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Iqbal

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NOTES





1. The present translation
follows the text of the second edition.



2. His criticism of Hafiz called
forth angry protests from Sufi circles in which Hafiz is venerated as a master-hierophant.
Iqbal made no recantation, but since the passage had served its purpose and was offensive
to many he cancelled it in the second edition of the poem. It was omitted in my
translation.



3. The principles of Islam,
regarded as the ideal society, as set forth in the author''s second poem, the Rumuz-i-BeKhudi
or "Mysteries of Selflessness." He explains the title by pointing out that the
individual who loses himself in the community reflects both the past and the future as in
a mirror, so that he transcends mortality and enters into that life of Islam, which is
infinite and everlasting. Among the topics discussed are the origin of society, the divine
guidance of man through the prophets, the formation of collective life centres, and the
value of History as a factor in maintaining the sense of personal entity in a people.



4. This view was held by the
orthodox Imam Ahmad ibn Hanbal in its extreme (anthropomorphic) form.



5. Koran, ch.

23. v.

14. -Blessed
is God. the best of those who create.



6. Cf. his note on "Islam
and Mysticism (The Nw; Era, 1916, p. 250).



7. Here Iqbal adds :
"Maulana Rumi has very beautifully expressed this idea. The Prophet, when a little
boy, was once lost in the desert. His nurse Halima was almost beside herself with grief
but while roaming the desert in search of the boy she heard a voice saying:





‘Do not grieve he will not be lost to thee;




Nay, the whole world will be lost in him.’


The true individual cannot be
lost in the world; it is the world that lost in him. I go a step further and say,
prefixing a new half-verse to a hemistich of Rumi Trans. (

1. 1325):





In his will that which God wills becomes lost;




‘How shall a man believe this saying?’




8. Transl.

1. 289 foil.



9. According to the Tradition,
-The true Faith is between predestination and free-will,"



10. Transl. 1, 673 follow. In a
note on ,Our Prophes''s criticism of contemporary Arabian poetry" (The New Era. 1916,
p. 251) Iqbal writes : "The ultimate end of all human activity is Life glorious,
powerful, exuberant. All human art must be subordinated to this final purpose, and the
value of everything must be determined in reference to its life-yielding capacity The
highest art is that which awakens our dormant will-force and braves us to face the trials
of life manfully. All that brings drowsiness and makes us shut our eyes to Reality around,
on the mastery of which alone Life depends, is a message of decay and death. There should
be no opium eating in Art. The dogma of Art for the sake of Art is a clever invention of
decadence to cheat us out of life and power."



11. Ibid.

1. 537 foll.



12. Ibid,

1. 631 foll.



13. Transal.

1. 1531 foll



14. Koran, ch. 23, v.

102.



15. Transl. 1, 15" foll.



16. Transl. 1, 323 foll.



17. Transl. 1, 435 foll.



18. Ibid.

1. 815 foll.



19. Transl.

1. 849 foll.



20. Ibid.

1. 893 foll.



21. Man already possesses the
germ of vicegerency as God says in the Koran (ch.

2. v. 28) ; Lo! I will appoint a khalifa
(vicegerent) on the earth." Cf. Transl 1,

434.



22. Writing of "Muslim
Democracy" in The New Era, 1916, p.

251. Iqbal says: -"The Democracy of Europe
fear overshadowed by socialistic agitation and anarchical–originated mainly in the
economic regeneration of European societies. Nietzsche, however, abhors this ’rule of
the heard'' and, hopeless of the plebeian, he bases all higher culture on the cultivation
and growth of an Aristocracy of Supermen. But is the plebeian so absolutely hopeless ? The
Democracy of Islam did not grow out of the extension of economic opportunity; it is a
spiritual principle based on the assumption that every human being is a centre of latent
power the possibilities of which can be developed by cultivating a certain type of
character. One of the plebeian material Islam has formed men of the noblest type of life
and power. Is not, then, the Democracy of early Islam an experimental refutation of the
ideas of Nietzsche ?"






23. Jamshad one of the mythical Persian kings,
is said to have possessed a marvellous cup in which the whole world was displayed to him.






24. The Sea of omn in a [name given by the
Arabs to the Persian Gulf.






25. The holy well at Mecca






26. lqbal means to say that he will raise the
value of his poetry by putting his deepest aspirations into it. The metaphor refers to the
practice of herb-sellers who sprinke water on their herbs in order to make them heavier
and fetch moremoney.






27. Jalluddn Rm the greatest mystical
poet of Persia (A.D. 1207-1173). Most of his life was passed at lconium in Galatia. for
which reason be in generally known as "Rm. i.e. "the Auatolian."






