APPENDIX-II
GLOSSARY AND EXPLANATORY NOTES
1. Abad -The day when the Universe will be wound up and will cease to exist in the present material form.
2 �Abdiyat - See No. 29. ��b�dah.
3. ��lim and �Ulam� . Literally ��lim� means a scholar. However, in Islamic literature, it means a scholar of Islam. �Ulam� is the plural of �lim.
4. Anfus O �f�q �Anfus� is the plural of nafs which means �self� and ��f�q� is the plural of ufuq which means horizon. The phrase means �Self and the Universe�. The Holy Qur��n appeals to man to study �Anfus O �f�q� as a guidance to understand the Existence of God and his Creative Power.
5. �Ant�r - S�rah �Ant�r is an epic of Arab romance. It surveys 500 years of Arab history, pre‑Islamic as well as Islamic and details the acts of chivalry of a large number of heroes. �Antar� is adverb derived from �Antar, the story teller who narrates the S�rah �Antar (Appendix III, No. 13). �All�mah Iqb�l refers to ��Antar� � in Poem 140 �Mein awr T�� ( I and You) where it means pride on ancestry.
6.�Aql - Intellect. �All�mah Iqb�l has used Aql, Khirad, D�nish (Intellect and Wisdom), �Ilm (Knowledge), and Takhm�n O �an (Reasoning, Logical thinking) synonymously and in place of each other to suit poetic needs.
7.��rif‑ Seeker and knower of spiritual truths and knowledge (�Irf�n) ‑ Gnostic. However, Gnostic and Gnosticism have other undesirable connotations for which reason we have used ��rif� and �Irf�n� in this book. (See Appendix III, No. 7).
8. �Arsh ‑ The Throne of God. Celestial Throne. It is difficult to comprehend the nature of the Throne of God because it is so much different from the earthly thrones. ��Arsh� is often translated into English by the word �Empyrean�. According to the Webster's Dictionary (Appendix III, No. 37) it is �The highest heaven, as the sphere of fire or the abode of God�. In Islamic theology God has no abode and His Throne transcends all universe, which Intellect cannot encompass (The Holy Qur'�n 2:255). However, in our literature efforts have been made to describe it, one reference of which has been cited above. The gist of this thought is that the ��Arsh� is beyond the physical universe beyond which there is nothing. In that position our concepts of time and space disappear into thin air. Time is a function of the rotation and revolution of stars and planets. So the nature of time would be different in different planets. In the region beyond the universe the whole universe can be viewed as one entity. So our concept of time on the earth disappears. For that reason God is described as �L� Zam�n O L� Mak�n�, i.e. the one transcending all time and space.
9. A. S.‑ This is an abbreviation for �Alayh al-Sal�m�, i.e. �on him/her be peace�. This is an honorific tribute used with the names of prophets.
10. Azal - The primival day when God created the universe.
11. Adh�n ‑ The call to Muslims for congregational prayers. It contains attestation of the Glory of God and Prophethood of the Holy Prophet S.A.W.
12. Be - Khud� - See �Khud� �. Merging of the individual's Khud� with the Khud� of the Muslim Ummah.
13. Be‑Ni�z and Be‑Ni�z�‑ These terms can be understood only after understanding Ni�z and Ni�zmand�. Ni�z and Ni�zmand� mean need and Ni�zmand is a person in need. Be‑ni�z and Be‑Ni�z� are the opposites of Ni�z and Ni�zmand� respectively. Be‑Ni�zi� and Ni�zmand� are the attributes of God and Man respectively in Islamic literature, including �All�mah Iqb�l's works. Be‑Ni�z and Be‑Ni�z� are also used for a person when he has reached the spiritual state in which he/she has no or minimal material needs.
14. Darw�sh‑ He is a s�f� and belongs to one of the s�f� orders. According to s�f�sm such a person has reached a stage of spiritual elegance when he does not need worldly material wealth. According to some orders he also does not need strict observance of the rules of the Shar�ah, which then become mere rituals to him .
