Beyond 9: Numbers in the Modern World
When Pope Sylvester returned from his trip to the Muslim world, he brought with him a...
Beyond 9: Numbers in the Modern World
When Pope Sylvester returned from his trip to the Muslim world, he brought with him a Muslim invention that would transform Europe and play a fundamental role in the renaissance: Arabic numerals. Arabic numerals were used to standardise European metrics which in turn allowed trade, commerce and mathematics to flourish. Even today Arabic numerals are the backbone of the modern world. In 2001, then HP CEO Carleton Fiorina remarked that “Muslim mathematicians created the algorithm and algebra that would enable the building of computers.”
A commentator on BBC radio 4 said that Aristotle preferred Mathematics over Theology and Physics because it could be studied with more precision. The underlying philosophy in Europe was that for something to be understood it must be assigned a number so that the mind could comprehend it. Europe began to measure everything. Mathematics as a subject became increasingly important and for many in European academia it became the standard to define true knowledge. Take, for example, the statement of one of England’s most renowned and celebrated scholars, Roger Bacon, who is reported to have said, “Mathematics is the door and key of the sciences and things of this world…..It is evident that if we want to come to certitude without doubt and to truth without error, we must place the foundations of knowledge in Mathematics.”
It is worth noting that Bacon clarified his statement by saying ‘of this world’; that is the material and tangible world and not the intangible and other world. In the modern world however, Western intelligentsia is increasingly looking at quantifying the unseen by using numbers. A government, for instance, would be interested in knowing about the welfare of its people. But how can it obtain an answer to this question bearing in mind that it presides over millions of inhabitants? Simple, ignore peoples’ own opinions and assign them all a number, then use the number to judge their well-being. In this case, the number would be the Gross Domestic Produce (GDP) per person. If each person is making enough money then the Government assumes all is well. When David Cameron suggested that a new approach was being considered to measure the well-being of the nation, he was criticised for taking a ‘fluffy approach’. By fluffy they meant adopting an approach which cannot be quantified by number.
There are many examples of how numbers are being misused. To mention but a few:
Intelligence
It cannot be measured because it is intangible. Its signs can be seen but in and of itself it cannot be quantified. One of the mathematical approaches to try and achieve this was the development of intelligence tests with the most famous example being American psychologist Lewis Terman’s IQ test.
Happiness
Research being carried out at the University of Wisconsin is trying to measure happiness by measuring people’s brain activity. It’s perhaps no surprise then, that people suffering with severe depression not responding to more conventional forms of treatment are offered ECT (electroconvulsive therapy), a procedure that induces seizures in the anaesthetised patient through the use of electrodes attached to the body.
Environment
The skeptics who deny that the environment is being destroyed often use numbers to back their point. They will say that research shows the earth periodically heats up and what we are going through now is just part of nature’s cycle. The subtext is interesting. Ignore the destruction your eye sees and put your trust in the numbers.
The list is exhaustive. Beauty, childhood, success are all stripped of their ethical and moral frameworks and instead reduced to an exact number. This problem however has a more sinister side. Atheists will doubt the existence of God because of quantification. Questions such as where is God have their roots in quantification and number, ‘where’ being a quantified question. Higher mathematics is fundamental to the development of some of the most deadliest weapons mankind has ever seen.
Muslim theologians like Imam al-Ghazali were concerned about what would happen when unrighteous people had access to knowledge which could be used for dual purposes. In Europe, leaders like Frederick the Great were keen to separate ethics from science whereas in traditional Muslim societies, one of the great successes of the madrasah system was that subjects like Mathematics were never separated from ethics. The point being that any science which is beneficial for humanity can easily become destructive if put in the wrong hands. It is a source of great pride for the Muslim ummah to know that Muslim mathematicians used their knowledge for constructive and not destructive purposes. It is therefore not enough to learn knowledge for some purpose; one must have moral, ethical or spiritual guidance, even when seeking worldly knowledge. Many of the famous Muslim scientists were Islamic scholars in their own right. Hence the importance attached to learning adab to ensure that one knows where and when knowledge should be used for its intended purpose.
