Under this condition and this spirit, the sensitive heart of young Iqbal began to sing national anthems.
Since the homeland of the Hindu nation and its religion are interrelated despite diversity, therefore the movement of patriotism arose among the Hindus before the Muslims, but the Hindu nation could not produce a poet who could inspire this spirit and To warm his heart. The Hindu nation had no national anthem.When Iqbal devoted his poetic excellence to the service of patriotism, Hindus were influenced by him, not only Muslims but more than them:
Good India is ours
It began to reverberate across the country, in some Hindu madrassas all the students sang it in one chorus before the madrasa started. At the time of the partition of India and Pakistan, Hindus who were intoxicated with the wine of freedom sang this hymn along with Janagan after midnight at the establishment of independent India, forgetting that this hymn was written by the ideological founder of Pakistan.
When Gandhiji's ashes were being thrown into the Gangaji, Dewan Chaman Lal was making a "Rawan Biyan" on the radio in Urdu and aired these verses: This was a sentence, was only intended to state that the poet who first warmed the spirit of patriotism in India was Iqbal Parmal.
If India could become a homeland and a nation, then Iqbal's words of patriotism would have been an inspired scripture for him, but the conditions of the country were such that this dream could not be realized shamefully.
After returning from Europe, Iqbal concluded that India is a different international continent, and the solution to its problems is not a Western-style democracy but a system of politics in which Hindus and Muslims can live according to their viewpoints. Get the chance and let the people in the majority of the country have complete religious and social freedom.
No nation can gain illegal dominance over another nation and the federation can be managed justly. Pakistan's demand was first presented by Iqbal in this manner. Long before this mediocrity, there was a great change in Iqbal's views on Islam and Muslims. This style of nationalism is tearing humanity apart and making these artificial nations mortal enemies of each other. That their attempts to rob and subjugate the weaker nations should plunge them all into a global war.
About fifty years before the Great War, an English seer and scholar had predicted that: prediction of Carl Lyle and its fulfillment. So he said that Kar-Lyal was a person of deep spiritual insight, and it is not surprising to see the direction of his nation's society and politics.
Iqbal concluded that geographical, ethnic, linguistic, and economic unity is a material thing, the real unity is intellectual and ideological, in this sense, all the Muslims of the world are one unity. Love of country is a natural and necessary thing, so even after doing Jihad against patriotism, this spirit was present in them, but patriotism is something different from patriotism. Humans are sacrificed on the altar of a false god.
The idea of some people that the love of the country left Iqbal's heart in the last period is completely false. His relationship with India and its inhabitants was not broken till the end, Iqbal kept shedding tears about India's poverty and slavery till the end and what happened to those who betrayed this country in the future, Iqbal mapped it. Javid Nama has drawn a lot of horrors: These evil spirits are thrown into a planet whose punishment is as follows:
A hundred thousand angels thunder
Qahar Haq Ra Qasim from Rooz Ulast
Dara Peham Mi Zand Planet Ra
Azmadarsh Barkand Planet Ra
Destination of Souls Bay Yom Al-Nashwar
Hell comes from Iraq
Jafar from Bengal and Sadiq from the Deccan
Ning Adam Ning Give Ning Watan
And see how much the mystical greatness of India is awakened in Iqbal's heart, he says:
Plains region of India
Ah, for dear sake, sir
The region of Har Jalaw Ash Geeti Feroz
There is still confusion in between
Iqbal was of Kashmiri origin, his ancestors left Kashmir and settled in the city of Sialkot in Punjab, but even after a long period, his great love for Kashmir sometimes brought out very emotional poems from him.
He still considered his corpse to be the thinnest of Kashmir's Gulzar Afreen Khakhas: Tum Gulza Z Khayaban Jannat Kashmir.
The heart is from Hareem Hijaz and Nawaz Shiraz
Throughout his life, Iqbal's love for Kashmir and the people of Kashmir and their enslavement and slavery remained constant. In "Armaghan Hijaz" Mulazada Zaigham Lulabi Kashmiri's Bayaz is Iqbal's own Bayaz-i-Kalb, in it, Iqbal's passion and anxiety about Kashmir has been shown by mixing his philosophy of life with life pain and agony.
Although Iqbal raises his voice against ignorant and biased patriotism and says:
It is pure from the country
So he is Yusuf that every Egypt is your CanaanBut in the depths of his heart he thought of himself as the lost Joseph of the Canaan of Kashmir itself:
The gurgling waters of watery springs
The birds are eager for the dawn in your skies
O valley of Lolab
Iqbal feels yearning in this paradise in the fountains and the dawn of dawn, but he does not see any turmoil in the hearts of the magnificent pulpits and mihrabs of this region.
For the Mullahs and Sufis here, religion has become only opium:
If there is no commotion, don't let it be a pulpit or arch
Give me, is it death or a dream for a believer?
O valley of Lolab
Mulla's eyes are empty of light and frost
Besoz hai Mekhana Sufi ki Maynab
O valley of Lolab
There is a burning desire in his heart that this region should produce a dervish leader who, like Hazrat Musa (peace be upon him), would liberate this nation from slavery:
Awake my heart with the dawn of dawn
That dervish is rare in this nation
O valley of Lolab
See how he laments the state of his homeland:
Today that Kashmir is subjugated, forced, and impoverished
Yesterday, what Ahl Nazar used to call Iran Minor
The chest rises from the sky with a sigh
A man is right when he is a sultan and an amir
He is telling the story of awakening days
At the foot of the mountain, that sad house of peasants
Ah, this nation is noble and noble
Where is the daily reward, O God, the long-suffering?
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