Read In the Light of What We Know Online

Authors: Zia Haider Rahman

In the Light of What We Know (2 page)

Zafar’s mother, standing by the car in an indigo sari that was pulled over her head, also greeted me with
, but she bore herself with a self-assurance I did not see in his father. Pointing to the sandstone buildings around us, some of which had stood there for several hundreds of years, she commented on how old everything in Oxford looked. Can’t they afford anything new? she asked earnestly. I looked at Zafar, who I am quite sure had heard this, but his eyes avoided mine. I understood then that in the two years he had spent at Oxford, a town less than sixty miles from London, this was the first time they had visited him, and this only as he was leaving the place stealthily one morning.

His parents’ pronunciation of
seemed rather affected, although I was able to recognize it as the one adopted by certain pious Muslims, particularly by many of those who have undertaken the pilgrimage, the tour of duty, to the holy city of Mecca. There, amid the throng of thousands of Muslims from across the world, this greeting presumably acquires a special significance as mediator in a Babel of languages, the Nigerian greeting the Malaysian and the Bangladeshi greeting the Uzbek. Perhaps an Arab pronunciation of the phrase proclaims the spirit of brotherhood. Standing there, as he and his father finished loading the last of the boxes, I wondered if it was his parents’ religiosity of which Zafar was ashamed, though I understand now, having learned something of Zafar’s own religious turn, that this was unlikely. I believe that while he was ashamed of his parents, he was more ashamed of being ashamed.

My own father had encouraged in me a sympathy toward the numinous claims of faith without ever surrendering the authority of science. He is a Muslim, my father; not a zealot but a quiet believer. He has always attended Friday prayers, which to him serve a social function, helping him to retain a link with his roots. While some connections gave in to the attrition of time and distance, others he deliberately let go because, as he explained, he was keen to see his son set his feet in the West. Apart from the Friday ritual, my father does not pray, not even once a day, let alone the five times ordained by Sunni Islam. He has never worn a skullcap, my father, and has never shown a drop of guilt for drinking alcohol. He drinks only on occasion, “certainly at christenings and bar mitzvahs,” he likes to say. “Oh, look,” he will remark, as he takes a bottle of fifteen-year-old single malt from the cabinet, “this whisky has certainly come of age. Let us baptize it in the name of the father and the son.”

Despite these impieties, which, it is fair to say, stand in the lee of a great Pakistani tradition, going back even to the country’s founder, Jinnah, who was known to be rather partial to whisky, my father described himself then and does so now as a follower of the faith. When I once asked him how a physicist could believe in God, his answer was that physics did not explain everything and it did not answer the question, Why these laws and not others? For him, it was not enough to regard the world as being simply as it is. I would have to decide, he told me, whether science was enough for me.

My mother, on the other hand, had only disdain for religion. Islam, she said, oppressed women and encouraged people to accept their abysmal lot in this world in exchange for the promise of some fanciful happily ever afterlife. Not for her such opiates.

Zafar’s mother interested me more than his father did. As I write this, I remember an intriguing article, which I came across in a journal in my parents’ home and which is now easily obtainable on the Internet. The article, written by the primatologist Frans de Waal, concerns his studies of kinship recognition among chimpanzees. De Waal and his colleague Lisa Parr, the article stated, presented their subject chimpanzees with the task of matching digitized portraits of unfamiliar female chimpanzees with portraits of their offspring. Astonishingly, they found that chimpanzees could match the faces of mothers and sons, thereby establishing kin recognition independent of previous experience with the individuals in question.

Had I been set the same task, I’m quite sure I would have failed to match Zafar to his mother, for I saw no resemblance between them. In his father’s aspect, a softness of the eyes, a roundness of face, and a tilting of the head—all of these I recognized in Zafar. But his mother seemed entirely alien to my friend, her eyes sharp and determined, the face long and thin, and the mouth tense.

