The novel is about an Asian/Muslim on bail for charges of suspected terrorism, Saleem decides he must travel back to Pakistan to visit his sick mother and for a young man caught up in living in ‘modern’ society versus the ‘traditional’ and based in the history-making period of the 1980s. And events around 9/11 is not specifically mentioned – but the words: ‘suspected terrorism’ are invariably linked to Muslims as ‘automatic suspects in any case of terrorism’ (1).
This novel for me, is not just about a personal journey for redemption but about Tariq’s (Saleem’s) loss and grief over the personal tragedies that all us humans go through at certain time of our lives in face of death and the subliminal messages of what happens after our physical life ends on earth. For some individuals, this can re-awaken their spirituality and revive their faith/value systems.
The title of the novel: While there is light’ to some Muslims can be a metaphor of ‘light’ meaning guidance to ‘righteousness’ over misguidance (dis-belief). The title is taken from Saif-al-Maluk written by a Kashmiri & the last poet of the Arabic-Persian tradition Sufi-poet Mian Mohammed Baksh, who was born in 1824 at Khari Sharif in Azad Kashmir, Mirpur District. After his Islamic studies – he travelled all over India to quench his thirst for further knowledge. He (Mian Mohammed Buksh) was a disciple of Sain Ghulam Mohammed and this period coincided with Sikh & British rule over the region with such turmoil and the inevitable loss of life. Mian Mohammed believed the ‘unity of being’ and his chief influences were from Semetic and Arayan tradition with some significant Islamic content with undercurrent of Maulana Rumi and Ibn-e- Arabic influences which makes the poetry timeless & immortal. He died in 1907. Here is a famous line from his poetry:
‘…far away from the city of oneness, logic is wandering aimlessly, whosoever knows the secret, he cares for nothing devoid of logic and reason, he dances fanatically inquiring “who am I?” and “from where am I?…’
The last lines in the book: While there is light, I quote the famous lines from Saif-Al-Maluk:
(P)Lo-ay lo-ay phar lay kurryae (E) While there is light, child, (P)Jay tudhi phandia pharna;(E) Fill your pitcher with water; (P)Shaam Payee, bin shaam Mohammad,(E) When darkness falls (P)Khar Jandhi nay darna.(E) Going home will be fearful
(2) Pothowari/Pahari = (P) English = (E)
These lines encapsulate the whole story based around the novel. To some readers, these may describe life as Light: meaning youth. Darkness: ageing & death. Also, from the Islamic perspective of our religion, way of life or path (Deen) and good deeds are usually best practiced in our youth when we see the light & practices perfected during such times and can have a lasting impact but when get older & nearing death are the periods of darkness metaphorically speaking.
The central character Saleem had been sent to live in England from Pakistan (from the Pothowar region encompassing parts of Kashmir). The general assumption held by Asian/Muslim migrants of ‘Viliyat’ the mother country coupled with the ‘myth of the return’ and ‘streets being paved with gold’.
By bearing the above issues – as raised in the novel, and my own personal journey in March 2004, when I had to travel back to Pakistan/Kashmir to witness the final farewell and burial of my father in Mirpur, Azad Kashmir and subsequent research into my family genealogy from 1399-1846 and onwards to present in Jammu and Kashmir. The Sikh character in the novel: Pyara Singh brought out the reality of my family's history & roots. The experiences on the plane journey and the discussions on the issue of Mangla Dam in Azad Kashmir & the benefits to Pakistan government, maintenance of PIA Airlines and the final landing at Islamabad Airport. The journey from the airport to Mirpur through the Pothowar area & descriptions in the novel are so vivid on the way to Mirpur via Dina. This same journey, I had read about in the novel through the eyes of the central character: Saleem had undertaken to reconcile with his mother, but she dies before he reaches his village. These similarities of my real journey to Saleem’s fictional journey touched me deeply.
The novel also brought the reality of the 1947 partition of India and birth of Pakistan and the incident of Tarraki Bridge and the alleged deliberate train derailment with many alleged fatalities of Sikhs on board en-route to safety of India. Also, the mention of Khari Sharif Mela – referring to the annual homage to Mian Mohammed Baksh is instructive.
Back in England, at Saleem’s flat/house – where runaways ended up living away from parents or family like the character of Sajjad who was so un-domesticated away from home and he could not even make a cup of tea or cook eggs. The hilarious moment was when Sajjad turned up at Saleem’s house with a rucksack and asked in Pothowari/English:
“…Yaar, any cha-sha and I am starving as well?…” (Trans: friend, can I help myself to any tea or food?
