SCHOLARS WORLD-INTERNATIONAL REFEREED MULTIDISCIPLINARY JOURNAL OF CONTEMPORARY RESEARCH EISSN 2320-3145, ISSN 2319-5789

TRADITIONS OF PATRIOTISM IN URDU POETRY: A

CRITICAL STUDY WITH SPECIAL REFERENCE TO THE
POET OF THE EAST ALLAMA IQBAL AND HIS POETRY

DR. MD YAHYA,
Assistant Professor,
Department of Urdu, Kirori Mal College,
University of Delhi, Delhi-India

ABSTRACT

Urdu literature particularly poetry is very rich in traditions of patriotic and nationalistic
sentiments, which took root and flourished along Indias Struggle for freedom. The later half of
the 19th century and early 20th century saw an impetus in nationalistic and patriotic activities in
the movement for freedom drawing people from all walks of life into its fold including men of
letters. The strands of progressive movements in Indian literature specially poetry provided fillip
to many modern ideas of patriotism, freedom, equality, equity and justice that formed the core of
this movements edifice. Young and budding Indian poets enthusiastically took to expressing
their nationalistic ideas in simple and lucid poems. Their writings clearly demonstrate how
nationalist ideologies can instrumentalize literature towards its lofty ends, turning patriotic
feelings and love for the motherland into a constructive force.
Even so many Indian writers such as Iqbal were swept away by the nationalist frenzy. Allama
Iqbal was a pioneering poet of Urdu and a fiery poet of patriotism. Iqbal was the founder of a new
school of Urdu poetry, which blossomed, in the first quarter of the 20th century. Iqbal's poetry
evolved from nationalism, and he remained a poet of patriotism till the end, although, switching
his loyalties to different levels from being a zealous nationalist in early period of his career to
pan-Islamism in later years.
This paper examines in detail the above cited and other patriotic themes in Urdu literature with
special reference to Allama Iqbals poetry, which inspired the sub-continental movement for
national awakening and struggle. Examples of such poetry including the thematic poems and
couplets of Allama Iqbal is cited and illustrated in Roman transliteration and their translation into
English for benefit of English readers.

Keywords: Patriotic traditions, Indian freedom struggle, Urdu poetry, Allama Iqbal, Poet
of the East.

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INTRODUCTION:
Literature had been instrumental in all movements for political and social reforms since the 18th century and
later in movements for unification of nations around the world, from the 19th century onwards. The idea of
national unity and patriotism was closely linked with the ideals of political rights, economic development and
the abolition of all repressive systems. And literature became a potent tool to propound these ideals across
nations. The freedom struggle in the Indian sub-continent was also assisted immensely by mass media and
literature particularly poetry that wielded greater emotional impact on the masses.
Among the great Urdu poets who sung patriotic compositions Allama Iqbal holds an eminent position.
However, his contribution to the stirring of patriotic sentiments among participants in the Indian freedom
struggle was watered down due to his support for the idea of Pakistan and pan-Islamism in later years. Few
remember today the remarkable contribution of Iqbal to the development of Urdu literature. The resounding
strains of Iqbal's hymn to the nation are in abundance like the well-known Tarana-i-Hindi (Song of India):

Hubbe watan, samaaye, aankhon men noor hokar

Sar men khumaar hokar, dil men suroor hokar.
(May love for the nation pervade all, becoming light of the eyes,
Exhilarating the mind and intoxicating the heart.)

Iqbal devoted himself to write his classical poems on patriotism in light of Islamic traditions, reminding its
followers of their past glory and virtues which enabled them to bring about in a short span of 30 years since
Prophets migration to Medina and his four immediate successors (Caliphs), an amazing political and social
revolution in the history of mankind.
Iqbal's patriotic fervor found finest expression in his elegies on the deaths of national leaders. He wrote on the
death of Mahatma Gandhi. It is hard to imagine an Urdu poet writing with such passion about a leader from
different part of India today. But the liberation struggle had brought a burning sense of unity among Indians of
those times. Nationalism was only one theme of Iqbal's poetry. It equally drew inspiration from human
sensibilities, he worked for most of his life in India, and he recalled his ancestral land with passionate pride.

EARLY URDU POETRY AND GLIMPSES OF PATRIOTIC TENDENCIES:

The beautiful and delightful expression of human emotions and feelings particularly related to love and various
other aesthetic inclinations was considered real poetry in the early period, which was presented with economy
of words, felicity and subtlety of expression. Sentiments and feelings of attachments were then highly localized.
This is the reason that the concepts of nation and nation-state were not developed during this period in the truest
sense of the word remarkable during the 19th and 20th centuries. Regionalism and Tribal loyalties were
considered patriotism and it also included racial and kinship allegiance. This situation prevailed throughout the
world more deeply in the Arab world. Thus we see deep patriotic or loyalist sentiments in the very early epic
poems of the Arabic poetry, which were recited by warriors in the battlefield. The same trend is noticed in the
Persian poetry also where Iran and its beautiful nature is presented and praised fabulously. Everything beautiful
belonging to Iran including its weather is mentioned and praised minutely.
Similar sentiments were reverberated in Urdu poetry also since its very beginning because the early Urdu
poets were masters of Persian language and literature as well. However, if we have to find and see the real
and first signs of patriotism in somewhat modern sense, we have to look at the declining phases of the
Mughal rule in India. The British had gradually started to open up their ulterior designs and Indian
intellectuals had begun to realize that they would have to even sacrifice their lives in order to reclaim their
territorial and political independence.
In the Indian sub-continent the tradition of patriotism, which is the subject of discussion in this paper originated
when an aggressive nation began its occupation of India. A peace loving nation and its citizens were seen
protesting this aggression and illegitimate occupation. But this hostile nation succeeded in their imperialistic
designs all over India because of their modern techniques of warfare and tyrannical aggression. When they
became successful in 1857 to bring Lucknow and Delhi under their control, the Indians slipped into shock for a
period. But poetry took the lead to cure the Indian community of this shock and began the fight against the
aggressors in an organized manner.

