Allama Iqbal Perspective on the concept of La ilaha illallah
Allama Iqbal’s writings on La ilaha illallah emphasize the importance of understanding its true meaning and living in accordance with its principles. For Iqbal, La ilaha illallah represents a profound spiritual and philosophical worldview that has the potential to transform individuals and society as a whole.
Allama Iqbal was a renowned Muslim philosopher, poet, and thinker who had a profound understanding of the Islamic faith and its teachings. He was born in Sialkot, Pakistan, in 1877, and spent his life exploring the complexities of religion, philosophy, and culture through his poetry and writings.
Throughout his career, Iqbal emphasized the importance of the concept of La ilaha illallah, which affirms the belief in the oneness of Allah and the rejection of false gods or idols. He saw this concept as the cornerstone of the Islamic faith and believed that it held the key to personal and societal transformation.
Through his poetry, Iqbal sought to inspire his readers to embrace the values of Islam and to live their lives in accordance with its teachings. He believed that the concept of La ilaha illallah was not just a statement of faith, but a powerful tool for personal and social growth and development.
In this article, we will explore Allama Iqbal’s perspective on the concept of La ilaha illallah, its significance in Islamic theology, and its relevance in contemporary times. We will examine Iqbal’s ideas and teachings, and the impact of his poetry and writings on Muslim communities around the world.
Faqr in Islam
Faqr is a term in Islam that refers to spiritual poverty and humility before Allah. It is the state of being content with little worldly possessions and relying solely on Allah for sustenance and guidance.
Faqr is considered a desirable trait in Islam, and it is associated with the concept of tawakkul or reliance on Allah. A person who embraces faqr recognizes that true wealth and happiness come from a strong relationship with Allah and not from material possessions.
In Islamic mysticism, faqr is associated with Sufism, which emphasizes the importance of seeking a deeper spiritual connection with Allah. Sufis believe that by embracing faqr, one can attain a higher level of consciousness and achieve a deeper understanding of the divine.
The Prophet Muhammad (PBUH) and his companions practiced faqr in their daily lives, and they encouraged their followers to do the same. They emphasized the importance of humility and warned against the dangers of greed and materialism.
In Islamic literature, there are many examples of individuals who embraced Faqr and achieved spiritual enlightenment. One such example is Rabi’a al-Adawiyya, a female mystic from the 8th century who is known for her devotion to Allah and her rejection of worldly possessions.
Faqr is a term in Islam that refers to spiritual poverty and humility before Allah. It is associated with the concept of tawakkul and is considered a desirable trait in Islam. By embracing Faqr, individuals can attain a deeper spiritual connection with Allah and achieve a higher level of consciousness.
IQBAL’S PHILOSOPHY OF FAQR
Allama Iqbal’s perspective on faqr, or spiritual poverty, is closely related to his broader philosophical and spiritual worldview. For Iqbal, faqr represents a state of spiritual humility and detachment from material possessions that is essential for achieving a true understanding of the nature of reality and the unity of Allah.
Iqbal believed that true spiritual poverty involves not just the renunciation of material wealth, but also a detachment from the ego and the illusions of the self. He argued that the human ego is the primary obstacle to attaining a true understanding of the nature of reality and that true spiritual poverty involves a complete surrender of the ego to the will of Allah.
In his poetry and philosophical works, Iqbal often contrasted the state of faqr with the state of arrogance and self-centeredness that characterizes much of modern society. He believed that the pursuit of material wealth and power is ultimately futile and that true fulfillment can only be found through a deep connection with Allah.
In Iqbal’s view, faqr is not just a personal spiritual practice, but a social and political ideal that has the potential to transform society as a whole. He believed that the pursuit of material wealth and power had corrupted modern society and that a return to the principles of spiritual poverty and detachment was essential for creating a more just and equitable world.
Allama Iqbal’s perspective on faqr emphasizes the importance of spiritual humility, detachment from the ego, and a deep connection with Allah. He believed that faqr was not just a personal spiritual practice, but a social and political ideal that has the potential to transform society and create a more just and equitable world.
