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Iqbal's Satan: A Complex Anti-Hero

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Zohair Hassan
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44 views4 pages

Iqbal's Satan: A Complex Anti-Hero

Uploaded by

Zohair Hassan
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as PDF, TXT or read online on Scribd

Submitted to: Mam Hina

Submitted by: Tulip Group (5, 7, 21, 52, 53, 63, 78)

Subject: Pakistani Literature

Question: Justifications provided by Satan in the


poem "Satan and Gibrael"
The poetry of Iqbal had played a vital role to awake the Muslim ummah. His final
collection of poems in Urdu were “Bal-e-Jibreel” and “Zarb-e-Kaleem”. The substance of
his poem “Jibreel-o-Iblees” presented a fictional dialogue between Gabriel and Satan. It
is a beautiful and classical Urdu poem by Iqbal. The poem is counted among the best
poems inthe Urdu language. In this poem, Iqbal presented Satan as an anti-hero where
everyone could see his faults and flaws but he was presented in such a way that one
does not hate him rather they envy his determination. It gave a new angle to view and
think about the thoughts of Satan that how determined Satan is and how firm his beliefs
are.

The two parties present polar opposites, one is angel who is tasked with the
noble duty of delivering revelation through the prophets of God throughout the time. The
other party represents the embodiment of evil, a being who occupied a high station with
God as an “honorary angel” for his good deeds in spite of being a Jin but was cast out
for his refusal to follow God’s command to bow to Adam, earning a name synonymous
with evil and a status as the eternal enemy of mankind. This poem is open to multiple
interpretations. Jibreel initiates the conversation with Satan asking him about affairs in
the world of “colour and scent” i.e., the material world. Jibreel recalls a time when reality
was different.

Satan in the poems of Iqbal is a positive character, with all powerful characters,
a reason of activity, one who after his downfall has not been discouraged at all, but has
succeeded in the mission that he took up. This positivity that Iqbal imparts in the
character of Satan is not because of his highness but because of the failure of Human
beings who
succumbed to him. In the poem Satan says: “Ask God, if thou hast the time to ask: /
Whose blood gave colour to Adam’s inglorioustale?
Iqbal’s Satan is calm and not at all worried about the loss of the heavenly
delight. He is not in a mood to rage a war against almighty to take over the fields. He
has forgotten all the bliss that he once enjoyed in the heaven. He is no more concerned
with the status that he once enjoyed when he used to be in the company of Angels and
was considered as the most pious among the Jinns and was made the leader of the
Jinns. Yunus M Sayed remarks:

“Iqbal's Satan has almost forgotten the celestial light. He is intoxicated by his
own dissipation. He derives pride from the fact that he has none else but God as
his enemy. He most certainly prefers to stay in this world of ours than to go back
to Heaven”.

He is content with whatever he has, and whatever he has achieved so far.


Satan does not feel ashamed at his current position; neither does he regret of the loss
that he suffered because of his disobedience. The loss of honour and high position
does not haunt his pride. He approaches the things in a very positive manner. He feels
proud that his enemy is none other God Almighty: “In the heart of the Almighty like a
pricking thorn I lie; / You only cry for ever God, oh God, oh God most high!” In the poem
when Gabriel puts a straight question to Satan and asks him, Is there any chance of his
repentance? Satan replies in a negative manner:
Thou knowest not, alas, the secret of my pain!
The loss I have suffered, has increased my passion more-,
How silent is this world; desolate and wild!
I cannot ever live here; I cannot!
For one whose despair throbs in the heart of the universe,
What is better-despair, or hope?
Satan refuses of having any chance of his return to the celestial fields. He
considers that world as without colour and hue, where there is no activity, its silent and
in his words its “desolate” and “Wilde” and hardly has anything interesting left. Satan by
his nature cannot live in a world that is without any activity. Iqbal's Satan is proud,
unrepentant, deprived of the pain of defeat; an enemy of the Almighty; the giver of
knowledge and wisdom, the knower of the secrets of creation and [Link]’s
character is also justified by ‘ John Milton’ in his Book ‘Paradise Lost’ .In the
Poem,Satan comforts his troops by saying that though they have lost heaven, they
should not lose their will to resist. As a character, Satan’s strength consists of his steely
will and refusal to abandon his goal.

What though the field be lost?


