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa

dil say jo baat nikaltee hai asar raKHtee Whatever comes out of the heart purely
hai produces an effect
par naheeN, taQat-e-parvaz magar Albeit wingless, it has the strength to fly
raKHtee hai

Qudsee-ul-asal hai, rifat pay nazar It is noble in origin, but has its aim at a
raKHtee hai higher objective
KHak say ooTHtee hai, gardooN pay Although it arises from the earth, it
guzar raKHtee hai reaches the heavens

iSHQ THaa fitnah garo sarkaSHee My love was troublesome, revolutionary
chaalaak mera and wily,
aasmaN cheer gayaa naalah-e-bebaak Yet my fearless outcry pierced the sky and
mera rose up

peer gardooN nay kahaa sunkay, Listening to the outcry, good old heaven
kaheeN hai koee said there is someone here,
bolay saiyaaray, siray arSHay bareeN said the planets, there is someone on top
hai koee of the heavenly roof

chaand kehtaa THa, naheeN, ahel-e- The moon said, No, this is someone from
zameeN hai koee the earth
kehkaSHaaN kehtee THee, poSHeeda the Galaxy (milky way ) said, someone is
yaheeN hai koee hidden here surely

kuCHH jo samJHaa meray SHikvay ko The only one who comprehended a little
to rizvaaN samJHaa of my complaint was Rizwan (gatekeeper
muJHay jannat say nikaalaa huaa of heaven)
insaaN samJHaa who surmised that I was the discarded
man from paradise

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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
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thi tau maujood azal se hi teri zat-e-qadim Admitted that you were the being from
phool tha zaib-e-chaman,par na parishaN the beginning
thi shamim The flower adorned the garden, but there
was no breeze to scatter the scent

shart insaf hai ae sahib-e-altaf-e-amim Justice demands! O Embodiment,
buae gul felti kis tarah jo hoti na nasim? encompassing of all kindness
How could the scent spread if there was
no scented breeze?

humko jamiyat KHatir ye pareshani thi We were worried for the sake of the
varna ummat teray mehboob ki divani thi community
Though the community was full of love
for the prophet, they were unresolved to
spread the message

humsey pehlay tha ajab terey janha ka The picture of the world was strange
manzar before us
kahiN masjood they patTHar, kanhi Stones were worshipped somewhere, and
mabood shajar trees were dietified elsewhere

KHugar-e-paekar-e-mehsoos thi iNsaN ki Man was accustomed to worship dieties
nazar that could be seen and felt
manta phir koe undekhey KHuda ka How could anyone believe in the
kyoN kar? invisible, unseen God?

tujhko maloom hai leta tha koee naam Did you know that no one used to call
tera? your name?
Quvat-e-bazoo-e-muslim ne kiya kam It was the strength of the muslim
tera shoulders that spread your cause
(message) and did your work

Gist: This is a picture of the early world and the religious following of the poeple
leaving them confused, not knowing God’s ways and worshipping stones and trees.
But with the advent of Islam, we set forth to fulfil the mission and convey the
message of inviting people to the true Allah.
Meanings: Azal – beginning of the World; zaib – adorning, decorative; shameem
– breeze; Altaf-e-ameen – all encompassing kindness; Naseem – wind carrying
scented air; Khadeem – ages ago; Mahboob – intimate (in this case, prophet SAS);
ajab – strange; masjood – worshipped; mabood – made diety; Khugar – accustomed;
paekar-e-mahsoos – that which can be felt; Quvat – strength;
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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa

thee fariSHtoN ko BHee hairat ki yeh The angels were wondering what this
aavaz hai kyaa voice was
arSHvaalooN pay BHee KHultaa The dwellers of heaven also could not
naheeN yeh raaz hai kyaa resolve the secret

taa saray arSH BHee insaaN kee Is it that mans efforts have reached the
tagotaaz hai kyaa? top of heaven?
aa gaee KHak kee chuTkee ko BHee Oh even a pinch of the earth has learnt
parvaaz hai kyaa? flight above is it?