Khudi Ka Sirr e Nihan La Ilaha Illa- A poem by Allama Iqbal
“Khudi Ka Sirr e Nihan La Ilaha Illa” is a famous and masterpiece poem by the renowned Muslim philosopher, poet, and thinker Allama Iqbal. The poem explores the relationship between the concept of Khudi (self) and the declaration of faith in La Ilaha Illa (there is no God but Allah) in simple words, this poem is on the central concept of Tawheed. The poem has the refrain — La Ilaha Illa Allah. This is the whole reality of Dunya reverting to the dynasty of God.
The poem begins by emphasizing the importance of recognizing the innermost essence of Khudi, which Iqbal describes as the “hidden secret” that lies within every individual. He argues that this hidden secret is the key to understanding one’s true nature and purpose in life and that it is essential for attaining a deeper understanding of Allah.
Iqbal goes on to describe the concept of La Ilaha Illa as a declaration of faith in the oneness of Allah and the rejection of all false gods and idols. He argues that this declaration is not just a statement of belief, but a way of life that requires individuals to reject the illusions of the self and embrace a higher spiritual reality.
Throughout the poem, Iqbal emphasizes the importance of developing a strong sense of Khudi as a means of attaining spiritual enlightenment and closeness to Allah. He argues that individuals must recognize the inherent nobility of their own selves and strive to overcome the limitations of the ego in order to achieve a deeper connection with Allah.
Overall, “Khudi Ka Sirr e Nihan La Ilaha Illa” is a powerful exploration of the relationship between the concepts of Khudi and La Ilaha Illa in the context of Islamic spirituality. Through his poetry, Iqbal encourages individuals to recognize the hidden potential within themselves and to strive towards a deeper understanding of the nature of reality and the unity of Allah.
In English
La Ilaha Illallah
NO GOD BUT ALLAH
The secret of the self is hid, In words “No god but He alone.”
The self is just a dull-edged sword, “No god but He,” the grinding stone.
An Abraham by the age is sought to break the idols of this Hall:
The avowal of God’s Oneness can make all these idols headlong fall.
A bargain you have struck for goods of life, a step, that smacks conceit,
All save the call “No god but He,” is merely fraught with fraud and deceit.
The worldly wealth and riches too, ties of blood and friends a dream
The idols wrought by doubts untrue, all save God’s Oneness empty seem.
The mind has worn the holy thread of Time and Space like pagans all
Though Time and Space both illusive “No god but He” is true withal.
These melodious songs are not confined to the time when rose and tulip bloom
Whatever the season of year be “No god but He” must ring till doom.
Many idols are still concealed in their sleeves by the Faithful Fold,
I am ordained by Almighty Allah to raise the call and be much bold.
Lab Pe Aati Hai Dua Ban Ke Tamanna Meri-A poem by Allama Iqbal
“Lab Pe Aati Hai Dua Ban Ke Tamanna Meri” is a famous poem by Allama Iqbal that is often recited in schools, mosques, and other gatherings in South Asia. The poem is a powerful expression of the yearning for spiritual guidance and the desire for a closer connection with Allah.
The poem begins by describing a young child who is reciting a prayer, asking Allah to grant their wish. The child’s words are full of sincerity and devotion, expressing a deep longing for guidance and protection. The child’s prayer is a reflection of the human desire for spiritual fulfillment and the recognition of the limits of human knowledge and power.
As the poem progresses, Iqbal emphasizes the importance of seeking guidance from Allah in all aspects of life. He argues that true guidance can only come from Allah and that humans must submit themselves to His will in order to achieve true fulfillment and happiness.
Throughout the poem, Iqbal uses vivid imagery and powerful metaphors to convey the depth of his emotions and the intensity of his faith. He compares the longing for spiritual guidance to a flame that burns brightly in the heart of the believer, and he portrays the act of seeking guidance as a journey through the darkness of ignorance toward the light of knowledge and truth.
“Lab Pe Aati Hai Dua Ban Ke Tamanna Meri” is a beautiful and moving poem that captures the essence of Islamic spirituality and the human desire for a deeper connection with Allah. It emphasizes the importance of prayer, devotion, and submission to the will of Allah as the keys to achieving true spiritual fulfillment and happiness. The poem’s enduring popularity is a testament to the power and beauty of Iqbal’s poetry, and to the enduring appeal of the themes of faith, devotion, and spiritual longing that it embodies.
