Saturday, 22 November 2014

Choosing politics as a career

It is beneath the dignity of any person who has self respect to beg for votes, observed Nietzsche

Living in a world where:
~ “Politics has replaced philosophy” and we find, around us, politicians rather than statesmen.
~“Politics as industry fills the airwaves with the most virulent, scurrilous, wall-to-wall character assassination of nearly every political practitioner in the country”  — and then declares itself puzzled that [people] have lost trust in its politicians.
~One is bound to be soiled by mudslinging which is “in politics, anything bad the opponent says about our candidate; in contrast, when our candidate does this, it is called 'making a good point.”
~“We'd all like to vote for the best man, but he's never a candidate.”
~Politics has been “concerned with right or left instead of right or wrong.” “There are many men of principle in both parties …but there is no party of principle.” It is the rich that fund campaigns implying justice has been sold.
Isn’t it vain to expect significant results from current sound and fury?  Better we ignore it but it is difficult to ignore dangerous and ominous voices and forces that affect us all, including the souls of politicians. While politicians are busy campaigning for principles they uphold (are there any for them in a world that is controlled by money power, by vote bank bought with money, by majority that is always servant of lower desires and defined best as consuming animals?) let us note what we, including our friends and enemies in politics all know. If these points I list below can’t be denied I wonder if we have any other choice than to choose our place in the opposition camp – not the opposition party’s camp but what is better called resistance camp, but not the separatist resistance camp we identify with certain people around but abstract category of resistance camp that always opposes, scrutinizes and helps make power more accountable – not the power of opposite party but power of politicians, of bureaucrats, of Capitalist elite or Corporates.
Granted that some politicians can be saintly, at least in intentions; not all are after money (one minister  had not enough for his coffin) and many do succeed in some ways in serving people and given our conditions one can’t expect many saintly politicians in a world rotten at core, the following points need a consideration:

1) Current secular understanding of democratic politics is against every religion or every tradition and any great ethical philosophy. From Plato to Al-Farabi to St. Augustine to Vogelin to Guenon we are told by great thinkers with one voice that ‘ king can properly order a state only so long as he has a fair knowledge of the true ordering principles.” 
2) Politics is not a career. In Plato’s famous dialogue Statesman, we find the traditional concept of statesman defined as one who looks beyond the political or what Eric Voegelin says, who is ‘meta-political’. “Statesman is involved ‘in politics’ because that is his vocation but he is not ‘of politics.’”
3) Politicians can’t be or aren’t much trusted even by fellow politicians. Politicians can be bought or sold in the market. They can change parties. They can betray own parties. And most people and almost all political thinkers would agree that they betray people. 
4) It is beneath the dignity of any person who has self respect to beg for votes, observed Nietzsche. So what about campaigns? 
5) They promise the moon they know they can never give.  An important Indian politician was asked why aren’t promises made in elections he replied that if they fulfilled they would be jobless for life as they have to keep problems alive to make possible future elections and campaigning. “Politicians are the same all over. They promise to build a bridge even where there is no river”(Nikita Khrushchev).
6) Politicians not pained by the agony of the unemployed, mess in public transport, failing cooperatives, messy educational system, ailing health sector,  threatened environment so if they really want to serve us – all service is a sacrifice- they leave us alone and remove family raj, remove themselves from the scene.
7) Politicians covet ministership or power. Why? The best statesmen like Gandhi couldn’t  or wouldn’t accept posts in independent India; he was in Calcutta and not in Delhi when the nation was celebrating independence.”
8)  “Politics is the gentle art of getting votes from the poor and campaign funds from the rich, by promising to protect each from the other.” Leaving alone understanding of intellectuals and political scientists even most commoners believe that politicians are there to serve themselves. (Panen gari baren !)
9) They trade in lies.  I am not saying that they are forced to resort to lies or routinely use lies to be in power but that “Truth is not determined by majority vote.”
10) Politician’s lot is the least enviable because he has to trade soul for things that are not worthy of human state. “What does a man gain if he gains the whole world and loses his soul.” So should one choose a career in which such divisive and idolatrous ideologies as nationalism backed by military industrial elite are dogmas, one may gain power but often at the cost of losing one’s soul 
 Postscript: It has been noted that the suffering and death of the Holocaust did not happen because a few psychopaths held ignoble ideologies; for Baum, the Holocaust happened because the vast majority of people simply did not care. Do we care about the deaths, losses, illusions, delusions, false hopes, deferred revolution we have been seeing or living through? If yes how? To vote or not to vote is not the question. There is a much deeper question that we all need to ask.
http://greaterkashmir.com/news/2014/Nov/20/choosing-politics-as-a-career-4.asp

Monday, 17 November 2014

Shias and Sunnis: Convergence and Divergence

Despite efforts of individual scholars from both Sunni and Shia schools for better relations between the two across the Muslim world, the fact remains that Muslims are divided and this is making them vulnerable. And more importantly, the divide is discrediting their theological leadership in the eye of the world and among its new and educated generations.
Shia-Sunni dialogue has not been happening at the ground level. And the dialogue between intellectual and theological elite has not been very successful and so far, hardly any breakthrough on elementary methodological plane has been achieved.
The self perception of both communities is constructed on certain imagined points that have been questioned by more objective history. And a deeper meaning of theological systems is not clear to both.
Sufism or Irfan is missing in both. Brilliant studies of such scholars on symbolism, esoteric and metaphysical aspects of Shiism as Henry Corbin and Nasr and others, the sophisticated philosophical approach of likes of Mulla Sadra and exploration of the political content in the theological formulations that we find in the likes of Shraiti and Dabashi and encyclopedic scholarship of likes of Allama Tabatabai and Allama Mutaharri are there but ordinary Shias and those who control the pulpit keep on repeating certain points that fuel sectarian images. Deeper meaning of self flagellation escapes its most ardent practitioners and shallow critics, who fail to understand the connection between violence and sacred and the relevant anthropological insights.
I wonder, if we could compare sermonizing local imams and practitioners of both Shia and Sunni schools on the only basis that the Quran recognizes – Taqwa/ilm and both imply each other (The Quran states that only those who are better in knowledge fear God). This requires moral discipline. As anyone gets formally and legally admitted into the fold of Islam by declaration of Shahadah and all agree on the criterion of aml-e-soliha (good deeds) and all agree on what constitutes aml-e-soliha and we know that both imams and companions vied with one another on deeds (some would give half of wealth and some whole of wealth for God’s cause and some die to save other’s lives and some remain hungry but feed those who ask for food) how come we disagree so violently? How come we primarily privilege political and historical over ethical questions. It hardly needs to be argued who was on the right track and maintained high moral ground in early battles within Islamic groups because this is quite evident and only needs common sense and elementary knowledge of history.
When in history did a moment arise when one had to either accept Shia or Sunni creed?
Genealogical criticism blunts the sharp edges of the question. We can move forward to consider insights from mystics and philosophers according to whom to be a strict Muslim one is required to abandon all attachments to all belief systems as ordinarily understood and submit to Truth. And also understand that this truth is the truth of mystery (al-Gayyib) that we are required to affirm in the very opening pages of the Quran (2:3). To put it simply it requires one to deny absolute character of all identities, systems, ideologies, sects, schools, philosophies and be open to Truth. This truth has infinite dimensions as infinite are treasures of God. To be absolutely or unconditionally open to the Other, to Love, to Truth, to experience, to unknown is to be a Muslim. So please let me know how can one accept the trap of a particular sectarian identity (don’t we say that Islam is The Religion rather than a religion? and it is ad-Deen rather than Sha’ria that can ground this notion of The Religion or Universal Religion because Sharias have been changing with many prophets, not so the Deen), not to speak of sectarian identity to which Shia-Sunni question has been reduced today.
The Shiism is in glory only when it is not in power but identified with an element of resistance, as Hamid Dabashi argued in a compelling work, ‘Resisting the Empire’, which evokes significance of Karbala in the wake of postmodern world where Capital and its contradictions reign supreme. Let us learn to see how we respond to Imam Hussain’s (R.A) call for resisting oppression. Daily Karbalas are enacted in our midst and we don’t pay heed to the struggling Hussaini forces. Children die in thousands every day for want of safe drinking water and food. Countless labourers suffer killing, alienation and slow death at the hands of Capitalism. In fact even souls are destroyed in this inhuman world, not to speak of bodies only that were targeted in Karabala. We are called to the battleground and deep down we resist the call to martyrdom. Let us salute those who can truly claim to heed the call.
http://kashmirreader.com/shias-and-sunnis-convergence-and-divergence-25545

