Blessed is he who lays a flower on a tomb or a palace or a breast, is he who is born in the seventh month or the twelfth, is the throat become gorge, is he who slaughters his only horse out of kindness. Blessed is he who sinks to his knees pleading forgiveness or overcome with lust, is he who bears a cross upon his back, is he who boils a porridge of cement to hoodwink his children’s hunger, is the sniffer become snout, is the time when a wife could gather together the pieces of her helpmeet’s corpse and he would live, are the truths cowering in the crevices of falsehood, is the nation that feeds on the chatter of the worthless, is the nation that feeds on the prattling of the powerful, is the gulp become gullet. Blessed is he who fashions an ear from clay and an ear from dough until his head is severed, is a sun that still rises in the East, is a star that shines through on a cloudy day. Blessed be this tale, which would not have be told of Mustajab VII were it not for that incident, revealed to the world by a wordsmith whose father laboured as a screenwriter, wherein Mustajab VII secretly murdered Mustajab VI, sold his body to students studying dissection and with the proceeds erected a sumptious pavilion replete with dazzling lights and microphones that resounded with proverbial wisdom, to outfox foes and keep in remembrance the glorious exploits of Clan Mustajab, ancient and modern, then stood at its entrance to receive the sincerest of condolences. This is a slander against the man, which lays the very heart of truth to waste and strikes at the crux of our tale, the point at which it joins with what took place thereafter, for which reason we set over this incident an upturned water jar, and kept it hid.
Go to the street, ask for anything, it will be given to you.
BARA will have seized the monarchies and set their palaces ablaze.
There is a fellow population suffering.
To have lived it, later generations will assume it caused great conflict of the heart.
But, take my trials, they are too good for me.
Remember, the videos passed around.
I am guilty.
There is nothing left to say.
White sheets compound the pavement.
Chemicals in the territory.
The revolution is a farce.
in this world, beauty is so common
— Jorge Luis Borges
Again I wake up with the sound of drums in my ears, the mattress hard under me. I bury my face in the crook of my arm that is on the pillow, while with the other hand I search for the watch. The drums seem nearer now; their beats ruffle the hair on the back of my head and slide down into my ears, but sleep has not left me entirely and it is with difficulty that I lift my head to check the time. It is not yet eight and I have already twice repeated these movements in the last twenty minutes, which could well be three hours. Then all at once the beating of drums ceases. The company has concluded its morning march. A bugle is heard three times. After that all is silent, though I now become aware of another sound, that of the old fan rotating above. Fighting the urge to fall back to sleep I turn around and rub my eye with a finger. I can think of nothing as I follow the movements of the fan through the mosquito net that closes on me from all sides – like a room within a room. In my sleep I recall feeling the warmth of a body. But here I lie alone, ignoring the discomfort of a full bladder. I see the road that passes through the forest, its trees yellowish-brown skeletons, their branches bare and rising willy-nilly towards a sky which is white with heat; the earth as far as you can look is covered with dead leaves. It is a landscape at the end of time.
“What do you reckon that is?” Abu Imad said, tapping the scope. He looked at me, rubbing his bushy beard thoughtfully. He wanted me to make the two-meter journey to take a look.
“I’m all right here to be honest,” I said, looking at Abu Imad’s powerful frame. In my experience, God creates two types who stay on for the long haul. Either the rugby player variety or the wiry knife wielding sort, used to taking down bigger opponents. Abu Imad belonged to the former.
“Come,” he insisted, “come.”
I didn’t really feel like giving him my opinion. I didn’t want to entertain the mad shit bouncing around his head. What’s it going to be? Either some mountain goat or a hardy plant that has somehow emerged out of this cruel valley where we’d been stuck for years. What new excitement could this brother show me? We hadn’t progressed against the enemy, not because we were weak but because the commanders were arguing sometimes over strategy, sometimes over tactics, most of the time over honour and on rare occasions about God. In spite of them, we held this crag. We were mountain lions in courage and mountain goats in stubbornness.
“Come,” he pleaded, “check it.”
It was a rainy day in April.
Noonie stepped out of her school bus and looked across the lake. The naked bulbs on a line of houseboats stared back at her. “Now what?” they seemed to ask.
The clouds swathed the mountains. The wind punched, pushed, bent the trees across the road.
She had to row half a kilometre to reach her home: a houseboat. Hers was at the farther edge of the lake near the marshy land. Every day she rowed the small shikara to and fro across the lake. Sometimes, Gul kak, a neighbour, rowed her in case it rained. But that day, no one was in sight.
There is no way for me to measure how much time this day was coming, but it seems to have been destined to arrive to me since always. There are no means left to escape it, and I recognise that even if I had them, I would only be postponing what will never go away, and I accept the need to face it. There is nothing but my conscience and my self now left to live with. It is time to take account – this once and always. However as I start to take account I find it difficult to know where to begin, if not the fact of my forgetting what it was that I would like to come to terms with. For perhaps it is this very lack of memory that I need to take account of. Not the memory of my deeds – although those deeds may be remembered in the course of my account to cause me many hours of shame and wishful thinking – but the memory of the reason I was given this existence, my forgetting of which cause has been the cause of my regrettable behaviours.
An Introduction to Medieval Travelogues: A comparison of Ibn Fadlan, Ibn Jubayr and Ibn Fudayl
The act of travelling is as compelling now as it was in the past. It is one of the most powerful catalysts for change in all spheres of human society and possibly more so with Islamic civilisation, which has travel as one of its central themes. The Quran commands the faithful to perform the Hajj, here the pilgrim endures the hardships of travel in order to connect with God. But it also encourages travel in order for man to see what has become of previous nations; to take heed as it were. Whilst this author is no Mohammedan, I do believe in the latter proposition and Medieval travellers are of particular interest to me.