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At the heart of Allama Iqbal’s ideology lay the notion of self-realization, or khudi. He believed that Muslims could undergo a revitalization by recognizing their inherent purpose of seeking Allah’s ﷻ favor. Iqbal also lamented that many individuals fall into the trap of pursuing misguided and trivial purposes in life. In his view, this distraction from a higher calling not only hindered personal growth but also impeded the broader progress of the Ummah. By redirecting their focus towards their true purpose and cultivating their khudi, Iqbal calls upon his fellow believers to rise up once more.

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Introduction:

Zarb-e-Kalim (The Rod of Moses) is a book of Allama Iqbal’s poetry that is often described as his political manifesto for its rich political and philosophical reflections. Among its recurring themes, the notion of Khudi emerges as a central philosophical theory. Khudi, often translated as self-actualization, encompasses the awakening and nurturing of one’s true identity and purpose. Much like an oyster devoid of its iridescent jewel, an individual who has not self-actualized lives a life devoid of purpose. Iqbal versified this idea in a couplet found in Zarb-e-Kalim:

زندگانی ہے صدَف، قطرۂ نیساں ہے خودی

وہ صدَف کیا کہ جو قطرے کو گُہر کر نہ سکے

Life is an oyster shell and knowing yourself is rare,

An oyster without a pearl is a futile affair.

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Self-Actualization:

The term “self-actualization” was popularized in 1943 by Abraham Maslow, the acclaimed American psychologist known for his theory of human motivation. Maslow’s seminal framework, the hierarchy of needs, delineates human needs into five levels: physiological, safety, love and belongingness, esteem, and self-actualization. This theory posits that individuals must satisfactorily address their lower-level needs before ascending to higher-level ones. Ultimately, the pinnacle of human motivation lies in the attainment of self-actualization, wherein individuals manifest their inherent potentialities and experience purposeful living. 

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In Maslow’s own words, “Even if all these needs are satisfied [lower needs such as water, security, family, status, etc] we may still often (if not always) expect that a new discontent and restlessness will soon develop, unless the individual is doing what he is fitted for. A musician must make music, an artist must paint, a poet must write, if he is to be ultimately happy. What a man can be, he must be. This need we may call self-actualization” (A Theory of Human Motivation 382).

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Khudi:

Allah ﷻ makes clear in Surah Dhariyat that our sole purpose is worshiping Him:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ (٥٦)

I did not create the Jinns and the human beings except for the purpose that they should worship Me. (51:56)

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Decades prior to Maslow’s theory, Iqbal realized that the cultivation of khudi bore immense significance for the advancement and rejuvenation of a Muslim community that was declining and disunited. By cultivating their individual selves for what Allah ﷻ has created them for, Iqbal held that Muslims could overcome challenges and orchestrate impactful societal contributions. In other words, Iqbal wanted Muslims to discern that their true purpose lay not in serving multiple futile aspirations, such as those listed by Maslow.

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When we chase multiple purposes that contradict one another, we inevitably forfeit the rewards and benefits not only in this world but also in the next. This reality is made clear through a parable in Surah Zumar:

ضَرَبَ ٱللَّهُ مَثَلًۭا رَّجُلًۭا فِيهِ شُرَكَآءُ مُتَشَـٰكِسُونَ وَرَجُلًۭا سَلَمًۭا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ (٢٩)

Allah sets forth the parable of a slave owned by several quarrelsome masters, and a slave owned by only one master. Are they equal in condition? Praise be to Allah! In fact, most of them do not know. (39:29)

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In his tafsir, Imam Qurtubi (d. 671/1273), the great Andalusian mufassir, delves into the predicament of those who serve multiple masters simultaneously. He remarks, “No matter how much effort he puts into serving them, he receives inconvenience, exploitation, and immense exhaustion from them. Despite all of that, he fails to please any of them due to the numerous demands placed upon him” (Jami’ li Ahkam al-Quran).

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On the contrary, through the prescribed acts of worship, we cultivate virtues such as discipline, generosity, and compassion while purifying ourselves of heedlessness, greed, and tyranny. Our knowledge of Allah ﷻ grants us clarity in navigating life, shielding us from the anguish of disbelief and providing resilience in the face of adversity. Guided by Him, our moral compass remains steadfast, sparing us the perplexity of moral dilemmas. Overall, the goodness within us transforms into a purer one, as our acts of virtue are dedicated solely to Allah ﷻ and mirror His sublime attributes. This stands distinct from contrived goodness that is driven by worldly gain.

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If we fail to achieve khudi, then, as Ibn al-Qayyim (d. 751/1350) said, “In [the heart] is a void that cannot be filled except by His love, turning to Him, always remembering Him, and being sincere to Him. Were a person to be given the entire world and everything in it, that would never fill the void” (Madarij al-Salikeen 3/156). There is no purpose that can substitute for the worship of Allah ﷻ, so may He grant us the tawfiq to recognize and act upon this purpose.

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