400 years of Arabic Studies in Holland

Arabic linguistics in the Netherlands

Kees Versteegh

When in 1620 the famous Orientalist Erpenius held his inaugural lecture as Professor of Arabic at Leiden University, he recommended the study of Arabic to students of many different disciplines. Knowledge of this language, he told his audience, was very useful because it gave access to a wealth of information. Even in those days, professors needed to attract students by advertising their lectures, because their salary depended on the number of students attending their classes. Yet, Erpenius himself may have been motivated by a more intrinsic reason: his Arabic grammar and text editions betray an interest in the language for its own sake.
The tradition of studying Arabic has never disappeared from Dutch universities. Classical Arabic in all its aspects remains the focus of many research projects concerning the language of the Qur'an, the language of the early papyri, Middle Arabic texts, the treatises of the Arabic grammarians, and the historical development of Arabic.
Since the 1980s, the exclusive focus on Classical Arabic has been replaced in all departments of Arabic in the Netherlands by a shift to Modern Standard Arabic and the Arabic dialects, especially Egyptian and Moroccan Arabic. This is also reflected in linguistic research, for instance in publications on the structure and classification of Egyptian dialects and the Sinai dialects. The interest in Moroccan Arabic is connected to the presence of an Arabic-speaking minority in the Netherlands. At first, research concentrated on Dutch-Moroccan bilingualism; over the last decades, attention has shifted toward the Dutch variety of Moroccan Arabic and the study of the Berber languages.
Since the days of Erpenius' grammar, the publication of teaching materials has always gone hand in hand with research. Arabists working at Dutch universities have published learners' grammars of Modern Standard Arabic, Egyptian Arabic and of Moroccan Arabic. The Dutch lexicographical tradition in Arabic is continued by the publication of the Modern Arabic/Dutch-Dutch/Modern Arabic dictionary, financed by the Nederlandse Taalunie, a dictionary of Egyptian Arabic and a dictionary of Moroccan Arabic.
Dutch research in Arabic linguistics does not take place in isolation. The importance of international cooperation in this field is shown by the Encyclopedia of Arabic Language and Linguistics, which was published by Brill in Leiden. Two of the editors of this major reference work were affiliated with Dutch universities, and one of the editors of the online edition is now the director of the Netherlands- Flemish Institute in Cairo (NVIC). Most contributors, however, come from other countries, many of them from the Arab world.
The above, incomplete, survey may serve to give an idea of the rich variety of Arabic linguistics in the Netherlands. At a time when university boards tend to underestimate the need for language study, one cannot emphasize enough that without a thorough knowledge of Arabic, it will become difficult to train the next generation of specialists in Islamic and Middle-Eastern studies.

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400 years of Arabic studies at Leiden University

Petra Sijpesteijn

The study of Oriental languages has a long and rich history in the Netherlands especially at Leiden University where the chair of Arabic, founded in 1613, is one of the oldest in Europe. This tradition continues in a dynamic department of Middle Eastern Studies with an international scholarly standing.  This year, the University and the City of Leiden celebrate the history and future of the study of Arabic and Middle Eastern Studies in Leiden with a full program of activities: museum exhibitions, poetry readings, concerts, scholarly meetings and tours.
Founded in 1575 as the first university in the Northern Netherlands, Leiden University already started the instruction of Arabic some ten years later. In 1613, with the appointment of the remarkable Thomas van Erpen (Erpenius), a Leiden alumnus whose training had taken him to many of Europe’s leading centers of learning, the chair of Arabic at Leiden was established. The chair has been there ever since.
At a time when little was known about Arab culture and only few tools were available to learn the language (such as grammars and dictionaries), seventeenth-century scholars spent many years to master the Arabic language. They were driven by the desire to gain access to important works on Arabic science and medicine – in other words, out of a sincere academic interest in the Arabic language and civilization. Other motives included the prospect of developing commercial and diplomatic contacts with the Arab world. It was also at this time that the foundation was laid for the magnificent collection of Oriental manuscripts at the university library, which contains the oldest Arabic paper book and other priceless examples of Arabic’s immensely rich and varied literary production.
Leiden’s tradition in Arabic studies and its superlative resources have long attracted scholars from all over the world, and the university has maintained a strong international profile, with scholarly contacts and exchanges with universities and research institutes in the Middle East and the Muslim world, as well as Europe and North America. Arabic is studied at Leiden University in its contemporary Middle Eastern context in conjunction with strong traditions in Persian, Turkish, Indonesian and Eastern Christianity, but also in relation to Ancient Near Eastern civilizations. The current professor of Arabic language and culture, Petra Sijpesteijn, who was appointed in 2008, received her training at the universities of Leiden, Cairo, Damascus, Princeton, Oxford and Paris. She is specialized in early mediaeval history looking at the dynamic process of the formation of a ‘Muslim’ state and civilization in the areas conquered by the Arab armies in the mid-first/seventh century. Using papyri and paper documents written in Greek, Coptic and Arabic, she has emphasized that this process was characterized by continuities and changes, with the new religion, language and customs introduced by the Arabs shaped by the cultures they encountered outside Arabia.
In Leiden and the other strong and lively departments at other Dutch universities, the study of Arabic and Middle Eastern Studies is flourishing in the Netherlands: ready to take on the next 400 years.

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The study of Islamic law in the Netherlands

