Concept of God

Workshop on

Iqbal's Concept of God

For Beginners








At Teachers’ Development Centre
129-G, PECH Society, Karachi



Resource Person:
Khurram Ali Shafique
author of
Iqbal: An Illustrated Biography
winner of the Presidential Iqbal Award



What is Iqbal's concept concept of God? How is it consistent with Muslim thought, and what new possibilities does it open which may not have been acceible before? This workshops tries to address these questions in the simplest terms through discussion and participatory activities. The third lecture of the Reconstruction will be used as the key reference along with relevant excerpts from Iqbal's poetry.



To be conducted at Teachers’ Development Centre, 129-G, Block 2, PECHS, Karachi – on Saturday 12 December, 2009 from 3:00 pm to 6:00 pm.



Participation is only through invitation.
Please contact Dr. Hena Jawaid henajawaid000@hotmail.com

Workshop on Shakespeare According to Iqbal‏

Society of Iqbal Studies presents with compliments from Iqbal Academy Pakistan
Workshop on Shakespeare According to Iqbal At Teachers’ Development Centre , Karachi
Resource Person:Khurram Ali Shafique

author of Iqbal: An Illustrated Biography

Winner of the Presidential Iqbal Award.

No other poet has offered a greater tribute to Shakespeare than Iqbal, who said about him in one of his finest poems, “Nature guards its secrets so jealously that it shall never again produce someone who knows so many of them.”

Which of the many layers of meanings in the playwright’s work was Iqbal referring to? Is it possible that some of the messages of Shakespeare have been imbibed by the masses of Pakistan through intermediaries and might be shaping the society as we know it? Can Shakespeare be relevant to the future of the world as it stands today?

If you do not know anything about Shakespeare, this workshop is the place to begin. If you think you know everything, then this might be a place for discovering something new. Come and find out at Teachers’ Development Centre, Karachi – on Saturday 12 December, 2009 from 3:00 pm to 6:00 pm.

Participation is only through invitation. Please confirm your participation in advance, and also let us know if you would like to bring a friend along.

Contact Dr. Hena Jawaid henajawaid000@hotmail.com

5th Dec', 2009

Sir Syed Ahmad Khan

“I do not mystify anybody when I say that things in India are not what they appear to be. The meaning of this, however, will dawn upon you only when you have achieved a real collective ego to look at them.”

Address delivered by Iqbal in Allahabad on December 30, 1930

As we have explored the significance of "the collective ego". Sir Syed Ahmad personified it as a common soul, who says, “I am the spirit of all human beings.” Aligarh was not merely a foundation which was erected to deliver modern education. But, was a desire to recollect lost treasure of Muslim's society.

The sacrifices of a man for his nation………… Sir Syed Ahmad Khan to reawake the Common Ego.
Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the month of April, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).Resource Person:Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality Venue: Teachers’ Development Center, Karachi. Timings (for all workshops): 3:00 pm to 6:00 pmContact for further information: Dr. Hena Jawaid henajawaid000@hotmail.com

21st November, 2009

"The most important thing is the literature which any society chooses; causing greatest impact on its thinking pattern"
-Society of Iqbal Studies, 21st Nov', 2009


Last session of SOIS explored various stages from which the course of consensus passed. Although to keep one and unified desire is contrary to principles of Nature herself as variation is a soul of nature and collectively it is constructive to acknowledge it.

To accommodate diversified thoughts and opinions constitute real base of Spiritual democracy that represents the real foundation of society. The decrement in tolerance and aversion in present era against opinions of fellowman greatly due to the patterns we have developed by our own choice. There is a clear sense of perception of arrogance which has divided and induced attitude of indifference among people. From last 30 years the reading culture which has been followed was classifying the level of cognition and understanding.

It was a high culture society in which vendor, unschooled mass was devoid of any brain, thoughts and spirit.

Not only in this regard, the most important thing of high culture is "this world is permanent and bad, which one can not avoid." The concept contains suicidal direction and course for its followers. This has been a pre-dominant theme of thought in Europe from where the reading culture has been derived. It has introduced disappointment and obscurity in thoughts of society. These emotions are engraved into souls of those who closely linked up with this culture.

It is the idea of higher and lower states of thoughts; moreover this inspiration of ignorance from people who were considered as "Lower Mass"; our approach in modern days manifests rotten minds engulfed by creepers of high culture.

7th - Nov' 2009

"There are no contradictions in universe; contradictions exist when you want to see contradictions."
-- SOIS session- 7th November.


The session concentrated on "Nine Questions". The idea of Nine Questions was introduced by Khurram Ali Shafique in "The Republic of Rumi". (2007). He explained, what were the Nine Questions which Iqbal persistently asked and concerned for???
The answer is given by course of "NATURE" itself.

Earlier when we read it at session we related the links and studied how after an era of Iqbal the asked terms unfolded in works of next generation.

Later now, recently we studied it with a poem of Iqbal "Taaloo-e-Islam", where we have realized the answering pattern of whole poem regarding "Nine Questions". These are based on following parameters:

Thought
knowledge
Union
Separation
Self
Selflessness
completion
"I am the creative Truth"
Awareness

Iqbal has conceptualized the unification of religious thoughts with scientific or modern minds. In "IQBAL; Ibtadai Daur", Khurram Ali Shafique has pointed out this infra-structure of Iqbal's era that people were curiously interested to put science in every realm of knowledge even in philosophy and social studies.
Chapter-04, page- 53
"Taslees ka Madressah ;1905"

Although, it's not a futile process but there are evidence of Religious themes/ Hikma behind every scientific moves, if one considers without any bias inference.

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the month of April, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).Resource Person:Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality Venue: Teachers’ Development Center, Karachi.

Timings (for all workshops): 3:00 pm to 6:00 pm

Contact for further information:

Dr. Hena Jawaid henajawaid000@hotmail.com

The Magic Word‏

Consensus.


It seems to have a magic of its own, but even if we don't discuss that for now, the minimum that humanity needs today, especially Pakistan for its survival, is that everyone should be willing to modify their views in order to accomodate others'.
We might be amazed to see that none of the so-called progressive ideologies and so-called perfect democracies have this on their agenda. They have created myths of "commitment", "conviction", etc, all nice words to hide the fact that no political party, ideology or "ism" today is willing to say to another, "I may be wrong as well, and I will know this from your response."


This is what we need to change. What do u think?

Regards,

Khurram Ali Shafique
Research Consultant,
Iqbal Academy Pakistan.
Personal Homepage http://theRepublicOfRumi.com

Saturday Session 31st October, 2009

This Saturday's session will be a special one, from 2 pm to 6 pm (4-hour long) so that we can have fun readings, possibly also clips from movies, in order to integrate the larger picture which is now emerging from our sessions on Iqbal Studies. Also to renew our interest and enthusiasm for the future programs.

So please come. And let's know, now :).

Regards
Khurram Ali Shafique
Research Consultant,Iqbal Academy Pakistan.
Personal Homepage
http://theRepublicOfRumi.com

Thoughts on the Present Discontent

By Khurram Ali Shafique, Iqbal Sciences (Blog)

What should we do? This is a question which many people in Pakistan are asking today. One possible answer is that we should develop a habit of looking at things from our perspective too, like any self-respecting human being and like most other nations. I shall try to offer a few observations in this regard.

I am not sending this series to any newspaper right now because I want to try out this “new media” first – the outreach of the Internet and desktop printing. Be your own publisher: if you like this article, please take a print-out (perhaps two sides of a single A4 sheet), and pass it on. Please do not remove the names of author and blog.

Let’s begin by understanding that continuity in national life can be seen only if we desire to see it. Otherwise it is possible to discard even the structure of a Shakespearean play as random incidents (some modern critics have tried that). Without saying whether it is true or false, I want to share an insight from Muhammad Ali Jauhar (1878-1931), our hero who fought for freedom of press, orchestrated mass movements and defied colonialism. In 1927 he wrote:

The average span of a generation is usually considered to be thirty years although marriages happen in India much before that age and life expectancy among Indians is also comparatively lower. Yet, just as the Indian National Congress came into being thirty years after the establishment of the universities of Calcutta, Madras and Bombay, precisely in that same manner a new educated generation of Muslims came up to become the founder of [All India] Muslim League in 1906, thirty years after the foundation of the Aligarh College, and Muslims entered politics as a nation.

Jauhar is trying to tell us that when any type of formal education is introduced in a society, it bears inevitable results in thirty years. Those results cannot be avoided because nobody has been able to identify conclusively the chords that control the collective behavior of a society (who could have known that the Americans were going to elect George W. Bush twice)!

