Italian Arabist Paolo Branca on the harmony between Mediterranean civilisations

You received a scholarship from the Egyptian government in 1984, which enabled you to conduct further research on modern Arab thought in Cairo. Tell me about this experience.

It was very significant, especially considering the dominant focus of Arabist studies on geopolitics and economy while neglecting the everyday lives of Arabs in their own countries and in Europe, particularly Italy due to its historical connections with certain Arab nations, notably through the Roman Empire.

Initially, I chose to study the tendencies of modern Arab-Islamic thought. In 1988, I met with the late Professor Muhammad Ahmad Khalafallah, an Egyptian thinker and a pioneer of Islamic modernism.

Khalafallah authored a highly significant book exploring the art of storytelling in the Quran. His book was actually a university thesis, but it was banned because Khalafallah asserted that the Quranic stories should be understood as symbolic rather than factual, serving as moral guidance. He argued that certain words within a specific Quranic Sura held distinct meanings that differed from those in other Suras.

Upon careful contemplation of this disparity, Khalafallah concluded that each Quranic Sura possesses its own unique storytelling style separate from the others. Consequently, he deduced that the characters' roles and discourse within the Suras adapt to the educational and spiritual objectives of each one.

In other words, Quranic verses do not contain historical inaccuracies but rather variations in the symbolic usage of stories and their narrative style.

You primarily focused your research on exploring the connection between Islam and the modern world, with particular emphasis on examining Islamic fundamentalism and reformism.

How would you characterise this relationship? Additionally, do you believe that the efforts of Arabist scholars have the potential to challenge prevailing biases against Arabs and Muslims in general?

I believe that it is not only Islam that has a conflict with modernism, but Christianity, Judaism, and the religions of the Far East as well.

Modernism can be defined as a lifestyle focused on materialism, science, and technology, with little emphasis on the spiritual and philosophical aspects of human life. This modern way of life has significantly transformed societies on a global scale.

In a short span of time, humanity has transitioned from predominantly traditional farming communities to a highly advanced industrial and technological global society. This transformation has imposed a new lifestyle not only in cities but also in remote villages.

Consequently, all religions are confronted with similar challenges on the global level. These challenges manifest in various crises, affecting relationships between fathers and children, men and women, individuals and their communities, and members of the same society.

It is crucial to acknowledge and address these pressing challenges rather than sticking to outdated interaction methods from a century or even just 20 years ago. Modern technology has given rise to new realities, altering the dynamics of the individual-society relationship and gender roles.

As a result, many Arab and Muslim thinkers have extensively written on these contemporary issues, aiming to reform their societies. 

In my opinion, it is important to concentrate on the terminology because traditionally involves re-evaluating established scientific or social constants.

It is unrealistic to recreate an exact replica of the 'perceived' ideal communities of Prophet Mohammad and his companions, or Jesus Christ and his apostles.

Therefore, it doesn't make sense to pursue reform solely based on the heritage of the past without considering the new realities and emerging facts of the present.

Certainly, the passage of a thousand or even two thousand years brought about social, economic, and scientific shifts that have reshaped humanity. Our principles and values should adapt to our modern era.

What drives today's students to pursue Arabic studies?

Interest in learning Arabic has long been present. However, as previously mentioned, only two Italian cities had institutions that taught oriental languages, offering the study of Arabic and its related subjects.

This is completely understandable considering the historical connections between the former Italian maritime republics of Amalfi, Pisa, Genoa, and Venice with North Africa and the Middle East.

However, nowadays, there is a decline in Italian students showing interest in learning Arabic or gaining knowledge about Arab countries in Italian through the abundance of Italian translations available in various colleges and institutions.

Nonetheless, there are still a few Italian students who find motivation to learn Arabic for various reasons.

Some may have Arab friends or have visited Arab countries as tourists, and want to delve deeper by learning the language and reading texts in Arabic. Literature often serves as a rich cultural guide, offering a more authentic portrayal of a country compared to academic studies alone.

