Andalusia

Remembering The Travels of Ibn Rakha: November, 2008

Our intrepid explorer Youssef Rakha heads to the mall in the footsteps of ibn Battuta.

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The journalist Abu Said ibn Rakha recounted as follows:

My trip from Abu Dhabi to Dubai took place at a later hour than planned on Monday, the 22nd of the month of Dhul Qi’dah, in this, the 1429th year after the blessed Hijrah. My object was to roam inside the Emirates’ newfangled monument to my venerable sheikh of Tangier – honest judge of the Maliki school of Sunni jurisprudence, associate of Temur the Tatar and Orhan the Ottoman, and divinely gifted savant of his day – Shamsuddin Abu Abdalla ibn Battuta. He is the author of the unsurpassed Rihla (you may know it as The Travels of ibn Battuta), the glorious account of his three decades’ Journey around the world, dazzling pearl on the bed of our literary sea, which he dictated before he died in 770 or 779 and whose style I now humbly emulate.

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Sound and vision

Time stopped at Cassells hotel in Abu Dhabi on Friday. It was a fleeting impression, but haunting. The photographer had positioned the three musicians in dramatic formation on the stairs to shoot them with their instruments: Tarek Banzi hugging an Iraqi-made oud; Julia Banzi flaunting a stately flamenco guitar; and Charlie Bisharat balancing the smallest instrument yet, a violin, on his shoulder.

Thus arrayed while the camera click-clicked, occasionally pitting its flash against the sunlit window to one side, the three musicians started, reflexively, indolently, to play. It happened without so much as a nod to each other, evidently without thinking: the auditory equivalent of doodling, but with three distinct hands on the same scrap of paper. And while it lasted, in a very real way, time stopped.

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Retroactive History: 622-2001

The Ally at the Gate: Muslims, Christians and Jews

An 11th-century Mozarab (i.e. Arabic-speaking Spaniard) Antiphonary folio from Léon Cathedral

Reading recent books on the history of the encounter between Islam and the West, both Christian and post-Christian, Youssef Rakha posits a single civilisation adjusting its constituent elements through the centuries
“My fellow Christians love to read the poems and romances of the Arabs; they study the Arabs’ theologians and philosophers, not to refute them, but to form a correct and elegant Arabic. Where is the layman who now reads the Latin commentaries on the Holy Scriptures, or who studies the Gospels, prophets, or apostles? Alas! All talented young Christians read and study with enthusiasm the Arab books; they gather immense libraries at great expense; they despise the Christian literature as unworthy of attention. They have forgotten their language. For everyone who can write a letter in Latin to a friend, there are a thousand who can express themselves in Arabic with elegance, and write better poems in their language than the Arabs themselves.”

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