The 17th Century Travelogues of Ahmad Bin Qasim and Ilyas Hanna Al-Mawsuli

The 17th Century Travelogues of Ahmad bin Qasim

and Ilyas Hanna al-Mawsuli

In the 17th Century, Christianity had begun to spread beyond the borders of Europe. With the Spanish conquest and Christianization in the New World (Latin America), the spread of Christianity had reached all throughout the world. In 1611, a Spanish Muslim named Ahmad bin Qasim, left for France and Holland as a Moroccan ambassador. He recorded his theological and intellectual discussions with the people he encountered in great detail. With his deep knowledge of the bible he was able to use logic, rather than demonizing his counterpart in these interactions. Ilyas Hanna al-Mawsuli was a Chaldean Christian priest from Baghdad, who was able to gain a charter to the New World from the Spaniards. He was a cleric-merchant, who in his travelogue placed emphasis on both the increasing stretches of Christian land and was keenly alert to financial matters. Ahmad bin Qasim and Ilays Hanna al-Mawsuli both traveled extensively, from Europe to Latin America, and wrote accounts reflecting their differing intentions, emphasis and encounters of their travels through these Christian Lands.

Ahmad bin Qasim was a Muslim born in Andalucia Spain, in the year 1569. A “New Christian” or convert to the faith, he adopted the Christian practices but secretly stayed true to his Islamic faith. (Matar 6). He had a strong command for both Arabic and Spanish, but at a time in Spain where knowledge of Arabic was an offense, where and which one could be burned at the stake (Matar 6). When this was discovered by Spanish ecclesiastical authorities, fearing his safety Qasim fled to “God and the land of Islam”, Morocco (Matar 7). There, he became the official translator for Mulay Zaidan, for a mission to France and the Netherlands (due to his command of both Spanish and Arabic), where he would begin the account of his travels. The majority of his writings are concerned with his dialogues between himself and the Christians he encountered. Ahmad’s escape from Spain and the suppression of his true religious identity would shape his interactions to come.

In Spain Qasim encountered a variety of Christians’ and uses his deep knowledge of the bible and logical arguments to validate his Islamic Faith. In Paris, he meets with a local judge and his family. Over dinner, they have a theological debate, where Qasim uses his deep understanding of the bible to validate his Islamic values. The judge asks him why his prophet prohibits the drinking of wine, stating that in his faith they can drink it, just not to a point of inebriation. Qasim responds “Wine overcomes reason… [which] it seems to me is prohibited in the gospel, but you did not notice the reference.” (Matar 10). He then points out to a specific biblical reference that proves this point. Qasim is able to justify his values by connecting with his counterpart’s theological foundation; the bible. Using the bible, he is able to transcend the religious barriers that normally divide people, and establish a close connection with his audience. Qasim would use this form of reasoning throughout his travels in Europe yet would not demonize any religious вЂ?others’ he encountered.

Qasim also spent a significant amount of time in his writing reflecting on Spain, portraying it in a negative light. His background, fleeing from oppression in Spain, no doubt fueled his attitudes about the country. When Qasim was in the city of Hague, he met a Prince Maurice whom he had several conversations with (Matar 36). One particular time, Prince Maurice inquired to the reasoning behind the Spanish expulsion of the Andalusia’s from his (Qasim) land. In response he said, “Know that Andalusian’s were Muslims in the guise of Christianity…When he [Spanish King] ascertained that about them he did not trust them anymore. Subsequently, He also forbade them to go to out to sea lest they escaped to their coreligionists.” (Matar 36). Qasim shows how Muslims in Spain were seen as a potential threat and were, in accordance contained. He offered this as his answer and when the Prince continued stating his desires to unite with the Andalusian’s and overthrow Spain. Ahmad states, “O that such an agreement could be reached and the [combined armies] conquer the land of the Andalus; may God return it to Islam.” (Matar 37). We can clearly see that Qasim was bitter against his former birth-nation of Spain, and wanted to see it back to its former Islamic cultural center. However, he did not follow the tradition of demonizing his opponent as was common for many authors at the time. Qasim successfully reflected his theological and intellectually conversations with Christians along with reflecting the importance his background played on his writings.

Ilays Hanna al-Mawsuli was a Chaldean Christian and a �lowly priest’ born in Baghdad. (X) He was able to gain passage to the New World from the Spaniards, where he would begin his journey through Europe and throughout South America, from Peru north up to Mexico. Ilyas was fluent in Syriac, Arabic and the Turkish language. Prior to his departure he read extensively on the Spanish conquests in the New World and on the depictions of its land and people. Ilays acted as a sort a cleric-merchant who was keenly alert to financial matters (Matar 47). He would also provide lengthy accounts of specific details of his trip (Names of all the cities he visited, Annual salaries of nobleman he met, supplies he used or brought with him). Ilays concerns and interests seemed to be based more on recording the specific details of his journey and to show the broad reach of Christian influence.

Mawsuli objectives in the New World seem to be of a distinctly different nature than those of Qasim. Mawsuli stated intentions