Evolution and Human Beings Essay

Allama Muhammad Iqbal is one of the most keen poet-philosophers of the Indian sub-continent belonging to the modern period. His intellectual genius has reigned supreme in the arena of Islamic philosophy during the twentieth century and is likely to identify and influence the Islamic Intellectual tradition in the twenty start-off century as well. His sublime poetry and philosophy inspired millions of Muslims to wake up up to the rattlingity of the times and forge a destiny for themselves. Iqbal explained organic maturation on the alkali of his religious knowledge as well as his experiences in the western association. One of the facets of Iqbals genius is the fluidity with which he displays his in-depth knowledge and critical analysis of both Islamic and Western philosophies, theories and models. He compared the Quranic concepts of organic evolution with the western ones. Then, he gave his own concept of evolution.Allama Iqbals fancys of phylogenesisAllama Iqbal is against the concept of a fixed and static beingness. He consistently upholds that cosmea reveals it egotism in constant change. If there is anything which is constant, it is the change itself. According to him, divinity fudges imaginative activity is ever-continuing and He is constantly sustaining this universe. theology is non and the cause entirely also the reason of the universe. He believed that the Ultimate self was Allah, who, though transcendent in His essence, was intimately connected to hu valet de chambre raceity beings beings through His amr. For Iqbal amr stood for the creative cause and will of God. He gave the concept of egos. At the last level egos are unconscious, in the high order of being, they amaze conscious. egos hand utmost consciousness and fin altogethery become self-consciousness in hu globe beings, the highest being in nature and the vicegerent of God.Man is the only being awarded with clean freedom and responsibility. Using his freedom of choi ce with responsibility, humans approach scalelike and closer the excellence that is divine. Being conscious of ones real self i.e self realization is the goal of moral actions. Self, according to him, is of deuce kinds. The efficient self which actually operates and has dealings with others in spatio-temporal world. The appreciative self which is the real I-amness and is divine in nature.It is the self which has to be recognized to perplex a new and different perspective about the world. The exceptt against of evolution and self-realization is not aimless. Iqbal believes that it is purely purposive in nature. However, there is no pre-determined single purpose towards which evolution moves. Rather, fresh goals ever continue to be created during the evolutionary course. Obedience, self-discipline and vicegernce of God are three degrees of development of self in man by passing through which he affect the pattern of a perfect manhood.AnalysisThis opening explains evolution in a v ery unique sort. Being a muslim, i note no fault in this theory as it explains eitherthing very distinctly and its evidence kindle also be found in the Quranic verses. The way he has explained everything in the islamic context makes it very difficult to run afoul with this theory. Following is the elaboration and analysis of this evolutionary theory on the origination of Iqbals explanation, in my own dustup.Concept of ChangeAs he was of the survey that the universe is not static, this is true. We offer also find it in the verses of Surah Yaseen. God has talked about the way sun, moon, stars and all the planets keep moving all day and night long. Physicists have also proved that things which appear to be solid and motionless are also in constant relegate of motion. Their particles also vibrate in a specific manner but we can not sense or feel it. Evolution itself is a go which denotes change. There are hundreds and millions of processes which are occurring in the universe in a continuous manner. So, Iqbals idea of an ever-changing universe is true.Concept of EvolutionHis answer to the question how did man commencement emerge? is he arose through evolution. For this purpose, we can quote the following verses of Quran Does not man bear in mind that we made him at first base when he was naught? (1967) Yet we are not thereby hindered from replacing you with others your likes or from producing you in a form which ye knew not Ye have known the first creation, will you not reflect (5660-62). He explained his answer on the basis of above mentioned verses. Iqbal claims that, this suggestive argument embodied in the last verses of the devil passages quoted above did in fact open a new view to Muslim philosophers.It was Jahiz who first hinted at the changes in animal breeding cover migrations and environment generally. The association known as the Brethren Of Purity further amplified the views of Jahiz Ibu Miskawaih, however, was the first Muslim thinker to give a clear and in umpteen respects thoroughly modern theory of the origin of man. In this context, we can say that Darwin said nothing new as the concept of evolution was already present in Islam from the very beginning.TawheedIqbal is not in the choose of deism according to which God became un touched in this universe later on creating it and now it is operating on its own. This is not possible and in conformism with the rules of nature. God is continuously in contact with the universe and is governing every bit and part of it. Being a muslim he added the concept of Tawheed, oneness of God in the theory of evolution. He believed that the concept of tawhid contained within it the unity of the spirit and affair, body and soulfulness, the individual and society.The Ego (Khudi)According to this theory of creative evolution, the Ultimate Ego manifests itself, from the lowest forms of matter to the highest evolutionary form i.e. the spiritually most advanced human personality . God