Hence, the results of education are inevitable in a society, and they bear fruit approximately thirty year later. If we also include informal education which affects the hearts and souls of the masses on a much larger scale, then we can say that some political events that touch the feelings of everyone can also have similar effects thirty year later. Perhaps this is because people who are in their early twenties at the time of an event are the ones who react most strongly, and hence they are most receptive. Thirty year later, they are in their fifties, and that is the age group to which most decision-makers belong.

If we look at our history of the last 120 years, we find at least the following seven events whose impact seems to have been stronger than any kind of formal education. Perhaps this was because these events were of such a nature that they could not have been engineered by an individual leader unless several strands of collective thinking converged at that point. I call these the “peak moments” of our history. Just as should be the case in the light of Jauhar’s theory, each “peak moment” seems to have born fruit approximately thirty year later:

1886: Foundation of Mohammedan Educational Congress (later Conference). Thirty year later: Lucknow Pact secures approval of Muslim nationhood in 1916

1906: Birth of All-India Muslim League. Thirty year later: Revival of All-India Muslim League by M. A. Jinnah

1926: First elections on the basis of separate electorates but limited franchise. Thirty year later: Pakistan’s first constitution in 1956, which could be called “elitist” in many ways, followed by an era of “basic democracy” which demoted the franchise to something similar to thirty years ago

1946-47: Elections and direct action for the making of Pakistan, “Pakistan ka matlab kya…?” Thirty year later: Mass movement demanding Islamization in 1977

1967: Birth of progressive movements in West Pakistan and East Pakistan. Thirty year later: Reversion of weekly holiday to Sunday in 1997, beginning the process which would eventually mature into “enlightened moderation”

1987: Demand for elections on party basis and dissatisfaction with the conservative concept of Islamization pervades even among those segments of society which had been impartial or supportive earlier. Thirty year later will be 2017, a year which hasn’t arrived yet, but can we make a guess now?

2007: Lawyers’ Movement. Thirty year later will be 2037, so how should we plan?

This pattern makes some sense, and more sense can be added as we go along. We can see that the last “peak moment” was the unrest of 2007. Whether somebody sympathized with the Lawyers’ Movement or not (I was indifferent until much, much later), everyone felt an urge for creating a fresh mandate for the future. The true effects of this peak moment (along with the resulting Long March of 2009) may not be clearly visible until thirty years later but what are likely to witness much before that is the turning point of 2017, listed here as the inevitable effect of 1987.

Therefore we can say that one possible undercurrent of the present unrest is that Pakistan is moving from the peak moment of 2007 to the turning point of 2017 – from the birth of a spectacular mass movement to an unknown point awaiting us seven years ahead like an unseen rock in an ocean on a dark night.

Let’s use our radar and try to see what that rock is. The way to find out is by looking back at 1987 and understanding things which were shaping the hearts and souls at that time. Those were the things which formed an inevitable “turning point” in the as-yet-unborn year of 2017. Knowingly or unknowingly, we are moving towards it.

The Power Struggle of Al-Hamra

The enormous sense of failure and trouble which was written in fates of Muslims of Spain (Granada and Cordoba) should be taken in account to anticipate our actions and potential consequences of those actions on collective basis.

However, to great extent we have evaded the insult and humiliation from our memories in relation with that part of history because after the great episode of 1492 A.D it was no longer last in anyway. In continual fashion, the Muslims of Asia and from whole world then faced this disgrace from its interior and then from external sources.

No power of nature has taught us lesson which should be learnt after this extreme example of withdrawal. The lesson of unity and faith , lesson to adhere to the sources of religion and persuasion of footsteps of our predecessors. Muslims was succumbed by a power to gain favor of Christian gods and were totally agreed upon selling their Emmaan (faith). Their passions and energy was used to serve the mission of enemies.

Dil Hamare Yaad e Ahd e Rafta se khali nahi
Apne shahoon ko ye Ummat bholne wali nahi

No matter how much gain has been rewarded, how much compensation has been showered on betrayers. Their names will always be written in history with dark pen under headline of Traitors. They have obscured their afterlife by purchasing little worldly power and rule.

The most interesting part which is a lesson for us is that aftermath of Muslim's domain destruction is not filled with the pleasures of traitors instead they also got strict prohibitions which ended with their disgraceful demise and ebb.

Man ki Dunya main na paya main ne Afrangi ka Raaj,
Man ki Dunya main na dekhay main ne Sheikh o Barhaman.

The gradual erosion of spiritual civilization from Muslim's life was a main reason for the collapse. Syed Ameer Ali, in one his greatest write-up "The Spirit of Islam" has well said that "The lust of Earthly Power has devoured Muslim Ummah".

The spirit is not merely a comparative of fantasy world for Muslims. It is encoded secret of Lord which He Himself did not reveal to His creatures. It depicts that God wants us to unravel the beauty of its creation which is hidden within each and every being. In life of a Muslim the keep-up and protection of this Heavenly gift is more than anything. It represents as a bird and cage is our body (in Eastern Classics).

The heavy and bulbous cage destroys the spiritual enhancement. Food and sex are key-players in this field. The excessive practice of these two malign the splendor of soul.

Enormously Big palaces, beautiful maids, wide, green and stunning valleys of Hispania were like piece of Paradise in this temporary world. Although, the most attractive remains of Spain (with respect to Muslims) are still constructive fineness, architecture and designs. But, if look with deep analysis then one would find that concentrated focus on exterior of world has extracted out lot of spiritual zeal in progressive generation of Hispanic Muslims.

In last stages of ebb, Spain was apparently one place on surface but in reality , muslims wee divided in different groups , ethnicity wise ,politically, on basis of religious argumentation and some was striving to get imminence and favor of new ruling Christian circles of power. These ruling elites easily grabbed any small state (in anarchy and disharmony) in similar way continuously propagate it further.

Analysis by,
Hena Jawaid.

10th October, 2009

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the following four sessions but due to limited space, advanced registration is NECESSARY and please be there in time (seats will be given on “first come first” basis).


Resource Person:Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality Venue: Teachers’ Development Center, 129-G, P.E.C.H. Society, Block 2, Karachi.
(for all workshops): 3:00 pm to 5:30 pm.

Contact for further information: Dr. Hena Jawaid henajawaid000@hotmail.com

The coming workshop will enrich its participants with the knowlegde of cause and worth of publication of most valued peice of Iqbaliat, "The Reconstruction of Religious Thoughts in Islam". What are the focal points which Mohammad Iqbal tried to emphasize and elaborate for People of that time as well as for future generations?

Surah Yusuf: Part 3

In the honor of the holy month, the four Saturday sessions of Iqbal Academy Pakistan at TDC, Karachi, during Ramzan have focused on discussing Surah Yusuf(Chapter 12 of the Quran), which is also a significant reference in the works of Iqbal. This was the third session in the series. The following points were discussed on Saturday 5, 2009.

Having discussed Surah Yusuf from the perspective of a general reader, let’s use it now apply it on the five-fold model suggested by Abbas M. Husain (my teacher) for understanding the Quran in the light of five phrases which the Quran uses to describe itself:

1. Book (Kitab)
2. Remembrance (Zikr)
3. Guidance (Huda)
4. Cure (Shifa)
5. Arabic (Arabi)

Approaching a text according to according to patterns recognizable by our minds is a human limitation. Hence, on the most obvious level, the Quran is “a book”, and we pay attention not only to what is being said but also how it is being said. The Quranic version of the story we have discussed transforms the historic Joseph into metaphors of an individual soul, a nation as well as the entire human race.

Like Joseph, the humanity was also given a promising vision to be the master of the sun, moon and star. Just like Joseph, it has also been thrown into prison through the machinations of Satan. Therefore, just like Joseph, it will one day be elevated to the throne where indeed the dreams will come true. Each individual is a custodian of this entire progress of humanity: “you too have a Joseph in your soul” is the common message of all Sufi masters while some, like Attar, Jami and Iqbal, have treated the subject at great length.

Consequently, the esteem of the historic person also increases in our hearts. We wonder about the prophet of God who, in a short lifespan, was able to act out a metaphor of the entire human history from Creation to the Day of Judgment as well as mirror the trials and tribulations of each individual soul. That such a person really existed – and that the surah consists entirely of historical information – is so mind boggling that belief in angels and miracles becomes common sense by comparison.

This reflects the function of the Quran as “remembrance.” Since the days of Sir Syed Ahmad Khan in India and Pakistan, Muslim scholars have spent great efforts to filter out those anecdotes of the story which had crept into traditional commentaries of the Quran from external sources and were incompatible with the stature of Joseph as established in the Quran (perhaps the crowning achievement of Islamic writing in this area is Qasasul Quran, written by Hifzur Rahman Sewharvi sometime around the middle of the twentieth century).

