Iqbal’s Philosophy of Khudi and its Relation to Fana in Sufism
Iqbal was a prominent Muslim poet and philosopher who had a profound influence on the concept of ego in Islam. In the context of Iqbal’s philosophy, khudi and ego are not exactly synonymous, but rather two aspects of the same reality. Iqbal used the term khudi to refer to the human self that has the potential to achieve higher levels of perfection and excellence through self-awareness, self-expression, and self-control. He also used the term ego to refer to the divine reality or God, who is the ultimate source and goal of all existence. He believed that the human khudi can transcend its physical limitations and connect with the divine ego through intuition and love. He also believed that the human khudi should not be arrogant or selfish, but rather humble and submissive to God, who is the ultimate ego or khuda.
Iqbal’s philosophy of khudi is based on his interpretation of the Quran and his understanding of Islamic mysticism or Sufism. He was influenced by various Sufi masters such as Rumi, Hafiz, Attar, and Ibn Arabi. He also drew inspiration from Western philosophers such as Nietzsche, Bergson, and Goethe. He developed his own unique doctrine of khudi that emphasized self-affirmation, action, creativity, and freedom. He rejected the idea of self-annihilation or fana that was advocated by some Sufis as a way of achieving union with God. He argued that khudi is the root of all existence, an entity that can attain immortality if it adopts a certain mode of life. He also argued that khudi is a universal and multi-degree reality that can reach higher stages of perfection through constant struggle and effort.
Khudi and fana are two contrasting concepts in Sufism, the mystical branch of Islam. Khudi means self-affirmation, while fana means self-annihilation. Fana means “to die before one dies”, a concept highlighted by famous Persian mystics such as Rumi and later by Sultan Bahoo. There is controversy around what fana exactly is, with some Sufis defining it as the annihilation of the human ego before God, whereby the self becomes an instrument of God’s plan in the world (Baqaa). Others define it as the dissolution of the human self into the featureless Absolute, whereby the self loses all individuality and identity.
Baqaa is a term that means “subsistence” or “abiding” in God. It is a state of spiritual maturity and harmony with the divine will, where the Sufi regains his self-awareness and self-possession after experiencing fana, but without losing his connection with God. Baqaa is considered to be a higher and more advanced stage than fana, and it is the ultimate goal of the Sufi path to God. Baqaa is also associated with the qualities of wisdom, knowledge, generosity, and service.
كُلُّ مَنْ عَلَيْهَا فَانٍ[55:26]وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ[55:27]“Everything upon the earth is undergoing annihilation, but there subsists the face of your Lord in its majesty and bounty” (55:26-27).
هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ“He is the First and the Last, the Outward and the Inward; He has knowledge of everything” (57:3)