Bensalem Himmich - The Polymath

“I don’t think I’ve added anything particularly original to what I wrote earlier. However, for now I’ll make do with simply restating that this phenomenon of group solidarity is the root of the entire problem, whether the instinct is natural or contrived. The tribal basis of power and political life, that’s the crux of the problem.

“Hammu, at this point you or someone else may well wish to pose the question: ‘Assuming we accept your opinion that group solidarity is the root of the problem, what substitute is there to oil the wheels of history?’

“To tell you the absolute truth, that is the question of all questions. It’s been flashing through my mind for a long time and disturbing my sleep. Many things have managed to distract my attention, and I don’t think I have a grasp on it. Actually, I still feel somewhat distressed at the loss of my family, and I’ve yet to fully recover from it. Even so, you can record that I now have a burning sense of the need to put an end to whatever fails to serve life itself. That will inevitably and eventually guide me to a thin, thin thread of logic, one that will enable me to come up with a more practical and fruitful alternative to the concept of group solidarity. Among factors that fail to assist and enhance life are a number of defects, of which I’ll mention the following as just a few among countless possible examples. The restraining influence of blood ties in gaining power is one such, as is the utilization of mercenaries and clients as a means of steering the rudder of state. Tyranny, whether effective or terrible, is another defect, as is a reliance on old men and corrupt officials thrown up precooked by the prevailing political system. It’s a further defect to give preference to sycophants over competent bureaucrats in making chancellery appointments, as is any display of pomp amid a veritable ocean of poverty and nakedness. Reducing civilized society till it is as supine as a woman on her back is yet another. And I could go on and on with this litany, one that must inevitably be eradicated for good and all. With that in mind, I’ll simply repeat what I wrote in the Introduction to History : ‘When genius grinds to a halt, ambitions are quashed, and all aspirations vanish into thin air, then all light disappears, hopes are dashed, and the dead rule the living.’

“I think I’ve managed to grasp at least part of the thread of that loftier alternative theory I mentioned earlier, but not all of it. Some aspects of it I can understand, but as yet I don’t have the entire picture. I shall have to rely on God to relieve my personal distress so that I can concentrate on the matters that are of interest to me: the Muslim community, one characterized by consultation and appropriate decision-making; government based on a proper balance of justice; and the role of ethics in all aspects of behavior and interaction. These are all Islamic concepts that need to be firmly established, even if it involves providing right guidance for an unavoidable disaster, a dynastic ruler for example, with his accompanying support group, who needs to be constrained by such principles so that he will not behave in a tyrannical fashion. I ask God Almighty to grant me an audience with such enlightenment in a fruitful session that resembles in every way the one that I can recall from several years ago in the castle of Ibn Salama. The atmosphere there was one of a serene tension, and it served to stimulate and give focus to the evidential materials that I was working on at the time: the state of civilization and urban culture, and the individual circumstances to which human society finds itself exposed. I ask God to grant me an untrammeled atmosphere, a private space suffused with an elemental spirit, so that once again my current interests can be poured like showers into words and concepts. With that, the cream will be churned and the production will be that much easier. Amen!”

This prayer was a sign that dictation and session were drawing to a close. Hammu drank the rest of his coffee and as usual, tucked his papers and pens into the sleeve of his coat. After saying farewell, he departed.

The Night at the End of Rajab

At the beginning of this particular session, ‘Abd al-Rahman and Hammu had a conversation about the plague of locusts in the Fayyum region and the fact that it was uncomfortably close to Fustat and Cairo itself. They also talked about the low level of the Nile and the drought situation. Both men raised their palms in supplication to God, asking Him to show mercy and forgiveness. Afterward there was a period of silence, during which Hammu indicated that he was ready to listen and take notes.

“I’m afraid your papers may remain blank tonight,” ‘Abd al-Rahman said. “It’s almost as though the locusts in the air have assaulted my mind and severed the synapses. The low level of the Nile seems to be reflected in a negativity inside my mind. Until such time as God relieves us of this distressing situation, there’s simply no scope for leaps of logic and intellect, and no way of overcoming drought and aridity.

“In times past I’ve witnessed dreadful calamities in the lands of the Maghrib. During those times I have observed people with large egos and crooked minds. When there have been famines and droughts, they have monopolized the storage of grain, oil, and other foodstuffs or even exported them to other countries. I have also witnessed a wide variety of terrible atrocities, but at the time, my age gave me sufficient strength and enthusiasm to protect me from the twin evils of indifference and depression. Today, my braincells, which are in any case naturally inclined to self-absorption, react to news of dynastic turnovers and disasters by becoming still more withdrawn and depressed. Capitulation and truce, those are the only ways of coping with the situation; either that or silent withdrawal.”

“May God protect my master from all evil! But there are still two matters that you are obliged to address: firstly the penetrating proof; secondly, the escape from the bottleneck.”

“Remind me about the first of the two, but leave the other one till, God willing, I return from the next pilgrimage.”

“The gist of the first one is as follows: If the territories of the Kinana tribe know of no rivalries for power, but simply consist of ruler and people, and yet their people are no weaker or more withdrawn than in other Maghribi countries, then it’s not possible to attribute all political misfortunes to the instinct of group solidarity, nor can the principle be generalized and brought to bear in order to either endorse or counteract the record of events.”

“One of the main reasons why I have settled in this particular region is that I want to learn more about it both by reading and observation. I don’t feel the process is complete as yet; I have not delved into it enough. So don’t write anything down until I’ve had a chance to refine my thoughts. At this point, my thinking is that the reasons why Egypt is free of armed groups of the kind that cause so much turmoil in the Maghrib give it — in principle, that is, and to a greater extent than other regions — a measure of social stability and all the benefits that accrue therefrom: relatively light taxation levels, the boon of the Nile waters, and the infrequent occurrence of riots and religious dissent. However, the current Mamluk regime in Egypt, one that relies on both kinship and loyalty and eliminates any opposition within the country itself, has a mistaken notion of reform that only manages to retard it. That is the consequence of conflicting interests and a widespread institutionalization of scare tactics and preventive assassinations, all of which manage to distract the regime’s attention from the rights and interests of the people. Things carry on in this fashion until the system is demolished by forces that, like some swollen destructive flood, sweep in from the outside. That’s all I can say in my current state of exhaustion, but there’s more to follow.”