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Read Book Sharah Asrar-e-Khudi by Allama Iqbal on Rekhta Urdu books library. Navigate to next page by clicking on the book or click the arrows for previous. Asrar-e-Khudi Urdu by Allama Muhammad Iqbal Pdf Free Download. Asrar-e- Khudi Allama Iqbal Poetry book in Urdu Read online Free Download in Pdf. Asrar-e-Khudi (Dua). Secrets of the Self (Invocation). English translation: RA Nicholson, Cambridge, Musical composition: SM Ali Abbas, Oxford,
This brings us back to what Iqbal said earlier in the same text, i. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal. An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation.
The only ideal whose love can bring about the ultimate integration of personality is God.
As far as creatures are concerned, including human beings, God is the only source for peace and perfection; any peace that we may find in the world—or any perfection, for that matter—is only a dim reflection of the divine attribute expressed in the divine name al-Salam.
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.
Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of Prof.
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 society; and they must strive, with God , to realize this telos first within their own being and subsequently in the form of a concrete society. Only after achieving a state of peace in their own souls would they be able to achieve it in the world. If Iqbal is not contradicting himself, then I believe he is saying the following: 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.
For instance, I have become much more aware of the significance of believing in an afterlife. Among the three Western monotheisms, Islam certainly has the most to say about the continuity of human existence after death.
Similarly, while Christianity affirmed belief in an afterlife, Jesus himself appears not to have said a whole lot about it—that is, if we go by the gospel reports. 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. Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice.
Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart! For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality. But if khudi is real, and if we can strengthen its integrity by undertaking appropriate actions, then we can at least hope to attain everlasting life.
This necessarily entails the continuation of personal identity. Whatever else it might bring, death does not erase our unique individuality. A living heart is always restless, even in the grave. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi.
Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. This is what he writes:.
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. The Ego in its movement towards uniqueness has to pass through three stages: Do this. Or they try to figure out whether God prohibits certain acts because they are bad, or they are bad because God prohibits them. According to him, the sole purpose of ethics should be the training and education of khudi.
The purpose of earthly life is found in the opportunities that it provides for the growth of khudi. Obstacles, problems, and frustrations are part of this educational process. Every time a new difficulty arises, one can be sure that the class is in session! Because it takes you to where you really want to go.
Do it for your own sake. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law. Adopting such a discipline forces one into an increasingly acute self-awareness. Indeed, that awareness is the self. Beyond the valley of self-control is the mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency.
There are, of course, degrees of vicegerency, which means that the doors of progress are always open, even for vicegerents. This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth. I am going to place in the earth a vicegerent. The implications of this single word, khalifah , are immense and far-ranging. I will attempt to understand these characteristics in my next post. Finally, Iqbal turns to practical ethics.
There is nothing more important than strengthening the ego, which is precisely what allows it to achieve genuine freedom as well as immortality. Moral 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. On that standard, the highest moral virtue is love , and the worst possible vice is begging.
The Ego is fortified by love ishq. This word is used in a very wide sense and means the desire to assimilate, to absorb. Its highest form is the creation of values and ideals and the endeavour to realise them. Love individualises the lover as well as the beloved. The effort to realise the most unique individuality individualises the seeker and implies the individuality of the sought, for nothing else would satisfy the nature of the seeker. Thus, in order to fortify the Ego we should cultivate love, i.
The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan. 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.
In the second stage, the lover ardently desire and actively seek the beloved, i. This union can take one of two forms. This scenario may be imagined as a simple equation, i. 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. Sell cheap the love of Salman and Bilal! Give us the sleepless eye and the passionate heart, Give us again the nature of quick silver!
Show unto us one of thy manifest signs, That the necks of our enemies may be bowed! Make this chaff a mountain crested with fire, Burn with out fire all that is not God!
When the people of Islam let the thread of Unity go from their hands, They fell into a hundred mazes. We are dispersed like stars in the world; Though of the same family, we are strange to one another. Bind again these scattered leaves, Revive the law of love!
Take us back to serve thee as of old, Commit thy cause to them that love thee! We are travellers: give us resignation as our goal! Give us the strong faith of Abraham! I who burn like a candle for the sake of others Teach myself to weep like that candle. O God! I am the Bush of Sinai: where is my Moses?
I am tyrannous, I have done many a wrong to myself, I have nourished a flame in my bosom, A flame that burnt to ashes the wares of understanding, Cast fire on the skirt of discretion, Lessened with madness the proud reason, And inflamed the very being of knowledge: Its blaze enthrones the sun in the sky And lightnings encircle it with adoration for ever.
Mine eye fell to weeping, like dew, Since I was entrusted with that hidden fire.