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The Secrets of the Self: A Philosophical Poem 1944
The Secrets of the A Philosophical Poem 1944 is a book written by Muhammad Iqbal, a prominent philosopher, poet, and politician from Pakistan. This book is a philosophical poem that explores the nature of the self and its relationship with the universe. The book is divided into six parts, each of which delves deeper into the concept of the self. The first part introduces the idea of the self as a mystery that needs to be explored. The second part discusses the various stages of the self's development, from its primitive state to its ultimate realization. The third part explores the relationship between the self and the universe, arguing that the self is not separate from the universe but rather a part of it. The fourth part discusses the role of reason and intuition in understanding the self, while the fifth part explores the concept of love and its relationship with the self. The final part of the book presents a vision of the ideal self, one that is in harmony with the universe and has achieved a state of enlightenment. Throughout the book, Iqbal draws on a variety of philosophical and spiritual traditions, including Islamic mysticism, Hinduism, and Western philosophy. Overall, The Secrets of the A Philosophical Poem 1944 is a profound and thought-provoking exploration of the nature of the self and its place in the universe. It is a must-read for anyone interested in philosophy, spirituality, and the human experience.Asrar I Khudi. The form of existence is an effect of the Self. Whatsoever thou seest is a secret of the Self.This scarce antiquarian book is a facsimile reprint of the old original and may contain some imperfections such as library marks and notations. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions, that are true to their original work.
188 pages, Paperback
First published January 1, 1915
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Displaying 1 - 26 of 26 reviews
October 8, 2013
Iqbal is for me what Rumi was for Iqbal.
You will read this very casually at first, lying in your bed and then you will almost sit in your bed, and then you will sit upright and the book will get closer to your face and then you will lose the back support and you will sit with your legs crossed and leaning forward with the book on the bed between both your hands. You will read through stanzas and then some more and then you will return to a stanza you read 10 minutes ago and will get your mind blown. Your temples will throb and a warm ripple like sensation will rise from your core and travel up your chest. Then you will close it and put it beside you, and then you will try to sleep and will be taken by this thunderous storm of thoughts and you will ride the clouds elevating ever so higher and you will feel this burden being lifted and you will relax but then this sense of responsibility will arise and you will sleep determined. Waking up in the morning you will be a better person.
Repeat! Once you finish the poem, start over!
You will read this very casually at first, lying in your bed and then you will almost sit in your bed, and then you will sit upright and the book will get closer to your face and then you will lose the back support and you will sit with your legs crossed and leaning forward with the book on the bed between both your hands. You will read through stanzas and then some more and then you will return to a stanza you read 10 minutes ago and will get your mind blown. Your temples will throb and a warm ripple like sensation will rise from your core and travel up your chest. Then you will close it and put it beside you, and then you will try to sleep and will be taken by this thunderous storm of thoughts and you will ride the clouds elevating ever so higher and you will feel this burden being lifted and you will relax but then this sense of responsibility will arise and you will sleep determined. Waking up in the morning you will be a better person.
Repeat! Once you finish the poem, start over!
October 6, 2015
Baik sebagai permulaan mendekati tokoh sepenting Muhammad Iqbal ini meskipun buku ini sudah melalui dua kali pemindahan daripada karya asal, Asrar-i-KhudiAsrar-i-Khudi kepada The Secrets of the Self di tangan Reynold A. Nicholson dan akhir sekali oleh Abdul Majid Haji Khatib.
Sekali lagi konsep dan teori wujud dalam pandangan alam Islam berlandaskan kerangka sufi memudahkan kefahaman dalam menangkap makna yang terkandung dalam buku ini. Iqbal menulis bukan semata-mata sebagai reaksi modenisme dan imperialisme yang berlaku pada zamannya tetapi lebih penting berkongsi tentang makna diri yang hakiki dalam kewujudan manusia dan makhluk sebagai tajalli daripada kewujudan Allah Maha Agung.
Daripada hakikat inilah, maka dapatlah saya fahami pesan-pesan Iqbal berikutnya kepada umat Islam baik yang berada pada zaman yang beliau saksikan sendiri atau yang sedang kita alami masa kini. Justeru, ia menjadikan karya Iqbal bukan hanya khazanah Pakistan (atau India), bahkan karya sastera umat Islam termasuk kita yang berada di alam Melayu ini.
