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Hisham b. al-Hakam: Defender of the Madhhab (Pt 1)

Islamic Salvation

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ورفعه الصادق عليه السلام في الشيوخ وهو غلام. وقال: هذا ناصرنا بقلبه ولسانه ويده

al-Sadiq عليه السلام elevated him to be at par with the elders while he was still a youth. He said: This is our defender by his heart, tongue and hand [Manaqib of Ibn Shahr Ashub]

 

Hisham b. al-Hakam: The Defender of the Madhhab (Pt. 1)

 

Biographical Details

هشام بن الحكم أصله كوفي، ومولده ومنشؤه بواسط، وقد رأيت داره بواسط، وتجارته ببغداد في الكرخ، وداره عند قصر وضاح في الطريق الذي يأخذ في بركة بني زرزر حيث تباع الطرايف والخلنج

al-Fadhl b. Shadhan (d. 260) the great Imami scholar says about him: Hisham b. al-Hakam had his origins in Kufa (his family), but was born and raised in Wasit. I have seen his house in Wasit. His business was in Baghdad in the Karkh (district). His house (when he later relocated to Baghdad) was in Qasr Wadhah in the road which is taken to reach the pond of Bani Zurzur where is sold oddities and wooden utensils.        

بياع الكرابيس

al-Saduq identifies his profession as a seller of canvas (a strong and coarse cloth).

أبو محمد مولى كندة، وكان ينزل بني شيبان بالكوفة، إنتقل إلى بغداد

al-Najashi gives his Kunya as Abu Muhammad and declares him to be a client of the Kinda (an Arabian tribe with a lot of Christians in the Jahiliyya). He is said to have resided with the Bani Shayban (the patrons of the famous Shi’i family of the Bani A’yan) when in Kufa, before relocating permanently to Baghdad.

 تحول من بغداد إلى الكوفة] [مات سنة تسع وسبعين ومائة بالكوفة في أيام الرشيد] [كان لاستتاره قصة مشهورة في المناظرات] ]

He had to flee Baghdad for Kufa, because of an intrigue against him, where he died in concealment in the year 179 during the Khilafa of al-Rashid.

 

His Personality and Interests

Hisham was a close companion of the two Imams al-Sadiq and al-Kadhim. He can be considered the most prominent mutakallim [theologian] of the entire first three centuries of Shi’ite Islam.

al-Najashi says about him:

 وكان ثقة في الروايات

He was Thiqa [trustworthy] in narrations

al-Tusi says:

وكانت له مباحثات كثيرة مع المخالفين في الأصول وغيرها ... وكان ممن فتق الكلام في الإمامة وهذب المذهب بالنظر وكان حاذقا بصناعة الكلام حاضر الجواب وسئل يوما عن معاوية ابن أبي سفيان أشهد بدرا قال: نعم من ذلك الجانب ...

He held many debates with the opponents concerning the essentials of belief and other subjects … He was one of the first to make use of theological arguments for Imama and defend the Madhhab through reason. He was skillful in the techniques of theological disputation, possessing a quick wit and a ready answer. He was asked one time whether Muawiya b. Abi Sufyan witnessed the battle of Badr so he said: ‘Yea - on the other side [of the Kuffar]’ …

Hisham’s interest in theology can be gleamed from some of the titles of his authored works which include: a book on Tawhid (كتاب التوحيد), a book on the differences between people concerning Imama (كتاب اختلاف الناس في الإمامة), a book on predestination and free-will (كتاب في الجبر والقدر), a refutation of the Zanadiqa (كتاب الرد على الزنادقة), a refutation of the Dualists (كتاب الرد على أصحاب الاثنين), a refutation of the Mu’tazila (كتاب الرد على المعتزلة), a refutation of Aristotle (كتاب الرد على أرسطاطاليس) etc.

Hisham occupies a special place in proto-Sunni heresiographical works where he is presented as the quintessential bogeyman. This is because he was the first to expose Imami positions to a wider audience and gained notoriety as an unmatched polemicist. His role as the systemizer of central Shi’i ideas such as Isma (infallibility) of the ‘Aimma must have contributed to this depiction of him.

Despite his predominant interest in rational theology, this did not stop him from being a prolific narrator of mostly Fiqhi [legal] narrations from the two Imams. He is an example of a hybrid-scholar i.e. the few companions who could bridge between the wholly rationalistic and the wholly traditionalistic trends among the early Shia. There are 167 narrations in whose chain he appears in our corpus as it stands today.

 

His special position with al-Sadiq

  • Hisham is said to have been influenced initially by the ideas of Jahm b. Safwan (d. 128). His ‘conversion’ to Shi’ism was borne out of an encounter with the master described below:  

It is narrated from Umar b. Yazid [who recounted] that - His nephew Hisham used to subscribe to the Jahmi Madhhab as far as religion was concerned and was devilishly adept at it. He asked me one day to arrange it so that he could enter in and meet Abi Abdillah عليه السلام. I requested permission [from the Imam] to allow Hisham to come meet him which he [Imam] approved. I stood to depart and took a few steps but began thinking about his [Hisham’s] viciousness and maliciousness [when arguing] so I returned back to Abi Abdillah عليه السلام and informed him of these traits of his. Abu Abdillah عليه السلام said to me: O Umar - do you fear for me? I became ashamed of what I had said and recognized that I had overstepped my limits [tripped up]. I departed in a state of shame until I came to Hisham and informed him that permission had been granted but requested him to delay going to meet him [i.e. because of my embarrasment to meet the Imam so soon], but Hisham could not wait and hurried to see him. He knocked and entered and I went with him.

When we were seated in his presence Abu Abdillah عليه السلام asked him a question which Hisham hesitated over and could not answer. Hisham asked him [the Imam] to give him time [to come up with the answer] which Abu Abdillah عليه السلام agreed to. Hisham went away and sought to find the answer for several days to no avail. He retuned to Abi Abdillah عليه السلام at which point Abu Abdillah عليه السلام solved it for him. He [the Imam] proceeded to ask him other questions which invalidated his [Hisham’s] beliefs and creed. This caused Hisham to leave in sadness and confusion. He [Hisham] said: I remained for days with my confusion unresolved.

Umar b. Yazid said: Hisham asked me to seek permission for him to enter and meet Abi Abdillah عليه السلام for the third time. I went to see Abi Abdillah عليه السلام who said: He should wait for me in such and such place - which he named - in Hira so as we can meet tomorrrow if Allah wills. Umar says: I proceeded to Hisham and informed him of his [the Imam’s] words and instruction. He [Hisham] was very pleased and delighted by that and preceded him [the Imam] in reaching the location that he [the Imam] had mentioned.

Then I saw Hisham after that and asked him what had happened between them. He informed me that he was the first to reach the location that Aba Abdillah عليه السلام had appointed for him, as he was waiting he saw Abi Abdillah عليه السلام approaching on a mule of his. Hisham says: When I got a glance of him and he came near me I was overcome by awe at his visage, so much so that I could not find the words to speak and my tongue was motionless. Abu Abdillah عليه السلام stopped before me for a moment waiting for me to speak, but this just added to my amazement and astonishment. When he saw this he struck his mule and continued on until he entered one of the roads in Hira. I was sure that what had happened to me and my awe of him was not but from Allah Mighty and Majestic because of his [the Imam’s] great position and station in the eyes of the Majestic Lord.

Umar said: Hisham attached himself to Abi Abdillah عليه السلام and abandoned his former Madhhab and converted to the true religion. Then he ascended to a position beyond that of all the companions of Abi Abdillah عليه السلام and all praise belongs to Allah.

  • al-Sadiq recognised the potential of Hisham as an able student almost instantly. He seems to have treated him preferentially to other disciples and favoured him beyond others. The Imam taught him the secrets of Tawhid and supplicated for him. It is this close nurturing of Hisham which allowed him to climb the ladder of ascent to the pinnacle of his field.

Ali b. Ibrahim – his father – al-Nadhr b. Suwayd – Hisham b. al-Hakam - that he asked Aba Abdillah عليه السلام about the Names of Allah and their derivation [etymology] saying: What is Allah derived from? so he [the Imam] said to me: O Hisham, Allah is derived from … have you understood O Hisham? an understanding through which you can repel and defeat our enemies and those who betake another apart from Allah Mighty and Majestic [alone].

I said: Yes.

He said: May Allah benefit you by it and make you firm O Hisham.

Hisham said: By Allah no one has defeated me on the subject of Tawhid to this day when I stand in the position I do.   

  • That Hisham reached the pinnacle is clear in the incident of the famous debate with the Syrian. It is the young Hisham who speaks last and best despite the presence of all the other major students much older than him garnering the praise of the Imam in the process.

Ja’far b. Muhammad b. Qulawayh – Muhammad b. Ya’qub al-Kulayni – Ali b. Ibrahim – his father – a number of his men – Yunus b. Ya’qub who said: I was at Abi Abdillah’sعليه السلام when a man from the people of Syria came and said: I am a man who is proficient in theology, jurisprudence and the inheritance laws. I have come to debate your companions … He [the Imam] said to me: Go out the door and look for any of the experts and bring him in. He [Yunus] said: I brought in Humran b. A’yan who was good at debating, al-Ahwal who was also good, Hisham b. Salim who was good too, and I brought in Qays al-Ma’sir who was the best of them in my estimation. He [Qays] had learnt to debate at the hands of Ali b. al-Husayn عليهما السلام.  

When the gathering settled down – this was in pavillion which had been pitched on a mountain near the sanctuary (Ka’ba) where Abu Abdillah عليه السلام used to spend a few days before the Hajj – Abu Abdillah عليه السلام peered outside the pavillion and saw a camel ambling.

He [the Imam] said: It is Hisham by the Lord of the Ka’ba! He [Yunus] said: We thought that ‘Hisham’ was a reference to a man from the descendants of Aqil greatly beloved to him, but it turned out to be Hisham b. al-Hakam whose beard had just sprouted for the first time, and there was no one among us who was not older than him.

He [Yunus] said: Abu Abdillah عليه السلام made room for him … then he said: O Humran debate the man, Humran debated him and defeated him. He [the Imam] said: O Taqi debate the man, al-Ahwal debated him and won. Then he [the Imam] said: O Hisham b. Salim debate him, but they ended in a draw. Then Abu Abdillah عليه السلام said to Qays al-Ma’sir: debate him, so he debated him and Abu Abdillah عليه السلام began laughing at their talk because of what befell the Syrian [of defeat]. 

Then he [the Imam] said to the Syrian: debate this young man - that is Hisham b. al-Hakam ….

Yunus said: I thought that he [the Imam] would - by Allah - say to Hisham words similar to what he had said to the others [i.e. the Imam had found fault in all their argumentations] but instead he said: O Hisham, you never fall flat [settle on the ground], everytime it seems that you are about to come to ground [i.e. be defeated] you just bend your legs [to able to leap] and off you fly away again. The likes of you should debate the people. Therefore be wary of slipping and you will find that succor is around the corner if Allah wills.

  • al-Sadiq took great pride in Hisham’s achievements, and on at least one occasion asked Hisham to recount the details of a particularly momentous debate to the other disciples. Hisham had developed a decisive argument for the need for an Imam at all times in his debate with Amr b. Ubayd the Mu’tazili using an analogy of the centrality of the ‘heart’ relative to the other body functions to describe the centrality of the Imam to relative to the Umma.

al-Ayyashi – Ali b. Muhammad b. Yazid al-Fayruzani al-Qummi – Muhammad b. Ahmad b. Yahya – Abi Ishaq – Muhammad b. Hammad – al-Hasan b. Ibrahim – Yunus b. Abd al-Rahman – Yunus b. Ya’qub who said: There were with Abi Abdillah عليه السلام a large number of his companions. Among them were Humran b. A’yan, The Believer of Taq (al-Ahwal), Hisham b. Salim, al-Tayyar and others among them Hisham b. al-Hakam who was just a young man. Abu Abdillah عليه السلام said: O Hisham, he [Hisham] said: at your service O the son of the Messenger of Allah! He [the Imam] said: Will you not inform me how you dealt with Amr b. Ubayd and your questions to him? Hisham said: I revere you and am thus self-conscious in front of you! My tongue does not speak in your presence. Abu Abdillah عليه السلام said: If I order you to do something then do it … Abu Abdillah laughed with delight [after Hisham recounted his debate] and then said: Who taught you this O Hisham? He said: O the sone of the Messenger of Allah the words were made to flow through me tongue! He [the Imam] said: I swear by Allah that this is written in the scrolls of Ibrahim and Musa!

 

His special position with al-Kadhim

Hisham enjoyed an especially close relation with al-Kadhim عليه السلام

al-Tusi says:

كان من خواص سيدنا مولانا موسى بن جعفر عليه السلام

He was one of the intimates of our master Musa b. Ja’far عليه السلام

This can be seen in the examples below:

Hamduwayh b. Nusayr – Muhammad b. Isa – al-Hasan b. Ali b. Yaqtin who said: Whenever Abu al-Hasan [al-Kadhim] عليه‌ السلام wanted some neccessities for himself, or something of a personal nature, he would write to my father Ali: ‘purchase for me this and that or acquire for me such and such, and the one to undertake that should be Hisham b. al-Hakam’. But if it had to do with his [the Imam’s] more general responsibilities he would just write: ‘purchase for me this and that’ and not mention Hisham unless it was personal.

It is also said that his [the Imam’s] favour towards him [Hisham] and his [Hisham’s] status in his [the Imam’s] estimation reached such a level that he [the Imam] sent him [Hisham] fifteen thousand gold coins and said to him: ‘do business with them and keep the profits thereof returning to us only the capital’. Hisham did as instructed. May Allah bless Abi al-Hasan.    

Hamduwayh and Ibrahim the sons of Nusayr – Muhammad b. Isa – Zuhl – Asad b. Abi al-Ala who said: Abu al-Hasan the First عليه‌ السلام wrote to those who had come up from his Shia in one of the years during the pilgrimage season [to make the Hajj] about fulfilling a certain need of his, no one took it up [responded positively] except Hisham b. al-Hakam. He [Asad] said: He [the Imam] later wrote to him - that is Hisham b. al-Hakam - ‘may Allah make your reward paradise’.

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  • Veteran Member
Panzerwaffe
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a great article on this seminal yet poorly understood personality of Imami shiaism 

again I recommend you post this to " ENcyclopedia of Islam " and get recognition for your work brother 

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      We stopped at Ohud for 15-20 minutes for a quick ziarah of Hz Hamzah's grave.

      Then we made our way to masjid-e-Shajarah. This is a designated point of wearing ihram per sharia. There are 6 other places as well in different parts of Saudi.


      If you are already wearing ihram, you can take off the top portion and put it on again and make the niyyah (intention):
      “I am wearing Ihram for Umra al-Mufradah Qurbatan Illallah”. Immediately after making the niyya, recite the talbiya (calling) in arabic:
      Labbaik, Allahumma Labbaik, 
      Labbaik La Sharika Laka Labbaik,
      Innal Hamda WanNe’amata Laka Walmuka 
      La Sharika Laka Labbaik
      This is to be recited as many times as possible until you reach the vicinity of Makkah.
      After wearing the ihram and reciting talbiya, proceed to the inside of the Mosque and recite 2 rakat salat with the niyyah, "Offering 2 rakat salah for wearing ihram qurbatanillah".
      Once you adorn the ihram and make the niyyah, there are about 25 things that become haraam upon a person.
      Once we completed our prayers, we made our way towards Makkah, reciting talbiya as much as we could.
      One thing to note is that in Shia fiqh, men ar enot allowed to travel under shade during the day while in ihram.so it is advisable to plan your journey such that you arrive in Masjid-e-Shajarah around maghrib. If traveling during hte day, then there is a kafarah (penalty) of 1 sheep.
      We made a couple of stops on our way to Makkah which was about a 5 hour drive (430km or 250m)
      Day Three - Arrival in Makkah:
      We arrived in Makkah around 5pm. Since we had already prayed zuharain en route, we decided to rest a bit in our hotel. We woke up, did ghusl made our way to the Holy Kaaba around 730p. One has to be in wudu (or ghusl) for tawaf.
      We prayed maghrib and isha and then started our umrah. These are the steps for umrah:
      1) Perform tawaf (circumambulation) around the Kaaba 7 times. The niyyah (intention) is:
      I am going round this Ka’aba seven times for Umra al-Mufradah Qurbatan Ilallah.
      Since the masjid has several floors, it is important to remember that we can do tawaf on any floor as long as your height is below the top of the kaaba.
      2) Upon completion of tawag, recite 2 rakat salat-e-tawaf behind the Maqam-e-Ibrahim (place of Ibrahim) - recited just like fajr
      I am offering two Rakaat Salaat for Tawaaf of Umra al-Mufradah Qurbatan Ilallah
      3) Perform Sa'ae (wudu not necessary). This is where you walk from Safa'a to Marwa 7 times (about 3.5km in total). Niyyah (intention) is:
      I walk between Safaa and Marwah, seven times for Umra al-Mufradah Qurbatan Ilallah
      Going from Safa'a --> marwa = 1
      Marwa --> Safa'a = 2
      Safa'a --> marwa = 3
      Marwa --> Safa'a = 4
      Safa'a --> marwa = 5
      Marwa --> Safa'a = 6
      Safa'a --> marwa = 7
      So you start at Safa'a and end at Marwa.
      4) Once Sa'ae is over, the next step is taqseer (cuting part of mails of hair). Niyyah is:
      I am performing Taqseer so as to be relieved of Ihram for Umra al-Mufradah QurbatanIlallah
      It is best to do the 4 steps without too much of a break in between them. At this point, you can take a break and even take of your ihram.
      5) Whether you take a break or not, the next step is to perform tawaf-e-Nisa. Everyone has to do this - young/old, man/woman, married/unmarried, etc.). Niyyah is:
      I am doing Tawaaf-un-Nissa by going round this Ka’aba seven times for Umra al-Mufradah Qurbatan Ilallah
      6) Last step is to perform salat tawaf-e-Nisa. Niyyah is:
      I am offering two Rakaat Salaat for Tawaaf-un-Nissa for Umra al-Mufradah QurbatanIlallah
       

      The entire umrah took about 2 - 2.5 hours to complete.
      This is the completion of the umrah. 
      After completing our umrah, we went back to our hotel, had dinner and went to sleep.
      Day Four:
      We went to the Kaaba about 2 hours before fajr to perform Sunnah tawaf (each tawaf is 7 rounds). After each tawaf, reciting salat-e-tawaf is obligatory. You can make the intention of perfomr tawaf for others alive or deceased. This day was spent between our hotel and performing salah+tawaf throughout the day. There are other ziarah to be performed in makkah:
      Ka’aba Hajr al-Ismail Hajr-ul-Aswad Makaam al-Ibrahim Zam Zam Hills of Safa and Marwa Janatul-Mualla     Janab al-Khadijatul Kubra     Janab al-Abu Talib     Janab al-Abdul Mutalib     Hazrat Abdullah     Hazrat Amina Bint al-Wahab Masjid al-Jinn Cave of Thawr Cave of Hira Jabal al-Rahmah Muzdhalifa or Ma’shar Munna Masjid al-Kheef - In Munna We were able to perform the green ones above. We also had the opportunity to pray salat in the hateem which is not always open. We were able to touch the kaaba several times including rukn-e-Yemeni (corner from where Hz Fatima bint Assad went inside the kaaba to deliver Hz Ali (as).

      Pic in hateem under the kaaba

      Cloth of the kaaba - it is actually pieces of cloth sewn together instead of a very large piece of cloth.
      Day Five:
      We performed our final prayers and then checked out of our hotel to go to Jeddah airport. We flew from Jeddah --> Dubai and stayed there overnight, then flew back to the US.
      Summary:
      I was pleasantly surprised that the Saudis were pretty lenient this time.People were free to pray and take pictures as they wanted...for the most part. I would recommend taking salah, dua and ziarah information on your phones rather than books.
      I will also try to upload the guidebook I used for most of the trip.
      Please let me know if you have any questions. I tried to cover the most important aspects of umrah.
      Your Personal Guide to Hajj Umrah Ziyarat .pdf
       
    • Haji 2003
      The Ismail (عليه السلام) & Isaac (عليه السلام) accounts. Comparisons.
      By Haji 2003 in Contemporania
         0
      Summary
      Using a decision theory framework, according to the Biblical account Abraham's decision-making is a direct response to a divine command, showcasing a hierarchical obedience. In contrast according to the Qur'anic version Ibrahim's decision-making involves communication and consensus, reflecting a more collaborative form of obedience.
      Introduction
      I was having a general chat with GPT4 about social science perspectives on the Qur'an and we ended up at a point where it seemed interesting to explore differences between Biblical and Qur'anic accounts of the same story and assess the implications using a social science framework. I am copy/pasting the prompt below, but taken out of the context of the conversation it may not make a lot of sense, but nevertheless the answer is meaningful enough.
      As ever take this as an example of an output from generative AI and material that needs verification and validation.
      Could you run an analysis on any story where the difference between the two versions is likely to lead to a different outcome?
      One story that has distinct variations between the Qur'anic and Biblical narratives is the story of Abraham (Ibrahim in Islam) and the sacrifice of his son. This story, often referred to as the Binding of Isaac in the Jewish and Christian traditions and the Sacrifice of Ishmael in the Islamic tradition, can offer different insights when viewed through a lens of obedience, trust, and testing of faith.
      1. Narrative Overview
      - Biblical Narrative (Genesis 22:1-19): 
        - God commands Abraham to sacrifice his son Isaac.
        - Abraham obediently takes Isaac to the place of sacrifice without hesitation.
        - Right before Abraham is about to carry out the act, an angel of the Lord stops him.
        - A ram is provided for sacrifice instead.
        
