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THE QURNIC SYMBOL OF FISH ON AMMDIDCOINS: AL-AIR AND THE HOLY GEOGRAPHY

OF THE STRAITS OF GIBRALTAR

Salvador PEA MARTN* Miguel VEGA MARTN*Universidad de Mlaga Archivo Diocesano de Mlaga

BIBLID [1133-8571 13 (2006) 269-284]

Resumen: Algunas de las monedas acuadas por el primer califa hammud de Mlaga llevan

grabadas figuras de peces, cuya presencia puede explicarse a partir de las ideas islmicas sobre laautoridad espiritual. El smbolo del pez, como alusin a la figura de cierto misterioso Siervo de Diosy maestro espiritual, implica la ubicacin del Estrecho de Gibraltar en el mapa sagrado del islam, altiempo que recuerda las ideas chies sobre el imamato.

Palabras clave: Islam. Smbolos cornicos. Estrecho de Gibraltar. Hammudes. Monedas. Gnosis.

Abstract: Some coins struck by the first Hammdid Caliph of Malaga bear images of fish. Theconnection between such symbols and Islamic ideas on spiritual leadership are shown. The icon offish is explained because of the relevance of the Straits of Gibraltar in the holy Islamic map. On theother hand it may be considered as an allusion to a certain mysterious Servant of God, as well as areminder of the Shconception of imamate.

Key words: Islam. Quranic symbols. Straits of Gibraltar. Hammudids. Coins. Gnosis.

* [email protected]* [email protected]

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what / we were seeking after. / So they went back / on their footsteps,following / (the path they had come). / So they found one / of Our servants./ On whom We had bestowed / mercy from Ourselves / and whom We hadtaught / knowledge from Our own presence. (A.Y. Ali).

And when Moses said to his page, / I will not give up until I reach /the meeting of the two seas, / though I go on for many years. / Then, whenthey reached their meeting, / they forgot their fish, and it took / its wayinto the sea, burrowing. / When they had past over, he said / to his page,Bring us our breakfast; / indeed we have encountered / weariness fromthis our journey. / He said, What thinkest thou? When we / took refuge inthe rock, then I / forgot the fish and it was Satan / himself that made meforget it / so that I should not remember it/ and so it took its way into /the sea in a manner marvellous. / Said he, This is what we were /seeking! And so they returned / upon their tracks, retracing them. / Thenthey found one of Our servants / unto whom We had given mercy / fromUs, and We had taught him / and We had taught him / knowledge

proceeding from Us. (A.J. Arberry).

The story is surrounded by a halo of mystery, on the one hand, because ofits lack of details concerning the exact reference of the name Ms (Moses),who has not always been identified with the well-known Prophet by allcommentators, as well as the fact that the Servant of God is never called by hisname, and, on the other, because of that junction (or meeting) of the two seas(majma al-barayn) where all happened. In fact the Islamic doctrines on thesearch for Wisdom assume that the Junction (or Meeting) of the Two Seas wasthe stage of the encounter between two complementary approaches to religion,namely Law and Spiritual Science or Gnosis, personified by Moses and theServant of God, whom Ibn Abbs (d. before 68 H./687 AD) already

identified(11)

as al-air or al-ir, id est, the Green, the Verdant, a prophetof the Sons of Israel. Some medieval scholars described him vaguely, like Ibnal-Sd(12)(d. 521 H./1127 AD), who does not go further than stating that he was

(11) Ibn Manr,Lisn al-arab, I, 849.(12) Al-Mualla, I, 496.

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one of the prophets (nab min al-anbiy), while Ibn uzayy al-Kalb(13)(eighth/fourteenth century) stated that God gave him the traits of an angel, justto mention two Andalusi savants(14). Al-air has been well known by Westerncontemporary scholars, at least since A. de Biberstein Kazimirski(15)defined himas a

personnage mythique, inmortel, et dont lme selon les musulmans,passait du corps dun prophte dans celui dun autre. On le croit le mmeque Pinchas(16), ou lie, ou saint Georges.

The link between al-air and some beliefs unaccepted by exoteric andSunn trends can be traced to the Andalusi contemporaries of the ammdids,such as Ibn azm (d. 456 H./1064 AD), who, in his Kitb al-Fial, in hisexamination of the deviations(17), strongly rejected transmigration of soulsand the idea that al-air could be invoked in different places of the world atthe same time, as can be seen in Asns Spanish translation of the passage:

Todos estos herejes han venido, pues, a caminar por la mismasenda de los judos que dicen que el sacerdote Melquisedec, o el siervoenviado por Abraham a pedir en matrimonio a Rebeca para su hijo Isaac,o el profeta Elas, o Fines, el nieto de Aarn, viven todava en el da dehoy. El mismo camino siguen todava los aturdidos sufes, que pretendenque el profeta Elas y el profeta Jdir viven hoy todava. Y algunospretenden que a Elas se le encuentra en los lugares yermos y a Jdir enlos jardines y praderas, y que, adems, ste se presenta cuando alguien loinvoca, aunque se le llame a la vez en el oriente, en el occidente, en el sury en el norte de la tierra y en mil lugares distintos, al mismo minuto, seacomo sea.

