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This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth. Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a rudu requirement of Islamic faith and practice. This disharmony exists within each individual, and so it inevitably manifests in social life as well. 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.
Specifically, they both become even more uniquely themselves. Iqbal seems to be saying that the seeker, in this case a human being, is motivated in his or her love by a natural inclination, an innate desire of sorts. This brings us back to what Iqbal said earlier in the same text, i. The beloved that all of us assrar programmed to seek is a reflection of our own self, or, to be accurate, we are a reflection of the beloved that we are seeking to absorb.
From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi. The purpose of earthly life is found in the opportunities that it provides for the growth of khudi. This word is used in a very wide sense and means the desire to kyudi, to absorb.
Obstacles, problems, and frustrations are part of this educational process. In another part of the poem I have hinted at the general principles of Muslim ethics and have tried to reveal their meaning in connexion with the idea of personality.
Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart! 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. He is the last fruit of the tree of humanity, and all the trial kn a painful evolution are justified because he is to come at the end. As a Muslim himself, however, Iqbal probably believes that the life of Prophet Muhammad peace and blessings be upon him offers the best possible model of how one should love.
Asrar E Khudi By Allama Muhammad Iqbal Urdu Translation
Thus, in order to fortify the Ego we should cultivate love, i. As both individuals and communities, we must guard ourselves against intellectual laziness; we must never relax or suspend our capacities for careful observation, disciplined reasoning, and critical thought. And we suffer the consequences.
Finally, Iqbal turns to practical ethics. Even quality number 1 seems like another way of expressing the same idea. On that standard, the highest moral virtue is loveand the worst possible vice is begging.
The beloved is usually an idealized value, such as beauty, power, generosity, and life; or it may be a person, in whom the desired value is perceived to be present to such an extent that the difference between the essence and the attribute becomes irrelevant for the lover.
The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal. For instance, I have become much more khuudi of the significance of believing in an afterlife.
Aarar virtues and vices are to be distinguished on the standard of whether they support and fortify the ego or whether they cause it to dissolve and disintegrate. While it is true that as a species humanity has not yet reached that exalted stage of spiritual evolution, it is also true there have been many persons in history who did achieve that status at an individual level. In the third stage, the lover succeed in actually assimilating the idealized value within themselves.
Given that he wrote khuddi summary of Asrar-e Khudi primarily for the benefit of Prof.
Laziness urddu any kind is problematic because it prevents the full flowering of khudi and precludes its attainment of freedom. It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. Sometimes it is the death of the body that brings life to the spirit.
This scenario may be imagined as a simple equation, i. In his life thought and action, instinct and reason become one.
The development of humanity both in mind and body is a condition precedent to his birth. Clearly, at this stage neither the lover nor the beloved remains exactly as they were before the union.
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