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Prophet Nuh (عليه السلام) an early social entrepreneur V2


Haji 2003

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Same methodology as before, but more specific prompts on my part - and better answers

 

Summary

An important motivation for exploring this topic was my previous blog post about Prophet Yusuf's ((عليه السلام).) policy options. The overall theme of that post was the role of the State (Egyptian) that would intervene in the national grain market on the advice of Prophet Yusuf ((عليه السلام).). That was an example of how (in my opinion) Islam presented a non-market based solution to an external shock. This might not be well received in circles that favour 'private enterprise'.

My proposition is that Prophet Nuh's ((عليه السلام).) story, on the other hand, deals with a type of individual that free marketers and capitalists etc. hold as a hero of the economic system - the entrepreneur. However he's a specific type of entrepreneur since he was not driven by the profit motive, but he's an entrepreneur nevertheless. In this post I substantiate that proposition. This post refines some of the issues initially explored in V1. This is still work in progress and the references to the Qur'an that gpt4 makes need to be researched.

The stories of the two Prophets I think are interesting insofar as they show solutions to external shocks (famine and flood) being provided by Prophets and those solutions have similarities with economic philosophies that are today considered to be ideological opposites. That opposition perhaps reflects a weakness on the part of modern thinking.

My prompts in bold and gpt4's answers in plain text.

Imagine you are a scholar of Islam with an interest in management. How could the story of Noah in the Qur'an be seen through the lens of social entrepreneurship?

Social entrepreneurship is about recognizing societal problems and using entrepreneurial principles to create, organize, and manage ventures to bring about social change. In the context of the story of Noah (Nuh in Arabic) as it is told in the Qur'an, we can extract various lessons related to social entrepreneurship.

  1. Vision and Determination: Noah had a clear vision and was determined to build an ark despite the ridicule of his people. This reflects the characteristics of a social entrepreneur who has a clear vision for a social change and is persistent despite challenges and criticism.
  2. Resourcefulness and Innovation: Noah was not a shipbuilder, yet he was tasked with building an ark to withstand a great flood. He had to be resourceful and innovative in his approach, just like a social entrepreneur who often has to work with limited resources and come up with innovative solutions to societal problems.
  3. Leadership and Teamwork: Noah had to lead and manage his family and the animals on the ark. He needed to ensure everyone's survival during the flood. This highlights the need for strong leadership and team management skills in social entrepreneurship.
  4. Resilience and Patience: Noah faced a lot of opposition from his people. Despite this, he remained patient and resilient, demonstrating the ability to withstand a lot of negative pressure. This mirrors the challenges faced by social entrepreneurs who often need to maintain their resilience and patience in the face of obstacles and opposition.
  5. Social Impact: Ultimately, Noah's mission was about saving mankind and animals from a catastrophic event. This aligns with the ultimate goal of social entrepreneurship, which is to create a positive social impact.

It's important to note that religious texts like the Qur'an are interpreted differently by different people, and the above is one possible interpretation. These lessons extracted from the story of Noah can be used as a source of inspiration and guidance for social entrepreneurs.

Thank you. Noah was not selling anything for money. How could his enterprise be viewed in terms of exchange theory?

Exchange theory, which has roots in economics, sociology, and psychology, is a social psychological and sociological perspective that explains social change and stability as a process of negotiated exchanges between parties. It posits that human behavior is driven by the exchange of rewards, both tangible and intangible.

In the context of Noah's story from the Qur'an, the 'enterprise' he was undertaking was not a typical business venture aimed at monetary gain. Instead, it was a mission with a spiritual and moral goal, to save humanity and the animal kingdom from divine retribution. The exchange happening here was not of goods, services, or currencies, but rather of faith, obedience, and survival.

Noah, as a Prophet, was tasked to communicate God's message to his people. He 'offered' salvation and divine mercy in exchange for faith and righteous behavior. Those who accepted his message and acted accordingly were 'rewarded' with survival in the face of the cataclysmic flood.

This kind of exchange—where the 'goods' are intangible and the 'currency' is faith, trust, and obedience—is not typical in the world of business, but it is common in religious and spiritual contexts. It also exists in social entrepreneurship to some extent, where the 'reward' for supporting a cause may be an intangible sense of satisfaction, community belonging, or moral fulfillment.

In this interpretation, the 'profit' Noah was seeking was not material wealth, but the salvation of his followers. Similarly, the 'profit' for a social entrepreneur may not always be monetary but can be the social impact and positive change that they are able to bring about.

Again, it's important to remember that this is just one interpretation of the story. Different people may have different perspectives based on their personal beliefs, values, and experiences.

Please elaborate on Noah's entrepreneurial role as a risk-taker.

An entrepreneur, by nature, is a risk-taker, and social entrepreneurs are no exception. They are willing to take on significant risks to bring about positive social change, often venturing into uncharted territories and challenging the status quo.

In the story of Noah from the Qur'an, Noah can be seen as a significant risk-taker in the following ways:

  1. Challenging the Status Quo: Noah challenged the prevailing norms and beliefs of his society by preaching monotheism in a largely idolatrous community. This was a significant risk as it made him a target of ridicule, rejection, and even threats to his safety.
  2. Long-Term Commitment Despite Uncertain Outcomes: Noah was tasked with building an ark—a monumental task—despite the lack of any immediate signs of a flood. This uncertainty could be likened to the risks that entrepreneurs take, as they often invest considerable resources in projects without a guaranteed outcome.
  3. Stakeholder Resistance: Noah faced significant opposition from his own community, including from some of his own family members. This resistance is similar to the pushback social entrepreneurs often face from various stakeholders who are resistant to change.
  4. Resource Allocation: Building an ark required significant resources, both in terms of time and materials. Allocating these resources for a purpose that many deemed pointless was a significant risk. Similarly, social entrepreneurs often have to make tough decisions about resource allocation with no guarantee of success.
  5. Personal Risks: In addition to the societal risks, Noah also undertook personal risks. His unwavering commitment to his mission resulted in personal loss, including the loss of some family members who didn't believe in his message. This is akin to the personal sacrifices and risks many entrepreneurs take on—financial, emotional, and physical—in pursuit of their vision.

