Evolution and Human Beings Essay Example for Free

Evolution and Human Beings EssayAllama Muhammad Iqbal is one of the most outstanding poet-philosophers of the Indian sub-continent belonging to the modern period. His gifted genius has reigned supreme in the arena of Islamic philosophy during the twentieth century and is kindredly to direct and influence the Islamic Intellectual tradition in the twenty first century as well. His sublime poetry and philosophy inspired millions of Muslims to wake up to the reality of the times and forge a percentage for themselves. Iqbal explained evolution on the basis of his religious knowledge as well as his experiences in the western society. One of the dependts 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 innovations. He compared the Quranic concepts of evolution with the western ones. Then, he gave his own concept of evolution.Allama Iqbals Concepts of EvolutionAllama Iqbal is against the concept of a fixed and static origination. He consistently upholds that existence reveals it egotism in constant change. If there is anything which is constant, it is the change itself. According to him, Gods creative natural action is ever-continuing and He is constantly sustaining this universe. God is not only if the sustain but excessively the reason of the universe. He believed that the Ultimate Ego was Allah, who, though transcendent in His essence, was intimately connected to humans beings through His amr. For Iqbal amr stood for the creative power and provide of God. He gave the concept of egos. At the lowest level egos are unconscious, in the high order of being, they become conscious. Egos achieve utmost consciousness and finall(a)y become self-consciousness in human beings, the highest being in nature and the vicegerent of God.Man is the only being awarded with moral freedom and responsibility. Using his freedom of choice with responsibility, humans a pproach closer 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 two 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 submit a new and different perspective about the world. The operation of evolution and self-fulfillment 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-denial and vicegernce of God are three degrees of development of self in man by passing through which he attain the ideal of a perfect manhood.AnalysisThis hypothesis explains evolution in a rattling unique way. Being a muslim, i find no fa ult in this theory as it explains everything very clearly and its evidence erect also be found in the Quranic verses. The way he has explained everything in the islamic context makes it very difficult to contradict with this theory. Following is the elaboration and analysis of this evolutionary theory on the basis of Iqbals explanation, in my own words.Concept of ChangeAs he was of the opinion that the universe is not static, this is true. We can 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 state of motion. Their particles also vibrate in a specific manner but we can not sense or feel it. Evolution itself is a process which denotes change. in that location are hundreds and millions of processes which are occurring in the universe in a continuous manner. So, Iqbals idea of an ever-ch anging universe is true.Concept of EvolutionHis answer to the move how did man first 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 make him at first 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 fundament, 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 pass away verses of the two passages quoted above did in fact open a new vista to Muslim philosophers.It was Jahiz who first hinted at the changes in animal life 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 many see thoroughly modern theory of the origi n of man. In this context, we can say that Darwin said nothing new as the concept of evolution was already indue in Islam from the very beginning.TawheedIqbal is not in the favour of deism according to which God became uninterested in this universe after creating it and now it is operating on its own. This is not possible and in accordance 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 matter, personify and soul, 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 genius. God is the supreme ego from which only egos are produced. In Iqbals words, Indeed the ev olution of life shows that, though in the beginning the mental is dominate by the physical, the mental as it grows in power, tends to dominate the physical and may eventually rise to a position of complete independence. What Iqbal means by this is that the process of creative evolution involves a gradual growth of the human individuality or ego (khudi). Iqbal subroutined 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 separately 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 legality, justice, duty etc. even in the face 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, practically 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 gradual rising note of khudi or self-hood in the universe through the process of creative evolution till it reaches 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 hell is deeply connected to his concept of khudi.Hell is basically a disintegration and dissolution of the self or ego whereas heaven is a state where the personality has reached a heightened sense of self-awareness, self-consciousness and distinction. Hell is nothingness, an annihilation of the self. Heaven is the opposite of nothingness. It is to be real, an important, integral part of the Greater Reality. Iqbal quotes the Quran to support 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 (Creative Will and Power) but of knowledge only a shrimpy 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 wickedness and piety, blessed is he who has made it grow and undone is he who has vitiate it. (917-10)The ego grows from a position of hardly having any freedom from natural laws an d natural appetites, to the position where the ego, through the use of its creative will and power, becomes more 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 turn not aside, nor did it wander (Quran 5317) When Prophet Moses came into contact with Gods L ight, he could not sustain the impact. He lost consciousness due to the evoke effect of, in Iqbals words, the Ultimate Ego. But the emergence of Prophet Muhammad (PBUH) gave perfection to human personality or ego in the evolutionary scale. delight 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 far 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 evolution as envisaged by Iqbal harnesses human creative potential under the spiritual discipline of religion as the instrument w ith 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 debate in Iqbals words. In the Javid Nama God addresses human beings in this stirring call Life is both mortal and immortal, it is all creativeness and eagerness Art thou alive?Be eager, be creativeLike us encompass the whole universeShatter into pieces what is uncongenial.Bring forward 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 tree of life.Man of truth Be sharp and incisive like the sword and forge the destiny of they own world