Chapter Guide
Chapter X reads Ali's names as a map of disciplined power: devotion becomes self-mastery, self-mastery becomes creative action, and strength is tested by truth.
The chapter begins in reverence, but Iqbal immediately turns praise into instruction. Ali is not presented only as a heroic memory; his names become signs of what the self must learn. The beloved figure who gives the poet life also reveals the inner meaning of power: the body must be subdued before the person can rule anything beyond himself.
That is why the chapter moves from Ali's names to the reader's own clay. Bu Turab, the 'father of earth' in Nicholson's footnote, becomes a lesson in mastering the body's earth rather than being reduced to it. Iqbal then pushes the image outward: build the self into a man, and the man into a world. Complaint gives way to action, creation, and the courage to remake conditions that do not suit a living self.
The closing movement is severe because Iqbal is trying to distinguish strength from mere violence or resentment. Hard tasks reveal the man of action, while weakness can disguise itself as pity, humility, victimhood, or indulgence. The final appeal returns power to responsibility: the human self carries a trust before God, so its strength must become truth-seeking vision, not self-excusing domination.
- Ali ibn Abi Talib
- Iqbal presents Ali as the model through whom courage, knowledge, devotion, and mastery of the body become one discipline of selfhood. Nicholson's notes explain several names in the chapter, including Murtaza and Bu Turab. Encyclopaedia Iranica
- Khaibar
- Nicholson identifies Khaibar as the Hijaz fortress captured by the Muslims in 628, where Ali was remembered for feats of valour. Iqbal uses the reference to subordinate outward conquest to inward self-command. Encyclopaedia Iranica
- Abraham
- The chapter invokes Abraham in the fire as an image of action under trial: the strong self does not merely endure flames, but gathers roses from them.
Setting forth the inner meanings of the names of Ali.
Persian text from Ganjoor · 59 bayts
FOOTNOTES:
[76] Murtazá, “he whom with God is pleased,”(—See Transcriber’s Note) is a name of Ali. Bú Turáb means literally “father of earth.”
[77] A miracle of the Prophet PBUH.
[78] The fortress of Khaibar, a village in the Hijáz, was captured by the Muslims in a.d. 628. Ali performed great feats of valour on this occasion.
[79] A river of Paradise.
[80] See note 33 on l. 213.
[81] The burning pyre on which Abraham was thrown lost its heat and was transformed into a rose-garden.
[82] The “trust” which God offered to Man and which Man accepted, after it had been refused by Heaven and Earth (Al-Quran, ch. 33, v. 72), is the divine vicegerency, i.e. the duty of displaying the divine attributes.
[83] A parody of the verse in the Masnaví quoted above. Tadreej note Nicholson is referring to the line in Chapter VI, “Close thine eyes, close thine ears, close thy lips.” Iqbal reverses it here as “open thine eyes, ears, and lips.”
FOOTNOTES:
[76] Murtazá, “he whom with God is pleased,”(—See Transcriber’s Note) is a name of Ali. Bú Turáb means literally “father of earth.”
[77] A miracle of the Prophet PBUH.
[78] The fortress of Khaibar, a village in the Hijáz, was captured by the Muslims in a.d. 628. Ali performed great feats of valour on this occasion.
[79] A river of Paradise.
[80] See note 33 on l. 213.
[81] The burning pyre on which Abraham was thrown lost its heat and was transformed into a rose-garden.
[82] The “trust” which God offered to Man and which Man accepted, after it had been refused by Heaven and Earth (Al-Quran, ch. 33, v. 72), is the divine vicegerency, i.e. the duty of displaying the divine attributes.
[83] A parody of the verse in the Masnaví quoted above. Tadreej note Nicholson is referring to the line in Chapter VI, “Close thine eyes, close thine ears, close thy lips.” Iqbal reverses it here as “open thine eyes, ears, and lips.”
Persian text from Ganjoor · 59 bayts