Ruud Peters

In 1903 a young scholar, Theodoor W. Juynboll (1866-1948) published a complete survey in Dutch of the whole field of the sharia.[1] It did not only cover the legal chapters, but also the ritual and religious parts, such as the salat, fasting, the hajj and the rules concerning food. The quality of the work was in the fact that Juynboll presented the sharia using primary Arabic sources, in this case the authoritative super commentary (hashiya) of the Egyptian scholar al-Bajuri (d. 1861) and the earlier texts which al-Bajuri annotated. The excellence of Juynboll’s work was broadly recognized: the book was translated into German (1910) and Italian (1916) and the Dutch version had four editions, the last one in 1930 and it was used in the Netherlands as a university text book until the 1970s.
Why was this book so popular? There were, I think, two main reasons. The most important was the high academic level of Juynboll’s work. The book was the product of nineteenth century Dutch Orientalism and was based on a thorough knowledge of Arabic and a deep familiarity with Islamic texts, especially those on fiqh. The second reason for its popularity was that the book filled a gap: thoroughly prepared surveys of Islamic law were needed for the colonial administration and the training of colonial officials in the Netherlands East Indies (Indonesia).
Juynboll’s expertise in Islamic law had already been demonstrated in his doctoral dissertation on the Islamic law of pledge[2] (1893) and his monograph on the bridal gift (mahr) (1894). He had studied Arabic and other Semitic languages and was a scion of a family of Orientalist scholars:  both his father and grandfather had won their spurs in Arabic and Islamic studies.[3]
Although he could benefit from the academic knowledge in the field of Islamic law that had been amassed in the Netherlands during the previous century, Juynboll notably raised the academic standards in the field. Islamic law had been studied at the academy for the training of colonial officials in Delft. Albert Meursinge (1812-1850) and Salomo Keyzer (1823-1868), both professors at the colonial academy, published manuals of Islamic law already in respectively 1844 and 1853 and the latter also published studies on Islamic criminal law and constitutional law. And in 1874, L.W.C van den Berg published a textbook on the sharia.  However, these scholars, most of them trained as lawyers, missed a thorough knowledge of Arabic and their publications were not above justified criticism.
Juynboll’s manual was dedicated to his teacher Christiaan Snouck Hurgronje (1857-1936),[4] who seems to have been his first and foremost academic role model. He was an internationally well respected specialist in Islam and Islamic law, known for his extensive knowledge of both the literature and the living practice and customs. His students dominated the field of Arabic and Islamic studies in the Netherlands until the 1960s. After the independence of Indonesia (1948) the study of Islamic law dwindled, since until that time its study was closely linked to the requirements of the colonial administration.
New interest for the study of Islamic law appeared in the 1980s and for two reasons. The first is the emergence of political Islam and the call for Islamist movements to re-Islamize the legal systems by introducing the sharia in other fields than the family law and the law of succession. As a result, some countries have introduced penal codes based on the sharia principles. The second reason is the emigration of large groups of Muslims into Western Europe and the U.S.A. and discussions on whether parts of the sharia could be applied within the existing western legal systems. Several universities now offer courses on Islamic law and since 1985 there has been a Dutch association for the study of Islamic law and the law of the Middle East (RIMO). Dutch studies of the sharia are flourishing and dissertations in the field are being defended regularly. The discipline has emancipated from the tutelage of the colonial situation.

---

[1] Handleiding tot de kennis van de Mohammedaansche Wet volgens de leer van de sjafi`itische school. Leiden, Brill, 1903. Digital version http://archive.org/details/handleidingtotd00juyngoog)

[2] De hoofdregelen der Sjafi'itische leer van het pandrecht: met een onderzoek naar haar ontstaan en naar haren invloed in Ned.-Indië, E.J. Brill, 1893. Digital version: http://archive.org/details/dehoofdregelend00juyngoog.

[3] His grandfather was T.W.J. Juynboll (1802-1861), his father A.W.Th. Juynboll (1833-1887). His daughter, Wilhelmina. M. C. Juynboll (1898-1982) continued the family tradition  with a thesis on Arabic studies in the Netherlands in the 17^th century. Finally, his brother’s grandson, Gualthérie H.A. Juynboll (1935-2010) was a renowned student of hadith.

[4] He worked as an advisor of colonial administration in the East Indies, 1889-1906, and as a  professor of Arabic and  Islamic studies at Leiden University, 1907-1927 .

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Koranic studies in the Netherlands

Fred Leemhuis

In the free Dutch republic that emerged at the end of the sixteenth century the study of the humanities began to flourish more and more. In the atmosphere of intellectual freedom of thought and expression the study of other cultures and religions became increasingly important. In this climate of scholarly and social curiosity Islam and its holy book, the Koran, became an object of interest and study as well.
At the end of the sixteenth century the energetic young republic of the Netherlands had noticed fairly early that it had a common enemy against Spain: the Ottoman Empire. In the beginning of the seventeenth century, trade with the Ottoman Empire started to flourish and Dutch consulates were established, especially in the Arab east, from Aleppo to Cairo and Alexandria. The need to know more about the culture and religion of the new allies and trading partners grew and it is not surprising that in 1641 the first Dutch translation of the entire Koran was published. It was based on a German translation and was superseded in 1658 by the more accurate translation of Glazemaker, which relied heavily on the French translation of Du Ryer. The book was reprinted many times. Only in the middle of the nineteenth century, two new translations were published, but both were also only indirectly translated from Arabic.
Meanwhile, the study of Islam and Arabic continued to grow in the Netherlands and after the Second World War Koranic studies really took off. In 1956 J.H. Kramers published the first Dutch translation of the Koran, which was directly translated from the original Arabic. In the introduction, it was recognized that the literality of this translation appeared somewhat clumsy in places, but that this was due to fact that the translator wanted to provide a translation that approached the meaning of the original text as much as possible. Thirty-three years later a new Dutch translation appeared.  This translation by Fred Leemhuis, corresponding member of Egypt's Arabic Academy, was also translated directly from the original Arabic. Leemhuis consciously chose to reflect the meaning of the Arabic text in a modern Dutch that is as accessible as possible. These two translations were reprinted many times. Finally, a third translation directly from Arabic was published in 1996 by Sofjan Siregar, which aimed more at an accurate representation of the meaning of the Koran than at the linguistic or literary quality of its Dutch.
At the beginning of the twenty-first century, the publication of the six volume Encyclopedia of the Qur’ân by Brill, the famous Dutch publisher of authoritative Arabic texts, gave a big boost to Koranic studies all over the world.

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Arabic manuscript collections at Leiden University Libraries