28. This refers to the fatuous Masnavi of
JaIl-uddn Rm






29. Rue-seed. which is burned for the purpose of
fumiation, crackles in the fire.






30. "Wine" signifies the mysteries. of
divine love.






31. Majnn is the Orlando Furioso of Arabia.






32. Khnsr. which lies abolut a hundred miles
north



west of Isfahn, was the birth-Place Of several
Persian poets.




33. Shirin was loved by the Persian Emperor
Kbusrau Parwiz Farhd fell in love with her and cast himself down a precipice on bearing
a false runmour of her death.






34. Abraham is said to have been cast on a
burning pile by order of Nimrod and miraculously preserved from harm




35, I.e., so long as it remains as distinct
individual,






36. Cf. Quran ch.

18. vv. 64-

80. Khizr represents
the mystic seer whose actions are misjudged by persons of less insight.






37. I.e., the reed was made into a flute.






38. For the sense which Iqbal attaches to the
word "love," see the Introduction, p, xxv.






39. A prophet or saint.






40. See note on line 95, Tabriz is an allusion to
Sbams-i-Tabrz the spiritual director of Jall-u''ddn Rm






41. Najd. the Highlands of Arabia, is celebrated
in love-remance, I need only mention Lial and Majnn.






42. Her father Htim of Tai, is proverbial in
the East for his hospitality.








43. The story of the pulpit that wept when
Muhammad descended from it occurs. I think. in the Masnavi.






44. When according to Muhammadans belief, the sun
will rise in the west.






45. A quotation from the Masnavi. The
Prophet was buried at Medina.






46. Byazid of Bistn died in A.D.

875. He
refused to eat a water-melon. saying he had no assurance that the Prophet had even tested
that fruit.






47. Muhammad used to retire to a cave On Mount
Hir near Mecca. for purpose of solitary meditation.






48. Lt and Uzz were goddesses worshipped by
the heathen Arabs- O neighborhood






49. Frn, name of a mountain in the of Mccea






50. Koran, ch. 2,v,

28. in them words, which were
addressed to the angels. God foretold the creation of Adm.






51. This alludes to a story told of the Caliph
Omar. who while riding a camel dropped his whip and insisted on dismounting in order to
pick it up himself.






52. Khizr is supposed to have drunk of the
Fountain of life.






53. The bubble is compared to an inverted cup.
which of course receives nothing.






54. Alluding to a well-known miracle of the
Prophet (Koran, ch. 54, v. 1).






55. Sheikh Sharafu''ddin of Pnipat, who is
better known as Bu Ali Qalandar, was a great saint. He died about A.D.

1325.






56. Amir Khusrau of Delhi, the most celebrated
the Persian poets of India,






57. These expressions are borrowed from the
Koran,






58. Quoted from the Masnavi.



59. The direct influence of
Platonism on Muslim thought has been comparatively slight. When the Muslims began to study
Greek philosophy, they turned to Aristotle. The genuine writings of Aristotle. however,
were not accessible to them. They studied translations of books passing under his name,
which were the work of Neoplatonists, so that what they believed to be Aristotelian
doctrine was in fact the philosophy of Plotinus. Proelus, and the later Neoplatonic
school. Indirectly, therefore, Plato has profoundly influenced the intellectual and
spiritual development of Islam and may be called, if not the father of Mohammedan
mysticism, at any rate its presiding genius.






60. I.e., it is worthless sg anyhow. In the East
a brick is placed beneath or over the wine-jar. Some Muslim writers confuse Plato with
Diogenes the Cynic, who is said to have lived in a cask.






61. i e., in his body.






62. Khizr, according to the legend, discovered
the Fountain of Life in the Land of Darkness.






63. In this passage the author assails the
Persian and Urdu poetry so much in favour with his contemporaries.






64. Arabic odes usually began with a prelude in
which the poet makes mention of his beloved and her name is often Salm Here "the
Salm of Araby" refers to purely Muslim ideals in literature and religion.






65. It is related that aim ignorant Hurd came to
some students and besought them to instruct him in the mysteries of Sfism They told him
that be must fasten a rope to the root of his house, then tie the loose end to his feet
and suspend himself head downwards-, and that he must remain in this posture as long as
possible, reciting continually some words of gibberish which they taught him. The poor man
did not perceive that he was being mocked. He followed their instructions and passed the
whole night repeating the words given him. God rewarded his faith. and sincerity by
granting him illumination. so that he became a saint and could discourse, learnedly on the
most abstruse matters of mystical theology. Afterwards he used to say. "In the
evening I was Kurd but the next morning I was an Arab."






