Muslim brotherhood and Salafists’ cancer, along with all religion-proclaimed likes, wouldn’t have spread through the Egyptian body striking the nation’s heart and threatening its well-being and future if it wasn’t for the circumstances that paved the way for such cancer to spread when our Egyptian immune system went weak and later collapsed. Of course, I won’t be able in only one article, in view of the limited spaced allocated to my article, to detail the phases our Egyptian immune system has been through until it failed to fulfill its task.
First, I’d like to make clear what I mean by our Egyptian
immune system; I mean factors of strength, cohesion, and balance inherent in
the civilized cultural social composition of our country. These factors that
are strongest in renaissance eras witnessed since ancient to present and
contemporary history.
Second, I will discuss what I think the first injury that
hit our Egyptian immune system; it was the failed attempt of Sheikh Hassan
el-Attar[1], the Faqih[2],
mathematician, astronomer, literarian and godfather of Rifa’a al-Tahtawi[3], to reform and develop
al-Azhar at the beginning of the nineteenth century. That reform project that
al-Attar brought its details up before then-Egypt ruler; Muhammed Ali Pasha[4]. Once the project’s
theoretical conception was completed, traditional and narrow-minded Sheikhs and
clerics at that time went mad forcing Muhammed Ali Pasha and al-Attar to pull
back and institute another parallel education system; that was the civil
education represented in the schools built by the Pasha, missions he dispatched
to Europe, and experts he brought from there.
It was then when deep-rooted duplicity in thought,
culture, and even in the Egyptian conscience started. Such duplicity is highly
visible between two kinds of scholars. The first kind was brought up and
graduated on rote learning studying Mutoon[5],
Hawashi[6],
and Hawashi written over Hawashi[7].
They meant to memorize and learn by heart what they couldn’t understand due to
the complexity of the material being studied. Such thing led to consecrating
human texts and placing their authors at high levels almost like that of ordained
priests in medieval-era Europe.
It first began when people were eager – and still are –
to send their sons and sometimes daughters as well to Katateeb[8]
in order to learn Quran. Every child used to have his board, ink bottle, and reed
pen. The Kuttab’s Sheikh used to read the Quranic verses to be memorized
or let al-Areef[9]; his assistant, do
this task. The children – students - used to write down what they hear and
start repeating collectively after their Sheikh swinging forward and backward
while doing so. After they go home, they continue doing the same thing until
the verses are well engraved in their minds. The little children used to excel
in such faculties; memorizing and recalling, and finish the job of memorizing
the whole book of Quran by heart at the age of seven or eight without
understanding a single phrase in it. At exam time, the child is even looked at
as a genius when he or she is asked to shift between Ajzaa, Ahzab,
Arba’, and A’shaar[10] in quick jumps like when
asked to start at the beginning of Suret al-Baqarah[11]
and then abruptly asked to jump to its last part or to any other verse of the
114 of the Chapter.
That’s why rote learning in subsequent phases of Azhar education;
primary and secondary, and later in schools of Sharia, Usul ed-Din,
or Arabic language; main Azhar schools at that time, was the key to guarantee
success since inability to understand the text of a Muton or Hashia
written in difficult language and embedded with more difficult contexts forced
them to memorize the texts without understanding them.
I remember when I used to ask my father, holder of al-Alamiya[12]
with a specialization degree in teaching from the school of Sharia in
the forties, about something, he used to listen and then recall the text from
his memory by repeating it either whispering or out loud until he finds the
text or the disputed matter like recalling alfiyet ibn Malek[13]
– the one he tried to make me memorize myself – ibn Aqeel[14], al-Ashmoni[15], and others.
On the other side, we have another kind of scholars
graduated from civil education instituted by Muhammed Ali Pasha and which was
committed to education rules already established in the developed countries. Sciences
studied either in general education or specialized one like medicine,
engineering, and others were committed as well to scientific research
disciplines including tools and ways of thinking and adopting the fact that
everything is relative... etc.
