In these times of excess and its effects on the global economy, there is a need to step back and consider a more prudential approach. Looking at the beliefs of the Sufis, Rizwan Rahman finds that their austere ways may act as a panacea to the current global ills.
The overriding problem economics, as an intellectual endeavour, seeks to reconcile is how to fulfill unlimited demands in a world characterized by limited resources. If scarcity is the ab initio, economic theory then explores consumer choice when confronted by limited resources through the mechanics of supply and demand. Prices are then set by seeking an equilibrium through the intersection of the upward-sloping supply curve with the downward-sloping demand curve. In theory, scarcity functions as an ever-present reality of the supply, but when met with an exponentially increasing demand, the pliancy of economic theory is tested.
Practically speaking, this scarcity of goods is not a consideration that governs the demands of the average consumer. Consumer choice is continuously saturated with the quantity and range on offer by the perpetual growth of suppliers. In this acquisition of goods, the tangible role of money is reduced as individuals are able to procure wanted and required goods on credit. Thus, rarely will an individual realize the multifaceted dimensions present behind the creation of a single good, as well as its effect on resources and the environment.
This modern age, characterized by its gross materialism and excessive consumption, has led to a number of problems including the gradual depletion of resources and poverty. Nature itself has fallen into disequilibrium as fossil fuels are being exhausted and the scarcity of natural resources has become a reality. Although this has forced governments to search for and harness other forms of energy, viable alternatives have not yet been discovered, and in countries where natural resources are abundant, exploitation due to the constraint of the rule of law has led to war and civil un- rest. Although the corporation has been maligned and fallen into disrepute for its less-than-ethical practices, in competitive markets, the incentive to build profits is paramount. The modus operandi has become if there is demand, there needs to be an equivalent supply.
However, problems of unbridled consumption are not limited to the depletion of resources or the causation of sedition. In the developed world, crippling effects of debt accumulation both on a personal and institutional level have led to the dethronement of both the individual and industry. This profligate spending of individuals has been mirrored by the government and has led to the paralyzing economic situations of many countries. The unweaned desires of the masses have set the global trajectory towards a recession. Thus, a more tempered, less indulgent approach to the procurement of goods is paramount. However, changing the utility function of both entities and focusing on prudence will be an arduous task when the internal economic culture is marked by prodigal consumption. Thus, external paradigms of those with alternative worldviews become indispensable when creating alternative notions of consumption. One such paradigm is pro- vided by Sufism.
Understanding the problem
Western economists have created the economic man, homo economicus, who is motivated by his own self-interest. His focus is on fulfilling his desires within a budget constraint. In order to have a sufficient budget, he will need to have employment to generate income. The quantum of pay will be dependent on the type of occupation undertook. Generally, for higher-paying and more secure jobs, education up to a tertiary level is paramount. By going into higher education there is a sacrifice of immediate, lower wage packets, for an increased salary in the longer term. In order to ensure the security or to generate increased wealth, individuals are likely to save a portion of their income or invest some of their income for profits in, for instance, pension schemes or in the stock markets. There is a hope that by doing so, idle money will beget a capital gain. To achieve a higher capital gain will be de- pendent on the risk profile of the individual. Homo economicus can be of three types: risk-averse, risk-neutral and risk-taking. Each will have a certain expectation but the latter will have a greater propensity for taking risks in order to secure higher profits.
“Indeed love for the transcendent was the raison d’être for the Sufis; love for the world needed to be purged out.“
Therein is a simplified deconstruction of the life of the homo economicus, one which needs to be followed closely in order to understand the consumption problem. The main focus of the average man is to maintain and sustain himself. Anything above a certain amount becomes a luxury, which while not required are instead desired in order to gratify, maybe even graciously. The consumption problem is precisely borne from this gratuitous gratification. In the Western world, people generally have basic needs satisfied either through their own efforts or through social welfare. Individuals look for more material benefits and comfort and are desirous to spend more income to achieve this.
Philosophy of Sufism
Sufism is commonly thought of as being mystical, where adherents seek to explore and experience transcendental delights. Perceptions vary with some looking at Sufism as a heretical sect of Islam while others see it as a bohemian cult advocating a saccharine outlook to life. Sufism is thus misunderstood, especially as there are differences in the acts and practices of the variegated Sufi
groups. A closer inspection of the roots of Sufism reveals certain principles which would define a Sufi. A Sufi’s focus is to devote himself absolutely to the transcendent. They chose to forsake the world, looking instead to lead an aesthetic life. While the beginnings of Sufism are not altogether clear, it is agreed that some of the early Sufis used to lead solitary lives wearing woollen garments (suf). Being woollen, the garments were coarse and uncomfortable, especially in the scalding heat of the desert. To wear these garments was a deliberate means to scourge any love for the world. Indeed love for the transcendent was the raison d’etre for the Sufis; love for the world needed to be purged out. For the Sufis, their actions form a journey towards the afterlife and thus the mystical element proceeds whereby Sufis aim to ‘experience the transcendent’.
Looking into Sufism, one can derive five broad principles. These principles can be regarded as part of the journey; but for the purposes of this essay, these principles offer an alternative way of looking at the Western-based economic system. These principles are as follows:
1.) Seeking guidance
2.) Disavowing the world 3.) Trusting in the divine 4.) Refinement of character
5.) ‘Experiencing’ the transcendent.
For the purposes of this essay, we will only look at the first four principles.