Within Sheffield, in the 1980s – during the AYM years, like the fictional Saleem’s flat my own house was a regular port of call for Asian/Muslim youth who had left home (or were about to leave home). This reminded me of the similarity of experiences of Sheffield AYM members/supporters. The other most poignant moment of the novel, is when Saleem is listening to a tape-recording of his mother and the mention of finding coins under their house’s foundations from British Empire days and earlier periods of Buddhism and Alexander the Great. His mother also mentions that she used to sing Saif-al-Maluk to Saleem and some one asks: ‘…I did not know she sang Saif-al-Maluk for you, Saleem…’
At this point, Saleem stops the tape and makes his way onto the veranda where dinner is waiting. He eats without speaking.
That particular day, according to the Islamic calendar is Shabraat (the night of Arch Angel Gabriel’s annual journey to where fate is ordained), roughly two weeks before the Islamic fasting month of Ramadhan.
Interestingly, the village Mosque PA system explains the Shabraat in detail and warns of leaving/burning of candles on graves is not part of the Islamic faith – but many ignore it. However, the use of incense and flowers is permitted.
The same Mosque PA system in my village in Mirpur was used by local Shaer/Naat Khawns to recite Saif-al-Maluk. Personally speaking, the night of Shabraat on 24th-25th January 1994, was when I experienced my first-ever stress-related illness and which was linked to stress at work and triggered by the sad news of my uncle’s illness and his eventual demise.
The climax of the novel for me (after reading the following lines – which brought real tears to my eyes), is when Saleem is at his mother’s graveyard and thinks to himself:
'….I, too, will one day be buried here..’ and then he bends down to kiss his mother’s grave …scent of earth mixed with those of the rose petals lulls me in motherly embrace… The glowworms hover over the shining waters of a twisting stream in which the full moon floats…’ (3)
The anecdotes of the Hunter and the dove is linked to the story of Saif-al-Maluk which explains the spiritual secrets of real love through the mythical story of Saif-al-Maluk who falls in love with the painting of Badial-al-Jamal and was willing to give up his wealth in order to search for his real love. Unfortunately, his father imprisons him in a cell and where Saif-al-Maluk dreams of his beloved by setting off to the land of giants and fairies with his ministers/advisors. But his ship is caught up in a storm and is ship-wrecked and he loses his way and wanders into land of giants and a land where only women inhabit. Here, the women due to the lack of men – quench their desire by bathing in a magical pool. This pool makes them pregnant and they only give birth to girls! The women offer Saif-al-Maluk all that he desires but he turns away and he only wanted his beloved.
The anecdotal message from the story of the hunter and the dove I believe is that the better of the two evils as is encapsulated in this story with the power of God and fate plays in the anecdotal messages within the hunter and the dove story:
“…the hunter is waiting to kill the dove – whilst the hawk is waiting at the same time to kill the dove…’ Then fate (God’s will) comes into play: “…the dove prays to her maker…’ And ‘hand of God’ or fate intervenes with a snake appearing on the scene and biting the hunter. Just as the hunter is about to release his arrow – it strikes the hawk and freeing the dove…’ (4)
The narrative of Black and Asian workers in England struggling for industrial rights and fights against discrimination and harassment are taken for granted but in third world Pakistan worker rights & struggles come up against the military-backed state. This reminded me of my experiences in Sheffield within the Engineering and Steel Industry & it was a stark contrast to what I had heard in Pakistan whilst listening to Pakistani workers in factories – during the “Roots 85” overland trip to Pakistan in 1985. The novel touches on those differences, as well. Also, Saleem’s experiences at school in the novel mentions a white school teacher by the name of Mr Tower and which I think covers the issue of the schism between Christianity and Islam. (5)
Additionally, the reality of racism and fascism from the two characters that portray the ‘racist’ white pupil in contrast to his radical father dubbed as a ‘commie’ by Saleem. The father intervenes to stop the racist attack on Saleem by a gang of white boys including his own son. (6)
His father replies:
‘…he is a racist pig…I don’t where I went wrong’…Are racists like Paki bashers?’… Saleem asks. ‘…He is much worse, the father replied choosing his words carefully. ‘…He is a neo-nazi…’ Then he points to large mill ‘you see that’. There are hundred of these dotted around the towns and valleys of Yorkshire, and around the country – there are thousands of people working in them around the clock day and night. My father died in one of them! ‘…A communist is someone who believes in a different kind of system one which is based on respect for life, not on individual greed. Not one which where the son of a worker can attack another, just because of his colour…’ (7)
The final parting narrative by Saleem after the character of the white radical father leaves the scene.
‘…In a world like yours, he (Saleem) asks ‘children wouldn’t have to leave their mother and go to far away lands, would they mister?’ ‘No, son, the communist replied,’ they wouldn’t.’ How can we get this world, mister?’ It’s is along way from here’, .We have to fight for it… (8)
As a fellow colleague of the author Tariq Mehmood who I first met around 1983-84, and I had read his first novel, Hand on the Sun, published by Penguin in 1983. On reading his first novel, I was inspired to start writing in 1986 (9).
