As influential and unique of a writer as he was, Ghalib “argued for a secular merger in shared ways of everyday life” and believed that “being human was more essential than, and prior to, being either Muslim or Hindu, believer or infidel”. What he is trying to convey, in my opinion, is that devoting life to religion and continuing to show affection to a divine deity is not the way one should live. Strong devotion to religion will only suppress an individual and refrain themselves from living a more prosperous life. Ghalib’s perception of a prosperous life is reflected by the numerous ghazals that he himself established. These ghazals adhere to the connection between romanticism and divinity. Conclusively, Ghalib provides the notion that romanticism can only be experienced with the hindrance of divinity and the art of devotion.

Life shouldn’t be driven by the dependence on God. Merely devoting one’s self to religion is immoral because God himself is “that Idol of an Infidel” (Line 18). In stating that “God himself is not faithful to the faith that focuses on him” (Footnote 5), why should the average man hold dependence and devotion towards Him? This question is explained thoroughly in, “My tongue begs for the power of speech”, where Ghalib transitions from praising the gifts that God provides man to the same gifts that torment and bring misery to their lives. The speaker accepts the gift of voice or the “power of speech” given by God. But, the power of speech is hindered by the simultaneous gift of silence. What Ghalib is trying to hint at is that this gift is contradictory along with the many gifts that God provides man. The reason being that through the power of speech, “silence gets its style of representation” (Lines 4-5). The gifts that God gives include the “melancholic weeping of disappointment” (Line7-8), “the blood of slaughter’s victims” (Line 17), “the flood of tears” (Line 22), and “the colors of grief” (Line 23). These “gifts” allude to the disappointment and sorrow-filled lives of humans. The contradiction stated above is envisioned through the fact that “devotion is the veil” (Line 31). In other words, if man continues to devote their lives to God, they can only expect more grief and agony. And what can God do in regards to these terms? He can only remain hidden under the veil, “hidden from human eyes”. Man’s devotion is compared to a “farce-like search for mercy” (Line 37). Because God is hidden under that veil, devotion is of no value, and it is only left to mockery. God does not hold the answers to life, He only, according to Ghalib, “keeps our hubris hidden” (Line 32).

Ghalib’s use of this highly structured form, ghazal, influences the meaning of his poems. The refrain concept of the ghazal, where a line is stated repeatedly, is evident in three significant poems, “My tongue begs for the power of speech”, “It was essential”, and “I’ve made my home next door to you”. These redundant phrases emphasize the general message that Ghalib seeks to convey. They are the foundation of his poems. The message that he wants to convey refers to his views on religion and his perspective on God. In staying alive “for a few more days”, Ghalib has the opportunity to critique his religion. In continuing to “wish for death for few more days” (Line 60), Ghalib is able to make his voice be heard and use “the power of his speech” to criticize the gifts that God provided for man, to unravel God from beneath the “veil.” The statement “Your gift to us” is the means by which Ghalib ridicules the devotion of man to God and God’s inability to provide for man. Ghalib establishes himself “without a word being said”. In adding to his critique, Ghalib does not seek permission from God in letting his voice be heard. He hints at the fact that man is superior to God when he states, “You still can’t find my whereabouts without my help, without a word being said” (Line 3-4). The ghazals are the transitions of Ghalib’s thoughts from one context to another. They stem from his desire in wanting to stay alive, so that he can criticize God and his devotees, and do so by the power of his own authority. This sheer brilliance of a man is what makes Ghalib unique. He has the ability to express his ideas across the borders of his poems. Normally, a poet’s thoughts and ideas are secluded in one poem. But, Ghalib breaks the barriers in shifting his ideas, in this case, across three different poems.

Ghalib’s love for poetry and his belief that this form of literature is exceptional to all others is also recognized in the works of Emily Dickinson. In poem 657, Dickinson “dwells in possibility”, which is a “fairer house than prose” because it is “more numerous of windows- superior- for doors” (Line 1-4). The poet views poetry as a means of opportunity, to bring oneself to light, and attain betterment. The metaphorical comparison made between doors and poetry, and not windows, alludes to the idea that poetry establishes a broad path in attaining that opportunity, whereas windows merely show a glimpse of that same opportunity and prevents one from properly obtaining it. In, “Petition: My Salary”, Ghalib definitively states that, “it’s a violation of etiquette not to praise poetry” (Line 31-32). Therefore, poetry holds a substantial value to Ghalib because it has the ability to “rain down pearls” (Line 30).