Dengan pandangan alam yang benarlah, maka kita akan betul-betul terpaku pada kesejagatan dan persamaan makna yang dibawa oleh Iqbal atau Hamzah Fansuri atau Rumi atau Ibnu Arabi kerana mereka sudah meminum minuman yang sama dari cangkir yang sama yang silih berganti sehinggalah pada bibir Sayyidini wa Maulana Muhammad SAW.
Sekali lagi konsep dan teori wujud dalam pandangan alam Islam berlandaskan kerangka sufi memudahkan kefahaman dalam menangkap makna yang terkandung dalam buku ini. Iqbal menulis bukan semata-mata sebagai reaksi modenisme dan imperialisme yang berlaku pada zamannya tetapi lebih penting berkongsi tentang makna diri yang hakiki dalam kewujudan manusia dan makhluk sebagai tajalli daripada kewujudan Allah Maha Agung.
Daripada hakikat inilah, maka dapatlah saya fahami pesan-pesan Iqbal berikutnya kepada umat Islam baik yang berada pada zaman yang beliau saksikan sendiri atau yang sedang kita alami masa kini. Justeru, ia menjadikan karya Iqbal bukan hanya khazanah Pakistan (atau India), bahkan karya sastera umat Islam termasuk kita yang berada di alam Melayu ini.
Dengan pandangan alam yang benarlah, maka kita akan betul-betul terpaku pada kesejagatan dan persamaan makna yang dibawa oleh Iqbal atau Hamzah Fansuri atau Rumi atau Ibnu Arabi kerana mereka sudah meminum minuman yang sama dari cangkir yang sama yang silih berganti sehinggalah pada bibir Sayyidini wa Maulana Muhammad SAW.
August 23, 2010
Every poem I read in this book, is entirely different from the previous. Every stanza, every sentence has different dimensions. Very vast covering many horizons. Reaching the actual 'secret of self', you have to read it for yourself to know it. Taking a course through history, from Plato to Prophet Muhammad, from Shams-e-Tibriz to Rumi, from Imam Ali to Shah-Jahan, from Data Ganj Baksh to the current moslem; this was a reading which constantly forced me into deep thinking. This book is not worth reading and is not complete without implementation.
May 19, 2021
This translation is by A. J. Aubrey who was in touch with Iqbal during the translation process, and also includes in the introduction an excerpt of the explanation given by the poet himself.
Iqbal's poetry is engaging and exquisite, but may seem dense. It includes a lot of concepts from Islamic mysticism which are difficult to understand for someone with no background in it.
Iqbal has this concept of "The Perfect Man" and his ideal is Blessed Prophet Muhammad. Here he is sharing "The Secrets" for how a "regular man" (or woman! for that matter) can keep becoming their "perfect self."
I say "keep becoming" because Iqbal believes this perfection is unattainable. As a person starts this journey, they get closer and closer to this perfection, but never really reach it. To him, a man is perfected (or comes in close proximity to perfection) by striving on this path, and it's not so much about the destination itself. In fact, it can be said that he reversed the question from "What level have you reached?" to "For how long have you traveled?" as a marker for measuring progress.
This shows his humility in acknowledging human limitations, imperfections, deficiencies, etc., it also shows his inclination towards individualism -- no two people can compare their journey as progress is not measured by some static goal. It also shows how much he values effort -- the journey never ends, regardless of what "level" you are on, there is always room for improvement.
Most of Iqbal's mystic concepts are taken from Rumi's work, whom he refers to as his spiritual guide, and whose Masnavi he has called the Persian Qur'an.
He does disagree with Rumi, however, in considering self effacement (explained below) as the highest goal to which one should aspire. This itself shows a mature understanding on Iqbal’s part, considering this was still written towards the earlier period of his work, that is to respectfully disagree on a single point without feeling the need to reject the person, or the system, in its entirety.
Self effacement or "fanaa" is a concept derived from the Qur'anic concept of "taqwa" or God-consciousness; that a person is so conscious of God that they never intentionally do anything that would displease Him. This is contrasted in Qur'an with "ghaflah" or heedlessness; that a person is so forgetful of God that they don't even realize, or care, that what they are doing is displeasing to God.
