Iqbal’s Philosophy of Khudi
Iqbal’s Philosophy of Khudi
M. Irfan Iqbal
T
hroughout history, prophets, poets and philosophers have appeared to remind human beings of their true nature -- a nature that consists of a temporal as well as a heavenly element. They have attempted to rekindle in the human beings the Divine Spark which is an integral part of their makeup. Speaking of this Divine Spark, the Qur’an notes that when Allah (SWT) created the first human being, He breathed His own spirit into this new creation (Al-Hijr 15:29 & Al-Sajdah 32:9). Consequently, human nature is not ‘‘human,’’ it is a ‘‘humanness’’ that has an element of the Divine in it. But after been created ‘‘in the best having conformation’’ (Al-Teen 95:4), the human being was reduced ‘‘to the lowest of the low’’ (AlTeen 95:5). The question now arises as to whether the human individual can again rise to the original noble heights at which he/she was created. In the twentieth century, no Muslim thinker has delved into the depths of this issue more perceptively than the great poetphilosopher Muhammad Iqbal (1877-1938). Iqbal formulated his philosophy of khudi in order to express his ideas on this subject. The following quatrain illustrates the motive underlying his spiritual and intellectual endeavors as well as the essential core of his philosophy:
Why should I ask the sages about my beginning? It is my ultimate destiny that I am really concerned about. The writer is a student in Medicine and Public Health at Cornell University, New York (USA).
Iqbal’s Philosophy of Khudi
49
Elevate your khudi to such heights that before every decree, God Himself asks you: ‘‘Tell me, what is your wish?’’
Iqbal’s philosophy essentially revolves around the issue of the progression of human being, or the rise of the ‘‘self’’ or ‘‘ego’’ -- the Iqbalian khudi -- in the direction of attaining exalted heights -- the heights at which Almighty Allah (SWT) Himself begins to take the wishes, hopes, and aspirations of the human
M. Irfan Iqbal
T
hroughout history, prophets, poets and philosophers have appeared to remind human beings of their true nature -- a nature that consists of a temporal as well as a heavenly element. They have attempted to rekindle in the human beings the Divine Spark which is an integral part of their makeup. Speaking of this Divine Spark, the Qur’an notes that when Allah (SWT) created the first human being, He breathed His own spirit into this new creation (Al-Hijr 15:29 & Al-Sajdah 32:9). Consequently, human nature is not ‘‘human,’’ it is a ‘‘humanness’’ that has an element of the Divine in it. But after been created ‘‘in the best having conformation’’ (Al-Teen 95:4), the human being was reduced ‘‘to the lowest of the low’’ (AlTeen 95:5). The question now arises as to whether the human individual can again rise to the original noble heights at which he/she was created. In the twentieth century, no Muslim thinker has delved into the depths of this issue more perceptively than the great poetphilosopher Muhammad Iqbal (1877-1938). Iqbal formulated his philosophy of khudi in order to express his ideas on this subject. The following quatrain illustrates the motive underlying his spiritual and intellectual endeavors as well as the essential core of his philosophy:
Why should I ask the sages about my beginning? It is my ultimate destiny that I am really concerned about. The writer is a student in Medicine and Public Health at Cornell University, New York (USA).
Iqbal’s Philosophy of Khudi
49
Elevate your khudi to such heights that before every decree, God Himself asks you: ‘‘Tell me, what is your wish?’’
Iqbal’s philosophy essentially revolves around the issue of the progression of human being, or the rise of the ‘‘self’’ or ‘‘ego’’ -- the Iqbalian khudi -- in the direction of attaining exalted heights -- the heights at which Almighty Allah (SWT) Himself begins to take the wishes, hopes, and aspirations of the human