In a letter to the poet Ghulam Qadir Girami d. Nicholson , who translated the Asrar as The Secrets of the Self, says it caught the attention of young Muslims as soon as it was printed. Iqbal wrote this in Persian because he felt the language was well-suited for the expression of these ideas. Overview[ edit ] In , he published his first collection of poetry, the Asrar-e-Khudi Secrets of the Self in Persian. The poems emphasise the spirit and self from a religious, spiritual perspective.

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In approaching him we are raising ourselves in the scale of life. Similarly, while Christianity affirmed belief in an afterlife, Jesus himself appears not sarar have said a whole lot about it—that is, if we go by the gospel reports.

The purpose of earthly life is found in the opportunities that it provides for the growth of khudi.

Laziness of any kind khudo problematic because it prevents the full flowering of khudi and precludes its attainment of freedom. The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of Prof. Pritchett This is how Iqbal describes the khalifah. In the second stage, the lover ardently desire and actively seek the beloved, i.

Integration among the diverse, and diverging, forces of human personality requires a unifying element. This necessarily entails the continuation of personal identity. This word is used in a very wide sense and means the desire to assimilate, to absorb. Moral virtues and vices are to be distinguished on khufi standard of whether they support and fortify the ego or whether they cause it to dissolve and disintegrate.

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.

The Ego is fortified by love ishq. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi. A life of such humiliating dependence would not be worth living.

On that standard, the highest moral virtue is loveand the worst possible vice is begging. Aigoual mountain, Cevennes, Khydi of France; B. 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.

It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. Nothing in human nature is evil or unnecessary; as such, nothing needs to be suppressed, removed, or disowned. The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan. While it is true that as a species humanity has jrdu yet urdy 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.

This scenario may be imagined as a simple equation, i. According to him, the sole purpose of ethics should be the training and education 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. Its highest form is the creation of values and ideals and the endeavour to realise them.

Sorry, your blog cannot share posts by email. 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.

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.

In other words, human beings must learn to discern the divine tendency within the structure of reality that is pointing towards a particular kind of personality and a particular kind of asrxr and they must ufdu, with Godto realize this telos first within their own being and subsequently in the form of a concrete society.

Love individualises the lover as well as the beloved. For Iqbal, the normal human condition is marked by a state of disharmony. Do it for your own sake. The development of humanity both in mind and body is a condition precedent to his birth. In the third stage, the lover succeed in actually assimilating the idealized value within themselves. Who is this khalifahthis fullest manifestation of the highest khuei human potentialities?

This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth. Add to this the missing ingredient of a common goal—a single piece of music plus a conductor—and the result could be a aarar moving performance by what is now an orchestra.

Specifically, they both become even more uniquely themselves. Related Posts.


Asrar e Khudi by Allama Iqbal Poetry in Urdu Book Free Download



Asrar e Khudi





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