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In the Name of God بسم الله
  1. Don'tMakeAس

    Don'tMakeAس

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    Abu Nur

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      Final part of my book, narrated by my dear friend, Mrs. Solmaz Rezayi
      Music: Below the Horizon by Guy Sweens
      Images created by ai bing image generator
         3 comments
      Gains and losses
      It's tempting to think of human experiences, in terms of gains or losses, especially those which involve dealing with other people and groups. Some exchanges lend themselves to this calculus e.g. trade or war. However, a focus on the material element of the equation can often ignore the intangible aspects of the encounter or the trade. The latter can often have longer-term and more profound consequences.
      For believers faced with what can seem to be a loss in the material world, it's worth reflecting on what has been gained in the spiritual world. At the moment, in the Middle East there is a dynamic movement of politics and people being played out. Certain groups are gaining power, others are losing. Some people are dying and others are killing them. It's easy to construct the balance sheet in terms of human casualties, square kilometres of land and who holds power.
      But this ignores the bigger picture.
      Spiritual vs. material
      What is also happening is the surfacing of opinions, standpoints and, most importantly, behaviours. In a world at equilibrium, peoples' discourse can often hide their true beliefs and they can avoid engaging in behaviours which make explicit where they stand. 
      However, standing as we are in a world where there is disequilibrium, where the stakes are high for a reconfiguration of the Middle East as the tectonic plates shift, so people become more willing to disclose who they really are. 
      This is a win for the believers. Tempted by the greed for gain, this is where Satan's mask drops, and reality becomes evident. People motivated primarily by gains in this world no longer hide where they really stand - they believe they can achieve far more by grabbing as much as they can possibly have.
      The speed with which events take place makes it impossible for aggressors to hide their tracks. More importantly they believe that they no longer need to do so because the victory is so overwhelming that they will never be brought to account.
      Understanding reality
      Knowing the objective reality of this world can often be quite difficult; it's usually shrouded by our limitations and weaknesses. Often, believers are tempted to ask God for 'signs' to substantiate their belief. We think how easy it must have been for the ancients who lived in a world of miracles to have belief.
      But the miracles are all around us.
      As Satan's mask drops, we can see the people who would typically protest about human rights as part of their overall 'belief system' but are utterly silent about genocide. We can see that people who were horrified by the death of a single Iranian woman are now completely silent about the deaths of thousands.
      And indeed, it's not just silence - there's active subterfuge on their part to protect the aggressor. We see evidence of social media algorithms being changed. We see evidence of the identify of the aggressor being hidden where typically it would not be. Journalists who held themselves to be paragons of integrity have been seen to be weak and supine. Newspapers that used to criticise other countries for censorship have been found to be self-censoring with abandon.
      It's now been left to ordinary people often those with no interest in that part of the world taking note of journalists who have been summarily removed simply for asking Israeli representatives the wrong questions. And just as technology has enabled aggressors to have superior weapons so we are able to better measure and compare the published narrative and have no doubt about what is happening.
      And that's just the media.
      As for political leaders, we can see the people who claim leadership of Muslims but who show none when world events demand it. We can see the leaders who not only fail to protect the oppressed but who take an active part in the oppression. Their followers are left having to make excuses or alternatively make up new ideologies to replace those found to be wanting.
      Crumbling in front of us is the whole edifice of human rights, feminism, democracy, freedom of the press, international system of crime and justice and all those other things that have been used to beat up Muslims for decades. Of course, there is nothing wrong with them per se - but it's now obvious that there was never any principle underpinning their use. They were only a weaponised tool whose promoters were kept on a tight leash and allowed to attack some countries while we now see them willingly held back from applying the same rules to others.
