<\/p>\n
\u06a9\u0641\u0631\u0648\u062f\u06cc\u06ba \u0686\u06cc\u0633\u062a\u061f \u062c\u0631 \u0622\u0644\u0627\u064a\u0634 \u067e\u0646\u062f\u0627\u0631\u0648\u062c\u0648\u062f<\/strong><\/p>\n \u067e\u0627\u06a9 \u0634\u0648 \u067e\u0627\u06a9 \u06a9\u06c1 \u06c1\u0645 \u06a9\u0641\u0631 \u062a\u0648 \u062f\u06cc\u0646 \u062a\u0648 \u0634\u0648\u062f<\/strong><\/p>\n kufr o d~in ch~ist juz ~al~a\u2019ish-i pind~ar-i vuj~ud<\/span><\/i><\/p>\n p~ak shav p~ak keh ham kufr-i t~u d~in-i t~u shaved<\/span><\/i><\/p>\n {What is unbelief and faith except the polluted conceit of one\u2019s existence? Purify yourself so that your unbelief becomes your belief.}<\/span><\/p>\n \u062f\u06cc\u0631 \u0648 \u062d\u0631\u0645 \u0622\u0626\u06cc\u0646\u06c1 \u0621 \u062a\u06a9\u0631\u0627\u0631 \u062a\u0645\u0646\u0627<\/strong><\/p>\n \u0648\u0627\u0645\u0627\u0646\u062f\u06af\u06cc \u0634\u0648\u0642 \u062a\u0631\u0627\u0634\u06d2 \u06c1\u06d2 \u067e\u0646\u0627\u06c1\u06cc\u06ba<\/strong><\/p>\n dair o |haram ~a\u2019~inah-yi takr~ar-i tamanna<\/span><\/i><\/p>\n v~ama~_ndagi-yi shauq tar~ashe hai pan~ahe__n<\/span><\/i><\/p>\n {The mosque and the temple are mirror images reflecting recurrence of desire; these are (no more than) places of refuge manufactured by the fatigue of human yearnings.}<\/span><\/p>\n \u06c1\u0633\u062a\u06cc \u06a9\u06d2 \u0645\u062a \u0641\u0631\u06cc\u0628 \u0645\u06cc\u06ba \u0622\u062c\u0627\u0626\u06cc\u0648’\u0627\u0633\u062f<\/strong><\/p>\n \u0639\u0627\u0644\u0645\u00a0 \u00a0 \u062a\u0645\u0627\u0645\u00a0 \u062d\u0644\u0642\u06c2\u00a0 \u062f\u0627\u0645 \u062e\u06cc\u0627\u0644\u00a0 \u00a0 \u00a0 \u06c1\u06d2<\/strong><\/p>\n hasti ke mat fareb men ~aj~a\u2019iyyo, Asad<\/span><\/i><\/p>\n \u2018~alam tam~am |halqah-yi d~am-i _k_hay~al hai<\/span><\/i><\/p>\n {Do not be deceived by existence, Asad! The entire universe is a circle of the net of illusion.}\u00a0<\/span><\/p>\n <\/p>\n \u0627\u0635\u0644 \u0634\u06c1\u0648\u062f \u0648 \u0634\u0627\u06c1\u062f \u0648 \u0645\u0634\u06c1\u0648\u062f \u0627\u06cc\u06a9 \u06c1\u06d2<\/strong><\/p>\n \u062d\u06cc\u0631\u0627\u06ba \u06c1\u0648\u06ba \u067e\u06be\u0631 \u0645\u0634\u0627\u06c1\u062f\u06c1 \u06c1\u06d2 \u06a9\u0633 \u062d\u0633\u0627\u0628 \u0645\u06cc\u06ba<\/strong><\/p>\n a|sl-i shuh~ud o sh~ahid o mashh~ud aik hai<\/span><\/i><\/p>\n |hair~an h~un phir mush~ahadah hai kis |his~ab me__n<\/span><\/i><\/p>\n {The essence of <\/span>shuh~ud <\/span><\/i>(a stage in <\/span>ta|savvuf <\/span><\/i>when everything existing becomes the Truth-in-itself), <\/span>sh~ahid<\/span><\/i> (witness), and the <\/span>mashh~ud<\/span><\/i> (spectacle being observed by all) being the same; I wonder, how to account for the<\/span> mush~ahadah<\/span><\/i> (witnessing, spectacle).}<\/span><\/p>\n <\/p>\n \u0646\u06cc\u06a9\u06cc \u0632\u062a\u0633\u062a \u0627\u0632 \u062a\u0648 \u0646\u062e\u0648\u0627\u06c1\u06cc\u0645 \u0645\u0632\u062f \u06a9\u0627\u0631<\/strong><\/p>\n \u0648\u0631 \u062e\u0648\u062f \u0628\u062f\u06cc\u0645 \u06a9\u0627\u0631 \u062a\u0648 \u0627\u06cc\u0645 \u0627\u0646\u062a\u0642\u0627\u0645 \u0686\u06cc\u0633\u062a\u061f<\/strong><\/p>\n nek~i ze tust az t~u na-khv~ahaim muzd-i k~ar<\/span><\/i><\/p>\n var _k_hud badaim k~ar-i t~uaim intiq~am ch~ist?<\/span><\/i><\/p>\n {Righteous action coming as it does from You (God), I do not ask for any payment (<\/span>muzd)<\/span><\/i> for my deeds; and if I commit evil, that is also from you; then where is the justification for revenge?