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Other Worlds: The “Prophet’s Ascension” as World Literature and its Adaptation in Swahili-speaking East Africa

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Vergleichende Weltliteraturen / Comparative World Literatures

Zusammenfassung

World literature as a study beyond paradigms of national literature is a seemingly open project inviting to study any transnational or transcontinental circulation of texts. So far, however, in many studies, circulation has largely been measured by a text’s contribution to the Western literary reservoir. In this contribution, my aim is to broaden the view on world literature by leaving the West as point of temporal, spatial or intertextual reference. I will open up another perspective on the circulation of texts across space, time and languages in a “world” outside of the West. More specifically, I will take the example of a ramified Islamic text, the so-called micrāj, the story of how the Prophet Muhammad travelled the heavens in one night. After outlining its broad circulation, I will follow the story of the Prophet’s ascension to the Swahili-speaking coast of East Africa at the shore of the Indian Ocean. By reversing the perspective and focusing on the “small” Swahili literature, into which the Islamic narrative becomes adapted, my contribution does not only study different adaptations, but also questions the novelty and uniqueness of transnational and -continental circulation, often celebrated as a product of Western modern times and its new outlook on both the nation and the world.

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Notes

  1. 1.

    David Damrosch : What is World Literature? Princeton/Oxford 2003, p. 6.

  2. 2.

    See Sturm-Trigonakis’ contribution in this volume for an overview.

  3. 3.

    For instance, Francesca Orsini criticizes this perspective referring to India (see Francesca Orsini: Decreed out of Existence? Multilingual India and World Literature. In: Tim Parks/Edoardo Zuccato (eds.): Testo a fronte: per una letteratura globalizzata. Milan 2013, pp. 37–46).

  4. 4.

    See Nirvana Tanoukhi: African Roads. In: Theo D’haen/David Damrosch/Djelal Kadir (eds.): The Routledge Companion to World Literature. London/New York 2012, pp. 454–463.

  5. 5.

    For a criticism of postcolonial scholarship and world literature sidelining African-language literatures, see Sara Marzagora: African-language literatures and the ‘transnational turn’ in Euro-American humanities. In: Journal of African Cultural Studies 27/1 (2015), pp. 40–55.

  6. 6.

    Quoted after Bertram Schrieke et al.: Miʿrādj. In Peri Bearman et al. (eds.): Encyclopaedia of Islam. Leiden 2012. http://dx.doi.org/10.1163/1573-3912_islam_COM_0746 (Feb 13, 2019). In this part, the Quran refers only to the night ride of the Prophet from Mecca to Jerusalem, making no reference to the ascension.

  7. 7.

    Frederick Colby : Narrating Muhammad’s Night Journey. Tracing the Development of the Ibn ‘Abbās Ascension Discourse. New York 2008, p. 30.

  8. 8.

    See Alfred Guillaume: The Life of Muhammad. A Translation of Isḥāq’s Sīrat Rasuul Allāh. Oxford/Karachi 1982, pp. 181–187; Colby, Narrating, pp. 51–63.

  9. 9.

    See Colby, Narrating, pp. 31–35.

  10. 10.

    Persian, Turkic, Turkish: See Christiane Gruber: The Prophet Muhammad’s Ascension (Mi’rāj) in Islamic Art and Literature, ca. 1300–1600. PhD Diss. University of Pennsylvania 2005; Marie-Rose Séguy: Muhammeds wunderbare Reise durch Himmel und Hölle. München 1977. Bengali: See Annemarie Schimmel: As Through a Veil. Mystical Poetry in Islam. Oxford 2001, p. 183. Tamil: See Ronit Ricci: Islam Translated. Literature, Conversion and the Arabic Cosmopolis of South and Southeast Asia. Chicago/London 2011, p. 60. Urdu, Javanese, Madurese, Malay, Sundanese, Wolio and Batak: See Theodorus van der Meij/Nanno Lambooij: The Malay Hikayat Mi’raj Nabi Muḥammad. The Prophet Muḥammad’s Nocturnal Journey to Heaven and Hell. Text and Translation of Cod. Or. 1713 in the Library of Leiden University. Leiden 2014. For a broad cross-cultural perspective, see Gruber, Christiane/Colby, Frederick (eds.): The Prophet’s Ascension. Cross-Cultural Encounters with the Islamic Mi’rāj Tales. Bloomington/Indianapolis 2010.

  11. 11.

    See Schrieke, Miʿrādj.

  12. 12.

    See Edeltraud Werner: Liber Scale Machometi. Die Lateinische Fassung des Kitāb al-Micrādj. Düsseldorf 1986; Reginald Hyatte: The Prophet of Islam in Old French. The Romance of Muhammad (1258) and The Book of Muhammad’s Ladder (1264). Leiden/New York 1997.

  13. 13.

    See Miguel Asín Palacios: La escatologia Musulmana en la Divine Comedia [1919]. 3rd ed. Madrid 1961. For a concise overview of the numerous positions on the relationship between Dante and Islam, see Jan Ziolkowski (ed.): Dante and Islam. New York 2015.

  14. 14.

    See Asín Palacios, La escatologia Musulmana; Gruber/Colby, The Prophet’s Ascension.

  15. 15.

    Gruber, Muhammad’s Ascension, p. 17.

  16. 16.

    See Séguy, Muhammeds Reise; Gruber, Muhammad’s Ascension; Schimmel, Mystical Poetry, p. 183.

  17. 17.

    See Asín, La escatologia Musulmana, pp. 63 ff.; Ziolkowski, Dante and Islam, p. 9.

