When we asked him about the total of what he studied in Al Mahdoora (= The Arab Islamic Islamic Education Foundation in Chinguetti / Mauritania); He replied that he studied 48 knowledge lines representing the authentic and sober construction of Arab-Islamic culture. The base of this achievement was the powerful and interactive custodian of interpretation and deduction tools; Consequently, memorization alone was not the goal. Rather, the ultimate goal is the interactive process between assimilation and text, which revolves in the mind and conscience of the student, "Al Mahdary".

Sheikh Al-Allama Muhammad Al-Hassan Al-Dido Al-Shanqeeti - Head of the Center for Training of Scholars in Mauritania - is a standard example of this pattern of Arab civilizational education that the country of Chinguetti drew from many tributaries, most notably the tributary of the knowledge heritage of Andalusia, whose fall of major cities coincided with the beginnings of the formation of this Shanqiti style; The one who contemplates the hadith of Sheikh Al-Dedu easily escapes to him the feeling of the difference in training that he obtained from his counterpart among scholars in other countries, where the legal, literary and historical texts guide him smoothly, flowing in his hands.

Our dialogue with Sheikh Al-Dido is not only about what his knowledge is and its absorption, but also about the mechanism and the way in which he qualified to achieve this encyclopedic cognitive model for him. Our dialogue was about the keys to civilized "prohibited" learning, and we mean, as "civilized" here, that historical version of the process of knowledge that prevailed For the thinkers and scholars of Islam throughout the centuries, where knowledge represents one whole, intertwined, independent, specialized, tightens each other, and does not lose sight of the mind and mind of its owner!

The sheikh told us about his childhood, as he was leveled by the women of his household, with tongue, poetry, biography, and upbringing, making him eligible for the "prohibited" world; Yes, it is a life of knowledge interspersed with living, where the student enters his colleges in a cognitive environment that begins its activity before dawn and does not end until a large portion of the night has passed. In this "liberating" environment; The texts accumulate on the texts without knowledge crowding out each other, and in it a special affective relationship is documented linking the student to the three achievement: the sheikh, the writers and the co-workers. The sheikh hesitated a lot in agreeing to talk about himself and his experience, but he agreed, after our urgency, down when it was necessary to document his important and inspiring experience in dealing with heritage, study and teaching.
First Genesis
* We thank you for your valuable time on the Heritage page, for your first interview since its inception. And a start; Readers are always asked about the first upbringing of scientists and eminent personalities .. Can you tell us about your upbringing and how was your "prohibited" education? How did he contribute to your biography and career?

  • In the hands of this hadith; I affirm that my life is not satisfactory about her and is not a place for emulation. It is not mentioned in this field because I am weak in receiving and weak in science. Then, the beginning of my life is only what I remember from it, so what I have previously said is not prepared in my life with regard to study. Here, I remember one day - and I, at the end of the fifth year of my life - that a relative - he was two years older - wrote to him in the "board" (= a wooden board in which students write their lessons) The beginning of the letters of spelling, and I was jealous of him and cried, and one of the women gave me a tablet that was written I have the letters of the spelling, and my aunt taught it to me in a short period. Then I started reading the Qur’an with a narration of workshops (d. 197 AH / 812AD) on the authority of Nafi Al-Madani (D.170AH / 785AD), and I finished memorizing it at the end of the age of seven.

At that time, it was our people's habit that young children started their education with a Bedouin program called "Discrimination of the Emmy" in relation to its creator, the scholar Muhammad Al-Imami Al-Shanqeeti (d. 1292 AH / 1876 AD), and "discrimination" means the child's ability to differentiate between the sections of speech: name, verb and letter. This "distinction of the Maami" is a teaching of the Arabic language for children in a manner commensurate with their age and awareness of their minds, taught by the mothers and the time they receive this program is between Morocco and dinner.

Among the examples of this program is that the mother reads a verse - or a verse of the Qur’an or a prophetic hadith - on children and memorizes them, then begins to ask them about what it contains from different meanings. One of the first verses of poetry in which children are tested in the “Distinguishing Mami” program is Al-Busairi (d. 696 AH / 1295 A.D.):
The eye may deny sunlight from ashes ** and the mouth denies the taste of water from
Saqam. This house has two parts that are identical in terms of grammatical expression; The mother asks her children questions, and whenever they answer one of them, she poses for them after him until the educational session ends. So you ask them, for example, about the word "may" in the previous house: What is "distinguished" .. Is it a name, verb or letter? Is it Arabized or built? And on what is it built: Is it stillness or movement? Then the mother asks them about the meaning of the letter “may” and teaches them that it has three meanings (reduction, approximation and investigation), then she asks them about his grammatical work.

Then the mother passes the letter "may" to the word after him in the advanced house, which is "deny"; So you ask them: Is it a name, verb or letter? For example, they say: "verb", so you ask them: What are the three types of verb? Is it an Arabized or constructive verb? What is his expression? What is the sign of Arabization? Then the mother asks about the origin of the substance of this verb “deny”, and about the number of vocabulary of the language that consists of the possibilities of composing its letters (which are six: deny - deny - crin - deny - deny - renk), and asks them about the meaning of each of them. .

