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Home , Archangel, Dhimmi, Hajj

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metaphorical rather than literal—as a representation, But in one of history’s many twists, this Persian style through fantasy, of the Spaniards’ extraordinary of painting was, in turn, heavily influenced by the good fortune in having stumbled upon this luxuriant artistic traditions of China—a direct consequence new world of almost limitless potential. When the of the Mongol conquests of an earlier age, when painting is seen from this perspective, virtually both China and Iran were incorporated into the the only possibility the artist seems to exclude is transcontinental empire established by Genghis the presence of any people other than the Spanish Khan. By the sixteenth century, this empire had themselves. And in this sense, for all its exuberance, faded into distant memory. But in our painting, his painting conveys an image of history that is its cultural legacy can still be seen in the sweeping anything but connected, one in which Europeans are zigzag of the landscape, and the angular energy of the only real protagonists, and the world exists only the rocks and trees—both features highly evocative for them to explore—and, eventually, to conquer. of Chinese visual styles.

But look again—for this painting, much like Such details helped to ensure that our painting history itself, holds many lessons to uncover, some would appeal to Sultan Murad, a famously generous obvious at first glance and others scribbled in the patron of the arts with the tastes of a connoisseur. margins or hidden just beneath the surface. To begin But why, from the comfort of his palace in Istanbul, with, look at the unfamiliar writing at the top of the would the sultan have been interested in a book page. It is obviously not Spanish. Nor is it , about Spanish America in the first place? The answer although it might seem so at first glance to the is to be found not in the painting itself, but in the untrained eye. Instead, it is Ottoman Turkish—the sweeping political events of that moment in world language of the only sixteenth-century ruler who history. could legitimately vie with the king of for Specifically, in 1578—just a few years before the title of “World Emperor.” In other words, The The History of the West Indies was composed—the History of the West Indies was a work produced not in dashing but reckless King Sebastian of Portugal any Western capital, but in the imperial workshops had fallen in battle while on a crusade in Morocco. of Istanbul’s Topkapı Palace, where it was prepared Because Sebastian was a young man and left no in 1584 for the reading pleasure of the Ottoman children, his paved the way for King Philip II sultan, Murad III. NEH Bridging Cultures of Spain, his closest living relative, to inherit both This unexpected provenance helps to explain the Portugal and its many new colonies in India. And LET’Spainting’s distinctiveTALK visual style,ABOUT itself the product IT:of since Philip, already the most powerful sovereign in a long history of cultural influence that began not in Europe, was Sultan Murad’s most feared Western the West, but, rather, far to the East. For during the rival, his accession to the Portuguese crown was a sixteenth century, the artists of the matter of the utmost concern in Istanbul—raising had fallen under the spell of a particular style of the specter of Spanish attacks not only from the miniatureMuslim painting perfected in neighboring Persia Mediterranean,Journeys but from the Indian Ocean as well. (the Persians being the acknowledged artistic masters This brings us once more to The History of the of the Islamic world in much the same way that West Indies, whose author introduces his work in the painters of Renaissance Italy were regarded as a most unexpected way: with a proposal to build standard-bearers by their European contemporaries). Pathways of Faitha , which would enable the Ottomans Frederick M. Denny • University of Colorado-Boulder bridgingcultures.neh.gov/muslimjourneys | 1 Pathways of Faith is an Arabic word meaning “surrender, based on a wide range of understandings of By Frederick M. Denny submission,” specifically to the one universal the tradition. known as in Arabic. One who submits to Allah The basic source of the is the “Noble and commits to the teachings and practices of Islam Qur’an,” as often refer to their sacred scrip- is called a Muslim, a “submitter.” Learning and obey- ture. Second only to the Qur’an as a source of law is ing the monotheistic message of the Qur’an and the , the body of tradition about the Prophet’s following the Prophet ’s teachings are life and teachings. Islam, like , is a religion central to Islamic belief and practice. The Prophet’s based on divine law. And like Judaism, it has devel- followers seek to make a good profession of their oped many pathways for understanding and apply- faith by following Muhammad’s teachings and ing its own legal sources through a variety of forms personal example. In doing so, they draw upon a of jurisprudence, ranging from strict interpretations body of sayings and practices, known collectively to more moderate and even liberal viewpoints. as the , through which the Prophet and his companions provided guidance on spiritual, ethical, The Qur’an charts out a pathway to success and social, legal, and leadership issues. prosperity for every Muslim through the practice of the . The first pillar is the decla- The notions of paths and ways resonate with Is- ration, “There is no god but God. Muhammad is the lam’s most important principle: following the correct messenger of God.” This testimony, known in Arabic pathway to well-being and spiritual fulfillment both as , is the closest thing to a creed in Islam. It in this life and in the hereafter. In their daily prayers, is sufficient simply to utter it once in one’s life, freely Muslims repeatedly implore God to “guide them and as a believer, to become a Muslim. Then all the upon the straight path”—the straight path being the other elements of belief and the prescribed duties one that leads an individual through the temptations become immediately incumbent on the one who has and trials of earthly life, ending in contentment in testified by means of the shahada. the eternal presence of God. Yet the Qur’an and the broader Islamic tradition also leave open the possi- The second pillar is the ritual prayer service bility of conceiving multiple paths and ways. known as salat. Muslims are required to perform the salat five times daily: early morning, noon, mid- That Islam is literally a pathway of faith may be afternoon, sunset, and evening. In addition, the discerned in the important concept of the Sharia. Friday congregational service, which features a This word is based on the Arabic term meaning sermon, and the salats of funeral and the two eclipses “the way to the waterhole.” Simply put, the Sharia (sun or moon) are also required. is Islam’s canon law. It systematizes the Qur’anic ©Kazuyoshi Nomachi/Corbis message and the lessons from the life of the Prophet. The third pillar is almsgiving, . The The Sharia is applicable to both personal and com- importance placed on ritual prayer and almsgiving munal faith and works. Over the centuries, it has in the Qur’an and other sources is a clear indica- been explicated and interpreted in exchanges among tion of the importance of the vertical relationship make up the second-largest religious community in The classical Islamic religious tradition and civili- specialists in jurisprudence, ethics, philosophy, between humankind and God through prayer and zation emerged in the and the sur- the world. Only has a greater number of theology, and history, each aligned with distinct legal obedience, and the horizontal relationship among rounding regions, eventually extending from the Atlantic adherents, about 2.3 billion. From to , schools that arose early in Islamic history. In vari- Muslims through the giving of one’s wealth. Next in Ocean in the west, across the northern half of Africa, to Muslims today share certain fundamental principles and ous countries in the modern world, Islamic political importance to worship is concern for others, both Central and on to South and Southeast Asia. Their practices, but express their religious beliefs in a wide movements have also attempted to implement Sharia individually and as a community of Muslims. numbers totaling about 1.57 billion, Muslims today variety of ways.

2 | LET’S TALK ABOUT IT: Muslim Journeys bridgingcultures.neh.gov/muslimjourneys | 3 Sawm, or the monthlong daytime fast during the ent through decisions and opinions of the learned Given the geographic and cultural range of from Allah to the Prophet Muhammad (570–632 Holy Month of , is perhaps the best-known and respected scholars who have succeeded them. Islam, it is impossible to cover all of its varieties and ce) by the over a period of twenty- of Muslims’ religious acts. This is the fourth pillar of Sharia today is interpreted by (religious of- nuances in a summary essay or in a single book. This two years (610–32 ce). The Qur’an includes numer- Islam, and it is one of the most sacred times. Dur- ficials) in conformity with these traditions, a practice essay and the five books it addresses do not claim to ous references to Jewish and Christian history and ing the ninth month of the Muslim lunar year, those that often results in a rather literal interpretation of be a definitive or comprehensive treatment of the beliefs, as well as many of the important figures of who are observing the fast are forbidden from eating, the Qur’an. Today, about 85 percent of Muslims are Islamic faith. Rather, they are offered as an introduc- the Judeo-Christian tradition, not only drinking, smoking, and having marital relations. In Sunnis; the largest concentration of Shia lives in Iran tion, meant to spark conversations, comprehension, and but others such as , , , addition, they may not chew or swallow any exter- and . thought, and further exploration. What follows is a , , , , , , John nal matter or take medicine through any orifice. It brief overview of the five books, arranged in a spe- the Baptist, and Mary. In addition to the Shiite and Sunni communities is recommended that one eat immediately after the cific order to guide your reading from one title to is the widely followed mystical pathway known as The Qur’an declares and to be sun has set. One may then eat another, lighter meal the next. . Adherents to Sufism have their own spiri- the “,” meaning the Bible. But the before the next day’s fasting begins, preferably just tual disciplines known as Tarīqa. An Arabic term, Qur’an also presents itself as the final and complete before dawn. Tarīqa occurs in the Qur’an and may mean “spiritual message of Allah, repeating important aspects of the The fifth and final pillar of Islam is the —the pathway.” In a symbolic sense, the Sharia is the main The Children of Abraham: preceding scriptures but correcting errors in beliefs to . It is the most dramatic and pathway, the highway for faith and activities for all Judaism, Christianity, Islam and practices that accumulated over the centuries. In developed of the Muslim ritual practices. The pil- Muslims; whereas Tarīqa is a general term for a wide an often-cited passage (Sura 3, verse 110), Allah grimage to Mecca during the holy pilgrimage month range of additional pathways Muslims may elect to By Francis E. Peters informs Muslims, “Ye are the best of Peoples, of Dhu al-Hijja (literally, “the month with the hajj”) follow in pursuit of personal and communal evolved for humankind, enjoining what is right, The religious beliefs of the pre-Islamic includ- is held annually. It is required once in each Muslim’s spiritual fulfillment. forbidding what is wrong, and believing in Allah. ed the veneration of stones, wells, trees, and sacred lifetime, but only if he or she is legally an adult, as If only the People of the Book had faith, it would Above all, Muslims strive to believe in and precincts connected with individual tribes’ origins. well as both physically and financially capable. have been best for them. Some of them are believers, worship Allah, and live as one cooperative global Allah was well known in the Arab world as “the high but most of them are sinful.” While Muslims share While knowing the pathway to Muslim faith community as they follow their pathways of faith. god,” “the god,” or “God.” But worship of a high many of the same basic beliefs and values as Jews and enunciated in the Five Pillars is fundamental for all In their daily salat prayer services, when all Muslims god is not the same thing as , because Christians, Islam also sees itself and its adherents as Muslims, serious historical differences have divided worship in the direction of the holy city of Mecca, the high god is considered the supreme being, but the one true practitioner of Allah’s way. the Muslim community (Umma) into two branches: they are unified in a global circle of the faithful. not the only divinity. Communities of monothe- the Sunni majority and the no less important Shiite Indonesians and Chinese face westward, worshippers ists did exist in the Arab world before Islam; these As Islam became the majority religion in differ- minority. This division occurred over a disagreement in Turkey, Syria, Iraq, and Jordan face southward. included Zoroastrians as well as Jews and Christians. ent regions, the Muslim governments that emerged about how leadership would be handed down once Yemenis and Kenyans face north, while Canadians Muslims hold many of the same basic beliefs and as a result were often fairly tolerant (though conde- Muhammad no longer led the Umma. The Shia and Americans face eastward. Throughout Islamic values as Jews and Christians, although Islam is scending) toward the “People of the Book” (who, contend that he designated his son-in-law, Ali, as history, the exact geographic coordinates for Mecca clearly distinguished from its older siblings by its in Iran, the birthplace of Zoroaster, also included his successor, with the corollary that the head of the have been carefully calculated for every location own interpretations and additional beliefs Zoroastrians). Within their own enclaves they were Muslim community should always be a descendant where formal prayers are performed. Every mosque and practices. granted , protected status, with their own of the Prophet. The Sunni movement coalesced has been built to include a focal point precisely ori- community rules governing internal matters. Judaism, Christianity, and Islam all refer to their in the , about 150 years after Muhammad’s ented toward Mecca called a , which is marked shared beginnings with the biblical Abra- The Children of Abraham is a historical and death. Sunnis believe that authority over the Umma by a niche in the wall called a mihrāb. Having placed ham (ca. 1750 bce). However, according to Muslim conceptual survey of the Abrahamic traditions, descends from the Prophet not through his natural themselves in rows facing toward the , the belief, it was only in Islam that the Jewish and Chris- whose author, Francis E. Peters, is one of today’s heirs, but through his companions, who knew the faithful are led in prayer by an Imam, who tian traditions realized their fulfillment. Muslims be- leading scholars in the comparative knowledge and Prophet most intimately and were given the task of stands alone before the congregation, also facing lieve that the Qur’an, the “Recitation,” Islam’s holy understanding of the . The book compiling the Qur’an. The authority of the compan- the mihrab. scripture, was revealed in Arabic-language segments has been widely admired and read since its initial ions, Sunnis believe, is transmitted down to the pres-

4 | LET’S TALK ABOUT IT: Muslim Journeys bridgingcultures.neh.gov/muslimjourneys | 5 publication in 1984, and the revised edition, pub- Muhammad: A Very Short to him as revelations. The word Qur’an refers to the The Story of the Qur’an: Its lished in 2004, has been rethought and thoroughly Introduction individual passages as well as to the entire collected History and Place in Muslim Life rewritten for a new generation of readers. It provides body of revelations Muhammad was to receive over a a clear and reliable overview of the beginnings and By Jonathan A. C. Brown period of twenty-two years until his death in 632. By Ingrid Mattson early development of monotheism in the ancient He- The Prophet Muhammad became one of the brew religious world, and traces its pathway through Muslims believe that Muhammad is the last prophet The Qur’an is believed by Muslims to be Allah’s most influential and respected religious personalities the development of Judaism to its revolutionary God has sent into the world, bearing the divine mes- message to humankind on how to achieve falāh— in history. It is always interesting to try to under- offshoot, Christianity, and its independent younger sage of the Qur’an. Previous monotheistic prophets success, contentment, and well-being—in this world stand how he was able to inspire Muslims in so sibling, Islam. in the Abrahamic traditions are duly respected, but and the next. The coming of Allah’s word into the many ways without ever having claimed to be divine Muhammad’s prophetic vocation is seen also to have world through a human prophet parallels in some The Children of Abraham is indeed a mini- in any sense. The Prophet’s humanness has enabled brought corrections to what are regarded as earlier degree the Christian concept of the Incarnation, textbook of the Abrahamic religions, addressing his admirers and followers to believe and behave in misunderstandings of prophetic teachings. Thus, but instead of the word becoming flesh, it became briefly but accurately all of their basic beliefs and practical, down-to-earth ways while serving Allah in Islam is considered by its adherents to provide for a holy scriptural text. Academics sometimes employ practices, framed in a variety of interesting ways. The ways indicated by Muhammad in his teachings and the perfection of monotheistic principles, beliefs, the term inlibration as a parallel term to incarnation book raises—and lucidly answers—questions such as general behavior. and behavior. as a means of understanding Allah’s word as being these: How do scripture and tradition relate to one Jonathan A. C. Brown’s introduction to cast into the world as a “book.” But the Arabic term another? What does “worship of God” mean in each The man Muhammad ibn Abdallah was born Muhammad is, as its title claims, short, but it is Qur’an, which means “recitation,” clearly transcends of the three faiths? How does it compare across the around 570 ce. By the age of 6, he had been or- richly detailed and engaging. It begins with the Sira, the notion of Allah’s word as a “book” in the mere three faiths, and how is it different within each of phaned and was taken by his uncle on caravans the “Muslim sacred narrative of Muhammad’s life,” physical sense of ink on pages. them? What have “renunciation and aspiration” and throughout the region. As Muhammad became an the story of his life as viewed by devoted Muslims “thinking and talking about God” meant in the three adult he was widely respected and called al-amin Ingrid Mattson’s The Story of the Qur’an: Its throughout the ages. The second section explores the traditions, given their divergent ways of understand- or “the trustworthy.” By the age of 25, he married History and Place in Muslim Life is an excellent sources of this biography and some of the histori- ing doctrine, theology, mystical meditation practices, a wealthy widow, Khadija, and began managing starting point for understanding and appreciating cal and critical responses to it among both Muslims and rational (or philosophical) methods of analysis Khadija’s caravans. It was not until around 610, the Qur’an’s presence and influence in Muslims’ and non-Muslims. The final section of Brown’s study and interpretation? when he had become a thoughtful, middle-aged