Arnoud Vrolijk

From its very foundation in 1575, Leiden University has been a prolific center of Oriental scholarship. The reasons for studying Arabic were manifold, from the need for religious dialogue (or rather dispute) to the fostering of economic ties. This tradition is, of course, reflected in the wealth of the library collections at Leiden.
Early acquisitions
Diplomatic relations of the Dutch Republic with Morocco (from 1610) and the Ottoman Empire (from 1612) enabled Dutch scholars to travel to the Middle East in search of source materials. In 1625-1629, for instance, the Leiden Arabist and mathematician Jacobus Golius (1596-1667) joined the Dutch legations at Aleppo (Syria) and Istanbul. During his stay, he collected more than 200 Middle Eastern manuscripts for the amount of 3,000 Dutch guilders, a huge sum in those days.
Warner collection
Yet in this, he was outdone by his student Levinus Warner (c. 1618-1665), who arrived in Leiden in 1638 to study Oriental languages. He travelled to Istanbul in 1644, to become the official Dutch representative to the Sublime Porte in 1655. Warner, who immersed himself in local culture, built up an impressive collection of about 1,000 Middle Eastern manuscripts with the help of local Muslim contacts and friends. Many of these manuscripts came from the Mamluk Empire. Warner left his entire collection to Leiden University at his death in 1665.
Later acquisitions
In the nineteenth century, an important collection of almost 700 Arabic manuscripts entered Leiden University Library. They were purchased from Amin b. Hasan al-Madani from Medina, who had travelled to the 1883 World Exhibition at Amsterdam.
A famous collection was donated by the Dutch Orientalist Christiaan Snouck Hurgronje (1857-1936), together with his papers. As a young man, he travelled to the Arabian Peninsula in 1884. He officially embraced Islam and stayed in Mecca until August 1885. He was the first European photographer in Mecca, but he was assisted by a local doctor, ‘Abd al-Ghaffar b. ‘Abd al-Rahman al-Baghdadi.
Highlights
The Leiden University Oriental collections contain many precious items, such as the unique manuscript of the Tawq al-hamama (‘the Ring of the Dove’), a deeply moving treatise on love by the Andalusian scholar Ibn Hazm (383-456 AH/966-1066 CE). Another absolute highlight is Kitab al-hasha’ish, an Arabic translation of the Materia Medica of the Hellenistic scholar Dioscorides. This manuscript, dated 475 AH/1083 CE, is the oldest extant illustrated Arabic manuscript on a scientific subject.
Modern developments
At present, Leiden University holds c. 4,000 Arabic manuscripts, besides 2,000 manuscripts in other languages of the Middle East (Persian, Ottoman Turkish). In addition, Leiden has a much larger collection of early printed books in Middle Eastern languages and the scholarly output of Western Orientalism up until 1950. The special collections are still growing at a modest pace through purchase and donation. Legislation in the modern Arab world no longer permits the export of valuable manuscripts or old printed books. The focus is now on the digitization of Oriental collections, for instance the Scaliger/Golius collection or the Snouck Hurgronje collection. Needless to say, the acquisition of modern Middle Eastern materials still actively continues.
Current curator is Dr Arnoud Vrolijk, who has published extensively on the history of the Leiden collections.


Links
Middle Eastern Special Collections at Leiden University Libraries
Modern Middle Eastern Collections at Leiden University Libraries
Collection guide of Arabic manuscripts at Leiden University Libraries
Digital Special Collections at Leiden University Libraries

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Brill

Founded in 1683 in Leiden, the Netherlands, Brill is a leading international academic publishing house in the fields of Middle Eastern and Islamic Studies. It has offices in Leiden (the Netherlands) and Boston (U.S.A.). From the time it was established, Brill has distinguished itself by printing Arabic in the Arabic script, rather than in Latin transliteration only. This tradition of high-quality Arabic printing has continued until today; any Arabic found in reference works, books or journal articles is now also included in online products and electronic versions of these works. Brill continues to publish specialized monographs and critical editions of key texts from the Islamic world in English, French and German. The publishing program covers a broad range of publications with diverse topics such as Koranic studies; Hadith studies; Islamic law and legal pluralism; philology and history; the history of art and material culture; Christians and Jews in the Islamic world; and language and linguistics.
The tradition of publishing balanced academic monographs, text editions and collected volumes about and from the Islamic world is fostered carefully and increasingly through online publishing. All the books automatically become e-books and the majority of the reference works are available online too. Brill also publishes primary sources to allow scholars to consult both the secondary literature and the actual sources quickly and easily. Through all the publications, both online and in print, it is Brill’s goal to provide reliable research tools to anyone interested in the rich history of the Islamic world in all its diversity.
Brill’s publications in Middle Eastern & Islamic Studies
Brill is especially well known for its major reference works, among which the authoritative Encyclopaedia of Islam, which is now in its third edition. A recent highlight in Brill’s primary sources program is the publication of Middle East Manuscripts Online, a project that digitizes Arabic and Islamic manuscripts from various collections. For bibliographic data in general, Index Islamicus remains unsurpassed in its depth and breadth.   Brockelmann’s Geschichte der arabischen Litteratur, also published online, continues to be the leading bibliography for Arabic manuscripts and is still considered to be the highest authority on the spelling of Arabic proper names by the American Middle East Librarians Association (MELA).
Currently, Brill publishes in 30 book series and 25 journals about the Islamic world.  Among the most well-known book series is the Handbook of Oriental Studies. Among the most renowned journals is Oriens, which was founded in 1948; Arabica. Journal of Arabic and Islamic Studies, which was founded in 1954 and the new Journal of Islamic Manuscripts, the first Western journal with abstracts in Arabic for each article. Since its foundation in 1983 Muqarnas is Brill’s famous journal on Islamic art and visual culture. Brill now also publishes Oriente Moderno (established in 1921) and Studia Islamica (established in 1953).

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A Dutch contribution to Arabic written culture

Thomas Milo

Typography is the mechanization of writing for the mass distribution of ideas. To be acceptable to the target audience, there is little room for deviation from what printing is supposed to replace: writing. Within half a century after the invention of printing in Europe in the 15th century, Europeans were printing Arabic, but in a form that was considerably different from what it was supposed to represent. Europeans could read Arabic, Persian and Ottoman Turkish reasonably well, but they were unable to reproduce the Arabic writing system accurately. However, during the same period Muslim calligraphers excelled in the classic styles like nastaliq and naskh. Their work was so good that it set the standard for everyday texts and manuscripts. To them, the primitive European Arabic typography was no alternative.
In his book about the ruqaa script (1953), the British linguist T.F. Mitchell writes: “The infrequency with which one encounters European scholars having knowledge of the Arabic script has often been observed, but we may go further and say that the number of those who write Arabic in an acceptable manner is remarkably small.” With this wry comment Mitchell touches a sore spot. Four centuries later, Western scholars could still not provide the printing industry with the required knowledge.
From the end of the 16th century, the Netherlands has played a prominent role in Arabic printing, although printers and publishers had to make do with the limited means they had. In any case, the primary focus was on collecting knowledge of the Arab world, not on the precise form in which it was shaped. However, the introduction of information technology offers new prospects, providing new conditions to give the Arabic script a fair chance in the world of book production.
In this process, DecoType [linguistic experts and designers of computer typography], a small multi-disciplinary team of Dutch specialists, plays a trailblazing role. In the 1980s, it invented smart font technology to deal more accurately with Arabic typography, which led to a change of thinking in the industry. Until then, the Arabic script was considered to be the source of technical and cultural backwardness which one tried to resolve by redesigning it on the basis of Latin forms and principles. Nowadays, private businesses and individual designers all over the world are striving to improve the quality of Arabic script technology and typeface designs.
This year marks the fourth century of the Dutch contribution to Arabic printing and also the 330th anniversary of Royal Brill Publishing House, specialized in Arabic scholarly publications and one of the oldest in Europe.  DecoType has been collaborating with Royal Brill for over two decades in search of further innovation and improvement in support of the Arabic written culture. Elsewhere in the world, the number of key Arabic cultural texts printed with Dutch DecoType designs is on the increase as well.

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The Arabic-Dutch dictionary project

Jan Hoogland

During the nineties of the past century, the Dutch and Flemish governments provided a budget to finance the production of a number of dictionaries for a specific set of languages and Dutch. Arabic was among the top priorities in this project, as there was an urgent existing need for a reliable set of dictionaries Arabic-Dutch and Dutch-Arabic
The Arabic dictionary project was commissioned to the Radboud University of Nijmegen, which hosted a team of Arabists led by Kees Versteegh.  An editorial committee was created which consisted of three Arabists: Kees Versteegh, Manfred Woidich and Jan Hoogland.
In 1997, the execution of the project started with the creation of a team of editors and translators:  native speakers of both Arabic and Dutch, on junior and senior level, all with an academic background.
The basis of the project consisted of a database programme specifically created for the preparation of bilingual dictionaries (OMBI), the Dutch language part of the dictionary (RBN), different word lists and vocabularies (either Dutch-Arabic or Arabic-Dutch) and a text corpus created by processing texts with OCR software (since Arabic on the internet was very scarce in those days).
The editors started the process by translating the Dutch part of the database into Arabic. From the very first day of the translation process, this started creating the Arabic-Dutch part of the database as well, since the programme OMBI enabled the team to switch from Arabic as target language to Arabic as source language at any time. Thus, it was possible to produce two volumes covering both directions from one database (for details on the whole process of translation, editing, converting etc., see: http://wba.ruhosting.nl/).
In 2003, the first edition of the Nijmegen Arabic dictionaries was published at Bulaaq publishing house in Amsterdam (www.bulaaq.nl). The first edition contained 1200 pages with 35.000 entries in Dutch-Arabic and 900 pages with 25.000 entries in Arabic-Dutch. In 2009, a second edition was published which contained some corrections, and the Arabic-Dutch part was expanded with almost 100 pages.
In 2010, Oxford University Press obtained the rights to use the Arabic-Dutch part of the dictionary to produce a new Arabic-English dictionary and since then a team of Dutch Arabists, supported by Arabists with English as their mother tongue and native speakers of Arabic, have started the process of converting the Arabic-Dutch into Arabic-English. Some of them also worked on the Arabic-Dutch project.
 
Project website: http://wba.ruhosting.nl/
Mail: j.hoogland@ftr.ru.nl

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The Netherlands-Flemish Institute in Cairo (NVIC)

Rudolf de Jong

In 1971, the Netherlands Institute for Archaeology and Arabic Studies in Cairo was established to cater to the ever increasing interest in the Middle East of scholars of Dutch universities. Over the past more than 40 years, a wide array of academic activities has been deployed: studies in Archaeology and Egyptology, Arabic (the Classical language, its dialects, in papyri, etc.), Islam and Cultural Studies in their widest sense, and Coptic Studies.
The Institute is supported by six universities in the Netherlands, and when two universities from Flanders (Belgium) joined in 1999, the Institute changed its name to “The Netherlands-Flemish Institute in Cairo” (abbreviated in Dutch as NVIC). It is housed in one of Cairo’s magnificent old villas, centrally located on the island of Zamalek.
The Institute boasts a modest but well maintained library with a fine collection of works on the various academic fields of its focus. The library of the Institute is open for all visitors with an academic interest. It also functions as a meeting ground for academics of all nationalities, especially so on Thursday evenings, when the Institute organises its weekly lectures, during which  a wide variety of topics are covered. Titles and short abstracts of these Thursday presentations are announced in the Institute’s monthly newsletter (http://www.institutes.leiden.edu/nvic/ ) and on its Facebook page (https://www.facebook.com/pages/NVIC-Netherlands-Flemish-Institute-in-Cairo/214862529027?ref=ts&fref=ts ).
Every year, as part of their curriculum in their own universities, dozens of students from Dutch and Flemish universities spend a semester studying at the Institute to be immersed in the fascinating culture of Egypt, learn its language, and travel around the country and visit its archaeological sites.
Additionally, the Institute provides information about the culture of the Netherlands and Flanders, offers Dutch language courses, and acts as a liaison for students who desire to study in the Netherlands or Flanders.
Among its many cultural activities, there is a weekly film programme. Such activities (films screened, etc.) are announced on the Facebook page of the Institute.
For decades, the Netherlands-Flemish Institute in Cairo has successfully served as the meeting point for Dutch and Flemish scholars and students visiting Egypt, as well as for Egyptian scholars and students with an interest in the Low Countries. NVIC aims to expand its activities in the future, and looks forward to further academic exchanges in their various forms of cooperation.

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http://uae.nlembassy.org/key-topics/arabic-studies.html
 

Maliki Studies Curriculum - Imam Suhaib Webb

The Question:

Salam alaikum Shaykh Suhaib,

I have only recently come across your lectures and writings but I benefit from them. Your knowledge of fiqh, and down-home wit, really is beneficial. You don’t come off dry. I have some questions about seeking ilm of Maliki fiqh. I have been struggling with my din and finances for years, one step forward, another back – but for years I have been moved to study ‘ilm and become an ‘Alim. A Moroccan brother recommended to me seeking independent non-government aligned Ulama in the Atlas mountains. He distrusts the madressas that are close to the Makhzan. Do you agree or disagree with this assessment?

My goals are to study and learn Murshid al-Muin, al-risala Ibn Abi Zaid, Mukhtassar Khalil, and then Mudawwana. What books in Mantiq, Sarf, and Hadiths would be part of a sound Maliki education?

Your brother in Islam,

The Answer:

Asalamu alaykum wa rahmatullahi wa barakatuh,
important for the mufti than the mukhtasir of Imam al-Khalil. I would encourage you to get to that text by doing the following:

For a good understanding of al-Qayrawin I would recommend getting in contact with Sh. Abdullah Ali at Zaytuna and Lampost productions. He has a degree from there and could give you a good feeling for the place. My advice is to do both. The university system is not as bad as people think. At the same time, a true student of knowledge is going to put in work and sit with the scholars. I would say that both have pluses and minuses, so it is good to have access to both.

As for the Maliki School you are missing the most important book in the madhab:

Sharh al-Saghir of Sidi al-Dardi is seen my most scholars as more

Matn Ibn Ashir [read both explanation of al-Mayarah]

Matn al-Ashmawiyah [explanation of al-Azhari]

Risalah of Abi Zaid [explanation of al-'Adawi]

Sharh al-Saghir [explanation of al-Sawi]

Mukhtasar al-Khalil [explanations of al-Hatab and al-Dasuqi]

al-Bayan wa Tahsil [Ibn Rushd]

al-Dhakhira [al-Qarafi]

Usol:

al-Waraqat [explanation of al-Hatab]

Muraqi Sudud [explanation of the author or al-Shanqiti Mohamamd al-Amin]

Jam’i al-Jawam’i with the explanation of Hululu al-Maliki

Arabic:

Aajurumiyah

Qatra Nada

al-Nawu al-Wadi 2 volumes

Alfiyah tubnu Malik [Sharh Ibn al-Aqil then Aqrab al-Masalik]

Sarf

Bina al-Af’al

Laymiya al-Afal [Explanation of Ibn Nadhim]

Balagha

Balagha al-Wadiha

Matn al-Samarkandi

Bughya al-Idah

Language

Maqamatu al-Hariri

M’alaqat al-Sab’i

The book of al-Mubarad

Mantiq:

Sharh al-Sulam [al-Akhdari]

Sharh al-Quduri

Taswawuf:

The end of Matn ibn Ashir

Risalah al-Mustarshidin

Quwat al-Qulub

Risalah al-Qushayriyah

the Ihya

Qawa’id al-Tasawuf of Sidi Zaruq

Tajweed:

Know dear brother, that your claim to be a serious student of knowledge means nothing if you have not memorized the book of Allah. Make that the first and the last of your aspirations.

1. Matn Tuhfatu al-Atfal

2. Matn al-Jazariyah

3. Matn al-Shatibiyah

May Allah make you from the scholars.

SDW

souce : http://www.suhaibwebb.com/islam-studies/i-want-to-go-overseas-and-study-what-should-i-study-as-a-maliki/

An Islamic Seminary of Lucknow: Cloister or College?

By Christopher Taylor

The Islamic seminary (madrasa) of Nadwat ul-‘Ulama sprawls along the crest of a slope rising up from the northeast bank of the river Gomti. From its perch, Nadwa (as the madrasa is locally known), since its construction in 1896, overlooks a wide swath of the city-scape of Old Lucknow.  New Lucknow has filled in behind Nadwa as urban development ballooned to the north and east, effectively making Nadwa the geographical center of this expanding metropolis.  Yet, despite geographical centrality, Nadwa is sidelined in the social imaginaries of Lucknow’s urbanites. Many Lucknowites, who style themselves forward-thinking, view this madrasa as a relic of the past. Those, who were not students or faculty of Nadwa, rarely enter, or give sustained attention to Nadwa, whether Muslim or not.

In modern India, critics of madrasa education have termed it a  ‘medieval’ and disorganized form of learning with little emphasis on job skills or modern subjects. Yet, existing urban madrasas such as Nadwa in Lucknow are accepting more students every year and new ones are opening in even more remote villages.  This growth suggests that a sizable number of Muslims do not view madrasas as part of a burdensome past to be cast away in order to join India’s modern future. For many people I spoke with in Lucknow during my two years living there, Nadwa is still a valid route for educational advancement.  If reforms are needed in madrasas, many people, who knew of Nadwa, said, they are a little different from the improvements needed across the board in north India’s spotty educational system.

An Alternate Route to Employment

India’s primary school system is still beset  with lack of coverage in rural areas and slim oversight of teachers and administrators. India began to open education up to privatization in the 1990s to meet skyrocketing demand as its population cleared a billion. Private schools fill the gaps in educational coverage and basic literacy. But many charge fees out of proportion to the low-quality instruction. Madrasas charge no fees, getting income from wealthy pious locals in Lucknow and from the alumni. As Zahir, a diminutive young madrasa student with an intense gaze, explained to me, “I began madrasa for two reasons. First, I didn’t want to have an education that was composed of entirely worldly subjects. Second, I had no money. They’re not supposed to take fees but many government school teachers do.”

“Nadwa is the best madrasa in India,” Zahir asserted to me when we spoke, and many share his view. Nadwa attracts students from every state in India. The Islamic school offers English classes and general education courses that cover the basics of the government school curriculum, as do many madrasas in India. Zahir planned, along with many other Nadwa students, to sit for the government exam that certified madrasa graduates with a secondary school degree. This allows them to parlay madrasa schooling into other divergent opportunities. “I’ve already been offered a job teaching Urdu at my old madrasa,” Zahir explained, “My plan is to teach there, for now, and save up for my BA degree.”

Critics accuse madrasas of holding Indian Muslims back from advancement, although government surveys found that only 4% of Muslims (0.5% of Indians) attend madrasa full-time. But madrasa students view religious studies as one  ‘credential’ among many that are available in modern India.  Some students declared that their prior education in rural schools did not prepare them for university, and madrasas are stepping-stones to universities. For others, this religious credential is at times sufficient for achieving students’ goals: literacy and schooling, social status in their hometowns, respect in villages where caste prejudice remains strong, Islamic learning and Arabic skills that open the doors to mosque jobs in big cities and in other countries. Religious schools are equally valid for seeking job skills as other Indian schools. Or, they are justifiable merely in terms of the personal spiritual development a student attains by becoming an Islamic scholar, even if he then serves as an accountant.

Religious Education in a Secularizing World

Late one evening, after the blaze of the India’s daily heat turned to the humid chill of night, I wheeled my bicycle down the main road of Nadwa leading to the mosque. I had arrived to meet a friend there just after the sunset prayers, and hundreds, perhaps a thousand, of students and professors flowed out of the mosque at the center of the madrasa’s sprawling, tree-lined campus.  Among leafy hedges, the students gathered into chatty clumps to enjoy the breeze billowing out the loose cotton fabric of their traditional white flowing shirts.  A sense of calm and of a life free of the cares that plagued the world outside surrounded the casual gatherings of students, especially due to the meditative mindset induced by the twenty minutes of silent, repetitive focus during the sun-down prayers.