15. D�n ‑ Literally it means �surrender�; the commands one obeys; recompense; the beliefs and practices one follows. The Holy Qur'�n refers to the last meaning in 12:76. In Islamic literature D�n and Madhhab are often considered synonymous and are translated into English by �Religion�. However, the correct meaning of D�n in Islam is �The path or the way of life in accordance with the Law of God�. On the other hand Madhhab means one of the five fiqhs, which are based on the same basic belief but differ slightly in its practice. Literally, both D�n and Madhhab mean �path�, and in English �Religion� is very close to that meaning. Both the Webster's and Oxford dictionaries define religion in that way. However, in practice �Religion� in the Western world is closer to Madhhab than D�n.
16. D�w�n‑ It is the collection of ghazals of a poet in which the ghazals are arranged in the alphabetical order of the last letter of the second hemistich.
17. Faghf�r- This is the generic name of one of the ancient dynasties of China.
18. Fiqh and Faq�h- Fiqh is the body of literature and knowledge in Islamic jurisprudence. Faq�h is a person who has and interprets that knowledge.
19. Faqr‑ Literally it means �poverty�. However, in Islamic literature, particularly that of ta�awwuf it means a stage in the spiritual advancement of a person in which he/she does not need material possessions. See Chapter 3, paragraph �Faqr �.
20. Ghazal‑ A poem in which the last words of the two hemistichs of the first verse rhyme and in all the subsequent verses the last word of the second hemistich rhymes with the last word of the second hemistich of the fist verse. There are usually 13 verses or less. The subjects can be any, such as love, prayer, mysticism, patriotism, etc. More than one subject can be included in one ghazal. This genre of poetry is common in Persian, Turkish and Urdu.
21. Gh�z� ‑ A conqueror, fighter against infidels, a hero.
22. ��dith and Qad�m ‑ H�dith means �created�, not eternal. Its opposite is Qad�m, which means �eternal�.
23. �ad�th‑ Record of sayings and traditions of the Holy Prophet S.A.W. There are six collections of authentic a�d�th (plural).
24. �aram ‑ Literally it means �sacred�, �forbidden�, �sanctuary�. In Islamic literature it means the �Ka�bah� and the surrounding area within which the pilgrims have to be in the pilgrimage garb during the pilgrimage. In addition to this the term is also applied to the Holy Prophet's Mosque in Mad�nah-i-Munawwarah and the Al-Aqū Mosque in Jerusalem.
25. Hud� ‑ Encouraging song which the camel drivers sing when marching in a caravan.
26. �uor or Hour� ‑ This is a mystic term which means virgin maidens of superb spiritual and physical beauty and purity in Paradise.
27. Hu��r or �uz�r ‑ An address of great respect, like �Sire� or �Your Excellency�. It also means �in audience with� or �in the presence of�.
28. �Ib�dah ‑ It is derived from the root 'Abd ‑ which means �slave�, �servant�. In the Qur'�nic sense �Abd means a slave of God, not a Divine being or one participating in the Divinity of God. �Ib�dah is usually taken to mean 'worship' and is accepted to have been fulfilled by performing the prescribed five pillars of Islam. However, according to the above definition of �Abd it is incumbent on him/her to realize his/her �Abdiyah, �Ub�diyah, servanthood or slavehood of God and includes every act of honest and sincere slavery to God motivated by His sincere Love in addition to acts of formal worship. �All�mah Iqb�l has always used this term in its wider meaning.
29. Ijtih�d The effort of a jurist to determine the right course of action in new situations in the light of the sources of the Shar�ah. The person who makes independent Ijtih�d is called Mujtahid.
30. Im�m‑ Literally it means leader. In Islamic parlance he is the person who leads congregational prayers. The word is also used as an honorific title with the names of leaders and revivalists of Islamic thought, such as Im�m Ghaz�l�, Im�m Bukh�r� etc.
31. Im�n ‑ Faith; Belief; Tranquillity which comes through Faith. There are two kinds of �m�n, viz. _Im�n Bil Ghaib (Faith in the transcendental realities without seeing them), and Im�n Bil Shuh�d (Faith born of a vision).