Such efforts at purification of historical accounts and bringing them in line with the purpose of the Quran turn the life of this prophet into “guidance” for our souls. His lofty nature – with unusual truthfulness, chastity, loyalty to friends and family, forgiveness, and wisdom – becomes a role model for believers. The source from which these immense virtues originate is the unity of God, as Joseph himself points out so succinctly: “...Are many lords differing among themselves better or Allah, the One and Almighty?”

Understanding the unity of God through textual integrity, historical accuracy and unity of action leads us to the more miraculous aspects of the Quran. Sufis have equated the Quran with Jesus, since both have been described as “the Word of God” – like Jesus, the Quran also has healing power, and just as the blood and flesh of Christ is the source of grace and salvation in Christianity so is the Quran in Islam. The miraculous powers attributed to Surah Yusuf belong more properly to the domain of intrapersonal experience and spiritual psychology but it may be mentioned in the passing that Surah Yusuf is usually among the earliest chapters to be memorized by those who set out to learn the entire Quran by heart, since it is believed to make the rest of the process easier for the learner.

Therefore it is only natural that the Quran should insist on its Arabic character on so many occasions (including the opening verses of this very chapter). The word Quran itself means a recital, and hence the Arabic recitation of the Quran has always been emphasized in Muslim cultures: in Javidnama, it is the recitation of the Quran and its sounds which reveal the “Heavenly Archetype” on the spirit of Iqbal at the second stage in the journey (a very creative recitation recommended in an earlier installment of the present summary has been done by Mishary Rashid and is easily available on the Internet through the artist’s website and other sources).

Of course, the other implication of remembering the Quran’s Arabic character is to be able to understand it through linguistic discussions about its words. One interesting point highlighted by my teacher Abbas Husain is that the king refers to his dream as rouya, which has the connotation of a vision while his counselors refer to it as ehlam, which has the connotation of a confused dream which is not worth interpreting. While spiritual psychology regarded all dreams as rouya, modern psychology disregards all as ehlam. A latter approach which was questioned by Sir Syed Ahmad Khan was to consider some dreams as inspired from above and therefore rouya while disregarding others as mere reflection of subconscious, and hence disregarding them as ehlam.

Interestingly, the text of Surah Yusuf does not bifurcate between these two types: the same dream is called rouya by the king and ehlam by his counselors. To Joseph, this difference doesn’t seem to matter, for he can interpret all dreams, stories and events to reveal destinies of individuals and nations. This, as he explains to his fellow prisoners, is because he has “abandoned the ways of a people that believe not in Allah and that deny the Hereafter” and has come to see everything with the light of Unity: “O my two companions of the prison! Are many lords differing among themselves better or Allah, the One and Almighty?”

Joseph: diction, recitation and embellishment

Joseph: diction, recitation and embellishment
In the honor of the holy month, the four Saturday sessions of Iqbal Academy Pakistan at TDC, Karachi, during Ramazan shall focus on discussing Surah Yusuf (Chapter 12 of the Quran), which is also a significant reference in the works of Iqbal. The second half was discussed on Saturday, August 29.

The surah begins as God’s address to the reader:
A. L. R. These are the verses of the perspicuous Book.
We have sent it down as an Arabic Quran, in order that you may learn wisdom.
We do relate to you the most beautiful of stories, in that We reveal to you this Quran: before this, you too were among those who knew it not.
One possible implication of being “the best of the stories” can be that each generation should be able to see this surah as the finest model of any genre best-known to them. We are just coming out of an age where screenplay was the dominant form of literature, and are probably entering an era when blog, website and interactive workshop may become accepted as forms of literatures. As such, we are likely to appreciate this surah by such analogies – just as our ancestors may have decoded it as the celestial prototype of epic poem, dastan and history.
Like them, we must also remember that despite being so many different things to so many different people, it essentially remains what it really is: a surah of “an Arabic Quran.” Neither poetry, nor fiction, it is a sign of God, which begins with three cryptic letters whose meaning is known only to God – just like those dreams and visions which Joseph encounters in the story.
A dignity befitting this relationship between the Divine narrator and a most special listener is retained despite all twists and turns. The narrative does not become fragmented into different “voices”. Only within a well-guarded unity of theme and plot is each character allowed the opportunity to speak out his or her mind. Hence Potiphar says, “Behold! It is a snare of you women! Truly, mighty is your snare,” and we get the impression of an honest but busy bureaucrat who is given to generalization for the sake of reaching quick decisions and preserving order at the cost of original thinking.
Hence, the surah has a form of its own which may not be completely paralleled anywhere else in the world – and hence the famous claim of the Quran, “And if you are in doubt as to what We have revealed from time to time to Our servant, then produce a surah like thereunto, and call your witnesses or helpers besides Allah, if yours are true” (Chapter 2, ‘The Cow’, Verse 23).
The originality of this Quranic form may not be fully appreciated until we listen to the original text (even without knowing Arabic), and imbibe its resonation not with the critical right brain but the more holistic left brain. It could be a singularly enriching experience to encounter the powerful musical element in the diction of this surah, for instance in a “creative” recitation by someone like Mishary Rashid (highly recommended: you can listen to him in the Quran Explorer or on his personal website).
Moving across such spectacular locations as stars and moon, deserts and oases, caravans, the Nile Rive Valley, and markets and palaces of ancient Egypt, this narrative is singularly lacking in that vivid imagery which characterizes some other passages in the Quran. The reason is obvious: the power of this surah can be felt apart from “representation and appearances” and its most important embellishment comes from the soul of its real protagonist, the reader.
As mentioned before, the “framing action” of the surah is dialogue between God and the reader, with which the surah begins. The subsequent story of Joseph, however interesting it may be, is just a kind of mise en abyme – a design within design – in this, and the “framing action” is resumed as soon as the subplot of Joseph finishes. “Such is one of the stories of what happened unseen, which We reveal by inspiration to you,” says God in Verse 102, and ends His epilogue on a spectacularly high note, nine verses later, declaring the surah to be “a detailed exposition of all things, and a guide and a mercy to any such as believe.”
A detailed exposition of “all things” in only a hundred and eleven verses may also be an acknowledgement of the inexhaustible depth of the reader’s own soul. Theme, action, characters, diction, music and embellishment became an indivisible unity in this narrative so that the reader could write on her or his soul the greater Unity of God, which was the key with which Joseph decoded mysteries and foretold destinies of individuals and nations. For that, the readers have to recollect their own energies – the Josephs of their souls must also outwit the scheming stepbrothers of fear, desire and flawed reasoning in order to become one unified whole. To quote from Iqbal: “What is the nation, you who declare ‘No god but God’? With thousands of eyes, to be one in vision! …Do not look slightingly on oneness of vision; this is a true epiphany of the Unity…Are you dead? Become living through oneness of vision; cease to be centre-less, become stable. Create unity of thought and action, that you may possess authority in the world” (‘Beyond the Spheres’ in Javidnama).
For this reason, no Sufi poet may have mentioned Joseph without insisting that the reader, too, is a Joseph. In The Conference of the Birds, Attar goes to the extent of introducing a fictitious anecdote which cannot be fitted into the Quranic version of this story but which drives home the analogy between Joseph and the readers of Attar’s book at the end of their journeys.

Surah Yusuf: theme, plot and characters

In the honor of the holy month, the four Saturday sessions of Iqbal Academy Pakistan at TDC, Karachi, during Ramazan shall focus on discussing Surah Yusuf (Chapter 12 of the Quran), which is also a significant reference in the works of Iqbal. The first half was discussed on Saturday, August 22.

The theme of this surah is the gift bestowed upon Joseph by God. Implications of the gift are insight into destiny through interpretation of visions, events and stories. Its corollaries are incorruptible moral character, patience, hope and forgiveness. Its purpose is to bring together a scattered “family,” be it the house of Jacob or the family of God (i.e. the entire human race).

In this chapter, described by the Quran as “the best of the stories”, the pace of action is fast. For instance, in Verse 5, Joseph’s father advises him not to mention his vision to his stepbrothers but as early as Verse 8, stepbrothers are already discussing what they should do about this peculiar vision. The narrative shifts between at least six “scenes” in as few as seventeen initial verses:



1-3: Prelude

4-6: Joseph shares his dream with father

7-10: Brothers plan against Joseph

11-14: Brothers persuade father to send Joseph with them

15: Brother throw Joseph in the well, and he receives revelation from God

16-17: Brothers return to father and give false report





Verisimilitude is avoided and even certain details found in other sources, such as the Old Testament, are skipped. This gives us a terse and compact narrative in which every single item is a metaphor that may never run out of applications in the lives of individuals, nations and humanity.

With the exception of Joseph, active characters are not called by their proper names but mentioned either by their relationship with Joseph or their function in the plot. Even “the father of Joseph”, named in the Quran on several other occasions, is not called Jacob in this surah – except once, where he is being listed among Joseph’s predecessors along with Abraham and Isaac, and hence is not in his active role in the plot.