  18. 18.

    Ronit Ricci : Islam Translated. Literature, Conversion and the Arabic Cosmopolis of South and Southeast Asia. Chicago/London 2011. For literature as creating a sense of belonging, see also the contribution by Freise in this volume.

  19. 19.

    See Anne Bang: Islamic Sufi Networks in the Western Indian Ocean (c. 1880–1940). Ripples of Reform. Leiden 2014, p. 7.

  20. 20.

    Sayyid ‘Idarusi bin Athman, a prominent theologian from Pate translated the poem into Swahili. See Jan Knappert: The Hamziya deciphered. In: African Language Studies 7 (1966), pp. 52–81. For further texts, see Clarissa Vierke: Poetic Links across the Ocean: On Poetic ‘Translation’ as Mimetic Practice at the Swahili Coast. In: Comparative Studies of South Asia, Africa and the Middle East 37/2 (2017), pp. 321–335.

  21. 21.

    Bang, Sufi Networks, p. 143.

  22. 22.

    In his anthology of precolonial Swahili poetry, the Zanzibari scholar Chiraghdin gives an overview of his life (see Shihabdin Chiraghdin: Malenga wa Karne Moja. Nairobi 1987).

  23. 23.

    The British Consul David Rankin acquired a manuscript of it in Mozambique and sent it to Carl Büttner, the first ordinary professor of African languages at the Berlin Seminar for Oriental Languages, in Germany. The manuscript sent to Büttner was among the first Swahili manuscripts that reached Europe in the middle of the 19th century. As one of the first Swahili poems in translation, it appeared in the Anthologie der Suaheli-Litteratur published in 1894 and shaped a German idea of Swahili poetry. One could also consider the Swahili miraji as world literature from this point of view.

  24. 24.

    A later prose translation confirms the ongoing importance of Sheikh Najmuddin Al-Ghaitī’s Arabic version (see Mohammed Abubakr Abdur rahman: Kisa cha Miraji. Mombasa 1970). See also Jan Knappert: Miiraji. The Swahili Legend of Muhammed’s Ascension. In: Swahili 36/2 (1966), pp. 105–156.

  25. 25.

    All translations and references to stanzas (“stz.”) are taken from Knappert’s translation: Knappert, Miiraji.

  26. 26.

    See Roberto Tottoli: Tours of Hell and Punishments of Sinners in Mi’raj Narratives: Use and Meaning of Eschatology in Muḥammad’s Ascension. In: Christiane Gruber/Frederick Colby (eds.): The Prophet’s Ascension. Cross-Cultural Encounters with the Islamic Mi’rāj Tales. Bloomington/Indianapolis 2010, pp. 11–26, here p. 18.

  27. 27.

    As the prose version comments, the heavy load refers to the responsibility in the community that the Jew and the Christian are not able to handle (see Abdur Rahman, Kisa).

  28. 28.

    Colby , Narrating, p. 3.

  29. 29.

    Gruber /Colby , The Prophet’s Ascension, p. 3.

  30. 30.

    Ernst Dammann, a German linguist and pastor, translated the poem into German (see Ernst Dammann: Dichtungen in der Lamu-Mundart des Suaheli. Hamburg 1940). All English translations from his edition are mine. On the life and work of Muhamadi Kijuma, see Gudrun Miehe/Clarissa Vierke: Muhamadi Kijuma. Texts from the Dammann Papers and other Collections. Cologne 2010; Mohammad Abou Egl: The Life and Works of Muhamadi Kijuma. PhD Diss., School of Oriental and African Studies London 1983.

  31. 31.

    See Gruber, Muhammad’s Ascension, p. 89.

  32. 32.

    See Séguy, Muhammeds Reise, p. 48.

  33. 33.

    Schimmel, Mystical Poetry, p. 171–172.

  34. 34.

    A similar moral catalogue is repeated when the angel Jibril walks with him through the gates of paradise.

  35. 35.

    See Séguy, Muhammeds Reise; Tottoli, Tours of Hell.

  36. 36.

    This also brings it closer to the Malay version of the micrāj, where hell is an “immense house of torture”, “full of all sorts and kinds of Allah’s torments such as chains, handcuffs, and shackles of fire” and “jackets, some of which were filled with snakes, others with scorpions and centipedes” (van der Meij/Lambooij, Malay Hikayat, p. 174). Like in Kijuma ’s version, he is granted a view of filthy rivers of fire, which have a foul, intolerable smell. There is a smaller list of punishments and sinners coming later in the story (see van der Meij/Lambooij, Malay Hikayat, p. 177).

  37. 37.

    See Kai Kresse: Philosphising in Mombasa. Knowledge, Islam and Intellectual Practice on the Swahili Coast. Edinburgh 2007, p. 84. For the prominence of the maulidi and miraj as mystical poetry in East Africa, see also Schimmel, Mystical Poetry, pp. 183 ff.

  38. 38.

    Büttner, Anthologie; Randall Pouwels : Horn and Crescent. Cultural Change and Traditional Islam on the East African coast, 800–1900. Cambridge MA 1987, pp. 196–201.

  39. 39.

    Damrosch , What is World Literature, p. 27.

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Vierke, C. (2019). Other Worlds: The “Prophet’s Ascension” as World Literature and its Adaptation in Swahili-speaking East Africa. In: Lamping, D., Tihanov, G. (eds) Vergleichende Weltliteraturen / Comparative World Literatures. J.B. Metzler, Stuttgart. https://doi.org/10.1007/978-3-476-04925-4_15

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