Winning the Modern World for Islam - A, Yassine (2/2)

Islamic Scholarship and Modernity

“Modernist thinking,” writes Touraine, “affirms that human beings have the right to live in a world governed by the natural laws discovered by reason and to which reason itself is subjected. It identifies people with a nation, and social body that also functions under natural laws, and which owes it to itself to discard the forms of organisation and irrational domination that fraudulently attempt to legitimise themselves by recourse to superhuman revelation or divine will.”8

Anything that did not conform to what had become the world’s only answer had to be a fraud, contrary to “natural” law; it had to be discarded in order to make way for the truth. Let the new pass unimpeded, get rid of the old—by force if necessary. Modernity was not some simple philosophy aflutter in the abstract, the salon topic of debate. Soon after its birth it became an engine of evolution and revolution that overturned the concrete realities of life and bid farewell to the time-worn, slashing and slaying.

Slowly at first, at the dawn of the Renaissance, then more and more rapidly, science and technology, Enlightenment philosophy, and the social movement took flight, nourished by a trenchant and violent ideology. The French Revolution, followed by its fearful and murderous undoing by the Emperor Napoleon Bonaparte, would spread the flames of change throughout all of Europe.

Yet another revolution played its role: the Industrial Revolution permitted Europe to enrich and arm itself so that European nation-states could now enter into conflicts far more modern—that is, murderous—than the amateur butchering of the Napoleonic wars. Manufacturing capitalism, more industrial and mechanised, needed space to live and prosper—when the necessity again of disencumbering and pruning”.

To read further: Islam and Modernity pps.32-45 from ‘Winning the Modern World for Islam’, A, Yassine

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.



Winning the Modern World for Islam - A, Yassine (1/2)

Islamic Scholarship and Modernity

P 34-35

“I cite from the analysis of modernity of the renowned French sociologist Alain Toraine, in his Critique de la modernité.4 According to him, modernity is enlightened humanity’s revolt against tradition. Modernity sacralises society, submitting it to natural law and reason. In its Western manifestation, modernity is “reason’s work itself, and hence above all of science, technology and education; the social politics of modernisation should have no other goal than to disencumber reason’s path by suppressing the rules, corporatist defenses, or customs barriers.”

We are thus face-to-face with a modernity that eradicates, a modernist ideology which calls for “disencumbering the way” so that “enlightened

35

humanity” might dispel the darkness of “tradition”—a tradition which, in the eyes of the West, is currently incarnate in the “illuminati” of an obscurantist islam. When Touraine speaks of the archaic in connection with the modern, absolutist (and proselytising) sectarians of the new religion of Modernism think of islam as something to be rejected, something to be set aside like some unworthy and shameful archaism.

Modernity is thus a “sacralisation” of the natural law of reason, and a submission to all that this entails. To be modern, it is supposed, means one must rebel against the sacred, against the divine. Ideological modernism owes it to itself to have as its goal “disencumbering the way.” This is rationalism’s violent indictment of the irrational, it is the crushing argument against the tatters of tradition by armed and wealthy scientific technology. Disencumber! Smash to bits! Native modernists, ever colonizable—and ever yet colonised, hide their faces from their warrant officer lest he find them in flagrant disobedience, insubordination, and non-conformity with the standing orders.

Islam is submission5 to God. It is a peaceful submission, non-violent towards others, not puffed up, not out to exterminate others’ sense of identity just to tidy up and clear the way for its majestic and exclusive progression. Amalgamation is quickly achieved: once you submit, you yield to reason’s latest flowering, democracy. In a democracy I submit to a law in whose deliberation I took part—not to some despotic cleric or some divine-right despot”.

To read further: Islam and Modernity pps.32-45 from ‘Winning the Modern World for Islam’, A, Yassine

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.



The Muqaddimah - Ibn Khaldun (2/2)

The Various Kinds of Sciences

“Thus, human action in the outside world materialises only through thinking about the order of things, since things are based upon each other. After (he has finished thinking), he starts doing things. His thinking starts with the thing that comes last in the causal chain and is done last. His action starts with the first thing in the causal chain, which thinking reaches last. Once this order is taken into consideration, human actions proceed in a well-arranged manner. On the other hand, the actions of living beings other than man are not well arranged. They lack the thinking that acquaints the agent with the order of things governing his actions. Animals 11 perceive only with the senses. Their perceptions are disconnected and lack a connecting link, since only thinking can constitute such (a connecting link). Now, the things that come into being 12 that are of consequence in the world of existent things, are those that are orderly. Those that are not orderly are secondary to them. The actions of animals, therefore, are subordinate to (orderly human actions). Consequently, their services are forcibly utilized by man. Thus, human actions control the (whole) world of things that come into being and all it contains. Everything is subservient to man and works for him. This is what is meant by the "appointing of a representative" mentioned in the Qur'an: "I am appointing a representative on earth." 13 The ability to think is the quality of man by which human beings are distinguished from other living beings. The degree to which a human being is able to establish an orderly causal chain determines his degree of humanity. Some people are able to establish a causal nexus for two or three levels. Some are not able to go beyond that. Others may reach five or six. Their humanity, consequently, is, higher. For instance, some chess players are able to perceive (in advance) three or five moves the order of which is arbitrary. Others are unable to do that, because their mind is not good enough for it. This example is not quite to the point, because (the knowledge of) chess is a habit, whereas the knowledge of causal chains is something natural. However, it is an example the student may use to gain an intellectual understanding of the basic facts mentioned here. God created man and gave him superiority over many of His creatures”.

To read further: Chapter 6: The Various Kinds of Sciences, sections 34-38 from the Muqaddimah, Ibn Khaldun

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

The Muqaddimah - Ibn Khaldun (1/2)

The Various Kinds of Sciences

“On man's ability to think, which distinguishes human beings from animals and which enables them to obtain their livelihood, to co-operate to this end with their fellow men, and to study the Master whom they worship, and the revelations that the Messengers transmitted from Him. God thus caused 3 all animals to obey man and to be in the grasp 4 of his power. Through his ability to think, God gave man superiority over many of His creatures. 1. Man's ability to think. I T 5 SHOULD BE KNOWN that God distinguished man from all the other animals by an ability to think which He made the beginning of human perfection and the end of man's noble superiority over existing things. This comes about as follows: Perception - that is, consciousness, on the part of the person who perceives, in his essence of things that are outside his essence - is something peculiar to living beings to the exclusion of all other being 6 and existent things. Living beings may obtain consciousness of things that are outside their essence through the external senses God has given them, that is, the senses of hearing, vision, smell, taste, and touch. Man has this advantage over the other beings that he may perceive things outside his essence through his ability to think, which is something beyond his senses. It is the result of (special) powers placed in the cavities of his brain.7 With the help of these powers, man takes the pictures of the sensibilia, applies his mind to them, and thus abstracts from them other pictures. The ability to think is the occupation with pictures that are beyond sense perception, and the application of the mind to them for analysis and synthesis. This is what is meant by the word af'idah "hearts" in the Qur'an; "He gave you hearing and vision and hearts." 8 Af'idah "hearts" is the plural of fu'dd. It means here the ability to think”.

To read further: Chapter 6: The Various Kinds of Sciences, sections 34-38 from the Muqaddimah, Ibn Khaldun

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

The Origins of Islamic Science - Muhammad Abdul Jabbar Beg (2/2)

