‘My life-achievement’ – karnama e hayat
What great lines
Mera karnama-e-zindagi
Meri hasraton kay siwa nahi
Yeh kiya nahi, woh hua nahi
Yeh mila nahi, woh raha nahi
The achievement of my life is nothing
But things that could not be done
I could not do it, [or] 'that did not happen'
Did not get that and what I got, did not stay with me
When you dance
On the bank of the river
On the bank of the river,water is grudged by that one alonewho is blind to the flowing stream.
~~~~~~~~~~
Bar lab-e ju bokhl-e âb ân-râ bovadku ze ju-ye âb nâ-binâ bovad
-- Mathnawi II:894Version by Camille and Kabir Helminski"Rumi: Daylight"Threshold Books, 1994Persian transliteration courtesy of Yahyá Monastra
The closed minds that deny a civilisation’s glories – where I was quoted
I was most pleased to read this piece by Yasmin Alibhai-Brown entitled The closed minds that deny a civilisation's glories. I would like to thank Yasmin Alibhai, whom I have always respected for her integrity and courage, to have quoted a few hurried lines posted by me in response to tge butchery perpeterated by the extremists in Pakistan and elsewhere:
Muslims are seeing Koranic injunctions where none exist
Confused Dad Mohamed from somewhere in the US sends his dilemma to an Islamic guidance website through whom Allah apparently communicates his orders - on how we dress, what we do minute by minute, unholy TV programmes, wicked vitamins and even wickeder relations between males and females.
I paraphrase Mohamed's frantic appeal for clarity. His children watch cartoons, and have stuffed toys, quilts and pillow cases with Mickey Mouse on them. Is all that halal? Now many of us detest the addictive and manipulative Disney brand which targets young children. But this fully grown, procreative adult cannot trust his own mind and seeks instructions from unverified voices of authority. How abject is that?
These global sites control people, push through Maoist "cleansing". Miserable mullahs are closing down the Muslim mind and heart the world over. Meanwhile "true believers" desperately seek enslavement and thank their enslavers. The questions posed are startling in their naiveté. May we sing? Is it OK for a man to listen to a woman singer? Do I watch a female newsreader? Yes, says a wise one - as long as she is properly covered up and not wearing perfume. Don't laugh. It is tragic, not funny.
Somehow in the last decade or so, millions of believers have been persuaded that they are repositories of sin because they watch films, love music and paintings, read books, experience temporal pleasures and ecstasies. Remember the ferocity with which the Taliban destroyed all pre-Islamic treasures? Saudi Arabia is guilty of similar vandalism. Thus they seek to recreate the piety of triumphant Islam. Well they didn't have cameras, mobile phones, cars and computers then. Should these be banned too?
Muslim children are now programmed to obey - robbed of imagination, independent thought and refinement. UK Muslim parents are increasingly coming out against school visits, music and drama, novels, exercise, scientific facts. Teachers know these parental demands leave Muslim children under-educated and emotionally numbed, rendered unresponsive to artistic words, sights and sounds.
This is a travesty of our history, our love of truth and beauty, the intellectual energy that throughout history uplifted Muslim civilisations. The current Science Museum exhibition of Muslim inventions that shaped the modern world proves we were never the barbarians promoted in Western demonology. Some of the earliest manuals on surgery and optics, astronomy and flying machines came out of Muslim regions. And those same places were creative hubs producing great works of art, incredible buildings and intricate crafts.
There is no Koranic injunction against the depiction of the human form, yet pictures from previous ages would today not be painted - a kneeling, sensual angel by an Ottoman artist in the mid-16th century, a man filling his cup of wine. Passion plays were performed through the centuries in all main Arabian conurbations. Poetry was written and recited by both men and women. Music, devotional and romantic, was in every household. All that is under threat today.
The Pakistani blogger Raza Rumi writes: "Who are these butchers of culture? What religion do they follow? They have no religion except barbarism." Exactly. British Muslims for Secular Democracy (of which I am chair), supported by the British Council, is tomorrow organising a conference on artistic and cultural freedom at the School of Oriental and African Studies in London. Speakers include Miss Pakistan (who is also a professor), fashion designers, the entrepreneur Saira Khan, painters, stand-up comics, musicians, writers, others who are concerned. The event is open to all. Check the BMSD site. We will be launching an advisory guide for teachers on protecting the interests of the Muslim child.