In all these ways, Noah embodies the risk-taking nature of an entrepreneur, demonstrating the courage, resilience, and determination that are key characteristics of successful entrepreneurship.

As a social entrepreneur, Noah was both taking risks in his enterprise and expecting others to take risks as well. For what reasons would his potential stakeholders be willing to take those risks?

In the context of the story of Noah from the Qur'an, potential stakeholders—those who listened to Noah's message and chose to support his mission—were expected to take significant risks. Here are some potential reasons they might be willing to take those risks:

  1. Belief in the Vision: The stakeholders who joined Noah likely believed in his vision of monotheism and the impending divine punishment. Much like stakeholders in a social enterprise, they were likely moved by his message and felt that the cause was worth the risk.
  2. Trust in the Leader: The stakeholders likely trusted Noah as a leader, believing that he was divinely guided and would lead them to safety. This level of trust is also crucial in social entrepreneurship, where stakeholders need to trust that the entrepreneur will use their resources wisely and effectively to achieve the desired social impact.
  3. Desire for Salvation: The primary 'reward' that Noah's followers sought was divine mercy and salvation. This was a powerful motivator for them to take the risk and join him on the ark.
  4. Sense of Moral Duty: Some of Noah's stakeholders might have felt a moral obligation to support his cause and stand against the prevailing societal norms of idol worship.
  5. Community and Belonging: By joining Noah, the stakeholders became part of a community of believers. This sense of belonging and community can be a strong motivator, especially in times of adversity.

In social entrepreneurship, stakeholders often take risks for similar reasons. They believe in the entrepreneur's vision, trust in their leadership, desire to contribute to a positive social change, and find value in being part of a community that shares their values and goals.

Is there any evidence in the Qur'an that Noah was a trustworthy man?

Yes, the Qur'an does present Noah as a trustworthy and righteous man. The Qur'an refers to Noah as a Prophet, which in Islamic belief denotes someone chosen by God to deliver His message to the people. Prophets in Islam are seen as models of moral and ethical conduct.

In the Qur'an, Noah is described as a grateful servant of God (Surah Al-Isra, 17:3) and a messenger who was inspired by God (Surah Al-Shu'ara, 26:105). His dedication to the task given to him by God, despite immense ridicule and opposition from his people, further underscores his trustworthiness and commitment.

Moreover, the Qur'an describes Noah as patient and steadfast in the face of adversity. In Surah Hud (11:36), God tells Noah that no one else will believe in his message beyond those who already have, suggesting that Noah had done his utmost to convince his people. Noah's response to this divine decree, and his continued dedication to his mission, further underscores his trustworthiness.

It's important to note that the depiction of Noah as a trustworthy figure is based on the Islamic belief system, which sees the Qur'an as the word of God and Noah as a prophet. Different people may interpret these texts in different ways, depending on their cultural, historical, and personal contexts.

Your last response has made some useful references to specific Qur'anic ayats. Can you please substantiate the previous points you have made in his conversation with reference to specific ayats?

Absolutely, I'd be happy to provide references from the Qur'an that can support the points we've discussed in this conversation about Noah's role as a social entrepreneur. Here are a few examples:

  1. Vision and Determination: Noah's vision and determination can be seen in Surah Hud (11:36-37), where God instructs Noah to build the Ark under His guidance and in His vision. Despite the ridicule of his people, Noah remains determined and committed to his task.
  2. Resourcefulness and Innovation: Surah Hud (11:37) also speaks to Noah's resourcefulness and innovation. Despite not being a shipbuilder, he is able to construct an ark capable of surviving the flood. This required significant innovation and resourcefulness.
  3. Leadership and Teamwork: Noah's leadership is apparent in his efforts to gather his followers and the animals onto the Ark, as described in Surah Hud (11:40).
  4. Resilience and Patience: Noah's patience and resilience can be seen in Surah Nuh (71:5-6), where he mentions calling out to his people day and night without them increasing but in flight. Despite his people's rejection, Noah continues his mission with patience.
  5. Social Impact: The ultimate goal of Noah's mission was to save his followers from the impending divine punishment. This is clear in Surah Al-A'raf (7:64), which mentions that Noah was able to save a group of believers.
  6. Risk-Taking: Noah's risk-taking is evident in Surah Hud (11:38), where it is mentioned that he began constructing the ark and whenever the chieftains of his people passed by him, they ridiculed him. Despite the ridicule and societal pressure, Noah took the risk and continued with his mission.

The above references are translations and interpretations from the Qur'an and reflect the points discussed in the context of social entrepreneurship. The interpretations of these verses can vary among different scholars and readers.

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I want to develop a proposition that the story of Prophet Joseph ((عليه السلام).) in the Qur'an is a counterpoint to that of Prophet Nuh ((عليه السلام).) in the following manner. The former story takes place in a bureaucratic state and leverages the institutions of that state to deliver famine alleviation. The Prophet Nuh ((عليه السلام).) story is one of social entrepreneurship when facing a natural disaster in the face of a lack of a formal state.

