[...]imself 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 nature <--Naveeda-- *a horizon of striving*
}<-- an example of (Iqbalian) reason + revelation


institutionalizing blindness


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

striving =/= progress

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

Naveeda chapter 4 jinn


strident --> engaging speech with vivid imagery
differential --> differing knowledge to proper authority

lack of consensus on what X is (among its varient constituents) ==> (problem of) loss of tolerance
(for example Pakistan:)
contradictions between commitments to:
•existing hierarchies
•tribal ties
•universalistic religion (whose version of community transcends those ties)


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

intensities that burn within you + openness to conversation

attention to time --Naveeda--> draw a consistent picture of an Islam with open future

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

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

•approaching history from the perspective of plenitude
•approaching history from the perspective of lack


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

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

how to read Pakistan's historical records shaped by the *aspiration to strive as Muslims*?


to effect experimentation <==
•disputation (jadal)
•argument (bahs)
•disputation (monazereh)
•debate + polemic
•building mosques
•

tradition and ethics of debate and disputation


Carl Schmitt --> political theology
*politics discovers its modernity by repressing the theological foundations of its concept and practice*

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

--Singh--> self-making and'>& self-perfecting

}--Naveeda--> religious argumentation : expressive of ongoing striving

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


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


Veena, Cavell > skepticism:
•philosophical efforts at securing one's knowledge of the world unmediated by sense experience (<-- classical)
•human disappointment with our earthly condition of being distinct and separate from others (<-- social)
•efforts to secure unmediated knowledge of others (<-- social)
•

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


skepticism <--> aspiration

aspiration =/= clear vision of ends

Pakistan:
•idemtifies itself as an ideological state (Islam) [==Naveeda==> (the possibility of) some experimentation within its apparatus : ***articulation and dispersal of ideology is not linear or cumulative*** it flows in directions other than from the top down]
•inherits the colonial administrative structure + imperatives of government (postcolonial state)

(Sina -->) to be ideological about X : driven to ascertain and adjudicate the others relation to X
(certainly as an achievement)

in islamic ideological states (like Pakistan and Iran) you are allowed to experiment on what is it to be a Muslim
(+ skepticism with respect to those who strive)
•skepticism transforms into an *impersonal force* (that can emerge anywhere and strike anyone) [<-- disembodied aspect of skepticism]


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

Deleuze's symptomatology: a creative act bringing about a change in health + affirmation of a way of life
•striving --> good health

Iqbal --> attentiveness to thr physiological as a means to gauge whether one's spirituality is on the right track
•with Bergson --> concern for the futurity of Islam
•with Nietzsche --> concern for the spiritual health
◦Nietzsche: physician of culture, (understood as political act) “striving and self-diagnosis ==> implicates the individual in the world ==> produce charges in the world”


Naveeda's ethnography method of interviewing:
1. locate traces of X in (context:)
◦everyday life
◦public culture
◦
3. see how this tendency crystallizes
◦at particular points
◦within particular persons
◦within particular texts
◦
5. study this crystallization
◦comes to be overlaid
◦expressed through lived experiences
◦be productive of
◾further movements of the tendency
◾countertendencies
◾its dissipation
◦

jinn <--> striving
Naveeda shiwsyin her research a single worshiper's choice of striving: relay upon a jinn for guidance on better ways to be a Muslim

*striving --> put collectivity (for example family) in jeopardy*
*@apass

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

(state pronouncements of) correct way to [?how to] *attach to the prophet*

becoming a knowledgeable religious disputant

Naveeda > Iqbal > the weary self that could not be roused to piety by religious zeal strikes a posture as much of resignation to sin by a nonpracticing Muslim as of a certain pride of withholding oneself from conformism.
--> of one goes to prayer in a mosque it is by one's own choice

...to dismiss differences = the political expression of the petit bourgeoisie


Iqbal's disapproval of guidance --variance--> (Sahib) seeking guidance from a jinn for pious pursuits

singularity of Sahib's efforts at improving himself as a Muslim --> (Iqbalian aspiration) posture of the nonconformist

state's fears that the milieu was pervaded by non-Muslim others posting as Muslims --jinn--> [made vivid] *skeptical experience of everyday life as a place of illusion and trance* (go to --> my work on Relaxing Horror Tales for Children and Adults)

bedat بدعت
accretion of customs in the form of innovation


jinn
-what nature of influences jinn introduce into human lives?

