|Published (Last):||8 October 2010|
|PDF File Size:||2.19 Mb|
|ePub File Size:||10.40 Mb|
|Price:||Free* [*Free Regsitration Required]|
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 asraar. Even quality number 1 seems like another way of expressing the same idea. The purpose of earthly life is found in the opportunities that it provides for the growth of khudi. Do it for your own sake. Every time a new difficulty arises, one can be sure that the class is zsrar session! This divine vicegerency, niyabat-e-Alahi is the third and last stage of human asrr on earth.
As far as creatures qsrar 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.
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.
Asrar-e Khudi | Ahmed Afzaal
A living heart is always restless, even in the grave. Finally, notice the last sentence of the passage quoted above. Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart! If Iqbal is not contradicting himself, then I believe he is saying the following: There is urud more important than strengthening the ego, which is precisely what allows it to achieve genuine freedom as well as immortality.
Disharmony within gives birth to disharmony without; and disharmony without precludes or obstructs our attempts to progress towards achieving a state of harmony within. As both individuals and communities, we must guard ourselves against intellectual laziness; we must never relax or suspend jrdu capacities for careful observation, disciplined reasoning, and critical thought.
In the second stage, the lover ardently desire and actively seek the beloved, i. Clearly, at this stage neither the asrr nor the beloved remains exactly as they were before the union. Love individualises the urfu as well as the beloved. 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.
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, khhudi only a small amount will be left for pursuing specific objectives. Everything has its place and its assigned role. In his life thought and action, instinct and reason become one.
Iqbal Cyber Library: Asrar-e-Khudi
This brings us back to what Iqbal said earlier in the same text, i. Finally, Iqbal turns to practical ethics. Sorry, your blog cannot share posts by email. I will attempt to understand these characteristics in my next post.
This is almost a poetic description for what are supposed to be real, actual human beings. Indeed, that awareness is the self. The beloved that all of us are 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.
This disharmony exists within each individual, and so it inevitably manifests in social life as well. Even though scientific kyudi has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice. Adopting such a discipline forces one into an increasingly acute self-awareness. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi.
If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi. A life of such humiliating dependence would not be worth living. While it is true that as a species humanity has not yet reached that exalted stage inn spiritual evolution, it is also true there have been many persons in history who did achieve that status at an individual level.
He is the real ruler of mankind; his kingdom is the kingdom of God on earth. Beyond the valley of self-control is the mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency.
Thus, in order to fortify the Ego we should cultivate love, i. In approaching him we are raising ourselves in the scale of life. In the third khhudi, the lover succeed in actually assimilating the idealized value within themselves.
This is how Iqbal describes the khalifah. 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 kuudi an extent that the difference between the essence and the attribute becomes irrelevant for the lover.
Because it takes you to where you really want to go. The Ego in its movement towards uniqueness has to pass through three stages: