"Very well, I will move on to my more detailed answer. The Holy Koran tells us that all things in the universe are related, one to another, and that even opposites are united in some way. I think that there are two points about suffering that we should remember, and they have to do with pleasure and pain. The first is this: that pain and suffering are connected, but they are not the same thing. Pain can exist without suffering, and it is also possible to suffer without feeling pain. Do you agree with this?"
He scanned the attentive, expectant faces, and found approval.
"The difference between them is this, I think: that what we learn from pain-for example, that fire burns and is dangerous-is always individual, for ourselves alone, but what we learn from suffering is what unites us as one human people. If we do not suffer with our pain, then we have not learned about anything but ourselves. Pain without suffering is like victory without struggle. We do not learn from it what makes us stronger or better or closer to God."
The others wagged their heads at one another in agreement.
"And the other part, the pleasure part?" Abdul Ghani asked. A few of the men laughed gently, grinning at Ghani as he looked from one to the other. He laughed at them in return. "What? What?
Can't a man have a healthy, scientific interest in pleasure?"
"Ah," Khader continued, "I think that it's a little bit like what Mr. Lin tells us this Sapna fellow has done with the words from the Christian Bible. It is the reverse. Suffering is exactly like happiness, but backwards. One is the mirror image of the other, and has no real meaning or existence without the other."
"I am sorry, I do not understand," Farid said meekly, glancing at the others and blushing darkly. "Please can you explain it?" "It is like this," Khaderbhai said gently. "Take my hand, as an example. If I open my hand out like this, stretching the fingers and showing you the palm, or if I open my hand and put it on your shoulder, my fingers stretched out like this-that is happiness, or we may call it so for the sake of this moment. And if I curl my fingers, and close them tightly into a fist, just so, we may call that suffering. The two gestures are opposite in their meaning and power. Each one is completely different in appearance and in what it can do, but the hand that makes the gesture is the same. Suffering is happiness, backwards."
Each man was then given another turn to speak, and the discussion itself moved backwards and forwards, reversing on itself as arguments were embellished or abandoned for two long hours.
Hashish was smoked. Tea was served twice more, Abdul Ghani choosing to mix a small pellet of black opium in his, and drinking it down with a practised grimace.
Madjid modified his position by agreeing that suffering was not necessarily a sign of weakness, but insisting that we could toughen ourselves against it with a strong will; strength of will coming from strict self-discipline, a kind of self-imposed suffering. Farid added to his notion of suffering as an anti toxin to the poison of happiness by recalling specific incidents from the lives of his friends. Old Sobhan whispered a few sentences in Urdu, and Khaderbhai translated the new point for us: there are some things we human beings will never understand, the things only God can understand, and that suffering may well be one of them. Keki Dorabji made the point that the universe, as those of the Parsee faith see it, is a process of struggle between opposites-light and darkness, hot and cold, suffering and pleasure-and that nothing can exist without the existence of its opposite. Rajubhai added that suffering is a condition of the unenlightened soul, locked within the wheel of Karma. Khaled Fattah said nothing more, despite the artful urgings of Abdul Ghani, who teased and cajoled him several times before finally giving up the attempt, visibly piqued by the stubborn refusal.
For his part, Abdul Ghani emerged as the most vocal and likeable of the group. Khaled was an intriguing man, but there was anger- too much anger, perhaps-brooding in him. Madjid had been a professional soldier in Iran. He seemed brave and direct, yet given to a simplistic view of the world and its people. Sobhan Mahmoud was undoubtedly pious, but there was a vaguely antiseptic scent of inflexibility about him. Young Farid was openhearted, self-effacing and, I suspected, too easily led. Keki was dour and unresponsive, and Rajubhai seemed to be suspicious of me, almost to the point of rudeness. Of all of them, only Abdul Ghani displayed any sense of humour, and only he laughed aloud. He was as familiar with younger men as he was with those senior to him. He sprawled in his place, where others sat.
He interrupted or interjected when he pleased, and he ate more, drank more, and smoked more than any man in the room. He was especially, irreverently, affectionate with Khaderbhai, and it was certain that they were close friends.