Reading Kashmir’s Iqbal Critics

We have few scholars of national or international standing in certain fields and what a tragedy if we don’t recognize them

After the death of Amin Kamil many felt that we, as a community, didn’t honour him as he deserved and we failed to make full use of his great erudition in Kashmiri literature. What use do we make of  another literary giant Rahi Sahib, arguably the greatest living Kashmiri poet and critic whose poetic and critical work we have failed to translate and introduce to international audience  and we have failed to familiarize our newer generation with him despite his being the last great link from Lalla till date in what can be called Kashmiri Tradition– for learning to read him  newer generation may profitably consult young critics as Abir Bazaz (his essay “Learning to read Rahi”  comes to mind)  except for gracing certain formal occasions and occasional talks on electronic media? We have no platform for benefiting from our best scholars after they get retired. We have few scholars of national or international standing in certain fields and what a tragedy if we don’t get facilitate them to better contribute when they are free from other concerns and could be highly productive.  All these points haunted me as we celebrated Iqbal day – I recall reading, long back, one of Rahi’s insightful essays on one of Iqbal’s great poems and wonder why we find the author as critic almost forgotten even in his life. We had such illustrious Iqbal researchers and scholars as Akbar Haideri whom we also chose to largely ignore, such renowned Urdu critics as Hamidi Kashmiri who wrote on Iqbal also and have such scholars and brilliant orators as Prof. B. A. Nahvi who would almost qualify as hafiz-i-Iqbal (it is rare aesthetic treat to listen to him on Iqbal especially as he quotes poem after poem) and we have brilliantly witted and humour inflected oratory of Justice Bashir Ahmed Kirmani that makes good use of Iqbal. However today I am especially reminded of our invaluable Iqbal critic Prof. G. R. Malik whose studies on Iqbal have been internationally appreciated but whose address seems to have been lost by us or our cultural organizations. I think new generation needs invitation to and meditation on Iqbal’s poetry – that especially is Prof. Malik’s love and strength – as a mantra for entry into riches of intellectual and spiritual culture that we have inherited. Thanks to intertextuality, reading Iqbal one reads a selection of the best of philosophers, mystics and poets – one becomes truly culture literate. Reading Prof. G.R. Malik on Iqbal we see how the latter qualifies as the conscience of the subcontinent and, in these degenerate times – what Charles Taylor brilliantly analyzes as A Secular Age – a gateway to the treasures of the Spirit he calls Ego. 
 Prof. Malik is both a scholar and a lover of Iqbal. If a critic has both these elements and is also gifted with wealth of insights into majority of the sources from which Iqbal derived inspiration, one can expect criticism of the first rank and that is exactly what Prof. Malik has produced. We have only very few Iqbal critics who wholeheartedly share Iqbal’s faith in transcendence and his evaluation of modernity, who share his doctrine of art and who are good students of the tradition both religious and artistic from which Iqbal derived everything.  
An important feature of Prof. Malik’s Iqbal criticism is his wide range and comprehensive canvass. He covers theological, philosophical, artistic, socio-political and other important aspects of Iqbal’s thought. He is able to comment upon a verse of Iqbal from almost all important aspects that may be required for thorough exegesis. However he is most comfortable with or insightful in his critical review of general aspects of Iqbal’s thought, comparing Iqbal with great masters of literature, explicating his relationship to Islam and Modernity, translating Iqbal and pointing out mistranslation from others and one can claim for him a privileged place as translator of the first rank sharing shoulder with the greatest masters of Iqbal translation. Independence and self confidence of a scholar may be gauged by his recourse to his own translations of most of the verses he has quoted in his works. His critical review of other translators of Iqbal including Nicholson, Arberry and Mathews shows credentials of him as an Iqbal critic quite clearly.
Prof. Malik is a man of strong convictions and this helps him to better appreciate and advocate Iqbal, a poet and thinker of strong convictions. Iqbal is his inspiration and in considered view he is the greatest thinker that modern Islam has produced. 
Prof. Malik largely adopts what can loosely but not strictly be called traditionalism of a sort for appraising Iqbal. Every line that he has written bears witness to this traditionalism that embraces both classicism and romanticism though is identifiable with neither and is even critical of certain aspects of either. He happens to be a vocal critic of such ideas as aestheticism, postmodernism, formalism and generally of any school of thought that defines itself in antitranscendentalist or secular terms. If by tradition we mean that which binds man to heaven as traditionalist scholar Lord Nourbourne has characterized it and involves explicit invoking of First Principles, of symbolism, of subservience/integration of art to Life, to the Good and the Beautiful we can place Prof. Malik in the traditionalist camp though with minor qualifications as his is not a full fledged traditionalism and ignores certain aspects of metaphysical or mystical presuppositions and corollaries of it. His traditionalism constitutes an important aspect of his methodology for approaching Iqbal and invaluable asset for his distinctive flavour of Iqbal criticism. 
Prof. Malik’s  method of commentary on Iqbal’s poetry, as illustrated by his commentary on  "Bazm-i-Unjum” and “Tanhai” is exemplary in many ways: He invokes almost all of Iqbal relevant to the issue. Layer by layer he peels and the layer by layer newer meanings arise the way he introduces the poem, develops the main theses, invokes other parts of Iqbal to put in perspective or elucidate, surveys relevant classics or authorities across traditions to explain parallels and contrasts, takes note of the Islamic Tradition in specific cases before proceeding to give his verdict  where required.
There are scores of passages that we find in Prof. Malik’s work that illuminate certain facets of Iqbal with great power, grace and beauty. One example is his concluding passage in his commentary on “Tanhayi.” 
As a gifted teacher and scholar of English literature Prof. Malik is additionally qualified to be an Iqbal critic of the first order. His felicity of expression and command over all the languages that Iqbal used in his works. His familiarity with almost every important debate around Iqbal make his readings valuable. He is never trite, never shallow, generally convincing and occasionally quite provocative. Generally he doesn’t take extreme positions and does the balancing or mediating act as if he is using a dialectical method. To illustrate we may consider his views on Iqbal on democracy, evolution and early Iqbal’s “pantheistic” verses. Regarding democracy he argues that Iqbal is undoubtedly pro-democracy but is critical of the present form it has taken in the modern West or political thought. Regarding evolution he states that Iqbal’s attitude towards it is ambivalent. Regarding the earlier so-called pantheistic phase Prof. Malik notes that these verses are capable of sustaining alternative interpretation as well. Thus we see Prof. Malik doing the balancing act and not pronouncing unilateral judgments. As a reader he has great humility in approaching a text and letting the text elucidate itself and he is never indulging in play with the text, a postmodern heresy he has been strongly condemning. 
As a careful reader of Iqbal Prof. Malik deplores enthusiasm for farfetched or forced comparisons with which Iqbal criticism is replete. Remarkably Prof. Malik seems to be more adept in pointing out contrasts between Iqbal and others than in seeking to show similarities. How careful a comparativist Prof. Malik is can be gleaned from his detailed studies on Iqbal and major Romantics. One can hardly put a finger on any of the scores of statements made while comparing and contrasting Iqbal with Blake, Byron, Shelley, Wordsworth and Keats.
No modern poet has excelled Iqbal in writing na’t. What is distinctively noted and emphasized by Prof. Malik, however, is, his shift of na’t’s traditional focus on celebration of the Prophet’s (S.A.W) attributes to focusing on revolutionary nature of Prophet’s work and its historical impact and thus his meaning for contemporary man. Further developing this point we can read much of Iqbal’s work as an application or plea for application of Prophetic criticism of life.
Prof. Malik emerges as one of our treasured Iqbal critics who has given us a wealth of insights and well argued case for Iqbalian perspective. Though on a few points he has been too charitable to Iqbal and has assumed Iqbal’s reading of certain important elements of Islamic intellectual tradition  without much ado about its orthodoxy or warrant from a traditionalist viewpoint that he seeks to consistently apply, his advocacy of Iqbal, especially of his theory of art and his relative importance in comparison with important literary figures of the world and religious personalities of the subcontinent constitutes an important contribution to Urdu and Persian criticism in general and Iqbal criticism in particular. Although he does note idiosyncratic or unorthodox character of certain views of Iqbal, he chooses not to dwell on them. As a scholar of Islamic studies he has been able to bring insights from his theological readings to focus on distinctive contribution and place of Iqbal in modern Muslim thought. I perfectly agree with Prof. Rafiuddin Hashmi, a noted Iqbal scholar, that in terms of his range that covers all important aspects of Iqbal’s thought, keeping note of everything written by Iqbal and approaching the whole oeuvre with rare perspicuity and balance, Prof. Malik can be counted amongst the very few first order Iqbalists or Iqbal critics of the world and deserves to be read and appreciated. Though of late there has been extended certain recognition as evidenced by publication of newer editions of some of his works by Iqbal Academy Pakistan, he deserves to be better appreciated. He is Kashmir’s present to world of Iqbaliyat.
http://greaterkashmir.com/news/2014/Nov/13/reading-kashmir-s-iqbal-critics-11.asp

