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Integration among the diverse, and diverging, forces of human personality requires a unifying element. As a Muslim himself, however, Iqbal probably believes that the life of Prophet Khudu peace and blessings be upon him offers the best possible model of how one should love. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal.
The asra 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.
Only after achieving a state of peace in their own souls would they be able to achieve it in the world. Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart!
Iqbal seems to be saying that the seeker, in this case a human being, is motivated in his or her love qsrar a natural inclination, an innate desire of sorts. This disharmony exists within each individual, and so it ugdu manifests in social life as well.
His point, rather, is this: Beyond the valley of self-control is r mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency. 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. It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved.
He is the real ruler of mankind; his kingdom is the kingdom of God on earth. 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.
If Iqbal is not contradicting himself, then Asgar believe he is saying the following: Sometimes it is the death of the body that brings life to the spirit.
According to him, the sole purpose of ethics should be the training and education of khudi.
Post was not sent – check your email addresses! 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 the Islamic faith.
Asrar E Khudi By Allama Muhammad Iqbal Urdu Translation
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. An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation.
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.
This scenario may be imagined as a simple equation, i. 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. 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. 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.
This brings us back to what Iqbal said earlier in the same text, i. Whatever else it might bring, death does not erase our unique individuality. For instance, I have become much more aware of the significance of believing in an afterlife. Finally, Iqbal turns to practical ethics.
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.
Do it for your own sake. I will attempt to understand khudk characteristics in my next post.
Among the three Western monotheisms, Kuudi certainly has the most to say about the continuity of human existence after death. In the third stage, the lover succeed in actually assimilating the idealized value within themselves. For Iqbal, the normal human condition is marked by a state of disharmony.
This is what he writes:. 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. On that standard, the highest moral virtue is loveand the worst possible vice is begging.
I am going to place in the earth a vicegerent. Its highest form is the creation of values and ideals and the endeavour to realise them. The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence. A living heart is always restless, even in the grave.