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Whichever option you choose - you lose


Haji 2003

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[updated in May 2023 to include the Nvidia example and refine the argument overall].

 

Summary

When you are in a weak position, all the choices you have are bad ones. Your opponent who dominates you due to more and/or better resources will ultimately prevail. It has historically been easy to 'blame' the Palestinians and other indigenous groups for their loss of territory.

But we are fortunate enough to live through a period where erstwhile powerful nations are being made to suffer the same indignities that others have been through, albeit their loss is not in the domain of geographic territory, rather it's technological leadership.

What this experience should teach everyone is that losers don't necessarily end up losing because they are feckless or stupid, rather the cards may just be stacked against them.

Introduction

I've always thought that since British Mandate the Palestinians have been in a no-win position. This has been due to their lack of military power and economic and political resources. If they accepted the offers the international community and the Israelis gave them, there would have been an incentive for the Israelis to take more land (if the Pals don't mind yielding some land, they might not mind yielding more), and if the Pals had resisted, that would also have given the Israelis a pretext to take more land (for defensive purposes), the latter has proven to be the case.

In short, whatever the Pals decided did not matter; the Israelis' dominant position ensured that they could respond in a manner that was advantageous to them. The same applies to Native American Indians in the 18th and 19th centuries; whether their response to European settlers was to fight or make treaties, the outcome would always be the same, their lands would be taken. In both cases, there was such an asymmetry between the Europeans and indigenous peoples that there was nothing the colonised could do that would change the outcome.

In the examples that follow, I look at some contemporary examples that illustrate a different dynamic. In these instances, non-Western powers have presented the West with situations where regardless of the actions the West takes, the outcome for the West will not be one that it considers satisfactory.

Huawei - China

The following piece in the Financial Times (FT) neatly summarises how I feel about the situation between the U.S. government and Huawei. In the 21st century, it is beginning to look as if the Chinese have the best cards. For example, Huawei makes good and cost-effective telecoms infrastructure.

Western countries may have security concerns, but if they ban Huawei, they could end up with a poorer solution. Other countries that have no such qualms could benefit from the cost advantages that Huawei equipment offers. But if Western countries accept Huawei, they risk entrenching the advantages that the Chinese have, as well as the claimed security risks.

Sanctions have been a preferred Western method of taking action against countries that have fallen out of favour. But this tool only works where you have something the other person wants and can't get anywhere else; when the situation is reversed - you can end up damaging yourself.

Quote

These actions by the Trump administration have not only pushed us closer to a world split between a “Chinese-based” and “US-based” internet; they may also have dented the ability of America’s tech champions, especially Google, to maintain their dominance. This brash nationalistic trade policy may end up backfiring badly. The game is on.

https://www.ft.com/content/8fc63610-88fe-11e9-b861-54ee436f9768

 

Nvidia

Jensen Huang of the American chipmaker Nvidia makes a similar claim in May 2023:

Quote

“If [China] can’t buy from . . . the United States, they’ll just build it themselves,” he said. “So the US has to be careful. China is a very important market for the technology industry.”

https://www.ft.com/content/ffbb39a8-2eb5-4239-a70e-2e73b9d15f3e

 

SWIFT - Russia

This example arose during the Russian invasion of Ukraine in late February 2022. The West wanted to sanction Russia by imposing economic sanctions, including barring Russian entities from access to Western financial systems. But this was not straightforward:

Quote

One reason is that the impact on Russian businesses might not be so serious. The head of a large Russian bank, VTB, said recently he could use other channels for payments, such as phones, messaging apps or email. Russian banks could also route payments via countries that have not imposed sanctions, such as China, which has set up its own payments system to rival Swift. A ban on Russia using Swift could accelerate a the use of China’s rival Cips system. There is also a fear that it could damage to the US dollar’s status as the global reserve currency, and accelerate the use of alternatives such as cryptocurrencies.

https://www.theguardian.com/technology/2022/feb/24/what-is-swift-international-payments-network-russia-sanction

 

Sic transit gloria mundi (so passes worldly glory)

Some of what we see today has the hallmarks of British attempts to stop Indian technological development by banning the Indians from making their own steam engines, at the start of the 20th century. The British may have delayed Indian development by some decades, but that's all they were able to do. Whether the British took no action to stop Indian technological development or whether they proactively tried to hinder it, ultimately, they would lose. 

There are now far too many Indians with increasing levels of capability to stop the juggernaut.