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Shahar Ashoob'- a form of Urdu poetry to mourn the destruction of a city- was in the forefront to revive the
patriotic emotion during this period and this kind of poetry penned by pioneering poets like Bahishti,
Shakirnaji, Sauda, Mir and Nazir after the massacre and destruction in Delhi in 1857 could be placed in such
category. Urdu poetry critics have defined 'Shahar Ashoob' and said that real 'sharAshub' is one, which reflects
conflicts driven by politics and its effects and results. (Siddiqui; 1987, Page no. 113)

The imprints of patriotism, which could be traced in Shaher Ashoobs, were of incipient nature and its more
pronounced expression could be seen in later poetry. However, it should be conceded that Urdu poetry took a
while to adopt patriotism in its pronounced and complete form till the poetry of Allama Iqbal. Patriotic
sentiments first began to emerge in Urdu poetry and among Muslims because the Britishers snatched power
form Muslims and also targeted them to ensconce their hold.
The Muslims took time to come out of their shock but when they emerged out from this lull, they had with
themselves a clearly defined ideology of patriotism. They gathered strength form the Koran and Prophet's sayings to
fight the occupation and suppression of the Englishmen. Iqbal is a shinning example of this awakening.
Generally people consider Iqbal pitted against the notion of nationalism and they are right to this extent. Iqbal
considered national, communal and racial chauvinism as dangerous and believed that if these biases acquire the
intensity of patriotism they become highly destructive. The prejudice of considering oneself higher than the
entire world and treat others with contempt are one such example. Iqbal developed his version of patriotism
after hard research and advanced his thought in the light of teaching of Koran and Hadith.
In order to understand the concept of patriotism in Urdu poetry we should refer here to the views of Abul
Kalam Azad, he says:

"I am a Muslim and I do for believe what my Sharia says. Koran says that as selection between
matter and forms is natural and the law preserves the real and actual matter, likewise this law
also works with regard to beliefs and actions. The ultimate victory is of the action, which is
based on truth and reality, and it deserves to be preserved. Therefore, whenever there is fight
between Justice and Injustice, it is ultimately justice, which emerges victorious. Only beneficial
things will be preserved on earth and the harmful will be eliminated. For this reason the Koran
names the right as truth which is eternal and the evil and false are temporary which are bound
to be eliminated." (Azad, 1968 page no. 144, 145,)

In this regard only Maulana talks about rebellion and patriotism and says that:
I have been charged with sedition. But let me understand the meaning of rebellion. Is rebellion
the name of freedom, which has not been achieved yet? If it is so then I plead guilty but let me
remind that it is also called patriotism when it becomes victorious. Till yesterday the armed
leaders of Ireland were rebels but today what titles will the Great Britain bestow on leaders like
Devilliers and Graefth. Parnell of this Ireland had once said, "Our work is always first rebellion
and then the holy war of patriotism. (Azad, 1968, page no. 144, 145,)

This is the view of patriotism, which ran in the veins of Urdu poetry, and Iqbal developed his patriotic and
nationalistic poetry around this concept. The Urdu poetry has been taken granted to be exponent of love themes.
This is true to some extent but it is not entirely true. Urdu poetry has been sensitive to prevailing conditions in
every period. The realities of life and views related to it have always been dealt with in Urdu poetry. Outwardly
Urdu poetry does not seem to deal much about socio-political issues but t is not true. Urdu poetry has not only
taken up these issues and espoused them. But these issues have not been presented distinctly. They have been
treated in similes and symbols in every period, and those who appreciate Urdu poetry well, have no problem in
identifying those issues covered in allusions.
Let me quote some of these examples here:

Nazim-e-mulk so rahe hain haey

(Oh! the rulers of nation have gone to sleep)
Duniya ka nezam ho chukka ab (Mushafi)
(Who will now govern the world?)

