In a story entitled Punjab grants ‘divine man’ obscene rights, Hamid Asghar of DAWN had written this report about the way the Sufi descendants of today can use their influence. I had saved the story and forgot where I had saved it. Today, I stumbled upon it. And, here it is - this is why the Sufis and their shrines are a target of negative comments.

GUJAR KHAN: That a “divine man” wants to drive in style in our VIP culture would not surprise many, but that the government helps him in the obscenity would.

That is how the local traffic police felt when it stopped a car for travelling with hooter blaring and blue light flashing on its roof and was confronted with a carte blanche in the form of an official letter addressed “To Whom It May Concern”.

The flashing light was just one sign that the car belonged to Badshah Ghosia Qalandar Baba Sarkar. His eminence were also proclaimed through a green flag, with Kalima on it, flying from the bonnet and Allah-o-Akbar and “786” emblazoned on either side of the personalised “Ghospak” green number plate. (more…)

 I have been rather casually posting news, stories and comments on Lahore’s heritage and its current status on Lahore Nama. While blogging here I was always tempted to write about Lahore or post stuff by others on my beloved city. Noting that this would be rather obsessive, I have created an outlet for this obsession and a new blog is now on the block, as they say.

What differentiates Lahore Nama from other Lahore-centred blogs? Indeed, it is no way near the excellent Lahore metblog that is managed by a good team of motivated bloggers. My focus is on Lahore’s past and viewing the present in relation to that.

Luckily, Darwaish in Lahore has sent me some brilliant pieces and Ahmad Rafay Alam has agreed to the use of his incisive articles on urban planning; and Mayank Austen Soofi has also been contributing stories for cross-posting. In fact Soofi was most kind to announce the birth of Lahore Nama on The Delhi Walla. I quote from that story:

More than 60 years have passed since the creation of our two nations. 60 years should be but a blip in the life of great cities like Delhi and Lahore but meantime much has changed in their characters. And character is destiny. Both cities have continued to grow in ways that makes them very different from each other. Delhi lost its Muslim refinement. Lahore lost its Hindu heritage. Today there are three cities of Delhi and three cities of Lahore: what they used to be; what they are now; what they could have been.

So Lahore Nama is on the blog-horizon and without much effort on my part it is attracting a few hundred visitors each day.

Such is the pull of Lahore….

An overwhelming majority of Pakistan’s population finds itself hostage to narratives of ‘terror’ that are either alien to its ethos or are constructed by its home-grown theologians and opinion-makers. This is not to say that the issue of suicide bombings is easy to define and understand. They are essentially complex and located in decades of Pakistan’s evolution into a society that is difficult yet again to label: Islamic in name, struggling to be democratic and a republic it is not, well, not yet.

If we take the viewpoint of liberals, it is our war as much as a war of others. If we were to hear the west, it is about countering terror and preserving world peace; and if we listen to Pakistan’s right it is someone else’s battle fought on our land — the land of the pure lest we forget.

Where does this leave the confused, battered citizen who now has to strive for personal security among other daily struggles of existence? There are no clear answers and if one were to probe further, the questions are as murky as their geneses.

One thing is clear though: to identify the recurrent suicide bombings in the name of theological, tribal and imperial grievances is at best a half-truth. The genie is far more complex than a response to the reductionist narrative of “war against terror” and such other imperial phraseology. At the core of this phenomena, if one were to be rather blunt, lies an exclusive, bigoted ‘ideology’ of a few men of holy intentions orchestrating a script written by others. (more…)

This is in continuation of the splendid translation series undertaken by Mr. Anis Zuberi and contributed by JZ for this blog. Earlier posts can be found here here and here.

Drawing on the Persian tradition, the subject of Urdu Ghazal has always been about earthly or heavenly love. With the rise in social consciousness Urdu poets started using the form of nazm to address such issues like injustice, poverty, uneven distribution of wealth, highhandedness of the privileged, tyranny of rulers, exploitation by priests, etc. However, Faiz introduced protest and dissent as a regular subject in ghazal. He did it by keeping the ghazal’s traditional format but giving the lexicon of ghazal a different meaning. This has had such a profound effect on Faiz’s poetry that at times it is hard to draw a line between his ghazal and nazm. For instance, Hum ke threy ajnabi itni madaaratuN ke baad though written in ghazal form is also a topical nazm titled “Dhaka se wapsi per”, reflecting his deep emotions after he visited Bangladesh (former East Pakistan) in 1974.