 

The status quo

In mid-2022, following a visit to Taiwan by Senator Pelosi, the FT noted this about the Chinese response to the visit:

Quote

Before the Chinese military launched exercises on an unprecedented scale this week, the G7 had warned Beijing “not to unilaterally change the status quo by force”.

https://www.ft.com/content/5462a57a-bd13-4313-b26b-9645b48a70ee 

In my opinion, it was Pelosi who altered the status quo; this was the most high-ranking visit in 25 years. Based on the theme of this blog post, given the dominant position of the Chinese, the American position should be to maintain the status quo. As soon as they seek to alter it, the Chinese have an excuse to try and establish a new status quo that is more favourable to them.

 

Conclusion

In the context of China, I think the U.S. government feels a threat to its economic/technological dominance. Although this may be dressed up as wanting to preserve fair competition. And U.S. sanctions are its attempt to fight back. But whether the U.S. decides to fight or not, I think in the longer term, that dominance will have to be compromised. Huawei and the Chinese are now too far along the technological path of development, and they are far further ahead than the India of the early 20th century. 

The U.S. is now in a similar technological position versus the Chinese that the Palestinians have been versus the Israelis. In the U.S./China context is issues centre around technology and in the Palestinian/Israeli context it's to do with economics and political power.

Whatever option the US chooses, it will ultimately 'lose'. Loss in this context is not necessarily wholly ceding technological leadership to the Chinese, but it may well involve acknowledging their superiority in certain areas. Other countries like Russia also may be able to work their way around sanctions, for example, so Western attempts to control their behaviour will have limited success.

 

 

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      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
       
    • By shadow_of_light in From Earth to Heaven
         0
      هر کجای این جهان آشوب و جنگ
      آه مظلومان زند بر قلب چنگ
      آن که بنیان ستم باشد از او
      مرگ بر او, ننگ بر او, نفرین بر او
      ....
      ....
      شیعه یعنی لا فتی الا علی
      پیروی از حق و بیعت با ولی
      از نوای نخل و شیونهای چاه
      سرخ رنگ میگردد فلک هر بامگاه
      ترک کن این قوم بی فرهنگ را
      این سرای ننگ پر نیرنگ را
      یاد کن محراب خونین رنگ را
      بوسه ی سرخ سروش مرگ را
      پیکر بی سر, گلوی پاره را
      شام تلخ مردم آواره را
      اشک لیلا, ناله ی شبگیر را
      دست و پای در غل و زنجیر را
      ....
      ....
      شیعه یعنی انتظار و صبر و درد
      خالقان عشق, مردان نبرد
      کربلا, عاشوریان بی قرار
      شیعه یعنی شور رفتن سوی یار
      ای تو هارون رهنمای راه راست
      سامری آمد بگو موسی کجاست
      سامری بدعت به دین انداختست
      گر نباشی کار مردم ساختست
      تا به ظهر آمدن در التهاب
      در تب و تاب ظهور آفتاب
      چون به فردا آید آن شاه وزین
      جهل را راند از روی زمین

      میکشد آن که ضعیفان را بکشت
      ابلیس را, آنکه بر حق کرد پشت

      آنکه بشکست حرمت ناموس را
      واپسین فرزند دقیانوس را

      پرده برمیدارد از رازی گران
      فاش میگردد حقیقت بر جهان
      شهسوارا! اهل عالم خسته‌اند
      خسته اما دل به دنیا بسته‌اند
      گر بیایی میشود عالم بهشت
      میگریزد از جهان ابلیس زشت
      جز کلام حق نیاید بر زبان
      در مساجد، در کلیسا، در کِنِشت
       
      ای تو هم‌پیمان با ابلیس لعین
      سایه‌ی شیطان بر روی زمین
      ای به رنگ خون, انگشتان تو
      استخوان مردمان بر خوان تو
      کرده پر از خون, هوس, جام تو را
      شوم میبینم فرجام تو را
      از چه لذت میبری؟ از سرکشی؟
      از خیانت, ظلم, نامردی, حق کشی؟
      بر ضعیفان و یتیمان تاختن؟
      پرچم حق را به زیر انداختن؟
      رایت ظلم و ستم افراشتن؟
      کیسه ها از مال خلق انباشتن؟
      کاخ خود را روی کوخی ساختن؟
      یا که از روی هوس, دل باختن؟
      ...
      ای خداوند جهان بیکران
      ای فراتر از مکان و از زمان

      ای خداوند رحیم و رحمدوست
      ای که افسار جهان در دست اوست

      بارالها طاقت دنیا کم است
      روزگارش مملو از درد و غم است

      پرده افکن از رخ خورشید شرق
      تا بیاندازد به دلها نور و برق
      زود گردان ای خدا دیدار را
      برشکن فرهنگ استکبار را
       
       
    • By Haji 2003 in Contemporania
         3
      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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