[ID: A wide cylindrical pile of rice, eggplants, and 'lamb' on a serving platter, garnished with parsley. End ID]
مقلوبة / Maqluba
مَقْلُوبَة ("maqlūba," "upside down" or "turned over") is a Levantine casserole in which spiced meat, fried vegetables, and rice are arranged in a pot and simmered; the entire pot is then inverted onto a serving tray to reveal the layered ingredients. Maqluba historically uses lamb and eggplant, but modern recipes more often call for chicken; tomato, cauliflower, potato, bell pepper, and peas are other relatively recent additions to the repertoire.
A well-made maqluba should be aromatic and highly spiced; the meat and vegetables should be very tender; and the rice should be cohesive without being mushy. A side of yoghurt gives a tangy, creamy lift that cuts through and complements the spice and fat in the dish.
Maqluba emphasizes communal eating and presentation. It is usually eaten during gatherings and special occasions, especially during Ramadan—a month of sunrise-to-sunset fasting which celebrates the revelation of the Qu'ran to the prophet Mohammad. The pot is sometimes flipped over at the table for a dramatic reveal.
History
Many sources cite Muhammad bin Hasan al-Baghdadi's 1226 Kitāb al-ṭabīkh (كتاب الطبيخ لمحمد بن حسن البغدادي) as containing the first known reference to maqluba. However, the recipes for "maqluba" in this book are actually for small, pan-fried patties of spiced ground meat. [1] The dish is presumably titled "maqluba" because, once one side is fried, the cook is instructed to turn the patties over ("أقلب الوجه الآخر") to brown the other; the identical name to the modern dish is thus coincidental.
References to dishes more like modern maqluba occur elsewhere. A type of مغمومة ("maghmūma," "covered" dish), consisting of layers of meat, eggplant, and rice, covered with flatbread, cooked and then inverted onto a serving plate, is described in a 9th-century poem by إبراهيم بن المهدي (Ibrāhīm ibn al-Mahdī):
A layer of meat underneath of which lies a layer of its own fat, and another of sweet onion, another of rice, Another of peeled eggplant slices, each looking like a good dirham honestly earned. [...] Thus layered the pot is brought to a boil first then enclosed with a disc of oven bread. On the glowing fire it is then put, thus giving it what it needs of heat and fat. When fully cooked and its fat is well up, turn it over onto a platter, big and wide. (trans. Nawal Nasrallah) [2]
These sources are both Iraqi, but one story holds that maqluba originated in Jerusalem. صلاح الدين الأيوبي (Ṣalāḥ ad-Dīn al-Ayyūbi; "Saladin"), after capturing the city from the Crusaders and reinstating Muslim rule in 1187, was served the dish, and was the first to describe it with its current name. Before this point, the Jerusalem specialty had supposedly been known as "باذنجانية" ("bāḏinjānīyya"), from "باذنجان" "bāḏinjān" "eggplant" + ية- "-iyya," a noun-forming suffix.
[ID: The same dish shown from directly above. End ID]
In Palestine
Maqluba is often invoked in the context of Palestinian strength and resistance, in defiance of its occasional description as an "Israeli" dish. Palestinian magazine writer Aleeya Rizvi reflects:
In the wake of the recent [2023] war in Gaza, our culinary endeavors, particularly in crafting and sharing traditional Palestinian dishes like Maqluba, represent a conscious effort to contribute to the preservation and resilience of Palestinian culture. In a time when cultural heritage is under threat, preparing and enjoying these time-honored recipes becomes more than a mere culinary activity; it transforms into a deliberate act of cultural continuity and solidarity.
Maqluba also has a more specific association with physical resistance against the backdrop of increased settler and police violence against Palestinians, including regular Israeli raids and attacks on the جامع الأقصى ("Jāmi' al-Aqṣā"; al-Aqsa mosque), during Ramadan.
The holiest month in the Islamic calendar, Ramadan is given over to fasting, prayer, and reflection; people gather together in homes and mosques to break their fast after sunset, and spend entire nights in mosques in worship. Khadija Khwais and Hanady Al-Halawani used to serve maqluba for افطار ("ifṭār," fast-breaking meal) in the Al-Aqsa mosque, until Israeli occupation authorities banned them from the mosque for "incitement."