32. Jal�l ‑ Divine Majesty, the Mysterium Tremendum.
33. Jam�l‑ Divine Beauty, the Mysterium Fascinans.
34. Jih�d‑ Literally it means �struggle�. In Islamic literature the term is used for struggle in the cause of God and truth or against oppression, and includes all modes and forms of struggle.
35. Jun�n‑ Literally it means �insanity�. In Persian and Urdu literature, especially poetic and mystic poetry, the term is used for extremely sincere and ardent Love of God. The reason for this is that in this condition a person makes sacrifices in the struggle for the cause of God which may be so detrimental to his/her material interests that the act appears to be insanity to ordinary people.
36. Khal�fah‑ Deputy; Vice‑regent; Successor; The title of the first four Successors of the Holy Prophet (S.A.W.) who were elected to be his Khal�fahs. The term continued to be used for the head of the Islamic State even after that, though then the Khal�fah was really a king.
37. Khil�fah‑ The period or region of a Khal�fah's rule.
38. Karam (Karma)‑ In Buddhism and Hinduism the power, resulting from an individual's volitional acts, which determine his cycle of reincarnations before he attains release from this world.
39. Lailah and Majn�n or Qais ‑ The heroine and hero respectively of the epic of the same name written by Ily�s Ibn Y�suf Ni�m� (d. 1209). This book was re‑written by Am�r Khusrou also.
40. L�t, Man�t and �Uzz�- These were the three principal idols of the Pagan pantheon in Arabia. Opinions differ as to their exact form. However, the consensus is that L�t was in human shape, Man�t in stone and �Uzz� was a sacred tree.
41. M��rifah - Knowledge of or insight into spiritual truths.
42. Ma�shar- The Day of Judgment when every person will have to account for all voluntary deeds. The tumult of the Day of Judgment is proverbial in Urdu and Persian.
43. Marthiyah- An elegy. However, in Urdu literature the term is traditionally used for the elegy written about the tragedy of Karbal� and constitutes a class of poetry.
44. Mathnav�- A poem in rhyming distichs, common in Persian, Turkish and Urdu. A mathnav� is usually long and is used to describe a story or discuss a subject. Examples are: Firdaws�s �Shahn�mah� and �All�mah Iqb�l�s �Asr�r -i-Khud� respectively.
45. Mawlav�-An Islamic religious scholar, lower in learning than the ��lim.
46.Mi�r�j- Celestial Ascension of the Holy Prophet S.A.W.
47. Millat-i-Bai�- Bai� refers to the egg shaped radiant mark on the palm of S. M�s� A.S., which was bestowed upon him by God as one of his miracles (The Holy Qur��n 7:108). �All�mah Iqb�l calls the Muslim Ummah as �Millat-i-Bai� � or �Ummah-i-Bai because he is confident of the rise of Islam as a radiant power in the world of tomorrow.
48. Mujaddid- One who renovates and revives (from tajd�d) Islam.
49. Muj�hid- Fighter in the cause of God; fighter in the cause of truth and right.
49. Muqannin- Law maker; Legislator
50. Muslim and Mu�min-These two words are erroneously taken to be synonymous, but are not so. A Muslim is a person who believes and follows the five pillars of Islam, viz. (I) Attestation of the Unity of God and the prophetic status of the Holy Prophet S.A.W. (ii) Five daily prayers. (iii) Fasting in the month of Rama�n. (iv) Payment of the annual Zak�h. (v) Performance of the pilgrimage to Makkah-i-Mu�a��amah. He will be considered a Muslim in the Islamic state and in Islamic society. A Mu�min has to do more than that. In the matters of faith he has to believe in the transcendental Realities of the intangible world. The focus of Im�n is belief in the Existence of God, based on the evidence of Anfus O �f�q and its orbit covers the whole of the spiritual world as presented by the Holy Qur��n and �ad�th literature. He has to love God and the Holy Prophet S.A.W. above everything He has to prove this belief by all acts of �ib�dah in the broad sense, including any sacrifice needed in His cause. �Muslim� is an outward and legal entity and �Mu�min� is an entity of the inner self. Though �All�mah Iqb�l uses both these words he really means �Mu�min� and uses the word �Muslim� for poetic reason.