Many educated people across the world speak of our modern world as gradually becoming a more secularized place. India’s first Prime Minister Jawaharlal Nehru predicted in the 1950s that religion would  ‘whither’ away in modern India.  As early as 1966, the TIME magazine famously ran a cover story “Is God Dead?” But in 1969, another TIME cover asked, “Is God Coming Back to Life?” as many people continue to have the impression that religion still has a role to play in a secular society. Wheeling my bicycle down the path, I recalled the original meaning of the word secular, from the Latin saeculum for  ‘world’, as the American sociologist Jose Casanova reminds us. In the Catholic Canon itself, the word  ‘secular’ was used to describe those priests that were doing the work of Christ  ‘in the world’ as opposed to those clergy who remained cloistered within the monastery.

“People think that madrasa graduates only know religion, but I want to show them that I can work a job, too!” Qasim, an excitable, bright student told me, “I learned software coding in evening classes in Lucknow. I want to update madrasas’ websites, to make outreach easier for them. I also was recruited to be an Arabic translator, for a business in Qatar, but I told them I want to finish my studies first.” Madrasa graduates see it as a point of pride that they began their educational career within the madrasa but still have big plans for their life in the outside world.  Some students go on to university. Others become preachers in mosques or faculty of madrasa.  All the students I spoke with believed that it was their mission to instruct others in correct ways of praying, ethics such as integrity and resisting corruption, morals, and Islamic spirituality – whether they worked in an office or a pulpit.  Religious education, in their view, is necessary for success in this life.  Students were concerned about wasteful spending or the lure of excessive consumerism. Life in Nadwa is simple and spartan. Students rise before 5am sunrise for prayers, performing absolutions with cold water.  They make meals of lentils, bread, and rice.  I spoke with many boys who chose this hard life, even when their brothers become accountants or pharmacists who drive flashy motorbikes and frequent India’s newest malls. Madrasa students were allowed to leave their walls and eat fast-food, too, but their prayerful daily routine gave them a balanced view of the stresses of a fast-paced twenty-first century life. “When you are overwhelmed by stress, or angry with a person,” a student told me, “it really helps to just wash your hands, face, and feet” as Muslims do to purify themselves before prayer, “I always find, after that your anger slips away! You can handle situations with more calm.”

Nadwatul Ulema, Lucknow, India

The religious scholars-in-training in the madrasa, in this view, are analogous to the  ‘secular priest’ of medieval Catholic Europe. Philosopher Charles Taylor recently termed our era a  ‘secular age’ in which  ‘fragility of belief’ gives rise to more ideological skepticism but also to more assertive expressions of religion.  The intermingling of multiple faith traditions and projects of secularization in today’s world brings everyone’s beliefs into question. But high standards of ethics and moral behavior are seen as increasingly rare. In the view of these madrasa students, our secular world is not one from which religion is departing, but a world in which religion changes to become more relevant, more immanent, and more present in people’s daily lives. Their madrasa provides a proper blend of ethics, spirituality, and worldly learning to prepare them for their adulthood in twenty-first century India.  “Education is for serving society, not only for making money!” Bilal, a city-born student with a deep voice, told me, “I used to get into lots of trouble. Whatever bad there was to do, I did it. Then my dad sent me to madrasa. My first year was so hard, but it changed me. Those who have patience will Allah, he will have patience with them. Now, I want to be a leader for my community.”

Author:

Christopher Taylor is a PhD candidate in anthropology at Boston University and graduate fellow of the National Science Foundation. He lived and performed research in Lucknow, India, in 2012-2013.  His dissertation is based on six Islamic social welfare associations including one of India’s largest Islamic seminaries, the madrasa of Nadwat ul ‘Ulama.

http://cafedissensus.com/2014/04/15/an-islamic-seminary-of-lucknow-cloister-or-college/

Mehdi Hasan on Seeking Intra-faith Unity Amongst Muslims

Imam Ahmed Bin Hambal and the Baker (Wali)

Imam Ahmed, may God be pleased with him, once was traveling and needed to stay somewhere overnight. When he went to the Masjid, the guard (not recognizing Imam Ahmed) denied him entrance. Imam Ahmed tried numerous times, but the guard did not accept his requests. Frustrated, Imam Ahmed resolved to spend the night in the Masjid yard. The guard became furious and dragged him away, despite the old age and frailty of Imam Ahmed.

A baker, whose shop was nearby, watched this scene and took pity on Imam Ahmed. He invited the Imam to stay with him for the night. While there, Imam Ahmed noticed that the baker continually made istighfaar (asking for Allah’s forgiveness) while working, and in the morning, the Imam eagerly asked his host about the latter’s continual seeking of forgiveness. The baker said it had become like second nature, and Imam Ahmed then asked whether the man had experienced any reward from this practice.

The baker answered,

“By Allah! No duaa (supplication to God) I made except that it was answered but one.”
“And what is that duaa?” asked Imam Ahmed.

“To be able to see the famed Imam Ahmed ibn Hanbal!”
Imam Ahmed interjected, “I am Ahmed ibn Hanbal!”

He then went on to add:

“By Allah! I was dragged to your place so that you can have your duaa come true.”

The Kalam Cosmological Argument

On Nature, Beauty, and Transcendence: An Interview with Seyyed Hossein Nasr

Matter and Beyond explores a wide range of ethical, philosophical, spiritual and scientific questions through interviews with leading scholars and scientists on compelling topics such as: mysteries of consciousness, the healing powers of music and sound, love, ecology, astronomy, artificial intelligence, cosmology, quantum mechanics and free will, spiritual capital, bioethics and unity of knowledge.

What follows is an interview with Professor Seyyed Hossein Nasr, one of the world’s leading experts on Islamic science and spirituality. He is professor of Islamic Studies at George Washington University. Professor Nasr is the author of numerous books including Man and Nature: the Spiritual Crisis of Modern Man (Kazi Publications, 1998), Religion and the Order of Nature (Oxford, 1996), and Knowledge and the Sacred (SUNY, 1989).



M&B: You study mathematics, physics, geology, and history of science. In what way does this benefit you?