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DAR SE HUN SAYYAD KE KHAMOSH MEIN RAHEN HAMSAFIR:

(I have been silent fearing the hunter in company)
Kya qafas mein yaad ham ko ab chaman aata nahin
(I no longer remember the garden in the cage) (Jur'rat)

Tabl-e-I'lm bhi paas hai apne na mulk-o-maal

(Neither the drum of knowledge nor wealth and property is with me anymore)
Ham se khelaf ho ke karega zamana kya
(What harm can world inflict on me) (Aatish)

Dil mulk-e-Angrez mein jeene se tang hai

(I am weary of living under English rule)
Rahna badan mein rooh ka qaid-e-firang hai (Nasikh)
(Living under The English domination is like forceful imprisonment)

Bal-o-par bhi gaey bahar ke saath

(The wings were also blown away with spring)
Ab tawaq'o nahi rehaee ki (Wazir)
(Now there is no hope of freedom- (flying)

Bik gaey hain Aah to ghairon ke hath

(Even Grieving has been bought by strangers)
Bandah parwar ab ghulam azad ho (Saba)
(O my lord! now this slave is worthy of liberty)

Mar ke chuntegen qafas se ud ke jaengen kahan

(Where will we fly to being free after death?)
Qabil-e-parwaz ab apne nahin sayyad par (Rind)
(Now our ability (freedom) of flight will not be dependent on the hunter's will)

And this feeling of helplessness was so stifling and people thought that there was no hope of this darkness
getting over. This feeling of resistance naturally led to the emergence of patriotic feelings. Urdu poetry became
the medium to vent this feeling:

Hawa-e-dahr gar insaaf par aee to sun lena

(Take note, if the wind of time is conducive to justice)
Gul-o-bulbul chaman mein hongen bahar baghban hoga (Aatish)
(The flower and nightingale will be in garden, guarded by the watchman outside)
Gar jang se gurez kare koi badshah
(If a king avoids war)
Taj-e-kharoos khub hai uski kulah (Nasekh)
(Then a Cock's crown will suit as his cap)
Jo a'du-e-bagh ho barbad ho
(Whosoever is enemy of garden should be destroyed)
Koi ho gulchin ho ya sayyad ho (Saba)
(Be in favour of garden whether as flower-pluckier or hunter or whatever)
Hasool kuch nahi bulbul dehai dene se
(There is no use sympathizing with the Nightingale)
Sunega baghlon ko gul chin na baghban faryad (Rind)
(Neither the flower-pluckier nor the gardeners lend ear to the grief of bystanders)

This is the period when Urdu speakers had felt the need to promote patriotism in order to get rid of English
dominance. As the English increased their hostility the general masses turned against them, which led to
promotion of patriotism among them. A need for unity was felt among people because they realized that the

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English were succeeding in their designs by sowing division among Indians and destroying the amity and
brotherhood between communities. The emotion of patriotism, which was being promoted, needed the unity
among Hindus and Muslims desperately and none other than the first great Urdu poet Mir emphasized this
point. He says:

Wajh-e-begangi nahi ma'loom

(I fail to comprehend the reason for this unfamiliarity)
Tum jahan ke ho wahan ke ham bhi hain (Mir Taqi Mir)
(I too hail from the same place as you do)
And later on when Urdu poetry attempted to turn this unfamiliarity into harmonization then Saba Akbarabadi
says:

Kufr-o-Islam ke jhagre ko chuka do sahib

(Your sir, let us bury this quarrels of Islam and kufr)
Jang aapas mein Karen sheikh-o-brahman kab tak
(How long will the Sheikh and Brahman fight)

The tradition of this patriotism in Urdu poetry is quite long. I have just indicated only few examples of this in
the above lines.

TRADITIONS OF PATRIOTISM IN ALLAMA IQBALS POETRY:

As far as Iqbal is concerned, his poetry itself began with the emotional theme of patriotism and the
environment, which Iqbal lived in, was immersed in a specific form of patriotism. The Urdu poetry was
warming up to discard its desolate themes. The Ghazal was being disapproved of because of narrowed space.
Above all, a poet like Ghalib had taken the ghazal to such a zenith that no aspect of ghazal was hardly left to be
improved upon. In this situation Maulan Muhammad Husain Azad and Altaf Husain Hali, under the influence
of Sir Syed Ahmad's prose movement, set out to free the Urdu poetry from the clutches of ghazal and dedicated
themselves to popularize poems in Urdu poetry again. Hali rendered distinguished service in this regard, which
was vehemently carried forward by Allama Iqbal and people were taken by surprise. Iqbal was writing poetry
with a high ideal. He had a deep understanding of world politics and was well acquainted with the philosophies
of all religions. He had penetrative knowledge of the English imperialism as well. He had good appreciation of
the past, was striving to make the present action-oriented and was laying down grounds for a bright future.
Iqbal wrote poems like 'Himalaya' to awaken his countrymen to the fact that their past was so bright and tried to
instigate their patriotic tendencies. He always tried to free the Indian masses form their sense of inferiority. The
kind of patriotism Iqbal tried to awaken was so successful that it turned the Independence movement into Jehad
for Indian Muslims and they joined the freedom struggle in hoards. Iqbal's poetry proved very crucial for the
international integration of Muslims and Hindu-Muslim unity in India. When Iqbal emerged on the horizon of
Urdu poetry, the literary atmosphere was quite bright. Literary luminaries like Hali, Shibli and Nazir Ahmad
were alive but Iqbal fascinated people with his individualistic style.
Iqbal was an epoch in himself and to evaluate his views and beliefs cursorily would be an injustice to him and
his period. Prof. Jamil Ahmad Anjum says about Iqbal:
Nobody can deny that Iqbal brought revolution in Urdu poetry by his modern thought and style
of expression. Since very beginning his style of poetry became so popular that his contemporaries
penned poems in imitation of his style. He is the founder of a new era. The aspect of Iqbal's
poetry, which impacted the Urdu poetry most, was his revolutionary poetry. The revolutionary
thought of Iqbal was a natural outcome of the social upheavals and the humanity caught in the
tentacles of capitalism. The efforts of Iqbal led to emergence of new trend in modern Urdu
poetry. The theme of Iqbal like 'Fazilat-e-Adam' (The superiority of human beings) is also found
distinctively in the great poet of this period Josh and later on in the poetry of Ahmad Nadim
Qasemi. Iqbal did not only influence his contemporary poets but his later generations were also
compelled to adopt his thought and style. (Prof. Anjum, 2007, P. 18).

