WATANI International
8 August 2010
Watani talks to Atef al-Eraqi
Atef al-Eraqi was born in November 1935 in Daqahliya governorate. He graduated from Cairo University in 1957 with a degree in philosophy, and was appointed to a post in the same faculty.
A philosopher who rejects outdated ideas, Eraqi has written widely on contemporary and heritage philosophic issues. His work has led to several awards, among them the top research prize from Cairo University in 1972; the State prize for encouragement of social science in 1980; the State prize for excellence in 2000; and the State prize appreciation in 2010.
Watani talked to Dr Eraqi.
What is your opinion on the stamping out of free thought and creativity that has arisen over the last few years?
Creativity does not flourish in a controlled climate. I am against any kind of stamping out of thought or creativity in any field of literature, philosophy or science. The best proof is that we intellectuals are fighting some very odd thinking in current culture.
Unfortunately, the Arab World has seen various attempts to squash any creative thinking. Mansour al-Hallaj (858 – 922), a Persian mystic, revolutionary writer and pious teacher of Sufism, was executed by order of Abbasid Caliph al-Muqtadir after a long drawn-out investigation into allegations of heresy on account of his apparent self-proclaimed divinity and the nature of his poetry.
Mohamed Ibn-Rushd, known to Europeans as Averroes (1126 – 1198), was an Andalusian Muslim polymath. He believed there was no conflict between religion and philosophy; rather they are different ways of reaching a similar truth. For his philosophy, Ibn-Rushd was exiled to Andalusia, and his books were burnt. He returned but lived under virtual house arrest until he passed away.
Ibn-Rushd led you to the criminal court. Was this a painful period?
Some 15 years ago, I was invited to attend an international conference about Ibn-Rushd. In my paper I said that Ibn-Rushd was considered the greatest rational and critical philosopher in the history of the Arab nations. I also said that the Arab world would not have risen unless it started where Ibn-Rushd left off. It is a shame on us if we ignore this philosopher’s thinking at a time when his statues and images are seen everywhere in international intellectual institutions, and there was even a mega movement known historically as the Rushdiya Latin Movement.
Unfortunately, my paper was wrongly received. I found a summons at my workplace to go to the criminal court in Mansoura on 15 May 1995. Since then my role has been sidelined in cultural institutions.
Did you cite the details of the trial in a book?
I have mentioned some of my thoughts about the trial in a book published recently and now available in family libraries under the title Ibn-Rushd and the future of the Arab culture…40 years of my memories with his enlightening thought. I believe in Ibn-Rushd, and I have written eight books about him.
How do you see the cultural climate in Egypt?
Culture is currently flourishing, relatively, as represented in the Family Library project which offers books at affordable prices. The cultural climate in Egypt needs comprehensive reform in enlightened scientific thought. But we should avoid the phenomenon of “making the pygmies into giants” mentioned by Naguib Mahmoud in his last book.
How far do you believe in the principle of “Religion is for God, and the nation is for all”?
I have believed in this principle all my life. Society should consider tolerance and dialogue between religions. In my opinion we are at a crossroads: the road of light and sanctifying minds, and opening-up to other cultures.
We should eliminate every fanatic thought, especially in the media which has a profound influence on people. Instead, the media should broadcast the spirit of endurance and social justice.
How did you receive the news that you had won this year’s prize?
I am very happy, especially in that this prize came late; it was expected many years ago. It is considered a kind of crowning of my work, especially because—according to my professor Fr George Qanawati—I have isolated myself from the global world. Ever since I graduated in 1957 I have devoted my life to research.
In your opinion, do the winners of the State prize carry extra responsibilities on their shoulders?
First I would like to mention that the presentation of this prize to veteran intellectuals and other distinguished figures began in 1958. Recipients included Taha Hussein, Tawfiq al-Hakim, and Umm-Kolthoum. This in turn places a great responsibility on the shoulders of the winners, who should keep on the tracks once beaten by revered predecessors who devoted their lives to giving.