Why a Pakistani Ambassador is not acceptable to Saudi Arabia
Now this is truly funny - Saudis have rejected the credentials of our Ambassador designate on not-so-flimsy grounds
Read here - the post at Cafe Piyala is appropriately titled: Name, Name, My Kingdom for Name
Jaipur, Faiz and Ali Sethi
Ali Sethi recently attended the Jaipur literary festival and his extraordinary performance is now accessible to those who were not there. I should thank him for sharing this video. Ali's instructions were also meticulous but I will not post them here except his concluding comment: the whole of the rest of the session is fantastic, and includes an excellent performance by Shabana Azmi as well as a very funny story told by Javed Akhtar about his first meeting with Faiz Sahib..
Click and enjoy!
Mazhub – a voice for peaceful South Asia
In 2006, I read this brilliant poem by Brijinder"Sagar (found here on Adnan's brilliant site). I had kept it with me for an adequate translation. I have been unable to do justice and therefore I will rework my draft to post here. In the meantime, this poem will be accessible to Urdu-Hindustani speakers. This poem is about bigotry and extremism in the name of religion that has overtaken India as well as other South Asian countries. Pakistan is no exception and Bangladesh is also witnessing the rise of Islamism, though not as alarming as India and Pakistan. Sri Lanka has also seen ethnic warfare, different in its manifestation but akin to the violence and death that comes in its wake. In such a charged environment, voices for peace are delightful.
SadioN ki pehchaanaiN sub bhool aayaayA rare portrait of Ghalib
Ghalib the Urdu poet who described himself as a man-bitten muse, remains immortal by way of his Urdu and Persian poetry and his modern witty prose. His religious views were secular even by the twenty first century standards - I wrote about his eclectic poetry and also posted a piece on his little, neglected Haveli in Delhi. Thanks to Aniket Alam, I discovered his photograph and am posting it here.

The Speech of Mr. Sris Chandra Chattopadhya (Opposition to Objectives Resolution, Constitutent Assembly of Pak, 12 March 1949)
This is a historic speech and a document that posterity will re-examine. Seldom has one piece of legislation caused so much trepidation. Thanks to my firebrand friend Usman Qazi, I got to read this speech that I had heard about from many people. Here is the text of the address of Sris Chandra Chattopadhya (Opposition to Objectives Resolution, Constitutent Assembly of Pak, 12 March 1949).
Mr. Sris Chandra Chattopadhya (East Bengal : General) : Mr. President, I thought, after my colleague, Mr. Bhupendra Kumar Datta, had spoken on the two amendments on behalf of the Congress Party, I would not take any part in this discussion. He appealed, he reasoned and made the Congress position fully clear, but after I heard some of the speakers from the majority party, viz, Muslim League Party, the manner in which they had interpreted the Resolution, it became incumbent on me to take part in this discussion.
I have heard Dr. Malik and appreciate his standpoint. He says that "we got Pakistan for establishing a Muslim State, and the Muslims suffered for it and therefore it was not desireable that anybody should speak against it". I quite agree with him. He said; "If we establish a Muslim State and even if we become reactionaries, who are you to say anything against it?" That is a standpoint which I understand, but here there is some difficulty. We also, on this side, fought for the independence of the country. We worked for the independence of the entire country. When our erstwhile masters, Britishers, were practically in the mood of going away, the country was divided – one part became Pakistan and the other remained India. If in the Pakistan State there would have been only Muslims, the question would have been different. But there are some non-muslims also in Pakistan. When they wanted a division there was no talk of an exchange of population. If there was an exchange of population, there would have been an end of the matter, and Dr. Malik could establish his Pakistan in his own way and frame constitution accordingly. It is also true that the part of Pakistan in which Dr. Malik lives is denuded of non-Muslims. That is clear.
Dr. Omar Hayat Malik: On a point of order, Sir, I never said that. He has understood me quite wrongly.
Mr. Omar Hayat Malik: I never said that Pakistan was denuded of non-Muslims. My friend on the opposite has misunderstood me.
Baba Najmi’s little poem
Iko Tera mera payu (You and I share the same father)
Iko teri meri maan (We share the same mother)
Iko saadi janam bhon (one is our birth place)
Tu Sardar tey mein kammi kiyon? (why are you the chief and I a slave)

The Destruction of Holy Sites in Mecca & Medina – Destroying Islamic Heritage
The Asian Age: The Arabian Peninsula, the cradle of Islam, is being demolished by hardliners. In countries such as Saudi Arabia almost all of the Islamic historical sites are gone, but this is not the first time they have been destroyed.Muslimness – shifting boundaries
Muslimness is an elusive state of being. There are watertight strictures of the theological identity defined by men, interpreted as the Sharia, on the one hand; and the broad political and cultural sense of the self, on the other. Identity, in any case, is a messy affair: shifty, shifting and eventually, imagined. While 9/11 placed Muslims at the centre stage of global politics, the broth had already been simmering in the cauldrons of biased academe and pop reality mirrored through the blood-thirsty lens of corporate media.
