[...]enlightenment of education ='lgc'>=/= ignorant
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ‘maslak ="trms">differences ='lgc'>='lgc'>~= grist for the art of war’


="trms">rumored
engineered
un="trms">folding

sectarian geography of the city

mobilized in the form of bored policemen

="large lg2" stl="font-size:111%">
prophet's era ="trms">intermingled with Pakistan ="trms">present
masjed zarar

gabze (mosque seizure قبضه مسجد) ='lgc'>--explicit='lgc'>='lgc'>--> desire to stake a claim on a new nation-state (Pakistan)='lgc'> = expression of striving='lgc'>:
="lsts lst1">•tie ="trms">religious/moral development to the nation-state development
="lsts lst1">•tie ="trms">religious/moral development to the ="trms">imagination of an earlier era of Islam

='strcls'>*expression of striving='strcls'>* in art='lgc'>: opening an art space, studio, school, or an institute (='lgc'>=/= create an institution as a conceptual ="trms">gesture)
='lgc'>='lgc'>--> tie your development to the nation-state development and to an ="trms">imagination (of change='qstn'>?)

="lsts lst1">•anything could be believed about a certain imam
="lsts lst1">•when someone (or group) attack you, they transform from human to ="trms">animal
='lgc'>='lgc'>--> skeptical turn towards the ="trms">world

neighborhood='lgc'> = ties ='lgc'>+ tensions

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="ppl">Naveeda chapter 2 Iqbal

="ppl">Naveeda's ethnographic ='thdf'>example of a s="trms">cene of aspiration='lgc'>:
="lsts lst1">•librarians sit around a table (in a public library) engaged in a heated ="trms">religious argument that threatens to spill into accusations of blasphemy
="lsts lst1">•Lahoris resolve to build mosques for their neighborhoods only to preside over the dissolution of their ="trms">communities in their fights over the mosques
='lgc'><='lgc'>-- sites of dissonance ='lgc'>+ aspiration

aspiration ='lgc'>='lgc'>--> efforts at being Muslim (in the ways one knows or attached to) marked by a striving to an as-yet-unattained self without presuming that this next self is the final one
='lgc'><='lgc'>-- tendency (='lgc'>=/= ="trms">social program)
(='lgc'>=/= see these examples as the lack of con="trms">sensus in Islam)


Iqbal ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> theory of creative workings of time

="ppl">Naveeda constructing a Pakistani Iqbal

Iqbal ="trms">presence within='lgc'>:
="lsts lst1">•everyday acts of striving to be Muslim
="lsts lst1">•state exertion (official ="trms">rhetoric)
="lsts lst1">•public culture of Lahore

='strcls'>**synthetic mode of thought='strcls'>**
='lgc'>='lgc'>--> how South Asian intellectuals created zones of thought by assimilating the work of thinkers from ="trms">different times and parts of the ="trms">world to their own ='lgc'>='lgc'>==> (develop and sustain a) ='strcls'>*="trms">cosmopolitanism='strcls'>* ='lgc'>[that exceed the limits places on ="trms">imagination by colonialism, nationalism='lgc'>]
(='lgc'>--in='lgc'>='lgc'>--> both locatedness and translocal ambitions ='lgc'>--understand='lgc'>='lgc'>-->) ='strcls'>*the openness and connectivity that characterizes the socal='strcls'>*


Iqbal's mode of self-experimentation='lgc'>: he put himself in ="trms">relation to dynamic individuals and emergent movements and institutions to see how they sat with him and he with them
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ='strcls'>*experimentation does not require the creation of the new='strcls'>* but rather new ways of inhabiting the fundamentals (of ="trms">religion in Iqbal's case) ='lgc'>--toward='lgc'>='lgc'>--> producing the ="trms"nttrm="already,spread">readiness for change


