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.
Arar in human nature is evil or unnecessary; as such, nothing needs to be suppressed, removed, or disowned. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law. What does this mean for the evolution of personality? Do it for your asra sake. This is how Iqbal describes the khalifah.
Thus, in order to fortify the Ego we should cultivate love, i. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality rudu their agreement to love a single ideal.
On that standard, the highest moral virtue is loveand the worst possible vice is begging.
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. This scenario may be imagined as a simple equation, i. Adopting such a discipline forces one into an increasingly acute self-awareness. Specifically, they both become khuddi more uniquely themselves.
Sir Muhammad Iqbal: some of his best Urdu poems, a study site by Frances W. Pritchett
Sorry, your blog cannot share posts by email. Thus the Kingdom of God on earth means the democracy of more or less unique individuals, irdu over by the most unique individual possible on this earth. Among the three Western monotheisms, Islam certainly has the most to say about the continuity of human existence after death. Laziness of any kind is problematic because it prevents the full flowering of khudi and precludes its attainment of freedom.
Beyond the valley of self-control is the mountain of vicegerency; or, to use another metaphor, the promised land of vicegerency.
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.
The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan. Out of the richness of his nature he lavishes the wealth of life on others, and brings them nearer and nearer to himself.
Obstacles, problems, and frustrations are part of this educational process. Love individualises the lover as well as the beloved. If Iqbal is not contradicting himself, then I believe he is saying the following: 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. Only few individuals are able to transcend this irdu of inner discord at any kbudi time; most of us, on the other hand, tend to be imbalanced or asymmetrical in most areas of our lives.
In other words, human beings must learn to discern the divine tendency within the structure of reality that ugdu 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.
While it is true that as a species humanity has not yet reached that exalted stage of spiritual evolution, it is also true mhudi have been many persons in history who did achieve that status at an individual level. The development of humanity both in mind and body is a condition precedent to his birth. He is the last fruit of the tree of humanity, and knudi the trial of a painful evolution are justified because he is to come at the end.
Even though scientific materialism has created many obstacles in this path, belief in the hereafter remains a central requirement of Islamic faith and practice. 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. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death.
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.
The Ego is fortified by love ishq.
Who is this khalifahthis asrr manifestation of the highest of human potentialities? 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. This union can take one of two forms.