So what is it to be a Muslim? An inflexible bag of rituals? Or a cultural sense of belonging or a deeper dogma ingrained in young minds? I have never considered myself anything but a believer, a ‘practicing Muslim’. This has never been at variance with my secular and inclusive pretensions, despite the fact that the clergy in my country considers secularism akin to atheism, a sort of mirror image of the Pakistani political foundation. The clerics translate secular as la-deen , at best irreligious, and at worst, godless.
Ironical that this business of religious identity is articulated in a land that was the crucible of the secular Indus Valley civilization, non-militant Buddhism and a peculiar version of South Asian Islam that spread via the Sufi khanqahs and was a sort of amalgam of the Central Asian with the ancient South Asian. Even more ironical is the reality, neglected and veiled, that lived Islam is located around dargahs , tribal codes and customs which are irreligious in their own way. But who cares? Referred to as the world’s most dangerous country, Pakistan, according to the pundits of global opinion, is a haven for Islamic terrorists. Collateral damage, therefore, is kosher and a necessity to undo the unstated part of the ‘axis of evil’.
Labels and more labels. On the global shelves such products sell well and work in favour of a war machine hungry for energy resources, territory and blood.
How instability is garnered
My latest analysis published by The News
We continue to bemoan the failure of democratic norms to take root in our governance culture. True, that the repeated extra-constitutional interventions and direct or indirect military rule have rendered democratic governance as a distant and seemingly unattainable goal. In addition, the emergence of non-state actors, sometimes more powerful than the state itself has also led to formidable and multiple centres of power. In such a milieu, achieving the sustainability of democratic process is a Herculean task. Whilst the intentions of our unelected state institutions and their overt and covert non-state partners are clear, the behaviour of the political elites is confounding.
Not unlike the past, the divisiveness of Pakistan’s political elites has entered into a decisive phase. Fissures are apparent in the post-2008 political accord that led to the unanimous election of the Prime Minister, Yousaf Raza Gilani. The first cleavage, now a recurrent pattern, has emerged in Sindh where the coalition partners — the Pakistan People’s Party (PPP) and the Muttahida Qaumi Movement (MQM) — are pitted against each other for political control of urban Sindh. The latest skirmish is rooted in the evolving arrangements for the local governments and who will end up controlling the third tier of government. However, there is an ethnic dimension to it as well. Karachi remains besieged by sectarian, provincial, and
linguistic ghosts that apparently are alive and kicking.
The second disruption in the political compact that led to a transition towards representative rule is unfolding in the shape of a brewing discord between the ruling PPP and the opposition Pakistan Muslim League (Nawaz). The PML-N rules the Punjab and thereby has a stake in the system and power matrix but it is also striving to maintain its ‘opposition’ status. This is why a dual strategy is evident where a few firebrand leaders of PML-N take a hard line against the federal government and the President Asif Ali Zardari. The party does not want to rock the system it says but also considers ‘options’ that lead to a mid-term election or even the premature exit of the President from the office in the wake of Supreme Court rulings on the National Reconciliation Ordinance.
Chal Way Bullehya Chal O’thay Chaliyay – Let’s go where everyone is blind
Eighteen years later…
It took eighteen years to locate a friend. Much like a star, the moon, a constellation and an ancient river my friend R has been mercurial, moody and elusive. Hiding one day and emerging the other week, and missing for years.
It is for the technology that enabled me to get reconnected. There is so much to ask and years to tell. A long night of oblivion that was - blissful ignorance but somewhere an image lingered, a memory refused to fade and a star never slept. Our meeting this year will be an unpaid debt to ourselves. We parted in such a hurry and matter-of-fact-ness. Little did I know that it would take eighteen years.
I am amazed at how strongly I have felt in the recent days - it has to do with nostalgia and the slowly diminishing youth..Adulthood has phases that can only be described through experience.
I will be there soon. In the city of neems, pipals and crazy auto-rickshaws.
R, please do not go away..
Who is looking out?
Who sees inside from outside?
Who finds hundreds of mysteries
even where minds are deranged?
See through his eyes what he sees.
Who then is looking out from his eyes?