="prgrph">-attitudes of toleration comes with belief in dogma


Mohammad
the prophet's return is creative ='lgc'>: insert himself into the sweep of time with a view to control the forces of ="trms">history ='lgc'>='lgc'>==> create a new ="trms">world of ideals

='strcls'>*prophetic consciousness='lgc'>: a mode of economizing individual thought and choice by providing ="trms"nttrm="already,spread">readymade judgment, choices, ways of action


Islam is strongly informed by ='strcls'>*teleology='lgc'>: final causes and ends
="lsts lst1">•(a tradition of) biding worshippers to act in this ="trms">world with the knowl="trms"nttrm="knowledge,Knowledge">edge of brevity of earthly existence (and the certainty that they will meet their maker)
='lgc'>='lgc'>--> perception of time


="ppl">Bergson ='lgc'>='lgc'>--> enabling change in the human perception of time so that humans could see how their ="trms">present was charged with open-ended potential
(1934='lgc'>:)
="lsts lst1">•duration='lgc'>: reality of time as a dynamic continuity
="lsts lst1">•intuition='lgc'>: ="trms">imaginative means by which humans could perceive duration

(picture of) life='lgc'> = vital impulse through ="trms">matter
='lgc'>='lgc'>--> (="trms">positive account of) evolution='lgc'>: continual discharge of creative ideas (and tendencies) moving through a ="trms">world of ="trms">matter

='lgc'>[='strcls'>*='lgc'>]="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='lgc'>: a ="trms">technique to avoid “false problems”

="ppl">Bergson's understanding of intellect='lgc'>: denying humans the experience of time as duration ='lgc'>='lgc'>==> Iqbal

how Iqbal rendered (="ppl">Bergson's) vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list philosophy (which denied teleology) acceptable to Islam (which strongly is based on teleology)='lgc'>:
='thdf'>the idea of a forward-looking aspect to the intelligence permeanting life ='lgc'>='lgc'>--> for a Muslim an “ought to be” stands in the forefront inflecting the ="trms">present well before any final end

human-God copartnership ='lgc'>--imply='lgc'>='lgc'>--> advancement of the self as the object of striving ='lgc'>{the self arcs towards God and partners with God in order to advance='lgc'>}='lgc'>='lgc'>==> change in the ="trms">world

“the ="trms">finite ego must be distinct, though not isolated, from the in="trms">finite”
(Iqbal)

Iqbal's striving='lgc'>:
="lsts lst1">•the end of one's striving is one's ='strcls'>*next self='strcls'>*
="lsts lst1">•nonprogressive='lgc'>: one's next self could lay ahead, alongside of one, or in one's ="trms">past
="lsts lst1">•not to part with their ="trms">finitude too quickly (no fana dar hagh)


Iqbal's pholosophy ='lgc'>='lgc'>-->='qstn'>? ="trms">aesthetics of the self (='lgc'>~ creation of personality)
='lgc'>--(preoccupied with)='lgc'>='lgc'>--> ='strcls'>*muslims ="trms">crafting and tethering their subjectivity to the commentary ="trms">world='strcls'>*

Iqbal's self-seeking individuals ='lgc'>: actualize qualities attribited to God ='lgc'>[(impersonal qualities='lgc'>:) ma="trms">jesty, beauty, grace='lgc'>] (to the best of one's ability) ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (individual impersonality) ='strcls'>***individuality marked by a certain impersonality='strcls'>*** ='lgc'>: the more impersonal the qualify that is manifested the more unique one is
='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]="trms">modern identity ='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a ="trms">specific ="trms">interiority
='at'>#="trms">integration
='lgc'>=/= ="nms">Cinderella's (aim and process of) individuation ='lgc'>--="frds">Sina='lgc'>='lgc'>--> impersonal individuality
='lgc'>[="nms">Cinderella's shekayat شکایت='lgc'>]


