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From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi. Once humanity actually becomes what it has always meant to be—divine vicegerent—then there will remain no real difference between human will and divine will. Indeed, it is the very goal for which God has created the human being in the first place; it is the telos for the entire evolutionary process—not only of life in the narrow sense of the word but of the entire cosmos.
Nothing in human nature is evil or unnecessary; as such, nothing needs to be suppressed, removed, or disowned. He is the last fruit of the tree of humanity, and all the trial of a ln evolution are justified because he is to come at the end. Adopting such a discipline forces one into an zsrar acute self-awareness.
Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. The purpose of earthly life is found in the opportunities that it provides for the growth of khudi. Disharmony within gives birth to disharmony without; and disharmony without precludes or obstructs our attempts to progress towards achieving a state of harmony within.
Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart! Add to this the missing ingredient of a common goal—a single piece of music plus a conductor—and the result could be a highly moving performance by what is now an orchestra. Every time a new difficulty arises, one can be sure that the class is in session!
For Iqbal, the affirmation of khudi is directly linked to the possibility of its ib. Iqbal does not believe that his message is intended only for Muslims, or that his teachings have no relevance or application for those born outside of the Islamic faith. Because it takes you to where you really want to go. Whatever else it might bring, death does not erase our unique individuality. Everything has its place and its assigned role.
ASRAR-E-KHUDI(Secrets Of The Self)English Translation | Kabir Shah –
Integration among the diverse, and diverging, forces of human personality requires a unifying element. In another part of the poem I have hinted at the general principles of Muslim lhudi and have tried to reveal their meaning in connexion with the idea of personality. In the third stage, the lover succeed in actually assimilating the idealized value within themselves.
A life of such humiliating dependence would not be worth living. Thus the Kingdom of God on earth means the democracy of more or less unique individuals, presided over by the most unique individual possible on this earth.
Specifically, they both become even more uniquely themselves. Only few individuals are able to transcend this state of inner discord at any given time; most of us, on the other hand, tend to be imbalanced or asymmetrical in most areas of our lives.
For the present he is a mere ideal; but the evolution of humanity is tending towards the production of an ideal race of more or less unique individuals who will become his fitting parents. Heartbreaks are good for the soulbecause they are like the rungs of a ladder. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of Prof.
But if khudi is real, and if we can strengthen khuri integrity by undertaking appropriate actions, then we can at least hope to attain everlasting life. Nor should we mindlessly repeat what we have heard from our teachers, until we have confirmed it within ourselves and thereby made it our own.
In his life thought and action, instinct and reason become one.
Indeed, that awareness is the self. The implications of this single word, khalifahare immense and far-ranging. He is the completest Ego, the goal of humanity, the acme of life both in mind and body; in him the discord of our mental life becomes a harmony. He is the real ruler of zsrar his kingdom is the kingdom of God on earth.
The Ego is fortified by love ishq. Who is this khalifahthis fullest manifestation of the highest of human potentialities?
A culture that is unable to see any humanly relevant prospects for life beyond death is likely to take a pessimistic view of the world—a pessimism that can easily degenerate into outright nihilism. Or they try to figure out whether God prohibits certain acts because they are bad, or they are bad because God prohibits them.
As we have seen, Iqbal has nothing but disapproval for this kind of union, even if—or, rather, particularly if—the beloved happens to be God.
On that standard, the highest moral virtue is loveand the worst possible vice is begging. This brings us back to what Iqbal said earlier in the same text, i. Love individualises the lover as well as the beloved. In the second stage, the lover ardently desire and actively seek the beloved, i.