This is a summary of some of what is going on in the night lesson for children, sometimes the boys answer the right and sometimes by mistake, and their mother corrects them for what they did wrong. And I still remember that my mother - may God protect her - gave us a home when we were young, which is the poet’s saying:
I doubt you, I think a quarter of our oppressors ** And you did not care about the words of our families!
So “I distinguished” the house, and I said: “Your bravery” is a past verb, the act of a hidden conscience and its sufficient effect. My sisters laughed at me because I made a mistake because the word “your bravery” is an added source and not a verb; I still remember my crying because of my laughter from my mistake!

And at this age, children learn some books devoted to this stage, and we have studied the "agromy" system in the principles of grammar, and I do not remember now whether we memorized it in wood or paper. After that, we studied "Al-Akhdari Al-Akhdari" in jurisprudence. His author started it with some general principles and values ​​in Islam, then he mentioned the provisions of purity and prayer.

Stories and poems,
and during this period, children learn the life of the Prophet, may God’s prayers and peace be upon him, and his companions by hearing stories of biography from their mothers. Every night they hear a story, and some stories are long enough to not be absorbed by a single story, so it is divided between two nights and the mothers are accustomed to "parking", meaning that stopping while telling the story of the Battle of Badr (2 AH / 624AD), for example, is when the situation is so; There is a position when killing Al-Nadhar bin Al-Hareth and Aqabah bin Abi Moait, and a position when the Prophet, peace and blessings of God be upon him, arrived in Al-Rawah (= a place near the city on the road to Mecca), and so the positions are well known.

These stories are told by mothers in the dominant Hassani dialect in Mauritania, from which children learn the names of the characters (men and women) and their lineage. One of my brothers asked me - and I was a little -: Do you know Abdullah bin Omar (d. 73 AH / 693AD)? I said: Yes, he came to us before such! Because I was imagining that he came to us as a guest, we are young, we know that he is dying in Abu Abd al-Rahman, and we market whoever we have attributed to Adam, peace be upon him.

Then we know that his mother is Zainab, the daughter of Mazoon Al-Jamihiya, and we are preparing her lineage until he meets with his father Omar, and that his mother's mother is Hintamah bint Hashem bin Abdullah bin Omar bin Omar bin Makhzum, and this is the place where she meets with his father. We know that his father immigrated to him as a young person, and that he reached the third year of migration when he was fourteen years old ... to the latest information about him, and we have become accustomed to it even as if we know Abdullah bin Omar in his form and form, and so children learn about all the companions with these stories.

Moreover, these stories contain poems in them, and these poems also obligate children to memorize them, whether they were from the poems of Hassan bin Thabit (d. 54 AH / 673AD) in the Battle of Badr or in the Battle of Uhud (year 3 AH / 625AD), for example his famous poem, which we know of:
prohibiting sleep with dinner The worries ** and imagination if the stars are vanished and its poems
in the conquest of Mecca: I
forgive the same fingers, then the atmosphere ** to the virgins of her house are empty,
as well as the poems of Ka’b bin Malik (d. 50 AH / 669 AD) and other companions, and in return they memorize the poems of the poets of the polytheists - before Al-Zubari (d. 15 AH / 636 AD) and Dhirar bin Al-Khattab (D.13 AH / 634 AD) Al-Quraysheen. The outcome of the children consists of the prophetic biography of these stories, then he gets acquainted with the stories of the prophets, peace be upon them, contained in the Holy Quran, and I remember that we were crying heavily upon hearing the story of Yusuf, peace be upon him, and other stories, and it affected us greatly when we were young.

Also during this period, children begin to memorize and study some doctrinal abbreviations, and the annual and weekly leaves are used to review what they memorized from the Qur’an, and the annual leave is often in Ramadan or Rabi al-Awwal, as well as the holidays of Eid al-Fitr and Eid al-Adha, for these leave have programs for children whose mothers are keen to implement.

In this program, the beginnings of recognizing poetry, especially pre-Islamic poetry, are usually among its decisions at the time: the poem “The Arab Lamite” for al-Shanfari (d. 525 CE), the debts of the six pre-Islamic poets, and some poems of pre-Islamic poetry such as the poems of the poet Al-Khansa ’(T 24 AH / 644AD) by her brother Sakhr. And the elegy of Al-Asha (d. 7 AH / 629 AD) of Al-Muntasher Bin Wahab Al-Bahli. Then, after the children memorized the poems of the six poets - which is about two thousand houses !! - they begin to memorize the poems of some Islamic poets, such as the poetry of Hassan bin Thabet in non-invasions, such as his poem in praise of Jafnah Al-Ghassaniyyah and his meme poem in the King of Ghassanidah Jiblah Ibn Al-Ayham (d. 54 AH / 676 AD). At this age, local poems of some Mauritanians may be attached to the minds of children, as happened with me, whether it is the new poetry created by contemporary poets of the child's time or the poetry of those who preceded them. When the child sees people writing certain poems he cares about to narrate with them.