      Claims of a 'superior civilisation' (whose superiority above Islam we were told we should accept) are now an embarrassment except to those with no reason or shame. Its promoters have traded them for gains in this world and have given up whatever echoes they wished to leave for eternity. And even those gains will prove to be short lived. The moral high ground needs legitimacy which has now disappeared.
      Implications for us
      It's at times like this that we might be saddened by the loss of people and places. But at the same time, our faith should be reinvigorated by the knowledge that what others believe is false, whose hypocrisy is made manifest and most importantly, whose ethical and moral position is so weak that it requires extreme violence to uphold.
      Shias more than anyone know that gains and losses on the battlefield are not the end of the story.
         1 comment
      In the quiet suburban town of Ashton Vale, a vibrant community of immigrants and indigenous families coexisted, yet often walked parallel paths. Among them was Rajiv, a software engineer from Bangalore, who had relocated with his wife, Priya, and their two children for a coveted job in the local tech hub. Excited by the promise of a better future, Rajiv had imagined Ashton Vale’s schools to be bastions of innovation and rigor. But after six months, his vision was dimming.
      His daughter, Anya, a spirited 10-year-old, struggled to find challenge in her schoolwork. Despite being a straight-A student, she often returned home frustrated, complaining of repetitive lessons. The lack of focus on science and mathematics—subjects Rajiv deeply valued—gnawed at him. Rajiv began attending PTA meetings, determined to understand the system better.
      At the first meeting, he met Sarah, a lifelong Ashton Vale resident and mother of three. Sarah’s eldest son, Jake, was Anya’s classmate. While Sarah empathized with Rajiv’s concerns, she held a contrasting perspective. “The school focuses on holistic development,” she explained. “Not everything has to be about academics. Kids need time to grow emotionally, too.”
      Rajiv listened politely but couldn’t shake the feeling that the school was failing to meet its potential. He proposed additional enrichment classes for math and science, but the suggestion was met with mixed reactions. “We can barely fund extracurriculars as it is,” the principal retorted, his tone more defensive than accommodating.
      Meanwhile, Priya struck up a friendship with Maria, a recent immigrant from Colombia, who shared her discontent. Maria’s son, Diego, was a bright student, but like Anya, he seemed to be stagnating. The two mothers decided to take matters into their own hands. They began organizing weekend workshops, teaching advanced concepts in math and physics to a small group of children from immigrant families. Word of their initiative spread quickly, sparking curiosity—and resentment.
      At a community town hall, tensions bubbled over. “Why are you segregating your kids?” Sarah asked Priya, her voice laced with frustration. “Aren’t we all in this together?”
      Priya hesitated, searching for the right words. “It’s not about separating them,” she said finally. “It’s about giving them opportunities that the school doesn’t provide. We want them to thrive.”
      Sarah shook her head. “But what message does that send? That our schools aren’t good enough? That the rest of our kids aren’t worth interacting with?”
      Rajiv, who had been silent until now, spoke up. “We’re not trying to undermine the system. But surely you can understand that when you come from a place where education is the only ladder to success, you see things differently.”
      Another parent, James, interjected. “Maybe instead of going off and doing your own thing, you should join forces with the PTA to improve what we already have.”
      Priya’s face softened. “We’d love to collaborate, but we need to feel like we’re being heard, not dismissed.”
      Over the next few months, the workshops became a point of contention in Ashton Vale. Some parents embraced them, seeing them as an opportunity for their children to benefit from a different perspective. Others remained wary, perceiving them as divisive. Slowly, however, a bridge began to form. Rajiv and Priya started inviting teachers to their sessions, fostering dialogue about integrating enrichment into the broader curriculum. Sarah, initially skeptical, joined one workshop and was surprised by the creativity and passion Priya and Maria brought to teaching.
      By the end of the school year, the PTA proposed a pilot program for advanced learners, drawing inspiration from the weekend workshops. It was a small step, but one that signaled the community’s willingness to evolve together. For Rajiv, Priya, Sarah, and the rest of Ashton Vale, it was proof that even the most challenging divides could be crossed with empathy, dialogue, and determination.
         0 comments
      My prompt: Could it be proposed that for a theist an alien encounter can't possibly lead to a wipeout of the human race (unless the aliens themselves were theists). Whereas for an atheist this is a possibility?

