Dr Muhammad Maroof Shah

The Master on Life and Afterlife. Ghalib is a sad angel, Who from the intoxication of nearness Has brought divine revelation In the form of his ghazals. (Yusuf Hussain’s translation. Other translations here are from the same work Persian Ghazals of Ghalib )       Indeed Ghalib has bought a “revelation” that has been such a healing and joy and a fount of beauty. One must be thankful for the privilege of being born in a land and with a language of Ghalib. Ghalib’s Islam as an “Answer” to Difficult Questions Every Muslim in the subcontinent who can read poetry but is disturbed over routine disharmonies or complains about this or that issue in life would be required to answer one question on the Day of Judgment: Have you read Ghalib? Ghalib “answers” all our complaints we might conceive or imagine against Fate or providence or people or God. Since God created Ghalib, He has been largely relieved of entertaining many a question on wonder, love, beauty, betrayal...

Zargar masterfully handled language and sounds too profane at places and deconstructs romantic-mystic, revelation-intuition or scriptural-experiential binaries. All great poets and mystics and philosophers have one thing in common: rejection of Mullaism identifiable with dry, empty, legalistic, judgmental dualistic mode of thought and action. One might loosely identify it with zahir parasti (worship of form/letter) that has been associated with a class of jurists and those scholars who don’t pay attention to esoteric or mystical/symbolist dimension of scripture. In the Muslim world Mullaism has donned political guise. The term Mulla has lost its honorific connotations from quite some time though this degeneration in its traditional status has been especially exacerbated in modern age. Newer movements and trends in philosophical, theological, and socio-economic spheres have all contributed to delegitimizing Mullaism as an ideology that once had a significant say in public spaces. Ne...

Angels greet all of us though we are often absent to return the same. The best or most influential minds happen to transcend simplistic construction and politicized framing of the tussle between the two. Key mutual misgivings need to be addressed.       If religions seem to divide mankind, mythologies, artistic/mystical/wisdom traditions and metaphysics underlying them that secular thinking better engage unite. Famous new atheists like Dawkins and Harris don’t fail to register their love for certain images of the Sacred. In fact Harris proposed something like Unitarian advaitic spirituality for secular worshippers. Worship we must anyway. Russell’s “Free Man’s Worship” or Spinoza’s intellectual love of God or Heidegger’s paean to Being or Derrida’s commitment to Justice and Levinas’s to the Other all succeed to preserve an essential aspect of spiritual life. It was Whitehead who noted that “the essence of education is it be religious.” Buddha didn’t propos...

Dialogue between Religious and Secular Sensibilities and Questioning Religionist-Liberal Divide From India to Turkey to Egypt religion has helped political parties win power. Religion is one of the key factors influencing outcome of elections in many officially secular states. Religion is driving number of big industries and priests/religious leaders continue to be king makers or influence much of power relations. Despite all this ours is characterized as a secular age and we have no choice of travelling backwards in time or imaging an isolated place in future where secularism hasn’t encroached. Let us note extent of secularization one has to engage with to remain. Influence of Secular Critiques of Religion We are all, willy nilly, secular in certain sense, in certain areas. Design of our cities, homes, roads, certain profanation of sacred spaces, worldwide domination of secularism in political constitutions, text books, academia, certain secularization of dress etc. are all with ...

Reading Philosophy as a Quest for Fascinating Life The key challenge and the question life asks from all of us – that religion, philosophy and art treat in their own, arguably complementary ways – is how to live well. Religions are doctrinal support systems for patterning life into an art of rituals for participation in the sacred time that mirrors a sort of eternity where hearts find rest or fulfillment/salvation. Art reconciles us to life by unearthing its beauty while goading us to its riches that we find irresistible. Philosophy provides cognitive resources for clarifying what we really want and living without illusions while appreciating our limits and interpreting our dreams and myths. It is to this last task that the slim but provocative and scintillating volume of aphorisms, apothegms and apologues Creative Obsession: Philosophical Life in Broad Daylight invites us. Forcing on us a soum (fast)/hard discipline of the mind with little regard for our fears and sentiments and...

Asking Some Difficult Questions about Islam Following Iqbal, Fazlur Rahman has been arguably the last major philosopher of our subcontinent and like the former’s philosophical lectures, his works are largely unheard, and certainly unheeded. He has been one of the most brilliant minds who was deeply informed about traditional Islam’s most important languages, thinkers, history and general self understanding. It is shocking how little he has been read or understood or engaged with by Ulama whose key premises he interrogated. His great works have been and could be criticized on this or that point, but that does not mean his many an insight and contribution could be ignored. We can’t proceed to solve certain problems today for the Muslim world, especially in the subcontinent, without taking note of Fazlur Rahman. He was indeed fazl of Rahman and so far we have been absent to receive the treasure he uncovered. Today we take note of some of his questions he has raised regarding Quran ex...

Why Neo-Salafi and other Modernist Critiques of Sufism aren’t convincing? Some people can’t be satisfied with post-dated cheques or mere promises of future rewards. They can’t afford to wait after pledging to marry to postpone consummation to some future time or another life; they want immediate consummation. They can’t afford to just gaze through a veil on the object of their love and want to take their love affair with God seriously and live God, breathe God and not just talk about God. They want to witness first hand, on their own authority, what others are content to believe on other’s authority. They take the notion of heaven so seriously that they claim they have keys of it here and now and reside therein. These people don’t believe in being just good/decent Muslims but strive to be the best Muslims. They can’t afford compromise of any kind and seek to pursue perfection in every sphere. They live and die for beauty. They aren’t content to be mere slaves but seek audience of t...