Abstract

Muhammad Iqbal’s theory of egohood, also known as Khudi, selfhood, I-amness, or individuality, builds the foundation of his entire philosophical oeuvre. Despite a massive hoard of literature produced on the exposition of Iqbal’s theory of egohood, it is still elusive to grasp. Iqbal’s theory of egohood is a metaphysical theory that explains not only the ontology of the universe but also of human beings. An ego is an ontological substance: a unit of metaphysical or mental reality. This substance refers to the unique individuality of the existing beings. Iqbal's metaphysics of egohood contradicts the pantheistic metaphysics developed by Ibn al-Arabi's writings in the Islamic tradition. To make sense of Iqbal's theory of egohood, I investigate three questions: first, why did Iqbal posit his theory of egohood? I argue that Iqbal developed his theory of egohood to reject the pantheistic metaphysics, which undermines the individualities of God and humans as autonomous agencies. According to Iqbal's metaphysics, God and human persons refer to autonomous individualities. Second, what is Iqbal's theory of egohood? Iqbal's theory of egohood explains the ontology of the psychical (mental or immaterial) world, the organic (living physical) world, and the inorganic (non-living physical) world. Iqbal uses the expression Supreme Ego for God, while (finite) egos for humans and other entities of the universe. Third, what does Iqbal want to do with his theory of egohood? Iqbal wants to explain his social, moral, political, and religious philosophies with his theory of egohood. So, the article intends to make sense of Iqbal's metaphysical theory of egohood.