•library of religious commentary
•prophetic tales
•magicians’ manuals
•folklore
•ethnography
•
--> characterization of jinn

human ~= jinm --> endowed with passion, rational faculties, responsibility for their actions, etc. they eat, grow, procreate, die

constantly evolving relationship between humans and jinns

from pre-islamic --to--> Islamic
both good and'>& bad ascribed to jinn's constitution --to--> to be much more unequivocally associated with evil

the little mischievous nafs نفس that make up a self --> Muslim interiority (projects?)

...in the belief of jinns:
•complex arrangement of cultural memory
•political strategy
•mental illness
•individual subjectivity
•
--✕--> *Naveeda taking the existence of jinn for granted ==> (her effort) to learn more about the family that adopted them and their efforts at striving*

*taking the existence of X for granted ==to==> learn about the people who adopted X*


“Muslim children - how bring them up?” vol 3
(in Islam) child: bring without aghl عقل + ability to communicate with divine beings, without sin
--> always under the threat of being easily led astray

eight-year-old Maryam
-attuned to ways in which this world and the jinn world were mirrored and intertwined
-would look into the palm of her hand to see what the jinn would have her to see
-relayed the requests of human world to the jinn
-bringing forth advice, instruction, expression of desire (from the jinn)

relationship of ventriloquism (between Maryam and jinn)

there was an accepted contiguity of jinn and human selves and'>& possibility of a plurality of voices in Maryam's mediation --> enjoin her family to attend closely to her words

coterminous
هم مرز، هم زمان
Ahmadi in Pakistan
each Muslim group claimed itself the truest of all <-- the idea that *to accept the X's claim to be Muslim = accept one's own annihilation as Muslim*
--Naveeda--> question the limits of contiguity of different forms of life (when copresence was tolerable? when copresence was made intolerable?)


imitato Muhammadi
emulating X (to experience X) --through--> passionate love and ecstatic identification with the X
(for example the prophet: seeing the prophet on one's mind's eye + imitating him)
•sufist approach: prophet is immanent in the world
•varied affective relations to the prophet:
◦ecstatic love
◦reverential love
◦respect
◦

jinns having a dynamic disruptive presence within the human world

Sunni Deobandi's belief that the prophet is alive in his grave in Medina ~= Shia's notion of the hidden imam


*several (competing) bodies of knowledge*

Naveeda --read--> Sahib taking cues --on--> prophet's example --from--> faceless voiceless jinn --with--> little child surving as its medium


-parental disappointment with sons
-children possible abandonment by their fathers
-wife's estrangement from her dying husband
--> ambiguities that undergrid lived relations

“Maryam rushed to greet him at the door of the house but then she fell back screening. apparently a thirty-feet-tall churail (witch) had followed Sahib from India. Sahib immediately dropped his bags at the doorstep and without pause rushed to the mosque to say his prayers. when he returned home, Maryam assured him that the witch had left him.”

Sahib allowed the entry of jinn into his home without the armature of the average amil (who undergoes considerable pain and deprivation to be able to lay claim upon particular force, and undertake continental exercises of the body and mind to control it)
--risk--> potential disruption of the family
--abdicate--> his position of authority within his family --to--> attend to his daughter's words of guidance

*his turn towards Maryam = turn away from the present* (of his everyday life not having the spiritual richness and'>& *authoritative accounts* [he desired to make himself a better Muslim])

from a pedagogical figure --to--> pupil to his daughter

pursuits of the self ~=> incorporate the unexpected --extent--> abdicating full control of oneself

in bringing a jinn into his life --> it became a version of him joining other versions of himself with whom he was bound

--Iqbal--> striving to one's next self


in the famous tale of Aladdin and the magic lamp, a child found a genie and could be literally pulled out of a humdrum existence to soar the skies
•Maryam shared the jinn's joy in discovering human food
•she got to whisper her secrets into his ears
•make him complicit in her projects
•she got to temporally take leave of her body that was changing beyond her control

(Naveeda asks) was Sulayman (the jinn) about the inability to acknowledge friendship over time?