}<\/span><\/p>\n <\/p>\n \u0648\u0641\u0627\u062f\u0627\u0631\u06cc \u0628\u06c1 \u0634\u0631\u0637 \u0627\u0633\u062a\u0648\u0627\u0631\u06cc \u0627\u0635\u0644 \u0627\u06cc\u0645\u0627\u06ba \u06c1\u06d2<\/strong><\/p>\n \u0645\u0631 \u0628\u062a \u062e\u0627\u0646\u06d2 \u0645\u06cc\u06ba \u062a\u0648 \u06a9\u0639\u0628\u06d2 \u0645\u06cc\u06ba \u06af\u0627\u0691\u0648 \u0628\u0631\u06c1\u0645\u0646 \u06a9\u0648<\/strong><\/p>\n vaf~~ad~ari ba-shar_t-i ustv~ari a|sl-i ~im~a__n hai<\/span><\/p>\n mare butk_h~ane men to <\/span>Ka\u2018be<\/span><\/i> men g~a|ro <\/span>Brahman<\/span><\/i> ko<\/span><\/p>\n {Fidelity with steadfastness is the essence of faith; (therefore) if a Brahman dies in a house of idols (temple), bury him in the<\/span>Ka\u2018ba<\/span><\/i>.}<\/span><\/p>\n <\/p>\n \u0646\u06c1 \u062a\u06be\u0627 \u06a9\u0686\u06be \u062a\u0648 \u062e\u062f\u0627 \u062a\u06be\u0627\u2018 \u06a9\u0686\u06be \u0646\u06c1 \u06c1\u0648\u062a\u0627 \u062a\u0648 \u062e\u062f\u0627 \u06c1\u0648\u062a\u0627<\/strong><\/p>\n \u0688\u0628\u0648 \u06cc\u0627 \u0645\u062c\u06be \u06a9\u0648 \u06c1\u0648\u0646\u06d2 \u0646\u06d2\u2018 \u0646\u06c1 \u06c1\u0648\u062a\u0627 \u0645\u06cc\u06ba \u062a\u0648 \u06a9\u06cc\u0627 \u06c1\u0648\u062a\u0627<\/strong><\/p>\n nah tha kuch to _k___hud~a th~a, kuch nah hot~a to _k___huda hot~a<\/span><\/i><\/p>\n duboy~a mujh ko hone ne, nah hot~a mae_n to _k_hud~a hota!<\/span><\/i><\/p>\n <\/p>\n {When there was nothing, (only) God existed, had there been nothing, God would have been; my being spoiled me, had I been non-existent, what would I have been!}<\/span><\/p>\n In a letter, Ghalib writes: \u201cIn my whole life, had I not drunk wine, even once, call me a non-believer, had I offered prayer even once, call me a sinner.\u201d<\/span><\/p>\n \u201cMy object is expression of my \u2018belief\u2019 so that it is known that a person holding this \u2018belief\u2019 does not refute anything and, (on the other hand) embraces all in a (particular) state (<\/span>kaif~iyat<\/span><\/i>) \u2026 of unbelief (<\/span>kufr<\/span><\/i>) as well as Islam,<\/span>\u2018ain<\/span><\/i> (<\/span>\u0639\u06cc\u0646<\/span>), (in Sufism, the inner essence of a thing and more specifically, the universal idea of a thing eternally existing in the mind of God) as well as <\/span>_g_hair<\/span><\/i>, (<\/span>\u063a\u06cc\u0631<\/span>), the other).<\/span>1<\/span> All these exist as thought (<\/span>tassavur<\/span><\/i>) but not as the \u2018thought\u2019 which we think, but that\u00a0 thought which is possessed by a special state (<\/span>kaif~iyat-i __k_h~a|s<\/span><\/i>). It is quite apt to describe this with the simile of sea and wave and sun and light.\u201d (letter to _G_hamg~in)<\/span><\/p>\n \u201cI am a pure believer in one God <\/span>(m~uva|h|hid-i __k_h~ali|s<\/span><\/i>) and a person of perfect faith (<\/span>momin<\/span><\/i>). On my tongue \u2018there is no god except Allah\u2019 and, in my heart, I have understood that nothing exists except Allah, nothing impacts on existence except Allah. All messengers deserve respect and all, in their times, were to be obeyed. Messengership ended with Muhammad. He is the seal of messengerhood and mercy for the world. The end of prophethood is the beginning of <\/span>im~amat<\/span><\/i> (the <\/span>Sh~i\u2018ah <\/span><\/i>espousal of head of state as different from the <\/span>Sunni<\/span><\/i> subscription to <\/span>_k_hil~afat<\/span><\/i>). <\/span>Im~amat<\/span><\/i> is not held by consensus o<\/span>r ijm~a\u2018<\/span><\/i> which is what Sunnis hold to) but is transferred from Allah to \u2018Ali, then to |Hasan, then to |Husain and so on. I dwell by these (beliefs) and will die holding