He also discovered that whispering is more powerful then screaming and that became his hallmark. Unlike Iqbal, Josh or many others who wrote poetry of protest like us khet ke her khousha’e gandum ko jalado or kakhe-umaraa ke dar-o-dewar hila do, Faiz does not confront injustice with hostility and anger. His protest is not direct, loud, thunderous, or deafening. He faces up to his tormentor by his moral strength, power of endurance and persistence. He believes in a soft and gradual revolution. He challenges the conscience of all human beings by showing his resolve and defiance when he says, aaj bazaar meiN pa-ba-julaN chalo or jo bache haiN sang samet lo. Even in moments of extreme anguish he avoids confrontation and invokes heavenly justice when he says lazim he ke hum bhee dekheN ge.
He captivates his audience by mixing traditional love with protest; lout jati hei udher ko bhi nazar kiya kije. It is amazing how Faiz has changed the traditional meaning of idioms used in ghazal for centuries. For example, love (ishq) is synonymous with struggle for justice (tohmat-e-ishq poshida kafi nahiN); his lover (aashiq, Qais, majnouN, Farhad) is a victim of oppression who is offering sacrifices while waging a struggle for justice; His rivals (raqib and adoo) are exploiters (Agar urooj pe hei ta’lae raqib to kiya).
Keeping the above background, I will attempt to translate and explain the meaning of the ghazal.

Woh buton ne dalay hain waswasay ke dilon se khauf-e-Khuda gaya
Woh parri hain roz qayamatain, kekhayal-e-roz-e-jaza gaya

(So much) cynicism (waswasa also means confusion; uncertainty) is created by the idols that fear of God has vanished from hearts.
(Because People) have gone through Armageddon daily the thought of the Day of Judgment is gone.

Here ButoN is not a metaphor for beloved, earthly gods or goddesses, but a symbol of brute authority. The word khauf in the second line also reinforces that meaning. The meaning of butuN in the above line is same as in the following couplet: (more…)

Thanks to Junaid for text and translations

Someone once said Abida Parveen is not a singer or an artist… she is an experience….. her voice and expression takes you to a different universe… when she collaborated with India’s ace filmmaker, poet, artist, revivalist, musician and activist Muzaffar Ali the result had to be something divine … something out of ordinary, something that transcends all boundaries… it was purest of the pure Raqs-e-Bismil (dance of the injured)… totally unforgettable and soulful … In Abida’s own words Raqs-e-Bismil has the glow of Almighty in it…one can become wali by listening to it…. sufi poetry has a magic that is beyond any explanation, any comprehension … it fascinates me as each time it takes me into a new realm of discovery.
 
I am sharing my favorite ghazal from the album with translation… although each piece is a priceless gem yet this ghazal has the power to take you beyond yourself.  Abida is at her best here.

 
The English translation is done by Muzaffar Ali himself. 
 
Hairat mara ze har do jahan be niaz kard
Een khab kaare daulat e bedaar meekunad
(Rumi)

Bewilderment has absolved me of both the worlds
This is the consequence of awakening from my dreams

Khuli jab ki chashm e dil e hazeen,
to vo nam raha na teri rahi
Hui hairat aisi kuch aankh par ki asar ki be asari rahi
Pari goshe jaan mein ajab nida ki jigar na bejigari rahi
Khabare tahhayyur e ishq sun na junoon raha na pari rahi
Na to tu raha na to main raha jo rahi bekhabari rahi…
(Khamsa by Nazeer Akbarabadi for Siraj Aurangabadi)

The eyes of an anguished heart open…
No longer moist.. Bereft of tears
The perplexed vision
Remained unmoved.. Devoid of response
The soul heard.. An unusual sound
That took the pluck of life away
As wondrous love revealed itself
The fairy vanished..The ecstasy lost
Nor you remained.. Nor I was found
mere oblivion was all there was…

Mujhe bekhudi ye tune bhali chashni chakhayi
Kisi aarzoo ki dil mein nahi ab rahi samayi

O surrender in love,
You have given me a taste that pales all worldliness
No desire remains
In the heart filled with submission

Na hazar hai na khatar hai, na raja hai ne dua hai
Na khayaal e bandagi hai na tamana e khudai

