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                  <text>Part One (before 600CE/-23AH)</text>
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                <text>Ancient Aramaic</text>
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                <text>This basalt stele bears an Aramaic inscription. Aramaic is direct ancestor to modern Arabic: Aramaic evolved into Nabatean, which evolved into Kufic, into modern Arabic. For examples of Kufic, I have included a tapestry fragment and a Quran folic utilizing Kufic script. Although this artifact predates Islam by well over a millennia, it represents the path towards many of the most defining elements of Islam--script-writing, calligraphy, and scholarship among other things. Even the subject of the larger stele--a praying priest--is a reminder of Islam's connection to the past as it is a continuation of the religious and mythological history of this world and this region.</text>
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                <text>An Introduction to Arabic Calligraphy by Ghani Alani</text>
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                <text>Seventh Century BCE/-Fourteenth century AH</text>
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                <text>Aramaic</text>
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                  <text>Part Four (1000-1500CE/390-905AH)</text>
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              <text>The next morning, the two sides fought in Cairo, and the Juyushiya and their companions were victorious over the Rayhaniya. Of this latter group a thousand men were killed in the market of Amir al-Juyush; their corpses blocked up the market street.</text>
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                <text>Excerpt from Usama Ibn Munqidh "The Book of Contemplation, Islam and the Crusades"</text>
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                <text>The crusades are a defining part of Islamic as well as Christian history. A time of extreme violence, the crusades saw Christian armies invading the Islamic, Arabian world to reclaim the biblical holy land. This account highlights the extreme violence of the period, describing bodies completely filling the street. This period connects with the developments in Iberia throughout Islamic occupation. The eighth century map I included in my exhibit shows Islamic land in the south and Christian kingdoms in the north of the Iberian peninsula, a sign of the conflict in the region.</text>
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                <text>Usama Ibn Munqidh, translated by Paul M. Cobb</text>
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                <text>Penguin Books</text>
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                <text>Twelfth century/sixth century</text>
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                  <text>Part Four (1000-1500CE/390-905AH)</text>
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                <text>Woven fragment</text>
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                <text>This Cilician woven fragment is a relic of the incredible rich textile tradition in the Arabian world. For centuries thought to be some of the best in the world, Arabian textiles were an important traded good throughout the world, and were an important part of the economy of Islamic societies at the time. </text>
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                <text>Sea Change by Amanda Phillips</text>
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                <text>1220-1237CE/616-634AH</text>
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                  <text>Part Three (750-1000CE/123-390AH)</text>
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              <text>“The leaders and the learned among the animals went to see the wise Byorasp, king of the good jinn on the island, who then summoned the humans as well. Byorasp was a fair, generous, and tolerant king, hospitable to strangers and merciful to the beleaguered.”</text>
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                <text>Excerpt for Epistles of the Brethren of Purity</text>
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                <text>This passage shows that jinn--despite western conceptions of daemonic characters--are not always good or bad. This gives us clues to the Arabic attitude towards the supernatural, suggesting that they see the supernatural world as morally complex, and filled with morally complex characters.</text>
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                <text>From Rasa'il Ikhwan al-Safa</text>
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                <text>Tenth century CE/Fourth century AH</text>
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                <text>Arabic translated to English</text>
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                  <text>Part Four (1000-1500CE/390-905AH)</text>
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              <text>Take a fat hen that has been raised on chickpeas, broad beans, and kidney beans (or string beans), and slaughter and clean it. Boil some chickpeas in a broth full of onions, then dry them and pound them in the fat of three chickens. Then stuff them in the fat chickens and cook it as an isfidabaja stew, with as much salt as one uses to salt a skink. Sprinkle Chinese cinnamon, ginger, and other spices over it, and place the chicken, once it finishes cooking, on a loaf of bread made with semolina flour, very little salt and yeast. Leave the bread to soak up the broth, and then eat it with the chicken.</text>
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                <text>A Food That Increases Sexual Appetite</text>
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                <text>Al-Nuwayri describes a number of recipes related to sex: recipes for aphrodisiacs, contraceptives, abortions and more. Passages like this that describes a recipe to increase sexual desire serve as an important reminder of the base humanity of the people we are studying. Similarly to my comments on pre-Islamic prose and poetry, this passage is proof that the most base elements of our nature--in this case, our desire for sex and more of it at that--is present across culture and time. It's also a reminder that the past cannot simply be looked at as prim and chaste--this reminder plays into the portray of A'isha and the women in The Thousand and One Nights; while as modern audiences, these descriptions seem to be insinuating something about women's base nature, that rests on the idea of a widely chaste society.</text>
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                <text>Al-Nuwayri</text>
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                <text>The Ultimate Ambition in the Arts of Erudition by Al-Nuwayri</text>
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                <text>Fourteenth century CE/Eighth century AH</text>
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                <text>Arabic translated to English</text>