="large lg1" stl="font-size:122%"> Iqbal's nonintuitive pairings (='lgc'>=/= contra="trms">dictions)='lgc'>:
="lsts lst1">•experimentation / convection
="lsts lst1">•fidelity to one's ="trms">past / seeking one's future
="lsts lst1">•prophetic guidance / human freedom
="lsts lst1">•reason / revelation
="lsts lst1">•teleology / open future
="lsts lst1">•duration / transcendence
="lsts lst1">•freedom / ="trms">finitude
="lsts lst1">•individuality / impersonality
='lgc'><='lgc'>-- elements are drawn to each other, ="trms">mutual attraction (that does not detract from the plenitude of each)


(Sir Sayyid='lgc'>:) “="trms">religion='lgc'> = revelation ='lgc'>+ reason” ='lgc'>--Iqbal='lgc'>='lgc'>--> affirmative picture of existence after revelation had ceased

Muslim thinking in need of biological renewal ='lgc'>==Iqbal='lgc'>='lgc'>==> revolutionary Muslim thinking
='lgc'>}='lgc'>='lgc'>--> a theory of human perception ='lgc'>+ intelligence ='lgc'>+ their place within the larger picture of ="trms">natural evolution

="prgrph">-in order ot make islam political they have to reject the super="trms">natural (miracles, keramat, etc.) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Corbin's critique


='strcls'>*striving to overcome the (so-called) sickness of ="trms">modernity='strcls'>* ='lgc'>='lgc'>--> (now in Europe artists want to become ='lgc'>='lgc'>-->) ='strcls'>*physician of moral ="trms">community='strcls'>* (hakim al umat)


habits of Allah
="lsts lst1">•miracle
="lsts lst1">•


Iqbal ='lgc'>='lgc'>--> the ="trms">question is not of evidence (whether miracles did not did not happen), rather='lgc'>: whether belief in miracles is usefully to a ="trms">community ='lgc'>: miracles ='lgc'>='lgc'>==> intensify sense of super="trms">natural ='lgc'>='lgc'>==> hold together ='lgc'>='lgc'>--> ="trms">society with ='strcls'>*ideal nationality='strcls'>* (not territorial nationality)
='lgc'>}='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (Iqbal is saying that) just as Muslims needed to understand the capaciousness of ="trms">nature (to be able to engage and value human striving), so too did they need to ="trms">accord existence to the super="trms">natural ='lgc'><='lgc'>-- quality of striving


Maududi's picture of aspiration
="trms">modern Muslim citizenry ='lgc'><='lgc'>--Maududi='lgc'>-- should be created by the state (='thdf'>the idea that state must mould every aspect of human life on consonance with its moral norms and program of ="trms">social reform ='lgc'>='lgc'>==> ='strcls'>*true Islam ='lgc'>=/= muslim Islam='strcls'>*
='lgc'>='lgc'>~= Islam is perfect, muslims not


="lsts lst1">•Asad ='lgc'>='lgc'>--> muslim self-transformation (self-directed changed) ='lgc'>='lgc'>==> perfect form of islam
="lsts lst1">•Maududi ='lgc'>='lgc'>--> (Muslims who know themselves to be weak by constitution ='lgc'>='lgc'>-->) one erect a state to install change in oneself ='lgc'>='lgc'>==> perfect form of islam
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> striving='lgc'>: individuation without individuality ='lgc'>='lgc'>~= potentiel without concrete ='lgc'>='lgc'>~= experimentation on self


producing the concrete environment within something to make it available to X ='lgc'>: enabling ='lgc'>=/= entailing

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="ppl">Naveeda chapter 3 law

="ppl">Naveeda='lgc'>:
="lsts lst1">•mosque='lgc'> = site of striving
="lsts lst1">•law='lgc'> = state's efforts at striving (and inflecting muslim aspiration) ='lgc'>[='lgc'>=/= law='lgc'>: site of colonial ="trms">codification and ossification='lgc'>]

