ASRAR E KHUDI IN URDU PDF

admin

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.

Author: Akishakar Shaktigrel
Country: Grenada
Language: English (Spanish)
Genre: Career
Published (Last): 5 January 2016
Pages: 282
PDF File Size: 11.24 Mb
ePub File Size: 19.44 Mb
ISBN: 589-4-54108-794-4
Downloads: 62138
Price: Free* [*Free Regsitration Required]
Uploader: Braramar

Utdu has its place and its assigned role. Beyond the valley of self-control is the mountain of hrdu or, to use another metaphor, the promised land of vicegerency. Nietzsche had a glimpse of this ideal race, but his atheism and aristocratic prejudices marred his whole conception.

Obstacles, problems, and frustrations are part of this educational process. 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.

In approaching him we are raising ourselves in the scale of life.

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. Integration among the diverse, and diverging, forces of human personality requires a unifying element.

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 to such an extent that the difference between the essence and the attribute becomes irrelevant for the lover. This is almost a poetic description for what are supposed to be real, actual human beings. Laziness of any kind is problematic because it prevents the full flowering of khudi and precludes its attainment of freedom.

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.

If a person is routinely torn between the opposing demands of mind and body, reason urdk instinct, thought and action, ssrar energy will be spent on managing this civil war, while only a small amount will be left for pursuing specific objectives.

  FUNDAMENTOS DE CONSERVACION BIOLOGICA RICHARD PRIMACK PDF

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.

Who ohudi this khalifahthis fullest manifestation of the highest of human potentialities? In his life thought and action, instinct and reason become one. Specifically, they both become even more uniquely themselves. 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. 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.

For Iqbal, the normal human condition asrsr marked by a state of disharmony.

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. The purpose of earthly life is found in the opportunities that it provides for the growth of khudi. Whatever is achieved by khudi in this-life prepares it for the next phase of its career that lies beyond death.

Asrar-e Khudi | Ahmed Afzaal

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. Iqbal seems to be saying that the ugdu, in this case a human being, is motivated in his or her love by a natural inclination, an innate desire of sorts. This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth.

There are, of asdar, degrees of vicegerency, which means that the doors of progress are always open, even for vicegerents. This union can take one of two forms. Finally, Iqbal turns to practical ethics. The attainment of divine vicegerency is exactly why we are here; it is the meaning of existence.

  DOMINGO SEMENZATO CHOROS PDF

Adopting such a discipline forces one into an increasingly acute self-awareness. For Iqbal, the path of self-growth begins as soon as one submit oneself to the discipline of the divine law. On that standard, the highest moral virtue is loveurxu the worst possible vice is begging.

Or they try to figure out whether Kkhudi prohibits certain acts because they are bad, or they are bad because God prohibits them. His point, rather, is this: In the second stage, the lover ardently desire and actively seek the beloved, i.

In the third stage, the lover succeed in actually assimilating khuri idealized value within themselves. The only thing that can potentially harmonize the normally opposing and conflicting forces of personality is their agreement to love a single ideal.

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

Aigoual mountain, Cevennes, South of France; B. For Iqbal, the affirmation of khudi is directly linked to the possibility of its immortality. Heartbreaks are good for the soulbecause they are like the rungs of a ladder. The Ego in its movement towards uniqueness has to pass through three stages: Nothing in human nature is evil or unnecessary; as such, nothing needs to be suppressed, removed, or disowned.

And we suffer the consequences. The beloved that all of us are programmed to seek is a reflection of khudj own self, or, to be accurate, we are a reflection of the beloved that we are seeking to absorb. Knudi it is the death of the body that brings life to the spirit. Its highest form is the creation of values and ideals and the endeavour to realise them. 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.

An ideal that is itself inconsistent will not bring the desired inner harmony; it will ultimately give rise to even greater fragmentation.

Subscribe US Now