Therefore, I used to tell my grandfather’s poems to my mother, the scholar Muhammad Ali bin Abdul-Wadud (d. 1402 AH / 1981AD), all of them during the boyhood period. - He creates a poem to mourn the deceased colleague, so he was in the car dictating a house for me and telling me: Keep this, then create another .. And so, when we came to the village of the deceased and our peace ended, he said to me: Oh Muhammad Al-Hassan, I sing the poem that I dictated to you! It was a great embarrassment to me, so the poem chanted that I kept it in the car, which is more than twenty houses.

A golden trilogy
* If we want to talk about the relationship between the syndrome trilogy in heritage education: the sheikh, students of the "prohibited" and the established scientific method; How do you see it?

  • Of course, these are essential things, as they are not supplementary, but rather indispensable conditions; As for the Sheikh, a person cannot learn without him, therefore Abu Hayan al-Andalusi (d. 745 AH / 1345 CE) says from among the
    lines of verses: If the sciences are thrown without a sheikh **
    you are lost from the pure path of the Lord

And the sheikh’s condition for this is clear in the legal texts. The Prophet, may God’s prayers and peace be upon him, began when the revelation of him began to descend. He sent Gabriel to him, and Moses, peace be upon him, said to Al-Khidr, peace be upon him: “Do I follow you to know what you have learned?” The Sheikh, then, is a necessary condition, and the Sheikh must be an experienced, experienced scholar, and if he mastered some of the sciences without some of them, then he should take from him what he mastered and then pass it on to other elders.

Then comes the book, which is the companion of the path for the learner, as he is his second sheikh, and he is his mayor in memorizing it because what is short of memory or short of it without him will find it in the book, and therefore scholars were preparing books as sheikhs. And books are bound by diversity; Some of them are books for study, and they are the books of the texts that are taught in our "prohibitions" or decided by the sheikhs for people to study and memorize in an unseen way. The "prohibitions" that we realized were taught forty eight specialized sciences taught by students in their order from the easiest to the most difficult, and then the sciences expanded with nothing but Some of it is taken by reading only.

Then the books that are devoted to reading come and these are not for the prohibited decisions, but they are for reading only, and reading is not dispensed with, but it is necessary for a person to get used to it even if it is for newspapers and magazines, so we - as young ones - come to magazines and newspapers, so we are keen on exchanging them if they are stamped so and so they are handed over to so and so, Likewise, many books that are for reading at all, they are not designed to be explained because they are annotations themselves or annotations to annotations or they are intellectual books, as these do not need to be explained by the sheikhs, and it is one of the most important pillars of reading and loving them.

The strange thing is that this reading took hold of people's minds and took their time, so people forget about food and drink, and sometimes he even forgets to pray if he indulges in reading a book and enters into a topic that he wants to complete, so he does not feel anything around him. We used to love books with great love. I remember that I was reading a book the first time I saw it, which is 'the admirer in summarizing the news of Morocco' by historian Muhyiddin al-Marrakchi (d. 647 AH / 1249 CE), and I entered the history of the Almohad state and immersed in it - and I in the desert - I felt nothing but darkness that prevented me and him, and I Morocco has not prayed yet!

Likewise, he wrote literature, poetry, and stories, as this is what loves reading and books to man, and many children slept on their books, holding them on their chests while they were on their mattresses, and I was - and I was a small - very severe affliction coming to me during reading so I do not feel it until it reaches the book, and therefore we now have a number From the books on its pages blood because of this nosebleed!

After the sheikh and the book comes the case of the competing fellow, and this is also an essential to seek knowledge is a must; After a person graduates from his first school, the mother’s school in which he memorizes the Qur’an and small books, which she or his female companions explain to him about this; The student goes to adult teaching sessions, and the first thing he searches for is the fellow who will seek his rivalry and competition, and this competition is very important for a person to discover himself and his shortage and straighten his memory, since from ancient times competitors - whether they were enemies or friends - had an influence in the formation of souls, and therefore the poet said :
Aday them preferred to Ali ment ** Rahman is not beyond me Aloaadia!
They searched for my slip, so I met her ** and they competed with me, so I gained the dependents!

That is why a person needs someone to compete with him and live with him in the life of demand, so he can taste this science with him and review his explanations with him, and compete with him in reading, memorizing and studying, and in improving the line because the lines were not taught in our "prohibitions", so people used to compete in the lines and their mastery, especially as The printing presses were not in our country, and the books were mostly manuscripts, and many books are originally required for the seeker to write them for himself, so that he does not rely on his father having a copy of them!

Sometimes we find that some mothers took over writing about her son, and she told him: You are free to memorize and compete, and I am writing to you what all your colleagues are writing! We now have about 41 volumes of my grandmother's handwriting, and her primary goal was to devote her children to educational attainment, and among the books we have in her hand is a fiqh book entitled: 'Eight Eight Pearls in Explanation of the Summary' by the scholar Abd al-Qadir bin Muhammad al-Majlesi al-Shanqeeti (d. 1337 AH / 1918AD) It is in seven manuscript volumes, and if printed, it would be twenty-one volumes !!

Charged Program
* Who is the first sheikh you got to know? How was his teaching method?

  • After I studied on birthdays: the mother, the grandmother, the aunt’s mother, the maternal aunt and my aunt directly, these women are the first elders; I took on the authority of my father the readings and the authorization in it and the primary sciences of the Qur’an (drawing, tuning, intonation, and letter exit), and Nafi` reading by completing the license by the narration of Isa bin Mina Al-Masry known as Qaloon (d. 220 AH / 835AD)

Then she devoted himself to study on my grandfather, the scholar Muhammad Ali, so I needed him nine years, so I read the nine books on him in the hadith, and also fifty-eight books in grammar and exchange, and a large number of books on Maliki school of jurisprudence and other schools of thought, such as Al-Mughni by Ibn Qudamah Al-Maqdisi (d. 620 AH / 1223AD) And I heard from him 'Al-Shifa' by Judge Ayad (d. 544 AH / 1150 AD) thirteen times, and Fath Al-Bari by Ibn Hajar (d. 852 AH / 1448 AD) completed five times, and the Tafsir Al-Qurtubi (d. 671 AH / 1272 CE) read it to him six times, and it was These readings in scientific councils are held outside the time allotted to explain the scientific texts. As for my grandfather's method of teaching, he is well known. He was analyzing the words of Al-Matn language with a term and a term with the utmost accuracy and detail, then after completing the lesson, he will return to it by reasoning and rooting for each part in it.

* Was there an arrangement for the arts in the teaching council? And how was your daily Sheikh program?

  • There must be an arrangement for textbooks, because the "prohibitor" is so rare that there will be one student’s study of two boys at one time. But Sheikh my grandfather sometimes went beyond that. For example, I used to study with students in the morning, and at night the sheikh chooses for me another book in addition to that in addition to listening books.

As for the daily Sheikh program; We did not know when to wake up, but he was waking us up at the last sixth of the night (= approximately four at night) for dhikr, ablution, miswak, and preparing for prayer, then he would be the first to call then pray Fajr and my father was the imam, then after Fajr prayer the Sheikh starts his remembrance and does not move from In his place until the sun rises and he prays two rakats, then he returns to the house and finds the students have taken their places, and the students in the "prohibited" have two parts: individual and "states", and "states" collect "states" and what is meant in their convention are a group of students studying one book in common, Individualism is said to the person who studies a book alone, and the sheikh usually begins teaching “countries” before individuals, unless one of them has an excuse in which he deserves to be presented as a travel or illness.

The sheikh was not arranging the "states" according to the arts, but according to the priority. The first to attend would be the first to teach, and there was a person assigned to write the attendees according to their precedence, and the list would be in the hands of the sheikh so the first and first were presented. And when the Sheikh begins his teaching, he does not rise from his session except for the noon prayer, and it is likely that the lessons have included most of the arts and came to all those present. If he prays, he receives guests, respondents, and pilgrims in the mosque, then he comes back to the house to rest a little, then he wakes up to call for the afternoon prayer.

After the afternoon prayer, the time for leave begins, which is that students read to the Sheikh what they will memorize and correct it for them, and whenever they memorize it, a valid narration related to his chain of narrators will be narrated from him, and sometimes the Sheikh will mention different accounts of the Matan. After the students finish their leave, The Sheikh begins his daily response from the Qur’an as he recites every quarter of the Qur’an, and then begins the reading lesson that students do not normally attend, but only the people of the Sheikh’s house and a few individuals attend, and he is the one that I mentioned in which we read advanced books of interpretation, explanations of Hadith and the like.

As for the Sheikh night program, it is devoted to teaching women, where they meet after evening prayers and are like students during the day, some of them are taught by women and some of them study on the Sheikh, and the latter take their councils at home after the prayer and the superlatives of the Sheikh, and they also have an arrangement in the priority written according to precedence, has been described The historian of Mauritania, the scholar Al-Mukhtar bin Hamid (d. 1413 AH / 1993 AD) studying women in a serious assembly by saying from a verse:
Women meet every night ** from after they prayed in the group
behind the deadly ignorance of the Sunnah of the Sunnah ** The blessed expression of
what is appointed * * Good and very wise

McCain Training
* What sciences did you study in Al Mahdoora?

  • I studied in the banned forty-eight flags which are strains. In the science of the Qur’an, we study the science of intonation, drawing, control, interpretation, and interpretation of verses of rulings, the layers of interpreters, readings, and the sciences of the Qur’an.