In English
May Longing Comes To My Lips As Supplication Of Mine O Allah!
May Like The Candle Be The Life Of Mine O Allah!
May The World’s Darkness Disappear Through The Life Of Mine!
May Every Place Light Up With The Sparkling Light Of Mine!
May My Homeland Through Me Attain Elegance
As The Garden Through Flowers Attains Elegance.
May My Life Like That Of The Moth Be, O Allah!
May I Love The Lamp Of Knowledge, O Allah!
May Supportive Of The Poor My Life’s Way Be
May Loving The Old, The Suffering My Way Be.
O Allah! Protect Me From The Evil Ways
Show Me The Path Leading To The Good Ways.
May Longing Comes To My Lips As Supplication Of Mine O Allah!
May Like The Candle Be The Life Of Mine O Allah!
Shikwa & Jawab e Shikwa-A poem by Allama Iqbal
“Shikwa” and “Jawab-e-Shikwa” are two poems by the famous Muslim philosopher, poet, and thinker Allama Iqbal. The poems are considered to be among his most famous works and have had a significant impact on the cultural and intellectual landscape of South Asia.
“Shikwa” (Complaint) was written in 1909, and it expresses the collective feelings of the Muslim community in India at the time. The poem is a lament about the decline of Islamic culture and the oppression faced by Muslims under colonial rule. It expresses a deep sense of sadness and despair about the state of the Muslim community and their relationship with Allah.
“Jawab-e-Shikwa” (Response to the Complaint) was written in 1913 as a response to “Shikwa.” In this poem, Iqbal addresses Allah directly and defends the Muslim community against the charges leveled against them in “Shikwa.” He argues that Muslims are not to blame for their current state, but rather that they have been led astray by the forces of colonialism and materialism.
The two poems are often read together as a pair, with “Shikwa” representing the human complaint and “Jawab-e-Shikwa” representing the divine response. Together, they form a powerful expression of the complex relationship between human beings and Allah, and the challenges that Muslims faced during the colonial era in South Asia.
The poems are notable for their rich imagery, vivid language, and profound insight into the human condition. They are widely regarded as masterpieces of Urdu literature and continue to inspire readers and thinkers around the world. The enduring popularity of “Shikwa” and “Jawab-e-Shikwa” is a testament to the power and beauty of Iqbal’s poetry and to the enduring relevance of the themes of faith, community, and identity that they explore.
Shikwa In English
Why should I be destructive and remain reckless of betterment?
Think not of the future, remain occupied in today’s problems?
Should I hear nightingale’s wails, and remain completely silent?
O companion! Am I some flower so that I may remain silent?
The strength of my poetry is encouraging to me
Woe be to me 1! My remonstrance is against God!
It is true that we are famous in the methods of obeisance
But we are relating our story of pain out of compulsion
Though a silent orchestra, we are full of complaint
If the wailing comes to lips we are excusable
O God! Listen to the remonstrance also from the faithful
Listen to some complaint also from the one accustomed to praise you
Though Thy Eternal Essence had existed since eternity
The flower existed in the garden but fragrance had not dispersed
Justice is a condition, O Lord of Universal Benevolence
How could flower’s fragrance spread if zephyr did not exist?
This problem’s solution was the source of satisfaction to us
Otherwise was the Holy Prophet’s Ummah insane?
The scene of Thy world was strange before us
Stones were adored somewhere, trees were worshipped somewhere
The eyes of Man were accustomed to tangible forms
How could they be amenable to accept the Unseen God?
Doth Those know who ever told Thy beads?
The strength of the Muslim’s arm completed Thy task!
Saljuqs 2 were living here and the Turanâs 3 also
The Chinese in China and in Iran the Sasanâs 4 also
The Greeks were also living in the same habitation
In the same world were the Jews and the Christians also
But who raised the sword in Thy name?
Who reclaimed the despoiled world in Thy name?
We alone were the marshals of Thy troops!