The revolutionary instinct found in the Iqbal's poetry was really a great change in the Urdu poetry. It
strengthened the revolutionary struggles in the country. Iqbal did not use the language of philosophy in his

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poetry but, even today, his verses solve problems of philosophy, which are considered insurmountable. And this
is because of Iqbal's vast studies:

The intellectual and philosophical sources of Iqbal ranged from Koran to a lot of eastern and
western philosophers. One of the spiritual guides of Iqbal was Maulana Rum whose poetic
secrets are well known to the world. His Mathnavi, apart from being a collection of poetry and
wisdom, is also a source of religious secrets and knowledge of Koran. Iqbal got acquaintance
with Turks and Turkish civilization and character in the very beginning. This fact cannot be
refuted that Kamal Ataturk played key role in the political success of the Turks. By writing the
poem 'An Address to Mustafa Kamal Pasha' Iqbal expressed his emotional solidarity to the
Turks. This emotional and sentimental solidarity of Iqbal towards Ataturk and the Turks
reflects fully his Islamic camaraderie. (Ahsan, April 2007, P. 30-33).

The type of patriotism, which Iqbal promoted in light of the teachings of Koran led to confidence building
among Muslims and this notion was strengthened that Islam does not create any hindrance in the way of unity
among different communities. In fact, the knowledge of Koran provides strength to humanism and faith. It was
Iqbal who called the English and their imperialism a deadly poison and said:

Na samjho ge to mit jaoge aey Hindustan walo

(O! Indians awaken! Or you will perish)
Tumahri dastan tak bhi na hogi dastano mein
(And there will no account of yours left in history)

Dr. Muhammad Iqbal (1876-1938) was one of the greatest poets of modern India. He deeply influenced the
philosophical and religious thoughts of new-generation Indians. Like Swami Vivekananda, Iqbal also
emphasized the need for continuous change and constant action. He condemned being in silent inertia and
recommended a vibrant and active worldview, which could change the world. He was basically a humanist. He
declared human action as a good and positive quality. He was of the opinion that man should neither surrender
to the nature nor to any powerful authority on earth. He should try to conquer these forces constantly. He
considered any kind of compromise the biggest sin. He always condemned sticking to traditions and customs.
Perhaps because he was a votary of constant action and change, he later supported the partition movement of
Muslims despite his initial patriotism towards India.
In the beginning of his poetic career Iqbal wrote poems like 'Himalaya', 'Bacche ki dua'(the prayer of a Child),
'Sada-e-Dard'(The echo of Pain), 'Tasvir-e-Dard' (The Imagery of Pain), 'Tarana-e-Hindi' (The Indian Song),
'Hindustani Bachon ka qaumi geet' (The national song of Indian children), and 'Naya Shewala' (The New
Temple) etc. in which he taught patriotism in very effective and affable way. Prior to Iqbal Poets like Hali and
Azad wrote poems on patriotism but their concept of patriotism was not as reinforced as in Iqbal's poems. Iqbal
was the first Urdu poet to present the concept of patriotism in Urdu poetry in its pure social context. The first
poem of his first collection of poetry was 'Himalalya' in which he has put Himalaya on a higher pedestal than
the mountain of 'Sina' (where the Moses was granted just a glimpse of God and fainted) because of patriotism.
He says:

Aey Himalaya aey fasil kishwar-e-hindustan

Chumta hai teri peshani ko jhuk kar aasman
(O! Himalaya O! The wall of India, The sky pays tribute (kissing you forehead) bending towards your end)
Tujh mein kuch paida nahi derina rozi ke nishan
Tu jawan hai gardish sham-o-sahr ke darmeyan
(There is no sign of antiquity visible in you; you are still young despite the passage of time)

Ek jalwah tha kalim-e-tur-e-sina ke liye

Tu tajalli hai sarapa chashm-e-bina ke liye
(The mountain of Tur-e-Sina was just a reflection for Moses; but you the Himalaya are a manifestation
for every healthy eye)

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Imtehan didah-e-zahir mein kohistan hai tu

Pasban apna hai tu diwar-e-hindustan hai tu
(Looking simply at you, you appear just a mountain; but in reality you are a protector, the wall of India)

Matla'-e-awwal falak jiska ho who diwan hai tu

Su-e-khalwatgah-e-dil damankash-e-insan hai tu
(You are the first structure under the sky to receive the sun rays; you are shelter of heart and refuge of man)

