Muhammad Iqbal (b. Nov. 9, 1877, d. Apr. 21, 1938) was a prominent Islamic writer and politician. Born in the Raj, Cambridge educated, Iqbal is both the the intellectual founder of Pakistan, and its national poet. This poem was composed in Persian, using traditional Persian styles and tropes, and published in Lahore in 1915. The translator was the English orientalist Reynold A. Nicholson. Nicholson later went on to produce the first full critical translation of Rumi's Masnavi into English.     Introduction   Prologue I. Showing that the system of the universe originates in the Self, and that the continuation of the life of all individuals depends on strengthening the Self II. Showing that the life of the Self comes from forming desires and bringing them to birth III. Showing that the Self is strengthened by Love IV. Showing that the Self is weakened by asking V. Showing that when the Self is strengthened by Love it gains dominion over the outward and inward forces of the universe VI. A tale of which the moral is that negation of the Self is a doctrine invented by the subject races of mankind in order that by this means they may sap and weaken the character of their rulers VII. To the effect that Plato, whose thought has deeply influenced the mysticism and literature of Islam, followed the sheep's       doctrine, and that we must be on our guard against his theories VIII. Concerning the true nature of poetry and the reform of Islamic literature IX. Showing that the education of the Self has three stages: Obedience, Self- control, and Divine Vicegerency X. Setting forth the inner meanings of the names of Ali XI. Story of a young man of Merv who came to the saint Ali Hujwírí—God have mercy on him!—and complained that he was oppressed by his enemies XII. Story of the bird that was faint with thirst XIII. Story of the diamond and the coal XIV. Story of the Sheikh and the Brahmin, followed by a conversation between Ganges and Himalaya to the effect that the continuation of social life depends on firm attachment to the characteristic traditions of the community XV. Showing that the purpose of the Moslem's life is to exalt the Word of Allah, and that the Jihád (war against unbelievers), if it be prompted by land-hunger, is unlawful in the religion of Islam XVI. Precepts written for the Moslems of India by Mír Naját Nakshband, who is generally known as Bábá Sahrá’í XVII. Time is a sword XVIII. An invocation

The Secrets of the Self: A Philosophical Poem

Religion & Spirituality

Iqbal, Sheikh Muhammad

Islam

CreateSpace Independent Publishing Platform

THE Asrár-i Khudí was first published at Lahore in 1915. I read it soon afterwards and thought so highly of it that I wrote to Iqbal, whom I had the pleasure of meeting at Cambridge some fifteen years ago, asking leave to prepare an English translation. My proposal was cordially accepted, but in the meantime I found other work to do, which caused the translation to be laid aside until last year. Before submitting it to the reader, a few remarks are necessary concerning the poem and its author. Iqbal is an Indian Moslem. During his stay in the West he studied modern philosophy, in which subject he holds degrees from the Universities of Cambridge and Munich. His dissertation on the development of metaphysics in Persia—an illuminating sketch—appeared as a book in 1908. Since then he has developed a philosophy of his own, on which I am able to give some extremely interesting notes communicated by himself. Of this, however, the Asrár-i Khudí gives no systematic account, though it puts his ideas in a popular and attractive form. While the Hindu philosophers, in explaining the doctrine of the unity of being, addressed themselves to the head, Iqbal, like the Persian poets who teach the same doctrine, takes a more dangerous course and aims at the heart. He is no mean poet, and his verse can rouse or persuade even if his logic fail to convince. His message is not for the Mohammedans of India alone, but for Moslems everywhere: accordingly he writes in Persian instead of Hindustani—a happy choice, for amongst educated Moslems there are many familiar with Persian literature, while the Persian language is singularly well adapted to express philosophical ideas in a style at once elevated and charming.

The Secrets of the Self

New Age & Spirituality

Theophania Publishing

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