If both Ghalib and Iqbal are similar to Goethe and his cousins, then it is obvious that both of them will be compatible with each other. Iqbal's similarity with Ghalib is clear from a stanza of the same poem:
You are not equal in joyBe not of imagination until the thought is perfect
Hey! What happened to the land of India now?
Ahh! This is an interesting point
Geswe Urdu is now a blessing
This candle is a commercial sympathy certificate
For good poetry, empty imagination is not enough, along with it, the thought should also be realistic.
These two things are found together in Ghalib and the charming combination of these two qualities has created heartstrings in Iqbal's words. There is also a third thing that warms the human soul, for which sometimes the term heartache, burning heart, and sometimes love is used, and this condition develops into madness.
In Ghalib, this thing is not very prominent, but in his poems, it is found, together with thought and imagination, they sometimes create excitement and eagerness in the human soul and sometimes burning and anger. is very dominant.
In Maulana Rum's Dewan Mosoum Beh Diwan Shams Tabriz, the ghazals full of emotion can only come from the heart of a contemporary Sufi. In many ghazals and verses, he is seen standing in the ranks of Sanai, Attar, and Rumi.
As far as Ishq Majaji is concerned, these great Sufis have either not stepped into it or according to Arif Rumi, according to the principle of "Kurde wa Pasde", they have quickly crossed over from the authorized to the real.
Al-Majaz Qantara-ul-Haqarita... Ghalib has gone to the end with the mixture of the authorized and the real, and as far as true love is concerned, he is not a Sufi but a Sufi who is fond of Sufism and believes in the unity of existence as a theory of life. In Iqbal's youth, there are glimpses of the randy and Ishq Majaji, but he never allowed lustful love to dominate him. An example of what Gungay is may not be found in any literature of the world, but this love is a basic and psychological state of life and the universe, it is the love of life, which extends to all people and things, but no one person. It does not have a central or objective view.
His love goes beyond the individual and becomes the love of the nation, after that it spreads to all mankind without discrimination of religion and nation. In the end, the whole life and the universe are immersed in it, and the development of reality from the permission is in the same way in the upper soul. In this state of love, everything in the universe seems alive and vibrant with beauty and love, respect for life becomes respect for the universe.
This poem by Mir Dard expresses this subtle feeling:
Go slowly to Mian Kohsar
Every stone shop is a glass
All is well in Murri Nazar
What is a defect is a veil of talent
Ghalib also has some poems in which all the particles of the universe and the hearts of lovers are shown:
Zara Zara Sagar Mekhana is Narang
Deeda Majnu Beh Chashkahay Laila Ashna
From seal to particle, heart, and heart are mirrors
Parrot effort is the mirror opposite in dimension
Oh, you are not crying if you are left alone
In the students, you will get hold of the leadership
It can be inferred that Ghalib and Iqbal are similar in some aspects of poetry, but there is much more in Iqbal's speech that cannot be found in Ghalib and if it is found somewhere, it is a slight reflection and impression. There is a wave that cannot be turbulent or a flight of imagination that does not reach a branch.
Iqbal's imitation of Dagh passed away very quickly, but Ghalib's influence was long overdue. It is a pity that Iqbal's poem in which Ghalib's style was imagination was not included in Bangdara, just as Ghalib did not include those poems in Urdu Diwan in which Bedel's repeated imaginations were forgotten. In the poems he recited in the meetings of the Anjuman Baghet Islam, Ja Baja Ghalib's style of imagination and style of expression is found.
Vocabulary, conjunctions, conjunctions, and additions seem to be very similar to Ghalib:
No, please listen to my story
Silence is a conversation, speechlessness is my language
Or the stanza of Nala Yatyim which was recited in 1899 in the meeting of the Anjuman:
Arrival Boy Naseem Gulshan Rashik Ram
Be or owe hearing whose voice step
Delightful Dance Ray Aftab Sobhdam
Or the sound of the rooster's song
Colors can freeze in some cities
Khaftagan can wake up Kunj Murqad
Hazrat Iqbal remained an admirer of Ghalib until the end, and because he was also a thoughtful poet like Iqbal, in the patch of traditional and imitative poetry, he used to say lofty wise words like Arfi or Faizi, yearning for universal love like Iqbal. It is also found somewhere in this, even though he was suffering from the conflict between Sufi and Alavi's feelings until the end and could not create any harmony in his longing, he remained in the same state until the end: Faith has stopped me, what has drawn me in disbelief. All-round love and inevitable love
I worship the power and regret
For Iqbal, there is life, love, passion, and longing, but he quickly ascended from the bottom to the top and the unity of the theory of life created unity even in the multiplicity of longings. The step is on the road to reality. Ghalib also has the psychology of longing and deep philosophy. A poem that is not recorded in his Chosen Diwan but is present in the Bhopal version, it is said that Iqbal also became obsessed with it.
Iqbal has expressed his idea in several poems that the universe is the product of life and the manifestation of the desire for existence.
These are not the creations of the world of plants, immortality, and stars, nor is there a definite world to the end. There are infinite worlds hidden in the consciousness of creative nature, and the human self can create many other worlds by enjoying this endless desire for life and can step into many other worlds, any illusion of which is the state of the human being. I cannot be, see how eloquently Ghalib has presented the same idea:
Where is the second step of desire or Lord
We found a map of desert possibilities
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