Kashif Rashid
Adab of the Seeker: Part 2
Part 2
In his wonderful work, al-Adaab al-Mardiyya li Saalik Tareeq al-Sufiyya, Imam al-Buzidi lists a number of etiquettes for the seeker travelling on the spiritual path, from which we have selected the following, accompanied by a short explanation:
1. Not sitting with one’s Shaykh for prolonged period of times
Prolonged meeting with one’s spiritual guide may reduce the level of respect and awe one possesses for him. Frequent occasions of sitting in the company of the guide while having less respect will only distance the seeker from his guide, and thus affect his suluk.
Imagine a notable person, a king for example, and his servants and door keepers; if they were to frequent their visits and come and go as they pleased without consulting the king or seeking prior permission, they would indeed be exhibiting a lack of etiquette and respect for him. If such visiting is considered disrespect towards the kings of this world, then how disrespectful would it be to the kings of the hereafter? It is said that absence from the beloved makes the heart grow fonder and increase in yearning for the beloved. Ponder upon this.
2. Not laughing excessively with one’s Shaykh
If the Shaykh laughs with you then you should restrain yourself to a smile and remain firm with etiquette. Sometimes the Shaykh may be testing the seeker by this and assessing the seeker’s level of etiquette.
3. Not engaging in excessive talk with the Shaykh
The disciple should not talk excessively with the Shaykh let alone raise his voice. Additionally, if the disciple talks too much but in a low voice close to mumbling, it is considered to be lacking in adab.
4. Not sitting to the right or left side of one’s Shaykh
A disciple should avoid sitting either side of his spiritual master and instead should be seated directly in front of him. His blessed face should face the seeker, such that his eyes pierces the seeker’s heart, leading to the heart of the guide being connected to the heart of the disciple. If the gathering is large, the disciple should seat himself behind his fellow seekers, such that he is still facing the Shaykh. Why is this important?
When a disciple enters into the presence of his Shaykh, it is akin to entering a mosque. It is not conceivable for one to enter a mosque and sit with one’s back toward the qibla, so how is it possible for a disciple to sit with his back to his master, when his master is the direction for the seeker to attain gnosis? In fact, the sacredness of the guide is greater than the qibla due to the saying of the Prophet of Allah (Allah bless him and grant him peace), “How great you [the Holy Ka’ba] are and how great is your sanctuary, whilst the believer’s sacredness is greater than yours.” If this is the case for a believer, what about the Friend of Allah?[1]
Looking at the face of Sayyidina ‘Ali (Allah be pleased with him) was considered worship. What about the face of one of the grandsons of Sayyidina ‘Ali?
5. Not to stare at the Shaykh
The disciple should refrain from staring at the Shaykh when he is seated in front of him, because constant staring only decreases the haya (modesty) of the disciple. A fitting analogy is that of staring at the sun; one momentarily glances towards it yet lowers the gaze shortly after.
6. Not to sit like the sitting of people in front of Shaykh
The disciple should not sit in front of his guide like he does with the generality of people; rather he should be seated like a servant at the feet of a king, or with the stillness and composure that is to be found in the tashahhud position of prayer! The guide is the direction for the seeker. The seeker should not carelessly turn to the left and right whilst sitting at the feet of the guide, especially in gatherings of remembrance.
***
The epistle contains many more etiquettes, which are easily overlooked by a seeker during his encounters with his spiritual master. What we may assume is admiration, love and affection for the Shaykh, may actually manifest as poor adab due to ignorance.
Etiquettes were established and shown to the sahaba (Allah be pleased them all) when the angel Jibril (upon him be peace) came and sat in front of the beloved Prophet (Allah bless him and grant him peace) and joined his knees with the knees of the Prophet and placed his hands on his thighs, whilst wearing garments of symbolic purity, clean and white, with his hair perfectly combed.
If we wish to truly benefit from the spiritual guide we must honour him. The best form of honour for the sincere seeker is beautiful etiquette in order that he can receive a portion of gnosis at the hands of his master.
[1] Ibn Majah narrates this in his Sunan with similar words, in the Chapter of Sacredness of the Blood of the Believer and his Wealth: Hadith Number 3932 Volume 2
The text is as follows: On the authority of ‘Abdullah ibn ‘Umar, who said that the Messenger of Allah (Allah bless him and grant him peace) was circumambulating the Holy Ka’ba and was saying: “How fragrant you are, how sacred you and your sanctuary are! I swear by the One in whose power is the soul of Muhammad! The sacredness of the believer is greater [according] to Allah than you.” Narrated by Imam Tabarani in Musnad Shàamiyeen Hadith number 1578 Volume 2
Adab of the Seeker: Part 1
Epitome of Etiquette: The Shadhili Way
All praise is due to Allah the Transcendent, and peace and blessings upon the beloved Prophet, our Liege Lord, Muhammad, his Noble Household and Blessed Companions.
“When people take the spiritual way to reach Allah the Majestic, especially our way, then it cannot be walked upon except with correct conduct.”
How beautifully Imam al-Buzidi (Allah sanctify his secret) opens his marvelous epistle al-Adaab al-Mardiyya li Saalik Tareeq al-Sufiyya, a beautiful text containing the correct etiquettes of a disciple with his spiritual guide (murshid). He was a Shadhili Master from Morocco and the qutb of his time. His teacher was Mawlay al-‘Arabi al-Darqawi of Fez whom he pledged allegiance to in the spiritual path. Among his students was Ahmad ibn Ajiba (Allah show them all mercy).
When taking the pledge of initiation (al-bay’a), people have overflowing love for the Shaykh, and rightly so. They assemble at the feet of their spiritual master, hoping to have their empty vessels filled with the drinks of love and wisdom. Yet we are unaware that whilst sitting in the presence of the Shaykh is a great blessing, it may also be a trial. It is a blessing for those who have understood the correct etiquette (adab) of sitting in front of the spiritual guide, the murshid on this path, but a test, and possible spiritual destruction, for those who are oblivious of these etiquettes.
This text by Imam al-Buzidi was taught by Shaykh Muhammad al-Yaqoubi; a class which was filled with thirsty seekers. The students were dumbfounded at the number of points one must observe whilst merely sitting with one’s spiritual guide. One can then only imagine the etiquette required whilst conversing or serving the spiritual guide.
Imam al-Buzidi says:
“Adab is the base of the spiritual journey and the actions and spiritual states are built upon it. Without adab, spiritual secrets are not revealed nor are the illuminating lights shone upon him (the seeker).”
Adab is amongst the initial practices to learn and implement when taking the spiritual path. We are on this journey to improve our selves, establish the Prophetic character in our lives and in every situation, in the presence and absence of the guide.
Our etiquettes with people have a huge effect on an individual’s personality and character; it could be said that it is the essence of one’s identity. This was made evident by the Noble Prophet (Allah bless him and grant him peace) in every moment of his blessed life; from the etiquettes of simply waking up, washing, dressing, eating, drinking, talking, and even laughing, to working, hosting, leading, disagreeing and fighting. In every aspect of our daily life, there is guidance for us to perform each and every action in the best way.
Sunnah and adab are almost synonymous with each other. All acts of sunnah are perfect etiquettes exemplified by the Perfect human being, our Master Muhammad (Allah bless him and grant him peace). Some etiquettes may vary from culture to culture but the pinnacle of all beautiful ways is the way of our Prophet (Allah bless him and grant him peace) and that is entirely evident with the Prophetic traditions and countless ahadith regarding his noble character.
