Our intrepid explorer Youssef Rakha heads to the mall in the footsteps of ibn Battuta.
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.
Towards the end of 2009, I completed my first novel, whose theme is contemporary Muslim identity in Egypt and, by fantastical extension, the vision of a possible khilafa or caliphate. I was searching for both an alternative to nationhood and a positive perspective on religious identity as a form of civilisation compatible with the post-Enlightenment world. The closest historical equivalent I could come up with, aside from Muhammad Ali Pasha’s abortive attempt at Ottoman-style Arab empire (which never claimed to be a caliphate as such), was the original model, starting from the reign of Sultan-Caliph Mahmoud II in 1808. I was searching for Islam as a post-, not pre-nationalist political identity, and the caliphate as an alternative to the postcolonial republic, with Mahmoud and his sons’ heterodox approach to the Sublime State and their pan-Ottoman modernising efforts forming the basis of that conception. Such modernism seemed utterly unlike the racist, missionary madness of European empire. It was, alas, too little too late.
Man as map
I will start by thanking those who brought me here. It was Mai Ibrashi, I believe, who first paid attention to the geographic aspect of my first novel, The Book of the Sultan’s Seal—in many ways also my first full-length book—which, though it was completed in two spurts over a three-year span, gathered together a lifetime’s efforts and experiments in writing, in playing with different registers of Arabic, and in looking at the world—or Cairo.
Knights Hospitaller, Boat People and literary translation: in a strangely Catholic stronghold of the Mediterranean, Youssef Rakha reencounters his own life and work
And then the storm comes. At first we mistake the thunder for celebratory canon fire, the lightning for pyrotechnic pomp. Together with Valetta’s church bells, both have been ongoing for as long as we can remember.
With all that poetry bubbling in my head – and in so many vernaculars of the Mare Nostrum – by then I am convinced of my metaphorical place on the island: it feels like I have been here much longer than is actually the case. The hilly pathways of this, my walled city are preternaturally familiar, the variously textured grey and sandstone surfaces all around, shimmering blue patches of sea at the foot of undulating asphalt-and-cobblestone arches that rear cobra-like off Triq ir-Repubblika (Sicilian Arabic – sorry, I mean Maltese – for Republic Street). So are my curt exchanges with the black-clad waitresses at the café trottoir by the stone gate (on the other side is the fountain encircled by Malta’s bright yellow public buses):
When I sit at my favourite table to order espresso, it is as if I have been seeking out this circle of shade my whole life.
A growing body of literature attempts to transcend the antagonistic narrative of Muslim encounters with the West. But these revisionist histories, Youssef Rakha writes, still pit ’us’ against ’them’.
The Enemy at the Gate: Habsburgs, Ottomans and the Battle for Europe
The Bodley Head
When Philip Mansel’s delightful portrait of Ottoman Istanbul, Constantinople: City of the World’s Desire, 1453-1924, was published in 1995, the Serbian genocide of Muslim Bosnians had reached a new pinnacle in Srebrenica, the Iraq disarmament crisis was escalating after Saddam’s son-in-law, who ran the country’s weapons development programme, defected to Jordan, and the EU signed a Customs Union with Turkey, which was already a candidate for membership.
Here were three apparently unrelated examples of the interface between East and West, each saying something different about the possibility of a clash or a dialogue or a marriage of civilisations: they were like grandiose Muslim rumblings in the stomach of the post-Christian order.