 

To develop the proposition that the stories of Prophet Joseph ((عليه السلام).) and Prophet Nuh ((عليه السلام).) in the Qur'an offer contrasting approaches to crisis management—one through leveraging state institutions and the other through social entrepreneurship—consider the following points:

 

Story of Prophet Joseph ((عليه السلام).):

 

Context and Setting:

- Bureaucratic State: The story is set in ancient Egypt, a highly structured and bureaucratic state with a centralized government.

- Institutional Leverage: Joseph rises to a position of power within this system, becoming the overseer of the land.

 

Crisis Management:

- Famine Alleviation: Joseph's primary challenge is to manage a severe famine predicted through the Pharaoh's dream. 

- Use of State Institutions: Joseph utilizes the bureaucratic machinery of Egypt to store surplus grain during the years of plenty and distribute it during the years of famine. 

- Strategic Planning: His approach involves long-term strategic planning, effective resource management, and leveraging the state’s administrative capacity.

 

Outcomes:

- Successful Alleviation: The state, under Joseph’s guidance, successfully mitigates the effects of the famine, not only saving Egypt but also surrounding nations.

- Institutional Trust: This story demonstrates the potential effectiveness of state institutions when guided by wise and ethical leadership.

 

 Story of Prophet Nuh ((عليه السلام).):

 

Context and Setting:

- Lack of Formal State: The story occurs in a context where there is no mention of a structured state or centralized government.

- Community-based: Nuh's efforts are directed towards his community, urging them to change their ways to avoid impending disaster.

 

Crisis Management:

- Natural Disaster: Nuh’s primary challenge is the impending flood, a natural disaster that threatens to destroy his community.

- Social Entrepreneurship: In the absence of formal state mechanisms, Nuh takes on the role of a social entrepreneur. 

- Building the Ark: He builds an ark, a project that requires mobilizing resources, convincing others to participate, and innovating solutions outside any formal institutional support.

 

Outcomes:

- Salvation through Innovation: Those who heed Nuh’s warnings and join him on the ark are saved from the flood.

- Community Leadership: This story underscores the importance of individual and community leadership and innovation in the face of crisis, particularly when formal structures are absent or unresponsive.

 

 Comparative Analysis:

 

Joseph ((عليه السلام).) and State Institutions:

- Centralized Planning: Joseph’s story highlights how centralized planning and institutional resources can be mobilized effectively to manage large-scale crises.

- Institutional Efficiency: The success in Egypt shows how state institutions can be powerful tools for managing resources and distributing aid during times of need.

- Role of Leadership: Effective leadership within these institutions is crucial, as Joseph’s wisdom and foresight are key to the successful outcome.

 

Nuh ((عليه السلام).) and Social Entrepreneurship:

- Decentralized Response: Nuh’s story reflects a more grassroots approach to crisis management, relying on personal initiative and community mobilization.

- Innovation and Resilience: It illustrates how innovation and resilience can emerge from individuals and small groups when formal systems are lacking.

- Moral and Ethical Leadership: Nuh’s leadership is based on moral and ethical persuasion, rather than institutional authority.

 

 Proposition:

The Qur'anic narratives of Prophet Joseph ((عليه السلام).) and Prophet Nuh ((عليه السلام).) present two different paradigms of crisis management. Joseph’s story exemplifies the effective use of bureaucratic state institutions to mitigate famine, leveraging strategic planning and centralized control. In contrast, Nuh’s story illustrates a form of social entrepreneurship, where in the absence of formal state structures, individual initiative, and community-driven efforts become the primary means of addressing a natural disaster. Both narratives underscore the importance of leadership, whether within formal institutions or through grassroots innovation, in navigating and overcoming crises.

 

 

 

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  • Forum Administrators

Thank you. Your points seem to support my proposition. Is there any material that would challenge the proposition?

 

Yes, there are several points and perspectives that could challenge the proposition that the story of Prophet Joseph ((عليه السلام).) in the Qur'an represents a bureaucratic state leveraging its institutions for famine alleviation, while the story of Prophet Nuh ((عليه السلام).) represents social entrepreneurship in the absence of a formal state. Here are some potential challenges:

 

 Challenging the Bureaucratic State Interpretation of Prophet Joseph’s Story:

 

1. Divine Guidance:

   - Supernatural Elements: Joseph’s ability to interpret dreams and his subsequent rise to power can be seen as acts of divine intervention rather than purely bureaucratic efficiency. This might challenge the notion that the success was primarily due to the effectiveness of state institutions.

   - Religious Authority: Joseph’s authority is significantly derived from his spiritual insight and connection with God, which may overshadow the role of bureaucratic processes.

 

2. Role of Individual Leadership:

   - Personal Influence: The effectiveness of the famine alleviation is heavily attributed to Joseph's individual wisdom, integrity, and management skills, which might suggest that the narrative focuses more on personal leadership than on the institutional framework itself.

   - Centralized vs. Distributed Power: Even within a bureaucratic system, Joseph's centralized decision-making and leadership might not reflect typical bureaucratic processes, which are often more distributed and impersonal.

 

3. Historical Context:

   - Anachronistic Interpretation: Applying modern concepts of bureaucratic states to ancient Egypt could be anachronistic. The administrative structures of ancient Egypt might not fully align with contemporary understandings of bureaucratic governance.