Ibn al-Mubarak once said, “I studied adab for thirty years and I studied knowledge for twenty years.”[1] One also notices in the famous ‘Jibril hadith’, that the angel Jibril (upon him be peace) primarily shows his adab before the noble Prophet (Allah bless him and grant him peace) prior to asking questions.
The awliya of this ummah have adhered to the Prophetic way and made it their way of living, their way of breathing, their way in every single moment of their lives. Thus, one can see impeccable etiquettes gushing forth from them, which is from the illuminated legacy of our Master Muhammad. Amongst the people of Allah in our times is Shaykh Muhammad al-Yaqoubi (may Allah preserve him), exemplifying the Prophetic sunnah in word and in deed, as well as transmitting this knowledge to students and scholars the world over. Indeed, those blessed to have sat at his feet will know how much he emphasises adab, adhering to the etiquettes of nobility, and to live the characteristics of the noble Prophet; for indeed the Prophet is the most noble and best of those who have adab (Allah bless him and grant him peace). Hence, it is a prerequisite for students of the spiritual path to concentrate on this field of etiquettes in order to progress and receive openings.
In the next part we shall translate and provide a commentary on a selection of the recommended etiquettes a seeker should possess in front of the spiritual guide.
[1] Qadi Iyad records this in his Tadrib al-Madarik regarding the great Khorasani scholar, Abdullah ibn Mubarak.
Are you afraid yet?
Ibn Hazm, the great Andalusian scholar mentions in his book al-Akhlaq wa al-Siyar fi Mudawat al-Nufus (In Pursuit of Virtue) that human beings are almost always in a state of anxiety. In our modern culture this statement seems to strike a resounding chord. As though it was not difficult enough for people to live in a world where we have an economic system that increasingly favours the rich, the threat of losing access to free healthcare, the recession, global warming, militarisation and a myriad of other issues, it seems the popular media always has something else to spook us with. The problem is straight forward. A population living under fear is easier to manipulate. And society’s normal ethical and moral objectivity is easily brushed aside when it is facing an unknown threat. This becomes a greater issue when popular media have a ‘close’ relationship with those in power (think about the run up to the Iraq war).
A few days ago I looked at three popular news sources (BBC, The Guardian and Time magazine). One story seems in particular to make the front pages frequently, that is of the ‘threat of global population growth’. The narrative that the popular media has broadly accepted is that more people means more competition for resources and a reduction in the standard of living. Furthermore, competition for these resources will lead to further environmental degradation and increase the risk of war between competing nations. So what is the solution they offer? At the moment not much and there is a clear reason for that. Namely Eugenics. The West has an anathema in their recent history which is very rarely if ever mentioned in popular media. At the turn of the 20th century Western academics and politicians believed that like animals it would be in humanity’s interest for those in power to stop undesirable people in society from breeding. This would reduce the superfluous population and improve the quality of the human race. This was an old idea first suggested by Plato in his Republic but never really came to fruition in the modern world up until 100 years ago. This idea was so popular that it gained favour from people such as Winston Churchill and Theodore Roosevelt and the US took active steps to implement it (see Buck vs. Bell 1927). One of South America’s most important historians, Eduardo Galeano, notes in his book ‘Open Veins of Latin America’ that the US would encourage Latin American countries to put measures in place to reduce their populations in return for preferential loans from the IMF. The English academic Marie Stopes even met with Hitler who culminated the eugenics project with the brutal extermination camps in World War 2.
Since WW2 the Western world has either discredited Eugenics and described it as a pseudo-science whilst others have rebranded it as ‘family planning’. The website Mariestopes.org boasts that it has 90 centres in Pakistan (as compared to 9 in the UK) and in 2010 will prevent 4.8 million unwanted pregnancies.
The most important point to note here is that sole reliance on the intellect reaches such problematic consequences. Whereas as Muslims we do not fear a growing population, as Allah reminds us in the Qur’an not to kill your children in fear of poverty. The cynics would see this conclusion as another example of faith over reason. So let us look at this from a rational perspective.