Friday, 7 November 2014

SHIA-SUNNI DIALOGUE

Revisiting Ibn Arabi(r.a)

Shias and Sunnis are divided over many issues, including the issue of interpreting sacred text. Both quote the Quran and the traditions in favour of their positions which are often exclusive on particular questions. Dialogue between Shias and Sunnis is thus hinged on agreeing to a theory of interpretation, or exegesis, of the sacred book. Is it possible to revisit certain great thinkers, respected by both Shias and Sunnis, or having influenced both Sunni and Shia thinkers, to help us carry out this dialogue? I think, yes. And that thinker is the master of gnosis, Ibn Arabi.
Ibn Arabi – the greatest Shaykh in the Sunni world – has been appropriated by Shia thinkers, including Mulla Sadra, the greatest Shia philosopher, and Imam Khomeini, the architect of the Iranian revolution.
Today, we try to see how Ibn Arabi advises us to approach the Quran and the question of divergent interpretations.
He repeatedly claims that he is not applying any external ideological paradigm or scheme of interpretation on the sources of Islamic tradition but only reflecting or meditating on them and internalizing deeper meanings implicit in them. He is not reading them selectively, or forcing a certain interpretation on them in order to substantiate or legitimize independently conceived philosophical positions such as monism or pantheism.
From a traditionalist perspective of Ibn Arabi, there is no need to wrangle over interpretations, no point in debating the truth or attempting to find the absolute, final interpretation. The chaos we find in modern criticism on the issue of meaning and correct reading of the text doesn’t arise at all in Ibn Arabî ’s view. As long as one approaches a text as an object and seeks for any hidden or final meaning and tries to establish his own standpoint on that basis one may not get anywhere.
Meaning is experienced or revealed to a traveler on the path. One only needs to polish the mirror of the heart and it will reflect the truth, plain and simple. Truth knowing is being the object of knowledge. Truth is not in words but in states and stations induced on contemplating these words. Ibn ‘Arabî  reiterates time and again that God is to be tasted rather than discussed and this (dis)solves the problems of interpretation for good. Ibn ‘Arabî challenges all theologians and critics to develop that higher perception he calls the unveiling (kashf).
From his perspective, the enterprise of higher criticism applied to the elucidation of sacred texts which make no reference to moral purification or polishing the mirror of the self is a laughable venture. Unless sacred text is revealed afresh to one’s heart, nothing can illumine its real meaning, according to him.
Ibn ‘Arabî says that there is not only one intention of God that we need to get to. There is not one determinate meaning only. He opens up the space for potentially infinite meanings – every new reading should disclose new meanings of the sacred text, according to him. He says that the Author of the Quran intends every meaning to be understood by every reader, and reminds us that human authors cannot have the same intention. Meaning that the closure postmodernists are so concerned about never happens. The real meaning is with God but all meanings participate in that divine meaning. All things speak of the Beloved and are portals to the Infinite. Polysemy, for him, results not from infinity of contexts but because of multiplicity of souls or addresses. All this implies that fundamentalism and theological imperialism have no warrant.
Ibn ‘Arabî thinks that the sacred text contains inexhaustible riches of meaning which can’t be deciphered through a single reading or even multiple readings.  In fact, for him, there can be no final reading, no full stop to this infinite, never-repeatable creation of God. Meanings in the three books – the book of verses, the book of the universe, the book of the soul – are never repeated, according to him. He accordingly tells us that if someone re-reads a Quranic verse and sees exactly the same meaning as before, he has not read it “properly,” that is, in keeping with the haqq of the divine speech. This is a strategy that ensures people will ever be tolerant of divergent interpretations.
There is no such thing as the unique meaning or the final interpretation or the only true interpretation for both Ibn ‘Arabî and such postmodern thinkers as Derrida. For Ibn ‘Arabî, Quran is an open inter-text that contains layers upon layers of hidden meaning. Nothing could be a better antidote to theological imperialism. About Truth he has written in the vein of Hafiz:

