Sameer ul Islam
Allama Iqbal has gone so deep into the ocean of the self that it is impossible difficult for a common person to dive with him to that depth
One cannot help remarking that his concept of ‘Khudi’ which Iqbal uses in a highly technical sense, does not appear to have been happily chosen ,because of its other, pedestrian connotations such as pride, conceit and so on. It is unfortunate that the use of this term given rise to much misunderstanding and even wrong interpretation of Iqbal’s basic thought by many superficial readers.
Under the ambitious of philosophy of self hood Iqbal made man the subject as well as the object of his appeal. This goes without saying that man forms the prelude, interlude and conclusion of Iqbalian thought. Human personality, it’s reality it’s personalities, it’s dynamics and dimensions, it’s creative evolution and it’s apogees of existence are the foci of Allama’s poetic collections of Arsaar-i-khudi,Ramooz-i-Bekhudi,Gulshan-i-Raaz-i-jaded,Bang-i-Darra and it’s allusions are found in his prosaic works like Reconstruction and the evolution of Metaphysics in Persia as well.
In fact, Iqbal possessed a very high aesthetic sense on account of which he adopted a highly literally and poetic method to explain his creative ideas with respect to developing rich faculties of human mind through the self
In his view the message of Quran is not all rituals (zikr) but also scientific (fikr).As muslims, we should possess both of these two aspects mentioned in the Quran in order to full fill our duties in the world as Allah’s vicegerents.
In line with Iqbal’s vision for the survival of the Ummah, modern day Muslims should be prepared to learn from others, particularly from the West the latest development in the areas of science and technology for the betterment of the Ummah and humanity , at large
According to Iqbal when the individual assumes responsibility it is the courage in him and the force of his passion that carry him towards the final goal and the final goal of ego is the individual direct relationship with the divine ego
Then his self-knowledge becomes God knowledge and the entire world:
Khudi ko kar buland it itna
Ke har taqdeer se pehele
Khuda bandey se khud puche
Bata teri raza kya hai!!
Raise yourself to such great heights
So before every destined act, God himself asks what is it you desire.
In developing this philosophy of self hood and unveiling the actual apical position of man in universe , the Allama ,in fact, was driven by the impulse of axing all dogmas designed from fabric of ignorant philosophies of non-existentialism and nihilism as was maintained by some of the western philosophers.
The philosophy of the self, selfhood or Falsafa-i-Khudi or simply Khudi ,to be concise is an emblem of Allama’s message and a one word substitute of his entire philosophical lexicon. In the Iqbalian pristine, Khudi in simple words symbolizes realization of the self,that is recognizing one’s ego ,one’s self-sufficiency, and the divine strands that connect creation with the Creator. Khudi , as Allama held , means to realize that man has a particle of divine light within him whose discovery can escort man to the apogees of creation and whose negligence can confine him to class of amoral bipeds
Thus , if Khudi, as articulated by Iqbal is in some sense related to the soul, then alike man’s ego is unbound in terms of its potential capacity and accessibility to the divine realm and provides man the direction that may lead him to his Lord. Dr.K.A Hakeem in his doctorate thesis “ The Metaphysics of Rumi says:
“When man, in his innermost essence, is always divine, because it is the spirit of God that is the essence of his soul and when the realization of this divine life in this very life is possible, then it is followed logically that man having realized his ideal self becomes the source of infinite power and knowledge “.
—The writer is a student. He can be reached at: Sameerahmad55062@gmail.com