- We have more obese people on the planet than hungry people which is a clear demonstration that the problem is not a lack of food but a lack of fairness in the global market.
- The US alone wastes enough food to feed all the hungry people in the world (Leo Hickman). So can you imagine if we put an end to all food waste.
- Improvements in farming have seen the planet (by the Mercy of God) produce substantially greater food yields.
- The free market system is currently stopping many poorer countries from increasing their food production by saddling them with debt and unfair competition so they can not develop their agricultural capability. NAFTA (The North American Free Trade Association) is a good example of what I mean. Mexican farmers were put on a ‘level playing field’ with huge US farming conglomerates. This effectively destroyed their industry and many of those Mexican farmers are said to have emigrated to the US to work as unskilled labour.
- It is important to remember that as Westerners, although the minority, we consume the majority of the planet’s resources. Hence the problem is not overpopulation, rather it’s over-consumption (Interestingly in medieval English the word consumer meant to destroy).
The list is long but I think you get the point. You cannot punish the weakest in the world for problems that have arisen due to our self-centered and destructive lifestyles. We should remember the importance of every human being and not see human being as the Prussian intelligencia saw them as ‘Human Resources’. Increased when the state required and decreased when the state required. Is it not a great irony that Islam, even though it honours human life, is considered by the western world as anti human rights and a western world who actively undertook the eugenics projects is seen as pro human rights? I would like to finish on a point by the renowned Syrian scholar and polymath Shaykh Muhammad al-Yaqoubi who, whilst giving commentary on the ninety-nine beautiful names of God said “God would never create a human being without creating his means of sustenance.” In a world increasingly fraught with a fear of poverty it behooves us to remind ourselves of our duty to God and leave our fear of poverty, for we don’t need to see the means to hope for a positive end.
Sidi Kashif Rashid
In the Footsteps of al-Husayn
Islam is revived after every Karbala…
The above is a proverbial saying of the scholars which bears clear truths and wisdom. The struggle of Imam al-Husayn (Allah be pleased with him) is known to every Muslim, yet the wisdom behind his actions is often overlooked. This neglect is apparent since if he were truly followed, cruelty would not be as prevalent as it is in our day and age.
In every age there has existed a personality, or a group of luminaries, who have challenged the tyranny of oppressive individuals and regimes. Pondering upon our rich heritage we find the likes of Imam al-Husayn who resisted and fought against the tyrannical and sacrilegious government of his time. This government was headed by Yazid, the impious son of the companion Mu’awiya (Allah be pleased with him). Yazid, unlike his noble father, oppressed the people and abused his position of leadership by transgressing the boundaries laid down by the Shari’a. His authoritative position, however, did not waver the grandson of the Messenger of Allah (Allah bless him and grant him peace), from facing Yazid’s army in the plains of Karbala, to try and put an end to oppressive rule. Alas, the Imam was martyred along with his family, whilst defending the people.
After the noble generation of the companions of the Messenger of Allah (Allah bless him and grant him peace), Imam Ahmad ibn Hanbal, one of the greatest Imams from the salaf, struggled against the blasphemous beliefs of the mu’tazilites; a sect which innovated the belief that the Glorious Qur’an was a created entity and not the pre-eternal speech of Allah Almighty. Even though this sect had infiltrated the kingship of the time, resulting in this doctrine being forced upon the scholars through torture and persecution, Imam Ahmad persevered against them, regardless of their governmental authority.
Islamic history is full of personalities like the two aforementioned Imams. Regardless of location, East or West, the righteous have worked meticulously to battle oppressive leaders.
Moving on, in sixteenth century India, the Mogul Emperor Jalal al-Din Akbar introduced a pluralistic Islam which combined aspects of various religions called Din-i-Ilahi. The great Imam, Shaykh Ahmad Sirhindi (Allah show him mercy), arose to challenge the anti-Islamic policies of Akbar, but as expected, not without difficulty. He was imprisoned for years, released and then imprisoned again. His efforts not only revived Islam in his time, but also had a major impact on the understanding of Islam in later times up until today.