      - Qur'anic Narrative (Surah As-Saffat [37:102-107]):
        - Ibrahim sees a vision of sacrificing his son (believed to be Ishmael in Islamic tradition).
        - He discusses the vision with his son, who willingly agrees to fulfill the divine vision.
        - Before the sacrifice, Allah ransoms the son with a great sacrifice (a ram).
      2. Analysis Framework - Trust and Obedience
      - Communication and Consensus:
        - Biblical: Abraham does not discuss the command with Isaac; the obedience is unilateral.
        - Qur'anic: Ibrahim discusses the vision with his son, reaching a mutual understanding and willingness to obey.
      - Divine Intervention:
        - Biblical: Divine intervention comes externally through an angel at the climax of the narrative.
        - Qur'anic: Divine intervention is suggested through the ransom, yet the mutual understanding between Ibrahim and his son reflects an internal resolution.
      - Trust:
        - Biblical: The trust is primarily between Abraham and God.
        - Qur'anic: Trust is twofold - between Ibrahim and Allah, and between Ibrahim and his son.
      3. Theoretical Lens - Decision Theory
      - Biblical: Abraham's decision-making is a direct response to a divine command, showcasing a hierarchical obedience.
      - Qur'anic: Ibrahim's decision-making involves communication and consensus, reflecting a more collaborative form of obedience.
      4. Implications and Insights
      - The distinct narrative elements might lead to different discussions or insights regarding the nature of obedience, trust, and divine testing.
      - The Qur'anic narrative might provide a basis for exploring collaborative decision-making and mutual trust in the face of divine testing.
      - The Biblical narrative might lead to discussions around hierarchical obedience and the nature of faith in adhering to divine commands without questioning.
      These variations between the two narratives could lead to different discussions and insights when analyzed through modern theoretical frameworks, thereby enriching the understanding and interpretations of these ancient texts in contemporary contexts.
    • Haji 2003
      Immanent concepts within the Qur'an
      By Haji 2003 in Contemporania
         0
      The conversation started in relation to the navigation thread, and the focus here is on immanence more broadly
      Thank you, I wanted to check the following. It is said that the notion of risk is immanent within the concept of trust because in order to demonstrate trust in someone you have to take a risk with them ...
      Are there any other pairs of concepts within the Qur'an that are more or less explicitly immanent within each other?
       
      The Qur'an frequently presents concepts in pairs or juxtapositions, where one concept is deeply intertwined with or immanent within the other. This relationship often helps in emphasizing a particular moral, spiritual, or existential lesson. Here are some pairs of concepts that demonstrate this immanence:
      1. **Belief and Righteous Action**: Faith in the unseen is often paired with righteous deeds. Belief is not just a mental or emotional state but is deeply intertwined with action. Righteous actions are the manifestation of true belief.
      2. **Life and Death**: The Qur'an frequently juxtaposes life and death to underscore the transient nature of worldly existence and the reality of the afterlife. The cycle of life and death is a reminder of resurrection and divine power.
      3. **Gratitude and Patience**: These are two fundamental virtues in the Qur'an. Gratitude in times of ease and plenty, and patience in times of hardship, are often mentioned together, emphasizing the believer's attitude in varying circumstances.
      4. **Worldly Life (Dunyā) and the Hereafter (Ākhirah)**: The temporal nature of this world is contrasted with the permanence of the hereafter. The attractions of this world are fleeting, while the hereafter is eternal.
      5. **Knowledge and Humility**: The more one knows, the more one realizes the vastness of the unknown. True knowledge leads to humility before God and His creation.
      6. **Mercy and Justice**: God's attributes of being the Most Merciful and Just are often mentioned together. They reflect the balance between compassion and accountability.
      7. **Loss and Gain**: The Qur'an speaks of the soul that is at loss and contrasts it with those who believe and do good works. The temporal losses of this world are set against the eternal gains of the hereafter.
      8. **Fear and Hope**: Believers are often encouraged to approach God with a balance of fear (of His justice) and hope (in His mercy).
      9. **Creation and Command**: The Qur'an frequently mentions God's creative power and His command or decree, emphasizing both His might and authority.
      10. **Signs Within and Without**: The Qur'an speaks of signs (āyāt) both in the external world and within ourselves, pointing to the divine.
      These pairs demonstrate the Qur'anic method of teaching through contrasts and relationships. The interconnectedness of these concepts serves to provide a holistic understanding of existence, morality, and spirituality.
    • Haji 2003
      Ships and the Qur'an and the epistemology of navigation
      By Haji 2003 in Contemporania
         12
      Summary
      Ships are an interesting phenomenon that are referred to in the Qur'an on a number of different occasions. For the Arabs at the time of revelation they would likely have been considered as an object that people made and used. The Qur'an points out that the source of the innovation is God and that they are an example of His Mercy. My belief as a layperson is that this supports the contention that Islam is supportive of product innovation. Once we start talking about ships an associated construct - 'navigation' immediately arises. This is interesting because God explicitly refers to the tools necessary for navigation (stars) also being an example of His mercy. So not only do we have a product that He created for us, but also the knowledge and supporting resources necessary to use it. Worth noting is that these resources were created millions/billions of years and light years apart. The words used for knowledge also subsume notions of both navigation in a physical sense and also a metaphorical or spiritual sense. Finally all of this points towards our dominion over nature and the vocabulary used for this involves man needing to be grateful to God for this provision. Introduction
      This originally started off as a reply to @Northwest and as I dug deeper opened up new and interesting areas of enquiry. So the first post here is the reply to Northwest and it should make sense even when taken out of the context of the thread, though I also provide some background.
      The replies to the first post (below) go deeper into the issue of knowledge/epistemology and naval navigation - fascinatingly that area of enquiry yields results. 
      Background
      The thread in which the following material appeared was to do with technological innovation. My contention was that the Qur'an not only accepts this, but puts it in a positive light. In order to support this claim I made reference to the Qur'anic story about Prophet Daoud's (عليه السلام). chain mail. I also pointed out how the Qur'an points out the moral/ethical burden of such technological development.
      But this example was considered too specific and singular to be adequate. My challenge therefore was to come up with references to technology and innovation in the Qur'an that were more widespread and hence the material that appears below.
      The initial post
      You've stimulated me to bring together something which I had noticed but never addressed or thought to bring together - the numerous but disparate references to ships in the Qur'an. As per my usual format of showing conversations with chatGPT, my prompts are in bold red and its answers are in regular black text.
      I think it's reasonable to argue that ships per se are not the kind of innovation that Prophet's Yusuf and Nut ((عليه السلام).) brought i.e. to avert calamity and nor are they innovations for use at a specific point in time which applies to those two Prophets' innovations and that of Prophet Daoud ((عليه السلام).)
      Rather the creation of ships is not tied to a specific time or situation and nor indeed is is specifically tried to human survival in an acute sense.
      More than this of all the innovations we could be talking about ships are actually quite profound in terms of the social and economic impact they have e.g. in terms of migratory flows of people, encouragement of specialisation in terms of means of production and so on. Obviously they also present challenges in terms of movements of goods that have cultural baggage attached and the obvious impact of international competition and so on.
      My inference here is as a layperson and not a theologian, but if there is one innovation that points to Divine encouragement of human societal sophistication and complexity, this is it.
      What are all references in the Qur'an to ships?
      In a material sense ships are the product of human innovation, but clearly that human inspiration is God given and as the Qur'an says it's a sign of His mercy and something which enables us to prevail over nature.
      1. Surah Al-Baqarah (2:164): 
          - "Indeed, in the creation of the heavens and the earth, the alternation of the night and the day, the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason."
      2. Surah Ya-Sin (36:41-42):
          - "And a sign for them is that We carried their forefathers in a laden ship. And We created for them from the likes of it that which they ride."
      3. Surah Az-Zukhruf (43:12-14):
          - "And who created the species, all of them, and has made for you of ships and animals those which you mount. That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them and say. 'Exalted is He who has subjected this to us, and we could not have [otherwise] subdued it.'"
      4. Surah Al-Jathiya (45:12):
          - "Allah is the one who subjected the sea for you so that ships may sail through it by His command and that you may seek of His bounty, and perhaps you will be grateful."
      5. Surah Al-Isra (17:66):
          - "Your Lord is the One who drives for you the ship in the sea so that you may seek of His bounty. He is indeed Most Merciful to you."
      6. Surah An-Nahl (16:14):
          - "And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty, and perhaps you will be grateful."
      7. Surah Ar-Rum (30:46):
          - "And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy, and that the ships may sail by His Command and that you may seek of His Bounty, in order that you may be thankful."
      8. Surah Al-Furqan (25:53):
          - "And it is He who has released [simultaneously] the two seas, one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition."
      Are there any roots that commonly appear in association with ships?
      In the Qur'an, the primary root associated with ships is {ف-ل-ك} (F-L-K). The derived word "فُلْك" (fulk) specifically means "ship" or "vessel." 
      Let's look at the occurrences of this root in the context of ships and check for any other roots that consistently appear in close proximity to it:
      1. Surah Al-Baqarah (2:164): The verse mentions ships as "الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ" (the ships which sail through the sea).
      2. Surah Ya-Sin (36:41-42): The term "الْفُلْكِ" (the ships) is used to signify the ships that sail, carrying their passengers.
      3. Surah Al-Isra (17:66): The verse mentions "الْفُلْكِ" (the ship) that sails in the sea.
      4. Surah An-Nahl (16:14): Here, the ships are referred to as "الْفُلْكَ" (the ships) that move through the sea.
      5. Surah Ghafir (40:79-80): The verses mention "الْفُلْكِ" (the ships) as a means of transport on both land (referring to animals) and sea.
      6. Surah Ash-Shura (42:32-33): Ships, "الْفُلْكِ", are mentioned in the context of signs of God's power and mercy.
      Looking at these verses and their contexts, ships (fulk) are often mentioned in relation to:
      - The sea {ب-ح-ر}  - B-H-R
      - Sailing or traveling {ج-ر-ي} - J-R-Y
      - Signs of God's mercy and creation {آيات} - Ā-Y-T
      Thus, while the primary root associated with ships is {ف-ل-ك} (F-L-K), it frequently appears in the context of the sea, travel, and divine signs.
      Going back to your preceding answer, for each instance of the occurrence of f-l-k can you tabulate where a-y-t appears please?