Characters are well-rounded. Even among the respectful commentators of the Quran, we do find many who analyze the character of Joseph with a frankness with which they may not dare approach any other figure in the Quran. Personally, I do not condone such attitude but at least it is a testimony to the naturalism of this particular surah that even some otherwise staunch and orthodox writers have gotten carried away in this manner. Even the mischievous wife of Potiphar doesn’t fail to gain sympathy with the reader and, by her proper name Zulaykha (not mentioned in the Quran), she becomes one of the most popular characters in Sufi literature inspired by this surah.

The terseness of the narrative adds to the psychological depth of characters rather than diminish it. For instance, Jacob tells Joseph in Verse 5 that Satan is an open enemy, and in Verse 9, the brothers are quoted as saying, “Slay Joseph or cast him out to some other land, that so the favor of your father may be given to you alone, for you to be righteous after that.” Layers of hypocrisy can be seen working behind this idea of attaining a spiritual station by committing sin and murder, and hoping that later piety would make up for it. Since Satan has been mentioned just before this “scene”, the dialogue also becomes a study in the psychology of diabolically inspired thinking.

This error will be exposed through the action of the plot itself. In the second half of the story, we shall see that the brothers have indeed become “honest” but just when they would have no intention of doing away with Joseph’s other real brother (the precious “Benjamin”), he would be taken away from them. Again, they will have to stand before their father, offering excuses, and the shame of failing to protect a brother will be theirs once more. Hence, the unity of this narrative is such that it becomes difficult to separate theme, action and plot.

Incidentally, two new characters introduced by the Quran who are not so active in other versions, and who are as integral to this unity of theme, action and plot here, are God Himself and “you”, i.e. the reader. The surah begins as dialogue between these two characters and that’s how it ends. The relationship between these two major “characters” resonates in the diction and music of this surah, and provides it the necessary embellishment, as shall be seen in the next session on Saturday, August 29.

Attendance is free but registration is required. For details,contact Dr. Hena Jawaid at henajawaid000@hotmail.com

Workshops in Iqbal Studies

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the following four sessions but due to limited space, advanced registration is NECESSARY and please be there in time (seats will be given on “first come first” basis).
Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality
Venue: Teachers’ Development Center, 129-G, P.E.C.H. Society, Block 2, Karachi. Phone: (021)4392949
Timings (for all workshops): 3:00 pm to 4:30 pm
Contact for further information: Dr. Hena Jawaid henajawaid000@hotmail.com

Program: Ramazan

The four workshops this Ramazan will focus on discussion of Surah Yusuf (Chapter 12 of the Quran), which has a special significance in the thought of Iqbal. Participants are advised to read the relevant verses in translation ahead of attending the session according to the following schedule:

1. Verses 1-44 – Saturday, August 22
2. Verses 45-59 – Saturday, August 29
3. Verses 60-89 – Saturday, September 5
4. Verses 90-111 – Saturday, September 12

August 15, 2009

“Listen to the flute, how it complains of separation and tells its story,” says Rumi at the beginning of the Masnavi. Then he goes on to say that just as the music of the flute is the breath of the flute player, so our voices are also coming from somewhere else.

In his famous poem ‘Answer to the Complaint’ (‘Jawab-i-Shikwa’), Iqbal seems to be playing around with this premise when he says at the very beginning that a word which comes from the heart never goes without effect: since it is “heavenly originated”, it reaches the heaven. Here, we see that Iqbal takes Rumi’s premise to mean that the connection between the voice and its source is two-way!

Iqbal recited this poem in October 1912, and according to my research, it was shortly after this poem that Iqbal was visited by Rumi in a dream (discussed in a previous post).

The verses which Iqbal found himself writing as he woke up from his dream were about the significance of Prophet Muhammad (peace be upon) for defining “Love”. Interestingly, it was precisely the point at which ‘Answer to the Complaint’ had left off a few months ago.

Hence it seems that there was a strong undercurrent which was running through the creative self of Iqbal around this time, and that may also be taken into account when exploring the spiritual connection with Rumi which became manifest in this manner at this point.

Subsequently, the most important change which Iqbal suggested in spiritual though was to redefine “Real Love” (ishq-i-haqeeqi) as love of nation rather than the love of God as it was understood previously. In the intellectual milieu to which Iqbal belonged, the Muslim nation is more than collective consciousness. It is a real entity. It is a collective ego, which is inherently the same as “the spirit of all human beings.”

Whether perceived in that manner or simply defined as the collective ego of Muslim nation, it is invariably connected with the spiritual life of Prophet Muhammad (peace be upon him). To a Muslim, love of nation and humanity is only a practical aspect of the love of Prophet Muhammad.

Is it possible that Rumi also meant this love of nation and humanity when he talked about “love” in his Masnavi? If the flute is the human soul, then what is the reed bed from which it has been cut off? At least the opening lines of the second volume of the Masnavi provide some basis for interpreting the reed bed as the collective ego rather than God. “Only the animal soul can exist separately,” says Rumi. “The human soul is just one.”

Two years ago I was interviewed for the Voice of America about the impact of Rumi on Iqbal. I replied that I would rather like to talk about the impact of Iqbal on Rumi: the message of Iqbal seems to be suggesting the possibility of a new interpretation of Rumi.

Why Iqbal chose Rumi?

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Allama Iqbal and related subjects. Participation is free for the following three sessions but due to limited space, advanced registration is NECESSARY and please be there in time (seats will be given on "first come first" basis).


Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality
Venue: Teachers' Development Center, 129-G, P.E.C.H. Society, Block 2, Karachi. Phone: (021) 4392949
Timings (for all workshops): 4:00 pm to 6:00 pm
Contact for further information:

Dr. Hena Jawaid
henajawaid000@hotmail.com


Why Iqbal chose Rumi? – Saturday, August 15

The question has often been asked but the material required to properly address it had never been collected in one place as it has been in the recently published Iqbal: Tashkeely Daur. This workshop enables the participants to discuss the question and arrive at their own conclusions based on evidence provided in the workshop.

Shikwa: behind the scenes

‘Shikwa’, which was first recited by Iqbal to a large gathering of several thousand people in Lahore in March 1911, is perhaps the most famous poem in Urdu. The session on August 8 presented biographical and creative background of the poem in the light of material which was never compiled before the recently Iqbal: Tashkeeli Daur, the second volume in the comprehensive biography of Iqbal by Khurram Ali Shafique.
The first thing to be noticed is the similarity with the ‘Wasokht’ of Mir Taqi Mir (as pointed out by Sheikh Abdul Qadir in one of his essays). It may be noticed that the themes and content of the Iqbal’s “complaint” is almost the same as those in the four poems of Mir but Iqbal’s complaint is addressed to God while the complaint of the elder poet is addressed to a beloved which is likely to be (a) a human being; (b) the Muslim world; or (c) the Persianized Indian Muslim civilization which had been smashed by Persian and Afghan invaders, such as Nadir Shah and Ahmad Shah Abdali.
However, since Iqbal himself uses images from conventional love poetry – especially Layla and Majnun – and converts them into metaphors for the bond between the individual and society, therefore it becomes possible to interpret not only the original poem of Mir but also much of the conventional love poetry in the same manner.
The substance of Iqbal’s poem is a complaint against God on behalf of the Muslim nation which, according to the poet, had been responsible for spreading the message of God but had fallen out of Divine favor – apparently for “no reason”. Did Iqbal really mean it?
Quite interestingly, the writing of Shikwa was preceded by one of the most formative years in Iqbal’s career – 1910 – when he seemed to be working out the grand structure of the message he was going to deliver over the rest of his life. Surviving documentary evidence of this thought process includes:
(a) his private notebook Stray Reflections
(b) his paper ‘The Muslim Community – a Sociological Study’
(c) a ‘Lecture’ delivered in the annual session of Anjuman Himayat-i-Islam, Lahore, perhaps a day before reciting ‘Shikwa’ in the same gathering
Quite interestingly, none of these writings substantiate the thesis of ‘Shikwa’, i.e. that God had turned away from Muslims “without reason”. Instead, in all his prose writings and lectures of that time, Iqbal seems to be driving home the message that Muslims are responsible for their own downfall because they forgot the message of Islam. This is precisely what he was going to put forward in the sequel to the great poem, ‘Jawab-i-Shikwa’ (Answer to the Complaint) a year and half later.
Can we then say that the contents of ‘Jawab-i-Shikwa’ were already in Iqbal’s mind when he wrote ‘Shikwa’ – and that the famous “complaint” was just a poetic tool for preparing the ground for the actual message which was to be presented in the sequel? Biographical evidence seems to be pointing in this direction.
What was the message which Muslims had spread across the world in the past and had forgotten in Iqbal’s time? The poem itself does not elucidate it and only tells us that the message was “the Unity” (Tauhid). However, in the ‘Lecture’ delivered before the poem, Iqbal explained that if a civilization could be judged according to its attitudes towards reason, emotion and action, then the medieval Western civilization seemed to be based on the following propositions:
1. Only dogma can provide true knowledge
2. There is no beauty in Nature
3. Human being does not deserve freedom
According to Iqbal, contemporary Western civilization had rightly rejected these propositions and had moved on to “the correct principles of culture,” which were:
1. Observation and experience were reliable sources of knowledge
2. There is beauty in Nature
3. Human being is born free
According to Iqbal, these principles were first introduced by the Quran. They were embedded in the uncompromising Islamic version of “Unity” (tauhid), and this was “the message” which early Muslims spread across the world – an episode which is depicted in ‘Shikwa’ with much flourish and effect.