(13) Kitb al-ayl, 208-209.(14) The Islamic controversies on al-air were compiled by Ibn Kar,Al-Bidya wa-l-nihya, I,

325-337.(15) Kazimirski (1860: I, 586).(16) On Pinchas or Phineas in theBible, see Gerard and Nordon-Gerard (1990: s.v.).(17) Asn (1927-32: V, 55).

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Thus al-air is emblematic for all those who maintained the gnosis andthe existence of human recipients of it, both part of the doctrines onspiritual leadership (imma) and intimacy with God (wilya). Al-airsidentity has been a fruitful matter of speculation for medieval and contemporaryscholars, as Kazimirskis quotation showed. It has been claimed that al-airwas or had been or was to be Elias, Enoc, Idrs, after whom the eponymousfounder of the Idrssid dinasty was called, as well as Hermes, Osiris, SaintGeorge or the Flying Jew(18). L. Massignon(19)considered al-air just an epithetof Elias and the prototype of Islamic saints, while A. Schimmel stressed hiscondition of supreme spiritual guide(20), and M. Fierro(21)referred to the Andalusipolemics on al-airs inmortality. On the other hand Qurnic exegesis givesplenty of evidence of al-airs religious significance. According to themutazilite r Allh al-Zamaar(22), the Junction of the Two Seas may belocated in different places: some people believe it is between the Sea of Fars andthe Sea of Rm, while some others locate it in Ifrqiya or in Tangiers, althoughan allegoric interpretation is also possible, according to which the Junction isnothing but a allusion to Moses and al-air who were two seas of Science.

The reason of Moses journey was that God had charged him with the search foral-air, recipient of a knowledge unfamiliar to Moses. When the latter askedGod when and how he would meet al-air, God answered: on the Coast of theRock, and gave the prophet an actual instruction: put a fish in a basket, andwhere you lose it, everything will happen. Moses and his page or attendant,Joshua ibn Nun (Yaibn Nn), departed and lost the fish, carried by Joshuawith some bread in a basket. At night both arrived at the coast, near a fountaincalled the Fountain of Life (ayn al-ayt(23)), from which a drop of watersprinkled the fish, which came back to life when the cold and the spirit ofwater touched it, and made its way in the sea. After this miracle the meeting

(18) See Asn (1927-32: V, 55), Bausani (1978: 588), Corbin (1958), Garca-Arenal (2002), Omar

(1993).(19) Massignon (1955: 158).(20) Schimmel (1975).(21) Fierro (1992: 239).(22) Al-Kaf, II, 731-4.(23) Compare with Ibn Gabirols Spring of Life (Fons Vitae), as the symbol of the One and

Unifying God (Cano: 2004).

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with al-air took place, and the Servant of God taught Moses about theunknown (al-ayb). This story was told by other Qurnic commentators, suchas the Andalusi Abayyn (d. 745 H/1344 AD)(24), who specified that theJunction of the Two Seas was near Tangiers, and added that the village thatrefused to welcome both of them was al-azra al-ar, id est, present-dayAlgeciras (Cadiz, Spain), near the Straits of Gibraltar, confirming this way whathad already been said much earlier by the faqhIbn Wa(d. 287/900), whomentioned(25)explicitly Moses and al-air, as the unwelcomed visitors.

The story is full of symbolic elements. The involved people are mentionedboth in Qurn and the Old Testament, and there are some strikingconvergences with Christian symbology, such as the water, the fountain, thebread and the fish(26). In fact, the fish is a symbol shared by other mythologicalor religious traditions, like Greek or Hindu(27), far beyond its actual magical ortalismanic uses. As for Qurnic symbology, the link between the fish and theJunction of the Two Seas is evident. This holy and mysterious place was studiedby H. Corbin(28), for instance wihin the system of ideas of Ibn Arab (d. 638H/1240 AD), for whom the Junction represented the confluence between the

intelligible pure ideas and the perceptible objects. On the other hand we havetextual evidence that Andalusis did believe that the Junction of the Two Seaswas located in the Straits of Gibraltar; or at least one of such holy places, sincethe phenomenological coexistence of more than one manifestation of a singleentity does not conflict with a holy approach to reality. Secondary medievalsources(29) inform us that Ibn al-Nam, an obscure savant from Cordobaquoted by the Andalusi historian Ibn ayyn (d. 469/1076), claimed that theMeeting (or Junction) of the Two Seas was near the Idol of Cadis. And thevery same Ibn ayyn recognised al-irs involvement in as it were thelegendary history of al-Andalus when the latter spurred on Hispan (the mythicalfounder of Spain). But the most significant text we know is provided by Ab