When we encounter a face, we view it as a whole, by a process of integration of the parts, which takes place, as some scientists and physicians understand it, in the optic nerves long before any transmission reaches the brain. The otherwise dizzying abundance of information that hits the retina is distilled in this tract of fibers behind the eye into a sign that our intelligence can absorb. When we see a strip of letters, a billboard slogan, for example, we cannot help but read the word; we do not see each letter separately, but rather, instantly, we grasp the whole word and, moreover, its meaning. As I stood there, on that June morning in Oxford, my friend’s mother’s face offered no sign of resemblance to Zafar, as if their respective faces were words written in different languages.

My lasting regret is that I made my excuses and did not go with them to Headington for breakfast. At the time, and immediately afterward, I told myself that I had sensed that in his heart my friend did not want me to. But the truth is that I myself, to my own shame, felt embarrassed for my friend. Sharper still was the disconcerting feeling I had in those few minutes that a distance had opened up between him and me for reasons I did not grasp in their full subtleties. After that day, Zafar did not mention his parents again. If friendship has a cost, then perhaps it is that at its heart there is always a burden of guilt. I don’t deny that I’ve failed to do certain things, failed, for instance, to provide support in the hour of need, or step in when that’s what a friend should do, failed as a friend. But my regrets for the things I did not do pale against the guilt I bear for an act of commission and its consequences.

All the same, it is not guilt alone that brings me to my desk to put pen to paper and reckon with Zafar’s story, my role, and our friendship. Rather, it is something that no single word can begin to describe but which, I hope, will take form as I carry on. All this is quite fitting, really—how it ought to be—when I call to mind the subject of my friend’s long-standing obsession. Described as the greatest mathematical discovery of the last century, it is a theorem with the simple message that the farthest reaches of what we can ever know fall short of the limits of what is true, even in mathematics. In a sense, then, I have sat down to venture somewhere undiscovered, without the certainty that it is discoverable.

*   *   *

When he stood before me on the doorstep of our home, my disheveled friend uttered the name of Gödel clearly and correctly, and I recalled instantly the bright afternoon of a Sunday in New York when I suggested to Zafar that I had caught up with him mathematically. I had assumed that Zafar’s grasp of mathematics must have slipped, for after taking a first-class degree at Oxford, he left the study of mathematics entirely, quite to everyone’s surprise, to study law at Harvard, while I, on the other hand, after completing my third year and then taking a year off, continued with graduate studies in economics and applied mathematics.

My suggestion to him, as we walked along a tree-lined street in Greenwich Village on that Sunday all those years ago, invited from him what seemed then the cryptic response that mathematics was full of beauty. I felt compelled to ask what he considered the most beautiful mathematics he had come across, and perhaps that is what he had intended, that I ask this question—I cannot tell. Gödel’s Incompleteness Theorem was his unhesitating answer, and though I remembered the statement of the theorem well enough, I nevertheless failed to perceive why he regarded it as particularly beautiful. Within any given system, there are claims which are true but which cannot be proven to be true. So states the theorem. So simple. In its implications, it is a shocking theorem, granted, and some time later, that is to say in the weeks following his sudden reappearance on our doorstep, years after that July day in New York, Zafar would explain to me in simple terms why Gödel’s Incompleteness Theorem mattered so much to him and why, if I may be allowed to interpose my own view, the world was foolish to ignore it in an age of dogma.

Walking with him down that New York street, I thought to myself that perhaps such beauty, as he perceived, might lie in the theorem’s proof rather than in the statement itself. Yet I could not recall the proof of Gödel’s disturbing result—I am not sure I ever knew—and I assumed that after his departure from mathematics some years before, Zafar would also have lost all memory of it. I was wrong, of course, for when I prompted him, he began in the manner of an excited child to describe an argument, setting down apparently irrelevant pieces of the puzzle in all its corners. Barely a few such pieces had been laid, before the fragmentary image of a proof reared up toward me. I caught something then of beauty, unfortunately a beauty so nascent that I cannot tell if I had truly seen it or if I had merely been carried away on my friend’s euphoria. Presently his animated exposition was interrupted when we ran into a colleague and, so to speak, lost our way.

