[...]ric)
•public culture of Lahore

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


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


-attitudes of toleration comes with belief in dogma


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

*prophetic consciousness: a mode of economizing individual thought and choice by providing readymade judgment, choices, ways of action


Islam is strongly informed by *teleology: final causes and ends
•(a tradition of) biding worshippers to act in this world with the knowledge of brevity of earthly existence (and the certainty that they will meet their maker)
--> perception of time


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

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

[*]metaphysics: a technique to avoid “false problems”

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

how Iqbal rendered (Bergson's) vitalist philosophy (which denied teleology) acceptable to Islam (which strongly is based on teleology):
the idea of a forward-looking aspect to the intelligence permeanting life --> for a Muslim an “ought to be” stands in the forefront inflecting the present well before any final end

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

“the finite ego must be distinct, though not isolated, from the infinite”
(Iqbal)

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


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

Iqbal's self-seeking individuals : actualize qualities attribited to God [(impersonal qualities:) majesty, beauty, grace] (to the best of one's ability) --Naveeda--> (individual impersonality) ***individuality marked by a certain impersonality*** : the more impersonal the qualify that is manifested the more unique one is
=/= [*]modern identity : 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 specific interiority
#integration
=/= Cinderella's (aim and process of) individuation --Sina--> impersonal individuality
[Cinderella's shekayat شکایت]


Iqbal's nonintuitive pairings (=/= contradictions):
•experimentation / convection
•fidelity to one's past / seeking one's future
•prophetic guidance / human freedom
•reason / revelation
•teleology / open future
•duration / transcendence
•freedom / finitude
•individuality / impersonality
<-- elements are drawn to each other, mutual attraction (that does not detract from the plenitude of each)


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

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

-in order ot make islam political they have to reject the supernatural (miracles, keramat, etc.) ---> go to Corbin's critique


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


habits of Allah
•miracle
•


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


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


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


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

...................................

Naveeda chapter 3 law

Naveeda:
•mosque = site of striving
•law = state's efforts at striving (and inflecting muslim aspiration) [=/= law: site of colonial codification and ossification]

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


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


(for me there is a big difference between:)
•islam: achievement of the Arabian nomads (that make the musulman of today live in the past)
•islam: a tradition of intellectual imagination of those who were conquered


Pakistan 1972 constitution --(for the purpose of the constitution of the law)--> non-muslim: 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 religious reformer


something akin to copyright (trademark law) --> disable non-Muslims from encroaching upon Muslim rights over their tradition (undertaking muslim modes of worship: use of honorific titles and modes of address specific to the prophetic community, building mosques, calling azan, citing from Quran or hadis, etc.)

khatam anbia --> khatm: seal --> aspects of Islam as sealed off and exclusive to muslims

(Pakistan supprim court's affective legal feedback loop) copyrighting islam = affirmation of Muslim nat[...]