ASRAR E KHUDI IN URDU PDF
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Sir Muhammad Iqbal: some of his best Urdu poems, a study site by Frances W. Pritchett
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; khusi they must strive, with Godto realize this telos first within their own being and subsequently khuudi the form of a concrete society. This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth.
Sorry, your blog cannot share posts by email. 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.
In his life thought and action, instinct and reason become one. The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence. 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 khufi what is now an orchestra.
There is nothing more important than strengthening the ego, which is precisely what allows it to achieve adrar freedom as well as immortality. In the second stage, the lover ardently desire and actively seek the beloved, i. In the third stage, the lover succeed in actually assimilating the idealized value within themselves. This is almost a poetic description for what are supposed to be real, actual human beings.
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. As we have seen, Iqbal mhudi nothing but disapproval for this kind of union, even if—or, rather, particularly if—the beloved happens to be God.
Iqbal Cyber Library: De Khudi Asrar: Mathnavi Asrar-e-Khudi
If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi. Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself.
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. 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. This disharmony exists within each individual, and so it inevitably manifests in social life as well. Integration among the diverse, and diverging, forces of human personality requires a unifying element.
Post was not sent – check your email addresses! 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. Even quality number 1 seems like another way of expressing the same idea. For Iqbal, the normal human condition is marked by a state of disharmony. This union can take one of two forms.
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.
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. The only ideal whose love can bring about the ultimate integration of personality is God. 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.
Clearly, at this stage neither the lover nor the beloved remains exactly as they were before the union. I doubt if this can be mathematically represented! Because it takes you to where you really want to go. 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.
Kbudi a certain perspective, these are merely two phases of the same journey that yrdu constitute the career of khudi. Every time a new difficulty arises, one can be sure that the class is in session! His point, rather, is this: For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality. This is what he writes:. 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.
The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan.
Nothing in human nature is evil or unnecessary; as such, nothing needs to be suppressed, removed, or disowned. Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice. 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.
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. Its highest form is the creation of values and ideals and the endeavour to realise them. 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.
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. Whatever else it might bring, death does not erase our unique individuality. 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 asrad to be present to such an extent that the difference between the essence and the attribute becomes irrelevant for the lover.
It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. This scenario may be imagined as f simple equation, i. For instance, I have become much kn aware of the significance of believing in an afterlife. Finally, notice the last sentence of the passage quoted above. There are, of course, degrees of vicegerency, which means that the doors of progress are always open, even for vicegerents.
An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation.