veiled4allah

mystical philosophy on a desert island, the fascinating journey of Hayy Ibn Yaqzan

The article, Betwixt the Conceptual and the Affective: Hayy Ibn Yaqzan Revisited by Ahmed El-Sayed, a doctoral student in philosophy, looks at Hayy Ibn Yaqzan, a novel by the Andalusian Muslim philosopher ibn Tufayl (d. 1184 C.E.). The article is written in academese, which makes it hard for the layperson to understand at times, but it does set out the philosophical issues addressed in this novel as well as the mystical conclusions ibn Tufayl reached:

Ibn Tufayl emphatically asserts that reason and rational inquiry are never sufficient as a proper ground for what, as he intimates, could be described as the fully actualized experience of and most irreducible mode of comportment towards God. In the process of knowing, the knowing subject is still fully aware of himself as he identifies, appropriates and constructs the objects of experience. Riding himself of his ego was Hayy’s way to achieve communion with God; the stage at which all turbulences of conscious subjectivity settle down and one becomes but a mirror wherein the divine can manifest Himself. Substantially then, Ibn Tufayl supports the view that calls for a return to the primordial unity with the world. On the way to redeeming this unity, reason plays an important role as it dialectically proceeds from one thesis to the other. Once reason hits its limits at the question of God—the thing which is, in its own right, quite Kantian—affective experience should be allowed to give itself as the province where meaning in its authenticity and full concretion unfolds.

The Guardian has an excellent review of Hayy Ibn Yaqzan and its historical context. It also discusses the influence of this work on Daniel Defoe, author of Robinson Crusoe. What's that you say? An Oxford don brought a manuscript of Hayy Ibn Yaqzan back to England in 1653 and produced an English translation called "The Self-Taught Philosopher" in 1671. The book was popular with the European philsophers John Locke, Benedict Spinoza, and Gottfried Leibnitz. There are strong similarities between "The Self-Taught Philosopher" and Robinson Crusoe. Ibn Tufayl's work is actually based on an earlier work by the Persian philosopher ibn Sina (Avicenna, d. 1037 C.E.). Ibn Sina wrote the original Hayy Ibn Yaqzan as part of a three-volume "visionary cycle" or narrative, most of which has unfortunately been lost. In An Introduction to Islamic Cosmological Doctrines, Seyyed Hossein Nasr discusses ibn Sina's work:

These narratives are the records of the intellectual visions of the author described in a symbolic language which itself constitutes an integral aspect of the visions and which is not simply an allegory more or less made up by the author. In these narratives Ibn Sina has a vision of the universe as a vast "cosmos of symbols" thorugh which the initiate seeking Divine Knowledge, or gnosis, must travel... ...The journey of the gnostic begins in the Hayy Ibn Yaqzan where he is initiated into the world of pure forms... In the Risalat at-tair [Treatise of the Bird] the adept, accepting to undertake this journey, awakens from his slumber of daily life... The Salaman wa Absal [Salaman and Absal] describes the last part of the journey of the adept in which the soul of the traveler is transformed into the angelic state.

Doctrines at 265-266. Nasr goes on to describe these three works in more detail in the following pages. It appears that ibn Sina originally wrote a very mystical narrative, which served as the inspiration for ibn Tufayl's novel, but they are quite different stories. Ibn Tufayl kept the philosophical and mystical explorations that ibn Sina had introduced. However, Defoe apparently just liked the plot and left out all the religious parts. Farhang Jahanpour, in an article about the transmission of Sufi texts to the West, discusses Hayy Ibn Yaqzan at some length:

Although this version of Hayy Ibn Yaqzan was a translation of the sole remaining work of Ibn Tufayl, Ibn Tufayl's version was based on a work of the same name by the great Persian mystic and philosopher, Abu 'Ali Sina (Avicenna). Ibn Tufayl, a native of Andalusia who flourished in the twelfth century, was a religious skeptic and was critical of institutional religion based on revelation. In Hayy Ibn Yaqzan he maintained that religious dogmas were merely symbols of the truth which could be discovered independently, as was done by Hayy Ibn Yaqzan. Avicenna's version is more mystical in nature and shows how an individual, through intuition and contemplation of nature can, unaided by formal education, discover the spiritual nature of the world and find communion with God... ...Of course, unlike Robinson Crusoe, Hayy Ibn Yaqzan is a great mystical work. The idea underlying the story is to show how the human mind or spirit can, through its own intuition and its own efforts, attain to die knowledge of the spiritual world and find its rest in God. It describes the gradual awakening of the soul from its groping in the dark to the most dazzling light of certainty. However, apart from the form, there are some similarities between the character development of Robinson Crusoe and the spiritual development of Hayy Ibn Yaqzan. Thus, it is interesting to note that the first English novel was inspired by a Sufi book.

You can read a modern English translation of ibn Tufayl's Hayy Ibn Yaqzan online (large PDF file).

the study of God's signs in nature

Natasha asked me to write about the topic of studying nature as a religious enterprise in Islam. There's a lot that can be and has been said about this topic and I can only hope to give the briefest of overviews here. There are some websites that have some good information, but the most extensive writings are offline, in books. There are many websites that contain information on the accomplishments of Islamic science. The best brief overview is Muslim Contributions to Science, Philosophy, and the Arts. However, if you want to go into more depth, I recommend The Oxford History of Islam's chapter on Science, Medicine, and Technology (there's also lots of great stuff in the rest of the book). The Arabic word "ayah" means "sign" as in "this is a sign of something". The Quran uses the word "ayah" in several different senses. The most broad is to refer to anything in the created world. For example: We have appointed the night and day as two signs - Surah al-Isra verse 12 And a sign for them is the dead earth, which We brought to life and from which We brought forth grain that they eat - Surah Ya Sin verse 33 And of His signs is the creation of the heavens and the earth, and the variety of your languages and colors - Surah ar-Rum verse 22 Another sense of the word is to refer to the proofs brought by the prophets of God (peace be upon them). For example: And We sent Moses with Our signs, and a manifest authority, to Pharaoh and his council - Surah Hud verses 96-97 The word "ayah" is also used to refer to verses of the Quran itself. You may notice that the entries in my Quranic Journal blog have titles like "Surah al-Jinn ayah 3" (the most recent entry there at the moment). This is the same as saying "Surah al-Jinn verse 3". The Quran not only mentions the signs (ayat) of God but also indicates their purpose. Some examples: Even so does God make clear the signs for you, so that perhaps you may reflect - Surah al-Baqarat verse 266 In the alternation of night and day, and what God has created in the heavens and the earth - surely there are signs for a people who fear God - Surah Yunus verse 6 In general, whenever, the Quran mentions something in the created world, it invites people to think about the meaning. A listing of some of these verses can be found at Quran and Scientific Knowledge. The Quran also makes mentions of signs within the human soul: We shall show them Our signs upon the horizons and within their souls until it becomes manifest to them that it is the truth - Surah al-Fusilat verse 53 Thus, Muslims are commanded not only to study the Quran and the signs (verses) contained within it but also to study the created world and to contemplate the workings of their own inner selves. All of these are sources of knowledge to those who seek it. Seyyed Hossein Nasr explains:

It might be said that from the Islamic point of view creation and revelation are inseparable, and that there are in fact three grand revelations: the cosmos, the human state, and religions - all three of which Islam sees as "books." There is, first of all, the cosmic book to be read and deciphered. Then there is the inner book of the soul, which we carry within ourselves. And finally there are sacred scriptures, which have been sent by God through His mercy to guide humanity throughout the ages and which are the foundations of various religions and keys for reading the other two books, that of the cosmos and that of the soul.

The Heart of Islam, p. 15. In An Introduction to Islamic Cosmological Doctrines, Nasr looks at the study of the cosmos by prominent Muslim thinkers. In the prologue he discusses several ways of approaching the study of nature:

In traditional civilizations, the study of nature may be made for the sake of utility as is seen in ancient and medieval technology where aspects of nature were studied with the aim of discovering the qualities which might make them useful to the daily needs of the society. Or such a study may be made with the aim of integrating cosmic existence into a pervasive rational system as with the [philosophers]... Finally, nature may be studied as a book of symbols or as an icon to be contemplated at a certain stage of the spiritual journey... Moreover, all of these different manners of studying nature are sometimes superimposed upon each other in the writings of a single author, especially in the Islamic civilization which forms the subject of our present study.

Doctrines, pp. 2-3. In the body of the book, Nasr looks at examples of each of these types of study. The primary example of the utilitarian study is the scientist al-Biruni (973-1030 C.E.). He describes al-Biruni's views about the study of nature:

The study of creation as the handiwork of God is for al-Biruni a natural and noble activity of man... There is for al-Biruni no separation between "sacred" and "profane" learning. Whatever he studies, whether it be historical or physical sciences, takes on a religious character. Particularly the study of the visible world as the "signs"... [is] for al-Biruni characteristic features of the perspective of Islam... Al-Biruni, although not a gnostic, shared that view in his approach to all learning, and considered the pursuit of the traditional sciences as a religious activity... The cosmos in which al-Biruni lived and breathed is the handiwork of God in which all true science leads ultimately to the Creator and possesses truth which is guaranteed only when it is sanctioned by Him.

Doctrines, pp. 173-4. The primary example of the rationalistic or philosophical study is Avicenna (ibn Sina; 980-1037 C.E.). Nasr describes ibn Sina's views about the study of nature:

For Ibn Sina the approach toward the study of nature depends completely upon the purpose for which nature was created. Nature is the domain where everything possesses a meaning and an end and where the wisdom of the Creator is everywhere manifest... The study of nature, in which the purpose and wisdom of God is manifested, leads ultimately to the knowledge of the source of all beings. Inasmuch as all creatures by the fact that they exist derive their existence from the Creator who is Pure Being, all sciences of nature have for their purpose the knowledge of the essence of things in relation to their divine origin.

Doctrines, pp. 231, 233. The primary example of the mystical study is the group known as the Ikhwan as-Safa (Brothers of Purity; fl. c. 1000 C.E.). Nasr describes the views of the Ikhwan about the study of nature:

The universe described in the [works of the Ikhwan] is a unified whole whose various parts are held together by the analogy which exists between them... The language with which this interrelation is expounded is that of symbolism, particularly numerical symbolism... In this world of symbols the Ikhwan study nature with the purpose of discerning the wisdom of the Maker... Of the many types of symbolism which the Ikhwan use, numbers are the most important because through numbers they are able to relate multiplicity to unity and bring to light the harmony which pervades the universe.

Doctrines, pp. 44, 45. From the above, it's clear that al-Biruni, ibn Sina, and the Ikhwan all had the same motivation for studying nature, but they pursued their study in different directions, al-Biruni as a scientist, ibn Sina as a philosopher, and the Ikhwan as mystics. The book also discusses the scientific thought of each of these people so that you can see for yourself what they accomplished in the study of nature. Nasr has also written a shorter essay that explains some of the themes touched on here, Science and Civilization in Islam. Two other essays you may wish to read if you're interested in this perspective are Modern Science and the Eclipse of Tawhid (Unity) and The Antropocosmic Vision in Islamic Thought, both by William Chittick. A more purely religious view on the signs of God is found in The Foundations of Islamic Religious Experience by John Renard.

You Are Never Alone, by Zain Bhika

Sometimes when the world's not on your side You don't know where to run to You don't know where to hide You gaze at the stars in the sky At the mountains so high Through the tears in your eyes Looking for a reason to replace what is gone Just remember, remember That you are never alone You are never alone Just reach into your heart and Allah is always there You are never alone Through sorrow and through grief Through happiness and peace You will never be alone So now, as you long for your past Prepare for you future But knowing nothing's gonna last You see, this life is but a road A straight and narrow path To our final abode So travel well O Muslim and Paradise will be your home and always remember that you are never alone (source, listen to it)

a little Islamic art

This lovely picture is of an Islamic mural going up on the wall of a mosque in San Francisco. View three larger images or read more about it. Mashallah!

Islamic insurance

The basic idea behind insurance is the sharing of risk. Let's say that there's a one-in-a-hundred chance of something happening to you during a specified period of time and it will cost you a hundred dollars if it does. Insurance is based on the idea that if you gather one hundred people, there is now a very good chance if not a certainty that the feared thing will happen to at least one person in that group. The insurance company therefore can take one dollar from each of those one hundred people and pay the $100 that is collected to the person who gets afflicted (in reality, the insurance company has to charge more in order to cover its costs, but I'm trying to keep this very simple). If you know that a certain thing will definitely befall you during the given time period, then you would be cheating the other people, and the same goes if you do something deliberately to make sure that the thing befalls you. So for the individual person seeking to buy insurance, they must be paying money towards something they aren't sure will happen to them. It's this element of paying money towards something you don't know will happen, this uncertainty, that has made modern insurance problematic for scholars of Islamic economics. The basic principle of Islamic economics is that in every transaction, both parties should give and receive something of equal value. If one of the elements in the transaction is of uncertain value or it is uncertain that it will come into being, how can the transaction be equal? What if you pay money and get nothing in return, or you get more or less in return than what you paid? Is that fair? For this reason, many scholars have said that insurance is a forbidden transaction for Muslims. However, some Islamic economists have looked for ways to provide the benefits of insurance while minimizing the elements of uncertainty. This is called takaful or cooperative insurance. More than you ever wanted to know about takaful

Islam in the prisons

Awhile ago, I talked about America's prison industrial complex. The U.S. now has more than two million people in its prisons. The racial disparities are astounding:

The disproportionate representation of black Americans in the U.S. criminal justice system is well documented. Blacks comprise 13 percent of the national population, but 30 percent of people arrested, 41 percent of people in jail, and 49 percent of those in prison. Nine percent of all black adults are under some form of correctional supervision (in jail or prison, on probation or parole), compared to two percent of white adults. One in three black men between the ages of 20 and 29 was either in jail or prison, or on parole or probation in 1995. One in ten black men in their twenties and early thirties is in prison or jail. Thirteen percent of the black adult male population has lost the right to vote because of felony disenfranchisement laws.

One aspect of this that is often overlooked is the popularity of Islam among African-American inmates. It is estimated that up to 30% of African-American inmates are Muslims and converted to Islam in prison. Given the high percentage of inmates who are black, this means that about 15% of the U.S. prison population is Muslim. Americans tend to think that Muslims in America are immigrants, from the Middle East or South Asia. But 42% of American Muslims are African-Americans (source). Putting all these numbers together, about 5% of all Muslims in America are blacks in the prison system and about 12% of African-American Muslims are incarcerated. We shouldn't talk about Islam in America without looking at Islam in our prisons. A good place to start learning is Island in a Sea of Ignorance. Note: I discuss legal issues relating to Muslims in corrections at The Niqabi Paralegal.

Islam and the U.S. Constitution

While searching for something else entirely, I came across an awesome site called Islam And The US Constitution. The site features an online book of the same title (link points to table of contents). The first five chapters of the book provide an overview of Islamic teachings about law, the relationship of humans and the universe, social values, and economic values. The sixth chapter examines the Declaration of Independence, identifies its principles and presents Islamic teachings that are consonant with these principles. The seventh chapter then examines the entire U.S. Constitution in the same way and again presents Islamic teachings that are consonant with it. This is not to claim that Islamic teachings and the U.S. Constitution are the same. Obviously, they are not. However, the author Arif Humayun argues that they are based on the same principles and have the same aims. Check out his claims and his evidence and decide for yourself. In the conclusion to his book, Humayun says:

The direct correlation of Koranic teachings with US constitution is simply amazing. The US Constitution is universally acknowledged as the most successful set of guiding principles that has transformed the United States as the mightiest power on earth. The insightfulness of its founding fathers is repeatedly highlighted. The fact that Koran teaches the same principles in greater detail, and much more, and it did so some fourteen centuries ago, also shows the insightfulness of its source, especially at a time when the world was in the depths of ignorance. This correlation deflates the myth and stereotypical image of Islam as being a violent and intolerant religion.