He was one of the central defendants in Bradford 12 case (10) and he conducted his own defence and which was very inspiring at the time to young people in Burngreave, including me.
Despite not being a Burngreave resident and living in Manchester, Tariq Mehmood has strong links with Burngreave in connection with various historical, educational and artistically related factors. A Burngreave resident who lives in Burngreave but works in Manchester as a lecturer, has in recent months been involved in the Parkwood Academy controversy (see Sheffield Star, 27th February, 2008) drew inspiration from the author as a fellow colleague, artist, educationalist and a community activist. These links have continued since 1984 when he was involved with Sheffield Asian Youth Movement based initially at the former Commonground Resource Centre, 87 The Wicker and later based in Burngreave. In 1985, he visited local schools and specifically inspired local pupils to write inspirational anthologies through the former Burngreave author and educationalist Chris Searle in his book: Exclusive Education: Race, Class and Exclusion in British Schools and which mentions Burngreave and quotes those writings.
After the publication of While There is Light in 2003 and which in turn inspired Kashmir Educational Trust (KET) to launch a three year project: Reach High 2, funded by Burngreave New Deal and which specifically catered for Pakistan/Kashmir communities with Halifax born Nasira Amin, was employed by Firshill Community Primary School in conjunction with Kashmir Education Trust (KET) winning the Area Panel Award new year award in 2008. In 2004, he (the author, Tariq Mehmood) was interviewed on Burngreave Community Radio and was very inspirational to young people.
In 1993, Tariq Mehmood took the lead and set up the “Chitka” magazine and the beginnings of Potohwari/Pahari/Mirpuri Language Movement and he wrote children books in that language, I personally endorsed and supported this initiative. While there is light is his second novel.
ISBN 1857547292 £7.95 Published 27th November 2003.
© MATLOUB HUSAYN ALI KHAN
(Freelance Journalist, Sheffield)
Notes/References
(1) Cohen, N. New Statesman: 'Muslim Not a Dirty Word, 4th October, 2004. (2) Pothowari-Pahari is the language of the region of north Punjab in Pakistan and Kashmir. It is distinct from the Punjabi language as spoken in the lower Punjab region, but is often regarded as a mere dialect of the latter. It is spoken by an estimated 25 million people, and around 700,000 in the UK making it, some argue, the second most widely language spoken language in Britain after English. It has no indigenous written form: Tariq Mehmood, 2003. Also, see Burngreave Messenger letter/article by Matloub Husayn Ali Khan and follow this link: http://www.burngreavemessenger.org.uk/31may03/letters.htm which is linked to the historical, political and cultural aspects of the debate. (3) See Chapter VI: While there is light (4) See Chapter VII: While there is light
(5) See Chapter IV: While there is light
“…trying in all earnestness to convince us that God had a blue-eyed blond haired son. To us Jesus was a prophet but news that God needed to sire a human heir…It seemed blasphemous even to those were already beginning to question their faith. Even so, we respected the old man whose faith couldn’t be shaken. And such a dedicated man’s failure to convert us set in motion the first of many questions…'
(6) & (7) See Chapter IV While there is light (8) See Chapter IV : While there is light
(9) See Militant Sheffield: From AYM 1980s to Muslim Youth 2001, onwards.
“…The struggle in the years 1983-84, had been years of amazing affinity, empathy and feelings of heartfelt mutual respect and understanding ....This inspired the many campaigns and struggles of the Black community locally and nationally, and around the country as whole. The experiences of the Sheffield Asian Youth Movement (SAYM) during this period was significant, in creating an atmosphere that brought out a feeling of togetherness, commitment, comradeship, oneness and unity between all who felt the struggle…during those days-months and even years of this you’re our emphatic struggle....we knew exactly what was going through the minds of our other comrades, without uttering a single word; yet, the expressions on our faces said it all, in terms of the spirit/feeling at those unforgettable moment in our ‘collective struggle’, which have now become precious moments in history…”
(10) The case became known as Bradford Twelve. Following a minor disturbance in the city centre on 11th July 1981, 12 Asian youths, mostly members of Afro-Asian youth organisation called The United Black Youth League, were arrested and charged with conspiracy. Petrol bombs had been found with the police claiming they were intended to be used unilaterally. A country-wide campaign was launched with local support from within Burngreave, through Sheffield Campaign against Racism (SCAR), with international support that was also mobilized to defend the youths. This novel mentions the fictionalized account of the events leading up to such an event. Hence, all characters are entirely fictionalized and any resemblance to persons dead or alive is purely coincidental.