they learn any of this, it is only because the public is attached to it, allowing them to make a living among them by mentioning it—not because they inwardly believe what it entails. This is unlike the various groups of speculative theologians, who generally revere the Quran and its interpretation, despite their innovations.

Thus, when the Tatars seized Baghdad, al-Tūsī, who was Hulagu’s astrologer, took possession of people’s books, whether endowed or privately owned. He destroyed Islamic books, such as works of Quranic interpretation, hadith, jurisprudence, and spiritual exhortation, while keeping books on medicine, astrology, philosophy, and the Arabic language. These were the books he esteemed.

One man I knew was a Quran reciter and preacher, yet he revered these people and practised philosophical and magical disciplines in order to enlist the jinn’s service. Some devils had suggested to him that these people would take over the lands of Islam. He would say to one of our companions, “So-and-so, before long, logic, physics, mathematics, and metaphysics will be taught in this mosque—the congregational mosque of Damascus.” Then, to please him, he would add, “And Arabic as well.”

Yet Muslims needed Arabic only because the Messenger addressed them in it. If one turns away from that foundation, scholars of Arabic are like the pre-Islamic poets—the authors of the Seven Suspended Odes and others like them—fuel for the Fire.