51. Mush��irah- A meeting of poets in which they recite their recent poems.
52. Na�t- A poem in the praise of the Holy Prophet S.A.W.
53. N�z and Niy�z ‑ Literally, N�z means coquetry, pride, elegance etc. and Niy�z means need desire, supplication, petition etc. However, in ta�awwuf and in �All�mah Iqb�l's works they together express the whole relationship between the Lover (Mu�min) and the Beloved (God). This problem has been discussed by Persian, Turkish and Indian s�f�s at length. The central point is that the Lover has to Love the Beloved without any desire of return or fulfillment of his/her wishes. If the Lover advances the Beloved retires and vice versa if the Lover is satisfied without the possibility of union. In fact N�z and Ma�b�b (Beloved) are interchangeable. The relationship of the Lover and the Beloved can be summarized as 'self‑effacement of the Lover'. This is a prominent aspect in Persian poetry in general, and in R�m�'s verse in particular. For details see Appendix III, No. 49)
54. Qad�m - See �H�dith�
55.Qin��at- Contentment; Tranquillity which is derived from contentment
56. Qa��dah-A poem in praise of some one, usually a high ranking person. Eulogium. Laudatory poem.
57. Qa�ah- A short poem with only two verses, usually describing only one aspect of some person or thing.
58. Qaww�l�- A kind of devotional music sung by a party. The theme is the Love of God, the Holy Prophet S.A.W. or some s�f� saint.
59. Quds�‑ Angels surrounding the Celestial Throne. Also a �ad�th which had been revealed verbatim but does not form part of the Holy Qur'�n.
60. R.A.‑ �Ra�i Allahu �anhu/ �anh�� (May God be pleased with him/her) �Rahmat Allah Alaihim or Alaih�� which means �May the Divine Mercy be with him/her�. These phrases are used after the names of pious persons, such as the Companions of the Holy Prophet in the case of first phrase and after other such persons who followed them.
61.Rind, Rind� ‑ A darw�sh, or saint usually of the �Bay Shar�� � type, i.e. not following all injunctions of the religious law. According to R�m� he becomes the symbol of the highest spiritual stage. The terms �Qalandar� and �Ayy�r� are synonymous with �Rind�. �Rind�� is such condition.
62. Rub���‑ Quatrain. A short poem of only four hemistichs.
63. S.A.W.‑ ��all Allah O �Alaihi wa sallam� which means �May the Mercy and Peace of God be upon him.� This phrase is used after the name of the Holy Prophet as a mark of reverence.
64. Sayyidina, abbreviated S. - Our Master. An honorific title used for all spiritually eminent persons such as Prophets, Companions of the Holy Prophet (S.A.W.) and saints.
65. Samandar‑ Salamander. It is a legendary animal which thrives and flourishes in fire. The term is used for a person who is hardy and is prepared to go through fire in the cause of God if necessary.
66. Shar�ah‑ The faith and method of its practice prescribed by God.
67. Sipand‑ A perennial evergreen European shrub (Ruta graveolens, Family Rutaceae). Its seeds when roasted crack and jump. The metaphor is used for a person who is restless in pursuing a just cause.
68. Sh�rin O Farh�d ‑ Heroine and hero respectively of the Persian epic of Love �S�r�n o Khusrou� written by Ily�s Ibn Y�suf Ni�m� and later by Am�r Khusrou.
69. ��f�, ��fism, Ta�awwuf‑ Islamic mysticism. Sufism is a system of mainly heterodox, mystical groups within Islam. It advocates meditation and contentment as a means of attaining rapturous comprehension of the spiritual world and the Essence of God. It is divided into several orders, which differ slightly in the details of their practices. In some orders some form of music and dancing is used to attain ecstasy. In the beginning S�fism was not accepted by orthodox schools in Islam. However, the work of Im�m al-Ghaz�l� purified s�fism of its admixture with Greek and pre-Islamic Persian thought after which it became acceptable to all Muslims. Since then it has been progressively purified and improved by several s�f�s for which see Chapter 3, paragraph �Ta�awwuf �. S�fism has played an important role in the spread of Islam. S�f� is a person who practices S�fism.