Our community was divided even in outfit garments where al-Azhar
graduates used to wear Gallabiya[16]
and later dressed in Gebba[17],
Kaftan[18], Kakola[19],
cap with or without a tassel with a big shawl wrapped around it adopting al-Afghani[20]
style or the more fastened one having short tassels sticking to the red Tarboosh[21]
while al-Affandiya[22];
civil education graduates, used to wear shirts, long trousers or shorts, shoes
and socks, and Tarboosh over their heads.
In my opinion, this was the first injury inflicted on our
Egyptian immune system for it has deprived the nation from having a common
cultural identity having the same foundations and targets even if it had many
thought schools and ideologies inherent.
It was until first attempt to remedy that duplicity took
place in Gamal Abdel-Nasser era; what was then called al-Azhar reform. It was a
result and an accumulation for what other pioneers like al-Bahye al-Kholi[23], al-Bahye Qurqur[24], Shaltut[25], el-Medani[26], Abo-Eleiyoon [27], and others whom I cannot recall their names and roles right now,
have called for long before.
Another highly important matter to mention here is that
Egypt at that time was in need of different distinguished tools in its battle
with old-form colonization in the African continent in particular when colonization
used to send preachers, all of them were specialists in medicine, biology,
anthropology, and other disciplines, in order to offer their services to the
African nations. Such act used to facilitate preaching Protestantism or Catholicism tying Africans in this way with
colonial states and communities through culture, religion, and language spread
through services and sermons! It was absolutely imperative to have a generation
of Muslim clerics, and specialists as well in many branches like medicine and
engineering, along with Egyptian radio broadcasters talking African tribes’
languages and dialects. Such tremendous effort accumulated a golden history for
Egypt at the African continent nations God damn those who wasted it.
Unfortunately, such attempt came to a failure and
couldn’t provide a solution for the duplicity still existing until this time
along with its devastating negative effects in times of instability, decline,
or downfall. At this point, we have to make clear that nations do not decline
but their circumstances do affecting them negatively and prompting agents of
dissolution and splitting-up to work.
Duplicity of education, and later in culture and conscience,
was the main cause lying behind all significant disparities witnessed between
already-known duplicities like religion and science, originality and modernity…
etc.
This first injury that hit our Egyptian immune system
will continue to have severe and chronic consequences as long as it’s not
cured. We will not be able to retain our immune system well-working capacity unless
we have a solemn education system. All those who want to specialize in
religious sciences have to enroll in post-graduate studies’ school after they
earn their Bachelor degree from civil universities. They have to prepare
themselves well by memorizing Quran and understanding it first, and later they
can receive and study whatever Mutoon and Hawashi they want since
they will be equipped with a conscious critical mind.
We shall continue talking about our Egyptian immune
system later.
Translated into English by: Dalia Elnaggar
Translated into English by: Dalia Elnaggar
This article was published in Al Ahram newspaper on January 28, 2016.
#alahram#ahmed_elgammal#our_Egyptian_immune_system#Egypt#alazhar#hassan_alattar#muhammed_ali_pasha#gamal_abdel_nasser#civil_education#Africa#colonization
To see the original Arabic version, go to:
[1] Hassan al-Attar: (Arabic: حسن العطار) an ex-chief of
al-Azhar (1830-1835) who excelled in literature and modern sciences – which was
rare among Azhar clerics at that time – and the first voice calling for
reforming al-Azhar and education nationwide. He contributed to establishing
high-tech educational institutions in Egypt like the schools of Alsun
(languages), medicine, engineering, and others. One of his famous sayings was
“we need to change our country and renew its knowledge”. Due to his good
relationship with then-ruler of Egypt – Muhammed Ali Pasha– he urged him to
dispatch students in scholarships to Europe in order to acquire knowledge.
[2] Faqih: (Arabic: الفقيه) is an Islamic
jurist, an expert in Fiqh, or Islamic jurisprudence and Islamic Law.