Bismi’llah al-Rahman al-Rahim . Let me begin with the Name of God. I was gifted when I was a young person in science and mathematics. After I came to America to study I received the highest grades in many national tests in these fields. So everybody thought that I should be a scientist. And I had a great deal of love for science and a wish to understand the real significance of what nature is. Furthermore, I loved mathematics. Consequently I went to MIT, which was the leading scientific institution at that time, and still is today in this field. I was studying physics and mathematics, but concentrating on physics. Soon, however, I realized that in fact modern physics, not only quantum mechanics but going back to Newtonian physics, does not deal with the nature of things. It deals with mathematical structures related to the quantitative aspect of phenomena. You will never come to know the actual nature of things by studying physics. So I lost interest in becoming a physicist. And then I went from there, after studying mathematics and physics at MIT, to study geology and geophysics at Harvard. The reason I did that is that I wanted to know also a descriptive science. Now, during all those years that I was studying the sciences, in parallel I was studying philosophy a great deal. The scientific discipline of my mind served me in a very positive way later on.

First of all, throughout all the criticism I have made of modern science in the last fifty years, nobody has been able to say that this man does not know anything about modern science because I do know something about this science. Secondly, it has of course given me mental discipline and, I hope, some clarity, which I try to reflect in my writings and my lectures.

M&B: For most people those disciplines are separate. What are your comments about that?

I believe that one of the greatest tragedies that has happened in Western civilization after the Middle Ages, and has resulted in what we see today, is compartmentalization, that is, a separation of various modes of knowing, various forms of knowledge, from each other, so that few matters are known in a complete way. Here I am, a professor at a major American university, and the students who come and study with us—their minds are like drawers in your bedroom. You put socks in one drawer, underwear in another, shirts in another… So they go from one class to another, they learn certain things, but there is no connection between various subjects that they learn. It is not only I who say this; the great English philosopher Alfred North Whitehead said this over a half a century ago. This compartmentalization is one of the greatest dangers facing modern civilization. In traditional civilization there used to be a unity of knowledge. Of course, Islamic civilization is based upon tawhid, upon unity, and in the framework of the Islamic sciences all the different disciplines, from poetry to music to philosophy to history to geology to medicine to physics and mathematics, all of these have some kind of interrelation. There has always been an overall world view that has embraced them.

Now, that has been destroyed, but there have been some attempts to try to create a metaphysical basis to reintegrate the sciences. For example, Whitehead was interested in this matter and he tried very hard to do this, but none of these people really succeeded because the whole education system in the West is now based on this kind of specialization and unrelated disciplines that have nothing to do with each other. So what to do? You end up with a scientistic positivist claiming that nothing unscientific is important, that there is no other mode of knowledge but science—that is one side. On the other side for now we see those who emphasize only the outward meaning of religion with little interest in its intellectual and spiritual aspects. And other people fall in between.

What I have tried to do in my life is to resuscitate a vision of the unity of knowledge based on a metaphysical foundation and, more particularly, within the Islamic tradition, where this has been so important.

M&B: Was knowledge compartmentalized like that in the past? Could you give us some examples from history?

No, it was not. Let me mention the field of art which in traditional civilization was related to knowledge, to the science of forms. Now that link has been largely severed as has the link between various branches of knowledge. It is a modern illness that has deprived poetry and art of their intellectual function, that is, their relation to knowledge at the highest level. In the nineteenth century, when a lot of the Romantic poets of the English language such as Wordsworth depicted poetically beautiful scenes of nature and were against the vulgarization, the destruction, the ugly landscapes that resulted from the Industrial Revolution in England, their poetry was taken simply as sensibility, as emotion; it was not allowed to challenge the science of the day, which reigned supreme as the only legitimate form of knowing and in fact continues to do so.

This situation goes back to Galileo and Descartes, who took away from nature all quality and said everything—beauty, other things—are subjective and the object of scientific knowledge is ultimately pure quantity. Modern science still suffers from that myopia, whereas external reality is not pure quantity. Let me give you some examples. Take one of the great Ottoman mosques such as Sultanahmet. Now, when you stand on one side of the square before you get to the mosque, you have trees, and you have cars going by, you have before you a space—a space that you experience. You can describe that space from the point of physics—Cartesian coordinates, measurements, and so on,—but your immediate experience of that space is still there. When you go across the square and into the mosque, you again experience a space but it is a very different space. You have the same situation in the sacred architecture of Persia, in the Arab world, of the Taj Mahal in India, and in other places. The great architects who built these edifices provided for you an experience and a vision and another aspect of the reality which we call space and they did so on the basis of a science which was not divorced from other forms of knowledge. They did not create only a subjective space but one as real as the space across the street that we can measure with Cartesian coordinates and that cars drive through without ever thinking that this is a different space, qualitatively speaking, from the space of the mosque. Both the immediate experience of the space in the street and the sacred space in the mosque prove the poverty of the reduction of space to pure quantity á la Descartes.

It is the same with music. Music takes you out of your ordinary experience of time. So does poetry, but especially music, and it makes you experience time in a different way. Now, that other time that you experience is not simply a fantasy; it is not simply subjectivism; it is another aspect of reality. In all traditional arts there is a science that reveals another dimension of reality without this science being completely divorced from other modes of knowledge. A traditional mosque or cathedral is related to cosmology and theology as well as the science of forms, materials, colors and optics. Such edifices are themselves testimony to the unity of knowledge and the necessity to reject the compartmentalization of various modes of knowing.

M&B: In what ways can we relate human and experiential aspects of knowledge to scientific knowledge?

As you sit here, you have a single center of consciousness. Otherwise, you would be mentally ill and you would be taken to see a psychiatrist. A normal human being, who does not have a mental illness, has one single consciousness although it can partake of levels. In our everyday life we try to relate the different things that we do and think and say to that center determining who we are. So the yearning for unity is within the very nature of the human state.

When we do a lot of irrelevant things, totally separate things, what happens is that gradually we become compartmentalized ourselves; we become scattered. That leads actually to a kind of psychological dislocation and a house divided against itself, as Christ (pbuh) said, shall not stand.

There are many people who, in order to live with themselves, have divided their mind into several parts. With one part they pursue science, with one part they pursue art, with one part they pursue religion, and with one part they pursue this and that other activity. They are not integrated. But the goal of human life on earth is to become integrated. The consequence of this lack of integration, this lack of unity, is to be seen in so many fields today, for example in modern medicine. That is why we are talking just now about holistic medicine as embracing all the different elements of our being—our body, psyche, soul, spirit—that must be taken as interdependent realities whose harmony is necessary in order to have real health.