(24) Al-Nahr al-mddII, 356-360.(25) Kitb al-Bida, 36 (Spanish translation).(26) Massignon (1955: 155) recalls, in this context, the symbol Piscis assus, Christus passus due

to Saint Augustine of Hippona.(27) See Gunon (1962: 121-124, Spanish translation).(28) Corbin (1980).(29) See al-Maqqar,Nafal-b, I, 132.

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mid al-arn(d. 565/1169), who wrote a compilation of earthly wonders tooffer a testimony of Gods signs, according to his own words (30). One of thosewonders was a fish he was informed about by the people of Ceuta who believedthat their city was precisely on the Junction of the Two Seas, near the Rock ofMoses (abal Ms). Abmid adds that the fish still lives in the sea watersand that people believe it is propitious. Here follows Bejaranos translation ofhis report(31):

Esto es lo que nos ha contado la gente de ese lugar que est en laConfluencia de los dos mares y que es una ciudad a la que llaman Ceuta.En ella est la roca a la que lleg Moiss, y donde Josu olvid el pezasado del que se comieron la mitad y cuya otra mitad restante hizo revivirDios, ensalzado sea, y se fue por el mar teniendo descendencia hasta hoy.Es un pez cuya longitud de ms de un codo y cuyo ancho es de un solopalmo. Una mitad tiene escamas, espinas y una piel muy fina sobre susentraas, y media cabeza con un solo ojo, y da asco, es como si estuviesemuerta, como si hubiera sido comida. Su otra mitad est bien, tal y como

es un pez. La gente lo tiene por buen agero y se le regala a las personasrespetables. Los judos y los cristianos lo compran, lo cortan en tiras y losalan para transportarlo a pases lejanos. Debajo de la ciudad de Ceutahay otra ciudad que se conoce por Tnger, situada en la Confluencia delos dos mares.

The connection between the Qurnic Junction of the Two Seas and theStraits of Gibraltar was recently explored by H. Ferhat(32), who pointed out howsome medieval sources even spoke of a town named M al-ayt (the Waterof Life) near Ceuta, and considered the story of the meeting between al-airand Moses as the starting point of important manifestations of popularreligiosity in Morocco(33), in particular the mystical order of al-airiyya,

(30) See Ducne (2003: 39).(31) Al-Murib, 71 (Arabic text), and 139-140 (Spanish translation).(32) Ferhat (1993: 43).(33) On sufism and popular religiosity in Morocco, see Rodrguez Mediano (2000) and Snchez

Sandoval (2004), as well as their references.

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founded in Fes in the 18thcentury AC(34). Thus Abmid located the Straits ofGibraltar in the holy map of medieval Islam and pointed to a particular fish,difficult to identify zoologically(35), as the symbol of the whole spiritual affair.He did mention that his contemporaries considered the fish augured well,probably implying magical uses of it, but this is only a secondary, marginalaspect of the trascendental significance of the fish that lead Moses to al-ir.The fish may consequently have represented the Junction of the Two Sciences,as well as the exoteric and esoteric aspects of spiritual leadership (imma), onthe ammdid coins. This made the fish a symbol particularly convenient for amember of the ammdid dynasty like the Caliph Alal-Nir li-Dn Allh,who, as a charismatic leader (imm), ruled an Islamic realm located on the landsthat form the Junction of the Two Seas. On the other hand, the symbol of fishhas an additional value in the Alid or set of beliefs, because of itsinvolvement in the story of imm Al, who was honouured by a group ofspeaking fishes living in river Eufrate, near Kufa (Iraq)(36).

We are confronted with the logic of harmonious reflections characteristicto medieval thinking, as we saw above through Raus words, that is the system

of correspondences between the different levels of reality, thoroughly exposedby Iwn al-af(37). There are three degrees of existence: (1) God, (2) theworld created by God, and (3) the human works. The latter must symbolize theworld, that is itself a symbol of God. This double movement of reflections hasbeen pointed out as well in medieval Christian literature(38), where the vision ofthe world as a book written by God is pervasive(39). The same patterns wereshared by Muslims, based on explicit texts provided by the Qurn(40), and thenincorporated into the theory of sign(41)developed by AbUmn al-i (d.255/868), who considered a category of signs, called nibatrace, token, that

(34) Ferhat (1993: 50).(35) On ictionomy, specially from a terminological perspective, see Torres (1995) and her

references.(36) Waines (20022 : 191, Spanish translation).(37) Rasil,passim.(38) See, for instance, Caas (1988: 48-49).(39) See Curtius (1948).(40) See 2: 99, 12: 105, 41: 53 and 57: 17.(41) See Pea (2004) on the theory of signs in Arabic linguistic thinking.