In the science of jurisprudence we study doctrinal jurisprudence, comparative jurisprudence, districts and calamities, and the science of the obligatory (= inheritance), legal etiquette, the science of jurisprudence, jurisprudential rules, the graduation of branches on the origins, the science of analogies and isotopes, the science of differences and exclusion, the jurisprudential debate, and the translation of jurists in various Doctrines.

In linguistics we study the science of vocabulary, poetry, grammar, morphology and rhetoric with its three sciences, the science of performances and rhymes with the course on poetry loan, the three derivative sciences, and the science of linguistics recently known as linguistics. In the science of the novel, we study biography, genealogy, Islamic history, general history, the conquest of the provinces, and the history of civilization.

In mental sciences we study speech science, logic, philosophy and dogmatic controversy. In education sciences, we study Sufism, behavior, and the arts of literature: travel, urban, demand, and etiquette of companionship. We have added - in the "Center for Training Scientists" that we established in the Mauritanian capital Nouakchott - to these sciences other decisions, so they became sixty-three science !!

* What are the most important decisions of the educational curriculum that made the scholastic scholars who had a wide scientific resonance in the Islamic East countries such as Egypt, Hijaz, Jordan, Iraq and India?

  • As far as science is concerned, it is a common heritage of this entire nation, but rather some civil concerns. Those who enjoy the blessings who have good blessings from God and comfort always reduce their share of this knowledge, and the share of those who suffer from hardship and ritual abundance increases, even if this is not always steady. The owners of Al-Shafaf do not find many books, and they depend on conservation, unlike the people of the big cities where books were available.

Whoever compared the villages of Mauritania to Cairo or Hyderabad - or any city in which the printing press was located - had erroneous perception, since printed books were scarce to reach Mauritania, and therefore, the scholastic scholars were singing poems in the books that reached them printed, and my grandfather said that any book It was not concluded by reading. It is not “forbidden” for reading books, so it is not permissible to put them with them! Because of the scarcity of books, people used to memorize them unseen, and the elders did not explain to their students the lesson before it was mostly memorized.

The texts that I have preserved, for example, during the days of the request in grammar and exchange are the 'illiteracy of deeds' by Ibn Malik Al-Andalusi (d. 672 AH / 1274 CE) with Tora (= footnote), the scholar Al-Hassan bin Zain Al-Shanqeeti (d. 1315 AH / 1898 CE), and the millennium of Ibn Malik with the' combination between facilitation And Al-Khasasat 'for the scholar Al-Mukhtar bin Bona Al-Shanqeeti (d. 1220 AH / 1805 CE). And 'clearer tracts' by Ibn Hisham al-Masri (d. 761 AH / 1360 CE) and the rest of his grammatical books, and also Ibn Malik’s other grammatical books.

In the art of hadith, the first thing that begins is the children of the forty nuclear ones of al-Nawawi and the mayor of al-Maqdisi (d. 600 AH / 1203 CE), then the 'al-Muwatta' comes to Imam Malik (d. 179 AH / 795 CE) and al-Sahihaan to al-Bukhari (d. 256 AH / 870 CE) and Muslim (D. 261 AH / 875 CE), then the rest of the six books. In the biography and genealogy they start with systems for the scholar Ahmed Al-Badawi Al-Shanqeeti (d. 1208 AH / 1793 AD) as the 'invasions' systems and the large 'genealogy' systems (1380 beta), and the 'conclusion' systems in the history of the adult caliphs and Islamic countries, as well as the 'states' of Ibn al-Khatib al-Andalusi (T. 776 AH / 1374AD), and in the Prophet’s merits they study the “merits of Muhammadiyah” of Tirmidhi (d. 279 AH / 892 CE), and the “merits of the Messenger” by Ibn Katheer (d. 774 AH / 1372 CE), and organized the “merits” of the scholar Ibn Matali Al-Shanqeeti (d. 1287 AH / 1870 CE).

Then in the term hadith they begin with the system of the scholar Sidi Abdullah Al-Shanqeeti (d. 1233 AH / 1818 CE) called 'Talaat al-Anwar', then the Iraqi Hafez millennium, and some of them read 'Introduction to Ibn al-Salah' (d. 643 AH / 1265 CE) with 'Training the Narrator' by Al-Suyuti (d. 911 AH / 1505 AD). In jurisprudence, they start with the abbreviations taught by mothers to their children, such as 'Mokhtar Al-Akhdari' and Wattan 'Nizam Ibn Aasher', then they study on the sheikhs 'The Message Board' and 'Mukhtar Khalil' and with him all his explanations Al-Shanqaitia, Egyptian and Moroccan.

In comparative jurisprudence, they begin with the 'juristic laws' of Ibn Jazza al-Andalusi (d. 741 AH / 1341 CE), and then they are included in the major books comprehending doctrinal doctrines. And in the fundamentals, they start with the “papers” of the Imam of the Two Holy Mosques (d. 478 AH / 1085 CE) or one of their Shingati systems, then study the systems of the “bright planet” of al-Suyuti (1450 beta), which is a very tight system for the “gathering of mosques” by Ibn al-Sibki (T 771 AH / 1370 CE) Also, they are studying the “Raqi Al-Saud” (1001 verses) for the advanced master Abdullah Al-Shanqeeti.

Consolidation and giving
* in light of the complexity of the heritage sciences and the spread of their dynasties as you explained; How does the seeker reach encyclopedia?

  • Based on our critical vision of university curricula, which are unable to produce well-trained scholars; We tried in the “Center for Training Scientists” to fill this gap, so the center’s decisions were comprehensive and focused, along with attaching it to another dimension that is absent from the modern universities and schools, which is the educational dimension, where we divided the values ​​of Islam into major values ​​that are gradually established by students at every school stage, with an educational program Includes "work day and night" according to the Sunnah of the Prophet in it, so the students created working scientists. What called us for this is the abundance of immorality and its victory over the sultans' scholars who justify to every unjust what they wish of the bloodshed and oppression of the people.

We have not neglected the contemporary dimension of scholars, Students are obligated to prepare comparative research, build a desk and visit other institutions to benefit from them and learn about their beneficial experiences, with great care to memorize courses that are 226 books, absorb them and form scientific faculties in 63 art as presented, and with the student graduating from the center, he alone will be 63 doctorates, To specialize in all of these arts that contemporary doctors specialize in one art!

* In the face of criticism against texts and preservation; Some people wonder about the possibility of a person being a scientist without studying and memorizing these provisions.

  • With regard to the preservation of these texts, a person cannot originally be a seeker of knowledge without him. The mere fact of reading does not constitute a world because he does not remain with him of reading except for some straying meanings, but what a person has always preserved will be as Imam Al-Shafi’i said (d. 204 AH / 820AD):
    Know me with me wherever Yammt follow me ** My heart is a bowl for him without a hollow box
    if I was at home where the knowledge was with me ** or I was in the market knowledge was in the market!

And memorizing these texts and their mastery is the one that stays with man from these sciences, and the person will then be a reminder of all these explanations and remain with him, and some of our scholarly scholars read his daily lesson from the scientific text a thousand times until he memorized it carefully, and repeat his Sheikh's explanation of his meanings a hundred times !! Also, preservation is a condition for understanding and fully comprehending the sciences, which helps in devising them.

* You are known to have gone to the Mashreq for university study; So what did that trip add to you? What is your assessment of modern universities?

  • As for the trip to the East, it was 1408 AH / 1988AD. As I did Hajj that year for the first time, then I did Hajj nearly thirty times in a row, and the Hajj and Umrah seasons and others were a great opportunity to meet scholars and sheikhs from all over the Islamic world.

On that trip, she studied two years at the Imam Muhammad bin Saud Islamic University in Riyadh, and also taught her masters degree in jurisprudence and registered for her doctorate. What I benefited from on this trip is learning contemporary scientific approaches, research methods, preparing lessons, and other research methods that our people do not know at the time, as I learned about contemporary disciplines in which I had no participation before the university, such as Islamic economics, modern teaching methods and manuscripts achievement. I also got acquainted with the books of contemporary thought, and I benefited from meeting and discussing Sheikhs and benefiting from their minds. My trip was not limited to the Hijaz. I visited Egypt and met many of its scholars. I also went to the Levant and realized some of its scholars and also met some of them in Hijaz.

As for my evaluation of those universities, I see that they are centers of research formation only because most of the sheikhs do not have that memorization, narration and artistry, and they are mostly specialized, although some of them are encyclopedic. The truth is that educational institutions and contemporary universities were not originally created to produce scholars, neither in the long term nor the mediator, but rather were created to form distinguished and absorbing researchers of their time, in line with Western universities.

Therefore, when we look at the decisions of contemporary universities, we notice that their scientific and academic councils do not decide in one of the sciences except the shortest abbreviations in it, and when the exams come close, the professor specifies a part of that summary for the students to study, and the professor himself may be unaware of the subject he is studying, and this method cannot Be a serious researcher, how come a devoted encyclopedic scientist ?!

* What are the hopes for scientific explanations that you made in your scientific councils during your studies in Riyadh? What are the texts that you completed explaining during this period?

  • As for the explanations of Al-Matun, it was not my habit to keep it, but it was recorded and published by some students of knowledge and interested in Al-Matun, and it may be hosted by some institutions, such as the Islamic University of Imam Muhammad bin Saud, which I explained in its mosque during my university studies period: 'Sahih Al-Bukhari,' Explanation of 'the glorious peace' in The logic, and the 'lamism of deeds' in conjunction twice, and the explanation of 'the millennium of Ibn Malik' in grammar, and explained books on the science of the principles of jurisprudence are: 'The Shining Planet' of Al-Suyuti, and 'The Rise of Origins' by Ibn Asim Al-Gharnati (d. 829 AH / 1425 CE), and The 'ladder of origins' of the scholar Muhannad is his al-Shanqeeti door (d. 1277 AH / 1860 CE), and 'Explanation of the Shining' by Abu Ishaq Al-Shirazi (d. 476 AH / 1083 CE), as explained by 'Al-Iraqi Al-Iraqi' in the term hadith, and 'mayor' in Hanbali jurisprudence.