We were fighting now on land and now in the oceans
Sometimes we were calling adhans in Europe’s cathedrals
And sometimes in the scorching African deserts
We never cared for the grandeur of monarchs
We recited the Kalimah 5 under the shade of swords
If we lived we lived for the calamities of wars
If we died we died for the grandeur of Thy name
We did not wield the sword for our kingdoms
Did we roam about the world fearlessly for wealth?
If our nation had been greedy of worldly wealth
Why would we have been idol breakers instead of idol sellers 6?
Once firmly standing in the battle we were immovable
Even lions in the battle against us would be in flight
We were enraged if someone rebelled against Thee
Not to talk of swords we were fighting against canons
We impressed Tawéâd’s picture on every heart
We conveyed this message even under the dagger
Tell us Thou, by whom was uprooted the gate of Khaibar7
By whom was conquered the city which was Qaisar’s8?
By whom were the images of created gods destroyed?
By whom were the armies of infidels slaughtered?
By whom was the fire temple of Iran extinguished?
By whom was the story of Yazdan9 restored to life?
Which nation did become Thy seeker exclusively?
And became embroiled in wars’ calamities for Thee?
Whose world-conquering sword did the world-ruler become?
By whose Takbâr did Thy world enlightened become?
Through whose fear idols did perpetually alarmed remain?
Falling on their faces saying “Huwa Allah O Ahad 10 did remain?
If the time of prayer right during the battle fell
Hijaz’ nation in prostration facing the Ka’abah fell
Both Mahmud and Ayaz 11 in the same row stood
None as the slave and none as the master stood
The slave and the master, the poor and the rich all became one!
On arrival in Thy Audience, all were reduced to one!
We continuously wandered all over the world
We wandered like the wine-cup with Tawéâd’s wine
We wandered with Thy Message in the mountains, in the deserts
And doth Thou know whether we ever returned unsuccessful?
What of the deserts! We did not spare even oceans!
We galloped our horses in the dark ocean 12!
We effaced falsehood from the earth’s surface
We freed the human race from bonds of slavery
We filled Thy Ka’bah with our foreheads
We put Thy Qur’an to our hearts
Still Thou complaineth that we are lacking fealty
If we are lacking fealty Thou also art not generous
There are other ummahs, among them are sinners also
There are modest people and arrogant ones also
Among them are slothful, indolent as well as clever people
There are also hundreds who are disgusted with Thy name
Thy Graces descend on the other people’s abodes
Lightning strikes only the poor Muslims’ abodes
The idols in temples say ‘The Muslims are gone’
They are glad that the Ka’bah’s sentinels are gone
From the world’s stage the hudâ 13 singers are gone
They, with the Qur’an in their arm pits, are gone
Infidelity is mocking, hast Thou some feeling or not?
Dost Thou have any regard for Thy own Tawheâd or not?
We do not complain that their treasures are full
Who are not in possession of even basic social graces
Outrageous that infidels are rewarded with Houris and palaces
And the poor Muslims are placated with only promise of Houris
We have been deprived of the former graces and favors
What is the matter, we are deprived of the former honors?
Why is the material wealth rare among Muslims?
Thy omnipotence is boundless and inestimable
With Thy Will the desert’s bosom would produce bubbles
The desert’s rambler can be facing flood of mirage’s waves
Others’ sarcasm, disgrace and poverty is our lot
Is abjection the reward for Loving Thee?
Now, this world is the lover of others
For us it is only an imaginary world
We have departed, others have taken over the world
Do not complain now that devoid of Tawheâd has become the world
We live with the object of spreading Thy fame in the world
Can the wine-cup exist if the cup-bearer does not live?
Thy assemblage is gone, and Thy Lovers are also gone
The night’s sighs and the dawn’s wailings are gone
They had loved Thee, they are gone with their rewards
They had hardly settled down and they were turned out
The Lovers came but with tomorrow’s promise were sent away
Now seek them with Thy beautiful face’s lamp 14 every way!
Lailah’s pathos is the same, and Qais’ bosom is the same
In the Najd’s wilderness and mountains the deer’s running is the same
The Love’s heart is the same, the Beauty’s magic is the same
The Ummah of the Holy Prophet is the same, Thou art the same
Why then this displeasure without reason is?
