Iqbal's Sense of Self

Iqbal's concept of Khudi is not an endorsement of human autonomy in the atheistic sense, where man is the master of his destiny, free of divine interference. Nor does it advocate for a vision of the Perfect Man, who is merely an earthly manifestation of God. Instead, Iqbal’s concept of Khudi embraces a striking paradox: the simultaneous existence of freedom and servitude. It is through surrendering to God that one truly attains freedom, and it is in this divine surrender that the true essence of Khudi is discovered.

To provide a simplistic overview:

• Iqbal emphasized that the self (Khudi) must have a strong awareness of its existence. This self-realization is the first step towards personal and moral edification.

• Khudi is about asserting one's individuality and spiritual strength. It is the power within oneself that needs to be discovered and nurtured to reach its full potential.

• The self (Khudi) should have respect for its own worth and value. It should not diminish itself for the sake of anything or anyone.

• Iqbal's concept of Khudi is deeply tied to spiritual development. The self should strive to get closer to God through personal and communal religious practices.

• While Khudi is about individuality, it also implies a sense of responsibility towards the community. The growth of the self should not be in isolation but should contribute to the betterment of the community.

• Khudi is not passive; it demands action and effort. It requires the individual to actively participate in their own moral edification and the improvement of their community.

• The ultimate aim of Khudi is to achieve a deep, personal connection with God. This unity is the pinnacle of moral edification and self-realization.

He fully articulates this notion in his poetic work, "Asrar-i-Khudi" (Secrets of the Self) which focuses on the life of the individual Muslim, while his other work "Ramuz-i-Bekhudi" centers on the life of the Islamic community.

It is worth mentioning that there are strong critiques about Iqbal's project and here I can direct the reader to Muhammad Faruque's excellent paper. There are other attempts to relate it to the work of Soren Kierkegaard that are well worth visiting.