All is not Lost; the unconquerable will,
And study of revenge, immortal hate,
And the courage never to submit or yeild
And what is else not to be overcome?
When Gabriel asks Satan that his refusal to prostrate in front of God left whole
company of Angels ashamed and due to his refusal he lost many high places that were
offered to him or would have been offered to him. But Satan no more cares about those
high places or rewards which could have been awarded to him rather starts explaining
to the Gabriel his achievement and says how this worlds runs because of him and how
the prophets and the wise men have been the myths and the stories of old times.
Satan: My courage gave a speck of dust the impulse to grow;
My cunning is the fabric of man’s intellect.
Thou watchest the war of good and evil, safely ashore,
And who is battered by the storm-thou or I?
Ask God, if thou hast the time to ask:
Whose blood gave colour to Adam’s inglorious tale?
To conclude Iqbal's Satan is confirmed in evil and reeking with the proud spirit
of seeking vengeance for the indignities and insults that he had to suffer because of the
birth of Adam. Iqbal’s satan is proud, unrepentant, deprived of the pain of defeat, an
enemy of the Almighty.

Common questions

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Satan argues that his presence and actions give the world dynamic activity and intellectual growth, suggesting that without his influence, the material world would lack color and activity. He takes pride in the enduring struggle between good and evil, suggesting it's fueled by his presence. Satan also highlights his uniqueness as God's sole adversary, which he views as a source of pride, asserting that he perpetuates the challenges that drive mankind to progress .

The dialogic structure of "Satan and Gibrael" enhances the thematic exploration of authority and defiance by setting up a direct confrontation between two polar opposites: the divine messenger, Gabriel, and the rebellious Satan. This structure juxtaposes their perspectives and highlights their differing views on authority, obedience, and free will. The format allows each character to articulate their reasoning and worldview, representing a philosophical debate on the nature of power and autonomy, thereby encouraging readers to reflect on the balance between conforming to authority and exercising personal defiance .

Iqbal's portrayal addresses the paradox of good arising from evil by presenting Satan as a figure who, despite being synonymous with evil, inadvertently contributes to the good by catalyzing human development and resilience. Satan's provocations force humanity to confront challenges, fostering growth, wisdom, and the pursuit of knowledge. Thus, his perceived evil is a necessary force that instigates positive transformation and consciousness in mankind, illustrating the complex interplay between good and evil .

Through Satan's character, Iqbal critiques the human condition by highlighting humanity's susceptibility to being influenced by external forces, including both positive and negative stimuli, represented by divine order and Satanic influence. Iqbal suggests that humanity often fails to fully utilize their potential due to reliance on divine grace rather than embracing struggle and self-improvement. Furthermore, Satan's pride in actively challenging divine order reflects a skepticism towards passive acceptance and encourages critical evaluation and self-reliance among humans as a means to achieve understanding and progress .

Iqbal's depiction of the characters in "Satan and Gibrael" provides deeper symbolic meanings, associating Satan with rebellion, intellectual curiosity, and the human struggle against divine preordination. Satan represents the force that compels humans to question, learn, and evolve through adversity, thereby serving as both a catalyst and an antagonist in the human journey. Conversely, Gabriel symbolizes divine wisdom and the continuity of the spiritual order. This contrast highlights the duality between disruption and stability, reflecting Iqbal's exploration of balance between human agency and divine destiny .

Iqbal's interpretation of the dialogue between Gabriel and Satan reveals several philosophical perspectives, notably the intrinsic role of opposition and struggle as catalysts for growth and development. Satan embodies the challenge necessary for progress, underscoring the concept that adversity can lead to intellectual and spiritual awakening. Additionally, Iqbal portrays Satan's resolute independence and self-awareness as reflections of existential self-definition and the rejection of complacency, challenging the static nature often associated with the divine order represented by Gabriel .

The poem reflects Iqbal's views on human susceptibility to evil by illustrating how Satan's influence over mankind stems not from his own perpetrated evil, but rather from human beings' failure to resist his temptations. Iqbal implies that Satan's strength lies in the weakness and vulnerabilities of humans, indicating that humanity's downfall is due to their own lack of resilience against Satan's persuasion .

Iqbal's portrayal of Satan diverges from traditional depictions by emphasizing Satan's positive traits such as determination and pride in his unwavering mission, rather than focusing solely on his malevolence. Unlike the typical villainous portrayal, Iqbal's Satan embraces his role with pride and sees himself as an essential agent of change and activity in the world, supplying courage to mankind and dismissing past grudges against God as less relevant than his current mission .

Satan views the loss of his heavenly status without regret; he is unrepentant and proud of his enmity with God. He perceives his fall not as a defeat but as an opportunity to magnify his influence on earth, reflecting a shift from celestial light to "intoxication by his own dissipation." His lack of remorse and recognition of his role in the earthly realm give him a sense of purpose, fostering a sense of pride rather than shame .

Satan rationalizes his enmity with God by taking pride in being God's sole adversary, viewing his rebellion not as a failure but as an affirmation of his own freedom and self-affirmation. Rather than harboring regret, Satan embraces his role as a counterbalance to divine will. This suggests that Iqbal views defiance as a form of asserting individuality and autonomy, portraying it as a necessary component for challenging the status quo and igniting the spirit of resilience and innovation within humanity .

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