"The Green Rod is of the Trees of Paradise," to chant the
Koran without understanding it, the elementary rules of arithmetic,
and, if he is destined to be a learned man, the art of writing.[FN#25]
He then registers his name in Al-Azhar, and applies
[p.104]himself to the branches of study most cultivated in Al-Islam,
namely Nahw (syntax), Fikh (the law), Hadis (the traditions of the
Prophet), and Tafsir, or Exposition of the Koran.
The young Egyptian reads at the same time Sarf, or Inflexion, and Nahw
(syntax). But as Arabic is his mother-tongue, he is not required to
study the former so deeply as are the Turks, the Persians, and the
Indians. If he desire, however, to be a proficient, he must carefully
peruse five books in Sarf,[FN#26] and six in Nahw.[FN#27]
[p.105]Master of grammar, our student now applies himself to its proper
end and purpose, Divinity. Of the four schools those of Abu Hanifah and
Al-Shafe'i are most common in Cairo; the followers of Ibn Malik abound
only in Southern Egypt and the Berberah country, and the Hanbali is
almost unknown. The theologian begins with what is called a Matn or
text, a short, dry, and often obscure treatise, a mere string of
precepts; in fact, the skeleton of the subject. This he learns by
repeated perusal, till he can quote almost every passage literatim. He
then passes to its "Sharh," or commentary, generally the work of some
other savant, who explains the difficulty of the text, amplifies its
Laconicisms, enters into exceptional cases, and deals with principles
and reasons, as well as with mere precept. A difficult work will
sometimes require "Hashiyah," or "marginal notes"; but this aid has a
bad name:-
"Who readeth with note,
But learneth by rote,"
says a popular doggrel. The reason is, that the student's reasoning
powers being little exercised, he learns to depend upon the dixit of a
master rather than to think for himself. It also leads to the neglect
of another practice, highly advocated by the Eastern pedagogue.
"The lecture is one.
The dispute (upon the subject of the lecture) is one thousand."
In order to become a Fakih, or divine of distinguished fame, the
follower of Abu Hanifah must peruse about ten volumes,[FN#28] some of
huge size, written in a diffuse style;
[p.106]the Shafe'i's reading is not quite so extensive.[FN#29] Theology
is much studied, because it leads directly to the gaining of daily
bread, as priest or tutor; and other scientific pursuits are neglected
for the opposite reason.
The theologian in Egypt, as in other parts of Al-Islam, must have a
superficial knowledge of the Prophet's traditions. Of these there are
eight well known collections,[FN#30] but only the first three are
generally read.
School-boys are instructed, almost when in their infancy, to intone the
Koran; at the university they are
[p.107]taught a more exact system of chanting. The style called "Hafs"
is most common in Egypt, as it is indeed throughout the Moslem world.
And after learning to read the holy volume, some savans are ambitious
enough to wish to understand it: under these circumstances they must
dive into the 'Ilm al-Tafsir,[FN#31] or the Exegesis of the Koran.
Our student is now a perfect Fakih or Mulla.[FN#32] But
[p.108]the poor fellow has no scholarship or fellowship-no easy
tutorship-no fat living to look forward to. After wasting
[p.109]seven years, or twice seven years, over his studies, and reading
till his brain is dizzy, his digestion gone, and his eyes half blind,
he must either starve upon college alms, or squat, like my old Shaykh
Mohammed, in a druggist's shop, or become pedagogue and preacher in
some country place, on the pay of L8 per annum. With such prospects it
is wonderful how the Azhar can present any attractions; but the
southern man is essentially an idler, and many become Olema, like
Capuchins, in order to do nothing. A favoured few rise to the degree of
Mudarris (professors), and thence emerge Kazis and Muftis. This is
another inducement to matriculate; every undergraduate having an eye
upon the Kazi-ship, with as much chance of obtaining it as the country
parocco has of becoming a cardinal. Others again devote themselves to
laical pursuits, degenerate into Wakils (lawyers), or seek their
fortunes as Katibs-public or private accountants.
To conclude this part of the subject, I cannot agree with Dr. Bowring
when he harshly says, upon the subject of Moslem education: "The
instruction given by the Doctors of the Law in the religious schools,
for the formation of the Mohammedan priesthood, is of the most
worthless character."[FN#33] His opinion is equally open to
[p.110]objection with that of those who depreciate the law itself
because it deals rather in precepts than in principle, in ceremonies
and ordinances rather than in ethics and aesthetics. Both are what
Eastern faiths and Eastern training have ever been,-both are eminently
adapted for the Oriental mind. When the people learn to appreciate
ethics, and to understand psychics and aesthetics, the demand will
create a supply. Meanwhile they leave transcendentalism to their poets
and philosophers, and they busy themselves with preparing for heaven by
practising the only part of their faith now intelligible to them-the
Material.
It is not to be supposed that a nation in this stage of civilisation
could be so fervently devout as the Egyptians are, without the bad
leaven of bigotry. The same tongue which is employed in blessing Allah,
is, it is conceived, doing its work equally well in cursing Allah's
enemies. Wherefore the Kafir is denounced by every sex, age, class, and
condition, by the man of the world,[FN#34] as by the boy at school; and
out of, as well as in, the Mosque.