-- Version by Coleman Barks
Open Secret
Threshold Books, 1984
~~~~~~~~~~~~~~~~~~~~~
who is the one
who sees the external
right from within
who is the one
who casts a hundred magic spells
when watching the insane in love
try your own eyes
see how they see
who is the one
who is looking out
through your eyes for you
--Translation by Nader Khalili
Rumi, Dancing the Flame
Cal-Earth Press, 2001
I have returned, like the new year (Rumi)
Zolf bar baad – Mohsen Namjoo
Bahar Ayee (Spring Has Come)
*By Faiz Ahmed Faiz
Translated by Ayesha Kaljuvee
Spring has come
So have returned suddenly from the past
* *
All those dreams, all that beauty
That on your lips had died
* *
That had died and lived again each time
All the roses are blooming
That still smell of your memories
That are the blood of my love for you
* *
A poem by Sarmad
A special friend sent this poem via Facebook. I have read it again and again..hope the readers like it too
Along the road, you were my companion
Seeking the path, you were my guide
No matter to whom I spoke, it was you who answered
When Sun called Moon to Sky, it was you who shined
In the Night of aloneness, you
were my comforter
When I laughed, you were the smile on my lips
When I cried, you were the tears on my face
When I wrote, you were the verse
When I sang, you were the song
Rarely did my heart desire another lover
Then when it did, you came to me in the other.
Farewell Haqqani Saheb – forgive your peers and colleagues
A personal favourite, Irshad Ahmad Haqqani is dead. This is a huge loss to Urdu journalism as he was the last of sane voices in the vernacular industry. I often disagreed with his centre-right views but his tone was measured and he remained a staunch supporter of democracy. May God bless his soul.
I stumbled on this post at Cafe Piyala that also talks about Haqqani but the best part of it was what Haqqani's peers and junior collegaues had to say about him. I think some of the comments were so shameful that I could not even laugh with an easy conscience. I am quoting the last part of that post here that also is quite a treat:
Whatever they might say about him, he did invent the modern Urdu column, which is half analytical drivel, half dinner menus. Only during the last week, for example, Jang columnist Haroon-ur-Rashid (according to his column) demanded and got desi murghi from the Azad Kashmir prime minister, and Hamid Mir (according to his column) discovered new insights into judicial activism over a Kashmiri dish. I forget the name of the dish but according to Jang / Geo’s brightest star, it is made of mooli and shaljam and served with rice. The host was the Lahore High Court Chief Justice Khwaja Sharif.
Culture, conservation in Toronto – ideas and plans
My friends and I are in the midst of compiling a future project for Art and Culture restoration and conservation -- an initiative very dear to my heart, as I have always believed in conserving cultural heritage so the generations to come shall benefit from global cultures where they are becoming endangered with exploitation and falling prey to decadence due to the age of modernity. No, I do not scorn "modernity", but, I do not endorse the opinion that world culture becomes extinct with the arrival of technology and IGeneration.
No priests needed – search of a Pakistani identity
Raza Rumi wonders why we remain in search of a Pakistani identity
Half-truths are what we love to indulge in. One of the countless crimes committed by President Asif Ali Zardari is that he wears a Sindhi cap instead of a Jinnah cap. That by preferring a Sindhi topi and thundering at the occasion of late Benazir Bhutto’s death anniversary, he undermined his Pakistani identity, is truly mystifying. After all, what is a Pakistani identity and why is the Jinnah cap being elevated to the level of an article of national faith?
If anything, Mr Jinnah’s patronage of Muslim identity mark was an afterthought. His usual attire was a well-tailored pucca-sahib-like suit. It was only in the nineteen forties and that too close to India’s independence that Mr Jinnah started donning the Muslim nobility’s attire.
So what is this fuss all about? Constructing Pakistan’s ideology based on theological interpretation of a universal religion like Islam has been a carefully executed project of the Pakistani establishment and its shadows in the non-state domains. Such cliques have grown bigger, mushroomed and are now essential to our lived reality. Therefore lambasting of Zardari on not sporting a Jinnah cap finds public resonance and broad acceptability within the populous Punjab province where the Urdu press flourishes and finds readers and writers aplenty.
Should we bid farewell to democracy in Pakistan?
It is still not too late that PML-N and PPP and the regional parties sit together and agree on the way forward says Raza Rumi
Many decades ago, our Governor General-President Iskander Mirza had rather contemptuously stated that democracy does not suit the genius of Pakistani people. Immediately after these words of wisdom were uttered, direct military rule not only exiled Mirza but also became a norm rather than aberration. For the last six decades or so we have not been able to overcome this political reality. The unelected institutions of the state are not willing to give up the power they inherited from the might of the colonial state. At best, they are willing to share power to a degree that they deem fit.
