By Jeremy Seal
The Meander is a river so famously winding that its identify has lengthy seeing that come to indicate digression, an method writer Jeremy Seal makes the main of whereas touring the size of the river by myself via canoe. A usual storyteller, Seal takes readers from the Meander’s resource within the uplands of crucial Turkey to its mouth at the Aegean Sea, with as many historic, cultural, and private asides as there are bends within the river.
In a swiftly industrializing Turkey, the river itself has been principally forgotten, however the Meander used to be the unique conduit through which the cultures of Europe and Asia first met, then clashed. the town on the river’s mouth, Miletus, was once domestic to the earliest Western philosophers, whereas the single at its resource, Dinar, commanded the mountain cross that carried the earliest roads east. All demeanour of mythical adventurers, infantrymen, and visionaries gone through: the Persian king Xerxes, Alexander the good, Saint Paul, and Crusader kings, to call only a few.
In the process his travels, Seal meets any variety of humans desirous to proportion tales with a stranger. This wealthy combine creates a portrait of remarkable perception and sweep at a time whilst Turkey is busy rediscovering her ancient value. a fascinating mixture of previous and current, instantly epic and intimate, Meander is an atmospheric, incident-rich, and free-flowing portrayal of the basic assembly aspect among East and West.
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Additional resources for Meander: East to West, Indirectly, Along a Turkish River
Pilgrims must not circumambulate the Prophet's tomb or rub it for spiritual blessing; at the nearby tombs of Abu Bakr and 'Umar, the first two caliphs, one may greet them but not seek their intercession. 10 Shatti recommended the latter view, thus agreeing with the Wahhabis. Shatti's anti-Wahhabi comments and his agreement with them on emulation and supplicatory prayers do not constitute a contradiction. On the latter two issues he merely took positions commonly held by Hanbali ulama. His essays indicate his 24 ISLAMIC REFORM legal school, not sympathy for the Wahhabis.
15 When Muhammad al-Khani the younger died in 1898, 'Abd al-Majid made a bid to succeed his father as head of the Naqshbandi order. But his uncle Shaykh Ahmad contested his bid and obtained the post. 16 Newcomers to the ulama corps of Damascus, the Khanis did not penetrate the ranks of official ulama until the new secular institutions were already beginning to outstrip religious posts as sources of prestige and wealth. 17 At midcentury Naqshbandi dignitaries in the capital patronized the Khanis.
In fact, the true Sufi is he who adheres more strictly to the commands and prohibitions of scripture as he draws closer to God. Anyone who claims to follow the Sufi way and fails to observe religious law is a liar. He noted that some ignorant shaykhs commanded their disciples to fast at times not stipulated by the shari'ah, presumably as a sign of devotion. 40 Another broad theme running through The Book of Stations concerns the limits of reason. In this respect 'Abd al-Qadir repeatedly criticized dialectical theologians for trying to understand the nature of God and His attributes by employing reason.
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