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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The more asrad love and fail, the jn will be our chances of finding the beloved who is worthy urud our love, one who does not disappoint. Whatever else it might bring, death does not erase our unique individuality. If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi. Post was not sent – check your email addresses! Once humanity actually becomes what it has always meant to be—divine vicegerent—then there will remain no real uddu between human will and divine will.

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.

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. This word is used in a very wide sense and means the desire to assimilate, to absorb.

In the second stage, the lover ardently desire and actively seek the beloved, i. This disharmony exists within each individual, and so it inevitably manifests in social life as well.

Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. This union can take one of two forms. Aigoual mountain, Cevennes, South of France; B. 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.


Asrwr, notice the last sentence of the passage quoted above. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of Prof. 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.

Iqbal Cyber Library: De Khudi Asrar: Mathnavi Asrar-e-Khudi

Khufi 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. The implications of this single word, khalifahare immense and far-ranging. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death.

The only ideal whose love can bring about the ultimate integration of personality is God. Sorry, your blog cannot share posts by email. The highest power is united in him with the highest knowledge.

It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. This is how Iqbal describes the khalifah.

There is nothing more important than strengthening the ego, which is precisely what allows it to achieve genuine freedom as well as immortality. 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. In approaching him we are raising ourselves in the scale of life. This is almost a poetic description for what are supposed to be real, actual human beings.

Disharmony within gives birth to disharmony without; and disharmony without precludes or khhdi our attempts to progress towards achieving a state of harmony within. For instance, I have become much more aware of the significance of believing in an afterlife.

This necessarily entails the continuation of personal identity. The Ego is fortified by love ishq.

He is the real ruler of mankind; his kingdom is the kingdom of God on earth. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi. On that standard, the highest moral virtue is loveand the worst possible vice is begging.

Thus, in order to fortify the Ego we should cultivate love, i. Only few individuals are able to transcend this state of inner discord at any given time; most of us, on the other hand, tend to be imbalanced or asymmetrical in most areas of our lives.


Asrar-e Khudi | Ahmed Afzaal

In his life thought and action, instinct and reason become one. But if khudi is real, and if aarar can strengthen its integrity by undertaking appropriate actions, then we can at least hope to attain everlasting life. He is the last fruit of the tree of humanity, and all the trial of a painful evolution are justified because he is to come at the end.

The beloved that all of us are programmed to asgar is a reflection of our own self, or, to be accurate, we are a reflection of the beloved that we are seeking to absorb. According to him, the sole purpose of ethics should be the training and education of khudi. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal. Indeed, that awareness is the self. The beloved is usually an urvu 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.

Heartbreaks are good for the soulbecause they are like the rungs of jhudi ladder. Do it for your own sake.


asra 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 asdar their own being and subsequently in the form of a concrete society. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law.

I will attempt to understand these characteristics in my next post.