It is now clear that within a few months Pakistan is due for another political upheaval. Barely two
years after an election took place, the political elites are back in business: bickering, wrangling and oblivious to their historical role in strengthening the fragile democratic process. The unelected institutions have traditionally been contemptuous of democracy and their conduct in the last two years has not been surprising. The losers at the hand of the military rule – the PML-N and the PPP ought to have learnt their lesson: no matter how adverse the political climate was, the political forces had to stay united for a common cause.
However, the brief interlude of political cooperation led to mistrust and misgivings among the political players. First the restoration of judges and a partisan interpretation to the issue of independence of the judiciary created a rift between the two parties. Second, the imposition of ill-advised Governor’s rule led to widening of the gulf. This was followed by the long march that led to the restoration of the deposed judges. In the process, the co-chairperson of the PPP was termed as a leader who did not keep his promises and time and again betrayed the trust of Mian Nawaz Sharif painted by a prejudiced media as an innocent victim.
Saadat Hasan Manto – part II
After partition of India Saadat Hassan Manto arrived in Lahore sometime in early 1948. In Bombay his friends had tried to stop him from migrating to Pakistan because he was quite popular as a film writer and was making reasonably good money. Among his friends there were top actors and directors of that age—many of them Hindus—who were trying to prevail upon him to forget about migrating. They thought that he would be unhappy in Pakistan because the film industry of Lahore stood badly disrupted with the departure of Hindu film-makers and studio owners. But the law and order situation post-partition of British India was such that many Muslims felt insecure in India, just as many Hindus felt insecure in newly created Pakistan. That was the reason that Manto had already sent his family to Lahore and was keen to join them. Manto and his family were among the millions of Muslims who left present-day India for the newly created Muslim-majority nation of Pakistan.
Saadat Hasan Manto- Writer of Stark Realities
(Courtesy Iftikhar Chaudri) Saadat Hassan Manto (May 11, 1912 – January 18, 1955) was a Pakistani Urdu short story writer, most known for his Urdu short stories , 'Bu' (Odour), 'Khol Do' (Open It), 'Thanda Gosht' (Cold Meat), and his magnum opus, Toba Tek Singh'. Unfortunately having spent life on both sides of the border he was portrayed as an Indian writer in Pakistan and in India he was portrayed as a Pakistani writer. But truely he was a writer of the subcontinent above distinctions of coutry or religion.
He was also a film and radio scriptwriter, and journalist. In his short life, he published twenty-two collections of short stories, one novel, five collections of radio plays, three collections of essays, two collections of personal sketches.
Site Maintenance
My site is undergoing periodic maintenance and some upgrades, I apologize if some of you encounter time outs or errors while browsing.
RR
Folklore sans frontiers
There is no alternative to peaceful coexistence within South Asia, says Raza Rumi
As we crossed the blood lined Waagah, after three hours of soul-destroying bureaucratic tangles and multiple forms filled in by the guardians of our borders, nothing changed. It was an eerie reminder of how the two Punjabs are but one. The roads were dusty and rural life remains as time-warped as ever. The street vendors were selling dirty, unhygienic food items wrapped in a thick cover of flies; and the money changers and CD-sellers attacked you with a frenzy that one is used to back home.
I was part of a delegation from Pakistan that was driving to Chandigarh to attend the SAARC folklore festival organized by Punjab’s legendary writer Ajeet Caur. This was a motley crew: ten Punjabis of various stripes, and five Sindhis who have travelled all the way from Bhit Shah to Lahore. We were greeted with garlands and the usual Punjabi warmth by our hosts at the border. This was my first trip to India via land or, as they say on visa forms, “on foot”. One could not escape the strange sensation of striding across a “hostile” frontier.
It is absolutely a significant cultural landmark in Pakistan. Ajoka has decided to stage a play on a personality that has been neglected by India and Pakistan. His views and role in history challenges the myths of Indian and Pakistani nationalism and confronts religious militancy rampant in the two countries. Had Dara - the visionary, sage and believer in humanism - lived, we may have avoided blood, carnage and violence that defines South Asia of today. Those interested to explore the hidden history, removed from textbook propaganda must watch this play. The venue and timings can be found at the end of this post. Now the formal introduction to the play:
My friend Rakhshanda Jalil is singlemindedly pursuing her interests and dreams. Her latest book of translation has attracted attention from critics as well as high profile media persons such as Khushwant Singh.