 

 Challenging the Social Entrepreneurship Interpretation of Prophet Nuh’s Story:

 

1. Divine Command and Prophethood:

   - Prophetic Mission: Nuh’s actions are driven by divine command and his role as a prophet, rather than entrepreneurial initiative. His building of the ark is a fulfillment of God’s instructions, not a venture initiated by human innovation in response to a perceived need.

   - Religious Context: The story is deeply rooted in religious themes of obedience to God and moral rectitude, which might overshadow the entrepreneurial aspects.

 

2. Community Dynamics:

   - Rejection by Society: Nuh's efforts are met with widespread rejection and ridicule by his community. This resistance can challenge the idea of community-driven entrepreneurship, as there is little communal support or collective action in the narrative.

   - Limited Scope of Action: Nuh’s actions are primarily focused on building the ark and warning his people, rather than broader community mobilization or resource management, which are key aspects of social entrepreneurship.

 

3. Absence of Economic Exchange:

   - Non-Economic Nature: Social entrepreneurship often involves economic activities aimed at social benefits. Nuh’s story lacks this economic component, focusing instead on spiritual and existential salvation.

 

 Broader Theological and Philosophical Considerations:

 

1. Religious Narratives and Modern Concepts:

   - Different Paradigms: Religious narratives are often intended to convey moral, ethical, and theological lessons rather than to illustrate modern socio-economic concepts. Applying contemporary ideas such as bureaucratic governance or social entrepreneurship might oversimplify or misinterpret the primary messages of these stories.

   - Symbolic Interpretations: The stories might be better understood symbolically rather than literally, emphasizing themes like divine providence, faith, and moral leadership over administrative or entrepreneurial frameworks.

 

 Conclusion:

While your proposition provides a compelling framework for interpreting the stories of Prophet Joseph ((عليه السلام).) and Prophet Nuh ((عليه السلام).) through the lenses of bureaucratic state action and social entrepreneurship, respectively, it is essential to consider these potential challenges. Recognizing the divine and prophetic contexts, historical differences, and broader theological intentions can offer a more nuanced understanding and help balance the interpretation with a recognition of the primary religious and moral teachings of the Qur'an.

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  • Forum Administrators

Thank you for your last answer. The issue which is raises however is that your answer could be used by those people who favour state intervention as opposed to free markets as justification for their position. How would you respond to that observation?

 

The observation that my answer could be used to justify state intervention over free markets is valid. Here’s how to address this observation, considering the complexities and nuances of the issue:

 Balanced Interpretation:

 

1. Role of Both State and Markets:

   - Complementary Roles: Highlight that the narratives of both Prophet Joseph ((عليه السلام).) and Prophet Nuh ((عليه السلام).) illustrate that both state mechanisms and individual initiatives can play crucial roles in addressing societal challenges. They are not mutually exclusive but can complement each other in different contexts.

   - Context-Specific Solutions: Emphasize that the effectiveness of either approach depends on the specific context and nature of the crisis. Bureaucratic intervention worked in the structured society of ancient Egypt, while individual initiative was necessary in the more decentralized context of Nuh’s time.

 

2. Leadership and Moral Values:

   - Ethical Leadership: Both stories underscore the importance of ethical and effective leadership, whether within a state apparatus or through individual action. Good governance and moral integrity are key to successful outcomes in both scenarios.

   - Values Over Systems: The primary focus should be on the values of justice, compassion, and foresight, which can be applied in both state-led and market-driven solutions.

 

 Historical and Theological Context:

 

1. Ancient Contexts:

   - Historical Specificity: Acknowledge that these narratives are set in historical contexts that are vastly different from modern economic systems. The ancient bureaucratic system of Egypt and the pre-flood society of Nuh cannot be directly equated with contemporary state or market dynamics.

   - Anachronism: Caution against the anachronistic application of modern concepts to ancient narratives. The lessons from these stories are more about moral and spiritual guidance than about prescribing specific economic systems.

 

 Modern Application:

 

1. Hybrid Approaches:

   - Blended Solutions: Advocate for hybrid approaches that incorporate the strengths of both state intervention and market mechanisms. For instance, public-private partnerships can leverage the efficiency of markets with the oversight and equity considerations of the state.

   - Adaptive Strategies: Promote adaptive strategies that can be tailored to specific situations, recognizing that both state and market solutions have their place depending on the crisis at hand.

 

2. Pragmatism Over Ideology:

   - Pragmatic Solutions: Encourage a pragmatic approach that focuses on what works best in a given situation rather than rigid adherence to ideological positions. The ultimate goal should be effective crisis management and the well-being of society.

   - Case-by-Case Basis: Stress that each crisis or societal challenge may require a different mix of state and market interventions. Flexibility and context-sensitive strategies are key.

 

 Addressing Bias:

 

1. Avoiding Misinterpretation:

   - Clarify Intent: Make it clear that the intent of analyzing these narratives is not to advocate for one system over another but to draw lessons on effective crisis management and moral leadership.

   - Balanced Discussion: Ensure that discussions remain balanced, considering the merits and limitations of both state and market approaches in various contexts.

 

2. Focus on Universal Values:

   - Universal Principles: Emphasize the universal principles of good governance, ethical leadership, and community resilience that are applicable across different systems. These principles can guide both state interventions and market-driven solutions.

 

By framing the discussion in this way, you can address the concern that the interpretation might be used to justify state intervention over free markets, and instead, promote a more nuanced and balanced view that recognizes the value of both approaches in different contexts.

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  • Forum Administrators

I want to pick up on the following point you have made above, "The lessons from these stories are more about moral and spiritual guidance than about prescribing specific economic systems." Surely the story about Prophet Joseph is set in a context where to achieve his goals a system of grain collection and distribution was used that involved very heavy state intervention. This could be contrasted with, for example, British laissez-faire approaches to famine management in the 18th and 19 centuries in various places around the world, with disastrous consequences.

