[...]dea 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 & *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
[later he] identitues this animus with thr workings of iblis (satan)
...this is a city of whispers [waswasen], a city of mad possession [shar], a city of deviation [ilhad], a city of anxiety [tazadzud], a city of dispersion [intishar]

the ability to smell oneself --> to experience oneself as other


how public culture can ability skepticism as a pervasive condition


mulla jokes --> horror stories = fear + revulsion

(Freudian) eruptive quality of jokes --> joke erupts into everyday life as of from elsewhere

political cartoon: maximum effect through a minimum of details

(mulla) jokes, horror stories, political cartoons --Naveeda--> *exiling the foreignness within*


stories of:
1. mosque in an upscale shopping center
2. sexually predictory mulla
}--> (speaks of:)
1. the perception that there were places in Pakistan where vise was allowed to grow unchecked
2. the menace the ulama introduced into everyday life
}==> (the effect of:)
•keeping public attention upon[...]