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included heavens and earth as signs of Gods Majesty (42). The universe isordered in proportionalities: the Qurnic geography has an image in naturalgeography, and the symbolic fish has its physical descendants in the fishesswimming in the Straits of Gibraltar, as well as an iconographic representationon coins. Furthermore the ammdid Caliph, holder of the Two Sciences,namely Law and Wisdom, may be viewed as a reflection (a spiritualreincarnation) of Moses and al-air. In fact we already know that Islamicleaders in the Middle Ages intended to be identified with Qurnic characters,especially prophets, as M. Fierro(43)has pointed out about Muminid Almohads,who tried to appear as images of Moses. And similar processes ofcorrespondences or proportionalities between the prominent dramatis personaeof the Holy History are easy to find in Arabic poetry. Let us remember tworelevant poets, Ibn Hni(44) (d. 372/972) and al-Maarr(45) (d. 449/1057), whoexpressed ideas not alien to the system of perceptions in the panegyricalpoems they dedicated to leaders engaged in charismatic processes of legitimacy.

Arabic medieval poetry and its social context are indeed a copious sourcefor such conceptions. We know(46), for instance, that the poet Ab Zayd ibn

Muqnpresented himself to the ammdid Caliph Idrs ibn Yay al-lbi-[A]llh to recite a poem on the Caliphs charismas. The latter listened to thepoem concealed behind a veil (ib), but he ordered it to be withdrawn and letthe poet see his face after Ibn Muqnrecited the last line: Look how we takefrom thy light, / that comes from the Lord of the Worlds. According to Arabmedieval historians(47) this courtly ceremony had been imported from theAbbsid Baghdad. Yet we must not exclude that it was part of a charismaticliturgy the Imm, who represents God on Earth, shows himself hidden by aveil just like Gods Veil that conceals Him from His servants. The samehallowing devices are likely to be found in the field of Arabic language, thatwas the most prominent field of representation in Islamic medieval societies.The logic of the holy seems to be working in proper names, as Idrs, full of

(42) Al-Bayn wa-l-tabyn, I, 81.(43) Fierro (2003).(44) Dwn.(45) urSiqal-zand.(46) See Prs (1953), Continente (1981), and Vega & Pea (2004).(47) Al-Maqqar,Nafal-ib, I, 434.

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Qurnic and reminiscences, reinvoked not only by the Caliph mentionedabove, but by other members of the dynasty, among them one of Al ibnammds sons. According to Ibn azm, this Idrs, governor of Algeciras, wasephemerally proclaimed Caliph in Ceuta. This other connexion betwen the twocities on the Junction of the Seas leads us to wonder whether the Arabic name ofAlgeciras i.e. al-azra al-ar, literally the Green Island, was interpretedas meaning al-airs Island, thus refering to the Prophet of God, instead of orapart from an allusion to actual vegetation, which is not contradictory with thefact that al-air was supposed to cause botanical fertility and take care ofwater(48). If this hypothesis is right, then we have the location of Algeciras in theholy map of Islamic West. When Ibn Sad described(49) the Straits of Gibraltarhe spoke about an area between Tangiers and the south of al-Andalus, that wascalled al-ar the Green, the Verdant, and was located in the Junction ofthe Two Seas, the natural end of the Mediterranean Sea, where, Ibn Sad adds,there are twenty eight islands. Note that this is the number of the days in a lunarmonth as well as the letters of the Arabic alphabet, a new clue for thecontinuous need of consideration of a holy science of signs when considering

some medieval Islamic manifestations. The striking similarity between suchideas and the Duodeciman symbology, where it is claimed that the TwelfthImm lives hidden in the Green Island (50), seems to be a firm ground for thereconstruction of ammdid views and conceptions. On the other hand, theholy simbolism derived from the Qurnproves to be a solid ground on whichto base an approach to Islamic medieval iconography, as M. Fierro(51) hasrecently shown in her study about vegetal decorations on Umayyad Andalusicoins.

Mlaga, February 12th2006

***

(48) Massignon (1955).(49) Al-Maqqar,Nafal-ibI, 145-146.(50) Corbin (1958: 73, Spanish translation).(51) Fierro (2004).

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