The mystics asked how much should a person be conscious of God? Most of the persian mystics (like Rumi) said one should be so much conscious of God that they completely forget and erase everything and everyone else from their consciousness, even their own identity (in your mind, you stop viewing yourself as a Self). And only remain aware of God.
We all experience this effacement in moments when we are so absorbed in our work or a thought that we completely forget ourselves, even if for very brief moments. But the hint of the experience is enough to understand the concept, right?
Iqbal’s main issue with effacement is getting absolved in God. Instead he argues that every creation is individual and should become more and more individual in order to reach perfection. Rather than getting absolved in God, one should absorb God in oneself because only through donning these attributes, such as mercy, peace etc., can a person reach wholesomeness in individuality. Iqbal's concept is rooted in this idea that at the core everyone is "pure" and the corruption is not a part of the Self, but is a result of corrupt actions. So the secret of the self is to bring it back to its original design by Self presevation, and not self effacement.
Although this book is said to have acted as a jail-break at a time of intellectual-enslavement, it does present a nice blend of both mysticism and intellectualism.
Iqbal's poetry is engaging and exquisite, but may seem dense. It includes a lot of concepts from Islamic mysticism which are difficult to understand for someone with no background in it.
Iqbal has this concept of "The Perfect Man" and his ideal is Blessed Prophet Muhammad. Here he is sharing "The Secrets" for how a "regular man" (or woman! for that matter) can keep becoming their "perfect self."
I say "keep becoming" because Iqbal believes this perfection is unattainable. As a person starts this journey, they get closer and closer to this perfection, but never really reach it. To him, a man is perfected (or comes in close proximity to perfection) by striving on this path, and it's not so much about the destination itself. In fact, it can be said that he reversed the question from "What level have you reached?" to "For how long have you traveled?" as a marker for measuring progress.
This shows his humility in acknowledging human limitations, imperfections, deficiencies, etc., it also shows his inclination towards individualism -- no two people can compare their journey as progress is not measured by some static goal. It also shows how much he values effort -- the journey never ends, regardless of what "level" you are on, there is always room for improvement.
Most of Iqbal's mystic concepts are taken from Rumi's work, whom he refers to as his spiritual guide, and whose Masnavi he has called the Persian Qur'an.
He does disagree with Rumi, however, in considering self effacement (explained below) as the highest goal to which one should aspire. This itself shows a mature understanding on Iqbal’s part, considering this was still written towards the earlier period of his work, that is to respectfully disagree on a single point without feeling the need to reject the person, or the system, in its entirety.
Self effacement or "fanaa" is a concept derived from the Qur'anic concept of "taqwa" or God-consciousness; that a person is so conscious of God that they never intentionally do anything that would displease Him. This is contrasted in Qur'an with "ghaflah" or heedlessness; that a person is so forgetful of God that they don't even realize, or care, that what they are doing is displeasing to God.
The mystics asked how much should a person be conscious of God? Most of the persian mystics (like Rumi) said one should be so much conscious of God that they completely forget and erase everything and everyone else from their consciousness, even their own identity (in your mind, you stop viewing yourself as a Self). And only remain aware of God.
We all experience this effacement in moments when we are so absorbed in our work or a thought that we completely forget ourselves, even if for very brief moments. But the hint of the experience is enough to understand the concept, right?
Iqbal’s main issue with effacement is getting absolved in God. Instead he argues that every creation is individual and should become more and more individual in order to reach perfection. Rather than getting absolved in God, one should absorb God in oneself because only through donning these attributes, such as mercy, peace etc., can a person reach wholesomeness in individuality. Iqbal's concept is rooted in this idea that at the core everyone is "pure" and the corruption is not a part of the Self, but is a result of corrupt actions. So the secret of the self is to bring it back to its original design by Self presevation, and not self effacement.
Although this book is said to have acted as a jail-break at a time of intellectual-enslavement, it does present a nice blend of both mysticism and intellectualism.
February 17, 2017
if the wood of a tree cannot be made into a dice i make cross(for crucifixion) out of it
means i dont let it go waste
i make cross out of it so a mujahid can get on to it and become shaheed
thr are two ways to rise the voice for haqq
means i dont let it go waste
i make cross out of it so a mujahid can get on to it and become shaheed
thr are two ways to rise the voice for haqq
September 8, 2023
10/10
I have nothing to say. Iqbal reached heights and saw things we can not even begin to grasp.