       
      GPT Answer: This proposition could be framed as a hypothesis grounded in the fundamental differences between theistic and atheistic worldviews. Let's unpack this:
       
      ---
       
       Theistic Perspective:
      1. Belief in Divine Providence:
         - For many theists, the idea of humanity being wiped out by an alien encounter conflicts with their belief in divine oversight or purpose. In monotheistic traditions, God is often seen as a protector of humanity or as having a plan for human existence. For example:
           - In Christianity, the notion of humanity as the "crown of creation" implies that humans hold a special place in the universe.
           - In Islam, humans are referred to as khalifa (stewards) of the Earth, suggesting divine purpose and responsibility.
       
      2. Aliens as Part of Creation:
         - A theist might argue that if aliens exist, they are part of God's creation and, thus, subject to the same divine laws and moral framework. If the aliens are intelligent, theists might believe they are bound by a moral order that prohibits the unjust destruction of humanity.
       
      3. Theistic Alien Possibility:
         - If the aliens themselves are theists or operate within a framework of moral understanding (e.g., recognizing a creator or higher order), this might align with the theist's worldview. In this scenario, the likelihood of the aliens obliterating humanity diminishes, as such action might conflict with divine principles of justice or mercy.
       
      4. Eschatology and Divine Endings:
         - In many theistic traditions, the end of humanity is often seen as part of a divine eschatological plan (e.g., the Apocalypse in Christianity, the Day of Judgment in Islam). Therefore, the idea of humanity being wiped out arbitrarily by aliens would contradict the divine script, unless it aligns with God's will.
       
      ---
       
       Atheistic Perspective:
      1. Absence of Divine Oversight:
         - Without belief in divine intervention or purpose, atheists are more likely to accept the possibility of humanity's extinction as a random or natural event. This could include scenarios such as:
           - An alien civilization vastly superior in technology choosing to eradicate humanity for resources, territorial expansion, or indifference to human existence.
           - Humanity's inherent vulnerability in a universe without a guiding or protective force.
       
      2. Naturalistic Assumptions:
         - Atheists tend to approach existence from a naturalistic or evolutionary perspective, where survival depends on human ingenuity, adaptability, and luck rather than divine protection. In this framework, the arrival of a technologically advanced alien race could pose an existential threat, akin to how colonial encounters on Earth have led to the decimation of less technologically advanced societies.
       
      3. Moral Relativity:
         - Unlike theists, who might assume a universal moral order governing alien behavior, atheists may see morality as a construct unique to human societies. This opens the possibility that aliens might not share human ethical frameworks, making the potential for destructive encounters more plausible.
       
      ---
       
       Key Implications:
      1. Worldview-Driven Responses:
         - A theist might view an alien encounter as part of God's plan, possibly even a test of faith, and would be more inclined to seek meaning or morality in the aliens' actions. 
         - An atheist, by contrast, might approach the encounter pragmatically, preparing for the possibility that the aliens have no moral obligation to humanity.
       
      2. Survival Scenarios:
         - For a theist, humanity’s destruction by aliens is only conceivable if it aligns with divine will. Otherwise, divine protection would prevail. The existence of the aliens themselves might even be interpreted as a sign of God’s creativity or the vastness of divine creation.
         - For an atheist, the survival of humanity would depend entirely on human effort, strategy, and the contingencies of the encounter.
       
      ---
       
       Counterarguments and Nuances:
      1. Theistic Flexibility:
         - Some theists might argue that even if humanity were wiped out, it wouldn't contradict their beliefs because God's plans are ultimately unknowable or transcend human understanding.
         - Similarly, not all atheists would assume aliens would necessarily be hostile, depending on assumptions about the aliens' evolutionary and cultural development.
       
      2. Common Ground:
         - Both worldviews might agree that the outcome of an alien encounter would largely depend on the nature of the aliens themselves—their level of aggression, resource needs, or capacity for empathy.
       