For example, a novel by Naguib Mahfouz or an Egyptian movie could provide a vivid depiction of Egypt, capturing its essence. This is why there has been an increase in translations of Arab literature into Italian, especially following Mahfouz's recognition with the Nobel Prize for Literature.

Speaking of Mahfouz, you contributed to the translation of his novel Midaq Alley, correct?

Yes, I did. Before its translation, the Italian audience had little exposure to Arabic literature, limited to "One Thousand and One Nights" and a few retranslations of English or French translations of select Arabic works.

You are a member of the scientific committee of Oasis, the Italian Society for Middle Eastern Studies, which you co-founded, and the Italian Peace Committee, which was established by the Interior Ministry. Do you believe that these entities have served Arab and Muslim communities residing in Italy in any manner?

Regrettably, the efforts made by institutions like the Ministry of Interior to address the concerns of foreigners residing in the country have proven unsuccessful, although laws aimed at regulating the presence of Islam in Italy were enacted years ago.

There are two main reasons for this failure.

Firstly, both left- and right-wing Italian political parties are hesitant to engage with this issue. The pervasive fear of Islamic terrorism has tarnished the image of Islam in the West but not in Italy as Muslims living there have not been involved in any terrorist attacks. Italian politicians often avoid discussing this matter for fear of losing votes.

Secondly, a crucial factor contributing to this failure is the lack of unity among Muslims in the country. Islamic groups within Italy lack unity, each presenting itself as the sole and authentic representation of Islam before public entities. This is unacceptable and hinders the achievement of tangible results that would benefit the Muslim community.

The situation resembles a play from the Theatre of the Absurd, lacking a clear beginning, plot, or climax, which is deeply disheartening.

As an example, in Milan, on a street called Viale Fulvio Testi, there is a Scientology Church (a set of religious beliefs and practices established by Ron Hubbard (1911-1986), the author of science fiction).

Personally, I do not consider Scientology to be a genuine religion, especially since it is not officially recognised by the Italian state.

On the other hand, Islam is an Abrahamic religion closely related to Judaism and Christianity, with a significant following of approximately one and a half billion people worldwide. Furthermore, Italy has had longstanding connections with Muslims.

Despite these factors, Muslims in Italy are not permitted to name their places of worship as mosques; instead, they are referred to as Islamic cultural centres or cultural associations. This is regrettable.

In contrast, other European countries such as France, Germany, and Britain allow mosques to be officially named without encountering issues, as the people there are accustomed to seeing places of worship for various faiths.

Arab researchers have conducted studies examining the motivations of modern Arabists, particularly regarding the development and perpetuation of stereotypes pertaining to Arabs and Islamic civilisation.

In light of the decline of traditional Orientalism, are these doubts persisting or there have been some changes? Specifically, does the previous style of dominance and exclusivity still prevail?

Indeed, as Edward Said famously expressed in his work "Orientalism", the knowledge and methods employed during the era of colonial expansion helped exert control over the peoples and countries of the Third World.

Thankfully, we now have several modern thinkers who specialise in Arabic language, literature, and culture, and who exhibit a positive attitude towards Middle Eastern culture. Consequently, this shift has brought about new studies that differ drastically in their methodologies and objectives.

However, we must bear in mind that changing perceptions of the general public influenced by biased newspaper headlines or TV programmes subtly manipulated to sway voters in a particular direction, remains a challenging task.

Arab presence in Sicily had a shorter duration compared to their presence in Spain. Nevertheless, the Arab-Islamic culture – enriched with various Oriental and Greek influences – managed to establish itself remarkably well on the island.

It gave rise to a vibrant and flourishing civilisation that continued to thrive even after the Norman conquest of Sicily. How do Italians, in general, perceive this historical presence?