 

You’re right to note that the story of Prophet Joseph ((عليه السلام).) involves significant state intervention in managing famine, which can indeed be contrasted with laissez-faire approaches such as those employed by the British in the 18th and 19th centuries. Here’s how to deepen the analysis and address the nuances involved:

 

 Contextual Analysis of Prophet Joseph’s Story:

 

1. State Intervention and Central Planning:

   - Strategic Grain Collection: Joseph's plan involved centralized control over grain production, storage, and distribution. This intervention was essential for managing the predicted famine.

   - Effective Resource Management: The centralized approach allowed for efficient resource management and equitable distribution during the years of scarcity, preventing widespread starvation.

 

2. Contrast with Laissez-Faire Approaches:

   - British Famine Policies: The British laissez-faire approach to famine, particularly in Ireland and India, often led to disastrous consequences. The lack of state intervention, reliance on market forces, and neglect of the poor and vulnerable exacerbated the crises.

   - Consequences of Non-Intervention: The absence of structured intervention during famines often resulted in significant loss of life, highlighting the potential dangers of a purely market-driven approach in times of crisis.

 

 Moral and Ethical Dimensions:

 

1. Moral Responsibility:

   - Joseph’s Ethical Leadership: Joseph’s actions were guided by a strong moral compass and a sense of responsibility towards all people, including Egyptians and foreigners.

   - Ethical Imperatives: The story underscores the importance of ethical imperatives in governance and crisis management, suggesting that those in power have a duty to protect and provide for their populations.

 

2. Comparative Ethical Failures:

   - British Policies: The British laissez-faire policies often failed to address the needs of the most vulnerable, reflecting a lack of moral responsibility. The prioritization of economic principles over human lives is a stark contrast to Joseph’s approach.

   - Humanitarian Considerations: Effective famine management, as illustrated by Joseph, requires prioritizing humanitarian considerations over rigid adherence to economic ideologies.

 

 Implications for Modern Policy:

 

1. Balanced Approaches:

   - Integrated Strategies: Modern famine management can learn from Joseph’s approach by integrating state intervention with market mechanisms to ensure food security and equitable distribution.

   - Flexible Policies: Policies should be flexible enough to adapt to the specific needs of the crisis, combining the strengths of both state and market solutions.

 

2. Historical Lessons:

   - Avoiding Past Mistakes: Recognizing the failures of laissez-faire policies in history, modern strategies should ensure that state mechanisms are in place to prevent and mitigate famines.

   - Proactive Planning: Like Joseph’s proactive planning, modern governments should invest in early warning systems, strategic reserves, and distribution networks to manage food security.

 

 Addressing Ideological Concerns:

 

1. Context-Specific Solutions:

   - No One-Size-Fits-All: While Joseph’s story exemplifies successful state intervention, it’s important to recognize that different contexts may require different solutions. Effective famine management depends on understanding the specific circumstances and needs of the population.

   - Pragmatic Application: Encourage a pragmatic approach that evaluates the effectiveness of both state and market interventions on a case-by-case basis, rather than adhering strictly to ideological positions.

 

2. Ethics Over Ideology:

   - Human-Centric Policies: Emphasize that the primary goal should be the well-being of people. Policies should be designed with a focus on ethical considerations and human welfare, rather than rigid economic ideologies.

   - Collaborative Efforts: Highlight the importance of collaboration between state entities, private sectors, and civil society to address complex crises effectively.

 

By framing the discussion around the ethical and practical lessons from these historical examples, you can provide a more balanced perspective that acknowledges the importance of state intervention in certain contexts while also recognizing the value of market mechanisms where appropriate. This approach underscores the need for flexibility, ethical leadership, and a focus on human welfare in policy-making.

 