August 1, 2009

The session on August 1, 2009 had been publicized through the online newsletter as well as the facebook page, and was attended by more than twenty participants, some of whom had registered after learning about it from the Internet.
Participants were asked to list all questions which come to their minds after reading the last section of Andaz Mehramana (2009), written by the facilitator Khurram Ali Shafique and published by Iqbal Academy Pakistan (complimentary copies were given to the participants).
As expected, most of the questions were about “tall claims” made by Iqbal throughout his poetry, prose and private correspondence regarding his assumed insight into the future history of Islam – did he have such an insight and what happened to the book he intended to write on this subject?
It got highlighted during the discussion that the issue cannot be brushed under the carpet because (a) Iqbal himself made claims of this nature throughout his career; (b) “Forecasts by Iqbal” is already a well-established strand in Iqbal Studies which started in the lifetime of Iqbal himself; and (c) the issue had already started receiving special attention in the media recently, and more attention may be given to it since people tend to become interested in such things in turbulent times (and Pakistan is passing through turbulent times at the moment).
It is therefore important to approach the subject with caution and take into consideration the protocols of the milieu to which Iqbal belonged. To begin with, there is a need to properly systematize his works: of all his writings he cared to protect through copyright only 9 books of poetry and one book of prose. To these may be added the presidential address on the basis of which Pakistan came into being. These eleven works properly form the “canon” of Iqbal’s writings:
1. Secrets and Mysteries (Asrar-o-Ramooz); 1915-18
2. A Message from the East (Payam-i-Mashriq); 1923
3. The Call of the Marching Bell (Baang-i-Dara); 1924
4. Persian Psalms (Zuboor-i-Ajam); 1927
5. Javidnama; 1932
6. Gabriel’s Wing (Baal-i-Jibreel); 1935
7. The Rod of Moses (Zarb-i-Kaleem); 1936
8. O Nations of the East! (Aye Aqwam-i-Sharq); 1937
9. The Gift of Hijaz (Armughan-i-Hijaz); 1938
10. The Reconstruction of Religious Thought in Islam (1930-34)
11. The Allahabad Address (1930)
An interesting observation is that ‘Gulshan-i-Raz Jadeed’ included in the fourth book of Iqbal’s poetry contains nine questions and each of the nine books of poetry seem to be addressing one of these questions in the same order (the poet died soon after finishing the ninth book).
Another example of internal coherence is the seven “poems for children” included in the third book. When they are studied in the order which was given to them by the poet himself, they become a coherent narrative about the development of the self from a “fly” (traditionally a symbol of the lower form of self in Sufi literature) to a “bird” who is has succeeded in recalling the “memories” from before his “captivity” (earthly existence) and is yearning to fly in the open skies and go back to his “garden”.
These issues have been discussed in more detail in Andaz Mehramana, which also offers a critique of some of the approaches that have prevailed in Iqbal Studies so far.

Workshops in Iqbal Studies, August 2009

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Allama Iqbal and related subjects. Participation is free for the following three sessions but due to limited space, advanced registration is NECESSARY and please be there in time (seats will be given on "first come first" basis).


Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality
Venue: Teachers' Development Center, 129-G, P.E.C.H. Society, Block 2, Karachi. Phone: (021) 4392949
Timings (for all workshops): 4:00 pm to 6:00 pm
Contact for further information: Dr. Hena Jawaid henajawaid000@ hotmail.com

New horizons in Iqbal Studies – Saturday, August 1

Why do we need to know about Iqbal? What do we know? What are the new questions which are becoming important in Iqbal Studies now? On what criteria can we assess what has been done before? These are the questions which will be explored in this workshop. Note: participants will receive a complimentary copy of Andaz Mehramana (2009), a little book published by Iqbal Academy Pakistan on this subject.

Shikwa: the story behind it – Saturday, August 8

The story behind the writing of `Shikwa' is being given out in full detail for the first time since the famous poem got written by Iqbal in 1911. Recently presented in the second volume of the comprehensive biography Iqbal: Tashkeeli Daur, the details will now be discussed by the biographer and participants will be asked to participate in an open discussion.

Why Iqbal chose Rumi? – Saturday, August 15

The question has often been asked but the material required to properly address it had never been collected in one place as it has been in the recently published Iqbal: Tashkeely Daur. This workshop enables the participants to discuss the question and arrive at their own conclusions based on evidence provided in the workshop.

SOIS Session Summary 25/7

"The Republic of Rumi", Part five, comprised upon nine questions. 1. Thought, 2. Knowledge, 3. Union; which can be branched into Contingent (Dependant) and Necessary, 4. Eternal and separate (Known and Knower) 5. Self, 6. Selflessness, 7. Completion, 8.I am Creative Truth, 9. Awareness. First stage of Second cycle starts from 8th question i.e. Inquiry, which will lead to a "Discovery" of truth (second stage).

In Iqbal literature, one will not find a permanent dichotomy between thought and intuition. This is a major difference from Ghazali as well as Kant. Here, we also stayed and talked about two models "linear" and "Cyclical" .These stages contain no hierarchy pattern. The stages in a journey are a modes or approaches to understand different complexities and problems of life. It's about variable understanding rather than higher or lower levels.

Knowledge and information are two opposite figures. But, Western philosophy has merged it together. In East, knowledge is a peak of inner potential of human being and information is an external source of orientation.

Iqbal's khudi can be described into three forms; individual ego, collective ego and Ultimate ego. The individual ego is actually a hurdle in a way of Collective ego. Recognition of (individual's) ego will help one to be merged with Collective otherwise it's quite impossible to follow it. Collective ego is more than consciousness. It's Destiny itself. It can not make mistake.

The description of Museum is an idea extracted from Zabuur e Ajam; Ghulami Nama , "Bondage & Slavery". Music hall comprised upon lifeless songs emitting from walls of hall.

In this regard, one thing came into our minds that, Despair is of two types; one is productive and other one is Unproductive. Productive grief releases out New Person from inside while Unproductive pain evades self consciousness.

The next session will resume discussion from 4th question i.e. Eternal & Separate.



Iqbal Academy of Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).

Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality

Venue: Teachers’ Development Center, Karachi.

Timings (for all workshops): 3:00 pm to 6:00 pm





Contact for further information:
Dr. Hena Jawaid henajawaid000@hotmail.com

SOIS Session Summary 25/7

"The Republic of Rumi", Part five, comprised upon nine questions. 1. Thought, 2. Knowledge, 3. Union; which can be branched into Contingent (Dependant) and Necessary, 4. Eternal and separate (Known and Knower) 5. Self, 6. Selflessness, 7. Completion, 8.I am Creative Truth, 9. Awareness. First stage of Second cycle starts from 8th question i.e. Inquiry, which will lead to a "Discovery" of truth (second stage).

In Iqbal literature, one will not find distinction between Thought and Intuition. In contrary to what Al-Ghazali and Kant preached. Here, we also stayed and talked about two models "linear" and "Cyclical" .These stages contain no hierarchy pattern. The stages in a journey are a modes or approaches to understand different complexities and problems of life. It's about variable understanding rather than higher or lower levels.

Knowledge and information are two opposite figures. But, Western philosophy has merged it together. In East, knowledge is a peak of inner potential of human being and information is an external source of orientation.

Iqbal's khudi can be described into three forms; individual ego, collective ego and Ultimate ego. The individual ego is actually a hurdle in a way of Collective ego. Recognition of (individual's) ego will help one to be merged with Collective otherwise it's quite impossible to follow it. Collective ego is more than consciousness. It's Destiny itself. It can not make mistake.



The description of Museum is an idea extracted from Zabuur e Ajam; Ghulami Nama , "Bondage & Slavery". Music hall comprised upon lifeless songs emitting from walls of hall.

In this regard, one thing came into our minds that, Despair is of two types; one is productive and other one is Unproductive. Productive grief releases out New Person from inside while Unproductive pain evades self consciousness.

The next session will resume discussion from 4th question i.e. Eternal & Separate.



Iqbal Academy of Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).

Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality

Venue: Teachers’ Development Center, 129-G, P.E.C.H. Society, Block 2, Karachi. Phone: (021) 4392949

Timings (for all workshops): 3:00 pm to 6:00 pm





Contact for further information:
Dr. Hena Jawaid henajawaid000@hotmail.com

SOIS Session 18th July '09 Canceled

Session of SOIS will not take place this Saturday.

Regards,
Dr. Hena Jawaid.

SOIS Summary 11th July- 2009

Four wisdoms have clearly outlined; to see things as they are, to see principles, to see Unrealized Potential, to make connections and to observe Contrasts

In first line, we see "Both Worlds" – referring to one is invisible and other is visible. In the same way, one verse is appeared to you while other one is hidden.

It completes five wisdoms.

Our journey is basically divided into seven stages which are further divided into five Zones. Before every zone there are two channels; inlet and outlet.

The wisdom of Adam is associated with "things as they are".



"Greed is still acting its play of Imperialism."

Khidr 's comment on nature of kingship. It is a mission statement in a Parliament of Spiritual Democracy. This is a handful of dust that contains energies of all worlds.

Principles associated with Wisdom of Angels. Although, Angels status is not unknown to human kind but handful of dust has captured concentration of other world too.

The peasant's fields are desolate from tyranny of the Landlord-

Revolt, Revolt!

O, Revolt!


This is the fate of handful dust that it will outshine all stars of universe because it contains an Unrealized Potential, A Soul. This is an un-known attribute to a men, even God did not disclose its secret to humans. Every being is in curl of potential anxious to break the silence of secret.

Connections and contrasts are linked with Wisdom of Love. Love is a ruling power and a centre of all faiths. It is dissolving distinctions among people and destroying differences for life.
Wisdom of Civilization is covering all Known dimensions of Universe.



I bow down before myself… Poet lives in India and Mekkah is Westward from India.

The petals of Rose and Tulip… Flowers and Birds are related with East in classic poetry.

In the workshop, that is the world… Dunya word came into existence from Aadna which can be taken as down.

The Heavenly Bodies… Up

They have put up their feet… Caravans and travelers find their ways through North Star.

Either the Register of possibles has no blank pages left.
Or the Pen of Fate has grown too tired to write…

last is taken as South because all dimensions have been fulfilled by above-mentioned verses.

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).

Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality

Venue: Teachers’ Development Center,

Karachi.

Timings (for all workshops): 3:00 pm to 6:00 pm

Contact for further information:



Dr. Hena Jawaid

henajawaid000@hotmail.com

Summary of SOIS session - 4th July

The session on 4th of July brought higher literature in to consideration. It must be kept in mind while analyzing the themes of two-directional literary culture of society. One is inclined towards removal of Self and its Identity, i.e, Self-Destruction.

Another one is towards its re-construction and consolidation. Here, course of all sciences start from 1947 A.D. The forces of two branches are pivotal at this point.

The higher remarks the event as superfluous, un-necessary and need-less. It erases all zeal, love, passion and patriotism from soul of people. On the other hand, Consensus literature regards it content for life and faith.

The disappearing sense of self – esteem would be enough to demoralize or to lose hope from future. The insignificance for nation's Endeavor and struggle is sufficient to render ones life as meaningless.



"They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not. (9) In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie. (10)



And when it is said unto them: Make not mischief in the earth, they say: We are peacemakers only. (11) Beware ! They indeed the mischief-makers. But they perceive not. (12)



And when it is said unto them: believe as the people believe, they say: shall we believe as the foolish believe? Beware ! They indeed are the foolish. But they know not. (13)



And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock. (14) Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy. (15)"


Verses – 09-15

Surah Baqarah -02







Revival of Nation's surge depends mainly on importance of this year. The blood that flood in way of sacrifices infuses bravery and selflessness into younger spirits. The episode of 1947 A.D is a life for this land that can never be FORGOTTEN.



The next half of session comprised upon the read and in-depth review if Allama Iqbal's poems, which are comprised upon five sets. These pentagonal graphed poems have some special relevance with history of civilization.





Each set marking out evolution of human being as whole.these five wisdoms named as;





Things as they are
Principles
Potentials
Connections and Contrasts
-----------------



Both worlds may be seen in a wine- pitcher I have,

Where is the eye to view sights I see?



Here comes another man, possessed, who shouts in the city;

Two hundred commotions arise from the obsession I have.



Do not worry, ignorant one, at approaching darkness of the nights,

For the scar at my forehead sparkles like stars,



You take me as your companion,

But, I am afraid you are not up to the tumult and uproar, I have raised





The four couplets reflect meanings of four wisdoms. Well, fifth wisdom, its explanation is withheld due to the fact that how we may think last piece would complete a Puzzle!







Regards,



Dr. Hena Jawaid.









P.S - The five sets of poems, for sake of references are;



"Dua"
"Farishtey Adam ko Jannat se Rukhsat karte hain"
"Rooh e Arzi Aadam ka Istaqbaal karti hay"

Summary of SOIS session - 27th June‏

The Persian Psalms "Zabuur e Ajam", consisted upon 4 parts which are identical, hence named as " Temple of New David".

There are 56 poems in Persian Psalm which is divided into 7 sets, representing 7 stages of journey. As, one enters the first chamber of Persian psalms, he/she finds 7 prayer/wishes which is representing state (kaifiyat) of each stage.

As one goes along with these wishes, he/she will subsequently find them as key or code for the next stage. First, second and third Wishes represent request for genuine vision that must be deprived from influences /references, removal of previous knowledge/ideas and discovery of New Adam, an Ocean that wants to flow beyond boundaries.

Reader will find himself at 4th stage, where Joseph can be found but explanation of His discovery is quite difficult here for now.

"I come to you having washed my heart of every image."
Despite of higher aspirations, the earth link is Absolute reality which is still necessary for the course.

Towards 5th stage, a breeze of Hope raises to sing a song of life. A new way of life is ahead. A man is a potential source from where dichotomized realities are heading away:

The sky, the earth

The river, the desert

The Sun and the Moon

Sixth stage is a Show of Inner being "Tamasha e Zaat", the inner wine is intoxicating heart. No need for external resources. Only heart of awaken Soul is accepted here, dissolve in pure love of Beloved.

At last stage 7,

"illuminat my lifeless clay with light of the song of David."

The above prayer led to last stage where poet saying to God:

O Lord of Sun and Moon! Look at my scattered dust too

Every particle is agitating, look at this wilderness.

The narration is quite unexpected because "Scattered Dust" means Death. The death of main character who is nothing but, A Reader.

You!

Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the month of April, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).

Resource Person:
Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality

Venue: Teachers’ Development Center,

Karachi.

Timings (for all workshops): 3:00 pm to 6:00 pm

Contact for further information:



Dr. Hena Jawaid

henajawaid000@hotmail.com

SOIS Session - 20th June

No Summary update of 20th June SOIS session

Session Cancelled June 13

Assalam u alaikum,

It is to inform that there is no session on 13th of June, 2009 at TDC.

Regards,

Dr. Hena Jawaid

Prose about Rashid Minhas (1971)

I am going to read an excerpt from the unpublished biography of Rashid Minhas. The excerpt is mainly the translation of a letter which Rashid wrote to his younger brothers when he was 18. It contains his entire philosophy.

Venue is Teachers' Development Centre (TDC), Karachi. Timing is Saturday, June 6, 2009 from 3 pm to 4 pm. You are welcome to come and join, and entrance is free, but kindly register yourself in advance due to limited number of seats. Send email to Dr. Hena Jawaid at henajawaid000@hotmail.com for confirmation and details.

Now, "the forgotten prose" from Jamiluddin Aali, Asar Badayuni, Inaam Durrani and Ibrahim Nafees! Some articles appeared in press soon after the incident and were then forgotten. It intrigues me that most of the issues discussed in recent comments here were actually touched upon by these writers even back in 1971:

§.Rashid created a consensus through his sacrifice when ideologies were only creating dissentions

§.The idea of Pakistan is a unity which cannot be bifurcated in order to graft foreign ideologies over it

§.Rashid's decision was intuitive, and such decisions cannot be taken through minds alone – they involve much more

§.Rashid has moved from "Pakistan" to "the history of Pakistan" and will stay there forever

So many younger readers who commented on recent posts – and who neither saw these writings nor belong to that generation – came up with exactly the same thoughts. How?