The Ministry of Endowments in the State of Qatar also held many courses in which I explained 'pendants' and was published only by hanging one who was measured, and 'paving the graduation of branches on assets' for Al-Asnawi (d. 772 AH / 1371 AD), as well as the Ministry of Endowments in Kuwait, as I explained in courses they hosted books from my book The 'ranks of significance' in the fundamentals of jurisprudence were printed by the Ministry, and the 'Forty Mundhiriyya' in the evidence of rulings by al-Mundhiri (d. 656 AH / 1258 CE). She also held courses in Europe, the most important of which was a course in the Care Home in London, in which she explained the 'Articles of Islamists' by Abu al-Hasan al-Ash'ari (d. 324 AH / 935 CE), and the book 'The Key to Access to Building Branches on the Origins' of Tlemceni (T 771 AH / 1370 CE), and the body of the 'message' by Ibn Abi Zaid al-Qayrawani (d. 386 AH / 996 CE).

Estimated efforts
* Many complain of the crisis of access to Arab heritage in its original sources; How do you see the optimal method for reading heritage books?

  • As for access to heritage books, it is a must, especially for students of science, intellectuals and researchers. Even if one of them studies contemporary books close to heritage, knowing the origins and mothers of books is indispensable to the students of the world. Rather, some heritage books need an in-depth and careful study that extracts their pearls and treasures. So the 'Sepoyeh Book' is an essential to be found by the grammar student, and the 'Millennium Ibn Malik' has become one of the grammatical principles that must be known, and is measured on these two founding books in various arts, so the specialized learner is not considered that unless he accompanies the mothers, and it is Books became accessible and investigative.

As for the methods of studying and studying, they have evolved, and they differ according to the persons, their cognitive composition and the facilitations of their use. Some scholars are accustomed to discussion and acculturation with his peers and colleagues, and this is a good method for a person to benefit from the mind of others, and some readers are used to being alone and alone and see it as beneficial for himself with the inventory of lengths and comparing them with other books written in its chapter to know the truth of this science and its ramifications. I believe that the best approach is to combine the two approaches with the benefits of isolation management, contemplation of singularity, peer-to-peer and peer review, and an important stabilizing method for researchers in this era is writing heritage research and discussing it with specialists, scientific research is a means of preserving science in this era.

* How do you evaluate efforts to formulate heritage knowledge in general in contemporary books dealing with its sciences and its issues (books facilitating the science of jurisprudence, fundamentals, hadith, grammar, etc.)?

  • The people of every age should have their books and books appropriate to them on the level of their language, culture and understanding, and from here I do not see anything wrong in contemporary books that have been written in almost all arts of heritage science and to facilitate its understanding, and they are famous books of varying size and scientific level which is natural. This approximation and facilitation should include all sciences, and the most urgent need for approximation and renewal of fiqh books; As the people of the age need juristic books that start from their reality, and come with contemporary examples instead of the old ones, the current financial transactions are radically different from the old ones in perception and examples.

* The modern era also witnessed a revival and realization of the various heritage books. How do you evaluate the efforts of this movement in its Orientalist and Arab / Islamic dimensions? Who are the best investigators of our time from the reality of your knowledge?

  • What is renewed in our modern age in achieving heritage books - with its Orientalist and Arab-Islamic dimensions - is what God has benefited from the heritage of this nation. The novel was old blocking its obscurity, as students of science were not satisfied with reading books alone, but rather compared copies to their origins, revised them, and added appendages and margins. In fact, Muslims preceded others to achieve the manuscripts, and the oldest of those who did that was the honor of the Greek religion (d. 701 AH / 1301AD), may God have mercy on him when he took copies of 'Sahih Al-Bukhari' and gathered sixteen scholars (including Imam Ibn Malik Al-Nahwi), so they compared the copies and wrote symbols and signs For its differences. Thanks to these investigative efforts by the Greek, his version of Bukhari was a unique original that was relied upon by those who came after him from the ancient Sharh al-Bukhari and his contemporary investigators.

As for the Orientalists, they are not the same in their service of heritage. Some of them set out in his investigation and caring for heritage from hateful colonial backgrounds on Islam and the East, and their selective and prejudice care and some of their investigations depend on distortion, as in their investigation of the book 'Al-Mus'haf' by Ibn Abi Dawood al-Sijistani (d. 316 AH / 928AD). Nevertheless, we do not deny that some orientalists proceeded from their interest in heritage - investigation and publication - a purely scientific starting point, so they served that heritage and did a good job in it.

