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="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
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(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'>]
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
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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)
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(="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'>]
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