Why then this displeasure for Thy Lovers is?
Did we forsake Thee, did we forsake the Arabian Holy Prophet?
Did we adopt idol sculpture, did we idol breaking forsake?
Did we forsake Love, and did we forsake the madness of Love?
Did we forsake the customs of Salman 15 and Uwais of Qur’an 16?
We have the Takbâr’s fire suppressed in our hearts!
We are living the life of Bilal 17 the Negro!
Granted that Love has lost its former elegance also
We may have lost treading the path of Love also
We may have lost the restless heart like the compass also
And we may have lost the observance of fidelity’s rules also
Thou art changing friendship between us and others
It is difficult to say but Thou art also unfaithful 18!
Thou perfected the Dân on the peak of Faran 19
Thou captivated the hearts of thousands in a moment
Thou consumed the produce of Love with fire
Thou burned the congregation with Thy face’s fire
Why are not our breasts filled with Love’s sparks now?
We are the same Lovers, dost Thou not remember now?
The noise of Lovers’ chains in the Najd’s Valley has disappeared
Qais has no more remained longing for the litter’s sight
Those old ambitions, we, as well as the heart have disappeared
The house is destroyed as Thou art not present in the house
O that happy day when Thou with elegance will come back
When Thou unveiled to our congregation will come back
Others are sitting at the stream bank in the rose garden
Listening to the cuckoo’s call with wine-cup in their hand
In the garden on a side far from the riotous crowd are sitting
Thy Lovers are also patiently wanting for a Hë! 20
Again endow Thy moths with Longing for burning themselves
Give the command for consumption in Love to the old lightning
The wandering nation is riding again towards Hijaz
The taste of flight has carried the unfledged nightingale
The fragrance of humility is restless in every flower bud
Just start the music, orchestra is seeking the plectrum
Songs are restless to come out of the strings
Tur is impatient for burning in the same fire
Make easy the difficulties of the blessed Ummah
Place the poor ant shoulder to shoulder to Sulaiman 21
Make the invaluable produce of Love accessible again
Change the idolatrous Muslims of India into Muslims again
A stream of blood drips from the frustrations mine
Wailing palpitates in the wounded breast of mine!
The rose’ fragrance took garden’s secret outside the garden
Outrageous that flowers themselves are informers against the garden
The spring is over, broken is the orchestra of the garden
Flown away from branches are the songsters of the garden
Only a nightingale is left which is singing still
In its breast overflows the flood of songs still 22
Turtle-doves from the juniper’s branches are gone also
Flower petals dropping from the flower are scattered also
The garden’s old beautiful walk-ways are gone also
The branches became bare of the cover of leaves also
But his nature remained free of the season’s restrictions
Would somebody in the garden understand his complaint!!
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 are no poppies 23 with Love’s stain on their breasts
May hearts open up with the song of this lonely nightingale
May the sleeping hearts wake up with this very Bang-i-Dar
May the hearts come to life again with a new covenant
May the hearts be thirsty again for this same old wine
My alembic may be from `Ajam, but my wine is from Hijaz
The song may be Indian but my tune is from Hijaz
1. “Dust in the mouth”- This is the expression used in the original poem. This expression is used as a curse in Urdu and is pronounced when someone makes an exaggerated statement or request.
2. Saljëqs- This was a Turkish tribe which inhabited Central Asia. Later they accepted Islam and produced famous Khalâfahs like Öal«h-al-Dân Ayyëbâ.
3. Tër«nâs- People inhabiting the tract north of the Oxus River.
4. S«s«nids- This was a tribe inhabiting Persia. They ruled over a large empire east of the Byzantine Empire across the Euphrates River (ca. 226–641). They were followers of Zoroaster and worshipped fire. They were defeated by the Muslims in 641 during the time of S. ‘Umar R.A.
5. Kalimah-The Muslim creed of “L« Il«ha Ill Allah O Muéammad al-Rasël Allah,” (There is no deity except God and Muéammad S.A.W. is His Prophet).
