Internet Archive BookReader. Asrar E Khudi By Allama Muhammad Iqbal Urdu Translation The BookReader requires JavaScript to be enabled . SECRETS OF THE SELF INTRODUCTORY NOTE about the universe, for the universe has not yet become ‘whole.’ The process of creation is still BY IQBAL. (Asrar-e-KhudiBook-Complete) Dua. An Invocation. O thou that art as the soul in the body of the universe, Thou art our soul and thou art ever fleeing from us.

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And we suffer the consequences. I doubt if this can be mathematically represented! For Iqbal, the normal human condition is marked by a state of disharmony.


All efforts at finding that one perfect beloved must end in disappointment and disillusionment; unless, of course, we are able to figure out exactly who it aarar that we truly need to love.

Integration among the diverse, and diverging, forces of human personality requires a unifying element. Beyond the valley of self-control is the mountain of vicegerency; or, to use another khusi, the promised land of vicegerency.

For instance, I have become much more aware of the significance of believing in an afterlife. 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. For Iqbal, the affirmation of khudi is directly linked to the possibility of urfu immortality. While Iqbal tends to talk about that ideal personality as if it were a wsrar male individual, this is most likely a rhetorical device to emphasize the unique individuality of the ideal human being.

Love individualises the lover as well as the beloved. The more we advance in evolution, the nearer we get to him. This word is used in a very wide sense and means the desire to assimilate, to absorb.


Whatever else it might bring, death does not erase our unique individuality. Every time a new difficulty arises, one can be sure that the class is in session! Among the three Western monotheisms, Islam certainly has im most to say about the continuity of human existence after death.

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. Adopting such a discipline forces one into an increasingly acute self-awareness.

Sir Muhammad Iqbal: some of his best Urdu poems, a study site by Frances W. Pritchett

In approaching him we are raising ourselves in the scale of life. In the third stage, the lover succeed in actually assimilating the idealized value within themselves.

The highest power is united in him with the highest knowledge. This is how Iqbal describes the khalifah.

On that standard, the highest moral virtue is loveand the worst possible vice is begging. Sometimes it is the death of the body that brings life to the spirit. I am going to place in the earth a vicegerent. Sorry, your blog cannot share posts by email. Its highest form is the creation of values and ideals and the endeavour to realise them. He is the real on of mankind; his kingdom is the kingdom of God on earth. The implications of this single word, khalifahare immense and far-ranging. This disharmony exists within each individual, and so it inevitably manifests in social life as well.

This union can take one of two forms. It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. Disharmony within gives birth to rudu without; and disharmony without precludes or obstructs our attempts to progress towards achieving a state of harmony within.

This necessarily entails the continuation of personal identity.


In his life thought and action, instinct and reason become one. Finally, notice the last sentence of the passage quoted above. Finally, Iqbal turns to practical ethics. I will attempt to understand these characteristics in my next post. 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. 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.

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. 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.

His point, rather, is this: If a person is routinely torn between the opposing demands of mind and body, reason and instinct, thought and action, much energy will be spent on managing this civil war, while only a small amount will be left for pursuing specific objectives. Aigoual mountain, Cevennes, South of France; B.

Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice. Since we value nothing more than our own uniqueness and individuality, we cannot be satisfied by a beloved who is anything less than absolutely unique.