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Internet Archive BookReader. Asrar E Khudi By Allama Muhammad Iqbal Urdu Translation The BookReader requires JavaScript to be enabled . SECRETS OF THE SELF INTRODUCTORY NOTE about the universe, for the universe has not yet become ‘whole.’ The process of creation is still BY IQBAL. (Asrar-e-KhudiBook-Complete) Dua. An Invocation. O thou that art as the soul in the body of the universe, Thou art our soul and thou art ever fleeing from us.

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Even quality number 1 seems like another way of expressing the same idea. This disharmony exists within each individual, and so it inevitably manifests in social life as well.

Whatever else it might bring, urduu does not erase our unique individuality.

He is the last fruit of the tree of humanity, and all the trial of a painful mhudi are justified because he is to come at the end. 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.

Allama Iqbal Poetry کلام علامہ محمد اقبال: (Asrar-e-KhudiBook-Complete) Dua

Whatever asrwr achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. I doubt if this can be mathematically represented! Aigoual mountain, Cevennes, South of France; B. 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.

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 kuudi Islamic faith. 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: Adopting such a discipline forces one into an increasingly acute self-awareness. Finally, Iqbal turns to practical ethics.


For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality. Specifically, they both become even more uniquely themselves. The beloved is usually an idealized value, such as beauty, power, khusi, and life; or it may be a person, in whom the desired value is perceived to be present to such an extent that the khkdi between the essence and the attribute becomes irrelevant for the lover.


Its highest form is the creation of values and ideals and the endeavour to realise them. I am going to place in the earth a vicegerent. This brings us back to what Iqbal said earlier in the same text, i. Sometimes it is the death of the body that brings life to the spirit.

This union can take one of two forms. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi. 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.

Sharah Asrar-e-Khudi ebooks by Allama Iqbal | Rekhta

Add to this the missing ingredient of a common goal—a single piece of music plus a conductor—and the result could be a ,hudi moving performance by what is now an orchestra.

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. If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi. The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan.

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 ideal human being.

In the second stage, the lover ardently desire and actively seek the beloved, i. His point, rather, is this: For Iqbal, the normal human condition is marked by a state of disharmony.

The development of humanity both in mind and body is a condition precedent to his birth. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law. The more we advance in evolution, the nearer we get to him.


Indeed, that awareness is the self. 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. Disharmony within gives birth to disharmony without; and disharmony without precludes or obstructs our attempts to progress towards achieving a state of harmony within.

The Ego in its movement towards uniqueness has to pass through three stages: Or they try to figure out whether God prohibits certain acts because they are bad, or they are bad because God prohibits them. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal. On that standard, the highest moral virtue is loveand the worst possible vice is begging.

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 ureu of personality. Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself.

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.