Neither distance nor fear…
neither hope nor prayer
neither thoughts of subjugation
nor desire of godliness

Na muqqam e guftagu hai na mahhall e justaju hai
Na wahan havaas pahunche na khirad ko hai rasai

No place for exchange of words…
no occasion for further quest
Where neither consciousness reaches
nor thoughts transcend its realm

Na makin hai ne makan hai na zameen hai ne zaman hai
Dil e be nava ne mere jahan chhavni hai chayi

No one resides..Neither habitation exist…
Is where this wandering heart has come to camp

Na visaal hai na hijraan na suroor hai na gham hai
Jise kahiye khwab e ghaflat so woh neend mujh ko aayi

Where there is no union… No separation
no sorrow… no joy
What is said to be an endless oblivion
I enter such a slumber

(Hazrat Shah Niaz)

Another video below (more…)

My piece that was published earlier this week:

IT is a truism that media freedom in Pakistan today has been earned after a long struggle which will perhaps continue in the years to come.

Deepening of democratic traditions and their permeation in society are sine qua non for a free media. Whilst there can be no two opinions on the independence of the media, the need for greater responsibility and professionalism has to be articulated in no uncertain terms. Such is the confusion and chaos triggered by an overgrown executive that the issue of responsibility has been sidelined by the overwhelming noises for media freedom especially since the tinkering with the text and application of Pakistan Electronic Media Regulatory Authority (PEMRA) Ordinance.

We are now getting used to a television culture that imitates the life of Pakistani tharras, chai-khanas and drawing-rooms where politics is discussed ad nauseum. Rare exceptions include issue oriented talk-shows but they appear bland unless their all knowing hosts inject some political spice into them. Expertise is taken for granted; new-age generalists judge every subject under the sun and occasionally take themselves a bit too seriously. Yes, the commercial imperative of the media dictates programming patterns. But there has to be a method to this disorderliness.

Read the full post and comments here 

Found a well researched article on Mehrgarh at Chowk:

Mehrgarh is the centre of the first known developed place of civilization in its advanced form in the world as compared to the contemporary and the predecessor human settlement areas of the world. The town of Jericho has, not got the level of sophistication and developmental level attained at that in Mehrgarh. The symbolic artifacts retrieved from Mehrgarh are far more advance d and more developed as compared to the artifacts retrieved from Turkish sites and Middle Eastern sites especially Jericho.

It is interesting to note, however, that the male figurines have turbans — much like those worn by the inhabitants of Baluchistan today. These turbans are not only found in Baluchistan, they are still worn in the rural areas of Punjab.

One of the most unique discoveries of the Mehrgarh is the first known origin of the dental surgery and related medicinal activities in the Mehrgarh areas. This medicinal and different aspect of the Mehrgarh shows great innovation and developmental level of the people of the area about 9000 years ago.

Another translation of Faiz rendered by a Toronto based poet - Anis Zuberi. This is a timeless poem or nazm, aaj bazaar main pa ba jolan chalo has been translated and explained below. I am also posting a video that shows Faiz reciting the poem followed by a beautiful rendition by Nayyara Noor.

Aaj bazaar main pa ba jolan chalo

aaj bazaar main pa bajolan chalo
let us walk in bazaar in shackles

Chashm-e-nam, jaan-e-shoreeda kafi nahin
wet eyes and restless soul is not enough

Tohmat-e-ishq-posheeda kafi nahin
being charged for nurturing concealed love is not enough (more…)

My city Lahore was attacked yet again by the pusillanimous attackers pretending to be brave and honourable. There is no justification and no excuse for this modus operandi. And it should not be tolerated by the state and the people. Any excuse would legitimise this reign of terror..

I am posting this excellent piece by the wise Khalid Hasan (Daily Times) that makes some excellent points on the menace of Jihad and how unholy it is -

 Leaders of Salafi-jihadist organisations hypocritically preach about the benefits of martyrdom, but rarely, if ever, conduct suicide operations themselves, or send their loved ones on such missions. It is a fact that Al Qaeda and associated groups offer no vision for Muslims other than perennial jihad, hardly an appealing prospect

Jihad is now an industry among scholars, including those who masquerade as scholars but are actually in the service of more shadowy outfits, and those who believe that by blowing up people praying in mosques or families out shopping, they will not only serve God but win a point-to-point ticket to the pastures of heaven where seventy-two swooning virgins await their arrival. (more…)

That the conservative and often skin-deep Economist published the story - “The world’s most dangerous place” - was not surprising. The publication sings an imperial tune, praises occupations and invasions in the name of free markets and democracy; and sells the commodification of the poor. And, above all, it can be shamelessly biased when it comes to countries such as Pakistan.