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

Naveeda chapter 5 mulla


graffiti --> awareness of X at the level of gesture and affect

participation in change

(Agamben -->) [*]gesture: inhabiting of potentiality



Naveeda four scenes of aspiration:
1. librarians engaged in argumentation over the nature of the prophet's body after his death --gesture--> argumentation
2. neighborhoods embroiled in fights over mosques in attempting to prescribe the rightful atmosphere for prayer --gesture--> seizure
3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet --gesture--> legal experimentation
4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) --gesture--> search for guidance
}--affect--> accompanied by intensity of seriousness, sincerity, excitement, disappointment, sense of loss
}--commitment--> friendship, neighborliness, familial ties

large arsenal of off-color jokes about specialist fogures of all religious traditions in the popular culture of the subcontinent...
•horror stories
•psychological profile of mullas
•weekly skewing of mullas
•mulla jokes
•cartoons
•
political commentary <--> criticism
--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) --> *pervasive skepticism* [also in Iran]

skepticism shadows striving (?)


the other of the striving muslim in Pakistan:
•shadowi Shia
•deceiving Ahmadi
•bad-tempered mulla بدمزاج


mulla:
•Iqbal --> ossification of the institution of ulama
•Pakistani state --> ossification of commentary upon Islamic texts

...everyday assertion that one's religiousity is superior to others


mulla = full-fledged maleficent persona


skepticism of daily existence
1. ...(they become skeptical) about his rationality and grounds for his beliefs
2. ...(at some point) anything could be said or believed about him
3. ...(he felt like) everyone around him had turned to animals
4. ...(he presumed) everyday life was one of illusion and appearances [go to --> kelile demne این همه سودا است، مجاز]
}--> actualize the potential for *skepticism that existed in the social fabric*
=/= chance encounter
=/= pervasive condition


figure of the mulla [~= collective fear + revulsion] --traverse--> the fragmented public culture of the city


[*]ulama: guardian, transmitter, interpreter of shari'a
+ specific claims of knowledge upon:
1. تفسیر tafsir (commentary upon the Quran)
2. فقه figh (jurisprudence)
3. حدیث hadis (sayings of the prophet)
4. کلام kalam (speculative theology)
+ (in Pakistan) personnel in mosque:
1. امام imam
2. خطیب khatib (Frida sermon)
3. قاری ghari
4. موذن muezzin

mulla --derogatory--> one who is overzealous in upholding the letter of the shari'a
(+ additional connotation:)
•ignorant master [go to --> mulla nasruddin: religious master who gets by in life through hypocrisy and cunning + outsmarting those of noble birth and high cultivation]
•gabza agent (seizure of property)
•sodomizer (one who rapes men)
•a naive fool out of step with his time
•


colonial politics in south Asia --> British colonial administration in India see ulama as outdated, deliberately obscurantist, jahel ==> negative stereotype ----> post-colonial period

mullaism:
•Pakistani state --> fossilized state of knowledge on Islam
•Iqbal --> mullaism =/= freedom of ijtihad


(Talal Asad -->) Islamic diskursive tradition is grounded in *argument that anticipates resistance* in the form of doubt, indifference, or lack of understanding ==> it employs the force of reason to bring forth the *willing performance of a practice*
}==produce==> domain of orthodoxy (+ relations of power)


(for Naveeda) anxiety or skepticism ~= sign of aspiration for striving


labbaik: i am here (to follow your orders)

theatrical unteality

...animus lies in the world
[late[...]