4. Translation as a Source of Knowledge

“Apart from private collections of foreign manuscripts, there were also public libraries founded during the 2nd-4th century AH /8th-10th century CE, which were designated by the following terms: Bayt al-Hikmah, Khizanat al-Hikmah, or Dar al-Hikmah, or Dar al- ‘ilm, Dar al-Kutub, Khizanat al-Kutub and Bayt al-Kutub. The Bayt al-Hikmah (also known as Khizanat al-Hikmah), according to Shalabi, was founded in Baghdad by Caliph Harun al-Rashid. Others maintain, however, that caliph al-Ma'mun established it. At the time of Ali ibn Yahya al-Munajjim (d. 275/888), there flourished an institution known as Khizanat al-Kutub and Khizanat al-Hikmah [89]. Since the 9th century CE, many more libraries housed books of foreign sciences. Some of these libraries were privately owned, while others were established by Caliphs, Amirs (governors), Sultans and Wazirs. For instance, in Abbasid Mawsil (Mosul) there existed a large library called Khizanat al-Kutub. Similarly, a wealthy textile trader, Ali b. Muhammad al-Bazzaz (d. 323/942), was said to have possessed a Bayt al-‘ilm (library; lit. house of science or knowledge). Sabur bin Ardashir (d. 416/ 991) bought a house, Dar al-‘ilm, in which he kept ten thousand volumes of manuscripts on all subjects. By the 4th century AH/10th century, there was a proliferation of libraries and institutions, which had been founded in Basrah, Isfahan, Nishapur, Ramhurmuz, Rayy and Cairo [90]. Some of the books in similar libraries were listed by Ibn al-Nadim in his bibliographical compilation al-Fihrist and in Ibn al-Qifti's biographies of scientists and philosophers, Ta'rikh al-Hukama', Ibn Abi Usaybiyah's ‘Uyun al-Anba' fi-Tabaqat al-Atibba' and, for Muslim Spain, by Ibn Juljul's Tabaqat al-Atibba' wa'l-Hukama'. These works provide biographical and bibliographical information about Muslim scientists and philosophers of all ethnic backgrounds up to the 13th century CE. Modern historians and bibliographers of Islamic science, including George Sarton, Carl Brockelmann and Fuat Sezgin, have identified and described manuscripts and printed books on the history of Islamic science”.

To read further: 4. Translation as a Source of Knowledge, The Origins of Islamic Science, Dr. Muhammad Abdul Jabbar Beg *

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

The Origins of Islamic Science - Muhammad Abdul Jabbar Beg (1/2)

4. Translation as a Source of Knowledge

“Just as certain political events create hostilities between nations that end in cooperation so, in human history major political events have long term intellectual consequences. One such consequence is the translation of foreign books and the transmission of ideas across cultures. When Alexander the Great conquered Asia Minor, Syria, Egypt, Persia, Afghanistan and the Indus Valley, many rulers were unseated, including Emperor Darius of Persia. Some of Alexander's generals were appointed governors or administrators of these territories, and on Alexander's death the Ptolemies ruled Egypt and the Seleucids Mesopotamia and Persia. The long term consequence of these conquests was the spread of Greek thought throughout much of Asia and Egypt in the fields of philosophy, art and science.

Long after the fall of the Greek Empire, the empire of Darius was revived by the Sassanid dynasty, and some of the former territories of the Greek Empire, including Asia Minor, Syria and Egypt were incorporated into the Byzantine or Eastern Roman Empire. The Sassanian and the Byzantine emperors fought one another until the early 7th century CE. It was in this century that the Arabs, an isolated people of the Arabian Peninsula who were least influenced by neighbouring civilizations, emerged with a new political vigour and spiritual vision. Within a short period they had conquered the Sassanian Empire and the Byzantine provinces of Syria and Egypt”.

To read further: 4. Translation as a Source of Knowledge, The Origins of Islamic Science, Dr. Muhammad Abdul Jabbar Beg *

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

Science and Civilisation in Islam, S.H Nasr (2/2)

C. Institutions of Higher Learning

“As the newly formed Islamic society became more firmly established, and its energies turned from outward growth to inward development, educational institutions came into being which played a vital role in the cultivation of the arts and sciences. The first important center to be particularly concerned with philosophy and the natural and mathematical sciences was the Bait al-hikmah (House of wisdom), constructed in Baghdad by the caliph al-Ma’mun around 200/815, to which a library and an observatory were joined. Supported by the state treasury, this famous school became the gathering place for many scientists and scholars, and particularly for competent translators, who translated almost the whole of Greek scientific and philosophical literature into Arabic, thus preparing the ground for the absorption of that literature by Islam. The amount of translation from the Greek and the Syriac, and also from Pahlavi and Sanskrit, during the third/ninth and fourth/tenth centuries, by such men as Hunain ibn Ishaq, Thabit ibn Qurrah and Ibn Muqaffa—all of them competent scholars and scientists—was in fact so great that even today more of the writings of the Greek Aristotelians—i.e., of Aristotle and his commentators—are extant in Arabic than in any of the modern European languages. Moreover, there are many fragments of the writings of Aristotle, of the Alexandrian philosophers, the Neopythagoreans and Neo-platonists, the Hermetic corpus, and the works of such scientists as Galen, which exist today only in the Arabic translation done at al-Ma’mun's academy or by translators who were stimulated by the activities of that institution”.