Barf ne bandhi hai dastar-e-fazilat tere sar

Khandahzan hai jo kulah-e-mehr-e-a'lam tab par
(Snow has tied the turban of honour on your head; you are the shining cap of the world-illuminating sun)

Teri umr rafta ki ek aan hai a'hd-e-kuhan

Wadion mein hai teri kali ghatain khemazan
(The old age is glory of you past life; your black clouds are roaming in the valleys)

Chotiyan teri suraiya se hain sargarm-e-sukhn

Tu zameen par aur pahnaey falak tera watan
(Your peaks are in conversation with the stars; you are on earth but the skies are your home)

Chashma-e-daman tera aina-e-sayal hai

Daman-e-mauj-e-hawa jiske liye rumal hai
(The springs of your foothills are the flowing mirrors; the waves of winds seek refuge in your valleys)

Abr ke hathon mein rahwar-e-hawa ke wastey

Tazyana de diya barq-e-sar-e-kohisar ne
(Your peaks have given the clouds fierce lightening to pave the way for winds)

Aey himala koi bazigah hai tu bhi jise

Dast-e-qudrat ne banaya hai a'nasir ke liye
(O! Himalaya you are also a playground; which has been created by nature for elements)

Aati hai nadi faraz-e-kuh se gati hui

Kausar-o-tasnim ki maujon ko sharmati hui
(The river flows down singing from atop the mountain; putting the waves of breezes to shame)

Lail-e-shab kholti hai aa ke jab zulf-e-rasa

Daman-e-dil khichtihai aabsharon ki sada
(When the night unfolds its grown-up locks of hair; the heart pulls the sounds of the waterfalls)

Woh khamoshi sham ki jis par takallum ho feda

Woh darakhton par tafakkur ka saman chhaya hua
(The chants sacrifice themselves for the silence of the evening; and all trees get immersed in thoughts)

Aey himala! Dastan us waqt ki koi suna

Maskan-e-aabay-e-insan jab bana daman tera
(O! Himalaya tell me a story of the time; when your valleys were inhabited by humans)

Kuchh bata us sidhi sadi zindagi ka majra

Dagh jis par ghaza-e-rang-e-takalluf
(Tell something about that simple and straight life; on which there was no blot of artificiality and roughness)
Ha dekha de aey tasawwur! Phir who subh-o-sham tu
Daur phichhe ki taraf aey gardish-e-ayyam tu
(O imagination! show us that morning and evening; run backwards in the past O time!)

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This is accepted by all that Iqbal commenced a new era in Urdu poetry and there is no poet today who is left
untouched by his influence with regards to his style of expression. This is another matter that as very few could
achieve the style of Mir; only a handful of poets could also imitate the style of Iqbal successfully. The poet
addresses the Himalaya and says that the mountain is like citadel and city fortress for India and it is so high that
even the sky bends down to pay its tribute to it. The mountain exists from the creation of this world but it is still
young. There is no sign of weakness in it. Only Moses could see manifestation of God on the mountain of 'Tur'
but the Himalaya is a complete reflection of God for eyes of the wise. In other words the Himalaya is witness to
the absolute power of God. You are just a mountain to the naked eye but in reality you (the Himalaya), have
been appointed the guard of India by God. The peaks of Himalaya are always covered with snows, which are in
fact the turban of hounour.
Iqbal's poem 'The prayer of a child' which is still sung by kids in primary schools is a patriotic poem. In this
poem Iqbal has attempted to mould children's thinking towards nation building:

Lab pe aati hai dua ban ke tamanna meri

Zindagi shama' ki surat ho khudaya meri
(My wish comes to my lips in the prayer; that O God! my life should be like a candle)
Dur duniya ka mere dam se andhera ho jaey
Har jagah mere chamakne se ujala ho jaey
(The darkness of this world be undone by me; every place is illuminated by my sparkle)
Ho mere dam se yunhi mere watan ki zinat
Jis tarah phul se hoti hai chaman ki zinat
(May I be the reason for the shining of my nation; like the flower makes the garden beautiful?)
Zindagi ho meri parvane ki surat ya rab
I'lm ki shama' se ho mujh ko muhabbat ya rab
(May my life be like a moth O God! May I be in love with the candle of knowledge!)
Ho mera kam ghribon ki hemayat karna
Dardmandon se zaeefonse muhabbat karna
(My aim should be to support the downtrodden; and to be compassionate towards the weak and the oppressed)
Mere Allah burai se bachana mujh ko
Nek jo rah ho us rah pe chalana mujh ko
(O my God! Save me from wrong-doing; show me the right path)
The biggest pain which troubled Iqbal was that the atmosphere of unity and harmony had vitiated in India and
its citizens were becoming strangers to each other. Iqbal says in his poem "The Voice of Pain":

Jal raha hun kal nahin padti kisi pahlu mujhe

Han dubo de aey muhit aab-e-ganga mein mujhe
(I am burning and do not find respite anyhow; yes! O fellows! Immerse me in the water of the Ganga)
Sarzameen apni qayamat ki nafaq angez hai
Wasl kaisa yan to ek qaribferaq amez hai
(Our land is filled with disaffection like it will happen on the Judgment's Day; how can people get together
when there is discord among the acquaintances)