GHaafil aadaab say sukkaanay zameeN Oh! How ignorent of etiquette are those
kaisay haiN! earth dwellers!
SHoKH-o-gustaaKH yeh pastee kay and how fearless and arrogant those
makeeN kaisay haiN lowly beings have become

is Qadar shooKH ki allah say BHee Man is so haughty, concieted and and
barhum hai disrespectful that he’s even angry with
THaa jo masjood-e-malaaek yeh vahee Allah
aadam hai This is the same Adam before whom the
angels prostrated

aalam-e-kaif hai daanaa-e-ramuz kum A being well versed in worldliness, but
hai lacking in wisdom of life’s secrets
haaN, magar ijaz kay asraar say naa Yes, he’s devoid of the secrets of humility
mehram hai

naaz hai taaQat-e-guftaar pay Man boasts of his command over speech
insaanooN ko But does not even have the manners of
baat karnay kaa saleekaa naheeN speaking, so foolish is he!
naadaanooN ko

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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
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bus rahey they yahiN saljooq bhi, turani Living in this world were the Saljuks and
bhi Turanis
ahel-e-chiN, chin main, iran main sasani The people of China in China, the
bhi persians in Iran

isi mamoore maiN aabad they unani bhi In this place, the Greeks were flourishing
isi duniya main yahood bhi they, nasrani In this world were also the Jews and
bhi Christians

par terey nam pe talvar uthai kisney? But who was it that took up the sword in
bat jo bigdi hui thi, voh banai kisney? your name?
And who is it that set right conditions that
were spoilt?

aayee aavaaz ghumangayz hai afsaana A voice was heard saying your story is
teraa indeed pitiful
ashk-e-betaab say lubrayz hai your glass is full to the brim ewith tears
paymaanaa teraa

aasmaaN geer huaa naaraa-e- Your wild cry has pierced and
mustaanaa teraa encompassed the whole heaven and sky
kis Qadar SHoKH zabaaN hai dil-e- How full of naughty words is your mad
divaanaa teraa heart

SHukr SHikvay ko kiyaa husan-e-adaa It is appreciated that the complaint has
say tunay been expressed in a polite manner
hum suKHan kar diyaa bandoN ko you have made ordinary mortals converse
KHudaa say tunay and speak directly with God

Meanings: Saljuks, Turanis – Names of tribes; Sasani – Persians; Unani – Greeks;
Yahood – Jews; Nasrani – Christians; mamoore – place of living;

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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
4
the humi aek terey marika-aaraaoN main We fought wars for your cause
KHushkiyoN main kabhi ladtey, kabhi Fighting sometimes in dry lands,
dariyaoo main sometimes across the seas

di aazaney kabhi europe ke kalisaoo main We called the Azaan in the churches of
kabhi afriqah ke taptey huey sahraoo Europe
main and sometimes in the searing deserts of
Africa

shan ankooN main na jachti thi We cared but little for the splendors of
jahandaroon ki the worldly people
kalma padhtey they humi chanvv min We uttered your Kalma under the shade
talvaroon ki of swords

KHudlashee sheva tumhara, voh Your attitude is suicidal, they were
ghayooro khuddar dignified and self-respecting
tum aKHuvat sey ghurezaN, voh You hide away from unity, they showered
aKHuvat pey nisar all for unity

tum ho guftarey sarapa, vo sarapa You are full of talk, they are filled with
kirdar integrity
tum tarstey ho kalee ko, vo gulistan ba- You yearn for a bud, they were flowering
kinar gardens

ab talak yaad hai kaumon ko hikayat Even now, the communities remember
oonkee their tales
naqsh hai safaey hastee pey sadaqat Their truthfulness is still imprinted on the
oonkee page of time

Meanings: marika-aaraaoN – Struggle, fight; Khushkiyon –dry lands; Dariya – Sea;
Kalisa – Church; Sahra – Desert; Taptay – scorching;
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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
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hum jo jite the, to jangoN ki musibat ke Our life was all for the hardships of war
liye Our death was all for the glory of your
aur marte the tere nam ki azmat ke liye name

thi na kuch teghzani apni hakoomat ke The wielding of the sword was not for
liye establishing our rule
sir-bakaf firte the kya dahar main daulat Or is it that we were roaming the world
ke liye? with our heads in our hands for wealth?

qaum apni jo zaromal-e-jahaN pe marti If our community was after the treasures
boot-faroshi ke aevaz boot-shikani kya of the world
karti? Would it have adopted the practice of idol
breaking instead of idol selling?