[3] Rifa'a al-Tahtawi: (Arabic: رفاعة رافع الطهطاوي;
1801–1873) was an Egyptian writer, teacher, translator, Egyptologist and
renaissance intellectual. Tahtawi was among the first Egyptian scholars to
write about Western cultures in an attempt to bring about a reconciliation and
an understanding between Islamic and Christian civilizations. He founded the School of Languages in
1835 and was influential in the development of science, law, literature and
Egyptology in 19th-century Egypt. His work influenced that of many later
scholars including Muhammad Abduh. (Source: Wikipedia)
[4] Muhammad Ali
Pasha: (Arabic: محمد علي باشا)
(4 March 1769 – 2 August 1849) was an Ottoman Albanian commander in
the Ottoman army, who rose to the rank of Pasha, and became Wali,
and self-declared Khedive of Egypt and Sudan with the Ottomans' temporary
approval. Though not a modern nationalist, he is regarded as the founder of
modern Egypt because of the dramatic reforms in the military, economic and
cultural spheres that he instituted. He also ruled Levantine territories
outside Egypt. The dynasty that he established would
rule Egypt and Sudan until the Egyptian Revolution of 1952 led by Muhammad
Naguib and Gamal Abdel Nasser.
[5] Mutoon: (Arabic: متون) the Arabic
plural word for Muton (متن) which is the text containing the main idea.
[6] Hawashi: (Arabic: حواشي) meaning
annotations, the Arabic plural word for Hashia (حاشية) which is a
brief marginal notation of the meaning of a word or wording in a text. It may
be in the language of the text or in the reader's language if that is
different.
[8] Katateeb: (Arabic: كتاتيب) plural of kuttab (Arabic: كتاب) are an
old-fashioned method of education in Egypt and Muslim
majority countries, in which a sheikh teaches
a group of students who sit in front of him on the ground. The curriculum
includes Islam and Quranic
Arabic, but focused mainly on memorizing the Quran. With the
development of modern schools, the number of Katateeb has
declined.
[10] Ajzaa (Arabic: أجزاء), Ahzab (Arabic: أحزاب), Arba’ (Arabic: أرباع, meaning
quarters), and A’shaar (Arabic: أعشار)
A Juzʼ: (Arabic: جزء, plural اجزاء Ajzaʼ, literally meaning "part")
is one of thirty parts of equal length into which the Quran is sometimes
divided. Of note, division into Juz’ has no relevance to the
meaning of the Quran and anyone can start reading from anywhere in the Quran.
During medieval times, when it was too costly for most Muslims to purchase a
manuscript, copies of the Quran were held in mosques in order to make them
accessible to people; these copies frequently took the form of a series of
thirty parts ('Juz'). Some use these divisions to facilitate recitation of the
Quran in a month – especially during Ramadan,
when the entire Quran is recited in the Tarawih prayers,
reciting approximately one Juz a night. A Juz is
further divided into two ahzab (Arabic: أحزاب, meaning groups),
and each hizb (Arabic: حزب, meaning group) is
in turn subdivided into four quarters (Arabic: أرباع), making eight
quarters per Juz. There are 240 of these quarters (of hizb) in the
Quran. They are often used as sections for revision when memorizing the Quran.
(Source: Wikipedia)
A’shaar: (Arabic: أعشار) plural of Ushr
(Arabic: عشر)
which is one tenth of a Juz’.
[11] Surat
al-Baqarah: (Arabic: سورة البقرة, "The Cow") is the second and longest chapter (Surah) of the Qur'an.
[12] Al-Alamiya: (Arabic: شهادة العالمية) a
certificate granted by al-Azhar that enables its holder to work in teaching,
jurisdiction, or (preaching), and is equivalent to a diploma or a master
degree.
[13] Alfiya: (Arabic: ألفية ابن مالك)
is a rhymed book of Arabic grammar written by Ibn Malik in
the 13th century. The long title is al-Khulasa
al-alfiyya. At least 43 commentaries have been written on this work, which
was one of two major foundations of a beginner's education in Arab societies
until the 20th century. In the 20th century, religious educational systems
began to be replaced by colonial ones (such as the French schools in Morocco).