However, what truly surprised me was a letter to the editor that appeared a few weeks later. By chance I read it and was amazed by its sheer empathy and directness. The writer was one Dr. Shreekant Gupta, a visiting senior research fellow at the Institute of South Asian Studies in Singapore.

SIR — The title of your leader on Pakistan (”The world’s most dangerous place”, January 5th) confirms the old adage in journalism: when it bleeds it leads. Yes, Pakistan is going through trying times, but it is far from being the world’s most dangerous country. Having just returned from Pakistan, which I traversed without let or hindrance with my Indian passport and Hindu name, I can say emphatically that its people are warm and friendly and passionate about democracy and the forthcoming elections.

Parts of my own country (and Nepal and Sri Lanka) are racked by Maoist guerrilla warfare and violent separatist movements. I do not recall you designating India as the world’s most dangerous place when Rajiv Gandhi was assassinated during electioneering, or Indira Gandhi for that matter. The latter’s killing was followed by a brutal and murderous pogrom against Sikhs and Delhi burned for days. The truth always contains shades of grey.

I made a note of it but never remembered to follow up. And, what a delight it was when I found out that Dr Gupta had visited Jahane Rumi and left a comment. We corresponded and developed the cyber-friendship that now constitutes regular communication and exchange of ideas, stories and anecdotes.

It is such a pleasure to have met Dr Gupta through the cyberspace and with little effort. My email to him, after he sent the above letter, stated: “What a small world … I had read your letter in the Economist. And, wanted to write to you how impressed I was not just as a Pakistani but as a South Asian. That was a proud challenge to the Western media and a testament to your intellectual honesty… strange are the ways of this world… My stars are well-aligned these days!!”

Dr Gupta has sent the full text of the letter (reproduced below) that he had mailed to the Economist. For a change, the cynical, vulnerable to the soft brainwashing of the international media, should read it. This is what a genuine scholarly mindset is: an application of logic, reason and knowledge without pre-conceived notions and personal biases.

In Dr Gupta, I have found a friend but more importantly my country has another well wisher in the neighbourhood. (more…)

My piece published in the News on Sunday yesterday -

Karta hun jama phir jigare lakht lakht ko (I seek to gather the scattered pieces of my heart)

Not long ago, say two decades ago, we the Zia”s children yearned for a country that treaded the Malaysian path for prosperity; and somehow were to transform a tolerant, inclusive society. Such were the dizzying dreams. We wanted the Hudood laws to vanish, the witch-hunt under the blasphemy laws to end and sectarian-ethnic monsters buried. We were inspired by the likes of Mohtarama, for some the charitable cricketer appeared the redeemer. The road to utopia also emerged when a bus took off from the other side of the border and landed in Lahore. The brothers Sharifov became new faces of a moderate, booming Pakistan. Mr. Vajpayee”s chant on the ancient roads of Lahore, “ab jang nahee ho gi” was enough to willingly suspend our disbelief. For many a precious day, we forgot the corruption stories, the political squabbles and incompetence all around.

And then the utopia signs dwindled as the battles on the white peaks of Kargil turned red, a VVIP plane hijacked re-invoking the sorry state of martial rule. We could not live without the dream however. So the new goals — accountability, devolution and economic miracles — weaved a new chador of delusions. Like that mythical chador, this new age of globalised Pakistan made reality invisible. We had technocratic solutions spun once again and the opening up of imperial coffers gave us a false sense of moving towards the dream-path.

Yet again, the ideal was snatched and smashed as the myriad myths of unequal development started exploding with imported and local bombs.

This time my utopia seems painfully distant, blurred. I have forgotten what it was. It slipped from the vision when the suicide bombers started visiting the idyllic Islamabad. I now suffer from a mild amnesia. I don”t know what I hoped for in those naive, uninformed days when Faiz”s Hum dekhain ge outlined its contours; and the daagh daagh ujala was destined to transform into sheer resplendence of a vibrant society future.

