tasveer-e-dard   mohammed iqbal
Overview

“tasveer-e dard” is a beautiful sample of Iqbal’s “universalism” (inclusiveness of the Hindu-Muslim community of the subcontinent) before he adopted a more reactionary position. It is also a fine example of how the tradition of ambiguity and multiple meaning in Urdu poetry came in useful to elude censorship. It is a long composition and can be cosidered divided into seven sections/Ghazals strung together. Each section has its own radeef-qaafiya with a concluding she’r in a different radeef-qaafiya. Themes between sections overlap quite a lot and each excels the other in beauty of composition.

The first section focuses on proclaiming the universality of his message and how it is inevitable that it will spread in spite of its painful content and in spite of the powers to stop/restrict this message.

The second section is a tongue in cheek expression of humility and an expression of mysticism about existence and of “self”. I am a hidden treasure, nobody pays any attention to me, but I say what I see (and I see that which no one else seems to be able to see).

The third section re-inforces the power of the poet’s words and his ability to see far into the future. Here I like to think that Iqbal is NOT talking about himself personally but of “the poet” … every poet. In this section he is also exhorting his country men to listen and look at the disaster that is about to befall them … all because of communalism, infighting and lack of action against the oppressor.

The fourth section is a beautiful and powerful expression of the poet’s determination to set things right, to promote harmony among all the oppressed, so they may present a united front to the oppressor.

The fifth section is a beautiful expression of the poet’s pain at the indifference and backwardness of his countrymen and exhorting them to look outside, learn and to take action.

The sixth section uses sufi mystic themes/vocabulary to preach “universal love”, repeating that discrimination between fellow humans (communalism) is the cause of downfall of nations.

The seventh section re-inforces the theme of “universal love”, declares that it is this that manifests itself in everything, giving it a “god like” quality.

The eighth and concluding section, much like the previous two, repeats the message of Universal Love with Sufi overtones.

It is illustrative to read and compare “tasveer-e-dard” (1904) with “shikwa” (1909). The first nazm is full of Sufi thoughts, universal love, inclusiveness and Hindu-Muslim unity. It is of the same vintage and character as “naya shivala” and “taraana-e-hindi”. The second is bitter, angry, inciteful and divisive. What a difference 5 years makes. During this time Iqbal had lived in England and Germany, completed his post-graduate studies, become stridently Islamic.

tasveer-e dard – Sixth Section

Click here for overall comments and on any passage for meanings and discussion. The sixth section uses sufi mystic themes/vocabulary to preach “universal love”, repeating that discrimination between fellow humans (communalism) is the cause of downfall of nations.

dikha vo husn-e aalam-soz¹ apni chashm-e pur-nam² ko
jo taRpata hai parvaane ko rulvaata hai shabnam ko
nira³ nazzara⁴ hi aye bulhavas⁵! maqsad⁶ nahiN iska
banaaya hai kisi ne kuchh samajh kar chashm-e-aadam⁷ ko
agar dekha bhi isne saare aalam ko to kya dekha
nazar aaii na kuchh apni haqeeqat⁸ jaam⁹ se jam¹⁰ ko1. beauty that sets the world on fire i.e. universal love 2. moist eye 3. plain, superficial 4. sight 5. lecher (used here to mean – vicarious pleasure) 6. purpose 7. human eye 8. truth, reality 9. cup 10. Jamshed (see note for the fable of Jamshed’s mystical wine-cup)
See with your discerning eye the beauty of universal love. The same love in which the moth burns (for love of the lamp) and the night sheds tears (dew drops). Mere looking, O spectator, is not its only use. The human eye has been created for a deeper purpose (of seeing the inner meaning). What if he could divine secrets of creation from his cup, Jamshed could not understand reality of his own self. The discerning eye should be able to see that it is universal love (Sufi influence) that drives this. Understanding oneself is yet another (Sufi?) concept. Legend has it that the Persian king Jamshed had a magical/mystical wine cup. He could look into it and foretell the future, solve puzzles/mysteries. But did he understand himself? This is a mystical/Sufi call to understand your inner self. The implication is that “reality” is in universal love and universal oneness.

shajar¹ hai firqa’-aaraaii², taa’sub³ hai samar⁴ is ka
ye vo phal hai ke jannat se nikalvata hai aadam ko
na uTTha jazba-e Khurshid⁵ se ek barg-e gul⁶ tak bhi
ye rafa’at⁷ ki tamanna⁸ hai ke le uRti hai shabnam⁹ ko
phira karte nahiN majrooh-e ulfat¹⁰ fikr-e darmaaN¹¹ meN
ye zaKhmi aap kar lete haiN paida apne marham ko1. tree 2. decorating/praising (own) community 3. prejudice, discrimination 4. fruit 5. desire/passion/power of the sun 6. flower petal 7. flight (to high status) 8. desire 9. dew drops 10. wounded by love 11. worry about a cure
Communal conceit is the tree and prejudice/bigotry its fruit. This is the forbidden fruit that caused Adam’s expulsion from heaven. All the power of the sun cannot lift even a flower petal. It is the desire of the dew drop to raise itself that makes it fly. Thus looking down from a position of power and arrogance will not get you even a single rose petal. It is the passion of the lowly dew drop that makes it destroy itself and rise to great heights. Afflicted by love they do not go about begging for a cure, these wounded ones make their own palliative.

mohabbat ke sharar¹ se dil saraapa² noor³ hota hai
zara se beej⁴ se paida riyaz-e toor⁵ hota hai1. spark 2. head to toe 3. light, brilliance, goodness 4. a small seed 5. garden of Toor, Garden of Eden
The spark of love makes the heart the embodiment of light. Even the Garden of Eden got started with a little seed.