To read further: Chapter 2: The Basis of the Teaching System and the Educational Institutions (The Classification of the Sciences) pps. 59-64 from ‘Science and Civilization in Islam’, S.H, Nasr.

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

Science and Civilisation in Islam, S.H Nasr (1/2)

B. Educational Institutions

“Since the teachings of Islam are essentially gnostic in nature, all forms of knowledge, even the most external, take on a sacred character, so long as they remain faithful to the principle of the revelation. It is not accidental that the first verses revealed to the Prophet Muhammad were those of the Chapter 'The Clot,’ in which the primacy of knowledge is affirmed in the following words,

I. Read, In the name of thy Lord who createth,
2. Createth man from a clot.
3. Read: And thy Lord is the Most Bounteous,
4. Who teacheth by the pen,
5. Teacheth man that which he knew not.

Many of the verses of the Quran that were to follow affirmed the sacred nature of knowledge and scientia (‘ilm), one of God’s names being "He who knows,' (al-’alim). The Prophet himself—although unlettered from the standpoint of human knowledge—was at the same time the channel of the revelation of the Book which is considered by all Muslims to be the quintessential sum of all knowledge, both human and divine. Moreover, he reaffirmed the teachings of the Quran by stressing that the acquisition of knowledge to the limits of one's abilities is incumbent upon every believer as part of his religious duties. His sayings—such as, "Seek knowledge from the cradle to the grave,”or “Seek knowledge, even in China”—were echoed through latter centuries as the most authoritative arguments for teaching and propagating knowledge (‘ilm), even though debates also arose as to exactly what the knowledge to which the Prophet alluded, and whose attainment he considered so essential, encompassed”.

To read further: Chapter 2: The Basis of the Teaching System and the Educational Institutions (The Classification of the Sciences) pps. 59-64 from ‘Science and Civilization in Islam’, S.H, Nasr.

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

Arabic Literature, Context - Britannica

"The Arabic literary tradition began within the context of a tribal, nomadic culture. With the advent and spread of Islam, that tradition was carried far and wide during the course of the 7th to the 10th century. It initially sought to preserve the values of chivalry and hospitality while expressing a love of animals and describing the stark realities of nature, but it proceeded to absorb cultural influences from every region brought within the fold of “Dār al-Islām” (“Abode of Islam”). Early contacts with the Sasanian empire of Persia (present-day Iran) led to a noisy but fruitful exchange of cultural values. The foundation in 762 of Baghdad, built expressly as a caliphal capital, brought about further expansion to the east and contacts with the cultures of India and beyond; one of the results of such contact was the appearance in the Middle East of the world’s greatest collection of narrative, Alf laylah wa laylah(The Thousand and One Nights). In that same capital city was founded the great library Bayt al-Ḥikmah (“House of Wisdom”), which, until the sack of the city by the Mongols in 1258, served as a huge repository for the series of works from the Hellenistic tradition that were translated into Arabic. Al-Andalus became to the rest of Europe a model of a society in which the religions and cultures of Islam, Christianity, and Judaism could work together and create a system of scholarship and teaching that could transmit the heritage of older civilizations and the rich cultural admixture of Andalusian society. Western science, mathematics, philosophy, music, and literature were all beneficiaries of this fascinating era, of whose final stages the fabulous Alhambra palace complex in Granada, Spain, remains the most visible token".

To read further, Arabic Literature - Britannica

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

 

Arabic Literature, Definition - Britannica

"Arabic literature, the body of written works produced in the Arabic language.

