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A review by pankajmehra
Shikwa and Jawab-i-Shikwa: Iqbal's Dialogue with Allah by
4.0
Khushwant Singh's irreverent approach, thinking and writing avoid him plunging headlong into a populist narrative style. His effort, and the resulting translation of Iqbal's legendary work is most commendable.
Contrary to the widely-held belief that Iqbal was sectarian, in his foreword the eminent Rafiq Zakaria points out that
"Iqbal was attracted to the teachings of the Prophet because of two fundamental beliefs: the oneness of God and the brotherhood of Man."
As Iqbal is also believed to have been one of the foremost proponents for the creation of Pakistan, Zakaria has this to say:
"He denounced nationalism because of its territorial barriers; he saw the history of mankind as nothing but a 'conflict of nations' and an 'unending succession of deadly combats, bloody feuds and internecine wars'. The question then naturally arises: Why did he advocate a separate homeland for the Muslims of North-West India? Was it not a reversal of his stand against territorial nationalism? In the first place Iqbal asked for a Muslim homeland within India and not outside. Secondly, his picture of Pakistan was far different from what it ultimately turned out to be. It could never be confined to the narrow limits of Lahore or Karachi. Iqbal's was an expanding homeland, based on certain humanitarian ideals. Repeatedly he made this clear: God-possessed dervish is neither of the East nor of the West, My home is neither Delhi, nor Isfahan, nor Samarkand.
... A few months before his death, he declared, 'Only one unity is dependable and that unity is the brotherhood of man, which is above race, nationality, colour or language.'
... he was at pains to explain that not Muslims alone, but all men are 'meant for the kingdom of God on earth, provided they say goodbye to their idols of race and nationality and treat one another as personalities.'"
Khushwant Singh adds that "Iqbal wrote on a variety of subjects and his views changed with the times. It is not therefore wise to attach labels to him. To the Indian nationalist he appears a fervent nationalist who wrote, 'Of all the countries in the world, the best is our Hindustan' (Sarey jahan is accha Hindustan hamara), exhorted Hindus and Muslims to come together, build new shrines where they could worship together and who regarded every speck of his country as divine.'"
Many aspects of Iqbal's "magnum opus" have come alive for me personally and improved my understanding, not just of the literal meaning of the verse but rather the rationale for the composition.
Readers will choose selectively to possibly reinforce and seek reaffirmation of their beliefs, but it would be worth enjoying this offering with an open mind; it will enrich you.
Contrary to the widely-held belief that Iqbal was sectarian, in his foreword the eminent Rafiq Zakaria points out that
"Iqbal was attracted to the teachings of the Prophet because of two fundamental beliefs: the oneness of God and the brotherhood of Man."
As Iqbal is also believed to have been one of the foremost proponents for the creation of Pakistan, Zakaria has this to say:
"He denounced nationalism because of its territorial barriers; he saw the history of mankind as nothing but a 'conflict of nations' and an 'unending succession of deadly combats, bloody feuds and internecine wars'. The question then naturally arises: Why did he advocate a separate homeland for the Muslims of North-West India? Was it not a reversal of his stand against territorial nationalism? In the first place Iqbal asked for a Muslim homeland within India and not outside. Secondly, his picture of Pakistan was far different from what it ultimately turned out to be. It could never be confined to the narrow limits of Lahore or Karachi. Iqbal's was an expanding homeland, based on certain humanitarian ideals. Repeatedly he made this clear: God-possessed dervish is neither of the East nor of the West, My home is neither Delhi, nor Isfahan, nor Samarkand.
... A few months before his death, he declared, 'Only one unity is dependable and that unity is the brotherhood of man, which is above race, nationality, colour or language.'
... he was at pains to explain that not Muslims alone, but all men are 'meant for the kingdom of God on earth, provided they say goodbye to their idols of race and nationality and treat one another as personalities.'"
Khushwant Singh adds that "Iqbal wrote on a variety of subjects and his views changed with the times. It is not therefore wise to attach labels to him. To the Indian nationalist he appears a fervent nationalist who wrote, 'Of all the countries in the world, the best is our Hindustan' (Sarey jahan is accha Hindustan hamara), exhorted Hindus and Muslims to come together, build new shrines where they could worship together and who regarded every speck of his country as divine.'"
Many aspects of Iqbal's "magnum opus" have come alive for me personally and improved my understanding, not just of the literal meaning of the verse but rather the rationale for the composition.
Readers will choose selectively to possibly reinforce and seek reaffirmation of their beliefs, but it would be worth enjoying this offering with an open mind; it will enrich you.