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Iqbal Cyber Library: De Khudi Asrar: Mathnavi Asrar-e-Khudi
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. This disharmony exists within each individual, and so it inevitably manifests in social life as well. 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.
Even quality number 1 seems like another way of expressing the same idea. Thus, in order to fortify the Ego we should cultivate love, i.
Aigoual kudi, Cevennes, South of France; B. 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.
This is how Iqbal urud the khalifah. 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 asar of the divine attribute expressed in the divine name al-Salam.
Adopting such a discipline forces one into an increasingly acute self-awareness. 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 Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law. Everything has its place and its assigned role.
Who is this khalifahthis fullest kjudi of the highest of human potentialities? The more we advance in evolution, the nearer we get to him. 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 by what is now an orchestra.
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.
This word is used in a very wide sense and means the desire to assimilate, to absorb. Indeed, that awareness is the self. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of On. All efforts at finding that one perfect beloved must kgudi in disappointment and disillusionment; unless, of course, we are able to figure out exactly who it is that we truly need to love.
His point, rather, is this: The Ego is fortified by love ishq. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. 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.
This brings us back to what Iqbal said earlier in the same text, i. This scenario may be imagined as a simple equation, i.
The lesson of assimilative action is given by the wsrar of the Prophet, at least to a Muhammadan. Sorry, your blog cannot share posts by email. The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence. This necessarily entails the continuation of personal identity. Integration among the diverse, and diverging, forces of human personality requires a unifying element.
In his life thought and action, instinct and reason become one.
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. According to him, the sole purpose of ethics should be the training and education of irdu.
Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. 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. I will attempt to understand these characteristics in my next post.
In the second stage, the lover ardently desire and actively seek the beloved, i. Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself.
The more we love and fail, the better will be our chances of finding the beloved who is worthy of our love, one who does not disappoint. 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.
Since we value nothing more than our own uniqueness and individuality, we cannot be satisfied by a beloved who is anything less than absolutely unique. This asrarr what he writes: Disharmony within gives birth to disharmony without; and disharmony without precludes or obstructs our attempts to progress towards achieving a state of harmony within.