I have nothing to say. Iqbal reached heights and saw things we can not even begin to grasp.
May 18, 2016
Powerful and informative in two words. But what mainly stayed with me was the beauty with which he articulated his beliefs. For anyone who intends to read the poem, I must say its a challenge but an immensely rewarding one, which does read you as you read it. It is at once a philosophical text, a religious text, combined with Iqbal incisive intellect, aesthetic skill and literary prowess. My favorite line just to offer a taster to the idle on-looker: "Our bud enfolds a garden of roses, our eyes are bright with tomorrow’s dawn. Appear, O rider of Destiny! Appear, O light of the dark realm of change! Illumine the scene of existence, dwell in the blackness of our eyes". Must read, and if you've picked it up enjoy.
May 28, 2013
The language is beautiful even though I can only read the English translation. I don't think I'm entitled to evaluate his philosophy, which seems to be influenced by both Nietzsche & sufism in interesting ways.
February 4, 2016
The best book for young Muslim generation.
You will know how and what to live for.
A message of Islam and how to carry yourself in modern times.
You will know how and what to live for.
A message of Islam and how to carry yourself in modern times.
November 28, 2023
Just brilliant!
June 23, 2022
Iqbal considered that the most valuable possession man possesses is his self whose genesis lies in the series of acts that enables it to confront the environment and develop itself. This confrontation or 'state of tension' originally came about because of the desire of the self to assimilate (wherein the lower order selfs come together) and should not be thought of as a bad thing. The desire to assimilate, which Iqbal called love, is hence inherent in the self and the future development of the self is also contingent on nurturing and acting on its directions. It is confrontational in nature because it seeks to absorb anything 'not it' in itself. Anything which takes away the state of confrontation and turns man towards relaxation is bad because it weakens the self. The more developed the self is, the better its individuality is and the better it can present itself when it comes in contact with God.
Iqbal disawoed the argument, popular in some quarters of Muslim thought, that the ultimate destiny of the self involves a loss of its individuality. This is one of the main themes behind Asrar-i-Khudi, and the thrust of Iqbal's contention that Platonic doctrines of self-negation are wrong at a fundamental level.
A more detailed explanation of the self (according to Iqbal) can be found in my blog post here: https://essays-islam.blogspot.com/202...
Iqbal disawoed the argument, popular in some quarters of Muslim thought, that the ultimate destiny of the self involves a loss of its individuality. This is one of the main themes behind Asrar-i-Khudi, and the thrust of Iqbal's contention that Platonic doctrines of self-negation are wrong at a fundamental level.
A more detailed explanation of the self (according to Iqbal) can be found in my blog post here: https://essays-islam.blogspot.com/202...
Read
December 31, 2025205. For one sky it produces a hundred new moons,
And for one word a hundred discourses.
The excuse for this wastefulness and cruelty
is the shaping and perfecting of spiritual beauty.
250. The candle too concatenated itself
And built itself out of atoms;
Then it made a practise of melting
itself away and fled from its self
Until at last it trickled down from its
own eye, like tears.
285. Desire is an emotion of the self:
it is a restless wave of the self's sea
Desire is a noose for hunting ideals,
A binder of the book of deeds.
290. The partridge's leg is derived from the
elegance of its gait,
The nightingale's beak from its endeavour to sing.
Away from the reed-bed, the reed
became happy:
The music was released from its prison.
395. We were the secret concealed in his heart:
He spake out fearlessly, and we were revealed.
The song of love for him fills my silent reed,
A hundred notes throb in my bosom.
425. Be a lover constant in devotion to thy beloved,
That thou mayst cast thy noose and capture God.
Sojourn for a while on the Hirá of the heart,
Abandon self and flee to God.
Strengthened by God, return to thy self
And break the heads of Lát and Uzzá of sensuality.
And for one word a hundred discourses.
The excuse for this wastefulness and cruelty
is the shaping and perfecting of spiritual beauty.
250. The candle too concatenated itself
And built itself out of atoms;
Then it made a practise of melting
itself away and fled from its self
Until at last it trickled down from its
own eye, like tears.
285. Desire is an emotion of the self:
it is a restless wave of the self's sea
Desire is a noose for hunting ideals,
A binder of the book of deeds.
290. The partridge's leg is derived from the
elegance of its gait,
The nightingale's beak from its endeavour to sing.
