ASRAR E KHUDI IN URDU PDF

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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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.

Asrar-e-Khudi-Urdu-Manzoom-Tarjumah-by-Allama-Muhammad-Iqbal-r-a.pdf

As a Muslim himself, however, Iqbal probably believes that the life of Prophet Muhammad peace and blessings be upon urdh offers the best possible model of how one should love. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law.

Ursu only ideal whose love can bring about the ultimate integration of personality is God. Laziness of any kind is problematic because it prevents the full flowering of khudi and precludes its attainment of freedom.

Its highest form is the creation of values and ideals and the endeavour to realise them. 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 urduu ourselves in the scale of life.

In his life thought and action, instinct and reason become one. Clearly, at this stage neither the lover nor the beloved remains exactly as they were before the union.

If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi. All 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. Who is this khalifahthis fullest manifestation of the highest of human potentialities?

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

In the third stage, the lover succeed in actually assimilating the idealized value within themselves. The effort to realise the most unique individuality individualises the seeker and urdk the individuality of the sought, for nothing else would satisfy the nature of the seeker.

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The purpose of earthly life is found in the opportunities that it provides for the growth of khudi.

This is how Iqbal describes the khalifah. Even though scientific materialism has created many obstacles in this path, belief in the knudi remains a central requirement of Islamic faith and practice.

The highest power is united in him with the highest knowledge. On that standard, the highest moral virtue is loveand the worst possible vice is begging. Specifically, they both become even more uniquely themselves.

From a certain perspective, these are merely two phases of the same journey that together constitute on 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 utdu, and critical thought. Thus the Kingdom of God on earth means the democracy of more or less unique individuals, presided over by the most unique individual possible on this earth.

Asrar-e-Khudi Farsi Ashaar Ka Manzoom Tarjuma ebooks by Allama Iqbal | Rekhta

Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception. The Ego is fortified by love ishq. While it is true that as a species humanity has not yet reached that exalted stage of spiritual evolution, it is also true there have been many persons in history who did achieve that status at an individual level. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of Prof.

There are, of course, degrees of vicegerency, which means that the doors of progress are always open, even for vicegerents. Take away any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart!

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. For instance, I have become much more aware of the significance of believing in an afterlife. It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved.

Aigoual mountain, Cevennes, South of France; B. The implications of this single word, khalifahare immense and far-ranging. Or they try to figure out whether God prohibits certain acts because they are bad, or they are bad because God prohibits them. 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.

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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.

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. Love individualises the lover as well as the beloved. Everything has its place and its assigned role. 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. Iqbal seems to be saying that the seeker, in this case a human being, is motivated in his or her love by a natural inclination, an innate desire of sorts.

The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence. I doubt if this can be mathematically represented! 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.

Disharmony within gives birth to disharmony without; and disharmony without precludes or obstructs our attempts to progress towards achieving a state of harmony within. This is almost a poetic description for what are supposed to be real, actual human beings.

Sir Muhammad Iqbal: some of his best Urdu poems, a study site by Frances W. Pritchett

The Ego in its movement towards uniqueness has to pass through three stages: This brings us back to what Iqbal said earlier in the same text, i. An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation.

Do it for your own sake. Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself. This disharmony exists within each individual, and so it inevitably manifests in social life as well.