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                  <text>Part Three (750-1000CE/123-390AH)</text>
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                <text>Glossary Term - Hajj</text>
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                <text>hajj is the annual Islamic pilgrimage to Mecca and must be completed at least once by all adult Muslims. Although the modern practice and timing were established by Muhammad, the practice stretches all the way back to Abraham. Referencing my 30 lives person, al Hallaj, Berkey says, “He is reported to have made statements that could be read as subsuming the legal requirement that Muslims perform the hajj to Mecca in a more generalized and interiorized pilgrimage ‘of the heart.’” The fact that al Hallaj was put to death partially for these comments illustrates the deep importance and reverence for this practice within the Muslim faith. To go along with my entry on al Hallaj, I've decided to include this entry in part three of my exhibit.</text>
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                <text>Berkey</text>
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                <text>Arabic</text>
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                  <text>Part Three (750-1000CE/123-390AH)</text>
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                <text>Glossary Terms - Jinn</text>
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                <text>Jinn are daemonic spirits and beings and are mentioned by the Quran. Berkey references jinn as an important element of pre-Islamic Arabia, saying: “The Arabs, at least as much as inhabitance of other regions of the Near East, lived in a world saturated with the supernatural, which took for them the form of a multitudinous and ubiquitous spirits (jinn) as well as gods.” Jinn give us insight into pre-Islamic belief, important context for the Islamic world at large, and the continued belief in jinn into the age of Islam illustrates the continued belief in the supernatural. As jinn are am important part of the Epistles of the Brethren of Purity, I have included this entry alongside it in part three.</text>
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                <text>Berkey. Jayyusi. </text>
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                <text>Arabic</text>
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                <text>Glossary Term - Fiqh</text>
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                <text>This term translates to “deep understanding,” or “full comprehension.” In context, it refers to the body of Islamic law extracted by jurisprudence. The Middle Age historian Ibn Khaldun defines this term as “knowledge of the rules of God which concern the actions of persons who own themselves connected to obey the law respecting what is required, sinful, recommended, disapproved, or neutral.” Berkey adds to this, saying: “Islam is a religion of law… Islamic law is the product of a science of jurisprudence (fiqh) which is probably the most significant field of religious discourse in the Muslim world.” In this, we can see the deep importance of fiqh within the Islamic world as it is the very law of Islam as according to the study of texts, the very rules by which Muslims are expected to conduct themselves. This term is deeply connected to a number of terms in this exhibit related to scholarship within Islam. I have decided to include it in part four to go along with the Madrasa--an example of the place in which Islamic scholars would learn the fiqh. I also appreciate this entry going along with Al-Nuwayri's work as it is a prime example of the culture of scholarship within Islam.</text>
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                <text>Berkey. Ibn Khaldun.</text>
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              <elementText elementTextId="146">
                <text>Arabic</text>
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          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Part Two (600-750CE/-23-123AH)</text>
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        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Glossary Term - Hadith</text>
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                <text>A hadith is a report on the words and actions of the Prophet and his followers. Although some Muslims do not believe in the hadith accounts as divine revelations, for many, their teachings are second only to the Quran. Berkey references Ignaz Goldziher’s study of hadith: “in which he demonstrated that many hadith were later fabrications, although the degree of the material’s unreliability has always been a matter of some debate.” This quote highlights the source of different communities use or disuse of hadith, as it isn’t as reliably attributed to the Prophet as the Quran. Although to varying degrees, hadith informed Islamic scholars and Muslims alike, etching out their importance within the Islamic canon. I have included this term in part two as an indication of when the hadiths are supposed to have come from.</text>
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                <text>Berkey</text>
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                <text>Arabic</text>
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  <item itemId="24" public="1" featured="0">
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        <name>Dublin Core</name>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Glossary Term - Imam</text>
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                <text>An imam is a prayer leader, and can also refer to a community leader, especially one connected to the Prophet’s family. Al-Nuwayri goes into depth discussing imams and their needed qualifications, one of which being Quraysh blood. Additionally, he states, “As for the condition of being knowledgeable about the rules of prayer, alms giving, holy war, judgement, God’s law, and the estates with which the imams are entrusted, it is not possible for the imam to give these matters their due unless he is learned.” Throughout Islamic history and into modern day, imams serve as community leaders. For modern Sunni Muslims, anyone can study to become an Imam and lead prayer, although for Shia Muslims, imams are infallible leaders that must be descended from the Prophet. Although the details aren’t always consistent, imams are consistently important figures of authority in Muslim communities. Like many items in this exhibit, this term is connected to the culture of scholarship with Islam, and is especially connected to the Madrasa as Madrasas are the sights that would educate imams in some communities.</text>
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            <description>A related resource from which the described resource is derived</description>
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                <text>Berkey. Al-Nuwayri.</text>
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          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
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              <elementText elementTextId="138">
                <text>Arabic</text>
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