       
    • Haji 2003
      'Loss' in the Qur'an & associated constructs
      By Haji 2003 in Contemporania
         1
      Introduction
      This was an interesting exercise. My initial prompts encouraged gpt4 to focus on the English word 'loss' in the initial root analysis that it did. I had to reset the analysis to focus on the relationship between Arabic words.
      Summary (partial, a reply to this post will contain the second set of analysis and associated summary)
      In essence, the interconnectedness of these roots F-Q-D, D-N-Y, and ‘-Q-L in the Qur'an underscores the idea that an excessive focus on the worldly life, especially without the proper use of intellect, can lead to various forms of "loss"—whether it's the loss of guidance, understanding, or eternal rewards in the Hereafter. In essence, the interplay between {T-B-'}  and {‘-Q-L}  in the Qur'an serves as a reminder of the dangers of blind following and the significance of informed, intellectual engagement in one's choices and actions. Thus, the directed graph's relationships reinforce the narrative's interconnectedness, where the soul (N-F-S) plays a pivotal role in connecting the concept of "loss" (Kh-S-R) with "truth" (H-Q-Q). The soul becomes the focal point through which the implications of one's relationship with the truth are realized, leading to either guidance and success or misguidance and loss.
       
      Please do a semantic field analysis for roots related to the notion of 'loss' in the Qur'an.
      The notion of "loss" in the Qur'an can be encapsulated by multiple Arabic roots that convey different shades of this concept. Let's identify the main Arabic roots related to the idea of loss and then conduct a semantic field analysis for them:
      1. خ-س-ر (Kh-S-R): This root primarily means "loss" or "to be in a state of loss." The most famous occurrence of this root is in Surah Al-Asr (103:2) where Allah swears by time and states that "Indeed, mankind is in loss."
      2. ض-ل-ل (Dh-L-L): This root pertains to "going astray" or "misguidance," which can be seen as a form of spiritual loss.
      3. غ-ي-ر (Gh-Y-R): This root can mean "to change" or "alter," and in some contexts, it implies a negative change or deviation, leading to loss.
      4. ف-ق-د (F-Q-D): This root denotes the meaning of "missing" or "losing something."
      5. ت-ب-ع (T-B-' ): While it primarily means "to follow," in some contexts, it implies following misguided paths, leading to loss.
       