Please think about this and let me know as you read the excerpts online: Prose about Rashid Minhas (1971)

عالم غبار وحشت مجنوں ہے سر بہ سر

عالم غبار وحشت مجنوں ہے سر بہ سرکب تک خیال طرہ لیلا کرے کوئی

The main characters are Laila and MajnooN in this couplet... which were created by great mystic poet Nizami Genjvi (http://en.wikipedia.org/wiki/Nezami). Going through a study of all the great Mystics of the bygone era (you must have seen references to Attar and Rumi in the past emails) we find that these characters Majnoon and Laila symbolize the individual and collective egos respectively. Majnoon strives to be one with Laila... juzw in want of being one with Kul... but we do not mean here the Ultimate Ego (or KHaliq-e Kul) but Collective ego that is the "self" defined by the "Qaum" as one. First, one has to realize the individual "Self" [Khudi] and then once reallized we have to destroy it or demolish it [bay-Khudi] in favor of the collective ego... become one with others and become the will of the "collective self" once we achieve that we find the Simorgh (all the birds collectively are IT) if you remember my earlier mention about Attar's Mantaqut Taer. (Also Iqbal's Asrar-e Khudi and Ramooz-e Bay Khudi (in that order) )

So now if you look at Ghalib's couplet (who was indeed aware of Nizami and Attar and their thought) you would find he is alluding to same symbolism... The whole universe is nothing but a manifestation of the strife of individual selves (individual Majnoon's.) The use of Sar-ba-Sar is ingenious. It has many meanings now... sar ba sar means COMPLETELY, also it means on every head, and in our allusion it may mean from head to head (doing a head count!) So the whole universe is nothing but the manifestation of the same Vehshat of Majnoon that is realization of self and then surrendering that self to collective ego. The symbol of collective ego is none other than Laila..... so the second misra alludes to the conquest of Laila... that eventually the Turrah of Laila would have to be effected by this collective Ghubaar... The individual self has to come to the manzil of collective self... and if we try to Shy away from this, it is but in vain as it IS the destiny.

It is the one we find in sync with the tradition of the employed symbolism.

By,
Ahmad Safi.

IS-Reminder‏

Reminder:

kindly study Part 01 (Crisis) - 03 (Reversal) for tommorow sitting.

Regards, Dr. Hena Jawaid.

Postponement

Asalam u Alaikum,

This is to inform that 23/05/09 session has postponed.
Regards.

Summary of IS session -16-05-09

From last session, 8- week course has been introduced to the regular participants consisting upon IQBAL literary and poetry work . Session covered 5 initial chapters of "Republic of Rumi" (by Khurram Ali Shafique).

The only way to enter into a Garden is the great move towards understanding and vision that can only be developed successfully if one removes all accounts of previous values and fantasies.

"With the help of parable, poetry, flute and some whirling dance he soon raised the plebeians to such level of religious elevation where they all could vote on matters of religious interpretation. The clergy became very upset…."

This level of union, faith, and spiritual highness can give way towards Eternity. This is a message, Iqbal wanted to be observed by his nation.

Just to snatch Democracy from East or impart them democracy without Spiritual realm is all that is fatal for Ummah.

Lack of Spiritualism has begotten the ravenous wave of greed, lust and insatiable hunger for more and more that has oriented bodily life but deprived one from listening spiritual call. The entire treasures of this mortal world would be useless if heart does not learn to become satisfied for whatever it has.

"Whoever devours grass would eng-up under the butcher's knife. Whoever feeds on the light of God becomes the Word of God.."


P.S- kindly study Part 01 (Crisis) - 03 (Reversal) for the next sitting, 23/05.


Regards,
Dr. Hena Jawaid
henajawaid000@hotmail.com

A Walk Through the Works of Iqbal

The next eight sessions at TDC (every Saturday) are going to be "A Walk Through the Works of Iqbal". Based on The Republic of Rumi, this will be an interactive summary of the entire works of Iqbal, beginning this Saturday.

It has been limited to those who have attended sessions in past, or any friends which you may want to bring. Later, the course will be marketed separately to general public.

This round is free for limited audience. Please let us know if you would be interested, so your place could be reserved.

Regards,

Dr. Hena Jawaid.

Iqbal Sciences- 09/05/09

An Open session of Iqbal sciences consists upon ideas which have been discussed so far for people who have missed or lost some episodes of reflections.
Discussion on previous discourse and specific as well as general questions can be raised to surface.

The past sessions have covered following grounds;

Introduction to the history of Pakistan through concepts derived from the writings of Iqbal. The story of Pakistan in order to explore how the founding fathers foresaw the destiny of Pakistan and what opportunities can be found through our shared experience.

Art and literature is usually categorized as “high” and “popular”. This workshop introduced a third option: “consensus literature”. It different from our common perception of literature.

“Achieve a real collective ego,” said Iqbal in the Presidential Address after outlining his concept of Pakistan. Ways in which our collective ego unfolded itself through popular media.

The recent history of Pakistan seems candidly similar to “the Valley of Wonderment”, the sixth valley in the journey of the birds towards Simorgh in the classic tale by the thirteenth century Sufi poet Sheikh Fariduddin Attar. Better understanding of the sixth valley can help us discover new perspectives about our present situation and find innovative solutions.



Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the month of April, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).
Resource Person:Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality.
Contact for further information: Dr. Hena Jawaid henajawaid000@hotmail.com

11th IS session (02/05/09) - Summary

The 11th session of Iqbal Sciences was focused on 6th Stage present in Attar's "The Conference of Birds" called The Valley of Wonderment.
The presence of a state which is full of metamorphosis of a person on collective and individual level representing disorientation of a whole society is a beginning of new life. It's not vain in any way as this disintegration and formation is shaping out our destiny towards final realm of Golden Age. According to Iqbal's educational approach, Ego is present in three forms; Finite, Collective and Ultimate. From this discourse, he signified the essence of Collective Ego. The best way to identify it is through 'Consensus'. This is a complete and harmonious move towards whole society.
The access towards Consensus is much deteriorated due to a division in society's pattern of thinking by "High Culture". The said theme imported from West containing disdain and total dir-regard for selected group of people present in a social order.
It has distanced a common person from thinking and also regarded him as unable to do this. This behavior of ignorance left a great mass in a shell that remained unheard. Although, very few souls from our history dissociated from this course and gave significance to every class regardless of any occupational or social norms.
The Spirit of Unity, according to the nature is a ruling power. , whoever addressed this issue has remained immortal in her or his heart and also in the hearts of their followers.

Interactive Workshops about Iqbal - May Sessions‏‏

The Valley of Wonderment – Saturday, 2nd May


The recent history of Pakistan seems candidly similar to “the Valley of Wonderment”, the sixth valley in the journey of the birds towards Simorgh in the classic tale by the thirteenth century Sufi poet Sheikh Fariduddin Attar. Can a better understanding of the sixth valley help us discover new perspectives about our present situation and find innovative solutions? Find out in this advanced workshop especially designed for those who have attended any of the first three.


Iqbal Academy Pakistan is offering a series of weekly workshops about the basic ideas of Dr. Sir Muhammad Iqbal and related subjects. Participation is free for the month of April, but due to limited space, please register yourself in advance and be there in time (seats will be given on a “first come first” basis).
Resource Person:Khurram Ali Shafique, author of The Republic of Rumi: A Novel of Reality
Venue: Teachers’ Development Center,
Karachi.


Timings (for all workshops): 3:00 pm to 6:00 pm
Contact for further information: Dr. Hena Jawaid henajawaid000@hotmail.com

10th IS session (18/04/09) - Summary

The session of 18th April moved around certain key points from Iqbal’s book, The Reconstruction of Religion Thought in Islam. Iqbal prophesied a time when “unsuspected harmonies” between science and religion will be discovered.

Recent schemes of study have not only introduced unbridgeable gaps between these essential modes of life but also insist on dichotomy between spirit and matter. Iqbal was completely opposed to this school of thought and on the contrary found matter and spirit to be interconnected. The main concern for him was the collective ego – as the Holy Quran says, “Your creation and resurrection are like the creation and resurrection of a single soul.”

Iqbal suggested a method whose highlights were collective ego, unity of soul, concrete type of mind and transcending the need for philosophical arguments about religious experience.

Once society begins to feel itself as a single organism it actually transforms into a more understanding and culturally agreeable mass. This may be the point which Iqbal defined as “a real collective ego”. Through attainment of this state, the reality of external world may also be grasped truly. But for that we must apply the method of becoming “thousand eyes with one vision.”

9th IS session (11/04/009) - Summary

History of Pakistan is totally interlaced with voices and wishes of people. Any writer, poet or visionary whoever successfully adhered to desires and values of common mass or marked their value of existence has excelled sphere of all ages. In this way, our National account is filled with One Voice," Voice of People". Every successive period of 20 years consist upon a person who communicates with society through indigenous tone, understanding and language.

Though, it’s a clear reflection whoever implicitly encompass or approach thoughts of people on every levels, always remain in heart core of society. Primarily, on large scale, people would like to see following attributes in these representatives of society; Co- existence, Unifying, Assimilation, Inter-marriages, Development of Muslim State, Better role of women and Mysticism (National as well as Individual) moves towards life. There are some fixed patterns and Math that has been set by Nature which altogether link up connections among these people of different ages.