She has confused all the learned of Islam,


Everyone who has studied the Psalms,

Every Jewish Rabbi,

Every Christian priest.
So which is the correct interpretation, Shia or Sunni? Why should we accept to get trapped to answer the question either way? Are not all interpretations human and thus not absolute? Isn’t Truth alone the absolute and who can say he has known Truth in all its infinite faces? Islam has scores, if not hundreds, of schools of jurisprudence, theology, Sufism, exegeses. Philosophers, mystics, artists, poets and many great scholars in the Shia and Sunni camps have been cordial with one another. How come little minds clash? Isn’t it only politics that explains it? Theological differences that exist don’t imply war between communities. As humans, we are all different. So are our responses to God, our ways of expressing faith and belief. Our unique egos call for unique responses. As many souls, so many paths, runs a Sufi adage. And God judges us according to our view of Him, according to a prophetic tradition. Who can impose his view as the only true one? To think we know the truth and ours is the only (or final) meaning that God intended is to claim omniscience or infallibility.
http://kashmirreader.com/shia-sunni-dialogue-24938

Thursday, 6 November 2014

Understanding the Divide

The question is that how do we understand its cosmic or universal essence today?

Are you a Shia or a Sunni? Would one acknowledge to be either in modern ideological sectarian sense? Or wouldn’t the best answer according to both ordinarily categorized as Sunnis and Shias be that they are Muslims – truly Muslim. Isn’t the ideal answer echoed in Salman Farsi’s (RA) answer ‘Salman bin Islam’ when he was asked who he is.
Granted that the tendency to side with Ali (RA) was latent even during the Prophet’s life and emerged to confront certain other forces – it was a hard political choice – the question is how do we understand its cosmic or universal essence today? It could be done only if it revolved around moral superiority of the family of Prophet – even Sunnis grant this – or siding with Justice or Resistance today against oppression – even secular and Marxist historians would recognize this and present Ali(a.s) and Hussain(a.s) as heroes. Shiism can never reduce Ali(a.s) to only a political ally or heir of the Prophet; it emphasizes deeper connections. Now if the deepest question or connection is existential or metaphysical – there can be no doubt about it for anyone who understands ABC of life or philosophy or just is ready to apply common sense – how on earth should I be condemned to disown existential/esoteric/metaphysical understanding of Ali(a.s) or notion of being his friend?
The notion of imamat is perfectly compatible with the notion of Caliphate when we focus on the background idea of Justice or being vicegerent of God informing both. All the traditions agree that the world is never without God’s witnesses. And with Derrida one can’t but agree that Justice is never done on earth, only approximated, ever awaited. Earth is not heaven. Utopias are only ideals, never reality. Mahdis have come only according to or for a fraction of people and this acceptance of some historical person’s claim leads to their excommunication from the mainstream which keeps waiting and waiting.

There are many paths of reconciliation between Shia-thought and Sunni-thought, including esotericism, metaphysics, philosophy and even newer better understanding of history that shows how human elements and power relations have impacted on evolution of both. If all well meaning Shia or Sunni people want dialogue with the other community, why not attempt on these planes? On exoteric theological plane divergences multiply and it is pity that so far polemical and dialogue literature is on this level primarily. The notion of Imam is best understood in light of Irfan that Sufism, a feature of Sunnism, takes care of. For those who can practice hermeneutics Sunnism and Shiism are alternative languages of the soul almost perfectly translatable in each other’s terms. Whatever differences appear irresolvable need not be resolved because human diversity requires diversity of spiritual and theological and juristic expressions and because we can never peep into the dense fog of history in which contending perceptions find support. Our tragedy is being hostage to history we can more speculate about than conclusively verify while forgetting that religion and salvation are wedded to meta-history, to symbols, to revelation which fundamentally transcend history.
The proper question to ask isn’t if one is a Shia or a Sunni but is one  conscious of Tradition. The idea of Tradition can be identified with ad-Deen  and the latter can’t be comprehensively understood except in terms of universal metaphysics inscribed in our hearts (anfus) and cosmos (aafaaq) accessible to Revelation and Intellection. Sectarianism will not be defeated as long as we don’t dissolve it from inside and produce a culture that created and heard such Sunni Shia duos as Ibn Arabi and Mulla Sadra, Ibn Rushd and al-Farabi,  Iqbal and Shariati who talk of God and Love instead of events and personalities  coloured by power structures of history and what Schuon calls human margin. There are no pure Shias or Sunnis in the sense sectarians would have us believe. The best historians condemn Ummayads for converting Caliphate into Mulokiyat, praise Umar ibn Abdul Aziz despite being an Ummayad, vote for Hussain (RA) instead of those who considered him a rebel, appreciate that almost all Sufi orders – and the oceans of gnosis – are traceable to Ali (RA), show almost perfect correspondence of ancient and medieval theory of kingship – of philosopher king – with the ethical ideal of imamate  and hardly question earlier office of Caliphate that was almost indistinguishable from Imamate. Ali (RA) we all know, despite his initial reservations, collaborated with Abu Bakr (RA) and then other predecessor Caliphs.  They see both Sunnism and Shiism getting fully crystallized into current hardened sectarian schools (even today the best thinkers – mystics and poets have always maintained the Religion of Love and hardly know Shia Sunni division – can hardly be called either Shia or Sunni. Nasr, arguably the greatest Muslim philosopher today, has Shia background but his works are treated as authoritative even in Sunni circles. Iqbal, with a Sunni background, confessed despite protest of scholars like Ahmed Javed, his “weakness” for Ali(a.s). Sunni poets have written elegies that rival the best of Shia poets. The great saintly figures of Rumi and Ibn Arabi though Sunni in background have been appropriated by Shia thinkers without any qualms. (Let us also put in perspective their critique of certain Sunni and Shia views respectively) Translated from theological to mystical or metaphysical terms, doctrines of Shiism that are thought to be incompatible with Sunni mainstream, lose their exclusivist marks and one can find them not only in Sunni thought but elsewhere in world traditions. Only serious students of comparative religion can place  sectarian interpretations in proper perspective and on the authority of such scholars as Coomaraswamy, Nasr, Schuon etc. have no problems in declaring both Shia and Sunni interpretations as traditional or orthodox and thus providential helping to cater to different attitudes and sensibilities of Muslim mind and heart. We can’t wish away Shia Sunni divide or convert both to one understandnig – there remains only one Islam with thousand flowers of diverse schools in exegesis, in philosophy, in jurisprudence – we are required to understand it. Interestingly Sunnis do recognize Jafri school of jurisprudence as 5th school. This implies respectful attitude towards doctrinal issues  when properly interpreted can’t be ruled out. Shia interpretation of religion (best seen in masters of gnosis and metaphysics such as Mulla Sadra, philosophers like Nasr  and such scholars as Murtaza Motehari rather than in exotericist theological fanatical polemicists) that is centred on passion or love, that has through and through an esoteric tinge is there by providence rather than by conspiracy. So is the Sunni interpretation  that has been so catholic that hundreds of juristic, theological, mystical and philosophical schools could be accommodated despite how scholars such as Rashid Shaz would construe this power of accommodation, legitimate or orthodox. Without the phenomenal contribution of Shias to Islamic culture – philosophy, poetry, art and architecture, exegeses, mysticism, traditional sciences – the world in general and Islamic world in particular would be much poor. Without Sunni contribution Islam would  not have been a world culture, a tradition with over a billion followers. There would be neither Ibn Rushd nor Rumi nor Ibn Arabi nor Shah Waliullah nor Iqbal. We need to consider again such  works as Barq’s Shia Sunni Bayi Bayi, Nasr’s Ideals and Realities of Islam (chapter on Shiism) and some points regarding purely historical genesis of modern Shia and Sunni structures raised by modern historians, by Raza Arsalan and in captivating prose for Urdu readers by Rashid Shaz ( in bulky Idraki Zawali Ummat or smaller Haqiqi Islam ki Bazyaft) to arrive at a deeper, conciliatory view that appreciates the differences in perspectives of Sunnism and Shiism without absolutizing them and reducing them to ideologies that today cost us virtually a divided Muslim world, at least politically – instability of Middle East, Arab Iran conflict, sectarian violence, and prejudices. No sectarian polemical work can overturn the verdict of history – collective community judgment, poetic and hagiographic narratives –in favour of early Caliphs and Hussain(a.s). Some questions have been raised even in the Sunni camp on certain issues – we can see scholars as diverse as Taha Hussain and Syed Moududi offering somewhat different view on political developments during Uthman’s era.  A view of history that finds only conspiracies everywhere is itself a conspiracy.
http://greaterkashmir.com/news/2014/Nov/6/understanding-the-divide-16.asp