Badle yakrangi ke ye na aashnaee hai ghazab

Ek hi khirman ke danon mein judaee ghazab
(How strange is the changed colour of this unity into otherness; the separation in the seeds of the same field is
very strange)

Jis ke phulon mein ukhwat ki hawa aaee nahi

Us chaman mein koi lutf-e-naghma pairaee nahi
(The flower which is not touched by the air of fraternity; that garden is devoid of any melodious elegance)

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Kab zaban kholi hamari lazzat-e-guftar ne

Phuk dala jab chaman ko aatish paikar ne
(When did my pleasing speech open it tongue; when the fire of battle destroyed the garden)

This poem of Iqbal vividly portrays the events of Indian history between 1905 and 1945. Iqbal considered
Hindu and Muslims the seeds of the same harvest. He borrowed this concept from Sir Syed Ahmad Khan who
had said in a speech that India is like a bride and Hindu-Muslims are its two eyes and the beauty of the bride
depends on the safety of its both eyes and if it loses its one eye it will look ugly.
Iqbal severely felt the pain of India's enslavement and this feeling is amply depicted in his poem ' the Imagery
of Pain' in which he has expressed his sentiments vehemently and effectively. In this poem he has expressed the
weaknesses of his countrymen, which are an impediment in the national integration of India and its freedom and
progress. Iqbal understood well that communalism and disunity among Hindus and Muslims is on the rise,
which will one day destroy the concept of nationalism and Indian national integration. He says:

Nahi minat kash tab-e-shanidan dastan meri

Khamoshi guftagu hai bezabani hai zaban meri
(My story is not worth listening; silence is my talking and my language)
Ye dastur-e-zaban bandi hai kaisa teri mahfil mein
Yahan toa baat karne ki tarasti hai zaban meri
(How is this prohibitions on talking in your party; my tongue is dying to speak out here)

Ujada hai tamiz-e-millat-o-aaeen ne qaumon ko

Mere ahle watan ke dil mein kuch fikr-e-watan bhi hai
(The consideration of the nation and laws has destroyed communities; have my countrymen some consideration
for their nation in their heart)

Sakoot amooz tul-e-dastan-e-dard hai warna

Zaban bhi hai hamare munh mein aur tab-e-sukhan bhi hai
(The narration of the story of pain counsels silence; otherwise we have tongue in our mouth and urge to speak out too)

This is the time when Iqbal was under the influence of nationalism and patriotism. In this poem Iqbal emerges
as a nationalist and exhibits the same patriotic fervor of his poems like Naya Shewala, Tarana-e-Hind and
Himalaya. He has openly lamented the divisive tendencies and behavior of his countrymen and warned them
that if they do not mend their ways and get united they will be lost in history. He laments the dark future of his
country and this poem reflects the wounded soul of a true patriotic citizen. He laments the deteriorating
condition of his country in these words:

Rulata hai tera nazarah aey Hindustan mujh ko

Ke I'brat khez hai tera afsana sab fasano me
(Your condition makes me despondent O Hindustan! That your story is the most didactic of all stories)

This stanza is the best specimen of Iqbal's patriotic sentiments. Another famous poem of Iqbal is "Tarana-e-
Hind" which presents his patriotic sentiments more emphatically:

Sare Jahan se achcha Hindustan hamara

Ham bulbulen hai is ki ye gulsitan hamara
(Our Hindustan is the best in this world; we are the nightingales of our garden-India)
Ghurbat mein hon agar ham rahta hai dil watan mein
Samjho wahin hame bhi dil ho jahan hamara
(Even if we are abroad our heart lies in our nation; consider us being there where our heart resides)
Parbat woh sab se uncha hamsaya aasman ka
Woh santari hamara woh pasban hamara
(Here is the highest mountain, the companion of the sky; it is our guard, it is our watchman)

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Godi mein khelti hai e ski hazar nadiya

Gulshan hai jin ke dam se rashk-e-jina hamara
(Thousands of rivers play in its lap; our garden is blooming because of it, the envy of Jennies')
Aey aab-erood-Ganga! Who din hain yaad tujhko
Utra tere kinare jab karwan hamara
(O! the water of Ganges! Do you remember that day; when our caravan descended on your banks)
Mazhab nahi sikhata aapas mein bair rakhna
Hindi hain ham, watan hai Hindustan hamara
(Religion does not teach discord among own fellows; we are Indians and Hindustan is our homeland)
Yunnan-o-Misr-o-Ruma sab mit gaye jahan se
Ab tak magar hai baqi nam-o-nishan hamara
(The Greeks, Egyptians and Romans all vanished from this world; but our footprint and name is still there)
Kuch baat hai ke hasti mit-ti nahi hamari
Sadion raha hai dushman daur-e-zaman hamara
(There is something, which does not destroy our existence; or the time has been our enemy for centuries)
Iqbal! Koi mahram apna nahi jahan mein
Ma'loom kya kisi ko dard-e-nehan hamara
(O Iqbal! There is no confidant of our own in this world; does any one know our hidden pain)

India is a country of many religions & cultures and Iqbal believed that this religious diversity gives colorfulness
to Indian civilization rather than disturbing its unity. He has expressed this view in his poem 'the national song
of children':