individual and communal devotion and living. As a focuses on Muhammad’s importance to Muslims as man, that Muhammad the prophet came into be- woman, a native of Canada, and a convert to Islam, Readily accessible to thoughtful lay readers, the the model of what a human being should strive to be ing. This man had taken up the habit of retiring for Mattson has a distinctive perspective on the subject. main text of The Children of Abrahamis usefully in all dimensions of life. Seeing how “central Mu- personal meditation and spiritual cultivation to a A professor of Islamic studies and Christian-Muslim supplemented by nearly forty pages of notes that hammad has been to Muslims’ identification with cave near Mecca, aside Mount Hira. He would pack relations at Hartford Seminary in Connecticut, she offer both the depth and breadth of a major scholarly their religion,” as “an object of fervent love amongst enough provisions for a day’s retreat, after which he is adept at connecting the past with the present and study, supporting opportunities for further learning the believers,” may help readers to understand the would return home for more, so that he might pass at addressing Muslims and non-Muslims alike. and reflection. Another useful feature is the glossary, passions that arise in reaction to portrayals of additional days and nights on the mountainside. He which provides a valuable exercise in mastering and the Prophet. would often dream, and it was during a dream that Among other things, Mattson draws attention to comparing basic technical terminology across the the first revelations came to him, “like the morning the aesthetic enjoyment of the Qur’anic Arabic text range of Arabic, Greek, and Hebrew-Aramaic words dawn,” as the early Muslim historian Ibn Shihab experienced by hearing it recited or by seeing it ren- introduced in the main text. al-Zuhri reported. A mysterious presence came to dered in beautifully inscribed calligraphy, not only him and announced, “O Muhammad, you are the as text in books but also as a prominent decorative Messenger of God.” element in and on other works of art and architecture. The presence, the archangel Gabriel, appeared again and again, and finally commanded Muham- Quoting one of the first revelations in the mad to recite. Muhammad spoke verses that came Qur’an, “Recite, for your Lord is most generous”

6 | LET’S TALK ABOUT IT: Muslim Journeys bridgingcultures.neh.gov/muslimjourneys | 7 (96:1-5), Mattson observes that “recitation preceded of the ideal of a unified focus of meaning and ings and activities, including parades with banners, Muhammad and through the “night journey” to writing and has been the privileged means by which responsibility. This sense is intensified when Muslim floats, and music, particularly when they are focused God himself. the Qur’an has been preserved and transmitted from pilgrims, women and men known, respectively, as on a ’s birthday celebration. Both Sunni and Sufism speaks of a pathway called Tarīqa that the time of the Prophet Muhammad until today.” hajjas and , congregate in Mecca around the Shiite Muslims make ziyāras, often traveling con- differs considerably from the Sharia. Like Sharia, Muslims recite their scripture in many ways, varying , a small building in the courtyard of the Great siderable distances. Ziyāras are a form of popular Tarīqa means “way,” but in the context of Sufism, from spiritually satisfying basic rhythmic recitations Mosque that, because it is said to contain a black religion among Muslims, often embodying and Tarīqa can also mean “method,” “system,” “proce- to advanced types of chanting that can be very mov- stone given by the archangel Gabriel to Abraham, expressing regional customs and practices dure,” or “creed.” The Sharia is generally concerned ing for both Muslim and non-Muslim listeners. is regarded as the ritual-geographic center of the that are sometimes regarded as deviations from with the external way of all Muslims, in that it deals . Islamic orthodoxy. Muslims around the world participate in recita- with people’s actions, whereas Tarīqa more often tion contests that are judged by professional reciters Venetia Porter, curator of Islamic and mod- focuses on an inner way, beyond adherence to the and include boys and girls in specific age and skill ern Middle Eastern art at the British Museum in Sharia. It can be quite individualistic, although groups, as well as men and women. Many reciters London, has brought together a treasury of artistic : Poet and Mystic many charismatic mystical Muslims over the centu- memorize long passages of the Qur’an, and down expressions of the hajj and its richly varied meanings (1207–1273: Selections from ries have attracted numerous followers. Sufic move- through the ages many have memorized the entire down through Islamic history. There are numerous His Writings Translated from ments range from those that are very “sober” in their text. This tradition is nicely illustrated in the film ways in which The Art of Hajj can be used in learning