A binding force: comparison of the poetry of Iqbal and Ghalib
By Shahid Rizvi
Ghalib and Iqbal are not only two great poets of Urdu and Persian but their writings also share many similarities. Both have learned patterns, ideas, and traditions from the rich treasures of great Persian poets. Both Ghalib and Iqbal also have been writing their verses in Persian, besides, Urdu, leaving behind a major part of their poetry in that language. Although Iqbal was familiar with Western poetry and philosophy, both he and Ghalib had their own well-knit and brewed philosophy of life which was thoroughly entrenched in their poetry. And, although, they did not write in the same time period, Iqbal being from the generation after, the distance between their times was not too far apart.
After noting these similarities, it would be interesting to look at the manner in which both the two great poets deal with the same subjects. Numerous examples are present in the collections of both. A particular example is about following in the footsteps of ancestors or other illuminaries in life. On this theme, the poets have identical views on this subject, for neither Ghalib nor Iqbal approves the idea of following others.
They disdain any imitation or blind following. This idea is not explicitly taken up by the great Persian poets and can be said to be an original thought of Ghalib. Except for Iqba, the idea is not present in the poetic collections of any other Urdu poet.
Iqbal has two couplets on the subject – one in Persian and the other in Urdu. The Persian verse is:
“Ager Ttaqleed bodye Shiwe khob Muhammad (PBUH) hum rahe ajdad raftey”
The couplets tell us that if following the way of ancestors (and others) had been an act of admiration and praise, the Holy Prophet would have treaded the same path (of his ancestors). The message contained is clear: Iqbal wants to emphasize the importance of innovative skills that change the world, for the departure from old styles and traditions is inevitable for the progress of human society. And, the great poet conveys this message to us with the brilliant example of the Holy Prophet (PBUH).
The verse, however, contradicts itself when it tells us to follow the example of the Holy Prophet (PBUH), whose example he uses to illustrate his point that following others is not a good thing.
Since the audience that Iqbal is addressing is the Muslim Youth in the context of his entire philosophy, which covers his poetry and ideas, the implications that Muslims should not follow the Holy Prophet (PBUH), is explicable. Besides the religious fervor, the verse is self-contradictory in that Iqbal is exemplifying one, saying that his way of not following others, should be followed, while on the other hand, giving full force to the idea that none should be followed. The aspect of particular mixed up with general, without keeping a distinctive line between the two, is the culprit of the confusion.
In his Urdu verses, although Iqbal binds the idea of condemning blind following with the inner self (“Khudi” – a peculiar quality of “Momin”), he is more elaborate in his expression. The verses are:
“Hai alam I ejdad mein jo sahib ejad
Har daur main karta hai tawaf uska zamana
Taqleed se nakara na kar apni khudi ko
Kar iske hifazat ke yeh jauhar hai yagana”
This verse says that a man, who discovers what is new in nature, is the man who is adorned and admired by the world. And this quality of innovation, of giving something new to society, is a by-product of the powers of the inner self, which would be distorted and destroyed if one acquired the habit of following others. This verse is a fine piece of Iqbal’s poetry. Straightforward in its message and language, it is a generalized statement with a full force of meaning.
This very idea of Iqbal was put into verse much earlier by Ghalib.
He said:
“Ba men miawaiz ei padar,
farzande azar ra nigar
Her kes ke shud sahib nazar,
Deen buzargan khush na kerd”
The verse narrates the tale of a man who gives the example of Hazrat Ibrahim, the prophet, son of Azar, after he was scorned by his father on taking up a new creed of ideas. He said that everyone who had insight was never pleased with the old and always took a new path to tread. So it happens and such is the nature of the human being. Here this poet of poets generalizes the fact without involving anyone to follow or not to follow.
It is the self-sightedness of the man that he takes new strides where he abandons the old. By simply referring to an episode of history and not particularly mentioning the name of a Prophet, Ghalib sells the idea as a general law.
The grand master’s visual perception is conveyed to the reader through the magnificent use of imagination, logic, language, and objectivity of expression – producing a verse that is nothing less than a masterpiece.