them. (in a letter)<\/span><\/p>\n \u062c\u0646 \u0644\u0648\u06af\u0648\u06ba \u06a9\u0648 \u06c1\u06d2 \u0645\u062c\u06be \u00a0 \u0633\u06d2 \u0639\u062f\u0627\u0648\u062a \u06af\u06c1\u0631\u06cc<\/strong><\/p>\n \u06a9\u06c1\u062a\u06d2 \u06c1\u06cc\u06ba \u0645\u062c\u06be\u06d2 \u0648\u06c1\u00a0 \u0631\u0627\u0641\u0636\u06cc\u00a0 \u0627\u0648\u0631 \u062f\u06c1\u0631\u06cc<\/strong><\/p>\n \u062f\u06c1\u0631\u06cc\u00a0 \u06a9\u06cc\u0648\u0646\u06a9\u0631 \u06c1\u0648 \u062c\u0648 \u06c1\u0648\u06d2\u00a0 \u0635\u0648\u0641\u06cc<\/strong><\/p>\n \u0634\u06cc\u0639\u06cc \u06a9\u06cc\u0648\u0646\u06a9\u0631 \u06c1\u0648 \u0645\u0627 \u0648\u0631\u0627 \u0627\u0644\u0646\u06c1\u0631\u06cc<\/strong><\/p>\n jin logo_n ko hai mujh se \u2018ad~avat gahri<\/span><\/i><\/p>\n kahte hai_n mujhe r~afi_zi aur dahri<\/span><\/i><\/p>\n dahri ku_nkar ho jo keh hovay S~ufi<\/span><\/i><\/p>\n Shi\u2018~i kyu_nkar ho m~avar~aunnahri<\/span><\/i><\/p>\n <\/p>\n {Those who hate me intensely, call me Shi \u2018ah and heretic. How can a Sufi be a heretic? How can one who is of Transoxiana (a region inhabited by Sunnis) be a <\/span>Shi\u2018ah<\/span><\/i>?}<\/span><\/p>\n If these couplets and statements are treated as representing different views of Ghalib, then he emerges as one declaring, \u2018I am a <\/span>Shi\u2018ah<\/span><\/i>, an atheist (<\/span>dahri)<\/span><\/i>, a non-believer (<\/span>k~afir<\/span><\/i>), a sinner (<\/span>gunahg~ar)<\/span><\/i>, monotheist (<\/span>muvahhid<\/span><\/i>) and a true Muslim (<\/span>momin<\/span><\/i>). Unbelief and Islam,<\/span>\u2018ain <\/span><\/i>(for the Sufis, it means the universal idea of a thing eternally existing in the mind of God),and _<\/span>g_hair<\/span><\/i> (the other than God) are acceptable to me. Unbelief and belief are a filth of the conceit of existence. The <\/span>Ka\u2018bah<\/span><\/i> and the temple are refuge for the fatigue of <\/span>shauq<\/span><\/i> (the human urge to know reality). The Creator of my good deeds is Allah; why should I ask for any reward for my meritorious actions? Allah is also the creator of evil; then why should I be punished for my evil acts? If fidelity (<\/span>vaf~ad~ari)<\/span><\/i> is steadfast, then both the Muslim priest and the <\/span>Brahman<\/span><\/i> are people of faith (<\/span>~im~an<\/span><\/i>). In any case, what is the big deal in engaging in discussions on virtue and vice and unfaith and faith when all these phenomena of existence are vague, absurd, and all is a net of imagination and superstition? What exists is the Absolute Reality, Allah, and He will always exist. When I was non-existent, I was Allah; just imagine what I would I have been had I not come into existence.<\/span><\/p>\n These feelings, like shadows, crisscross and cut into each other as if they are views of different persons, as if there is not one Ghalib but many, each struggling against the other and refusing to form any one clear picture. How many difficulties has Ghalib created for his admirers and critics! But, then, is formation of any one single picture necessary? Is it not possible for the poetry of Ghalib to survive without an organised thought-system?