Bensalem Himmich - The Theocrat

“Tribesmen,” he said, “all praise and thanks be to God who has realized my vision and granted us our first victory as a gift (may He be exalted!), Today we are yet greater than yesterday, “Men who have fulfilled their pact with God.” Barqa is our transit point, and we will now enter it in safety and devotion, neither raiding nor pillaging. Barqa will be a mirror of us, the place where we will show to those near and far the true extent of our justice and piety. Enter the town in groups. Once settled on its reddish soil, organize yourselves to offer the people help and assistance. Behave properly, take good care of its oil supply and its rusty earth. As far as possible, prepare yourselves for the decisive battle against the Fatimid tyrants in Egypt. Any prisoners who agree to join us and fight are free; those who don’t will be used as hostages to be exchanged for the people in al-Hakim’s prisons who wish to join us.”

Cries of support and compliance were heard from the warriors, then everyone mounted their horses and headed for Barqa, with Abu Rakwa and all the shaykhs at their head. When they reached the city’s quarters and squares, they received a fulsome welcome from the populace during which everyone expressed their utter delight at being freed from slavery. Abu Rakwa was at the head of the procession. He was greeted by the men of the town with enthusiastic paeans of praise, while women ululated and scattered sweet-smelling rose-petals. It was a truly emotional scene, and even Abu Rakwa could not hold back his tears. He leaned over to Shihab al-Din.

“These people are enveloping me with feelings of devotion that I don’t deserve,” he said. “They’re giving me a task I can’t perform. Where are we going to stay?”

“We’ll stay in a place befitting the imam,” Shihab al-Din replied, his face wreathed in smiles. “That’s the governor’s residence, of course’”

When the procession reached the governor’s residence, Abu Rakwa dismounted and hurried inside followed by his retinue and the shaykhs. He settled in the closest furnished quarters, sat down, and addressed his retinue in the following terse fashion: “Worthy shaykhs,” he said, “Spend the rest of this wonderful day relaxing and recovering your strength, tomorrow — God willing! — organize our army’s activities both inside and outside the city. The next day we will all pray the Friday prayers together; we’ll give thanks to our Lord and renew the pledge we’ve made in the cause of justice and equity for our Muslim people. God’s peace be upon you all!”

From the company arose the shout of a redoubtable shaykh. “And peace be upon Abu Rakwa, our noble imam, and welcome to this blessed town! You have called us to good works, and we have responded; to a life of probity, and we have given you our support. The shepherds of this city have prepared for you and your companions a cup of Barqa milk and trays of dates as a celebration of your blessed advent. Do not send them away till you have tasted what they are offering,”

A senior servant came forward and offered Abu Rakwa some dales and milk, of which he took just a little. The rest of the company descended on the dates and milk with considerable relish. Abu Rakwa got up, went over to the shaykh who had welcomed him, and asked his name and status.

“My name is Zaydan the Mazati,” the man replied respectfully. “As you know, great imam, the Mazata tribe are Arabized Berbers. This city of Barqa is my birthplace and residence. I have only left it once in order to perform the obligation of pilgrimage. I serve as the community’s mufti for the Hanafi rite and celebrate God’s name in spite of the efforts of al-Hakim the Fatimid and his Shi’ite disciples.”

Abu Rakwa was clearly much affected by the shaykh’s words. “My dear august man of law,” he said, “may you be blessed, along with your knowledge and wisdom! My dearest wish is for you to stay close by me and to assist me in making God’s word victorious, in revealing the truth and vitiating the false.”

The shaykh started showing Abu Rakwa to his bed. “Through God’s will,” he said, “tomorrow I will show you the tomb of Ruwayfi‘—may God perfume his grave. There I will pledge to you my support and loyalty.”

In the early hours of the first Friday morning of Jamadi al-Akhira, Abu Rakwa accompanied the Mazati shaykh to pray at the tomb of Ruwayfi’, the companion of the Prophet. There he heard the shaykh hold forth in emotive tones about justice and the unity of God and the need for a campaign against tyranny and injustice. The shaykh then pledged Abu Rakwa his loyalty and allegiance. The two men stood up and headed toward the mosque which they found packed with worshippers. They performed some supererogatory prayers together, then sat down to talk about matters suited to the location, prophetic accounts and Qur’anic verses.

Just about at midday the preacher delivered a sermon in which he substituted Abu Rakwa’s name for that of al-Hakim the Fatimid, extolling the former’s religious virtues and praying that he would be both victorious and steadfast. Hardly had the preacher finished before Abu Rakwa sat in the pulpit. An amazing silence descended on the assembly, only interrupted by the sound of his voice which resonated around the porticos and courtyard of the mosque.

“Praise be to God! We praise Him, we ask for His aid, we ask for His forgiveness, we turn to Him in penitence. In Him we seek refuge from the evil in ourselves and from the evil of our deeds. Whosoever is guided by God cannot be led astray; whoever He leads astray will never find anyone to guide him. I witness that there is no God but God alone and He has no associate, and that Muhammad is His servant and His Prophet.”

“Servants of God!! Remember, when you were few in number and oppressed on earth, fearing that others would overwhelm you. God gave you shelter, granted you victory, and provided you with good things, that you might be grateful (the true words of Him who alone has the power and discretion). So recall the name of God frequently and bring Him into your debates. He can remove the causes of dispute and rivalry and unite your hearts and ranks. Mention often the name of Him who possesses all majesty, who commits not even the smallest shred of injustice. God the Almighty serves as your sustenance and strength against the forces you fear; He will provide the steadfast spirit needed to hold our ground and resist. I myself mention His name morning and evening, standing, sitting, and reclining. In Him I seek refuge from the dark night of Fatimid tyranny, with all its murders and scandals. In Him I seek refuge as I humbly and submissively beseech Him to bring it about that true religion should prevail rather than schism. And what greater schism can there be than the corrupt line of the Fatimid dynasty who want to use their mouths regulations and lunatic statements about stars and creation? Their sole quest is to pollute the realms of reason and sincerity. They have no other goal than to subdue the country and its people in a display of their own tyranny and whims. How can there be any greater apostasy from God’s true faith than that of al-Hakim the Fatimid who has turned himself into a god, tyrannized people with his cruelty and murder, and governed them through his own obsessions, thus imposing his own mental state on their destiny!

“Servants of God! This al-Hakim the Fatimid is a complete abomination. He forgets God and the way He dealt with ‘Ad, Thamud, and the Egyptian pharaoh. You see him murdering friend and stranger alike, jurisconsult and Sufi, anyone, in fact, who dares to raise his head in protest or requests some largesse. How many unfortunates have been ruthlessly killed by his criminal hands? This is supreme folly! Neither advice nor preaching can prevail against such tyranny; how could it when pig-skin is never to be tanned?