       
       


       
      Thank you this is really helpful. Could you please talk me through the relationship between f-q-d, d-n-y and '-q-l ?
      Certainly! Let's delve into the relationships between the roots {ف-ق-د (F-Q-D) د-ن-ي-ا (D-N-Y), and {ع-ق-ل (‘-Q-L)
      1. **ف-ق-د (F-Q-D)**: 
         - Meaning: This root primarily conveys the idea of "missing," "losing something," or "lack."
         - Qur'anic Context: It's often used in the Qur'an to describe the absence or loss of something valuable, whether tangible (like property) or intangible (like guidance).
      2. **د-ن-ي-ا (D-N-Y)**:
         - Meaning: This root refers to the worldly life, the life of this immediate world as opposed to the Hereafter.
         - Qur'anic Context: The Qur'an frequently contrasts the transient and deceptive nature of the worldly life (Dunya) with the eternal and real life of the Hereafter. The worldly life is often portrayed as fleeting, temporary, and something that can lead one to "loss" if it becomes the sole focus at the expense of the Hereafter.
      3. **ع-ق-ل (‘-Q-L)**:
         - Meaning: This root is related to "intellect," "reason," or "understanding."
         - Qur'anic Context: The Qur'an emphasizes the use of intellect and reason to understand and reflect upon its signs. Those who do not use their intellect are often described as being at a loss or astray.
      Relationships
      - F-Q-D and D-N-Y: The relationship between these two roots can be seen in the context of humans being engrossed in the worldly life and consequently "losing" sight of the more important aspects of existence, such as spiritual growth and preparation for the Hereafter. The idea is that an excessive focus on the Dunya can lead to a "loss" in the broader, eternal scheme of things.
        
      - F-Q-D and ‘-Q-L: The Qur'an emphasizes that those who do not use their intellect ('Aql) might "lose" guidance or be at a disadvantage. Not employing one's reasoning capabilities can lead to a lack of understanding, misguidance, or loss of valuable insights.
      - D-N-Y and ‘-Q-L: The Qur'an encourages believers to use their intellect to reflect upon the transient nature of the worldly life and recognize the eternal reality of the Hereafter. Those who are overly attached to the Dunya, without using their intellect to understand its temporary nature, may be led astray.
       
      In essence, the interconnectedness of these roots in the Qur'an underscores the idea that an excessive focus on the worldly life, especially without the proper use of intellect, can lead to various forms of "loss"—whether it's the loss of guidance, understanding, or eternal rewards in the Hereafter.
       
      Certainly, taking the directed graph's relationships into account, the narrative would evolve as follows:
      1. **خ-س-ر (Kh-S-R) and ن-ف-س (N-F-S)**: 
         - The direct relationship between "loss" and "self/soul" in the Qur'an emphasizes the individual responsibility and consequences one's actions have on their soul. When the Qur'an discusses loss, it often frames it in terms of the soul's well-being or detriment. An individual's deeds, beliefs, or choices in this life can lead to their soul's loss in the Hereafter. This relationship underscores the idea that the ultimate loss is not necessarily material or worldly but spiritual and eternal.
      2. **ن-ف-س (N-F-S) and ح-ق-ق (H-Q-Q)**:
         - The soul's state is intrinsically tied to recognizing and adhering to the truth. When an individual aligns their soul with the truth, they achieve spiritual clarity, guidance, and success. Conversely, denying the truth or turning away from it can lead to the soul's detriment. The relationship between the soul and truth in the Qur'an suggests that one's spiritual well-being is deeply connected to their relationship with the truth.
      3. **خ-س-ر (Kh-S-R) and ح-ق-ق (H-Q-Q)**:
         - Even though the direct link between "loss" and "truth" is through the "soul" in the graph, the broader narrative still stands. Those who deny or turn away from the truth are described as being at a loss. Recognizing and adhering to the truth is portrayed as a means to avoid loss, especially in the eternal sense. The soul (N-F-S) serves as the bridge or medium through which this relationship manifests, as it's the soul that experiences the consequences of recognizing or denying the truth.
      Thus, the directed graph's relationships reinforce the narrative's interconnectedness, where the soul (N-F-S) plays a pivotal role in connecting the concept of "loss" (Kh-S-R) with "truth" (H-Q-Q). The soul becomes the focal point through which the implications of one's relationship with the truth are realized, leading to either guidance and success or misguidance and loss.
       
       
       
      What other roots are associated with these (and the nature of their relationship with notions of loss) and which could be added to the direct graph?
       
      To expand on the concept of "loss" in the Qur'an and its related Arabic roots, we can consider several other roots that convey nuances related to loss or have contextual relationships with the roots already identified. Some of these roots include:
      1. ب-ع-د (B-'-D): Meaning "distance" or "to be far." In a metaphorical sense, it can refer to being far from the truth or guidance, which is a form of spiritual loss.
      2. ن-س-ي (N-S-Y): Meaning "to forget." Forgetting divine guidance or obligations can be perceived as a loss.
      3. ظ-ل-م (Zh-L-M): Translates to "injustice" or "wrongdoing." Committing injustices can lead to both worldly and spiritual loss.
      4. س-ل-ب (S-L-B): Meaning "to deprive" or "to take away." It directly relates to the concept of loss as it indicates the act of losing something.
      5. ح-ر-م (H-R-M): Meaning "to prohibit" or "to deprive." Being prohibited from blessings or guidance can be seen as a form of loss.
      6. ر-ب-ح (R-B-H): Meaning "profit" or "gain." This is antithetical to loss, but understanding profit in the Qur'an often requires understanding its opposite, loss.
       