the Persian with Introduction commitment to adhere strictly to Islamic teachings, Koran by Heart, which is included in the Muslim about Muslim life. It reveals the diversity of cultures, to those that advocate surrender to “intoxicating” Journeys Bookshelf. ethnicities, countries, and societies represented by and Notes) union with God, and varieties in between. the pilgrims and illustrates how the experience of the By Reynold A. Nicholson Jalal al- Rumi (1207–73) was a leading Sufi hajj strengthens loyalty and cooperation in the global master who wrote an enormous corpus of poetry Muslim community, teaching pilgrims to appreciate, Another major pathway of faith for Muslims is The Art of Hajj in the Persian language. Born in Afghanistan, as a respect, and take pleasure in the diversity of their fel- reflected in the diverse range of mystical traditions young man Rumi fled with his family to Turkey, and By Venetia Porter low spiritual travelers. More than mere illustrations, known collectively as Sufism. The terms Sufism and there at the age of thirty-seven, when he was well the artworks in Porter’s book provide an unusual and Sufi are traced to the word for coarse woolen frocks, The pilgrimage to Mecca (the hajj) was practiced established as a teacher, he met a wandering absorbing visual means of learning about Islam and similar to Christian monks’ habits, worn by early long before Muhammad’s time by polytheistic Arabs, who inspired his poetic vocation. He was Muslim life from the perspective of the hajj. Muslim ascetics. Sufism does not require that one who were attracted in large numbers to ancient holy not a retiring writer who observed the world from a embrace asceticism, although some of its practition- sites at this important trading center situated in a slight distance. He was fully engaged in the life of The Meccan hajj is the only required pilgrim- ers continue to prefer that kind of devotional piety. his order. valley amid the coastal mountains of the western age for Muslims, provided an individual’s resources, Arabian Peninsula. health, and responsibilities permit. But, as Porter Sufis have had their own, quite independent Rumi preached and wrote thousands of poems, reminds readers, Muslims make many other devo- ways of thinking about Islam and the Prophet The introduction of Islam to Arabia under the often in a trance. These poems describe Rumi’s tionally motivated journeys to , burial places Muhammad and how Muslims may regard him as Prophet’s leadership included the transformation of longing for and experience of the divine. His work of holy persons, and historically important religious they seek enlightenment. The Sufis see their beloved the ancient hajj into a spiritual journey marked by is ecstatic: in every encounter he sought the god- sites, such as . A visit to Medina, 210 miles Prophet as thoroughly saturated by the Qur’anic strong monotheistic principles and practices. Nowa- head—for him friendship was spelled with a capi- north of Mecca, is not required as part of the hajj, message, and they believe that in reading it Muham- days it brings millions of Muslims from around the tal F—and his revelations about the nature of the but most hajjis do visit the site of Muhammad’s mad’s soul is made manifest. They especially delight world to Mecca for several days of ritual practices in human condition are as pointed as they are timeless. mosque tomb in Medina, either before or after the in recalling Muhammad’s mysterious “night jour- what may be characterized as Islam’s axis mundi. He believed that in the great mystery of existence we hajj itself. Such journeys are not defined as pilgrim- ney” up through the seven heavens to the presence are all united, a revelation that has made him one of Mecca is the focal point toward which Muslims ages; only the hajj qualifies for that status. Instead, of God. In this initiatory experience Muhammad the most popular poets in the world. direct their daily prayers. The salat, the ritual of the such a journey is called a ziyāra, the Arabic word for was given the special power and wisdom that Sufis five daily prayer services, symbolizes an ongoing spir- “visit.” Ziyāras are common among Muslims around consider to be the charter of their own continued Rumi’s poetry continues to be widely read itual , and is a powerful reminder the world. They often include major public gather- existence, because they trace their lineage back to throughout the world, in both the original Persian

8 | LET’S TALK ABOUT IT: Muslim Journeys bridgingcultures.neh.gov/muslimjourneys | 9 and translations, and adds to Sufism’s surprisingly Bridging Cultures is an NEH special initiative strong ecumenical appeal. The English translations to engage the power of the humanities to promote by the University of Cambridge professor Reynold understanding and mutual respect for people with A. Nicholson (1868–1945) are greatly admired by diverse histories, cultures, and perspectives within the and abroad. specialists as well as the general reading public.