Friday, 31 October 2014

Remembering Amin Kamil

Amin Kamil, the poet, the novelist, the researcher, the critic, the organizer, is no more. Yesterday ended a colourful and significant chapter in Kashmir’s cultural history. Gone is a special chapter in the literary history – the great decades long battle of ideas, of perceptions, of sensibilities between giants of Kashmiri literature – Rahi and Kamil intellectual duo is now history.  Without judging in ideological terms, and press for adbi fatwas, at least on aesthetic plane, we could enjoy proceedings of literary exchange between “rival” schools of Kashmiri literature.
As a student of philosophy and literary criticism, I would draw attention to a couple of points on this day when we are shocked by the absence of a grand man of letters.
Our current tragedy – political and cultural – is partly attributable to our amnesia and disowning our best writers. Most of the elderly writers we ignore and leave them to die suffering is a bitter sense of ingratitude from our side. Since how long have we heard Prof. Agha Ashraf and Prof. Rashid Nazki – to name only two important personalities in cultural events? The more age and experience of a person, especially of a man of letters, more visible he should be with time for people to get benefitted from. We have no chairs or mini-chairs in the government devoted to any of our recent or contemporary giants in literature or culture. So much so that we have to look to few centuries back for as if culture is dead, as if no Rahi has come, as if no Kamil has come, as if no mystic poet, no important scholar in any discipline has been produced in last few centuries. New generation has heard something of Sheikh-ul-Alam and Lalded and even they are not being understood because of alienation from language and cultural background of their work – and reads mostly literature of the West. And people are talking about Kashmiri nationalism while all the time they watch the very foundations in language and culture getting eroded. Our tragedy is we have not been able to identify and project our new heroes. For instance we have world class mystic poets that we have never ceased to produce but have not even translated in major languages or even properly introduced to world audience. The most serious scholars here today complain of deliberate veto to their work on part of major organizations that could make the difference.
We are also great leg pullers. Historically conditioned to distrust – and victims of sponsored campaign to instill distrust between people, discredit local voice, and muffle potential “deviants” – we are smart in picking up loopholes, both real and imagined. We have a counter-narrative to all success stories. Genuine people are believed to be products of some behind the scene force, to serve some agenda. Good writers fail to publish or sell works and much of mediocre literature is in libraries. Getting awards is generally perceived to be an art that requires extra-literary skills like better advertizing one’s commodity or pleasing those who have a say in giving awards.
Amin Kamil’s journey is to a significant extent attributable to his own efforts and one can only lament the irony involved in seeking State sponsorship in a corrupt world for a writer who could be much more creative and beneficial to society if he had independent means of livelihood. Only the likes of Iqbal could afford to leave even prestigious professorship to satisfy conscience and be free to express themselves. We are lesser mortals. If likes of Rahi and Kamil were fully supported by community rather than state resources we would perhaps have better works to show to the world and claim our writers without any scruples. In traditional Islamic culture education was not a public sector undertaking in the sense it is today. It was not controlled the way it is today. Scholars did often need some patronage but community or people rather than the State was the real force to direct to nobler higher ends.
We die having this or that grudge against our important literary figures. What a tragedy! When will the day come when we are free to be writers, unmindful of awards or not needing patronage that often comes at great costs to freedom of spirit and creative activity that great literature requires. When will we own our writers as our writers, our conscience keepers? Will we work to create institutional structures and strengthen community spaces to facilitate their growth and development?
http://kashmirreader.com/remembering-amin-kamil-24388