haaTH bezor haiN, ilhaad say dil Your hands are without strength, hearts
KHugar haiN are accustomed with the denial of the
ummatee baaeesay rusvaaee-e- oneness of Allah
paiGHaNbar haiN the community is bringing dishonour to
the prophet

bootSHikan ooTHH gaey, baaQee jo the idol breakers are gone, the idol
rahey bootgar haiN makers remain
THaa biraheem pidar, aur pisar aazar The father now is Ibraheem, the son now
haiN is Aazar

baadah aaSHaam naey, baadah nayaa, The wine is new, the drinkers are new,
KHum bhee naey the wine glass is also new
haram-e-kaabaa nayaa, boot BHee The haram is new, the idols are new and
naey, tum BHee naey so are you

Note: This is a taunt on the behaviour of today’s muslims who have completely
metamorphosised, all their values and qualities have been altered from those of
previous days.
Meanings: Azmat – greatness; teghzani – sword fighting; sir-bakaf – with head
in hands, meaning to be ready to fight till death; zaromal – riches;
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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
6
Tal na sakte the, agar jang main aD jate If we were involved in a battle, we were
the firm (steadfast)
paon sheroN ke bhi maidaN se ookhaD Even great lions lost their foothold before
jate the us

tujh se sarkash hua koi, tau bigaD jate the If anyone rebelled against you, we used
taiGH kay chiz hai hum top se laD jate to get angry
the We considered a sword as trivial, and
even battled against cannons

naQsh tohid ka har dil pe biTHaya humne We implanted the mark of oneness of
zair-e-KHanjar bhi yeh paiGHam God in the hearts of people
soonaya humne Even with a dagger pointed at our necks,
we proclaimed your message

voh bee din they ki yahee mayae ranaee There were days when he was the
tha cynosure of all eyes
najishey mausam-e-gul lalaey sahraee the pride of the flowering season was the
tha red flower of the desert

jo muslaman tha allah ka sodaee tha whoever was a muslim, was lost in the
kabhee mehboob tumhara yehee harjaee love of Allah
tha your loved one was in all places

kisee yakjaee sey ab ahed-e-ghulamee Concentrate now with the allegiance to
kar lo oneness
millat-e-ahemad-e-mursil ko muqamee Adopt the community of Ahmed and make
kar lo it your signpost

Meanings: aad jana – remain firm; sarkash – rebel; Tauheed – oneness of Allah; zair
– under; taigh – sword; khanjar – dagger;
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Transliteration of Allama Iqbal’s Shikwa – Jawab e shikwa
7
tu hi keh de ki ookhaDa dar-e-Khaibar You should say, who demolished the gate
kisne? of Khaiber
shher qaisar ka jo tha oosko kiya sir or who conquered of the city of Khaisar
kisne? (Rome)

toDe maKHlooq-e-KHudavand ke paikar or broke down the statues of the man-
kisne? made gods
kaT kar rakh diye, kuffar ke lashkar cut down and slaughtered the armies of
kisne? disbelievers

kisne thanDa kiya, aatishkad-e-iraN ko? who was it then who extinguished the fire
kisne fir zinda kiya tazkar-e-yazdaN ko? of the fire temple of Iran?
and set forth and brought alive,
proclaimed the word of Allah?

jin ko aata naheeN duniya maiN koee If there is one who has no art or skills, it
fun, tum ho is you
naheeN jis qaum ko parva-e- It is your community which is thoughtless
nasheyman, tum ho about your own abode

bijaliyaN jismaiN hoN aasooda, voh You are the harvest in which the lightning
KHiraman, tum ho is dormant or inactive
bech khatey haiN jo aslaf key madfun, you are the ones who sell the grave of
tum ho your ancestors

ho nik-o-nam jo qabrooN keeN tijarat you have earned a reputation by trading
karkey in graves
kya na bechogey jo mil jayeN sanam it is tough to believe that you will not sell
patTHar key? stone idols if you come across them

Meanings: Dar – gate; Khaisar – Ceaser of Rome; makhlooq – created, made; paikar
– statues, idols; yazdan – God; taykar – relating events, history
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