6. This alludes to Öult«n Maémëd of Ghaznâ and his very favorite slave, Ay«z for whom see Appendix I, №34.
7. Khaibar- This was a stronghold of Jews in £ij«z, where they consolidated themselves after their expulsion from Madânah Munawwarah (625). Khaibar had six forts of which Qamës was the strongest. It was attacked by the Holy Prophet in ca. 630. The gate of the fort of Qamës was broken by S. ‘Alâ R.A. which is a very famous act of bravery in Islamic history.
8. City of Qaisar- Allusion to Qusèunèuäiyah (Constantinople) for which see poem 76 (Bil«d-i-Isl«miyah) Note 10.
9. Yazd«n- This is the god of Virtue and Good in the Zoroastrian religion as opposed to the god of Evil and Sin represented by Ahirman. The word is also used in Persian and Urdu for God, as is done here.
10. Allusion to the Holy Qur’«n (48:22–23 and 112:1).
11. Maémëd O Ay«z- See Appendix I, №34.
12. Allusion to the achievements of Khair-al-Dân Barbaràsah (1474–1546), for which see Appendix I, №51. This particular verse alludes to the expedition of Barbaràsah Brothers (Arouj and Khair-al-Dân Barbaràsah) in north-west Africa for expelling the Spaniards from those Muslim lands and establishing the suzerainty of the Islamic Ottoman Khil«fah. About 1512 they conquered up to the north-western sea coast and in their zeal drove their horses to some distance in the Atlantic Ocean, saying that if the land of God extended beyond the African coast they would conquer it also in His name.
13. £udâ- Songs which camel drivers sing when the caravan is marching.
14. The expression “searching something with a lamp in hand” is used in Urdu to search for something almost non-existent. The intensity of the search as well as a hint of taunt is added by ‘All«mah Iqb«l by including the part of the “lamp of the Beautiful Face of God”.
15. Salm«n Abë `Abd Allah F«risâ R.A.- See Appendix I, Nol. 68.
16. Uwais Qaranâ- See Appendix I, №78.
17. Bilal Ibn Rab«é- See Appendix I, №17.
18. This is a pun on the word “harj«’â” used in the text. It means omni-present as well as a person who is not restricted to one person in love and fidelity.
19. Peak of F«r«n- F«r«n is the mountain on which the Cave of £ir« is located. God, in His Infinite Grace and Mercy sent His prophets and messengers among all people of the world and at all times. The message of these prophets was confined to that nation and that period. However, the Holy Prophet S.A.W. brought Islam, which was sent as the Dân for all people for all times (see The Holy Qur’«n 5:3).
20. Hë- This is an abbreviation for ‘huv«’ which means ‘He’ and is used for God. Here it is used as part of the expression ‘All«h Hë’ which means ‘Only God has real Existence’ and is used in TaÅawwuf’s spiritual exercises.
21. S. Sulaim«n A.S.- See Appendix I, №73.
22. In this verse and those following it to the end of the poem ‘All«mah Iqb«l is referring to himself and his book, B«ng-i-Dar«.
23. The poppy flower has a black stain at the bottom of its corolla. This is poetically referred to as the mark of Love of God.
Jawab-E-Shikwa In English
Whatever comes out of the heart is effective
It has no wings but has the power of flight
It has holy origins, it aims at elegance
It rises from dust, but has access to the celestial world
My love was seditious, rebellious and clever
My fearless wailing rent through the sky
On hearing it the sun said, “Somewhere there is somebody!”
The planets said, “At the ‘Arsh-i-Barân 1 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 2 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 3, and of the enigmas of Kaif 4
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 story
Full of restless tears is your wine-measure
You sweetened the Remonstrance with elegant graces
You established intercourse between God and His people
We 5 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 molded into ÿdam
We confer the glory of Kai 6 on the deserving
We confer even a whole new world7 on those who search!
Arms are feeble, hearts are accustomed to apostasy
The ‘believers’ are a source of disgrace to the Prophet
Idol-breakers have departed, the rest are idol-makers
Though the father was Ibr«hâm8 the sons are ÿzar9
The wine-drinkers, the wine, even the decanters are new
The sanctuary of the Ka‘bah, the idols, even you are new
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 God he was
A while ago your beloved this very Unfaithful was10
How difficult for you is waking up at the dawn!