The tradition of Arabic literature stretches back some 16 centuries to unrecorded beginnings in the Arabian Peninsula. At certain points in the development of European civilization, the literary cultureof Islam and its Arabic medium of expression came to be regarded not only as models for emulation but also, through vital conduits such as Moorish Spain and Norman Sicily, as direct sources of inspiration for the intellectual communities of Europe. The rapid spread of the Islamic faith brought the original literary tradition of the Arabian Peninsula into contact with many other cultural traditions—Byzantine, Persian, Indian, Amazigh (Berber), and Andalusian, to name just a few—transforming and being transformed by all of them. At the turn of the 21st century, the powerful influence of the West tended to give such contacts a more one-sided directionality, but Arab litterateurs were constantly striving to find ways of combining the generic models and critical approaches of the West with more indigenous sources of inspiration drawn from their own literary heritage".

To read further, Arabic Literature - Britannica

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

Islamic Sciences and Centrality of Spirituo-Ethics - Joseph E. B. Lumbard

The Ihsani Tradition

“As is evident from Sarraj, the Sufis saw themselves as that group among the scholars who were especially devoted to the science of doing beautiful or doing good (ihsan). To understand the central thrust of the Sufi movement, we must therefore examine the Qur'anic roots of ihsan. The verb "to make beautiful" (ahsana) and its derivatives occur over fifty times in the text and it is often found in the hadith. According to these sources, the first to make beautiful is God Himself, "Who made beautiful everything which He created" (32:6). It is God who "formed you, made your forms beautiful, and provided you with pleasant things" (40:64). "He created the heavens and the earth through truth, formed you and made your forms beautiful, and to Him is the homecoming" (64:3). God is thus the first to make beautiful (muhsin), and to do beautiful is to imitate the Creator as best a human can. This is fundamentally important for understanding the place of ihsan, for while Islam and iman are important Quranic concepts, neither pertains to nor can pertain directly to God. God cannot submit, He can only be submitted to, and God does not believe or have faith, He knows. Ihsan is thus the dimension of the religion wherein one draws closest to God by being as God-like as one can be: "Do what is beautiful as God has done what is beautiful to you" (28:77). In this vein, the Prophet Muhammad would pray, "Oh God, You have made beautiful my creation (khalq), make beautiful my character (khuluq)."46 From this perspective, doing beautiful is not only a way of performing specific actions, it is a way of being. Only when God has beautified one's character is the human servant then able to do beautiful, for only the like comes from the like. This in turn leads to the continued beautification of one's self”.

To read further, 2) Chapter 2: The Decline of Knowledge and the Rise of Ideology in the Muslim World, pps. 53-54

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

 

Islamic Sciences and Centrality of Spirituo-Ethics - A.A, Nadwi

Natural Disposition, Character of The Prophet

“The Prophet came of the noblest stock, yet he was very modest, exceedingly large-hearted and most sweet -tempered; he never kept aloof from his companions; cherished a kind and tender disposition towards children and often took them in his lap; accepted the invitation to take meals with slaves and maidservants, the poor and the indigent; visited the sick even if he had to go to the farthest corner of the city and always accepted the excuse offered for a misdeed." The Prophet was never seen stretching his legs whilest sitting with his companions lest anyone of them should feel inconvenience. His companions recited or listened poems, described some incident of the pagan past while the Prophet either sat silently or smiled with them at some amusing remark. The Prophet was extremely kindhearted and affectionate the finest human sentiments and www.abulhasanalinadwi.org virtues were discernible in his demeanour. Often he asked his daughter Fatima, "Send for my both sons (Hasan and Husain)." When the two came running, the Prophet used to kiss and embrace them. Once he happened to have in his lap one of his grandsons who was at the last gasp. His eyes started overflowing. S'ad asked, "What is this, 0 Messenger of God?" This is compassion," replied the Prophet, 'planted in the hearts of such servants of God whom He wills. Verily, God has mercy upon those who are compassionate".