In response, starting in 2015, Al-Halawani and other volunteer مرابطين ("murābiṭīn," lit. "holy people," guardians of the mosque) stationed themselves on the ground outside the mosque's gate (باب السلسلة; Bāb as-Silsila, "chain gate") to prepare and serve maqluba. Those who were banned from entering the mosque broke their fast and prayed at the mosque's gates, and in the nearby alleys of the Old City. The same year saw Israeli security personnel and settlers attack Palestinian protestors and guardians outside and inside the mosque with tear gas and stun grenades.
For Al-Halawani, the serving of maqluba at the al-Aqsa gates symbolizes "defiance, steadfastness, and insistence on continuing the fast [...] in spite of the occupation’s practices." The "Maqluba at al-Aqsa" ritual "has become one of the most disturbing Palestinian scenes for the occupation forces," who associate it with the defense of "Palestinian heritage" and the intent to "motivate worshipers and murabitin to repel incursions into the mosque." (Al-Halawani has been arrested, threatened, beaten, and detained by Israeli police multiple times for her role as a defender of Al-Aqsa. She was among the prisoners freed in trades between Israel and Hamas in December 2023.)
In 2017, occupation forces installed metal detectors, electronic gates, metal barriers, and police cameras to surveil worshipers following a shoot-out at one of al Aqsa's gates. Hundreds of protesters refused to enter the mosque until the repressive measures were removed, instead gathering and praying in its courtyard; surrounding families bolstered the sit-ins by serving food and drink. When the gates were dismantled, over 50,000 people gathered to eat maqluba in celebration, picking up on the earlier association of the dish with Saladin's victory (and its resultant alternate name, "أكلة النصر," "ʔakla an-naṣr," "victory meal").
The name "maqluba," meaning "upside-down" or "inverted," may be associated with victory and resistance as well. Fatema Khader noted in 2023 that the method of serving maqluba was a "symbolic representation of how Israeli policies and decisions against Palestinians will be flipped on their heads and become rendered meaningless." It is also relevant that maqluba is meant to be served to large groups of people, and can thus be linked, symbolically and literally, to solidarity and communal resistance.
This year in Gaza, Palestinians show steadfast optimism as they paint murals, hang lanterns, buy sweets, hold parties, and pray in groups amongst the rubble where mosques once stood. But despite these efforts at creating joy, the dire circumstances take heavy tolls, and the holiday cannot be celebrated as usual: Israel's campaign of slow starvation led Ghazzawi Diab al-Zaza to comment, "We have been fasting almost against our will for three months".
Donate to provide hot meals in Gaza for Ramadan
[1] Also reprinted in Mosul: Umm Al-Rubi'in Press (مطبعة ام الربيعين) (1934), p. 57. For an English translation see Charles Perry, A Baghdad Cookery Book (2005), pp. 77-8.
[2] This poem, as well as one of Ibn al-Mahdi's maghmuma dishes, were compiled in Ibn Sayyar al-Warraq's 10th-century Book of Dishes (كتاب الطبيخ وإصلاح الأغذية المأكولات وطيّبات الأطعمة المصنو; "Kitāb al-ṭabīkh waʔiṣlāḥ al-ʔaghdiyat al-maʔkūlāt waṭayyibāt ʔaṭ'ima al-maṣno," "Book of cookery, food reform, delicacies, and prepared foods"), p. 99 recto. For Nasrallah's English translation see Annals of the Caliph's Kitchens, pp. 313-4.
In the 14th-century Andalusian Cookbook (كتاب الطبيخ في المغرب والأندلس في عصر الموحدين، للمكلف المجهول; "Kitāb al-ṭabīkh fī al-Maghrib wa al-Andalus fī ʻaṣr al-Mawahḥidīn," "Book of cookery from the Maghreb and Andalusia in the era of Almohads"), a maghmuma recipe appears as "لون مغموم لابن المهدى", "maghmum by Ibn al-Mahdi". For an English translation see An Anonymous Andalusian Cookbook, trans. Perry et al.