="ppl">="ppl">Foucault ='lgc'>='lgc'>--> (when the state asks you for) registration='lgc'>: dis="trms">interested bureaucratic procedure='lgc'> = state's securing its ="trms">authority
='lgc'>='lgc'>~/= ="ppl">Derrida ='lgc'>='lgc'>--> law='lgc'> = a horizon of aspiration through a register of justice


munir report
semitic theory of state (Jewish, ="frds scrmbld"nttrm="Christianson">Christian, or Islamic)='lgc'>: the object of human life is to prepare ourselves for the next life ='lgc'>='lgc'>--> strive for human conduct which ensure for a person better status in the next ="trms">world
='strcls'>*state ='lgc'>='lgc'>--> act upon Muslim bodies to secure their afterlife='strcls'>* (by means of prayers and good work)
='lgc'>}='lgc'>='lgc'>--> define a Muslim='lgc'>:
="lstsrd">1. identify the ="trms">material body upon which am Islamic state is compelled to act (to ensure its afterlife)
="lstsrd">2. to protect non-Muslims from the state
="lstsrd">3. to protect the state from non-Muslims (kofar)


(for me there is a big ="trms">difference between='lgc'>:)
="lsts lst1">•islam='lgc'>: achievement of the ="ppl">Arabian nomads (that make the musulman of today live in the ="trms">past)
="lsts lst1">•islam='lgc'>: a tradition of intellectual ="trms">imagination of those who were conquered


Pakistan 1972 constitution ='lgc'>--(for the purpose of the constitution of the law)='lgc'>='lgc'>--> non-muslim='lgc'>: a person who does not believe in the absolute and unqualified finality of prophethood of Muhammad, the last of the prophets or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad or recognizes such a claimant as a prophet or a ="trms">religious reformer


something akin to copy="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right (trademark law) ='lgc'>='lgc'>--> disable non-Muslims from encroaching upon Muslim ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights over their tradition (undertaking muslim modes of worship='lgc'>: use of honorific titles and modes of address ="trms">specific to the prophetic ="trms">community, building mosques, calling azan, citing from Quran or hadis, etc.)

khatam anbia ='lgc'>='lgc'>--> khatm='lgc'>: seal ='lgc'>='lgc'>--> aspects of Islam as sealed off and ex="trms">="trms"nttrm="cluster,club">clusive to muslims

(Pakistan supprim court's ="trms">affective legal feedback loop) copy="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righting islam='lgc'> = affirmation of Muslim ="trms">nature ='lgc'><='lgc'>--="ppl">Naveeda='lgc'>-- ='strcls'>*a horizon of striving='strcls'>*
='lgc'>}='lgc'><='lgc'>-- an ='thdf'>example of (Iqbalian) reason ='lgc'>+ revelation


institutionalizing blindness


Iqbal on ahmadies='lgc'>:
="lsts lst1">•Tipu sultan collapse by the British 1799='lgc'> = mark of political and psychological subjugation of Muslims ='lgc'>--Iqbal='lgc'>='lgc'>--> Ahmadiyya messianic movement='lgc'> = subjugated people explaining to themselves their state of decline (negative enlightenment)
="lsts lst1">•tolerance='lgc'> = in="trms">difference

striving ='lgc'>=/= progress

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="ppl">Naveeda chapter 4 jinn


strident ='lgc'>='lgc'>--> engaging speech with vivid imagery
="trms">differential ='lgc'>='lgc'>--> differing knowl="trms"nttrm="knowledge,Knowledge">edge to proper ="trms">authority

lack of con="trms">sensus on what X is (among its varient constituents) ='lgc'>='lgc'>==> (problem of) loss of tolerance
(for example Pakistan='lgc'>:)
contra="trms">dictions between commitments to='lgc'>:
="lsts lst1">•existing hierarchies
="lsts lst1">•tribal ties
="lsts lst1">•universa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic ="trms">religion (whose version of ="trms">community transcends those ties)