      ---
       
       Conclusion:
      The proposition holds as a conceptual framework: theists may find it difficult to reconcile the extinction of humanity by aliens with their theological beliefs unless the aliens themselves act within a divine framework. For atheists, the lack of divine oversight allows for a broader range of possibilities, including humanity’s potential destruction by aliens. This distinction highlights the contrasting existential assumptions underlying theistic and atheistic perspectives.
         5 comments
      I came across the following about the British poet Basil Bunting:
       
      https://academic.oup.com/res/article/74/315/389/7103434?login=false
       
      I pasted that into Chatgpt and asked, "Are there other people who simultaneously interacted with middle eastern culture while at the same time aiding Britain's colonial enterprise?"
       
      It came back with the following:

      Yes, several notable individuals interacted with Middle Eastern cultures while contributing to Britain's colonial enterprise. These figures often straddled roles as diplomats, intelligence officers, and scholars, blending cultural engagement with imperial objectives. Here are some key examples:
       
       1. T.E. Lawrence ("Lawrence of Arabia")
         - Role: British archaeologist, army officer, diplomat, and writer.
         - Activities: Lawrence became famous for his role in the Arab Revolt (1916–1918) during World War I, where he supported Arab nationalist aspirations against Ottoman rule while advancing British strategic interests.
         - Cultural Interaction: He immersed himself in Arab culture, spoke Arabic fluently, and documented his experiences in Seven Pillars of Wisdom. However, his activities also reflected Britain's geopolitical ambitions in the Middle East.
       
       2. Gertrude Bell
         - Role: British writer, archaeologist, and political officer.
         - Activities: Bell played a critical role in the establishment of modern Iraq, advising British colonial authorities and helping to draw its borders after World War I.
         - Cultural Interaction: She was deeply involved in Arab culture, learned Arabic and Persian, and became an expert on Middle Eastern history and politics. Despite her cultural respect, her work was integral to British colonial administration.
       
       3. Harry St. John Philby
         - Role: British intelligence officer, Arabist, and explorer.
         - Activities: Philby worked in British intelligence and later became a political advisor to Ibn Saud, the founder of Saudi Arabia. He was instrumental in British relations with the Arabian Peninsula.
         - Cultural Interaction: Philby converted to Islam and adopted many aspects of Arab culture. However, his role also involved facilitating British interests in the region, particularly concerning oil.
       
       4. Charles Montagu Doughty
         - Role: British explorer and writer.
         - Activities: Although not an intelligence officer, Doughty traveled extensively in Arabia and wrote Travels in Arabia Deserta, a detailed ethnographic account that informed British perspectives on the region.
         - Cultural Interaction: He engaged deeply with Arab culture but his works also contributed to the British understanding and strategic engagement with the region.
       
       5. Wilfred Thesiger
         - Role: British explorer, writer, and military officer.
         - Activities: Thesiger served in the Sudan Political Service and during World War II in the Middle East. He later traveled extensively through the Arabian Peninsula.
         - Cultural Interaction: He celebrated Bedouin culture in his writings, notably Arabian Sands, but his presence often aligned with British imperial objectives.
       
       Analysis of Dual Roles
      These figures often operated in liminal spaces where cultural appreciation coexisted with imperial agendas. They frequently acted as intermediaries, using their cultural knowledge to advance Britain's geopolitical strategies while documenting and sometimes romanticizing the cultures they encountered.
       
      Would you like further detail on any of these individuals or their contributions to Britain's colonial enterprise?
       
         6 comments
      Background
      In the following blog post, I argued that minorities can economically outperform majorities in a society and that this may require actions to protect the interests of the majority. Overall this discussion picks up issues around Islamic regulations around the rights and obligations of minority communities in an Islamic society, where minorities are referred to as 'dhimmis'.
      In contemporary Western society where there is an overarching interest in 'equality' these regulations may be perceived as discriminatory and wrong. What I did in the post below was to argue that they help protect the interests of the majority which may otherwise be compromised and ultimately lead to conflict.
       
       
      In this post what I want to do is look at the same issues from another perspective. I wanted to see whether an AI LLM when given specific starting economic and social conditions within a society would come to the same endpoint as I had done in my post above.
      I gave gpt4 the following prompt:
      Imagine you are a social network theory expert. Assume that there is a society composed of individuals with a range of different types of ties. All individuals in that society are equal in terms of economic welfare. Within that society there is a cluster of people with a shared culture who have denser ties with each other than with others in the society. Please map out over time what the implications of those social network characteristics will be in terms of e.g. economic welfare.
      The instruction should be readily understandable to the layperson, except for one term, gpt4 gives the following explanation of social network density:
      In the context of this conversation, when we refer to a cluster of people with denser ties, we mean that within this group, a larger proportion of all possible connections between individuals actually exist. This implies that individuals in this cluster are more interconnected and have more relationships with each other than with people outside the cluster.
      Having explained that term we can move onto what GPT4 sees as the trajectory for that society. Note that for my part the effort has been to give GPT4 a prompt that was as neutral as possible to avoid it coming up with a scenario that arose because of a bias in the prompt.
      GPT4's longitudinal analysis - the following text is from GPT4
      In the context of social network theory, the structure and nature of social ties can significantly impact various outcomes, including economic welfare. Here are some potential implications over time:
      Information and Knowledge Dissemination: In a closely-knit cluster where social ties are denser, information and knowledge are likely to disseminate faster among members. This can lead to quicker adoption of beneficial practices, faster problem-solving, and greater innovation. Over time, this may result in economic advantages for the cluster. Resource Mobilization: Dense social networks can facilitate more effective resource mobilization. This could take the form of group savings, joint investments, and collective bargaining power in the marketplace. Over time, this could enhance the economic welfare of the group. Social Capital: The dense ties within the cluster can form a significant amount of social capital, which can be leveraged for economic gain. For example, trust and reciprocity within the group can reduce transaction costs and facilitate economic activities that might be more difficult or costly in a less cohesive network. Inequality: While these dense ties can lead to economic advantages for the cluster, they may also exacerbate inequality between the cluster and the rest of society. The benefits from information dissemination, resource mobilization, and social capital may not flow as easily to individuals outside the cluster. Over time, this could lead to growing economic disparities within the society, even if all individuals started at the same level of economic welfare. Fragmentation and Polarization: Over time, the strong in-group ties and weak out-group ties might lead to fragmentation and polarization within the society. This could result in a society where the closely-knit cluster becomes economically dominant, while the rest of the society is left behind. This could lead to social tensions and conflict. Resilience and Vulnerability: While the dense network within the cluster might provide resilience in the face of external shocks (due to the ability to mobilize resources and support each other), it might also lead to increased vulnerability. If the cluster is hit by a negative event (such as a financial crisis or a disease outbreak), the dense ties could facilitate the rapid spread of the negative effects. It's important to note that these are potential implications and the actual outcomes can be influenced by a variety of factors, including the nature of the ties (whether they are positive or negative, strong or weak), the specific cultural characteristics of the cluster, the wider socio-economic and political context, and the ways in which individuals within the network and the society as a whole adapt and respond to changes over time.
      Conclusion
      I think this elaborates and to a large extent validates the points I was making in the earlier blog post.
      To reiterate the overall issue. When we discuss majorities and minorities in the context of particular groups of people in specific societies the underlying social, anthropological and economic arguments are subsumed within accusations of being prejudiced against one group or another. So my initial post does not mention any groups, countries or societies, we are simply discussing the relationships between various social variables and how they evolve over time.
      Based on the above thought experiment with gpt4, I am still inclined to think that Islam is 'onto something' when it addresses the dhimmi issue.
       
         4 comments
      Summary
      This post and the replies to it explore the notion of measurement in the Qur'an and the range of meanings that it conveys, from the mundane to the more esoteric and divine. These posts then focus on the association between measurement and precision in the Qur'an and how intertwined the two concepts are. Given that improvements in precision are associated with technological development - it is hypothesised that the latter could be considered a 'good' thing.
      Introduction
      A previous blog post, that I had written by myself) on this subject disappeared after it was posted. So here is another attempt, but this time I have resorted to posting a conversation with GPT4, pursuing lines of thought that had motivated the previous post. So usual caveats apply i.e. the references it gives etc. do need to be checked for accuracy.
       
      Please give some examples of the usage of the word 'measure' as used in English translations of the Qur'an.
      Sure, I can provide some examples from well-known English translations of the Qur'an that feature the concept of 'measure'. However, please remember that translations can vary based on the translator's understanding and interpretation. Here are a few examples:
      In the context of divine creation: In Surah Al-Furqan (25:2), the concept of 'measure' is used to describe the precision and orderliness of God's creation: "He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with [precise] determination." In the context of sustenance and livelihood: In Surah Al-Isra (17:30), it is said that God provides for whom He wills in measured amounts: "Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing." In the context of time and life: In Surah Al-Insan (76:3), the term 'measure' is used to refer to the predetermined life span of every individual: "Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing." In the context of moral and ethical standards: In Surah Al-Mutaffifin (83:1-3), those who give less than due when they measure or weigh for people are condemned: "Woe to those who give less [than due], Who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss." These are just a few examples to illustrate how the concept of 'measure' is used in the Qur'an. It's a multi-faceted term with different implications depending on the context.
       
      Please expand on the references to the notion of measurement when applied to moral and ethical standards.
      The Qur'an, as the central religious text of Islam, contains numerous references to moral and ethical standards. These standards are often articulated in terms of measures, weights, balances, scales, or equivalents, metaphors that imply fairness, justice, and equity.
      Here are some instances where the notion of measurement is applied to moral and ethical standards:
      Fair dealings and honesty in transactions: In Surah Al-Mutaffifin (83:1-3), it is emphasized that people should be fair and honest in their transactions. The word 'measure' is used metaphorically to represent the moral standard for economic transactions. Those who cheat or give less than due when they measure or weigh for others are condemned. The recompense of deeds: The metaphor of scales or balance is often used in the context of judgment in the Hereafter. In Surah Al-Qari'ah (101:6-9), it is mentioned that on the Day of Judgement, people's deeds will be weighed, and those whose scale of good deeds is heavy will be successful, while those whose scale is light will have lost their souls. Here, 'measure' is used to metaphorically represent the weight of a person's good and bad deeds. Justice: Justice is a key value in Islamic ethics. The Qur'an urges believers to uphold justice, even against themselves or their kin. In Surah An-Nisa (4:135), it states, "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives." Here, the notion of 'measure' is inherent in the concept of justice, implying fairness and impartiality. Equitable treatment and reciprocity: In Surah Al-Baqarah (2:279), the Qur'an provides guidance about dealing with debts and emphasizes the importance of writing down the amount borrowed to ensure fairness and prevent disputes. This is a metaphorical use of 'measure', representing clear and fair dealings in social and economic transactions. These examples demonstrate how the Qur'an uses the concept of 'measure' to prescribe moral and ethical standards for individuals and societies. The consistent theme is a call for fairness, justice, and honesty in all dealings.
       
      Please expand on the issue of measurement where the references are to do with fair dealings and honesty in transactions.
      In the Qur'an, the concept of fair dealings and honesty, especially in business transactions, is heavily emphasized. The term 'measure' is often used as a metaphor to reinforce this principle. Here are some key examples:
      Surah Al-Mutaffifin (Defrauding; 83:1-3): "Woe to those who give less [than due], who when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss." These verses clearly condemn dishonest business practices, specifically those involving shortchanging or defrauding others in measurements or weights.  Surah Al-An'am (The Cattle; 6:152): "And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result." This verse underscores the importance of giving full measure and maintaining a balanced weight, both literally in commerce and metaphorically in all dealings. Surah Al-Isra (The Night Journey; 17:35): "And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result." This verse is a near-repetition of the one in Surah Al-An'am, further emphasizing the importance of honest measurements and dealings. Surah Hud (11:84-85): "And O my people, give full measure and weight in justice and do not deprive the people of their due and do not commit abuse on the earth, spreading corruption." These verses were spoken by the prophet Shu'aib, admonishing his people to act justly in their business transactions and warning them against spreading corruption. These verses underscore the Qur'anic emphasis on integrity, honesty, and fairness in business transactions. From a broader perspective, these principles can be seen as fundamental to the Islamic concept of 'Adl (justice) and Ihsan (doing what is good and right). This includes upholding trust (Amanah), being truthful (Sidq), and avoiding deceit and corruption. Such principles are seen as crucial for maintaining social harmony and economic justice in society.
       
      You used the word metaphorically in your last answer. Can you please expand on the notion of how measurement refers in the Qur'an on a more metaphorical basis in the context of dealings?
      In the Qur'an, the concept of measurement is often used metaphorically to convey deeper moral and ethical lessons. When applied to the context of dealings, especially in business transactions, the 'measure' becomes a symbol of integrity, fairness, and justice. 
      Symbol of integrity: When the Qur'an instructs to give full measure, it's not just about the literal physical measure in transactions, but also about being fully truthful and transparent in all aspects of life. For example, when you promise something, you should fulfill it completely, not partially or deceitfully. Indicator of fairness: The measure in the Qur'an often symbolizes fairness. When it instructs to give full measure, it's urging fairness not just in transactions, but in all interactions with others. This includes treating others with respect, not taking advantage of others, and giving everyone their due rights. Representation of justice: The Qur'anic emphasis on accurate measurement can be seen as a metaphor for justice. Just as you wouldn't want to be cheated out of a full measure in a transaction, you should not cheat others out of their rights. This concept extends to social justice, implying that everyone should get their fair share of society's resources and opportunities. A signifier of balance: The Qur'an often pairs the concept of measure with balance, especially in the context of dealings. This can be interpreted metaphorically as a call for balance in all aspects of life, including personal conduct, social relationships, and economic activities. This balance is crucial in maintaining harmony and preventing exploitation or excess. These metaphorical interpretations of 'measure' highlight the depth of Qur'anic teachings, where simple instructions carry profound moral and ethical implications. It's a reminder that the principles of integrity, fairness, justice, and balance should permeate every aspect of a person's life, from business transactions to personal relationships and societal interactions.
       
      Can you give references to any commentators who have written about these metaphorical uses of measurement in the Qur'an, quotations from their works would be useful.
      Islamic scholars and commentators have indeed explored the metaphorical aspects of the Qur'an's teachings on measurement, particularly in the context of ethics, justice, and societal dealings. While I don't have direct quotations available, I can provide an overview of these interpretations based on various well-known exegeses (Tafsir). 
      Tafsir Ibn Kathir: Ibn Kathir, a renowned medieval scholar, in his commentary on Surah Al-Mutaffifin (Defrauding; 83:1-3), explains the metaphor of measurement in terms of fairness and honesty in transactions, and extends this to mean fairness and honesty in all aspects of life. Tafsir Al-Jalalayn: The two Jalals, Jalaluddin Al-Mahalli and Jalaluddin As-Suyuti, in their Tafsir Al-Jalalayn, provide succinct interpretations of the Qur'an. Regarding verses about measurement, they stress the importance of justice and integrity, interpreting these metaphors in both a literal and ethical sense. Tafsir Al-Tabari: Al-Tabari, a prominent early Islamic scholar, interpreted the verses related to 'measure' as moral and ethical guidelines applicable to all aspects of life, not just business transactions. His interpretation also highlights the repercussions of dishonesty and deceit. Tafsir Al-Qurtubi: Al-Qurtubi, known for his emphasis on the practical and legal implications of the Qur'an, interpreted the verses about measurement and balance as guidelines for just dealings and the establishment of a fair society. For direct quotations and a more in-depth understanding, I would recommend consulting the mentioned Tafsirs or commentaries. They are widely available in various languages, including English. 
      Remember, interpretation of religious texts can be complex and subjective, and different scholars may have different interpretations of the same verses. For a nuanced understanding, it's important to consider the historical context, the entirety of the Qur'an, Hadiths (sayings of the Prophet Muhammad), and scholarly interpretations.
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