Modern Arabic Literature (6)

After a failed study mission in France, Abd al-Rahman returns home to Iraq to launch an existentialist movement akin to that of his hero. Convinced that it falls upon him to introduce his country's intellectuals to Sartre's thought, he feels especially qualified by his physical resemblance to the philosopher (except for the crossed eyes) and by his marriage to Germaine, who he claims is the great man's cousin. Meanwhile, his wealth and family prestige guarantee him an idle life spent in drinking, debauchery, and frequenting a well-known nightclub. But is his suicide an act of philosophical despair, or a reaction to his friend's affair with Germaine? A biographer chosen by his presumed friends narrates the story of a somewhat bewildered young man who like other members of his generation was searching for a meaning to his life. This parody of the abuses and extravagances of pseudo-philosophers in the Baghdad of the sixties throws into relief the Iraqi intellectual and cultural life of the time and the reversal of fortune of some of Iraq's wealthy and powerful families.

On June 13, 1974, Shagara, a low-level employee at the Alexandria shipyard, is charged with taking workers to cheer for the motorcade of Egyptian President Sadat and his guest President Nixon. Instructed to pay each worker half a pound at the end of Nixon’s visit, Shagara pays them half that, spares them the festivities, and pockets the difference. So begins The House of Jasmine, which follows Shagara, a loner who yearns for female companionship, as he traverses the city of Alexandria and tries to parse his feelings toward its changing landscape. With moving candor and refreshing humor, The House of Jasmine is Shagara’s intimate account of life in the Sadat era — the comic and the tragic, the surreal and the absurd.

Within the humor of this novel is nestled an indicting eyewitness account of this essential period of Egyptian history. “Abdel Meguid has invented a narrative form that is highly effective in capturing the absurdity of social and political life in Egypt during the seventies,” as one critic has written. In his classic work The House of Jasmine, one can observe the social changes and popular sentiments that comprise the prologue for the Egyptian revolution of January 2011.

This sweeping novel depicts the intertwined lives of an assortment of Egyptians-Muslims and Copts, northerners and southerners, men and women-as they begin to settle in Egypt's great second city, and explores how the Second World War, starting in supposedly faraway Europe, comes crashing down on them, affecting their lives in fateful ways. Central to the novel is the story of a striking friendship between Sheikh Magd al-Din, a devout Muslim with peasant roots in northern Egypt, and Dimyan, a Copt with roots in southern Egypt, in their journey of survival and self-discovery. Woven around this narrative are the stories of other characters, in the city, in the villages, or in the faraway desert, closer to the fields of combat. And then there is the story of Alexandria itself, as written by history, as experienced by its denizens, and as touched by the war. Throughout, the author captures the cadences of everyday life in the Alexandria of the early 1940s, and boldly explores the often delicate question of religious differences in depth and on more than one level. No One Sleeps in Alexandria adds an authentically Egyptian vision of Alexandria to the many literary-but mainly Western-Alexandrias we know already: it may be the same space in which Cavafy, Forster, and Durrell move but it is certainly not the same world.

The Theocrat takes as its subject one of Arab and Islamic history's most perplexing figures, al-Hakim bi-Amr Illah ("the ruler by order of God"), the Fatimid caliph who ruled Egypt during the tenth century and whose career was a direct reflection of both the tensions within the Islamic dominions as a whole and of the conflicts within his own mind. In this remarkable novel Bensalem Himmich explores these tensions and conflicts and their disastrous consequences on an individual ruler and on his people. Himmich does not spare his readers the full horror and tragedy of al-Hakim's reign, but in employing a variety of textual styles — including quotations from some of the best known medieval Arab historians; vivid historical narratives; a series of extraordinary decrees issued by the caliph; and, most remarkably, the inspirational utterances of al-Hakim during his ecstatic visions, recorded by his devotees and subsequently a basis for the foundation of the Druze community — he succeeds brilliantly in painting a portrait of a character whose sheer unpredictability throws into relief the qualities of those who find themselves forced to cajole, confront, or oppose him.

This award-winning historical novel deals with the stormy life of the outstanding Arab philosopher Ibn Khaldun, using historical sources, and particularly material from the writer's works, to construct the personal and intellectual universe of a fourteenth-century genius. The dominant concern of the novel — the uneasy relationship between intellectuals and political power, between scholars and authority — addresses our times through the transparent veil of history. In the first part of the novel, we are introduced to the mind of Ibn Khaldun as he dictates his work to his scribe and interlocutor. The second part delves into the heart of the man and his retrieval of a measure of happiness and affection in a remarriage, after the drowning of his first wife and their children at sea. Finally we see Ibn Khaldun as a man of action, trying to minimize the imminent horrors of invading armies and averting the sack of Damascus by Tamerlane, only to spend his last years lonely and destitute, having been fired from his post as qadi, his wife having gone to Morocco, and his attempts at saving the political situation having come to nil.

Rejected by his tribe and hunted by the kin of the man he killed, Ukhayyad and his thoroughbred camel flee across the desolate Tuareg deserts of the Sahara. Between bloody wars against the Italians in the north and famine raging in the south, Ukhayyad rides for the remote rock caves of Jebel Hasawna. There, he says farewell to the mount who has been his companion through thirst, disease, lust, and loneliness. Alone in the desert, haunted by the prophetic cave paintings of ancient hunting scenes and the cries of jinn in the night, Ukhayyad awaits the arrival of his pursuers and their insatiable hunger for blood and gold. Gold Dust is a classic story of the brotherhood between man and beast, the thread of companionship that is all the difference between life and death in the desert. It is a story of the fight to endure in a world of limitless and waterless wastes, and a parable of the struggle to survive in the most dangerous landscape of all: human society.