By Nowsheena Mushtaq
Allama Iqbal’s Shikwa (Complaint) and Jawab-e-Shikwa (Reply to the Complaint) are two of his best-known poems. They are highly praised for their powerful message to the Muslim Ummah, urging them to get back on track and become more self-aware. However, a closer examination of these poems reveals theological concerns that conflict with core Islamic beliefs. In Shikwa, the direct complaint is made against God, questioning His fairness and suggesting that He has forsaken His people. Jawab-e-Shikwa, claimed to be Allah’s reply, attempts to provide answers, and if true, could ascribe human speech to the Godhead, which has no place in Islamic theology.
The Problems in Shikwa
From an Islamic point of view, one should not complain in an accusatory way to Allah. Islam recommends that believers approach Allah with humility and submission, framed by the practices of patience (Sabr) and gratitude (Shukr) when seeking from Allah, rather than questioning divine wisdom. Nevertheless, in Shikwa, Iqbal’s poetry expresses resentment toward Allah in a way that contradicts these principles.
One of the most controversial lines states:
“Tujhko maloom hai leta tha koi naam tera?”
“Do You even know if anyone used to take Your name?”
This line assumes that Muslims were the only ones who gave proper account of God and that He has something to give them in return. This misrepresents the relationship between humans and the Creator. Allah does not require human remembrance, as He is completely independent of all creation:
“O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.” (Surah Fatir 35:15)
Similarly, Iqbal writes:
“Hum wafadar nahi, tu bhi to dildar nahi.”
“We are not loyal, but You are also not generous.”
This verse questions Allah’s bounty, implying that divine mercy comes with a trading requirement. Islam teaches, however, that Allah’s mercy is boundless and not contingent upon human actions:
“My mercy encompasses all things.” (Surah Al-A’raf 7:156)
Another problematic aspect of Shikwa is that it absolves Muslims of their responsibilities to Allah, instead of urging introspection. The Quran repeatedly emphasizes that human actions determine their success or failure:
“Indeed, Allah will not change the condition of a people until they change what is in themselves.” (Surah Ar-Ra’d 13:11)
However, Shikwa frames the decline of Muslims as if Allah has punished them inequitably, rather than as a consequence of their own failures. This contradicts the Islamic conviction that all things happen through divine providence and that problems should lead to repentance, not grumbling.
Iqbal, however, expresses doubt as to why a deity would favor angels and celestial beings over Muslims:
“Hoor aur ghilman ki kyun qatre hai humse?”
“Why are the angels and heavenly beings favored over us?”
Islam believes that all created things have a design, and it is not for humanity to deny Allah’s design:
“He is not questioned about what He does, but they will be questioned.” (Surah Al-Anbiya 21:23)
Such complaints suggest a sense of entitlement before Allah, which goes against the Islamic principle of humility.
“Reh gayi rasme azan, rooh-e-bilali na rahi.”
“The ritual of Azan remains, but the spirit of Bilal is no more.”
This sentence presumes that the heart of Islam has been lost, almost accusing Allah of it. However, Islam teaches that faith is an individual responsibility. The dissolution of Muslims is not caused by Allah’s negligence, but due to the mistakes of Muslims. Verily, a believer should replace questioning the divine will with self-correction and seeking Allah’s mercy.
“Qahar tujhko, magar hum tujhe razi kar len.”
“You are angry, but we will find a way to please You.”
This sentence suggests that divine blessings are embedded in a commercial negotiation with God, in which Muslims must make efforts to ask God to make blessings move in their favor. But Allah’s mercy is not limited to human effort. His grace is vast and unconditional:
“My mercy encompasses all things.” (Surah Al-A’raf 7:156)
The notion of bargaining with Allah is incompatible with Islamic beliefs, where submission and thankfulness, rather than complaints, are conducive to divine grace.
“Chheen li mard ki masti, bhi to be-daar nahi”
“You took away the zeal of men, but You are not even aware.”
This sentence implies that Allah has purposefully made the power and will of Muslim males feeble, painting Allah as apathetic to their sufferings. This contradicts the Islamic belief that Allah is always aware and never unjust:
“And your Lord is not ever unjust to [His] servants.” (Surah Fussilat 41:46)
The Problems in Jawab-e-Shikwa
Although Shikwa voices issues from a Muslim perspective, Jawab-e-Shikwa tries to address them by framing the issue in the form of a divine response from God, Allah. This very structure is problematic because Islam teaches that God’s words are absolute and final in the Qur’an. No human can assume Allah’s voice without revelation, and doing so is likely to falsely attribute words to Him. Jawab-e-Shikwa contradicts the Quranic principle:
“He is not questioned about what He does, but they will be questioned.” (Surah Al-Anbiya 21:23)
Even if one maintains that Jawab-e-Shikwa is metaphorical, it establishes a potentially harmful precedent. Islam has very few limitations on who is permitted to speak in Allah’s name, i.e., only the holy Prophets. Once revelation ended with Prophet Muhammad (PBUH), no one—not even a great poet like Iqbal—could claim the right to present “Allah’s words” in poetic form.
Furthermore, Jawab-e-Shikwa presents a debate-like exchange between Allah and Muslims. This concept does not exist in Islamic theology. The Quran makes it clear that human beings have no capacity to contest the ruling of Allah or to request rationalization:
“And your Lord is not ever unjust to [His] servants.” (Surah Fussilat 41:46)
Another issue is that Jawab-e-Shikwa presents Allah’s response in a way that suggests He has to explain Himself, almost as if justifying His actions. Islam teaches that Allah’s wisdom is beyond human comprehension and does not need to be defended. It is expected, however, that the faithful yield to His will with trust and patience.
Conclusion
Although both Shikwa and Jawab-e-Shikwa are highly praised for their poetic merit, their theological points of controversy conflict with the tenets of Islamic teachings. Shikwa represents God in a way that suggests He has let humans down, asking about His justice and mercy in a manner that contradicts Quranic teachings. Jawab-e-Shikwa, in an effort to answer, adopts the form of God—an extremely sensitive issue in Muslim theology, as it can never be claimed by any human to represent the Divine.
Islam teaches that suffering should be borne with prayer, contrition, and self-betterment, not by grumbling at God. The true revival of the Muslim Ummah is not attained by doubting the will of Allah but by being so pious that acts of thanksgiving and betterment for the community flow from a sincere heart, good deeds, and unshakeable trust in Allah’s wisdom.
- The author has completed a Master’s in English Literature from the Central University of Kashmir and is currently an educator. She can be reached at [email protected] for feedback
Follow this link to join our WhatsApp group: Join Now
Be Part of Quality Journalism |
Quality journalism takes a lot of time, money and hard work to produce and despite all the hardships we still do it. Our reporters and editors are working overtime in Kashmir and beyond to cover what you care about, break big stories, and expose injustices that can change lives. Today more people are reading Kashmir Observer than ever, but only a handful are paying while advertising revenues are falling fast. |
| ACT NOW |
| MONTHLY | Rs 100 |  |
| YEARLY | Rs 1000 | |
| LIFETIME | Rs 10000 | |
