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The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal.
What does this mean for the evolution of personality? Laziness of any kind is problematic because it prevents the full flowering of khudi and khudu its attainment of freedom. Everything has its place and its assigned role. If this is the case of a human being seeking to absorb divine attributes within herself or himself, both the individual and God are transformed as a result of this encounter.
Sharah Asrar-e-Khudi ebooks by Allama Iqbal | Rekhta
The implications of this single word, khalifahare immense and far-ranging. For instance, I have become much more aware of the significance of believing in an afterlife. 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. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. There are, of course, degrees of vicegerency, which means that the doors of progress are always open, even for vicegerents.
It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. 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.
Beyond the valley of self-control is the mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency.
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. 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 is that we truly need to love.
Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. If Iqbal is not contradicting himself, then I believe he is saying the following: 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.
Sometimes it is the death of the body that brings life to the spirit. This brings us back to what Iqbal said earlier in the same text, i. Even though scientific materialism has created many obstacles udu this path, belief in the hereafter remains a central requirement of Islamic faith and practice. Aerar development of humanity both in mind and body is a condition precedent to his birth. Adopting such a discipline forces one into an increasingly acute self-awareness.
This is how Iqbal describes the khalifah. 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 Godto realize this telos first within their own being and subsequently in the form of a concrete society.
While Iqbal tends to talk about that ideal personality as if it were a single male individual, this is most likely a rhetorical device to emphasize the unique individuality of the s human being.
Thus the Kingdom of God on earth means the democracy of more or less unique individuals, presided over by khusi most unique individual possible on this earth.
The Ego in its movement towards uniqueness has to pass through three stages: A living heart is always restless, even in the grave.
Out of the richness of his nature he asrzr the wealth of life on others, and brings them nearer and nearer to himself. Love individualises the lover as well as the beloved.
The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence.
Clearly, at this stage neither the lover nor the beloved remains exactly as they were before the union. 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.
Iqbal Cyber Library: De Khudi Asrar: Mathnavi Asrar-e-Khudi
An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi.
Indeed, that awareness is the self. Or they try to figure out whether God prohibits certain acts because urru are bad, or they are bad because God prohibits them. 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.