It is concluded by every mean of turns and counts that consensus or joint force of people contains enormous power of faith, change and harmony. It can bring vehement transformation as well as disintegration of its structure leads towards harsh sequels for Human Fate.

Things which are passing in extrinsic and intrinsic world through our conscious and subconscious states respectively contain some different messages and codes for its people. The significant point is this, if that code is ever tried to comprehend through individual approach, then that can never be accessed up to its core. On contrary to this, upon collective basis people can influence, realize and modify these worlds or even able to pass Hardest Hurdle of any realm.

Collective ego in popular media – Saturday, April 18
“Achieve a real collective ego,” said Iqbal in the Presidential Address after outlining his concept of Pakistan. In what ways has our collective ego unfolded itself through popular media? The answers might surprise you.

Iqbal Sciences

Since love first made the breast an instrument,
of fierce lamenting, by its flame my heart,
was molten to a mirror, like a rose.
I pluck my breast apart, that I may hang
this mirror in your sight
Gaze you therein.

Allama Iqbal.

Iqbal, despise of his valuable advises and alerting cautions for Muslim ummah regarding coming intellectual crisis. Unfortunately, Entire nation has cherished him as only a magnificent poet. Instead of bring him forth as a thinker, philosopher and scholar. He has been bound up within walls of great poetry and beauty.

A man born 100 years ago tried to unravel myths of educational dilemma among emerging souls of Ummah in front of Muslims. He stated on many occasions that this course of educational work-up will devour our new generation and would probably paralyze the arising thoughts of younger minds. The monotonous route will have devastating future. But from minor to major scales of vision, every Pakistani leader and individual discounted his massage and disregarded his thought, integrated into their own languages and benefits.


Taaleem key taizaab main daal iski khudi ko,
Ho Jaey Molaim Tou Jidhar Chahe Isey Phair.


These have not occurred in usual course. Things have taken place n the same order as described by this man. He warned whole nation from aspects of coward ness, individualistic and materialistic approach towards life opportunities and blessings. But the blind path tracking of ummah behind west has dissolved all powers of faith in its bottom.

(Persian)
Ilm o Fun ra ae jawan e shoukh o shang.
Maghz mee bayed na malboos e farang.

(Its knowledge and skills O young boy,
Not dress of west but their minds.)

Eventually, the learned icons turned the visions and targets of young brains in the way that upholding a dignity of religion and the concept of sovereignty of One God over the world has lost its meaning and passion. Fortunes of any nation depend on people love and despise status. The day, we have deprived of our goals and means of existence, that is the day when we lost all powers of confrontation because according to Iqbal, in near future existence and survival will rest only with those who has got strongest of belief and concept of living.


I have seen the movement of the sinews of the sky,And the blood coursing in the veins of the moon.


How the intrigues of enemies got success by dumping his whole ideology and vision for Muslim life is appalling. The false eulogy of real Scholar has cost us heavily by bestowing grave losses in our lap. His philosophy has made access to only few people and to a main extent his predictions about future political drama which is present in his prose as well as poetry has been concealed in a well manner.

Arise, and soar with the sun’s new-born rays,To breathe new life into dying nights and days.

Although, it's too hard to at once turn everything upside down and made it in accordance to his idea. But, still an endeavor to reveal his proposals about the true Muslim state can help in lifting up covers from the all- influencing humanitarian approach of this man.

Although Iqbal has a significant position for our national identity and his message is invaluable for the nation. There are not many circles in Karachi for the study and analysis of his work. As in Lahore, Iqbal Academy of Pakistan is doing great job regarding this.

Iqbal Sciences is bringing this opportunity to the ground of reality. It is for the exploration of the layers of Iqbal’s texts and to spread his words of wisdom for the solution and support of the nation.

Its sessions will consist upon Workshop based lecture and activities, Discussion and Q/A sessions, Availability of books for purchase at special discounts and Audio-visual series.

It's all starting up with the hope of betterment of nation as a human being, citizen, student and responsible professional.


-----------------------------------------
.................... O'er my own self I pour my flooding tears

8th SOIS session (04/04/009) - Summary

Although the attendance this time was less than the last time, the session was found to be more interesting than usual. I would like to thank everyone who attended, and those who intended to but couldn’t.
This was the first in the series of four workshops planned for April. This series focuses on revisiting Pakistan in the light of Iqbal’s ideas, and this particular session was an introduction to the history of Pakistan from this perspective.
In the first half we looked at brief descriptions of each of the seven valleys which birds pass through in their journey towards Simorgh (their collective ego and their unseen king) in The Conference of the Birds by Attar: Desire, Love, Knowledge of Mysteries, Detachment, Oneness, Wonderment and Poverty-and-Annihilation.
It was observed that each valley is different – in the fifth, the birds attain absolute unity but at the very entrance into the next, “that unity that had got written on their souls was no more…” This would appear to be retrogression but actually it is a necessary bridge between realizing unity within themselves (sixth valley) and externalizing it (the seventh valley).
In a brief interlude, Mr. Abbas M. Husain, director TDC, explained that the seven valleys are roadmap to any journey of self-development and can be applied equally to an individual as well as a nation (“Your creation and resurrection are like the creation and resurrection of a single soul,” says Verse 28 of Chapter 31 in the Quran).
In the second half of the session the participants concluded that when the history of Pakistan is divided into seven stages on the basis of consensus-seeking moments (explained in several previous sessions), then those stages become identical with the seven valleys of Attar. The conclusion was that even our mistakes were exactly those which were listed in the roadmap: we have been on the right track so far.
In 2007, we entered the seventh valley. What we now need to do is to shed the luggage of the sixth valley and live up to the challenge of the seventh by merging our individual selves into the consensus of the nation.
How to do that? The question will be addressed in the next interactive session on Saturday, April 11 (Please bring more friends with you if you can - but let's know in advance).

Consensus Literature – Saturday, April 11

Art and literature is usually categorized as “high” and “popular”. This workshop introduces a third option: “consensus literature”. How is it different from our common perception of literature, what can we learn about ourselves through it and how far does it go in showing us new options for our future? These are some of the issues which are being addressed here.

“SACRED LIE”

(The basic idea for taking an example of an art work to demonstrate upheavals of life, is due to the way in which human modify, decorate and embellish an ordinary stones, wood pieces into fine model of art. it is similar to the nature’s own conduct, through which she produces a wise man from a very crude and rough body of soil unto the prudent man of LORD,”MARD E MOMIN”. But both of these phenomena run in opposite direction. Nature starts and travels beyond beauty)


‘ART IS A SACRED LIE’

Dr Allama Mohammad Iqbal.

Sculpture is a creation and conversion of rough material into fine piece of art. There are two types of sculpture on earth: 1.Artificial sculpture 2.Natural sculpture In artificial sculpture, we obtain block of stone with rough, irregular surface and cut out its ending to make it a required part of a set which would be appropriate for a final shape. After passing from this phase of hard cutouts, including elimination of non-essential parts. It enters a phase of minor furnishing and surfacing. This is more delicate work than prior for a fine representation.


Whenever Almighty gives any great task to His mankind. He ultimately divides an individual’s life into certain phases. This shows the way to the formation of a living art. Then the process of Natural sculpture comes into an action.


Natural sculpture is shortly a “life”, which includes an invisible wear and tear of conscious and sub conscious level. It leads from self to general disaster. Let’s start from self-disaster. A first process starts from within (Mini war). This is a phase of conscious and sub conscious calamity. It encircles our self only. One who has tolerates and endures each phase of self-disaster with harmony and patience. He can get ability to enter in part of general disaster (Grand war). This phase is like last phase of artificial sculpture, which includes minor cuts for material surfacing.



Unfortunately, 85% of people trap in a self-disaster phase. Their lives, employment, joys, sorrows are absolutely for their own self. They have inability to see outside a circle of self-disaster. General disaster does not open its door for them. When man successfully endures critically hard times of his soul, experiences many upheavals of psychological and spiritual mode of life. Then very unconsciously he generates a mass of conceptual divine knowledge within himself. He breaks a circle around him, broadens his view and emotions.


Then, phase of general disaster opens its door for him towards humanity. Now his love and sympathy for his own failures turns into tears for historical and social pain of human beings He allows his sentiments, self determinations to consume for people, this last phase is somehow similar to the initial step of artificial sculpture that is major cuts and elimination of unnecessary parts. And, it is this phase through which history has shaped Iqbal, Bu Ali Sina ,Al-Ghazali and Einstein. Iqbal, in particular, throughout his life emphasized his reader to pass out from path of personal needs, pains and desires so that you can feel universal grief of mankind. One who can’t recognize him self cannot change world.