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 attainment of divine vicegerency is exactly why we are here; it khuri the meaning of existence. I doubt if this can be mathematically represented! The only ideal whose love can bring about the ultimate integration of personality is God. In other words, astar 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.

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 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 necessarily entails the continuation of personal identity. 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 arar such an extent that the difference between the essence and the attribute becomes irrelevant for the lover.

Nor should we mindlessly repeat what we have heard from our teachers, until we have confirmed it within ourselves and thereby made it our own.

A life of such humiliating dependence would not be worth living. 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.

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.

The development of humanity both in mind and body is a condition precedent to his birth. 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. 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.


Its highest form is the creation of values and ideals and the endeavour to realise them. Finally, Iqbal turns to practical ethics. While it is true that as a species humanity has not yet reached that exalted stage iin spiritual evolution, it is also true there have been many persons in history who did achieve that status at an individual level. This brings us back to what Iqbal said earlier in the same text, i. For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality.

ASRAR-E-KHUDI(Secrets Of The Self)English Translation | Kabir Shah –

Zsrar Ego is fortified by love ishq. The highest power is united in him with the highest knowledge. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal.

The implications of this single word, khalifahare immense and far-ranging. Love individualises the lover as well as the beloved. Sometimes kn is the death of the body that brings life to the spirit.

Thus, in order to fortify the Ego we should cultivate love, i. This word is used in a very wide sense and means the desire to assimilate, to absorb. 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.

I will attempt to understand these khuudi in my next post. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law.

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 khuri the word but of the entire cosmos. Take jrdu any one of these beliefs, and the entire edifice of Islamic metaphysics will fall apart! Laziness of any kind is problematic because it prevents the full flowering of khudi and precludes its attainment of freedom. Heartbreaks are good for the soulbecause they are like the rungs of a ladder.

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


There is nothing more important than strengthening the ego, which is precisely what ugdu it to achieve genuine freedom as well as immortality. Given that he wrote the summary of Asrar-e Khudi primarily for the benefit of Prof. 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.

An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation. Post was not sent – check your email addresses! From a certain perspective, these are merely two phases of the same journey that together constitute the career of khudi.

If Iqbal is not contradicting himself, then I believe he is saying the following: In approaching him we are raising ourselves in the scale of life. Even quality number 1 seems like another way of expressing the same idea.


Among the three Western monotheisms, Islam certainly has the most to say about the continuity asrsr human existence after death. 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. The purpose of earthly life is found in the opportunities that it provides for the growth of khudi.

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. The Ego in its movement towards uniqueness has to pass through three stages: 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.

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 uurdu loveand the worst possible vice is begging.

This union can take one of two forms. This is what he writes:. Aigoual mountain, Cevennes, South of France; B. Do it for your own sake.

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