Away from the reed-bed, the reed
became happy:
The music was released from its prison.
395. We were the secret concealed in his heart:
He spake out fearlessly, and we were revealed.
The song of love for him fills my silent reed,
A hundred notes throb in my bosom.
425. Be a lover constant in devotion to thy beloved,
That thou mayst cast thy noose and capture God.
Sojourn for a while on the Hirá of the heart,
Abandon self and flee to God.
Strengthened by God, return to thy self
And break the heads of Lát and Uzzá of sensuality.
October 26, 2025
The Prologue to this collection of poems on the self left me breathless. Every line was so brilliantly packed with metaphor and imagery that it was like standing with my head back watching the crescendo to the finale of a fireworks show, one dazzling explosion followed quickly by another, and another, and another. So many elegant and insight pearls of wisdom strung together that I relished reading on.
But then I read on, and while Allama Iqbal is unquestionably a remarkable poet, I began to struggle with some of his wisdoms and insights. The poet prioritizes and celebrates conquest and desire to such a degree that compassion seems to appear as a weakness. I had begun the parable about the sheep and the tigers, "Negation of the Self," thinking that it would be a lesson about how to overcome fierce, destructive foes, but instead it was an admonition for the tigers to not forget their fierceness. And "The Self is Weakened by Asking" seems to admonish the poor for asking for assistance. This "pull yourself up by your bootstraps" mentality seems counter to charity and compassion.
Reading these poems was like taking a drive through the country on a beautiful day with the windows down and the birds singing, but hitting a pothole like "war is good if its object is God" from time to time and smacking your head against the roof. I can objectively understand these poems as reflective of the political context in which they were written, but pieces of them do not seem to resonate in today's world.
I intend to try other collections by Allama Iqbal, because his writing is so startling and powerful. Perhaps this collection just wasn't the one for me.
If you do read this collection, I highly advise finding a different copy than this one. This book was scanned and cobbled together, and thus it is riddled with typos and weird line breaks. There must be a more professional version available. I'm not sure how reputable this translation is, and as I don't speak Urdu, I can't say how faithful it is. But the phrasing and imagery of this translation was powerful.
But then I read on, and while Allama Iqbal is unquestionably a remarkable poet, I began to struggle with some of his wisdoms and insights. The poet prioritizes and celebrates conquest and desire to such a degree that compassion seems to appear as a weakness. I had begun the parable about the sheep and the tigers, "Negation of the Self," thinking that it would be a lesson about how to overcome fierce, destructive foes, but instead it was an admonition for the tigers to not forget their fierceness. And "The Self is Weakened by Asking" seems to admonish the poor for asking for assistance. This "pull yourself up by your bootstraps" mentality seems counter to charity and compassion.
Reading these poems was like taking a drive through the country on a beautiful day with the windows down and the birds singing, but hitting a pothole like "war is good if its object is God" from time to time and smacking your head against the roof. I can objectively understand these poems as reflective of the political context in which they were written, but pieces of them do not seem to resonate in today's world.
I intend to try other collections by Allama Iqbal, because his writing is so startling and powerful. Perhaps this collection just wasn't the one for me.
If you do read this collection, I highly advise finding a different copy than this one. This book was scanned and cobbled together, and thus it is riddled with typos and weird line breaks. There must be a more professional version available. I'm not sure how reputable this translation is, and as I don't speak Urdu, I can't say how faithful it is. But the phrasing and imagery of this translation was powerful.
Read
May 25, 2018Terdiri dari bait-bait puisi Iqbal, yang diterjemah semula dari Parsi ke Inggeris.
Berharap untuk membaca Mysteries of Selflessness (Rumuz i-Bekhudi) tetapi yang terjumpa pun hanya dijual dengan harga 400 ringgit.
Berharap untuk membaca Mysteries of Selflessness (Rumuz i-Bekhudi) tetapi yang terjumpa pun hanya dijual dengan harga 400 ringgit.
June 23, 2017
Insightful
A brief translation of one of the world's great poets and philosophers, Allama Iqbal. Definitely provided much food for thought.
A brief translation of one of the world's great poets and philosophers, Allama Iqbal. Definitely provided much food for thought.
April 2, 2018
thi$ book i$ nice
January 19, 2023
"pour moon beams into the dark night of my thought, that i may lead home the wanderer."
