Asrar e khudi urdu translation pdf


 

Internet Archive BookReader. Asrar E Khudi By Allama Muhammad Iqbal Urdu Translation ruthenpress.info The BookReader requires JavaScript to be enabled . Download as PDF or read online from Scribd. Flag for Kulliyat e Iqbal Farsi With Urdu Translation Asrar-e-Khudi by Allama Iqbal (With Urdu Translation). 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.

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Asrar E Khudi Urdu Translation Pdf

Read Book Sharah Asrar-e-Khudi by Allama Iqbal on Rekhta Urdu books library. Navigate to next page by clicking on the book or click the arrows for previous. Asrar-e-Khudi Urdu by Allama Muhammad Iqbal Pdf Free Download. Asrar-e- Khudi Allama Iqbal Poetry book in Urdu Read online Free Download in Pdf. Asrar-e-Khudi (Dua). Secrets of the Self (Invocation). English translation: RA Nicholson, Cambridge, Musical composition: SM Ali Abbas, Oxford,

Asrar-i-Khudi Persian: This book deals mainly with the individual , while his second book Rumuz-i-Bekhudi discusses the interaction between the individual and society. Considered by many to be Iqbal's best book of poetry, it is concerned with the philosophy of religion. 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. 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. Many critics have called this Iqbal's finest poetic work [4]. However, one has to make a great journey of transformation to realize that divine spark which Iqbal calls "Khudi". A similitude of this journey could be understood by the relationship of fragrance and seed. Every seed has the potential for fragrance within it. But to reach its fragrance the seed must go through all the different changes and stages.

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. This divine vicegerency, niyabat-e-Alahi is the third and last stage of human development on earth. I am going to place in the earth a vicegerent. The implications of this single word, khalifah , are immense and far-ranging.

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

I will attempt to understand these characteristics in my next post. Finally, Iqbal turns to practical ethics. There is nothing more important than strengthening the ego, which is precisely what allows it to achieve genuine freedom as well as immortality. Moral virtues and vices are to be distinguished on the standard of whether they support and fortify the ego or whether they cause it to dissolve and disintegrate.

On that standard, the highest moral virtue is love , and the worst possible vice is begging. The Ego is fortified by love ishq. This word is used in a very wide sense and means the desire to assimilate, to absorb.

Asrar E Khudi URDU Book By Allama Muhammad Iqbal

Its highest form is the creation of values and ideals and the endeavour to realise them. Love individualises the lover as well as the beloved.

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. Thus, in order to fortify the Ego we should cultivate love, i. The lesson of assimilative action is given by the life of the Prophet, at least to a Muhammadan. 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.

In the second stage, the lover ardently desire and actively seek the beloved, i. This union can take one of two forms.

This scenario may be imagined as a simple equation, i. As we have seen, Iqbal has nothing but disapproval for this kind of union, even if—or, rather, particularly if—the beloved happens to be God.

In the third stage, the lover succeed in actually assimilating the idealized value within themselves. Clearly, at this stage neither the lover nor the beloved remains exactly as they were before the union. Love changes both. 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.

Asrar e Khudi (Urdu Manzoom Tarjumah) by Allama Muhammad Iqbal (r.a)

Specifically, they both become even more uniquely themselves. I doubt if this can be mathematically represented! 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 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. It is the finite ego that is desperately seeking the infinite ego, for nothing else would satisfy its yearning for a beloved. 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. 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.

Heartbreaks are good for the soul , because they are like the rungs of a ladder. 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.

If love is the highest virtue, begging is the worst sin—it is the deadliest poison for khudi. Laziness of any kind is problematic because it prevents the full flowering of khudi and precludes its attainment of freedom. His point, rather, is this: As both individuals and communities, we must guard ourselves against intellectual laziness; we must never relax or suspend our capacities for careful observation, disciplined reasoning, and critical thought.

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. Sometimes it is the death of the body that brings life to the spirit.

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. As a Muslim himself, however, Iqbal probably believes that the life of Prophet Muhammad peace and blessings be upon him offers the best possible model of how one should love.

Allama Iqbal Poetry کلام علامہ محمد اقبال: (Asrar-e-KhudiBook-Complete) Dua

Header Image: Aigoual mountain, Cevennes, South of France; B. Posts Comments. This is how Iqbal describes the khalifah.

Rate this: This is what he writes: What is vicegerency? But to reach its fragrance the seed must go through all the different changes and stages.

First breaking out of its shell. Then breaking the ground to come into the light developing roots at the same time. Then fighting against the elements to develop leaves and flowers. Finally reaching its pinnacle by attaining the fragrance that was hidden within it. In the same way, to reach one's khudi or rooh one needs to go through multiple stages which Iqbal himself went through, spiritual path which he encourages others to travel.

He notes that not all seeds reach the level of fragrance. Many die along the way, incomplete. In the same way, only few people could climb this Mount Everest of spirituality, most get consumed along the way by materialism. Iqbal proves by various means that the whole universe obeys the will of the "Self.

For him, the aim of life is self-realization and self-knowledge. He charts the stages through which the "Self" has to pass before finally arriving at its point of perfection, enabling the knower of the "Self" to become the vicegerent of God. From Wikipedia, the free encyclopedia. Introduction Prologue Showing that the system of the universe originates in the Self , and that the continuation of the life of all individuals dependents on strengthening the Self Showing that the life of the Self comes from forming desires and bringing them to birth Showing that the Self is strengthened by Love Showing that the Self is weakened by asking Showing that when the Self is strengthened by Love its gains dominion over the outward and inward forces of the universe A tale of which the moral is that negation of the Self is a doctrine invented by the subject races of mankind in order that by this means they may sap and weaken the character of their roles To the effect that Plato , whose thought has deeply influenced the mysticism and literature of Islam , followed the sheep's doctrine, and that we must be on our guard against his theories Concerning the true nature of poetry and the reform of Islamic literature Showing that the education of the self has three stages: Who is generally known as Baba Sahr'ai Time is a sword An invocation [6].

Iqbal's letter to The Times of London writersblocktgh. Dictionary of Indo-Persian Literature. New Delhi: Abhinav Publication. Kulliyat Makateeb-e-Iqbal Vol. Urdu Academy. Retrieved Iqbal Academy Pakistan.