ASRAR I KHUDI PDF

This page was last edited on 14 Novemberat Iqbal wrote this in Persian because he felt the language was well-suited for the expression of these ideas. In the same way, only few people could climb this Mount Everest of spirituality, most get consumed along the way by materialism. Dictionary of Indo-Persian Literature. For him, the aim of life is self-realization and self-knowledge. In a letter to the poet Ghulam Qadir Girami d. Articles containing Persian-language text.

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For instance, I have become much more aware of the significance of believing in an afterlife. Among the three Western monotheisms, Islam certainly has the most to say about the continuity of human existence after death. 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. 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.

Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice.

Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart! For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality. 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. This necessarily entails the continuation of personal identity.

Whatever else it might bring, death does not erase our unique individuality. A living heart is always restless, even in the grave. From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death. This is what he writes: 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.

The Ego in its movement towards uniqueness has to pass through three stages: a Obedience to the Law. Do this. Or they try to figure out whether God prohibits certain acts because they are bad, or they are bad because God prohibits them. According to him, the sole purpose of ethics should be the training and education of khudi. The purpose of earthly life is found in the opportunities that it provides for the growth of khudi.

Obstacles, problems, and frustrations are part of this educational process. Every time a new difficulty arises, one can be sure that the class is in session! Because it takes you to where you really want to go. Do it for your own sake. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law. Adopting such a discipline forces one into an increasingly acute self-awareness. Indeed, that awareness is the self.

Beyond the valley of self-control is the mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency. There are, of course, degrees of vicegerency, which means that the doors of progress are always open, even for vicegerents. What is vicegerency?

This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth. The implications of this single word, khalifah, are immense and far-ranging. I will attempt to understand these characteristics in my next post.

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The Secrets of The Self (Asrar-e-Khudi) – Allama Iqbal

For instance, I have become much more aware of the significance of believing in an afterlife. Among the three Western monotheisms, Islam certainly has the most to say about the continuity of human existence after death. 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. 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. Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice.

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ASRAR E KHUDI BY ALLAMA IQBAL PDF

In a letter to the poet Ghulam Qadir Girami d. Nicholson , who translated the Asrar as The Secrets of the Self, says it caught the attention of young Muslims as soon as it was printed. Iqbal wrote this in Persian because he felt the language was well-suited for the expression of these ideas. Overview[ edit ] In , he published his first collection of poetry, the Asrar-e-Khudi Secrets of the Self in Persian. The poems emphasise the spirit and self from a religious, spiritual perspective.

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ASRAR I KHUDI PDF

Kigashakar This disharmony exists within each individual, and so it inevitably manifests in social life as well. The beloved that all of us are programmed to seek is a reflection of our own self, or, to be accurate, we are a reflection of the beloved that we are seeking to absorb. In his life thought and action, instinct and reason become one. He is the real ruler of mankind; aarar kingdom is the kingdom of God on earth.

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