The Arab presence in Sicily and Spain has undeniably had a positive impact. They introduced a rich culture, poetry, art, mathematics, medicine, and astronomy, as well as magnificent structures dating back to that era and recognised as Unesco World Heritage Sites.

Take, for instance, the public square of Palermo and the adjacent Arab-Norman cathedrals. Moreover, the Arabs also introduced new crops, such as rice and citrus fruits. St. Augustine, a highly influential figure in Western Christianity, hailed from Algeria.

It was through the efforts of individuals from the Middle East, who travelled to Europe to spread the teachings of the Gospel, that Europeans embraced Christianity.

Given this historical connection, it is puzzling why we tend to view the regions that gave birth to our religion and provided us with knowledge and sustenance, in a negative light.

For instance, we received wheat from Egypt. Caesar considered relocating the capital from Rome to Alexandria, in order to facilitate access to wheat and take advantage of the strategic location of the city.

Constantinople became the capital of the Roman Empire upon the reign of Constantine I in 330 and remained so after the collapse of the Western Roman Empire.

Orientalist Carlo Alfonso Nallino holds a significant place in the rich historical and cultural heritage of the Italian Arabists.

Known for being one of the foremost scholars in Arabic and Oriental studies, Nallino dedicated his entire life to the exploration of the Arabic language, Quranic studies, lexicons, dialects, and literature.

Alongside Nallino, notable figures like Michele Amari, Ignazio Guidi, Celestino Schiaparelli, and others also contribute to this esteemed lineage.

Now, in light of changing circumstances, will the new generation of Arabists follow the footsteps of these giants or embark on a distinct path?

A group of young orientalists embraces this approach, although it requires meticulous specialisation in language, language history, and ancient manuscripts.

Alternatively, there are those who focus on the daily lives of individuals within Arab and Islamic societies, as well as among immigrant communities.

Some sceptically view the latter category, accusing them of being journalists or social workers rather than orientalists or Arabists as traditionally defined.

However, personally, I believe that we need both: those who delve into ancient manuscripts and cultural heritage using conventional methods and those who concentrate on the present-day experiences of Italian or Arab, Christian or Muslim, laypeople, whether in Italy or other countries.

Just as each individual has various facets to his or her character, cultures also encompass various dimensions such as philosophy, religion, society, economy, or other related aspects.

Arabs still view Orientalism suspiciously, taking into consideration its historical role in paving the way for the Western colonisation of the Middle East. Can you speak to this?

Louis Massignon, a renowned French Catholic orientalist, opposed the French colonisation of Algeria. Similarly, throughout history, other orientalists also rejected the encroachment of European and later American colonial powers on the rights of Arab and Muslim nations.

Nevertheless, it is worth noting that some of these orientalists inadvertently contributed knowledge that aided these powers in achieving their ambitions.

Certainly, some orientalists view Arabs and Muslims as exotic creatures to be studied, akin to divers exploring the depths of the sea. This has led to a general suspicion of Orientalists from the Arab and Muslim communities.  

Arabs and Muslims are human beings, and as mentioned earlier, fostering cooperation between Arab and European researchers can help dispel misconceptions.

The Arabic language has been and will continue to be the predominant language of the Quran. Do you have to understand the Quran to understand Arab and Muslim societies?

Without a thorough understanding of the Quran, comprehending literature, art, and everyday life in Arab and Muslim societies is quite challenging. The same applies to the Bible for Western societies.

Both the Orient and the West face the risk of religious illiteracy. For instance, I have observed a significant lack of knowledge about the Bible among the youth, even at the Catholic university where I teach.

It is disconcerting that when I mention that there is an entire Sura in the Quran dedicated to the Prophet Joseph, some students mistakenly identify him as Saint Joseph, the husband of the Virgin Mary.

I take the opportunity to clarify that Prophet Joseph is a distinct figure; he is the 11th son of Prophet Jacob and holds great significance for Jews, Christians, and Muslims alike.