AASHOORA: The Alchemy of Sorrow

Khoanaen Nawa is the best to read non-Muslim poets on Karbala


Aaj tak roti hae teray gam mei her mahfil Hussain
Iss mein koi shak nahi to hae jehan ka dil Hussain (
Maenk)
There are only two categories of people in the world: those who know they love Hussain(a.s) and those who don’t know though they too, deep in their being, stand witness to the glory that Hussain(r.a) is. And one can club all great thinkers, artists, poets, saints with the first camp. (None can claim to be indifferent to the tragedy of Karbala). One can almost set the love of the Prophet (SAW) and, by implication, love of Hussain(R.A), as a criterion of distinguishing believers from disbelievers.  
 “Ham haen haediri,” “ham haen hussaini” is indeed a universal slogan and Hussain(a.s) as a symbol of protest “against real suffering” and as a “sigh of the oppressed, the heart of a heartless world, and the soul of soulless conditions” (seeing how Yazids seem to triumph everywhere one recalls Marx’s point about religion) is there to stay as long as justice is sought and justice is not done, Hussain(a.s) will be invoked. It means as long as Yazids are there – Yazids of Capital, of Terror, of centrifugal passions – the fight is on. All of us who have yet to curb temptations of nafs-i-ammara need to remember heroism of Hussain (RA) to succeed in the great odyssey of salvation. Muharram and Aashora constitute the great narrative or a drama of the soul. In fact all quest literature and the genres of elegy and tragedy echo a theme that karbala evokes. Religion understood as making sacred or sacrifice (“ibtida Ismail, intiha Hussain”) is enacting or living the tragedy of Karbala in our soul. It is letting the body be “killed” or better subdued or transcended for the sake of Spirit or Virtue (which include goodness and justice). Transposed existentially Karbala is a battle against the yazid of desire in us. Hussain(a.s) stands for, to use Platonic language, the sovereignty of Intellect against desires or passions. 
There is a Hussain (RA) of historians and a Hussain of poets. The later Hussain is more an archetype, a symbol, a celestial figure of Metahistory.  All artists or poets  share a certain version of religion of love and for hundreds of non-Muslim poets anthologized in the bulky book Khonaaen Nawa by Irfan Turabi. This religion of love is exemplified in the love of Muhammad(SAW) and his family especially the great grandson  Hussain (AS). All gam partakes of gam-i-Hussain(a.s) if Hussain(a.s) is understood in deeper metahistorical  or esoteric sense. Hussain (RA) is part of our very being, our deepest drive for goodness, truth and justice that we are born with. Deep down, we all believe in the primacy or “sovereignty of the Good” (to echo Iris Murdoch’s famous work) and Justice (in Kashmiri we say kraeh khoti chu insaaf ) and an important early school of Muslim theologians defined God in terms of attribute of Justice and were called Ahl-i Tawhid wal Adl. I have not seen any Muslim who doesn’t share gam-i- Hussain(a.s). We, as humans, are all for Husssain(RA). After the personality of the Prophet (SAW) it is martyrdom of Hussain (RA) that has attracted the non-Muslim world to Islam. In fact if the love of the Prophet and his great grandson constitute signposts of one’s belief system it is hard to label anyone, at least among thinkers, artists and poets as outright  disbeliever. The verdict of jurists and theologians who codify belief system notwithstanding, I think the poet’s position –his statement of his faith – needs to be appreciated on different terms. Nothing unites Shias and Sunnis better than the love of the Prophet (SAW) and his family. There are thousand and one modes of expressing this love and even those who are classed as non-Muslims have expressed their love in countless ways. The current anthology of Gulhaayi Akeedat of around 100 non-Muslim poets is evidence of the latter. 
All these points about Imam Hussain(a.s) are echoed in the anthology that constitutes a definitive contribution to elegiac literature. Reading it one’s faith is refreshed, many unknown poets get resurrected and a new chapter in the dialogue between communities opens up. One perceives a different universe where the powerful symbol and love of the Prophet (SAW) and Hussain (RA) melts the ice of prejudices against different communities. All of us worship Beauty and Love and we differ only in the extent to which we have surrendered the self that covets power or worldly glory – the Empire of Yazid – and got transformed by the Grace of the Beloved. 
Reading the poets he has painstakingly anthologized, we come to better understand those whom Muslims would ordinarily imagine to be excluded from the grace emanating from the Prophet (SAW). Reading such verses as:
“Yae haen berkatee ek nam-i-nabi kae
Gam-e-doonu-aalam thikanae lagae hein"
or

"Hosh kehta hae unki yaad mei guzrae hayaat/
Aur junoo kahta hae khak-i- toyyiba hi ho jayae"
or

Tabeen koi bi nahi daekha Muhammad sa/
Jigar kae zakhm dikhanae madenae chalo (Menk)


“Guzaratae haen jo yaad Hussain maen ham arsh/
Hayat mein wahi lamhae shumaar hotae haen
(Arsh) one is simply moved. Great things have been said about sorrow as “the swiftest horse that takes one to perfection,” as the best thing under earth designed for tuition of men, as the wazeefa by  thinkers and saints. Our poets sing:
“Naimat koi bi naimat-i-gam ka badl nahi”
(Munawwar)



“Gam-i- Shabeer mei pur khoon hou jis ki aankhae/
Bhar kae damen mein wahi lal-o-gohr aata hae
and

Her
zamanae mein hara gulshan-i-Zohra hoga/
Yom-i-aashoor yehi lae lae kae khabr aata hai
(Fani)

“Hindu sahi magr hoo sana khan-i- Mustafa” or

Hae kousari hindoo bi talabgaar-i-Muhammad”

Is wastae na shoal tera muj tek aasaka” 

“Khuda tera aashiq tu aashiq khuda ka/
Maen tum donoo per hoo fida ya Muhammad”
(Dilooram Kousari)

“Mumin jo nahi hoon to mein kafir bi nahi shad/
Is ramz sae aagah haen sultan-I madeena” 
(Shaad)
One can cite scores of great devotional or naatiya verse or poetry in honour of Hussain(a.s). It means Hussain (RA)has conquered the world through the beauty of his soul. 

Although selections are not often appealing in terms of artistic form, love, devotion, faith, felicity of phrase is noticeable on every page. This is a book that along with Khunaab and few other works would constitute permanent contributions to literature on na’t, hamd and marsiya.
Scholar, compiler, editor, researcher, Turabi is arguably the most important name in research in Kashmir on elegiac poetry in Urdu and Kashmiri. His distinction is his specialization on contribution of non-Muslim poets to elegiac literature. Turabi has been able to single handedly add a significant chapter in scholarship and history of elegiac literature.
http://greaterkashmir.com/news/2014/Oct/30/aashoora-the-alchemy-of-sorrow-8.asp