66. The religious law of Islam






67. The first article of the Mohammedan creed.






68. I.e., denies every object of worship except
Allah






69. Like Abraham when he was about to sacrific
Isaace. of (as Muslims generally believe) Ishmael.






70. The lesser pilgrimage (umra) in not
obligatory like the greater pilgrimage (haij)






71. The original quotes part of a verse in the
Koran (ch.

3. v. 86), where it is said, "Ye shall never attain unto righteousness
until ye. give in aims of that which ye love."






72. "#., overcome the lusts of the flash.



73. Here Iqbal interprets in his
own way the Sfi doctrine of the Insn al-kmil or Perfect Man, which teaches that
every man is potentially a microcosm and that when be has become spiritually perfect. all
the Divine attributes are displayed by him, so that as saint prophet he is the God-man.
the representative and vicegerent of God on earth.






74. ie. his appearance marks the end of an epoch.






75. Koran ch.

2. v.

29. The Ideal Man is the
final cause of creation.






76. Koran. ch.

17. v. 1, referring to the
Ascension on the Prophet






77. For the white hand (of Moses) of Koran. ch.

7. v.

105. ch.

26. v.

32. and Exodus, ch. 4, v.

6.






78. These four lives may allude to Jesus,
regarded as a type of the Perfect Man.






79. Murtaz, "he. whom God is
pleased," is a name of Ali B Turb means literally "father of earth."






80. A miracle attributed to Ali.






81. The fortress of Khaibar, a village in the
Hijz. was captured by the Muslim in A.D.

628. Ali Performed great feats of valour on
this occasion.






82. A river of Paradise.






83. According to the Tradition of the Prophet,
"I am the city of Knowledge and Ali is its gate."






84. See note on 1,

213.






85. The burning pyre on which Abraham was thrown
lost its beat and was transformed into a rose-garden.



86. The "trust" which
God offered to Man and which Man accepted, after it had been refused by Heaven and Earth
(Koran. ch. 33, v. 72), is the divine vicegerency, i.e., the duty of displaying the divine
attributes.


87. A parody of the verse in the Masnavi
quoted above. See

1.

603.




88, Hajwiri author of the oldest Persian treatise
on Sfism, was a native of Ghazna in Afghanistan. He died at Lahore about A D. 1072
Pir-i-Sanjar is the renowned saint, Mu''inuddin, head of the Chishti order of dervishes,
who died in A D. 1235 at Ajmir.,






89. These lines correct the Sfi doctrine that
means of Passing away from individuality the mystic attains to everlasting life in God.






90. i.e., allegorically. This verse occurs in the
Masnavi.






91. i.e., it he swallow a diamond, he will die.






92. These, two lines indicate the gist of the
coal''s being






93. A mysterious bird, of which nothing is known
except its same.






94. Rue-seed is burned for the purpose of
fumigation.






95. "The badge of unbelief"; here the
original has sunnr (Zwvpiov) i.e. the sacred thread worn by Zoroastrians and other
non-Muslims,






96. Azar, the father of Abraham, was an idolater.






97. see Introduction P- xix, note

1.






98. i.e., that life Of the true Muslim displays
to 11161" kind the ideal realised.






99. A celebrated Muslim saint who died at Lahore
in A.D.

1635.






100. Shah Jahan.






101. Koran, ch. 50 v.

29.






102. This appears to be a pseudonym assumed by
the author.






103. Jalaluddin Rumi.






104. Bb Kamaluddin Jundi For Shams-i-Tabriz
and his relation to Jalluddin Rumi see my Selected Poems from Divn-i-Shams-i-Tabriz
(Cambridge).






105. Abraham refused to worship the sun, moon and
stars, stars. saying, "I love not them that set" (Koran,

6. 6, v. 76).






106. See p. 91, note.






107. In the Masnavi Love is called '',the
physician of our pride and self-conceit, our Plato, and our Galen.






108. The famous idol of Somnath was destroyed by
Sultan Mahmd of Ghazna






109. The pilgrims are forbidden to kill game






110. See p. 10, note.






111. Founder Of one of the four great Mohammadan
school of law.






112. i.e. turn you attention to the nature and
meaning of Time.






113. The Prophet said, "I have a time with
God of such sort that neither angel nor prophet is y peer." meaning (if we interpret
his words according to the sense Of this passage) that he felt himself to be timeless.






114. The Prophet is reported to have said,
"Do not abuse Time. for Time is God."






115. The glorious days when Islam first set out
to convert and conquer the world.






116. The takbir is the cry "Allah-o-Akbar"
"Allah is most great,"






117. Salman was a Persian, Bilal was Abyssianian.
Both had been slaves and were devoted henchmen of the Prophet






118. i.e., affirmation of the Divine Unity.

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