(="ppl">Naveeda) thinking of the potential lines of movement among entrenched ="trms">differences, ="trms">cited texts, and possible ="trms">positions generated by selves encountering others in the ="trms">world

intensities that burn within you ='lgc'>+ openness to conversation

attention to time ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> draw a consistent picture of an Islam with open future

disputation='lgc'> = a form of experimentation='lgc'>: doing and undoing of known forms (in the spirit of striving) ='lgc'>[='lgc'>=/= experimentation='lgc'>: innovation in self-making, or ="trms">social arrangements='lgc'>]
='at'>@="nms">apass

disputation='lgc'>: a form of ="trms">interaction (with risks and ill effects ='lgc'>[risk of alienation, estrangement of others='lgc'>])
='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]becoming='lgc'>: coming to terms with the ="trms">trajectories and crystalization of tendencies within the transcriptions of the state and in public culture ='lgc'>='lgc'>--> ='strcls'>**excavating the resources (that this way of being Muslim) give to itself to reflect upon and evaluate (='lgc'>='lgc'>--> renew its in="trms">heritance of Islam)

="lsts lst1">•approaching ="trms">history from the perspective of plenitude
="lsts lst1">•approaching ="trms">history from the perspective of lack


(upsurge of ex="trms">citement accompanying the creation of Pakistan ='lgc'>--Smith='lgc'>='lgc'>--> a tendency ='lgc'>[='lgc'>=/= ="trms">social movement for example reform or piety with identifiable advocacies and ="trms">trajectories='lgc'>] called) ='lgc'>[='strcls'>*='lgc'>]aspiration='lgc'>: sustaining the striving towards an ideal final form (a state, ="trms">society, self, etc.) ='lgc'>=/= achieving

the aspiration of making Pakistan ='lgc'>='lgc'>--> to aspire an islamic state ='lgc'>='lgc'>~='lgc'>~Smith='lgc'>='lgc'>--> muslim way of saying that Pakistan should build for itself a good ="trms">society
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">demand for a state='lgc'> = ="trms">demand for a ="trms">society ='lgc'>='lgc'>~= ="trms">demand for a self

how to ="trms"nttrm="already,spread">read Pakistan's ="trms">historical records shaped by the ='strcls'>*aspiration to strive as Muslims='strcls'>*='qstn'>?


to effect experimentation ='lgc'><='lgc'>==
="lsts lst1">•disputation (jadal)
="lsts lst1">•argument (bahs)
="lsts lst1">•disputation (monazereh)
="lsts lst1">•debate ='lgc'>+ polemic
="lsts lst1">•building mosques
="lsts lst1">•

tradition and ethics of debate and disputation


Carl Schmitt ='lgc'>='lgc'>--> political theology
='strcls'>*politics discovers its ="trms">modernity by repressing the theological foundations of its concept and practice='strcls'>*

theology was always about ="trms">worldly politics ='lgc'><='lgc'>='lgc'>--> ="trms">religious transcendence ='lgc'>}='lgc'>='lgc'>==> run analysis both ways='lgc'>:
="lsts lst1">•transcendental coming into play (in some instances)
="lsts lst1">•="trms">worldly life coming into play (in some instances) ='lgc'>[immanent quality='lgc'>]

='lgc'>--="ppl">Singh='lgc'>='lgc'>--> self-making ='and'>& self-perfecting

='lgc'>}='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">religious argumentation ='lgc'>: expressive of ongoing striving

='strcls'>**one works on oneself by revisiting and reinhabiting theological conundrums (through words and practice)='strcls'>** ='lgc'>[same in artists as well='qstn'>?='lgc'>]


perceived eagerness for debate among lay muslims ='lgc'>='lgc'>--> (="trms">anxiety over) disputation ='lgc'>='lgc'>==>
="lsts lst1">•indulgence in abstract thinking
="lsts lst1">•undermine the tenacity of individual faith
="lsts lst1">•reduce the hold of the daily ="trms">obligations of ritual worship
="lsts lst1">•lead to a diminishing attachment to ="trms">worldly life or stakes in the ="trms">social