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      “It’s not just about the art anymore,” Daniel was saying, his tone a mixture of excitement and anxiety. “It’s about the code, the algorithms. I don’t even need to draw anymore; the AI does it for me. But I can’t help but wonder… what happens when the AI learns to create without me? What if I become obsolete?”
      Clara nodded, her expression understanding but conflicted. “I know the feeling. I’ve spent years perfecting my digital techniques, mastering tools that were meant to make my life easier, not replace me. Now, all I hear about are these AI programs that can mimic my style in seconds. It feels like the ground is shifting beneath my feet.”
      As if summoned by their words, the door to the café swung open, and a third artist entered. His clothes were splattered with paint, his hands stained with the colors of his latest work. He carried with him an air of nostalgia, as if he had stepped out of another time entirely. This was Vincent, a veteran of the traditional art world, who had made his name with hand-drawn and hand-colored pieces, long before the advent of digital art.
      He approached their table with a wry smile, having overheard the tail end of their conversation. “Mind if I join you?” he asked, not waiting for an answer as he pulled up a chair. “I couldn’t help but overhear. Your worries sound awfully familiar.”
      Clara and Daniel exchanged glances, intrigued by this interruption. Vincent continued, his voice thick with the weight of years spent battling his own obsolescence. “You know, there was a time when I was the one being pushed aside. When digital art first started gaining traction, I was furious. How could something created on a computer, with no paint, no brush, no tactile connection to the canvas, be considered real art? I watched as galleries that once displayed my work shifted to showcasing digital creations. I felt like the world was moving on without me.”
      Clara leaned forward, her curiosity piqued. “What did you do?”
      Vincent chuckled, though there was a trace of bitterness in his laugh. “I adapted. I learned to incorporate digital techniques into my work, found a way to blend the old with the new. But the feeling never quite left me—that nagging fear that everything I’d worked for could be erased with the click of a mouse.”
      Daniel frowned, his youthful confidence shaken. “So, this is just… a cycle? Each generation of artists fears being replaced by the next?”
      “Seems that way,” Vincent replied, his eyes softening with empathy. “But here’s the thing: art isn’t just about the tools we use. It’s about the vision behind it. Machines, AI, computers—they can mimic, they can replicate, but they can’t feel. They can’t see the world the way we do. That’s something they’ll never take away from us.”
      The three artists sat in silence, contemplating the inevitability of change, but also the enduring nature of creativity. In that moment, they understood the irony that connected them—a shared fear of obsolescence that, in truth, only underscored the timelessness of art itself.
         1 comment
      [Originally posted in 2021, updated with a summary and small corrections. Further additions in 2024, with references to Oppenheimer and supporting quotations.]
      Summary
      Good people can focus on doing good. Bad people who are motivated by the nafs can be told of the harms in engaging in it, but it's likely that they will persist. Sometimes however evil leads to some positive outcomes - good people can benefit from these, while still maintaining the wrongfulness of the initial action. 
      The slipstream
      Where you have two runners or cars, for example, the runner/car who is second benefits from the slipstream of the person in front. The slipstream refers to their meeting less air resistance due to the air being pushed to the side by the person/car in front.
      I still remember a Goldman Sachs report from around 2000 which predicted that the technology for streaming videos would initially be funded by the purveyors of porn - which is where the money was.
      Once online video streaming became mainstream, it was used by others, e.g., to educate others, pass on useful instructions to others, and even disseminate religious knowledge. Islamic scholars don't deny the use of such streaming technology because of its antecedents.
      It is said that Robert Oppenheimer lived with the guilt of his atomic bomb being used on Hiroshima and Nagasaki:
      https://www.nbc.com/nbc-insider/did-oppenheimer-ever-apologize-for-the-atomic-bomb
       
      But there was also a spin-off benefit for the rest of us:
      https://bioethicsarchive.georgetown.edu/achre/final/intro_3.html
       
      When evil leads to good
      We can see similar examples where evil people inspired and motivated by greed or domination go on to do things that can then be used by good people for better ends. Some medical advances in the 20th century (which we all use today) can be attributed to the evil of the Nazis
      https://www.irishtimes.com/news/science/is-it-acceptable-to-use-data-from-nazi-medical-experiments-1.4388509
       
      and the NASA space programme was a prime beneficiary of Nazi developments in rocketry.
      https://www.nasa.gov/people/wernher-von-braun/
       