\u00a0 Some people think so. In spite of these different mental attitudes, readers of Ghalib find in him the peculiar thought and creative intellectual and emotional satisfaction not to be found in any other poet. Does it mean that creative thought and creative expression are beyond the realm of philosophical discipline and mental and logical frontiers? It appears that only creativity is the guarantee of the popularity and durability of a piece of literature or fine art. Here, creativity means the ability to satisfy readers\u2019 emotional and intellectual thirst. A piece of literature recreates itself for its readers every moment. As long as this process maintains itself, the poetry and art form would be able to maintain its popularity and importance among its readers, listeners or viewers. If this is so, then Ghalib renders all philosophical, intellectual, and logical challenges ineffective due to his boundless creativity. Still, the question remains as to how in its inner depths such great creativity could bear so much mutually contradictory plurality? Let us try to find out how Ghalib managed to make \u2018Being\u2019 and its multiple appearances, on the one hand, and, his struggle to survive amidst the conflicts between religion and the material world, on the other, a part of his creativity in a way that all these various themes and aesthetic images and values became an indivisible part of the mind and emotional life of various generations of readers. There is no intention here of portraying Ghalib as a philosopher or a Sufi. The purpose is to discover factors responsible for the transformation of Ghalib\u2019s intellectual concerns related to respect for basic human instincts and human values into his poetry.\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n Let us set out on this voyage of discovery with the remark that there is no other Urdu poet as word-conscious as Ghalib. He believes in the independence of the word. He does not use words like masters use their slaves<\/span>\u200e<\/span>\u2014 lifeless tools of communication, such as the pen. He uses every word as a live, ever-expanding and evolving universe of meanings. The word is the magic talisman enunciation of which unearths buried treasures of meaning.<\/span><\/p>\n By doing so, Ghalib could create in his poetry infinite space for multiple meaningful intellectual layers. Second, Ghalib knew very well that a creation after it is created becomes independent of its creator; the meaning and impact of poetry are not governed by the intent and meaning the poet had in mind. That is, poetry is not the creation exclusively of the poet. The autonomous functioning of language and word also participate in the creation of meanings and, impacting on poetry, ultimately liberate it from the poet. The importance of words and their independence remains intact irrespective of whether the poet is aware of it or not. However, Ghalib was fully aware of these two notions. In other words, both are integral to his poetic sensibilities. It should be noted here that these considerations are applicable more to the <\/span>ghazal<\/span><\/i>. Due to the features of brevity and <\/span>bal~a_g_hat<\/span><\/i> (multiplicity of meanings) embedded in the<\/span> g_hazal<\/span><\/i>, dominance of words in it is far more powerful as compared to the poem (<\/span>na|zm<\/span><\/i>) and prose. The transformation of intellectual content into aesthetic value is due to these two notions. Ghalib, as we have seen, loves the word. That is why he has ignored taking full responsibility for what he expresses; much has been left to words. This is one of various factors underlying the complexity in his poetry.<\/span><\/p>\n <\/p>\n \u06c1\u06d2 \u06a9\u06c1\u0627\u06ba \u062a\u0645\u0646\u0627 \u06a9\u0627 \u062f\u0648\u0633\u0631\u0627 \u0642\u062f\u0645 \u06cc\u0627 \u0631\u0628<\/strong><\/p>\n \u06c1\u0645 \u0646\u06d2 \u062f\u0634\u062a \u0627\u0645\u06a9\u0627\u06ba \u06a9\u0648 \u0627\u06cc\u06a9 \u0646\u0642\u0634 \u067e\u0627 \u067e\u0627\u06cc\u0627<\/strong><\/p>\n