To read further, 1) Character of the Prophet, A.A, Nadwi - Seyyed Nasr

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

Ch. 1, Authenticity of the Quran - ‘Ulum Al-Quran’, A.V, Denferr

"CHAPTER 1: The Qur'an and Revelation REVELATION AND SCRIPTURE BEFORE THE QUR'AN

God's Communication with Man God communicated with man:

This is the key concept of revelation upon which all religious belief if more than a mere philosophical attempt to explain man's relationship with the great 'unknown', the 'wholly other' is founded. There is no religious belief, however remote it may be in time or concept from the clear teachings of Islam, which can do without or has attempted to do without God's communication with man.

Man denies God:
God's communication with man has always accompanied him, from the earliest period of his appearance on this planet, and throughout the ages until today. Men have often denied the communication from God or attributed it to something other than its true source and origin. More recently some have begun to deny God altogether, or to explain away man's preoccupation with God and the communication from Him as a preoccupation with delusion and fantasy. Yet even such people do not doubt that the preoccupation of man with God's communication is as old as man himself. Their reasoning is, they claim, based on material evidence. Following this line of thought they feel that they should deny God's existence, but are at the same time compelled to concede the point for material evidence is abundant that man has ever been preoccupied with thinking about God and the concept of God's communication with man. Empiricism and Realism. Their general approach to emphasize material evidence in the search for reality and truth, is surely commendable. Not only empiricist philosophy but also commonsense tell us that one should accept as real and existent what can be grasped empirically, that is, by direct experience, by seeing, hearing, touching and so on. While there may be in other systems of thought, other criteria for the evaluation of reality, at present it is a materialistic philosophy that rules the day, and though many people (especially the 'religious' type) are saddened by this and wish back the 'old days of idealism and rule of the creed', I personally think that we have to accept the present state of affairs not as ideal and unchangeable, but as our point of departure and moreover that doing so is of some advantage to us".

To read further, Chapter 2: Transmission of the Quranic Revelation (first four pages), from ‘Ulum Al-Quran’, A.V, Denferr.

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

 

Authenticity of the Quran - ‘Ulum Al-Quran’, A.V, Denferr.

"The Qur'an contains the revelations of Allah, the Creator and Sustainer of the Universe, to mankind. It is the message from God to man and therefore of utmost importance to us. To properly grasp a message, one needs first of all to understand its contents exactly, and for this purpose one must study the Qur'an deeply and in detail. In fact, some people do spend their whole lives studying the Qur'an, reading and reflecting upon it and, as they grow and develop, both physically and spiritually, they discover for themselves new meanings and implications. Secondly, some special knowledge of the circumstances that surround the message is also necessary for fuller understanding of its meaning and implications. Although some part of this special knowledge can be derived from the Qur'an itself, there remain other areas of knowledge that can only be discovered by wider study and research. Muslims have from earliest times, applied themselves not only to the message from Allah the Qur'an but also to its setting and framework, and the preoccupation with these ultimately developed into the 'sciences' of or 'knowledge' about the Qur'an, known as "ulum al-qur'an'."

To read further, Chapter 2: Transmission of the Quranic Revelation (first four pages), from ‘Ulum Al-Quran’, A.V, Denferr.

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

A Perennial Workshop of Humanity, Character of the Prophet, A.A, Nadwi

"The personal guidance provided by the holy Prophet came to an end with his departure from this fleeting world, but the Quran, ahadith and the glowing examples of the Prophet's life continued to show the right path. Way to purification of the self contained in the wisdom of prophetic teachings was a sure cure to all the ailments of the heart, self-conciet and the ruses -of satan".

To read further, Character of the Prophet, A.A, Nadwi

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

Wisdom, Character of the Prophet - A.A, Nadwi

"The mission of the Prophet assigns an important place to the cultivation of the moral virtues and self-purification. It is a familiar theme running through the whole of Quran which makes it abundantly clear that wisdom stands for exalted morality. In the Surah Isra the Quran expounds the bases of morality and civilized behaviour and goes on to call them as wisdom".