      This is great, thank you. And the t-b-' root link with '-q-l please?
      Certainly! Let's explore the relationship between the roots {ت-ب-ع (T-B-')}  and {ع-ق-ل (‘-Q-L)} :
       
      1. ت-ب-ع (T-B-'):
         - Meaning: This root primarily conveys the idea of "following" or "pursuing." It can refer to following a path, a way of life, a leader, or even a set of beliefs or desires.
         - Qur'anic Context: It's often used in the Qur'an to describe those who follow a particular path—whether it's the path of guidance and righteousness or the path of misguidance and error. The root can also refer to following desires, whims, or societal norms without proper discernment.
       
      2. ع-ق-ل (‘-Q-L):
         - Meaning: This root is related to "intellect," "reason," or "understanding."
         - Qur'anic Context: As previously mentioned, the Qur'an places significant emphasis on the use of intellect and reason to understand and reflect upon its signs and guidance. The intellect is considered a critical tool for discerning truth from falsehood.
       
      Relationship between T-B-' and ‘-Q-L:
      - The Qur'an frequently highlights the importance of using one's intellect ('Aql) in choosing whom or what to follow. Blindly following (T-B-') leaders, societal norms, or desires without engaging one's intellect can lead to misguidance and deviation from the right path.
      - There are instances in the Qur'an where those who follow their desires or societal pressures without critical thinking are described as not using their intellect. Such individuals are admonished for "following" without proper "understanding" or discernment.
      - The relationship between these roots underscores the Qur'anic emphasis on the importance of intellectual engagement in decision-making processes. Instead of blindly adhering to a path, tradition, or leader, believers are encouraged to use their reasoning capabilities to ensure they are following the truth and aligning with divine guidance.
      In essence, the interplay between {T-B-'}  and {‘-Q-L}  in the Qur'an serves as a reminder of the dangers of blind following and the significance of informed, intellectual engagement in one's choices and actions.
       
    • Haji 2003
      One day we'll all be philosophers
      By Haji 2003 in Contemporania
         1
      [This was originally written on November 25 2017 and was updated on Sept 13 2023, to include the graphic, headings and a summary]
      Summary
      There is an inverse relationship between human labour for any activity and the moral and ethical issues related to it. The less we work, because we have automation, for example, often the more we need to exercise moral and other consideration related to that work. As a result automation and AI won't necessarily make people unemployed, they'll simply free us up to do more philosophising.
      For people who believe in a benevolent God who seeks to perfect man, this makes eminent sense.
      Introduction
      There's an interesting piece about AI and robots in today's London Guardian:
      https://www.theguardian.com/money/2017/nov/25/cobot-machine-coming-job-robots-amazon-ocado#comments
      It's a fair piece because it includes opinions along the lines of "we're doomed with robots doing everything" through to the other end of the spectrum where the argument runs that "no previous innovation killed us off and neither will this one".
      I am in the latter camp, for what it is worth.
      An atheistic concern
      An atheist may well believe that an outcome where robots replace us in for every imaginable activity will make us redundant and worthless. And in a world without a benevolent God, that outcome is entirely possible. 
      The theistic angle
      In a more theistic perspective on this issue, I believe that human development so far has been one where we have increasingly had the capability to indulge in exercising freewill, as standards of living and technological capabilities have risen. Going hand in hand with that capability has been the ability to think about our actions and pay more attention to moral judgements. I am using the shorthand of moral judgements to refer to issues related to what is considered to be ethically right or wrong, just and equitable. included in this discussion are issues to do with sustainability and the greater awareness that the decisions we take need to take into account their future costs (e.g. on the environment) as well as current benefits (e.g. to consumers).
      An inverse relations between human labour and attendant moral issues
      Fewer people now work the land in the agricultural industry, as mechanisation and the use of chemicals have taken over, but there are more people being employed to investigate our impact on that environment, understand its implications and then research remedial action. Employment has not fallen, it has risen, but the tasks we perform are more cerebral and more of them involve making moral judgements.
      We can even map this as an inverse relationship, this is illustrative only and there's no specific relationship implied by the curve.

       
      The same process applies to the raising of farm animals and their slaughter. Affecting all of this is the entirely new industry of people making moral judgements about what is (morally) right in agriculture and what is wrong. Some of those judgements are informed by a theistic perspective, and some are not. In the latter instance we may question the validity, for example, of policy-makers in the West focusing on the last few seconds of an animal's life (as is the case in the debate about halal slaughter, as opposed to their accepting what are improvements but still cruel aspects of the husbandry of animals during the much longer period of their lives.
      There are similarly eye-brow raising moral considerations such as the most humane form of capital punishment. Nevertheless, the reality is that moral judgements are being made in all aspects of our lives and more and more time and resources are being devoted to them. 
      Perfecting man
      For a theist then, I believe the trajectory that we are following is proof of a God who desires to perfect man. He gives us the increasing opportunity to exercise moral judgements, both in terms of the time available to us with which to do this and secondly in terms of the situations to which those analyses can be applied. The latter are becoming ever more complex and challenging.
      The pastoral farmer of a few centuries ago obviously had the need to exercise moral judgements and take issues of sustainability into account when making decisions, but my point is that given smaller population sizes prevailing at the time and the more limited technologies available the nature of those judgements was necessarily more simple and straightforward than is the case, for example with the use of genetic modification.
      Conclusion
      As living standards continue to rise and societies become more complex, we will face an increasing number of situations of increasing complexity which will need moral solutions.
      And that is something which robots can never do, they don't have a soul. They are not prone to temptation and nor do they have to deal with it.

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