      An historical precedent
      I think an early example of bad people doing things with positive consequences is Khalid ibn al-Walid's initial foray into Persia followed by Umar ibn Khattab's conquest of the country.
      and the evil-doers acted out of free will
      Indeed, if there are people who, despite information to the contrary, are willing to undertake tasks that contravene moral/ethical scruples - then who are we to complain? No one held a gun to their heads to force them to take those actions. They acted out of free will. If their actions have unintended benefits for others who can put those achievements to good use - that's a gain courtesy of Satan.
      It's not just good and evil...
      At the moment there are various technologies that are problematic for Muslims e.g. using pigs for human transplantation. But these are only a point along the development journey to having similar technology being used without pigs. So the current work of non-Muslims has the potential for future Muslim benefit.
      A personal insight
      In the financial markets there are various financial instruments that to my understanding are haram. Spreadbets involve paying interest to a financial intermediary in order to buy far larger quantities of shares (or other commodity) than one could afford with ones own capital. The 'bet' is that the investment will rise and enable the investor to walk away with a much larger return than would have been possible without the leverage provided by the spread betting company. This type of investing can cause harm to the individuals practising it, because losses can be greater than the amounts invested and it can lead to greater volatility in the markets themselves. Knowing that some shares are popular with small investors using spread bets means that other investors may consider it wise to sell when shares are peaking (because leveraged investors are buying) and to buy when they collapse because leveraged investors have had their trades closed. What is wrong behaviour by market participants can therefore create an opportunity for those who are prepared to play the long game.
      Yet it could be argued that a capitalist system that encourages such a speculative mentality has enabled the funnelling of trillions of dollars across the world towards the development of e.g. internet technology that may otherwise not have happened or it would have happened at a much slower pace.
      For Muslims then, there needs to be a recognition that what is happening around them may well be beneficial in the long-run, but in the short-run there may be practices that are wrong and in which they should not partake.
      Individuals and societies
      This works at both the level of the individual and that of societies. The latter may well achieve great accomplishments, while still being 'bad', and there are historical examples of societies being much more advanced than others of their time in technological and scientific terms, but still undertaking evil cultural practices. Any scientific knowledge that they passed on would still have been valuable.
      Today there can be a tendency of those who have made technological gains to ascribe these to their cultural norms and values - which Muslims may consider to be wrong from an ethical perspective. The ideology of their cultures may or may not have facilitated the advancement - but it does not validate the the ethics of their ideology. For example communism brought a large section of Eastern Europe and Western Asia out of the feudal age and arguably enabled the world to beat Nazism - but does that endorse Communists' correctness of mass collectivisation and the stamping out of religion? No it does not.
      a. Communism
      Communism is an interesting ideology that shows how it is possible to achieve success for a limited period of time, but to ultimately lose out in the war of longevity. Individuals who subscribed to Marxism were wrong. The whole society was bad. But while condemning both, we can walk away with the benefits they left us with.
      b. European slavery system
      There was a whole ideology underpinning this purely evil practice. Argued by some to be based on a reading of the Bible that held black people to be sub-human and treated as property*, the system enabled the development of cash crops in the Americas and provided the foundation of modern consumer societies. Ultimately it came to be seen for the evil that it was.
      What Egyptians, Communism, Nazism and the European slavery system of the 19th century and other ideologies have in common is that they are now defunct. They enabled progress to be made in some areas, but in the long term they offered no solutions to address human needs.
      The lessons for Muslims (starting with Pharoah's wife) has simply been to hang around in order to pick up the pieces and ensure that our ideology persists and outlasts the next round of evil-doers.
      In an ideal world ...
      People would be inspired to innovate, create and advance based purely on the motivations provided by God. But this ideal does not always happen. 
      *Muslims have been accused of having slavery systems as well. But those were completely different in terms of both practice and moral implications.
         2 comments
      The proposition that the British Empire "never really went away" but instead "downsized" reflects a view of post-colonial influence that suggests continuity between the British Empire's formal rule and its present-day economic and political ties, particularly with the rich Arab Gulf states. While the British Empire as a formal political entity dissolved in the mid-20th century, this perspective argues that Britain's influence persisted, transforming from direct colonial rule to a more subtle but still significant form of power and influence.
      Economic Ties and Arms Trade
      One of the most visible aspects of this continuing influence is the strong economic ties between the UK and the Arab Gulf states, including Saudi Arabia, the United Arab Emirates, Qatar, and others. The UK is a significant exporter of arms to these countries, with Saudi Arabia being one of the largest customers. This arms trade not only supports British industries and employment but also reinforces political and military relationships between the UK and these Gulf states. The reliance of these nations on British military technology and expertise can be seen as a continuation of the influence that Britain once exerted more overtly during the imperial period.
      Investments in British Property and Economy
      Arab Gulf states have also invested heavily in the British economy, particularly in real estate, financial services, and other high-profile sectors. London's property market, for instance, has seen substantial investment from Gulf monarchies and sovereign wealth funds. These investments benefit the British economy and contribute to the UK's status as a global financial hub. The economic interdependence created by these investments is another form of influence, where former colonies (or regions within the imperial sphere) now play a crucial role in the British economy.
      Employment for British Expats
      The presence of British expatriates in the Gulf states, particularly in high-skilled sectors such as finance, education, and engineering, reflects another layer of this ongoing relationship. British professionals are often sought after for their expertise and experience, and their employment in these regions can be traced back to historical ties established during the colonial period. The continued demand for British expertise suggests a lasting influence and a form of soft power, where British culture, education, and professional norms continue to shape the region.
      Political Influence and Leadership Support
      The assertion that the leaders of these Gulf states were either appointed by Britain or have their tenure supported by Britain touches on the historical reality that many current Gulf monarchies have roots in British colonial or protectorate arrangements. For example, the Al-Saud family in Saudi Arabia and the Al-Thani family in Qatar consolidated power during periods when Britain had significant influence over the Arabian Peninsula. While these leaders are now independent, the historical ties and ongoing strategic partnerships suggest that Britain continues to exert some level of influence, particularly through defense agreements and diplomatic support.
      Continuity of Influence
      The idea that the British Empire "downsized" rather than disappeared reflects the continuity of influence, albeit in a different form. The mechanisms of control and influence have shifted from direct colonial administration to economic dependency, strategic partnerships, and soft power. The British Empire in its classical form may be gone, but the relationships, institutions, and dependencies it created continue to shape international relations and economics in ways that can be seen as a legacy of that empire.
      Counterarguments
      However, it is also important to consider the counterarguments to this proposition. The Gulf states are now sovereign nations with their own complex political dynamics, and their relationship with Britain is one of mutual interest rather than imperial domination. The influence of other global powers, such as the United States and China, also plays a significant role in these regions, which complicates the notion that Britain maintains a unique or dominant position of influence.
      In conclusion, while the British Empire as a formal entity no longer exists, the networks of influence, economic ties, and political relationships established during the imperial period have persisted in ways that benefit the UK. These relationships, particularly with the Arab Gulf states, suggest that Britain's influence did not vanish but instead evolved, leading to a form of continuity that some might argue represents a "downsized" empire.
         4 comments
      In this thread there was a half jokey but also serious issue that I raised:
      At some point Muslims will ask whether conjugal relations with androids are allowed and we can predict the answer will be no.
       
      Since I first started that thread a lot has happened and I think it's worth introducing some new variables to the discussion.
      There was a time when men who dressed as women (and vice versa) did so either for humour or if it was in some way related to their sexuality the attempt would seem a bit ridiculous. Nowadays though fantasy can be more readily realised with the aid of technology.
      In a similar vein men who play with dolls (this is serious, stay with me) are faintly creepy and weird. But technology moves on and at some point the dolls will pass for humans. While orthodox Muslims may well be aghast at the idea of relations between us and the androids, clearly this will be considered to be progress amongst some people. They may not currently regard it as such but their ideological progeny will.
      But then another issue will emerge. If someone gains emotional and other forms of support from their android, what if they want to pass on their wealth to the android?
       
      https://www.ft.com/content/b9b78aae-1f32-11e9-a46f-08f9738d6b2b
       
      So while we have had dystopian science fiction prognosticating about robots AI becoming 'self-aware' and stealing the planet from us what if such a loss can happen without such a confrontational dystopia?
      What if large numbers of humans give up on human-to-human relations and instead take up with androids who will never argue back, will always say yes and be physically whatever people want them to be.
      And as a reward for this their human companions leave their possessions to robots?
      It could be that it is selfishness and narcissism that disinherits us and nothing more sinister.
         2 comments
      What follows below, starting with "Historical Context" is chatgpt's analysis.
      My initial prompt is in the next post. The analysis starts with a statement of historical 'facts', framed pretty much in the way you would expect a western source to analyse the issue. 
      But the section that chatgpt titles, "Hypothetical outcomes ..." and the "Conclusion" are not exactly what I would have expected such a source to say, perhaps it's the result of how I wrote the original prompt?
       
