Sir Syed Ahmed Khan

1855, Sir Syed Ahmed Khan finished his scholarly, well researched and illustrated edition of Abul Fazl’s Ai’n-e Akbari.^{[citation needed]} Having finished the work to his satisfaction, and believing that Mirza Asadullah Khan Ghalib was a person who would appreciate his labours, Syed Ahmad approached the great Ghalib to write a taqriz (in the convention of the times, a laudatory foreword) for it. Ghalib obliged, but what he did produce was a short Persian poem castigating the Ai’n-e Akbari, and by implication, the imperial, sumptuous, literate and learned Mughal culture of which it was a product.^[17] The least that could be said against it was that the book had little value even as an antique document. Ghalib practically reprimanded Syed Ahmad Khan for wasting his talents and time on dead things.^[18]Worse, he praised sky-high the “sahibs of England” who at that time held all the keys to all the a’ins in this world.^[19]

This poem is often referred to but has never been translated to English. Shamsur Rahman Faruqi wrote an English translation.^[17] The translation is accurate if lacking the felicity of the original:

“

Good news my friends, this ancient book’s door Is now open, because of the Syed’s grace and fortune, 1 The eye began to see, the arm found strength That which was wrapped in ancient clothes, now put on a new dress. 2 And this idea of his, to establish its text and edit the A’in Puts to shame his exalted capability and potential, 3 He put his heart to a task and pleased himself And made himself an auspicious, free servant. 4 One who isn’t capable of admiring his quality Would no doubt praise him for this task, 5 For such a task, of which this book is the basis Only an hypocrite can offer praise. 6 I, who am the enemy of pretence And have a sense of my own truthfulness, 7 If I don’t give him praise for this task It’s proper that I find occasion to praise. 8 I have nothing to say to the perverse None know what I know of arts and letters, 9 In the whole world, this merchandise has no buyer. What profit could my Master hope from it? 10 It should be said, it’s an excellent inventory So what’s there to see that’s worth seeing? 11 And if you talk with me of Laws and Rules Open your eyes, and in this ancient halting-place 12 Look at the Sahibs of England. Look at the style and practice of these, 13 See what Laws and Rules they have made for all to see What none ever saw, they have produced. 14

”

“

Science and skills grew at the hands of these skilled ones Their efforts overtook the efforts of the forebears. 15 This is the people that owns the right to Laws and Rules None knows to rule a land better than they, 16 Justice and Wisdom they’ve made as one They have given hundreds of laws to India. 17 The fire that one brought out of stone How well these skilled ones bring out from straw! 18 What spell have they struck on water That a vapour drives the boat in water! 19 Sometimes the vapour takes the boat down the sea Sometimes the vapour brings down the sky to the plains. 20 Vapour makes the sky-wheel go round and round Vapour is now like bullocks, or horses. 21 Vapour makes the ship speed Making wind and wave redundant. 22 Their instruments make music without the bow They make words fly high like birds: 23 Oh don’t you see that these wise people Get news from thousands of miles in a couple of breaths? 24 They inject fire into air And the air glows like embers, 25 Go to London, for in that shining garden The city is bright in the night, without candles. 26 Look at the businesses of the knowledgeable ones: In every discipline, a hundred innovators! 27 Before the Laws and Rules that the times now have All others have become things of yesteryears, 28 Wise and sensitive and prudent one, does your book Have such good and elegant Laws? 29 When one sees such a treasure house of gems Why should one glean corn from that other harvest? 30 Well, if you speak of its style, it’s good No, it’s much better than all else that you seek 31 But every good always has a better too If there’s a head, there’s also a crown for it. 32 Don’t regard that Generous Source as niggardly It’s a Date-Palm which drops sweet light, like dates. 33 Worshipping the Dead is not an auspicious thing And wouldn’t you too think that it’s no more than just words? 34 The Rule of silence pleases my heart, Ghalib You spoke well doubtless, not speaking is well too. 35 Here in this world your creed is to worship all the Prophet’s children, Go past praising, your Law asks you to pray: 36 For Syed Ahmad Khan-e Arif Jang Who is made up entirely of wisdom and splendour 37 Let there be from God all that he might wish for Let an auspicious star lead all his affairs. 38

”

The poem was unexpected, but it came at the time when Syed Ahmad Khan’s thought and feelings themselves were inclining toward change. Ghalib seemed to be acutely aware of a European[English]-sponsored change in world polity, especially Indian polity. Syed Ahmad might well have been piqued at Ghalib’s admonitions, but he would also have realized that Ghalib’s reading of the situation, though not nuanced enough, was basically accurate. Syed Ahmad Khan may also have felt that he, being better informed about the English and the outside world, should have himself seen the change that now seemed to be just round the corner.^[17] Sir Syed Ahmad Khan never again wrote a word in praise of the Ai’n-e Akbari and in fact gave up^[20] taking active interest in history and archaeology, and became a social reformer.