Chishti ne jis zameen par paigham-e- haq sunaya

Nanak ne jis chaman mein wahdat ka geet gaya
(The Chishti (Moinuddin Ajmeri) who gave the message of truth on this land; The Nanak who sang the song of
unity in this garden)
Tatarion ne jis ko apna watan banaya
Jis ne Hajazion se dasht-e-Arab charaya
(The Tatars who made this land their home; the Hajazis who left Arab for this land)
Mera watan wahi hai mera watan wahi hai
Yunanion ko jis ne hairan kar diya tha
(This is my country, this is my country; the country which had bewildered the Greeks)
Sara jahan ko jis ne I'lm-o-hunar diya tha
Mitti ko jis ki haq ne zar ka asar diya tha
(The country, which gave science and art to the entire world; the earth, which was given the effect of gold by God)

Turkon ka jis ne daman hiron se bhar diya tha

Mera watan wahi hai mera watan wahi hai
(The country, which had filled the Turks with, diamonds; this is my country, this is my country)
Tute the jo sitare Faras ki aasman se
Phir tab de ke jis ne chamkaye kahkashan se
(The stars which had broken away from the sky of Persia; this land again gave them light to shine in the galaxies)

Wahadat ki laey suni thi duniya ne jis makan se

Mir-e-Arab ko aaee thandi hawa jahan se
(The place from where the world had heard the rhyme of unity; the place from where the Amir of Arab had
received the cool breeze)

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Mera watan wahi hai, mera watan wahi hai

Bande kalim jis ke parbat jahan ke sina
(That is my country that is my country; the country whose mountains are like Sina)
Janat ki zindagi hai jis ke feza mein jina
Mera watan wahi hai mera watan wahi hai
(Living life in the environment of this land is like living life in the heaven; that is my country that is my country)

The most zealous and powerful sentiment of Iqbal's patriotic poetry is unity and harmony. He firmly believed
that without harmony and unity our country couldnt be freed from the chains of enslavement. His best and
beautiful poem on this subject is 'Naya Shewala'. Iqbal has employed a very enthusiastic, sincere and unique
mode of expression in this poem. In view of the Hindu-Muslim unity Iqbal has used Hindi words beautifully in
this poem. He says:

Sach kah dun aye Brahman gar tu bura na mane

(I will tell you the truth O! Brahman if you do not mind)
Tere sanamkadon ke but ho gaye purane
(The idols of your temple have turned old)
Apnon se bair rakhna tu ne buton se sikha
(The idols have thought you nursing enmity towards own people)
Jang-o-jadal sikhaye waiz ko bhi khuda ne
(The gods have even thought the preacher fighting)
Pathron ki muraton mein samjha hai tu khuda hai
(You have seen God in the idols of stones)
Khak-e-watan ka mujh ko har zarah devta hai
(But every particle of our nations land is a God for me)
Aa ghairaton ke parde ek bar phir mita dein
(Come on! Let us once again lift the veil of unfamiliarity)
Bichhron ko phir mila dein naksh-e-doee mita dein
(Let us bring the separated together and discard the notion of otherness)
Duniya ke tirathon mein uncha ho apna tirath
(May our temple be the tallest of all holy shrines of the world?)
Daman-e-Aasman se uska kalas mila dein
(Let us take its pinnacle up to the skies)
Har subh uth ke gain mantar woh mithe mithe
(Let us wake up and sing those sweet chants (mantras) every morning)
Sare pujarion ko mai meit ki pela dein
(Let us make all priests drink the wine of love and friendship)
Shakti bhi shanti bhi bhakton ke geet mein hai
(There is peace as well as power in the songs of the devotees)
Dharti ke basiyon ki mukti preet mein hai
(The salvation of the humans lies in love)

The relevance of this poem has elapsed for long time but from the viewpoint of poetry this poem is the best
example of patriotic poetry of Iqbal because its style of expression is very effective and attractive. The poet has
exhausted all his poetic abilities to stress the greatness of nation on peoples' minds. The idea of patriotism and
nationalism Chakbast has presented is political point of view. It does not contain the universality of Iqbal's idea.
Chakbast has limited himself. He does not see patriotism beyond political role. Iqbal transcends these
boundaries. Iqbal covers fundamental problems of life along with patriotism and nationalism and discussion of
these problems becomes the central theme of his poetry.
Iqbal and Chakbast gave place to nationalistic and patriotic ideas in Urdu poetry and created an environment of
dealing with its different aspects. They made discussion of patriotism all pervasive and this resulted in
collective focus on all political, social, economic and cultural problems of life. It will not be improper to say
that discussion of problems replaced emotional discourse on patriotism. The later also continued but most poets
also started dealing with life problems extensively. This happened around the First World War. This viewpoint