Nicholson’s introduction to his translation Through its Public Programs Office, the American Library Association provides a basic knowledge of Rumi and his times in promotes cultural and community programming as an essential the period when Sufism was increasingly moving in part of library service in all types and sizes of pantheistic, monistic directions—that is, toward a libraries. Successful library programming initiatives belief in the unity of reality and the presence of God have included “Let’s Talk About It” reading in all things. Frederick Mathewson Denny is professor emeritus and discussion series, traveling exhibitions, film discussion programs, the Great Stories CLUB, At the core of Rumi’s thought was his convic- of Islamic Studies and History of Religions at the LIVE @ your library and more. Recently, tion that God is both hidden and revealed. In other University of Colorado at Boulder. An alumnus of the College of William and Mary and Andover the ALA Public Programs Office developed words, God is beyond his creation and, at the same www.ProgrammingLibrarian.org, an online resource Newton Theological School, he also holds MA time—paradoxically—immanent in the world of center bringing librarians timely and valuable and PhD degrees from the appearances. Rumi believed that God reveals him- information to support them in of high- and has held teaching appointments at Colby- self mainly through the Qur’an. But Rumi went quality cultural programs for their communities. Sawyer College, Yale University, and the University beyond the scriptural text of the Qur’an to weave For more information on the ALA Public Programs of Virginia. He has conducted field research on folklore and traditional tales, as well as neo-Platonic, Office, visit www.ala.org/publicprograms. Qur’anic recitation, Muslim popular ritual, and biblical, and Christian ideas, into his poetry. His contemporary Muslim societies in Egypt, Indonesia, Ali Vural Ak Center for Global Islamic work poured forth from him more often in ecstatic , and North America. His Studies supports research, interdisciplinary exuberance than in reflective composition. He is publications include a widely used college-level academic programs, and community outreach to reported to have been a joyful person who wanted textbook, An Introduction to Islam (4th edition advance knowledge and understanding of Islam always to share his sense of life. Pearson Prentice Hall, 2010). He is founding editor as a world religion, its role in world history, and of the scholarly book series Studies in Comparative current patterns of globalization in Muslim societies. Religion. He was lead editor for the second edition of The center aspires to be a hub of international Atlas of the World’s Religions (, excellence for research and learning, and to 2007). Denny served for eleven years on the board promote a sophisticated understanding of the complex dynamics that shape Muslim societies and of directors of the American Academy of Religion. communities worldwide. Created in 1965 as an independent federal agency, National Endowment for the Humanities Let’s Talk About It: Muslim Journeys is supports learning in history, literature, philosophy presented by National Endowment for the Humanities in cooperation with American Library and other areas of the humanities. NEH grants Association and Ali Vural Ak Center for Global enrich classroom learning, create and preserve Islamic Studies. knowledge and bring ideas to life through public television, radio, new technologies, exhibitions Support for this program was provided and programs in libraries, museums and other by a grant from Carnegie Corporation of community places. Additional information about New York. Additional support for the arts the National Endowment for the Humanities and its and media components was provided by the grant programs is available at www.neh.gov. Doris Duke Foundation for .

10 | LET’S TALK ABOUT IT: Muslim Journeys bridgingcultures.neh.gov/muslimjourneys | 11 Cover: Fifteenth-century map by of the coastline of Andalusia and the city of . Photo ©The Walters Art Museum, Baltimore.

their hands, shedding light on the unfamiliar terrain

As the first step on our journey through Connected Histories, let us start with a painting. and its strange flora and fauna. A third, bolder More precisely, it is an illustration, found within than his companions, marvels at a parrot perched the pages of a famous sixteenth-century illuminated comfortably on his arm, as another flies serenely manuscript known as The History of the West Indies. overhead. Meanwhile, in the foreground, our eyes are As its title implies, this was a book about the drawn to a school of outlandish creatures gathering ongoing Spanish exploration of the New World— at the shoreline. With bull horns and cow udders, an understandably popular subject for writers of the cloven hooves and mermaid tails, they are at once time—and the theme of our painting is one typical and beast, male and female. of such works: a group of Spanish conquistadors surveying an exotic landscape somewhere in the How do we interpret this painting, and the Americas. otherworldly animals that serve as its centerpiece? Does the artist truly expect us to accept this scene Uncertain of their surroundings but eager to as real? Perhaps. But another way to understand it is know more, two of these adventurers hold torches in

12 | LET’S TALK ABOUT IT: Muslim Journeys