More and more people are also now speaking of a holistic worldview whose loss has caused the environmental crisis. Ecology by nature is a discipline that brings things together. If we destroy the Potomac River here, we do not know what effect it will have on the fish in Mexico. But it might have an effect of which we are not as yet aware. Now many are beginning to realize more and more that on the earth everything is intertwined and our experiential knowledge cannot be divorced from scientific knowledge and vice versa.
Today even some modern scientists are beginning to realize this truth, but they still exclude the spiritual world and the psychological world from their science. At least on the material, however, level they are realizing that this cutting of things from their natural setting and analyzing them and getting knowledge about them is not the whole of knowledge. There is also crucial knowledge based on the interrelatedness of things. And I think it is here that Islamic thought can make a very important contribution to contemporary thought.

M&B: In what way is acquiring that kind of knowledge about the interrelatedness of nature different from the design argument in theology?
First of all, the design argument may also be found in Islam in another form. We have it in all religions. But putting all the theological aspects aside, if you find a watch on a table, you would think that someone designed it and that the person had the intelligence to design a watch. When you see things much more complicated than the watch, working in a remarkable fashion, it creates in you an awareness of an incredible intelligent design and a sense of awe, of wonder. That is what modern science has for the most part tried to destroy. Einstein, one of the greatest scientists, had this sense of wonder—but ordinary science as it is taught in schools is against encouraging this sense of wonder. Rather, it has tried to equate to explain with to explain anyway, providing a view in which there is no sense of wonder. The enchantment of nature, wonderment, they have been all cast away. Now, all religions emphasize the human soul’s experience of wonder. For example, the Qur’an speaks so much about God’s creation and asks us to think, to meditate upon and to wonder about God’s creation. That is impossible without accepting the remarkable design in God’s creation.

M&B: Do you think that becoming aware of ecological problems is related to realizing human responsibility?
A crisis can always be positive in a way in that it can force us to re-examine our position. When the earth trembles under your feet, you are in a different frame of mind than when you were walking on solid earth and you did not think about the earth. When you are sitting here you do not even think about the floor, but if the floor begins to shake, if there is a big earthquake, you will immediately think about the floor.
Now, the environmental crisis has caused many people to realize that modern science and technology by themselves are not going to solve all the problems of the world. It is true that greed, domination, and power politics have all played a role in this crisis, but they were always around. Such things have been around since time immemorial. What has changed is what modern technology and science have made possible—the destruction of all of human life, the destruction of whole ecosystems. Attila the Hun, Julius Caesar, Darius the Great or other great conquerors had vast armies consisting of hundreds of thousands of men but those armies could not destroy nature in the way one single chemical plant, one single oil spill can do. So a lot of people have become aware that there is something wrong; there is something seriously wrong. And that is the only positive aspect of this crisis because it makes us aware of the threat to human life.

I have written for fifty years on this matter. I am one of the first Muslim thinkers to have written about such subject is and one of the first to predict the environmental crisis and I stand by what I said but this matter half a century ago. Every kind of trying to save the planet by recourse to only good engineering or economic planning is just cosmetic. I just had a discussion, which is coming out in the next issue of the Islamic Science journal, in which I said that if someone has cancer as a result of which his skin turns yellow, if you just put some cosmetics on the face of woman so that her cheeks seem rosy, that is not going to cure her cancer. We need to do something much more profound than this.

M&B: Do you think developing religious and artistic views of nature, as you have described, and finding various ways to gain knowledge to reach God will affect people’s responses to the global environmental crisis?

Ordinary people are drawn by their inner nature to the beauty of God’s creation. In Washington, D.C., in the beginning of April, you have the cherry blossoms. I know you have seen cherry blossoms—one of most beautiful natural manifestations in big cities anywhere in the world. There are hundreds and hundreds of Japanese trees which were presented to the United States at the beginning of the twentieth century and which are found especially around the basin near the Thomas Jefferson Monument and certain other places in Washington. They are very beautiful when in bloom, and people are drawn from all over to their beauty. So, there is still certainly attraction to the beauties of nature. But the problem is that modern education and culture have eclipsed or lessened the awareness of human beings of the relation between this beauty and the Beauty of God. So many people will say, “Oh, what a beautiful tree!” But that does not usually remind them of God because of a secularized culture that has dominated the West for the past few centuries. But the natural inclination toward beauty is always there.

In this context it is interesting to note that many people who are atheists are also environmentalists. They want to preserve nature. They want to preserve the forests and the mountains. That, for them, is “God,” without realizing that they are seeing God’s Theophanies, God’s creation, in these beautiful, natural scenes that are for them “sacred” and “sacrosanct.” In a godless cosmos that dominates over the mindset of so many in the West, however, there is no room for the presence of the sacred in its true sense. Furthermore, there is no way of solving the environmental problem without realizing that nature is sacred in the religious sense of this word. Therefore, you have to first of all revive awareness of the sacred, which I have tried to do in several of my writings.

It is important also to realize that the sacred is not only a category pertaining to the Torah, the Gospels or the Qur’an, a church or a mosque. Of course, they are the heart of the sacred for the followers of these various religions, but the sacred also exists in God’s creation, in planets and animals, in the mountains, deserts and seas, in the firmament and the stars. It is crucial to treat nature as something sacred if the present environmental crisis is to be overcome. Unless we do not do that, nothing else is really going to work.

M&B: That seems to be a common point between all the religions. May be something around which people can come together?

I wrote a book called Religion and the Order of Nature that was translated into Turkish two years ago. It is one of my major books, one in which I speak precisely about how all the religions of the world, despite all their different languages and forms, have a remarkably similar view towards the order of nature, where the order of nature comes from, why this order, and how important it is in this domain for the religions of the world to work together. That is perhaps the best hope that we have because in most places in the world people still listen to their religious leaders, whether they be imams, priests or rabbis. If on Fridays the imams in mosques would concentrate on the importance of treating nature as God’s sacred creation, within a few months such teachings would affect what the people do.

A few people will say, “We do not care,” but the vast majority of ordinary people would listen, and so I think that all the religions of the world have a responsibility and all the religions of the world can work together very closely in this vital matter. Furthermore, members of the Abrahamic family have to realize that the love for nature is not pantheism. It is not the negation of the transcendence of God.

Let me end with this famous poem from Rumi. It says, “If only the world of existents had tongues, so with those tongues they could unveil the mystery of existence.” I have always said, echoing Rumi and our other sages, that everything is alive, everything bears within itself a divine mystery, but it does not have a tongue to speak to us in such a manner that we can hear its call. We have to learn its language expressed through what appears to us as and from the ordinary human point of view as eloquent silence.


Interview conducted by Mustafa Tabanli for Ebru TV for the television show Matter and Beyond, episode 23. Visit www.ebru.tv for the full show


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