(Source: Wikipedia)
[14] Ibn Aqeel: (Arabic: ابن عقيل) was a prominent linguist and grammarian of the Arabic
language. He wrote a book; Ibn Aqeel’s illustrations over Alfiya, where he provided his illustrations over Ibn Malik’s Alfiya.
[15] Al-Ashmoni: (Arabic: الأشموني) author of Manhag
es-Salik to Ibn Malik’s Alfiya (Arabic: منهج السالك إلى ألفية ابن مالك), one of the
most circulated books among students of Arabic grammar until now.
[16] Gallabiya: (Arabic: جلابية) is a
traditional Egyptian garment
native to the Nile Valley.(source:
Wikipedia)
[18] Kaftan or caftan: (Arabic: قفطان) is a variant of the robe or tunic, versions of which
have been worn by several cultures around the world for thousands of years. The
kaftan is often worn as a coat or overdress, usually reaching to the ankles, with
long sleeves. It can be made of wool, cashmere, silk,
or cotton,
and may be worn with a sash. The caftan is of
ancient Mesopotamian origin, and was worn by many middle-eastern ethnic groups.
(Source: Wikipedia)
[20] Sayyid Jamal ad-Din
al-Afghani: (Arabic: جمال الدین الأفغاني) and
commonly known as Al-Afghani (1838/1839 – 9 March 1897), was a political
activist and Islamic ideologist in the Muslim world during
the late 19th century, particularly in the Middle East, South
Asia and Europe. One of the founders of Islamic Modernism and
an advocate of Pan-Islamic unity, he has been described
as being less interested in minor differences in Islamic jurisprudence than he
was in organizing a Muslim response to Western pressure. (Source: Wikipedia)
Please see his
picture on the web in order to know the type of turban he used to wear over his
head.
[21] Tarboosh: (Arabic: طربوش), as
well as its equivalent, fez, is a felt headdress of two types: either in the shape
of a truncated
cone made of red felt, or a
short cylinder made of kilim fabric, both usually
with a tassel attached to the top. Tarboosh and the modern fez,
which is similar, owe much of their development and popularity to the Ottoman
era. (Source: Wikipedia)
[22] Al-Affandiya: (Arabic: الأفندية, plural of Effendi:
(Ottoman Turkish language: افندي Effendi, Arabic: أفندي) It
is a title of respect or courtesy, which was used in the Ottoman
Empire. It follows the personal name, when it is used, and is
generally given to members of the learned professions and to government
officials
In the Ottoman era,
the most common title affixed to a personal name after that of agha was effendi.
Such a title would have indicated an "educated gentleman", hence by
implication a graduate of a secular state school, even though at least some if
not most of these effendis had once been religious students, or even religious
teachers. (Source: Wikipedia)
[23] Al-Bahye al-Kholi:
(Arabic: البهي الخولي)
(1901 – 1977) was an Islamic thinker and writer. (Source : Wikipedia)
[24] Muhammed
al-Bahey Qurqur: (Arabic: محمد البهي قرقر)
(1905 – 1982) ex-Egyptian minister of Islamic endowments and one of Muslim
thinkers in modern time. He left a wealth of books that enriched the Islamic
heritage and library. (Source: Wikipedia)
[25] Sheikh
Mahmoud Shaltut: (Arabic: محمود شلتوت) (23 April 1893 - 13 December 1963) was a prominent Egyptian Sunni religious scholar and Islamic theologian best known
for his work in Islamic reform. A disciple of Mohammad
Abduh’s school of thought, Shaltut
rose to prominence as Grand Imam of Al-Azhar during the Nasser years from 1958 until his death in
1963. (Source: Wikipedia)
[26] Muhammed Muhammed el-Medani: (Arabic: محمد محمد المدني) (28 september,
1907 – 1 May, 1968) was an Egyptian Muslim thinker. (Source: Wikipedia)
[27] Abo-Eleiyoon: (Arabic: محمود أبو العيون)
(1882 – 1951) was a prominent Azhar cleric who called for its reform in the
first half of the twentieth century.