Now we take a glance at our times. Surely we can see without difficulty, the oppressive rulers which exist in both the East and West. Under the guise of Democracy and even Islam at times, people suffer at the hands of those put in authority over them. A clear example of this is the blessed land of Syria. The unworthy rulers of this land have oppressed and killed thousands. However, silent suffering is not a facet of the human nature, nor does Islam promote this. Hence we see outbreaks and calls for justice by the people of Syria. A question does arise however; the people have risen but who from amongst the leaders supports the layman in his quest for justice and integrity? In the past, we had the likes of Imam al-Husayn but where is the Husayn of our age?
Perform an internet search related to the Syrian call for justice and you will see one name appear time and time again: Muhammad al-Yaqoubi. He is the erudite scholar of Syria who single handedly, without fear of personal repercussions, broke the silence of the ulema and spoke on behalf of the people. His voice echoes the demands of the people of Syria in a time when all else remain silent. Damascus, being the capital, has remained dormant in comparison to the rest of Syria. The causes may be numerous but a strong theory is that the scholars here did not respond. Their silence is merely the reaction to the fear of being persecuted. However, the people of Syria, being a religious people, require a religious figure to lead their call. Shaykh Muhammad al-Yaqoubi has taken this role of leading the people in their demands, initially whilst in Syria, and now whilst travelling from country to country.
The religion of peace, Islam, promotes harmony in society and loyalty to the rulers. Nonetheless, oppression is not tolerated and speaking against it is one of the most praiseworthy actions according to Muslims. Our Master Muhammad (Allah bless him and grant him peace) has informed mankind:
The best struggle (jihad) is to speak a word of truth [and justice] to an oppressive ruler[1]
In addition, amongst Non-muslims and in the West, those who speak against prejudice and seek reformation are considered leading lights. One example is Emmeline Pankhurst (d.1928), a political activist whose activities were seen as radical in her time. Yet today, due to a developed understanding, she has become a notable figure in the history of women’s rights in Britain
Considering this, let us look at Shaykh Muhammad al-Yaqoubi’s call for a Syrian reformation. He has left the luxuries of life and decided to journey the world, speaking against the tyrannical regime in Syria and demanding a new leadership based on Islamic principles of justice, rights for minorities and freedom from corruption and oppression.
He has appeared on a number of international news stations such as the BBC and Al Jazeera[2], clarifying the correct position of the Syrian people in relation to their government and the atrocities which are occurring daily.
Were it not for people like Shaykh Muhammad al-Yaqoubi, the masses around the world would have a distorted image of Syrian politics, especially today when it is difficult to distinguish truth from falsehood through news channels alone and propaganda. The Shaykh has, without exaggeration, provided us with a true picture of the events in Syria. Even though Syria’s political leadership is assuring the West and Arab league that reforms are in place and the tide is turning in their favour, the true picture, which is otherwise concealed, is being provided by the Shaykh; murder and persecution still continue. With many restrictions on media access in Syria, Shaykh Muhammad provides a vital link between the Syrian people and the rest of the world.
He is Muhammad al-Yaqoubi; descendent of al-Hasan, walking in the footsteps of al-Husayn.[3]
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Adab of the Seeker: Part 2
Part 2 In his wonderful work, al-Adaab al-Mardiyya li Saalik Tareeq al-Sufiyya, Imam...
Adab of the Seeker: Part 1
Epitome of Etiquette: The Shadhili Way All praise is due to Allah the Transcendent,...
Are you afraid yet?
Ibn Hazm, the great Andalusian scholar mentions in his book al-Akhlaq wa al-Siyar fi...
In the Footsteps of al-Husayn
Islam is revived after every Karbala… The above is a proverbial saying of...