is the supreme ego from which only egos are produced. In Iqbals words, thus the evolution of life shows that, though in the beginning the mental is prevail by the physical, the mental as it grows in power, tends to dominate the physical and whitethorn til nowtually rise to a position of complete independence. What Iqbal means by this is that the process of creative evolution involves a lingering growth of the human individualism or ego (khudi). Iqbal utilise the word khudi to denote the ego, the individuality of a person or the self. He described khudi as follows- metaphysically the word khudi (self-hood) is used in the sense of that indescribable feeling of I which forms the basis of the uniqueness of each individual.Ethically the word khudi means (as used by me) self-reliance, self-respect, self-confidence, self-preservation, self-assertion when such a thing is necessary, in the interest of life and power to stick to the cause of truth, justice, duty etc. even in the f ace of death. Such behaviour is moral in my opinion because it helps in the integration of the forces of the Ego, thus hardening it, as against the forces of disintegration and dissolution, a great deal the metaphysical ego is the bearer of two main rights that is the right to life and freedom as determined by Divine Law. Iqbal believed in the slow rising note of khudi or self-hood in the universe through the process of creative evolution till it constitutees its highest potential in human beings. The universe according to Iqbal is the spatio-temporal order, where egos of varying levels dwell, interact and take part in the process of continuous change and continuous evolution. Iqbals concept of heaven and nuthouse is deeply connected to his concept of khudi.Hell is basically a disintegration and dissolution of the self or ego whereas heaven is a resign where the personality has reached a heightened sense of self-awareness, self-consciousness and distinction. Hell is nothingness, an annihilation of the self. nirvana is the opposite of nothingness. It is to be real, an important, integral part of the Greater Reality. Iqbal quotes the Quran to congest his concept of Khudi, the creative will and power inherent in human beings- And they ask thee of the soul. Say the soul proceedeth from my Lords amr ( notional Will and Power) but of knowledge only a little is given to you. (1785)It is this nature of the soul that makes human beings distinct and the chosen ones from the rest of creation. Iqbal translates and interprets the word amr as the Directive, Creative Will and Power of God. He believes that human beings can share in the creative activity of God by using their own God given creative will and power. Iqbal is an advocate of the freedom of the human personality. He quotes the Quran to substantiate his views By the soul and He who has balanced it, and has shown to it the ways of abhorrence and piety, blessed is he who has made it grow and undone is he who h as debased it. (917-10)The ego grows from a position of hardly having any freedom from cancel laws and natural appetites, to the position where the ego, through the use of its creative will and power, becomes to a greater extent and more powerful, free, dynamic and independent. Iqbal says, The unceasing reward of man consists in his gradual growth in self-possession, in uniqueness, and intensity of his activity as an ego. He says, The fact that the high emerges out of the lower does not rob the higher of its worth and dignity. It is not the origin of a thing that matters, it is the capacity, the significance, and the final reach of he emergent that matters.It by no means follows that the emergent can be resolved into what has conditioned its birth and growth. In fact the ideal of the evolutionary growth of the human personality is presented by Iqbal through the words of the Quran referring to the Prophets (PBUH) vision of the Ultimate Ego i.e. Allah at the nocturnal journey called the miraaj His eye turned not aside, nor did it betray (Quran 5317) When Prophet Moses came into contact with Gods Light, he could not sustain the impact. He lost consciousness due to the overwhelming egress of, in Iqbals words, the Ultimate Ego. But the emergence of Prophet Muhammad (PBUH) gave idol to human personality or ego in the evolutionary scale. tell apart or IshqIqbal believed that behind the process of evolution is the vital impulse of ishq or love which is metaphysical in nature and which makes life grow towards higher evolutionary goals.Goal of EvolutionUnlike Bergson, Iqbal believed that evolution has a goal. In fact, the evolution or dissolution of life is dependent on how utmost the individual chooses to use his or her creative will and power. The perfect man of Iqbals conception is mujahid who is ready and willing to face the problems of life, culture and society as he is to face the problems of after-life, spiritual welfare and death. The theory of creative ev olution as envisaged by Iqbal harnesses human creative potential chthonic the spiritual discipline of religion as the instrument with which human beings become co-workers with God, effecting the destiny of the universe. In my point of view, it is a very comprehensive theory and I totally support it. I would like to end this logical argument in Iqbals words. In the Javid Nama God addresses human beings in this inhalation call Life is both mortal and immortal, it is all creativity and fanaticism Art thou a bear?Be eager, be creative want us encompass the whole universeShatter into pieces what is uncongenial.Bring forrad another world out of thy imaginationIt is irksome to the man who is free, to live in a world of anothers making. He who lacks the power of creation is naught to us but an atheist and anagnostic He has not taken his share of our Beauty.He has not eaten the fruit of the steer of life.Man of truth Be sharp and incisive like the mark and forge the destiny of they ow n world