The Good and the Evil

We have seen many explanations being proposed from Friday pulpits to streets to Majlis-e- Toubas(gathering for repentance). We have seen sharply divergent views. Victims and those who have been spared may not share explanations. Ibn Arabi, the Shaykh-i-Akbar, provides one of the most profound analysis of the issue of evil. He is the most consistent metaphysician in Islam who has dealt with the issue of evil vis-à-vis God. For him, at the risk of oversimplification, there is:
  • No such thing as evil; what we call evil is only evil from our perspective, the perspective of a finite desiring interested self. What is evil to a cat is not so for a dog and in turn what is evil to a dog will be good to dog’s predator. What is good for a patient may not be so for a doctor. What was loss to shopkeepers became a gain for those who afford only Sunday market. While some lost jobs, masons, carpenters and all kinds of unskilled labours got jobs after the flood. So whose good and whose evil?
  • Divine Will overrides good/evil binary. The revealed law designates as evil something which is nevertheless approved by the more primordial Divine Will. This explains how criminals, thieves, dacoits etc. are “tolerated” in the world where God is the ultimate power who controls the movement of the hearts and authors all actions.
  • Everything is perfect when looked from the viewpoint of Absolute. This is a statement that only those who have arrived at the other shore, attained baqa and see with God’s eyes can make. For those still living in the dominion of duality (duginyaar), who are yet to realize the secret of unity or Tawhid, it appears scandalous. Those who can see at existence aesthetically, those who retain freshness of childhood, who can see the world as play or Leila of God, who can decipher the interplay of Divine names in every event, who have been vouchsafed the direct vision of reality, of mystical ecstasy or cosmic vision this is true. We might recall Father Zossima of Dostovesky who exclaims that this very garden is the Garden of Eden, that all things are holy and perfect. For those who are capable of unconditional love, there is nothing but God or Reality or play of lover and beloved in every storm, in every event. God the perfect can’t create imperfection. Imperfection appears to us, committed as we are to self-centric view, seeking joys and comforts only. Everything, every creature is under the tuition and influence of divine decree. God is monitoring everything. Nothing is outside His control. Everything is perfect at every moment.
  • Everything happens in accordance with archetypal constitution or possibilities. God doesn’t determine or influence archetypal possibilities. His goodness can’t be affected by evil in the creation which is acquired by the things/individuals as per there nature.
  • As nothing is outside God or Reality (as God is Reality) so nothing is against His will or His control. The realization of God/ Truth implies the realization of perfection of everything. Time, history, becoming, progress, struggle and thus evil all lose their traditional importance in the absolutist perspective. The world is the play of God rather than something that involves real tragedy. Tragedy is unknown to Eastern/mystical sensibility. There is no waste, no loss, no suffering, no evil in the real sense. Problems arise when categorical conceptual view is imposed on reality that transcends all binaries though it manifests to mind or thought in terms of binaries. All questions that mind asks, that essentially dualistic thought asks, are wrong questions. This is what Zen or Sufism so forcefully argue. We as questioning selves are not. Only God is. We aren’t outside God though we believe otherwise as long as we identify with the separating principle of ego. In the Infinite there are no boundaries, no categories that delimit, no concepts that encompass. We need to scrutinize our right to ask questions. Religions demand the submission or transcendence of the kingdom of the self that seeks justifications, that evaluates, that imposes its categories on what transcends it. A believer has no questions because he has risen above the level of the mind where questions arise. Islam as a religion of submission demands that man is nothing outside God or apart from God.
  • Mystery or wonder is what the traveler on the path to Reality discovers at the last station. There is no explaining away of mystery of Existence. Rational faculty that demands somehow subsuming the mystery at the heart of everything is to be transcended. Religious attitude is to revere the mysterious ground of existence as sacred. There is no reason for anything. God is Mystery, al-gayyib in the Quranic phrase. Love and contemplation of wonder and mystery are what religion demands. Love doesn’t ask questions. It celebrates. Everything is from the beloved alone as God (the Beloved) has no associates. All divinities other than Allah are fictions. Whatever comes from the Beloved for a lover is enjoyed and welcomed with gratitude. Reason fails to solve the mystery of existence. There is no answer to the question why is there anything and not nothing. Hafiz has famously advocated the attitude of gay abandon and celebration in contrast top the rationalist’s or logician’s approach to the riddle of existence. Men have wrongly imagined that they have untied the knot of existence, the question of why of existence.
God is the Totality and nothing is outside Him so all fragmentary views (which human views are characteristically) can’t  make sense of Him or His doings. If man knew all the karmic causes he would be immediately outside the samsaric trappings and thus one with the Unborn, the Unconditioned. In fact there is no karma for the jnani, the one who truly knows. Our true self is outside all the karmic determinations; it is uncorrupted by evil. It is beyond all determinations, all binaries including the binary of good and evil. Socrates who is an exemplary philosopher and sage knew he knew nothing and that is why he was the wisest man. The Highest Good isn’t rationally knowable. One has to be it. All quests end in wonder. In the last analysis man knows nothing. From the structure of matter to the constitution of spirit nothing is ultimately known. All human knowledge is progressive unveiling of the ultimate impenetrability of the veil that disguises Reality.
http://kashmirreader.com/the-good-and-the-evil-23799

Symbolism of Prayer

All life is prayer for those who really know the secret of prayer
One of the greatest tragedies of modernity is that we have forgotten how to live because we have forgotten how to pray.  We don’t know how to understand seemingly disproportional sawab vs. gunah calculus mentioned in traditions regarding offering or missing a prayer.  So much is our ignorance of what prayer is or how it defines human state ( the argument so forcefully put forth in Prayer Fashions Man: Frithjof Schuon on the Spiritual Life)  that we know only the binary of farz vs. qarz  while discoursing on prayer. Post-flood there were reports that azan was given at 12 p.m and  more people began to offer nimaz out of fear of God. If people knew how to go to mosques they would forget the need to gossip in market place or cafes or intoxication of taverns. 
With Ghalib’s “Maloom hae sawaabi taaet-o-zuhd/Per tabiiyet idhr nahi jati” and the sentiment “Ham mawwahid haen hamara kaesh hae tarki rasoon” shared by many, especially those who claim some spiritual orientation, “bay rooh nimaz” syndrome all around us, and a lot of those who struggle to pray and such skeptics as Josh Mailahabadi failing to find meaning in prayers and a lot of drop outs and those taking Ramzan or Eid offers only,  khushu and khuzu escaping not only ramzan nimazees but five timers as well, I wonder if it is not the consciousness of symbolism of prayer that is missing in all the camps. This symbolism needs attention of both nimazees and baynimazees and occasional nimazees. And it teaches us one thing: focus on perfecting prayer especially prayer of the heart.  None of us can claim to truly pray. We have not been taught how to pray. So many sermons and books in market notwithstanding, we are badly in need of learning how to pray – neither schools nor madrassahs seem to have really succeeded in the job of creating motivation or awareness regarding  prayer. ( If they had,  we would not even think of need to enforce prayer in the Islamic state). Have we ever experienced prayer as  m’iraj? In a slim but insightful book Islam Enlightened the argument from activating subtle centers or latiyif is made to see how this can be done. 

