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Six Questions about Islam Chapter 1 from What is Islam? The Importance of Being Islamic by Shahab Ahmed

The Gulistān (Rose-Garden) of Saʿdī of Shiraz. The book was written in 1258. The most recent translator of the Gulistān says: 'Saʿdi’s Gulistan must be one of the most widely read books ever produced. Almost from the time it was written it was the first book studied by school children throughout the entire Persian-speaking and -reading world—from Constantinople to Bengal and from Central Asia to East Africa.' "The story of the Qāḍī of Hamadān appears in the chapter of the Gulistān on “Love and Youth.” For those readers unfamiliar with the story, I will present it here in summary, mainly in my own words, but also sometimes in Saʿdī’s— very much, one might say, in the manner that the story might have been narrated to largely illiterate audiences down the centuries in various social settings. The story goes thus (any phrase in full quotation marks, or for which I provide a Persian transliteration is a direct quotation from Saʿdī; also, any direct speech in si...

Law says, “Go to the Mullā and learn the rules and regulations!”  Love says, “A single word is enough: shut and put away all other  books!” . . . Law says, “Have some shame and decency: put out this light!” Love says, “What is this veil for? Let the visions be open!” Law says, “Come into the mosque and perform the obligatory prayer!”  Love says, “Go to the wine-tavern, and having drunk, peform the  superogatory prayer!” . . . Law says, “O, Believer! go for Ḥajj—for you will have to cross the Ṣirāt  Bridge!” Love says, “ The door of the Beloved is the Kaʿbah, don’t move from  there!” Law says, “We strung Shāh Manṣūr up on the cross!” Love says, “ Ten, you did well; for you sacrificed him at the Beloved’s  door!”  — ( probably not actually authored by) the most widely sung Su poet of the Panjāb, Bullhē Shāh of Ḳaṣūr (1680–1758). Quoted in Shahab Ahmed's What is Islam?

In a foundational work of medical literature, The Welfare of Bodies and Souls (Kitāb maṣāliḥ al- abdān wa al-anfus) of Abū Zayd al-Balkhī (849–943), we find the author stating:  "The best drink that humans, through their reason and understanding, have devised a means of producing, is the refined grape-drink among whose properties is that it intoxicates [al-sharāb al-ʿinabī al-raqīq alladhī min ṭabʿi-hi al-iskār]. It is, of all beverages, the most noble in essence, most superior in composition, and most beneficial—if taken in moderation, and not to excess." Abū Zayd is, of course, speaking of grape-wine. "The benefit of a substance to the body lies in what the substance provides the body by way of health and strength, whereas its bene t to the soul lies in what the substance provides the soul by way of happiness and ani- mation: for these two things—I mean: health and happiness—are the end to which all people strive in this world; and they are not found together in...

Some years ago, I a ended a dinner at Princeton University where I witnessed a revealing exchange between an eminent European philosopher who was visiting from Cambridge, and a Muslim scholar who was seated next to him. The Muslim colleague was indulging in a glass of wine. Evidently troubled by this, the distinguished don eventually asked his dining companion if he might be so bold as to venture a personal question. “Do you consider yourself a Muslim?” “Yes,” came the reply. “How come, then, you are drinking wine?” The Muslim colleague smiled gently. “My family have been Muslims for a thousand years,” he said, “during which time we have always been drinking wine.” An expression of distress appeared on the learned logician’s pale countenance, prompting the further clari cation: “You see, we are Muslim wine-drinkers.” The questioner looked bewildered. “I don’t understand,” he said. “Yes, I know,” replied his native informant, “but I do.” — Shahab Ahmed, What is Islam?, 2016 ...