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was essential at this juncture. Politics had entered all walks of life at this moment. The idea of independence
and freedom had occupied the mind of every individual. Opposition of the Englishmen was important for every
individual. This was a time of struggle and conflict. This period marks the transfer of politics from the
moderates to the extremist youth which gave fillip to the idea of freedom. The need for bringing a new political
and executive order was felt. This led to a plan of revolution to overthrow despotism and repressive order. A
revolution for eradicating poverty, deprivation and inequality is planned.
In the words of the famous critic of Urdu literature, Dr. Khushhal Zaidi, it can be said that Iqbal was a painful
chapter of literature and country. He had great respect for the greatness of the nation. He wanted transformation
of the prevalent condition of India with patriotism, humanism and national pride because of which India was
once known as the golden bird. This led Iqbal to write countless poems on patriotism and national pride. Iqbal
had full command on reformist and nationalistic poems. Iqbal is known as a versatile and expert poet, scholar,
researcher and writer of many languages and genres. His poetry is a meeting point of both classical and modern
poetry. Iqbal is the best nationalistic poet in Urdu but he never considered the ideas of nationalism and
patriotism above religion.
While delivering his presidential address to the Muslim Conference in 1922 Iqbal had said about the
nationalistic idea that although patriotism is a natural factor and it is a part of ethical values of humans but the
thing which is most important is the man's religion, culture and his national traditions. These are the things for
which man should live and die for. The land on which man lives and his soul is temporarily attached to is not
worthy of being considered above God and religion.
Iqbal has first dealt with philosophy and ideas of India and then the entire world without any religious bias. He
not only attained recognition and status at international level because of his nationalistic and patriotic poetry but
he also expanded the range of Urdu poetry. He began his poetry with Ghazal like other poets. But he later
adopted poem because of the bad conditions of his community and country. He wrote poems full of patriotic
sentiments. Iqbal began his poetry in an era of transformations. The entire Indian society was engulfed by
feelings of fear and defeatism. This could only be corrected when fellow countrymen were awakened from their
slumber of ignorance. In this regard our poets and writers also played a pivotal role along with national leaders.
For instance, Azad, Hali, Saroor and Chakbast wrote poems full of patriotic sentiments and national awakening.
But Iqbal's services in this regard are most prominent as he discarded old traditions in his creative endevours
and made patriotism and nationalistic sympathy fundamental basis of his poetry.
Having being entangled in the chains of enslavement for long time Indians had forgotten patriotism and the
meaning of freedom. In this condition the Urdu poets discharged not only poetic responsibilities but also
prophetic duties. Therefore, the people who had lost their courage and were happy in their slumber reinforced
by enslavement were awakened. The songs and poems with patriotic fervor shook them from their slumber.
Iqbal reminded Indians of their glorious past. He reminded them of the great warriors, Sufis, emperors of India
in the past and their valour, courage and humanity and taught them those values along with patriotism and
brotherhood. Iqbal penned down numerous nationalistic and patriotic poems. His poetry abounds in
nationalistic and patriotic sentiments with the aim of awakening fellow countrymen. He wrote many poems on
the theme of Hindu-Muslim unity as well as the glorious past of the nation and its leaders.
Iqbal also wrote patriotic poems for children to awaken them to nationalist sentiments from the beginning. In
these poems Iqbal mentions the blossoming leaves, flowers and fruits of the garden (India). He loved his
country, therefore, sometimes he praises its weather, and at times it rainy season and then he seems to be
overwhelmed by the waves of Ganges and Yamuna. In short he loved his country in its every bit and particle:

Pathron ki muraton mein samjha hai tu khuda hai

(You have seen God in the idols of stones)
Khak-e-watan ka mujh ko har zarah devta hai
(But every particle of our nations land is a God for me)

Iqbal loved his country deeply. His nation and its small and big things formed the core of his poetry. He did not
look beyond his country like other poets for selecting themes of poetry. He sang praise of trees, plants, flowers,
birds, rivers and mountains. He did not leave anything.
The Ghazals of Iqbal also propagates national consciousness and national integrity. His ghazals espouse
humanism and brotherhood. Apart from flowers and nightingales he takes up issues and problems of the nation

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and country in his ghazals. The study of his ghazals shows that he brought out ghazal from romantic
atmosphere and infused it with realism.

CONCLUSION:
This brief account of patriotism in Urdu poetry indicates that Urdu poetry is not only about love and beauty.
The political, social and moral problems of life have also been dealt with in Urdu poetry. Urdu poetry has kept
pace with changing times and its problems. When India needed patriotism most during its struggle against
colonialism and foreign rule, Urdu poetry embraced it fully with open arms and espoused its cause with all
devotion. The greatness and loftiness, which is inherent in the tradition of patriotism, has put the Urdu poetry
on the same pedestal led by poets like Iqbal.

REFERANCES:
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3. Prof. Jamil ahmad anjum, iqbal ka asr urdu sha'ri par, mahnamah qaumi zaban, karanchi, april 2007.
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JOURNALS:
1. Aaj kal monthly, delhi, january 1957.
2. Aaj kal monthly, delhi, azadi number august 1957.
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4. Academy lucknow dou mahe, yadgar hasrat number uttar pardesh, 1960.
5. Afkar josh number, maktaba afkar karachhi, october-november, 1961.
6. Asia she mahe, meerut april, may, june 1961.
7. Kahtoon aligarh, april 1913.
8. Frogh urdu mah nama lucknow jang azadi number, 1957.
9. Kari, amrisar, may 1930.
10. Naya adab aur kalim, haqa adab lucknow, november 1940.
11. Humayon mahnama lahor, feruary 1938.
12. Yadgar hasrat number do mahe, uttar pardesh urdu academy lucknow 1918.

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