Since 2007, Pakistanis have stopped celebrating Mirza Ghalib's birthday anniversary (December 27, 1797), given the fact that that date coincides with the death anniversary of Benazir Bhutto. But to forget him even on his death anniversary (February 15, 1869) is odd. As before, this year too no TV channel found it worthwhile to spare a few minutes for Ghalib, nor any of Pakistan's major newspapers carried an obituary of him.
Despite this apathy, history shows that he was one of the greatest visionaries that the Indo-Pak sub-continent was blessed with despite the fact that he never had formal education. Given this background, his grasp over Persian and Urdu languages, and his command over theology, philosophy, ethics and history continues to amaze his critics and admirers. Besides his poetry, his letters have created a wholly new chapter in Urdu prose.
Back in 1969, on Ghalib's 100th death anniversary, PTV had telecast a series of programmes devoted to Ghalib's life, works, and his legacy. Besides these events, PTV had organised a get together of intellectuals which was addressed by Dr Annemarie Schimmel who, despite being a German, was an expert in Arabic, Persian and Urdu, besides several European languages.
In her keynote address, she said that Ghalib was the greatest poet the world had known. Someone in the audience asked whether she meant 'greatest poet of the 19th century'. In response she said "I know what you are hinting at. Indeed, Allama Iqbal was one of the greatest 'revolutionary' poets, but Ghalib's poetry encompasses every sphere of human life; the passage of time won't impact it because it is based on cosmic realities.
Ghalib had a unique relationship with his Creator; He was among those who never claimed credit for the beauty in his poetry because he knew that it was ordained by his Creator and all the praise there for belonged to his Creator. That's why he gave all the credit for the beauty in his verses to his Creator who had blessed him with the intellect that he displayed, by saying very humbly:
Aatey hain ghaib sey yeh mazameen khayal mein
Ghalib sarerr-e-khama nawa-e-sarosh hai
Ghalib's vision about future and his understanding of man's nature and his failings, render his poetry virtually timeless. That's what makes his poetry as attractive, heart warming and true, as it was nearly two centuries ago. Although in the following verses he was describing the pathetic state of affairs of his time, it seems as if he is describing the total hopelessness that we confront today:
Koi ummeed bar nahien aati
Koi soorat nazar nahien aati
Aagey aati thi haal-e-dil pe hansi
Abb kisi baat par nahien aati
Accepting the changing ground realities and visualising their future consequences was an amazing quality he was blessed with; he manifested it in practical ways as well, the most significant instance thereof being how he guided Sir Syed Ahmed Khan to set up a place of learning for the coming generations to acquire a grasp over modern sciences the deficit of which resulted in the Indians staying far behind the West in every field.
He came to this conclusion during his visit to Calcutta after the fall of the Mughal Empire. In Calcutta he observed the impact of the British inventions - electricity, steam boats, telegraph, and modern weaponry. Once convinced by Ghalib about this need, Sir Syed, a true disciple of Ghalib, made this task the mission of his life because he firmly believed that Ghalib was a visionary par excellence.
After setting up and then successfully turning Aligarh's Muhammadan Anglo Oriental (MAO) College into a university. Sir Syed often used to say how he wished Ghalib was alive to see that one of his disciples had fulfilled the promise he had made to Ghalib. The role this university played in awakening the Muslims of India and then in the creation of Pakistan, is no secret - a fact admitted by the Quaid-e-Azam.
Creation of Aligarh Muslim University was the decisive event for India's Muslims because it triggered in them a desire not to just acquire a grasp over modern sciences but excel in them to become a part of the evolving world - a quest that led many to rise to places of eminence, and leave their mark on the pages of history but the man who put them on this track - Sir Syed - acquired his grand vision from Ghalib.
Ghalib was a firm believer in his faith and a true admirer of the Holy Prophet (PBUH), but never composed a 'naat' because he thought it amounted to taking on Almighty Allah for He alone can do justice to praising the Prophet (PBUH). Only occasionally did he refer to the Holy Prophet (PBUH) in his verses, but whenever he did so it was absolutely fascinating. For instance:
Us ki ummat mein hoon mayn, mere rahein kyun kaam bund
Wastey jis Sheh kay Ghalib gumbad-e-bedar khula
This priceless couplet not only praises the Holy Prophet (PBUH) but poses a challenge to the Muslim Ummah because it reminds them that they are the followers of that supreme Guide for whom even skies had to part, and make way (the briefest yet the most beautiful reference to Meraj). Should the followers of a Guide like the Prophet (PBUH) find anything an obstruction in their march towards salvation?
It is a pity that the Muslim Ummah never reflected on the inspiring message Meraj holds out for the Ummah - being ahead of everyone in any field that promises human well being and emancipation. Maulana Hali and Allama Iqbal - both admirers and followers of Ghalib - understood the meaning of this verse; the legacy both left behind is a heritage (Musadas-e-Hali and Bange-e-Dara) that the Ummah can truly be proud of.
Ghalib knew his place in human intellectual history, which reflects not just on his honesty but also his intellectual abilities of identifying and appreciating excellence. That's why he accepted the supremacy of the greats like Rumi, Saadi, Hafiz, Jami and Mir Taqi Mir and admired them for the great legacy they left behind; all he claimed for himself was being 'different', which he indeed was, saying:
Hain aur bhi duniya mein sukhanwar bohat achchey
Kehtey hain ke Ghalib ka hai andaz-e-bayan aur
When you put together all aspects of Ghalib's life and his legacy, he seems like a wali, though he denied it. Ghalib died in a state of abject poverty; the last person to meet him, and record it was Khawja Hassan Nizami. Ghalib denied being a wali. But the fact that he left a treasure of wisdom for mankind's lasting good and died of starvation, suggests he may be a wali, for that's how walis live and leave a legacy that keeps enriching people for years to come. Ask the Ghazal singers and they will vouch for it and agree with Ghalib when he says:
Yeh masael-e-tasawuff, yeh tera bayan Ghalib
Tujhe hum wali samjhtey jo na bada khuwar hota
Ghalib, undisputedly, is a legend - a poet who is admired all round the world, including the West. How could Mirza Asadullah Khan Ghalib - God's lion who was destined to prevail - end up at a pedestal lower than that? May he rest in peace and may God shower his bounties on him! We owe him a huge debt of gratitude though, sadly, we don't even remember him.
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