      The contention that Palestinian actions would not have altered the current situation, given Israeli military superiority and claims over Jerusalem, is complex and multifaceted. It involves historical, political, and social dimensions that have shaped the Israeli-Palestinian conflict over the past century. Here are some key points to consider:
       
       Historical Context
      1. Balfour Declaration and Mandate Period:
         - The Balfour Declaration of 1917 and the subsequent British Mandate for Palestine established a framework that favored the establishment of a "national home for the Jewish people" in Palestine. This set the stage for future conflicts over land and national identity.
      2. 1947 UN Partition Plan:
         - The United Nations proposed a partition plan in 1947 to create separate Jewish and Arab states, with Jerusalem as an international city. Jewish leaders accepted the plan, but Arab leaders rejected it, leading to the 1948 Arab-Israeli War.
      3. 1948 and 1967 Wars:
         - The 1948 War led to the establishment of the State of Israel and the displacement of many Palestinians (Nakba). The 1967 Six-Day War resulted in Israel's occupation of East Jerusalem, the West Bank, and Gaza Strip, solidifying Israeli control over these areas.
       
       Israeli Claims and Military Superiority
      1. Jerusalem as Israel's Capital:
         - Israeli leaders have consistently claimed Jerusalem as the undivided, eternal capital of Israel. This claim has been reinforced by various Israeli governments and supported by significant segments of Israeli society.
      2. Military Superiority:
         - Israel's military strength has been a decisive factor in the conflict. Its advanced military capabilities, supported by substantial foreign aid, particularly from the United States, have ensured its dominance in the region.
       
       Palestinian Responses and Strategies
      1. Armed Resistance vs. Diplomacy:
         - Palestinians have employed various strategies, including armed resistance and diplomatic efforts. Armed resistance has often been met with overwhelming military responses from Israel, leading to significant loss of life and infrastructure damage.
         - Diplomatic efforts, such as participation in peace processes (Oslo Accords, Camp David Summit, etc.), have sought to achieve a two-state solution but have faced numerous obstacles, including settlement expansion and internal political divisions.
      2. International Support and Advocacy:
         - Palestinians have garnered significant international support and recognition, with many countries and international organizations advocating for their right to self-determination. However, this has not translated into a resolution of the conflict.
       
       Hypothetical Outcomes of Palestinian Passivity
      1. Unlikely Changes in Israeli Policies:
         - Given Israel's strategic and ideological commitments to its territorial claims, it is unlikely that Palestinian passivity would have led to a significantly different outcome. Israeli policies have been driven by security concerns, historical claims, and political dynamics independent of Palestinian actions.
      2. Internal and External Pressures on Israel:
         - While Palestinian passivity might have reduced immediate conflict, it is uncertain whether it would have altered long-term Israeli policies. Internal Israeli politics, regional dynamics, and international pressures play crucial roles in shaping the conflict's trajectory.
       
       Conclusion
      The argument that Palestinian actions would not have changed the current outcome, given Israeli claims and military superiority, rests on the premise that Israel's strategic and ideological commitments to an undivided Jerusalem and broader territorial control are deeply entrenched. While Palestinian strategies have varied, the fundamental asymmetry in power and the entrenched nature of Israeli claims suggest that different Palestinian actions might not have led to a substantially different outcome. The conflict's resolution likely requires significant shifts in both Israeli and Palestinian policies, as well as sustained international engagement.
         0 comments
      The view from the Temple of Hatshepsut. Maryam had the idea for how this would work and it did with some post-processing.
       
      Both ancient Egyptian queens and both with a seemingly new cult in the 21st century.
      Obviously, the cult is not among actual worshippers but amongst tourists keen to see their monuments. Nefertari was the favourite wife of Pharaoh Ramesses II and as for Hatshepsut this is what Wikipedia has to say:
      https://en.wikipedia.org/wiki/Hatshepsut
      While I have been in Luxor this year with the family the itinerary for touring came up and I suggested to the guide that may be the Hatshepsut temple was a bit overrated (based on my last visit in 2016), but he insisted and so we went. As I remembered it's a golf buggy ride from the entrance to the foot of a long flight of steps and when you get to the top - not really a great deal and a fair bit is seemingly reconstructed. I still think it is overrated. I'd much rather spend more time in the riot of hieroglyphics and colour that is the Madinet Habu (from Wiki):
      https://en.wikipedia.org/wiki/Medinet_Habu
       
      As for Nefertari the guide and the local Egyptians felt that it was overrated particularly in light of the US$60 (!!!) entrance fee. This is a few times the going rate and such is the demand that you get 10 mins in the tomb. Obviously we did not go there!
      So going back to my earlier contention - what's the cult?
      It's the contemporary interest in women's empowerment, their positions in leadership roles, and so on. I am not challenging the validity of this interest. I am just drawing attention to how it manifests itself in tourists making choices about what to see, how much they pay to see it, and how much effort they put into doing so.
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