To read further, Character of the Prophet, A.A, Nadwi

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

 

First Revelations - Ibn Juzayy

"Sometimes an entire surah would be revealed to him, and sometimes separate ayat, so that he, peace be upon him, would join some of them to others until the surah became complete.
The first that was revealed to him of the Qur’an was the beginning of Surah al-Alaq,
then al-Muddaththir and al-Muzzammil. It has been said that the first to be revealed was al-Muddaththir, and it has been said the Fatihah of the Book. The former is the truth because of what has been narrated in the authentic hadith from A’ishah in the very long hadith on the beginning of the revelation in which she said: The angel came to him while he was in the cave of Hira, and said, “Recite!” He said, “I am not a reciter.” He said, “Then he took me and squeezed me until it distressed me, and then he released me and said, ‘Recite.’ I said, ‘I am not a reciter.’
Then he took me and squeezed me a second time until it distressed me, and then he released me and said, ‘Recite.’ I said, ‘I am not a reciter.’ Then he took me and squeezed me a third time until it distressed me, and then he released me and said, ‘Recite in the name of your Lord the One Who created. He created man from a blood clot. Recite and your Lord is the Most Generous the One Who taught man by the pen, taught man that which he did not know.’” The Messenger of Allah, may Allah bless him and grant him peace, returned with his heart in turmoil, and said, “Wrap me up.” So they wrapped him up until the fear he experienced left him".

To read further, Chapter 3 from Introduction to At-Tasheel, Ibn Juzay pps.9-12

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

 

Tafseer Introduction - Ibn Juzayy

"He makes the people of the Qur’an the people of Allah and His choicest friends. He singles them out from among His slaves, and makes them inherit the Garden and a beautiful place of return. So glory be to our Generous Master Who singled us out with His Book, and honoured us with His address. What an abundant blessing, and far-reaching proof. May Allah the Generous help us to undertake the duty of showing gratitude for it, fulfilling its right, and recognising its rank. My success is only by Allah, He is my Lord, there is no god but Him, upon Him I depend and to Him I turn in repentance".

To read further, Chapter 3 from Introduction to At-Tasheel, Ibn Juzay pps.9-12

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

The Whole Intellectual Tradition - Seyyed Nasr

"Not every traditional scholar has been a master of all the traditional schools of thought nor accepted all their premises and teachings. Even in the traditional world, followers of one school of kalam opposed other schools of kalam, followers of kalam opposed philosophy, and philosophers of one school those of another. But all these oppositions were once again within the traditional universe. The traditionalists do not defend only one school at the expense of others but insist on the value of the whole intellectual tradition of Islam in all of its manifestations, every one of which has issued from the Islamic revelation. Moreover, the various traditional schools of Islamic theology, philosophy and science are evaluated in the light of the Islamic world-view. They are in fact seen as keys to the understanding of aspects of the intellectual universe of Islam, rather than as stages in the growth of this or that school of Western philosophy or science and hence seen to be of value by many scholars only because of the contribution they have made to modern Western thought".

To read further, Traditional Islam in the Modern World - Seyyed Nasr

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.

What is Traditional Islam? - Seyyed Nasr

"What is Traditional Islam?

Two centuries ago, if a Westerner, or for that matter a Chinese Confucian or a Hindu from India, were to study Islam, he would have encountered but a single Islamic tradition. Such a person could have detected numerous schools of thought, juridical and theological interpretations and even sects which remained separated from the main body of the community. He would moreover have encountered both orthodoxy and heterodoxy in belief as well as in practice. But all that he could have observed, from the esoteric utterances of a Sufi saint to the juridical injunctions of an ?dim, from the strict theological views of a Hanbalite doctor from Damascus to the unbalanced assertions of some extreme form of Shi’ism, would have belonged in one degree or another to the Islamic tradition: that is, to that single tree of Divine Origin whose roots are the Quran and the Hadith, and whose trunk and branches constitute that body of tradition... that has grown from those roots over some fourteen centuries in nearly every inhabited quarter of the globe".

To read further, Traditional Islam in the Modern World - Seyyed Nasr

This post is part of our series of lecture reading excerpts from Sanad Foundation's 2018 course 'Islamic Scholarly Tradition' taught by Sidi Mohamed Acharki in Melbourne.