 Today we refer to certain texts that should be enough to dissolve all criticisms or charges of ritualism.  One may cite Hazrat Abdul Qadir Jeelani’s Sir al-Asrar, Ibn Arabi’s scattered commentaries on parts of prayer, a dense wonderful text Sirr us-Salat by Imam Khomeni, comments  on it in Martin Lings' classic A Sufi Saint of the Twentieth Century and crisp summary of deeper symbolism in Taelimi Gausia. But the text we read today is a small essay by R. Blackhirst freely available on religioperennis.com that presents mystical or symbolic view in contemporary idiom.  Prayer or nimaz is ritual enacting of fana. This annihilation of the ego is “symbolized in sajda by the fact that the face of the worshipper is hidden from view in this position; the surrendering of all selfhood is expressed, throughout the Islamic tradition, in the veiling of the face.”
Very few know that prohibition on portraying the Holy Prophet's face is “because the Prophet is submitted to God paradigmatically and is, as it were, always in sajda.”  Ask anyone regarding  mystery of length of prayers and one can see guesswork. Our author suggests  that the difference  in length of briefer  prayers of the dawn-dusk axis compared to  those of  the noon-night axis are reflects  the difference in  the relative velocity of the Sun at the equinoxes compared to the solstices and also the varying lengths of the Four Ages.”
Why faithah is said in plural? Because it “is a collective prayer and standing in this position, symbolically facing his Lord, the Muslim represents not only himself but all mankind and even all Creation as khalif.”  Man, the praying animal, can’t escape being man and thus representing  the whole creation. “In prayer, the Muslim moves from the vertical position, signifying man as khalif, to the horizontal, signifying abd.” In the prostrate posture “the Muslim is Adam returned to the passive clay from which he was created.”  “The cycle of standing and prostration in a single rakas illustrates a vegetative cycle; it enacts the birth of Adam and ritualizes his dual status as deputy and slave, but the same gestures and movements also rehearse the death and rebirth of the resurrection of the sons of Adam.” The prayer mat symbolizes the grave and for this reason the traditional and symbolically correct design for the prayer mat is a stylized Eden of four rivers with the Tree of Life, the destination to which the believer aspires and for which his soul yearns.  The standing posture of the prayer, the author notes, symbolizes the waking consciousness, the bowing posture the dreaming mind, and sajda the mind in deep sleep.”  “Deep sleep is analogous to the prophetic state - to the Unlettered purity of Muhammad(SAWW), in Islam - in its pure passivity.”
Night prayers, especially voluntary prayers like tahajjad are connected to lunar symbolism of Islam. (Tahajjad is universal wazeefa for initiates and may be tried by anyone and one can attest for oneself intimations of the higher worlds and how sweet is the experience of “talking” to God during solitude of night). Lunar symbolism explains use of lunar calendar in Islamic ritual and many other thins of Islamic culture.
“The worshipper, plunges, as it were, into the depths of the sleeping mind, namely that part of ourselves that is perpetually in submission to Allah and offers no resistance whatsoever to His Will. The method of Muslim prayer is just this: to consciously identify oneself with this deepest stratum of oneself that is, by nature, in perennial submission, to find in ourselves again the very "clay" of which we are made. This is the deeper and a specifically Abrahamic dimension of the Muslim rite. “
Why the prescribed  prayer timings? Any guesses?  The author notes that “the prayer times are nevertheless arranged around the two axes of the Sun's diurnal movement - the horizontal and, in the greater cycle, equinoctial, axis of East-West and the vertical, solstitial axis of Up-Down…. The fifth prayer time in this arrangement, asr, represents a projection of the centre of this cross (the quintessence) and thus is marked for special attention: it is the "middle prayer" that the Qoran specifically yet cryptically adjures Muslims not to neglect, the designation "middle" referring to its centrality, not to it being in the "middle of the afternoon" as externalists will commonly explain.” Salat-al –wusta (middle prayer) is a subject of great debate and I think Sufi exegesis of it as involving attention to breath needs attention. 
To those who ask how does it matter to God if one doesn’t pray  I recall  Mansoor who was asked why he offers prayers if he considers himself God and he replied that it is because of great majesty or dignity of theomorphic or divine nature of spirit in us that man is worthy to be offered prayer. He meant that he offered prayer to the Self in him. But the best answer to all those who pray or don’t pray or dispute about either is all of us fall short of offering salati-dayimi, perpetual prayer that Sufis have been pleading for.  It requires constant attention to breath or its incoming and outgoing  movements – and midpoint between them – Indicating birth and death resulting in serenity. And it is this serenity that saves not ritual as such. In fact this prayer results in what the Prophet called Mi’raj.  We can’t be sure who has attained such a station and can never rest complacently with our five time prayers thinking we have done our job and cleared our account with God. The prayer that saves is this prayer of perpetual attention, perpetual waking state, perfect devotion to one’s work. All life is prayer for those who really know the secret of prayer.


Friday, 17 October 2014

Floods, and the Meaning of Suffering

A question among questions, after the floods, is how we respond to suffering at the personal level after we have debated how it was caused. Let there be no doubt that suffering is somehow caused, or invited, by people, and God lets sins punish us (rather than punish us Himself as a revengeful being), especially when these are sins against fellow-beings or the environment (huqooq-ul-ibaad or muamlaat) . What we need now is motivation to rehabilitate, to fight depression, to stop regretting what couldn’t be avoided. Let us note that suffering can help nations be reborn. It can act as a providential mechanism for infusing a new spirit in us. In fact, there are signs that we are getting spiritually primed. The disaster brought our compassion to the fore; friendship and relationships have not died; we are a community, not merely a society; our religious and social organizations and activism are our great asset; and so many other qualities. We have seen how the hearts of Kashmiris anywhere beat for fellow Kashmiris at home. What is it that helped collect so much aid, be it across the country, or in universities?
At the more personal level, we can also see how suffering can help us rebuild our relationship with God and with fellow humans. Let me quote some important sources on the alchemy of suffering:
This is my last message to you; in sorrow seek happiness  -Zossima in Dostoyevsky’s Brothers Karamazov
It is better to go to the house of mourning, than to go to the house of feasting; for that is the end of all men, and the living will lay it to his heart.
Sorrow is better than laughter; for by the sadness of countenance the heart is made better
 -Ecclesiastes
Every soul is wretched that is bound to affections of mortal things; it is tormented to lose them, and in their loss becomes aware of the wretchedness which in reality it had even before it lost them  -St. Augustine
        Finally, two passages from Frithjof Schuon, the Messenger of the Perennial Philosophy, and arguably the greatest metaphysician and sage of the twentieth century who systematically wrote on the meaning of suffering and justifying God’s ways to men. It touches almost every important question that flood victims have asked, that preachers have been emphasizing, that we have found hard to understand:
-There is in every man a tendency to attach himself too much to this or that element of passing life or to worry about it too much, and the adversary takes advantage of this in order to cause troubles for us. There is also the desire to be happier than one is, or the desire not to suffer any injustices, even harmless ones, or the desire always to understand everything, or the desire never to be disappointed; all of this is of the domain of subtle worldliness, which must be countered by serene detachment, by the principal and initial certainty of That which alone matters, then by patience and confidence. When no help comes from Heaven, this is because it is a question of a difficulty which we can and must resolve with the means which Heaven has placed at our disposal. In an absolute way, it is necessary to find our happiness in Prayer; that is to say that it is necessary to find therein sufficient happiness so as not to allow ourselves to be excessively troubled by the things of the world, seeing that dissonances cannot but exist, the world being what it is.
-There is the desire not to suffer any injustices, or even simply not to be placed at a disadvantage. Now one of two things: either the injustices are the result of our past faults, and in this case our trials exhaust this causal mass; or the injustices result from our character, and in this case our trials bear witness to it; in both cases, we must thank God and pray to Him with all the more fervor, without preoccupying ourselves with worldly chaff. One must also say to oneself that the grace of the Remembrance of God compensates infinitely for every dissonance from which we can suffer, and that in relation to this grace, the inequality of terrestrial favors is a pure nothingness. Let us never forget that an infinite grace compels us to an infinite gratitude, and that the first stage of gratitude is the sense of proportion.
http://kashmirreader.com/floods-and-the-meaning-of-suffering-23240