We had many walks on the streets of New York, a city to which I returned on business nearly every month, and in the streets of London later. Many of those walks abide in the memory, but if any of them stand out from the rest, then a good claim may be made by two others.

The first was near Wall Street, and, while arguably of little consequence insofar as Zafar’s story goes, it remains a fond memory for me, despite present circumstances. For the better part of the walk, my friend coached me, helping me to commit to memory a poem by e. e. cummings,
somewhere i have never travelled
, as he discussed its rhythms and cadences and parsed its images into a sequence. His memory held a prodigious store of poetry, and this poem was his answer to my request for something with which I could woo the woman who was to become my wife.

The second was of an altogether different kind, disconcerting, for it revealed a side of Zafar that I had not the slightest knowledge of until then, when I had known him already for close to a decade. It was 1996, and my wife and I were settled into our new home in South Kensington, while Zafar had returned from New York and was living in London. At the end of the working day, our ties slack around our necks, the two of us met for a quick drink at a pub in Notting Hill, though our meeting up was by then less and less frequent. I had a few beers, and Zafar, as always, ordered one glass of champagne. His choice might have seemed rather pretentious but for the fact that Zafar could not hold his drink, did not much like alcohol, and, moreover, as he once explained to me, found champagne agreeable because it had all the fun of fizzy lemonade without the latter’s unsettling effects on the stomach. At college, as was to be expected, his predilection attracted some mocking, but I like to think that over time his habit was seen as an endearing quirk.

After an hour, we set off on Portobello Road toward the crossroads where we were to part, I to catch a cab home and he to join Emily. I later learned that the troubles with Emily were already in full throe by this time, and I marvel now to think that as we sat in the pub and talked, he had disclosed nothing of those difficulties.

We were walking along the road when a voice boomed: Oi, mate. Zafar and I turned to see two men leaning against a railing, looking at us. Both had closely shaved heads and wore jeans, and both had a certain barbell muscularity. The first man, the one who had apparently spoken, was several inches taller than the other and wore only a white T-shirt despite the time of year, while the second wore an open leather jacket, ineffectively obscuring some of the excess weight around his torso. The tall man in the white T-shirt, so obviously the alpha male of the pair, fixed his attention on my friend. A quizzical expression spread across the man’s face.

Do you speak English? he asked Zafar.

Zafar looked at him, turned his head toward the shorter man, and then turned back to the alpha male, before replying in the haughtiest Englishman’s accent, affected to perfection: Terribly sorry. Not a word. Good day.

Zafar touched my elbow and we both turned and walked on. After a few steps, I asked him under my breath, What the hell was that about? When Zafar replied, he told me that from where I had been standing, I could not have seen what he saw.

Which was? I asked.

The shoulder of the man in the T-shirt, he said.

What? That the sleeves had been rolled up to the shoulder?

Revealing the tattoo of a swastika and beneath it the characters
, he added.

I knew what a swastika meant but I had no idea about

, explained Zafar, stands for
Combat 18
. The 1 corresponds to the first letter of the alphabet and the 8 to the eighth.

So what? I asked.

are the initials of Adolf Hitler and Combat 18 is a notoriously violent neo-Nazi group.

Oh, I said limply.

After three blocks, Zafar turned sharply into a mews leading us away from Portobello Road, saying that he wanted to take a detour. This seemed odd to me, given that he was already running a little late for supper with Emily.

Halfway down the empty mews, I heard the sound of footsteps on the cobblestones, and I turned to see the two skinheads now following. Zafar told me not to say a word and pulled to a stop. The men came up to us.

You being funny? said the man in the white T-shirt to Zafar. Bit of a smart aleck, eh? You dirty little Paki.

Are you a racist? Zafar asked the man.

Bit lippy, aren’t we?

Zafar didn’t reply but turned to me and said, Do you see this gentleman’s shoulder? I looked at the man’s shoulder, as did this man, the alpha male. He looked at his own shoulder.

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