Seeking Guidance
The first point for an aspirational Sufi was to find the right teacher who would help him ‘experience the transcendent’. The guide would provide him with the necessary instruction and tools to help him achieve this objective. Initially,
Sufis were simply individuals who adopted certain idiosyncratic practices in their desire to experience. Over time, certain Sufis gained repute. The scholar acted as a centrifugal force bringing in students who wished to follow his methodology. These students would then disseminate their knowledge to willing students; and so began the tariqa, the word “tariqa” in Arabicmeaning path. Mureeds would be trained by an expert (sheikh) who provided a regimented system in order for them to reach this transcendental goal. Each tariqa had a certain pedagogy and approach and often times mureeds would have to reside with their sheikh in institutions known as khanaqahs. Khanaqahs served as a college for the Sufis and was the epicentre for the development of the individual tariqas.
“The consumption of the Sufis was small and limited in terms of choice. In economic terms, by consuming less, there is less need for just-in-time supply and over-distributing products. On the other hand, the dynamism and creativity of the modern-day economy would be negatively affected.“
Analogically in the modern day, guidance is found in schools and colleges followed by university but education is secular in its nature. Subjects are taught in relation to themselves rather than in relation to the divine. Following university, students are expected to go into salaried jobs and thus principally the education system is a means by which students can secure gainful employment. The grading system established from an early age serve to inform employers the quality of the candidates, though not in an absolute way. Students looking for higher salaries and a better quality of living aim for higher grades. For the majority of students, concern is material from the outset and the guidance from teachers is, broadly speaking, about achieving grades.
For the Sufis, the guidance was to help them ‘experience the transcendent’ and could be a lifelong process. It was not about achieving material benefits. There was a close relationship between the sheikh and the mureed, and the sheikh would be able to advise according to the needs of his student. The main purpose of the sheikh was to help the student refine his character in order to ‘experience the transcendent’. Thus their focus was not on material gains; it was on personal development. Abstract, life- long and uncertain, it had a significant impact on the worldview of the mureed.
Disavowing the World
The focus on the inward meant a general aversion to the outward, manifest world. Sufis lived quite austere lives shunning luxury in favour of simple, al- most monastic living. Metaphors in Sufi poetry alluded to the world as a prison, where escape was only possible through complete devotion to the transcendent. Their concerns were not worldly as they viewed the world as fleeting and thus they did not desire from the world. This psychology is contrary to the dominant one of any era, where securing material gain is encouraged and facilitated. Most individuals live to gain beneficially from the world and hence would like to consume the good things in life. The consumption of the Sufis was small and limited in terms of choice. In economic terms, by consuming less, there is less need for just-in-time supply and over-distributing products. This diminishes the impact on resource extraction and
that all power came from the divine. Some Sufis took this to mean adopting a hermetic life, seldom expending effort to meet basic needs and assuming provision would be provided for by the heavens. This was roundly criticised by many other Sufis who
argued that reliance on the divine did not necessarily mean adopting an apathetic view of sustenance. They had to strive to meet their needs and not have to resort to begging. Yet by relying on the divine, they were less concerned about future security and were encouraged to have very few possessions. Additionally, with menial incomes, savings would be reduced. Pension schemes and developing one’s financial portfolio would have been alien concepts. In the modern era, impetus has been placed on financial planning – ‘saving for a rainy day’. Savings in banks and investments in financial instruments have provided the financial sector with much-needed liquidity to oil the mammoth machine. Reduced savings, fewer investments and a country is confronted with anaemicfinancial markets. Conversely, it reduces the opportunity for unbridled speculation and inextricable dependence of a country’s economy on the financial sector.
Refinement of the Self
Disavowing the world and relying on the divine provides the mental under- pinnings for the aspirant Sufi and the basis for the refinement of the self. Under the tutelage of the sheikh, the Sufi focus was upon improving their character, on re-moving egregious aspects of their personality. These aspects broadly converge to the seven cardinal sins of the Catholic Church: lust, gluttony, avarice, sloth, wrath, envy and pride. Each sin would need to be expunged by adopting certain practices. It would typically involve mediation, extra prayers over the canonical five, long periods of isolation, late-night vigils, constant fasting and recitation of litanies.
The idea of refining the self is casually disregarded in the modern age. Many believe developing good character is abstract, personal and intuitive and any regimented system precisely for this purpose is obsolete. The Sufis, on the other hand, saw that the loci for the evils in the world was in the human individual and therefore ‘sinful’ aspects of his character had to be purged. This could only be accomplished by a long purification process overseen by a qualified sheikh who has undertaken the purification process. He would be one who has an understanding of his student and the perspicacity of potential failings. Without his guidance, the aspirant may not be able to overcome his vices.
The credit crisis has been blamed on ‘greedy’ bankers and governments have been encouraged to pass laws to regulate their activities. However, regulation is a macro solution; there is little focus on the microelements, ergo the individual. Economics starts off with the assumption that individuals are self-interested, and from this premise, economic theory has evolved. It is precisely the self-interested individual that Sufism seeks to tackle as they see sins emanating from self-interest. Working on sinful aspects of a character would therefore reduce self-interest, not encourage it, leading to significant economic changes.
Sufi Economics
Sufism is regarded as being a peculiarity with extreme quietist and self-immolation tendencies. It is considered impractical and removed from the practical needs of the world. Certainly, complete withdrawal from the world would be difficult for the majority but there are principles of Sufism that have the potential of tackling the worrying economic problems that are confronting the world today. Guidance on refining the character leads to more moral citizens and less of a focus on gaining material wealth reduces the scarcity problem. Undoubtedly, wholesale adoption of Sufi practices would lead to a stagnant and less dynamic economy, but the Sufis were never concerned with the macro and were more concerned with the individual. The purpose of their institutions was to provide the environment for the refinement of the individual. The focus was on the transcendent, and from a capitalist point of view, this overriding purpose is pointless. But for the value proposition of Islamic finance, Sufism offers a unique way of understanding the world and how to act in it.
