The concept of khudi are the higher self is synonymous with Allamah Iqbal, who was the greatest philosopher poet of the modern era. His stature and visionary outlook being perceived to behead and shoulder above the times that he and his contemporizes lived in infect, the greatest tribute to his stature among poets is that even to this day, poets, academicians, researches and scholars of Urdu, Persian, poetry and philosophy the world over simply can not but approach his works except with the deepest of awe and admiration at the depth of his thoughts.1
In 1915, he published his collection of poetry, the Asrar-e-Khudi (secrets of the self) in Persian. The points emphasise the spirit and self from a religious, spiritual perspective. Many critics have called this Iqbal’s finest poetic work. In Asrar-e-Khudi, Iqbal has explained his philosophy of “Khudi” or “Self”. Iqbal’s use of term “Khudi” is synonymous with the world of “Ruh” as mentioned in the Qur’an. “Ruh” is that divine spark which is present in every human being and was present in Adam for which God ordered all the angels to prostrate in front of Adam. 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 with in it. 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 with in it. Same way to reach one’s ‘Khudi’ or ‘ruh’ one needs to go through multiple stages which Iqbal himself went through and encourages other to travel this spiritual path. Like not all seeds reach the level of fragrance, many die along the way incomplete. Same way only few people could climb this mount Everest of spiritually, most get consumed along the way by mentalism. The same concept was used by Farid –ud-din Attar in his “Mantaq-ul-Tair” He proves by various means that the whole universe obeys the will of the “’self” Iqbal condemns Self-destructions. For him the aim of life is self- realization and self- Knowledge. He charts the stages through which the “self” has to passed before finally arriving at is point of perfection, enabling the knower of the “self” to become the viceregent of God.2
Cite this article:
Mohd Khaliq . Iqbal’s Concepts of Self ‘Khudi’. Research J. Humanities and Social Sciences. 2(3): July-Sept., 2011, 122-124.
Mohd Khaliq . Iqbal’s Concepts of Self ‘Khudi’. Research J. Humanities and Social Sciences. 2(3): July-Sept., 2011, 122-124. Available on: https://www.rjhssonline.com/AbstractView.aspx?PID=2011-2-3-10