[...]s

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

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

bedat بدعت
accretion of customs in the form of innovation


="large lg2" stl="font-size:110%"> jinn
="prgrph">-what ="trms">nature of influences jinn introduce into human lives='qstn'>?

="lsts lst1">•library of ="trms">religious commentary
="lsts lst1">•prophetic tales
="lsts lst1">•magicians’ manuals
="lsts lst1">•folklore
="lsts lst1">•ethnography
="lsts lst1">•
='lgc'>='lgc'>--> characterization of jinn

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

constantly evolving ="trms">relationship between humans and jinns

from pre-islamic ='lgc'>--to='lgc'>='lgc'>--> Islamic
both good ='and'>& bad ascribed to jinn's constitution ='lgc'>--to='lgc'>='lgc'>--> to be much more unequivocally as="trms">sociated with evil

the little mischievous nafs نفس that make up a self ='lgc'>='lgc'>--> Muslim ="trms">interiority (projects='qstn'>?)

...in the belief of jinns='lgc'>:
="lsts lst1">•complex arrangement of cultural ="trms">memory
="lsts lst1">•political strategy
="lsts lst1">•mental illness
="lsts lst1">•individual subjectivity
="lsts lst1">•
='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*="ppl">Naveeda taking the existence of jinn for granted ='lgc'>='lgc'>==> (her effort) to learn more about the family that adopted them and their efforts at striving='strcls'>*

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


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

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

="trms">relationship of ventriloquism (between Maryam and jinn)

there was an accepted contiguity of jinn and human selves ='and'>& possibility of a p="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurality of voices in Maryam's mediation ='lgc'>='lgc'>--> 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 ='lgc'><='lgc'>-- ='thdf'>the idea that ='strcls'>*to accept the X's claim to be Muslim='lgc'> = accept one's own annihilation as Muslim='strcls'>*
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ="trms">question the limits of contiguity of ="trms">different forms of life (when co="trms">presence was tolerable='qstn'>? when co="trms">presence was made intolerable='qstn'>?)


imitato Muhammadi
emulating X (to experience X) ='lgc'>--through='lgc'>='lgc'>--> passionate ="trms">love and ecstatic identification with the X
(for example the prophet='lgc'>: seeing the prophet on one's mind's eye ='lgc'>+ imitating him)
="lsts lst1">•sufist approach='lgc'>: prophet is immanent in the ="trms">world
="lsts lst1">•varied ="trms">affective ="trms">relations to the prophet='lgc'>:
="lsts lst2">◦ecstatic ="trms">love
="lsts lst2">◦reverential ="trms">love
="lsts lst2">◦respect
="lsts lst2">◦

="large lg1" stl="font-size:113%"> jinns having a dynamic disruptive ="trms">presence within the human ="trms">world

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


='strcls'>*several (competing) bodies of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*

="ppl">Naveeda ='lgc'>--="trms"nttrm="already,spread">read='lgc'>='lgc'>--> Sahib taking cues ='lgc'>--on='lgc'>='lgc'>--> prophet's example ='lgc'>--from='lgc'>='lgc'>--> faceless voiceless jinn ='lgc'>--with='lgc'>='lgc'>--> little ="trms">child surving as its medium


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

“Maryam rushed to ="trms">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)
='lgc'>--risk='lgc'>='lgc'>--> potential disruption of the family
='lgc'>--abdicate='lgc'>='lgc'>--> his ="trms">position of ="trms">authority within his family ='lgc'>--to='lgc'>='lgc'>--> attend to his daughter's words of guidance

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

from a pedagogical figure ='lgc'>--to='lgc'>='lgc'>--> pupil to his daughter

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

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

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


in the famous tale of Aladdin and the magic lamp, a ="trms">child found a genie and could be ="trms">literally pulled out of a humdrum existence to soar the skies
="lsts lst1">•Maryam shared the jinn's joy in discovering human food
="lsts lst1">•she got to whisper her secrets into his ears
="lsts lst1">•make him complicit in her projects
="lsts lst1">•she got to temporally take leave of her body that was changing beyond her control

(="ppl">Naveeda asks) was Sulayman (the jinn) about the inability to acknowl="trms"nttrm="knowledge,Knowledge">edge friendship over time='qstn'>?

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Naveeda chapter 5 mulla


graffiti ='lgc'>='lgc'>--> awareness of X at the level of ="trms">gesture and ="trms">affect

participation in change

(="ppl">Agamben ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]="trms">gesture='lgc'>: inhabiting of potentiality



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

large arsenal of off-color ="trms">jokes about specia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list fogures of all ="trms">religious traditions in the popular culture of the subcontinent...
="lsts lst1">•="trms">horror ="trms">stories
="lsts lst1">•psychological profile of mullas
="lsts lst1">•weekly skewing of mullas
="lsts lst1">•mulla ="trms">jokes
="lsts lst1">•cartoons
="lsts lst1">•
political commentary ='lgc'><='lgc'>='lgc'>--> criticism
='lgc'>='lgc'>--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) ='lgc'>='lgc'>--> ='strcls'>*="trms">pervasive skepticism='strcls'>* ='lgc'>[also in ="nms">Iran='lgc'>]

skepticism shadows striving (='qstn'>?)


="large lg3" stl="font-size:111%"> the other of the striving muslim in Pakistan='lgc'>:
="lsts lst1">•shadowi Shia
="lsts lst1">•deceiving Ahmadi
="lsts lst1">•bad-tempered mulla بدمزاج


mulla='lgc'>:
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> ossification of the institution of ulama
="lsts lst1">•Pakistani state ='lgc'>='lgc'>--> ossification of commentary upon Islamic texts

...everyday assertion that one's ="trms">religiousity is superior to others

="large lg4" stl="font-size:112%">
mulla='lgc'> = full-fl="trms"nttrm="knowledge,Knowledge">edged maleficent persona


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


="large lg5" stl="font-size:113%"> figure of the mulla ='lgc'>[='lgc'>~= collective fear ='lgc'>+ revulsion='lgc'>] ='lgc'>--="trms">traverse='lgc'>='lgc'>--> the fragmented public culture of the city


='lgc'>[='strcls'>*='lgc'>]ulama='lgc'>: guardian, transmitter, ="trms">interpreter of shari'a
='lgc'>+ ="trms">specific claims of knowl="trms"nttrm="knowledge,Knowledge">edge upon='lgc'>:
="lstsrd">1. تفسیر tafsir (commentary upon the Quran)
="lstsrd">2. فقه figh (jurisprudence)
="lstsrd">3. حدیث hadis (sayings of the prophet)
="lstsrd">4. کلام kalam (speculative theolog[...]