You have no Love for Us, sleep is dear to you
Who effaced false worship from the face of the world?
Who rescued the human race from slavery ?11
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 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 among you is longing for houris
The Effulgence of ñër exists but there is no Mës«12
The gain of this nation is one, also the loss is one
Only one is the prophet of all, dân is one, ¥m«n is one
The Holy £aram is one, God is one, Qur’«n also is one
Would it have been very difficult for Muslims to be one
Sects abound somewhere and somewhere there are castes!
Are these the ways to progress in the world?
If some array themselves in mosques, it is the poor
If some endure the discomfort of fasting it is the poor
If some are reverent to Us it is the poor
If some hide your faults it is the poor
The rich in their arrogance of wealth are negligent of Us
The Millat-i-Baiî« is alive on the strength of the poor
Clamor is that Muslims have disappeared from the world
We ask whether the Muslims were present anywhere?
In fashion you are Christians, in culture you are Hindus
Are these Muslims? Who put the Jews to embarrassment!
If the art of the father is 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 indulgence
Are you Muslim? To you is this the way of Islam?
Though everybody wants to reach the zenith of Thurayyah
Every body must first cultivate that kind of affable heart
The new age is a lightning, consuming every barn is
Safe from this no wilderness and no rose-garden is
Of this new fire old nations are the fuel
The Ummah of the last Prophet is set afire
The gardener should not be upset by seeing the garden’s state
Branches are about to appear from the bunches of buds
The garden will be cleared soon of the waste and trash
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 are
And some deprived of fruits and even destroyed by autumn are
It will never be possible to destroy your caravan
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 are#20
If you are loyal to Muéammad we are yours
This universe is nothing the Tablet and the Pen27 are yours
1. ‘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. Riîw«n — 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 “Sif«t (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.
8. S. Ibr«hâm A.S- See Appendix I, №43.
9. ÿzar- See Appendix I, №13.
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 III, 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.
12. S. Mës« A.S- See Appendix I, №48.
13. S. Bil«l R.A. — See Appendix I, №17.
14. Im«m Abë £«mid al-Ghaz«lâ- See Appendix I, №7.
15. S. ‘ÿlâ R.A. See Appendix I, №33
16. S. Uthm«n Ibn `ÿff«n R.A — See Appendix I, №77
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, №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 shore
People said “Your deed is against common sense
(200) We are far from our homeland how shall we reach back
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 land
(Appendix III, №24).
20. 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. ‘All«mah Iqb«l is reminding the Muslim Ummah of this message to muster courage and face their trials and tribulations with heart within and God overhead.
25. ‘All«mah Iqb«l 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.”
(Appendix III, №27).
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 ‘All«mah Iqb«l 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’«n is also preserved in the same way. See The Holy Qur’«n 85:21–22
Final Thoughts:
Allama Iqbal was a visionary poet, philosopher, and thinker who had a deep understanding of the Islamic faith and its teachings. His poetry and writings often centered around the concept of La ilaha illallah, which affirms the belief in the oneness of Allah and the rejection of false gods or idols.
Iqbal emphasized the importance of individual spiritual development and the pursuit of knowledge and wisdom as the means to achieve true enlightenment and a closer relationship with Allah. He believed that the concept of La ilaha illallah was not just a statement of faith, but a way of life that required individuals to constantly strive to better themselves and their communities.
Through his poetry, Iqbal sought to inspire his readers to embrace the values of Islam and to live their lives in accordance with its teachings. He believed that the concept of La ilaha illallah was not just a religious creed, but a powerful tool for personal and societal transformation.
Today, Allama Iqbal’s perspectives on La ilaha illallah continue to inspire Muslims around the world. His poetry and writings remain popular among people of all ages, genders, and backgrounds, and his message of spiritual development and social progress continues to resonate with audiences today.
Overall, Allama Iqbal’s perspective on the concept of La ilaha illallah is a powerful reminder of the importance of faith, devotion, and personal growth in the pursuit of a more fulfilling and meaningful life. His legacy as a poet and thinker continues to inspire generations of Muslims around the world and to shape the way we understand and practice our faith today.