How do I gather the slipping grains of what was the cherished utopia. I had heard that human memory vistas theoretically are seamless and clear. But that vision of those vast green fields is now blood-stained. Suicide bombers are omnipresent and my dear friend in Waziristan tells me that the queue is long and restive. The streets of Islamabad, Lahore, and Karachi are potted with excess blood choking the civilization arteries. (more…)

This story was pretty sad:

Panipat (Haryana), Feb 18 (ANI): The graveyard in Panipat, Haryana, where 29 Pakistani victims of the Samjhauta Express train blast lie buried, continues to be in a state of neglect even a year after the incident. (more…)

The ultimate frustration of not being able to vote, sitting miles away from home, was somewhat compensated by the moving images of the Kosovo’s declaration of independence.

I have lived and worked in Kosovo for a couple years - and it was a delightful experience despite the after effects of war and tragedies. Independence from Serbia is something that runs through the Kosovar collective consciousness and defines the large, attainable dream. (more…)

I have been working on this composition for quite a while. I was angered, rather revolted by what the Taliban were doing in the pristine Swat valley that has recently undergone full scale war. What has the peaceful and serene Buddha to do with the war on terror and US imperialism in Afghanistan? I have friends who try and explain that the regrouped and re-energised Taliban represent the angst against the US occupation of the Pashtun lands. Perhaps there is some truth in this. But my Gautam, what was his fault? He only talked of peace in this region and only asked us to traverse and preserve our humanity.

Who are these butchers of culture? What Islam they follow? They have no religion except barbarity and tribal notions of revenge and blood-letting. There is no excuse for the vandalism against our vital heritage - Pakistan will be a poorer place if these mad, roving fundamentalists would remove all the signs of our pre-Islamic heritage and ancient cultures.

So this painting evolved in those days of anguish. I remembered a broken Buddha head that was discovered from Swat decades ago and thanks to my useful library I got the picture. So I took the Taliban flag background, which is tri-coloured (that should be black in my not so humble opinion); and transposed the Buddha on top and to indicate my fears, I painted the star and the crescent on the green portion to represent the Muslim part of the Pakistani flag.

So this is the little story that led to the painting above. My partner likes it and a few friends who saw it, also appreciated it. I have to thank my art teacher for guiding me through the shades and shadows with little [master] strokes here and there..

I plan to do a series on it. But I will have to travel to Swat; and I am not sure when will situation normalise there. In the meantime, I plan to rely on my Gandhara books and twopence imagination.

First published here

The other day, I translated my poem in Urdu written after the events of 27 December, 2007. It has been published by this blog. I am reproducing it here.

In this island of grief
Where all journeys stand directionless
Fragrant Roses adorn your image
And, We, your murderers, impotent accomplices,
Cast guilty shadows across this barren land

O, the gifted leader, that inimitable image
You had given a new meaning to resplendence
Dragging your worn feet
and covering your bare head
You had borne invective upon invective
And the half-dead people of this city
gaped at your strength

This was the murder of all my visions
And all my dreams cracked
as you entered hades*,
beneath the weight of roses

Though a grave shall unfold its fragrance
We the ashamed,
fighting our tears
holding the placards of our dreams
Will analyse, compose elegies

And the bleeding wound shall scar
all the paths
The moon shall keep waxing
As the illumining candles of your tomb
reveal an endlessly humiliated Yazeed**

There is just a little request
Enact another wonder
what the city of Yazeed could not do
Forgive those
Who could not forgive you
and pushed you over the edge of Euphrates***

And today,
locked in the mist of wistfulness
gripping their torn shirts
they search for their forsaken hearts

* the underworld kingdom in Greek mythology inhabited by the souls of the dead.
** Yazeed (645 - 683), the second Umayyad ruler who established monarchy and killed Husain and his family members, the grandson of Prophet Mohammad who had challenged the principle of rule without the consent of the ruled.
*** The location of the legendary battle of Karbala.

The Urdu version can be read below. (more…)

It was Gulgee’s bad luck that he was murdered shortly before the country’s most popular leader Benazir Bhutto was assassinated. His sad end somehow receded in the memory of his compatriots, more so because the tragic death of BB was followed by a reign of looting and destruction. But all said, Abdul Ismail Gulgee, one of the very few titanic figures in this country’s history of visual arts, certainly doesn’t deserve to be forgotten even for a while. (more…)