July 21, 2025
I read this in an English translation, not the original Persian poem, so it’s likely I didn’t fully experience the work as its author intended. Felt like a rehash of Nietzsche, complete with tirade against Plato and his theory of forms. He didn’t like how he felt Plato led people away from worrying about the real world and waste time about the invisible world. Nietzsche mixed with Islamic politics.
November 3, 2020
So, it won't be an easy invasion to read this book and understand or feel if you don't have a good vocabulary (A proper grip). But one can explore the meaning of a word at any moment when you are reading. That's not a concern.
So, it won't be a comfortable read if you lack familiarity with spiritual wisdom and philosophy. The title of the book may inspire you, and urge the very moment to start reading it; and most importantly when it is by Poet Of The East, Doctor Muhammad Allama Iqbal, but it is not about the inspiration. It is more about understanding and perusing his thoughts within these junctions. His writings are for the posterity, so never read him with the intention of today. He proclaimed, "I have no need of the ear of To-day. I am the voice of tomorrow."
.
What is the self? Do you know who you are? The common answer is NO. He argues that a human has to isolate himself to gain the meaning of his existence, by imploring rectitude from the Almighty. The self is a complicated ruckus, which puts a human in the race of worldly pleasures. Hence, the result is discomfort and one remains deprived of the meaning of his existence.
He was totally inspired by Rumi's spiritual teachings. His most common sayings interpret religion. And when he talks about religion, he is meant by Islam.
I have a homage for him because he is considered to be the spiritual leader of Pakistan. But, the youth of today doesn't even read him, let alone understand. Anwar Masood once said, to understand Iqbal you must know the Persian Language because his majority of work is written in Persian. But there is lots of work, and almost all of his work is available in the language we understand, so do the honours.
My eagerness to read, feel, understand and absorb Allama Iqbal's philosophy of self has finally welcomed me. Yet there are many oceans of him to dive in.
So, it won't be a comfortable read if you lack familiarity with spiritual wisdom and philosophy. The title of the book may inspire you, and urge the very moment to start reading it; and most importantly when it is by Poet Of The East, Doctor Muhammad Allama Iqbal, but it is not about the inspiration. It is more about understanding and perusing his thoughts within these junctions. His writings are for the posterity, so never read him with the intention of today. He proclaimed, "I have no need of the ear of To-day. I am the voice of tomorrow."
.
What is the self? Do you know who you are? The common answer is NO. He argues that a human has to isolate himself to gain the meaning of his existence, by imploring rectitude from the Almighty. The self is a complicated ruckus, which puts a human in the race of worldly pleasures. Hence, the result is discomfort and one remains deprived of the meaning of his existence.
He was totally inspired by Rumi's spiritual teachings. His most common sayings interpret religion. And when he talks about religion, he is meant by Islam.
I have a homage for him because he is considered to be the spiritual leader of Pakistan. But, the youth of today doesn't even read him, let alone understand. Anwar Masood once said, to understand Iqbal you must know the Persian Language because his majority of work is written in Persian. But there is lots of work, and almost all of his work is available in the language we understand, so do the honours.
My eagerness to read, feel, understand and absorb Allama Iqbal's philosophy of self has finally welcomed me. Yet there are many oceans of him to dive in.
June 15, 2009
edisi bahasa Indonesia dengan judul Asrar-i Khudi Rahasia-Rahasia Pribadi, Penerbit Pustaka Islam, Jakarta, 1953
December 17, 2012
Must read!!!
April 11, 2015
Betapa kreatifnya Iqbal dalam menyampaikan pemikirannya yang kritis tentang hakikat insan dan kehidupan. Cuma, terjemahannya kurang indah. Lima bintang untuk Iqbal. Al Fatihah buatnya.
March 30, 2020
combine the spirit of Rumi with the drive of Iqbal and you have the essence of Islamic philosophy 🌙
April 3, 2023
a perfect blend of philosophy and poetry; much to think about
September 27, 2014
Its simply wonderful, and eye opening.
April 19, 2017
Puisi-puisi M.Iqbal hampir seuruhnya bernuansa asketis-teologis. Ditulis sebagai ungkapan kerinduan, kecintaan dan mungkin juga kegelisahan sebagai manusia terhadap sang pencipta.
Displaying 1 - 26 of 26 reviews