As for the Islamic investigation, the flags did well and their hands were white on the heritage of our nation, directed and corrected; Like the Shaker family: Ahmed Shaker (d. 1377 AH / 1958 AD) and his brother Mahmoud Shaker (D 1418 AH / 1997 AD), and their cousin Abdul Salam Haroun (D.1408 AH / 1988 AD), so they brought out the treasures of our legal, linguistic and literary heritage from it, and their investigations are still reliable assets, Likewise, among those in their generation were the great investigators of Egypt, such as Muhammad Abu al-Fadl Ibrahim (d. 1400 AH / 1980 AD), and Ali Muhammad al-Bajawi (d. 1399 AD / 1979 AD), and after them came the generation of Sheikh Abd al-Fattah al-Helu (D 1414 AH / 1994 AD).

And in other than Egypt, investigators from all Islamic countries in Morocco, Algeria, Arabia, Levant, Iraq and India did not forget the role played by the language councils in Cairo, Damascus, and Baghdad, by a careful production of heritage books. Investigations of members of scientific and linguistic groups overwhelmed the quality, and investigators took care of the heritage of flags. Appointed, and Sheikh Muhammad Abu al-Ajfan (d. 1427 AH / 2006 CE) was one of the famous investigators who served the Maliki heritage with great service. Among the living media who took care of the heritage of al-Dhahabi and directed it out by a professional director, Iraqi investigator Bashar Awad.

There are investigators who have emerged in achieving the Sunnah and distinguishing its authenticity from its morbidity. The knight of this field was Sheikh Al-Albani (d. 1420 AH / 1999AD), and he is one of the investigators I knew. It is no secret that the investigation in our Islamic world witnessed a great renaissance that benefited science and its people and preserved the heritage, before investigation and publication were taken into trade and profit. Although some of the investigative heritage books may contain fatal errors, either because the investigator relied on one copy that was not narrated or interviewed, or because its lines were obscured for any reason.

Mutual quotation
* What are the criteria for "heritage" in your opinion .. ie how we classify a book on what it is heritage? Is the heritage limited to what Muslims have written only and not other children of Islamic civilization?

  • As for heritage, in its origin it means the heritage that people are keen on, and this heritage in our civilization has sections. The first: the section produced by Muslims and others in the era of Islam, the second: poems and narrated news about pre-Islamic Arabs, and the third: translated from other nations such as the Greeks, Persians, India and others. And all these sections of the heritage of this nation because it participated in its cultural composition and literary imagination and frame its scientific personalities; We are now from our heritage of the poetry of the six pre-ignorant poets and the 'Court of enthusiasm' and so on, and also from our heritage what has been translated from the Greeks in terms of logic and philosophy, as well as what was translated from the etiquette of other nations such as 'Kalila and Dimna'.

Another cultural classification makes some literary products universally belonging to the participation of all civilizations in their elaboration, as required by the well-known UNESCO standards. We have influenced several factors in our cultural life from the imported translators, and showed the features of that effect are observed in the poetry of some of the poets who influenced their role in those who came after them, as we find in the two famous poems of Abu Nawas (d. 198 AH / 813 AD) and Al-Bahtari (T 284 AH / 898 CE) On the culture of the Persians and their effects in the fields of war, councils, and entertainment.

* What are the guidelines for Muslims dealing with the heritage of other nations, by taking and leaving ... in light of what is said about the great Persian Sassanid influence on Islamic political thought?

  • For us, we are not fed up nor concealed that we are affected by other nations, and I consider civilizations a universal universal human heritage, and that the Prophet, peace and blessings be upon him, took the idea of ​​digging the trench from the Persians' civilization, and took the idea of ​​the seal (= stamping official messages) from the Roman civilization, and Muslims do not have In other words, a knot is lacking in taking what is true and beneficial from other nations, especially in matters of material, technical civilization.

With regard to the political aspect; The Arabs did not have a system of government because they were a Bedouin nation, and when the Islamic State expanded, they needed to quote what others have, and at that time this quotation was not spontaneous or naive but rather it was about experience and study, and that was a task carried out by the elaborate translation of those civilizations and their languages, and the state was If you needed a specific book, the money was spent on translating it and owning it, and that selection came from a political decision and every political decision has pros and cons, and we often did not choose from the products of those civilizations except the highest and highest names, and the scholars were the lookout to purify those translated sciences from the impurities of some of the pagan roots.

In contrast; Other nations were affected by Islamic civilization, including modern European renaissance, so that the French "Napoleon's Law" relied on Maliki jurisprudence, and the Europeans and other of our flags were taken - Calvarabi (d. 339 AH / 950 CE), Ibn Sina (d. 428 AH / 1037 CE) and Ibn Rushd (T 595 AH) / 1198 AD), Ibn al-Haytham (d. 430 AH / 1041 CE) and Ibn al-Bitar (d. 646 AH / 1248 CE) - Many issues of medicine were built on them, as well as modern medicine and philosophy, and the nations are dependent on Muslims in geography and astronomical reading!