This generation is predominantly fixated on smartphones and the Internet, which provides little enrichment in terms of general knowledge.

Given this situation, it is of paramount importance to diligently study and repeatedly explore classic books from various cultures and religions in order to interpret and reinterpret them. This is the proper path, as we cannot progress without understanding our roots.

In 661, Muawiya ibn Abi Sufyan became the first Caliph of the Umayyad Dynasty, and many historians believe that he was the first to genuinely establish the foundations of the Arab-Islamic culture. What are your thoughts on this highly controversial issue?

First of all, it is important to note that the First Fitna (or the first civil war) occurred between Ali ibn Abi Talib and Uthman prior to the establishment of the Umayyad State in Damascus by Muawiya (41-135 AH, corresponding to 662-750 AD).

Furthermore, three out of the four post-prophetic Caliphs were assassinated. Challenges predating the Umayyad state necessitated the establishment of a new empire, which ultimately thrived under the reign of its tenth Caliph, Hisham ibn Abdulmalik.

The empire's borders stretched from the eastern regions near China to the western territories of southern France, making it the largest Islamic state ever recorded.

Returning to Muawiya, one might question how a Bedouin man from the Arabian Peninsula could effectively govern such a vast empire, considering his limited knowledge of agriculture and state administration.

Read more: Chinese and Syriac records fill gaps in early Islamic history

Muawiya's approach involved establishing essential administrative, taxation, legal, and military institutions to ensure the functionality of all state components.

Additionally, he sought expertise from local people, who contributed their knowledge in areas such as astronomy, various sciences, and the translation of Greek texts in various fields.

As a result, the social structure of the Umayyad State shifted away from a tribal alliance, as seen in the rule of the first four post-prophetic Caliphs.

Moreover, as Arab conquests expanded in different directions, the Islamic culture assimilated administrative, financial, and military elements from neighbouring regions, which played a crucial role in establishing the young Islamic state.

This process continued throughout the 89-year reign of the Umayyad Dynasty. After its fall, power shifted to the Abbasids in the east due to the emergence of the newly converted Muslims of Persian, Byzantine, or Asian origin.

As individuals embracing Islam, they aspired to contribute to the Islamic state in a manner that aligned with their backgrounds. This desire played a significant role in the transition of power from the Umayyads to the Abbasids, who were from Ahl al-Bayt (the household of Muhammad), with substantial assistance from these newly converted Muslims.

Read more: Why Arab cultural diversity is a strength

It is worth noting that within the context of Islam, we often witness a period of renaissance preceding any decline, whereas in the Western world, the pattern has been one of decadence during the Middle Ages followed by a subsequent renaissance.

This fundamental difference in historical experiences may contribute to the challenges we face in understanding one another, as our perspectives have been shaped by contrasting historical trajectories.

Ultimately, in light of the contemporary awakening occurring in the Islamic world, it has become imperative to foster dialogue and engagement with Europe and the West.

This entails the convergence of enlightened intellectuals, including figures such as Jamal al-Din al-Afghani, Muhammad Abduh, and other prominent reformers and innovators across various disciplines.

Many of these reformist figures, such as Rifa'a al-Tahtawi, pursued studies in France and other parts of Europe, where they acquired the knowledge necessary for constructing a modern state.

They also translated numerous scientific and literary works into Arabic, including those pertaining to dramaturgy.

These efforts played a pivotal role in advancing Arab drama and the novel, with notable contributions from literary figures like Naguib Mahfouz and Tawfiq al-Hakim.

In essence, we must acknowledge that we all belong to a shared community that encompasses the diverse cultures of the Mediterranean.

Even the arrangement of our alphabets follows a similar pattern: in Arabic, we have (alef / ba' / jim / dal), in Latin it is (A / B / C / D), and in Greek, we find (Alpha / Beta / Gama / Delta).

This underscores our common bond and indicates that we are all part of the same symphony.