Humayun calls on Muslims to live up to the true teachings of Islam:

The wide divergence between the teachings and practice of those who profess to be Muslims has become painfully obvious in this work. It illustrates the dire need among the Muslims to re-educate themselves and understand and practice the true spirit of Islam. Rather than the hypocritical and bigoted versions being practiced today, Muslims should revert to the original Islamic principles. The same advice applies to adherents of other faiths where people have departed from the true message and reinterpreted it for political expediency. Ironically, in all cases, this misguided approach has led to untold destruction and misery for human beings, the very species that the religions are meant to protect.

water in Islam

Drops of Faith: Water in Islam is an interesting article that discusses various aspects of water and their role in Islam including the symbolism of water in the Quran, the importance of water in ritual ablutions, the importance of saving water, a comparison with aspects of water in Christian thought, water in traditional Islamic cities, water law as part of the Shari'a (I posted about this issue previously), water as a cause of suffering, and water in Paradise. This article is for Muslims who wish to increase their knowledge and non-Muslims who are interested in learning more about the Islamic worldview.

Islam and the discovery of freedom

When I was a kid, I loved the "Little House on the Prairie" books by Laura Ingalls Wilder and read them over and over again. I knew that Laura Ingalls Wilder had a daughter named Rose Wilder Lane, but I didn't know much about her. As it turns out, Rose Wilder Lane was a well-known journalist and author. Here's a biography. Lane's book "The Discovery of Freedom" has had a profound influence on the modern libertarian movement, as this tribute by the Cato Institute acknowledges. Lane's thesis in the book is that there have been three attempts during history to establish civilizations based on liberty. She identifies the first attempt with the development of monotheism by the prophet Abraham (peace be upon him). The second attempt is the establishment of Islam (!). The third attempt is the American Revolution. Muslim scholar Imad ad-Dean Ahmad reprinted Lane's chapter on Islam and added an introduction and notes and commentary throughout. The result is Islam and the Discovery of Freedom. An excerpt is available here. Thanks to Kenneth Gregg at the ifeminists.com forum for putting me on to this.

Islamic vegetarianism

Vegetarianism is not required in Islam. However, a number of Muslims feel that vegetarianism is the most moral course for a Muslim today. The reasoning is similar to that of Islamic non-violence activists. Islam permits war and it permits eating meat. However, Islam sets rules and limits in regard to war and in regard to slaughtering animals. Life is sacred, both human and animal, and can only be taken under certain conditions (the conditions, obviously, are different for taking human life and taking animal life). Islamic non-violence activists argue that modern warfare is unable to meet the conditions of Islamic law and therefore Muslims must refrain from it. Islamic vegetarianism advocates argue that modern methods of raising animals for food do not meet the conditions of Islamic law and therefore Muslims should refrain from eating animals and animal products. Some Muslims in the West are partly or wholly vegetarian because it's difficult for them to find halal (lawfully slaughtered) meat. I fall into this category. However, Islamic vegetarianism advocates go beyond this. As I understand it, their view is that halal butchers and others who provide slaughtering services get the animals from farms that do not treat the animals in accordance with Islamic rules. Sister Elham summarizes the argument:

Excerpt from Shaykh Hamza Yusuf article about 'The Sunnah and health' "…whenever the Qur’an mentions the word halal, which indicates what is permissible, it mentions tayyib, which means pure, immediately after it. What is meant by permissible and pure is that the food is not simply good to eat but it is a morally sound food, its source was ethically sound. It also has the meaning in the Arabic language of 'lawful', 'pure', 'esteemed'…Something that is pure and innocent is also Tayyib…Thus, the Qur’an commands us to eat 'pure and permissible food". (bold – mine) What struck me with this excerpt was the question that how can the meat we eat be morally sound ( a necessary condition for something to be halal), when the animal has been tortured (contrary to Prophet (PBUH) teachings)? This meat is also impure because of the additions of unnatural growth hormones.

(Blogger is still screwing up permalinks, so scroll down to her second entry of April 11). In other words, even "halal meat" is not really halal and Muslims should refrain from eating it.