70. S.W.T. - Abbreviation for �Sub�nah� Wa Ta��l� � (Most Praised, Most High)- This is a tribute of respect used after the name of Allah (S.W.T).
71. �qh�t‑ The name of an idol formerly worshipped by Arabs. The Devil, Satan.
72. Tajall� ‑ Self‑revelation; Self‑manifestation. Appearance of God or His Powers.
Tajall�-i-Dh�t�- Appearance of the Divine Essence.
Tajall�-i-��r� Appearance of Divine attributes
73.Takb�r ‑ Glorification of God, usually by saying �Allah O Akbar� (God is Great). Takb�r is used by Muslims in battles and other critical situations by way of praying for Divine help.
74. Tan�sukh ‑ Transmigration of soul. According to Hindu belief transfer of soul after a person's death into another body or form.
75. Taql�d ‑ Blind allegiance to the estasblished religious system.
76. �ar�qah ‑ The path of Ta�awwuf or an order of the same system.
77. Ta�awwuf‑ See S�fism, and S�f�.
78. Taw��d ‑ To believe and declare that God is One and to fulfill the demands of that belief. In S�f�sm it also means the experience of Oneness with God and the belief/doctrine that Being is One. �All�mah Iqb�l has used this word in the first sense and has established two kinds of Taw��ds, viz.Tawh�d- i-Il�h (The Oneness of God) and Taw��d-i-Ins�niyat (Oneness of mankind).
79. Tawakkul ‑ Trust in God and reliance upon Him for success in all affairs.
80. Ta�m�n‑ Inclusion of the whole or a small part of some other poet's verse or hemistich or some verse of the Holy Qur'�n or a sentence of a �ad�th in one's verse. For this purpose it is necessary to select a part which is literally perfect, rare, usually accepted as well as concordant with the subject matter of the verse into which it has been incorporated.
81. Than�‑ Praise, usually of God.
82. Thaw�b‑ The reward for virtue in the life after death.
83. Sawd�‑ It is an Arabic word meaning insanity and is used in Urdu and Persian for the extreme love in which the lover loses his logic and behaves like a lunatic.
84. ��r‑ The Mount in the Sinai Peninsula on which S. M�s� A.S. conversed with God.
85. �Ulam� ‑ Plural of ��lim�.
86. Ummah‑ The followers of a prophet. A nation established on some ideology instead of the usual geographic regions. An ideological nation.
87. Wa�y- A form of Divine revelation bestowed only on prophets. Acceptance of the revelation is incumbent on everyone who knows it.
88. Wajd�n‑ Intuition. The spiritual power by which a person is able to comprehend the Reality of the Essence of God and the universe.
89. Wal�yat‑ Nearness to God, involving His support and protection. The state of being a saint. Wal� is a person who has developed such relationship.
Wal�yat al‑Anbiy�‑ The close relationship which a prophet has with God.
Wal�yat al‑Awliy�‑ The close relationship with God resulting from following the S�f� path.
Walay�t al‑Kh���ah‑‑ The special relationship that one establishes with God by following the S�f� �ar�qah, as distinct from the common relationship (Wal�yat al‑��mmah) which a good Muslim develops with God through Faith and obedience to the Shari�ah.
90. W�jib al‑Wuj�d‑ A Being whose existence is logically essential or axiomatic.
91. Y�j�j M�j�j‑ Gog Magog. The identity of Gog Magog is controversial. According to Mawl�n� Mawd�d� there are six views for which see Appendix III, No. 42, Vol. 3, pp. 46‑47 in S�rah 18:94.
92. Yathrib‑ An earlier name of Mad�nah‑i‑Munawwarah which is still used.