="ppl">Veena, Cavell > skepticism='lgc'>:
="lsts lst1">•philosophical efforts at securing one's knowl="trms"nttrm="knowledge,Knowledge">edge of the ="trms">world unmediated by sense experience (='lgc'><='lgc'>-- classical)
="lsts lst1">•human disappointment with our earthly condition of being distinct and separate from others (='lgc'><='lgc'>-- ="trms">social)
="lsts lst1">•efforts to secure unmediated knowl="trms"nttrm="knowledge,Knowledge">edge of others (='lgc'><='lgc'>-- ="trms">social)
="lsts lst1">•

='lgc'>[="ppl">Veena (giving ="trms">historicity and ethnigraphic precision)='lgc'>='lgc'>-->='lgc'>] skepticism ='lgc'>='lgc'>==>
="lsts lst1">•renders other vulnerable to suspicion
="lsts lst1">•unsettle ="trms">social ="trms">relations
="lsts lst1">•produce the conditions of possibility for suffering and violence


skepticism ='lgc'><='lgc'>='lgc'>--> aspiration

aspiration ='lgc'>=/= clear vision of ends

="large lg3" stl="font-size:112%"> Pakistan='lgc'>:
="lsts lst1">•idemtifies itself as an ideological state (Islam) ='lgc'>[='lgc'>==="ppl">Naveeda='lgc'>='lgc'>==> (the possibility of) some experimentation within its ="trms">apparatus ='lgc'>: ='strcls'>***="trms">articulation and dispersal of ideology is not linear or cumulative='strcls'>*** it flows in directions other than from the top down='lgc'>]
="lsts lst1">•in="trms">herits the colonial administrative structure ='lgc'>+ imperatives of government (postcolonial state)

(="frds">Sina ='lgc'>='lgc'>-->) to be ideological about X ='lgc'>: driven to ascertain and adjudicate the others ="trms">relation to X
(certainly as an achievement)

in islamic ideological states (like Pakistan and ="nms">Iran) you are allowed to experiment on what is it to be a Muslim
(='lgc'>+ skepticism with respect to those who strive)
="lsts lst1">•skepticism transforms into an ='strcls'>*impersonal force='strcls'>* (that can emerge anywhere and strike anyone) ='lgc'>[='lgc'><='lgc'>-- dis="trms">embodied aspect of skepticism='lgc'>]


discourse of spiritual diagnosis
(takes place through an evaluation of one's physiology)

="large lg4" stl="font-size:112%"> ="ppl">Deleuze's ="trms">symptomatology='lgc'>: a creative act bringing about a change in health ='lgc'>+ affirmation of a way of life
="lsts lst1">•striving ='lgc'>='lgc'>--> good health

Iqbal ='lgc'>='lgc'>--> attentiveness to thr physiological as a means to gauge whether one's spirituality is on the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right track
="lsts lst1">•with ="ppl">Bergson ='lgc'>='lgc'>--> concern for the futurity of Islam
="lsts lst1">•with ="ppl">Nietzsche ='lgc'>='lgc'>--> concern for the spiritual health
="lsts lst2">◦="ppl">Nietzsche='lgc'>: physician of culture, (understood as political act) “striving and self-diagnosis ='lgc'>='lgc'>==> implicates the individual in the ="trms">world ='lgc'>='lgc'>==> produce charges in the ="trms">world”


="ppl">Naveeda's ethnography ="trms">method of ="trms">interviewing='lgc'>:
="lstsrd">1. locate traces of X in (context='lgc'>:)
="lsts lst2">◦everyday life
="lsts lst2">◦public culture
="lsts lst2">◦
="lstsrd">3. see how this tendency crystallizes
="lsts lst2">◦at particular points
="lsts lst2">◦within particular persons
="lsts lst2">◦within parti[...]