COPYRIGHT
CONTENTS
| | PAGE |
|---|
| [Contents] | [v] |
| [Introduction] | [vii] |
| [Prologue] | [1] |
| [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] | [16] |
| [II.] | [Showing that the life of the Self comes
from forming desires and bringing them to birth] | [23] |
| [III.] | [Showing that the Self is strengthened by
Love] | [28] |
| [IV.] | [Showing that the Self is weakened by asking
] | [38] |
| [V.] | [Showing that when the Self is strengthened
by Love it gains dominion over the outward and inward forces of the universe] | [43] |
| [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] | [48] |
| [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]
| [56] |
| [VIII.] | [Concerning the true nature of poetry and
the reform of Islamic literature] | [60] |
| [IX.] | [Showing that the education of the Self has
three stages: Obedience, Self-control, and Divine Vicegerency] | [72] |
| [X.] | [Setting forth the inner meanings of the
names of Ali] | [85] |
| [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] | [95] |
| [XII.] | [Story of the bird that was faint with thirst
] | [100] |
| [XIII.] | [Story of the diamond and the coal] | [104] |
| [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] | [108] |
| [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] | [116] |
| [XVI.] | [Precepts written for the Moslems of India
by Mír Naját Nakshband, who is generally known as Bábá Sahrá´í] | [122] |
| [XVII.] | [Time is a sword] | [134] |
| [XVIII.] | [An invocation] | [141] |
| [Transcriber’s Note] | |
INTRODUCTION
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.[1]