Volume #1, No 3 (Summer 1998)
This newsletter serves the those of the Arabic and Middle-Eastern persuasion in the SCA, as well as those who's interest includes Middle-Eastern Culture. At this time, this letter is to provide a forum for information related to what we mutually enjoy, and a means for communicating plans and ideas for future efforts. What it becomes is up to each of us. al- musta'rib is published on a quarterly schedule.
If you wish to contribute material to this venture, I'm producing this newsletter on a Macintosh, and can accept materials generated on the same type of computer, or text and TIFF graphics from PC-type computers. If you send me other materials, I will do my best to get them into the newsletter at the earliest point.
Tantum agendum, parvulus tempus
Send all materials to:
durr al-jabal al-mukhfiTypesetting by Dur T. Nasty Publications, using Microsoft Word. Reproduction by Express-Tech (1-800-359-2097)
Our Web site: al-musta'rib
Email: al-mustarib@iname.com
As such, I felt the term clearly applied to most members of the SCA who are adopting the various cultural aspects of Arab influenced culture through the various mediums. It is my hope that this little newsletter can help in the exchange of information for the mutual benefit of the subscribers in their enjoyment and realization of this pastime.
Its primary purpose is to share information of any segment of the daily life in this cultural setting. Its secondary purpose is a communication organ for subscribers who are also members of the Society for Creative Anachronism (however, is not an organ of that organization.)
Materials of a timely nature or reports and letters may be printed if of interest to the general readership.
However, if you send material that I can use (and even if I can't), I will send you the newsletter. If you send stamps (which are the largest cost for this operation) or funds for postage, I will send you the newsletter.
If I don't hear from you from time to time, I won't send the newsletter.
I do this for fun, and when it is not fun, I won't do it any more. Any Questions?
salaam alikuum, durr
Stuffed Camel
* 1 whole camel, medium size
* 1 whole lamb, large size
* 20 whole chickens, medium size
* 60 eggs
* 12 kilos rice
* 2 kilos pine nuts
* 2 kilos almonds
* 1 kilo pistachio nuts
* 110 gallons water
* 5 pounds black pepper
* Salt to taste
Skin, trim and clean camel (once you get over the hump), lamb and chicken. Boil until tender. Cook rice until fluffy. Fry nuts until brown and mix with rice. Hard boil eggs and peel. Stuff cooked chickens with hard boiled eggs and rice. Stuff the cooked lamb with stuffed chickens. Add more rice. Stuff the camel with the stuffed lamb and add rest of rice. Broil over large charcoal pit until brown. Spread any remaining rice on large tray and place camel on top of rice. Decorate with boiled eggs and nuts. Serves friendly crowd of 80-100.
Shararazod Eboli Home Economist, Dammam, Saudi Arabia
I particularly like "Gerineldo": below is my version of the English translation which follows the translation in the liner notes. However, as you will discover, my version scans (for the most part) to the music of the Algerian variation, beginning with the line: Gerineldo, Gerineldo, mi kavayero polido ken te me diera esta l'infanta desde su alto kastiyo...
Gerineldo, Gerineldo
Gerineldo, my gentle knight.
Will you enter my bed chamber?
Will you service me until the dawn's light?
"Fairest princess, I am your servant:
My place makes me easy to taunt..."
"This is not a joke -- Gerineldo
'Tis the truth: it is you that I want."
"At what hour should I come see you?
At what hour shall it be all right?"
"When my father the King is sleeping
In the castle -- meet me here at midnight."
A black veil and silken slippers
did he wear so as not to be heard.
Up a ladder through her window
Did he enter without a word.
While in each other's arms a-kissing
did the two lovers fall asleep,
Long after the hour of midnight,
Did the King to his daughter's room creep.
To his shock did the King find his daughter
In the arms of a man as a wife.
"What shall I do with my subject
And whom shall lose their life?"
If I murder my dearest daughter
I would have to live with her last breath.
But if I take the life of her lover
of my kingdom I shall be bereft.
'Twill be better to say nothing
To maintain what I have in my life.
Just as when a husband proves to be more of less
Is the silence maintained by his wife.
Thus the King took his sword from his side
And then lay it betwixt the two.
When the Princess awoke touching it
of her father's presence she knew.
Awake, awake Gerineldo
by my father's sword we are both lost.
For this blade bears the witness
Of what this girl's folly shall cost.
In the King's garden next morning
With the King Gerineldo did meet
"Why the long face, Gerineldo?
Why stand you there with eyes to you feet?"
Do not answer you lowly scoundrel
For I know in whose bed you do sleep!
Why of all my lilies and of my roses
Did you pick my dear daughter to keep.
Now listen to me Gerineldo
As a husband my daughter you'll serve"
Nay, most honoured King" the stupid servant replied
Give the true scoundrel what she deserves.
For oath I have sworn to almighty God
That a virgin I shall take to wife...
*copyright Kristine Maitland 1998. Kristine Maitland can be contacted at rosanera@interlog.com for permission to re-print
Jas is coordinating one of the drumming tracks and sends the following information:
Through discussion it came down to 3 people organizing Orluk Drum/Music Classes as well as Kathira and Chengir (and Durr) coordinating a daily "symposia".
noon-? Daily Symposia [Orluk Symposia Tent?]
noon-2pm Basic Middle Eastern Drum [Orluk Music Tent] (Coordinator: Khavi khavidrum@juno.com)
2pm -4pm Various Middle Eastern Percussion/Music Topics and Intermediate Drum [Orluk Music Tent] (Coordinator: Jas senn@maya.com)
4pm -6pm Intermediate/Advanced Hand Drum [Orluk Music Tent] (Coordinator /Teacher: Daveed drumfest@bellsouth.net)
News Flash! Daveed says he can't make it this year and has asked Winii and Sylvanus to cover his slot.
For the 2-4 slot I have the following tenative topics: (Please include a note to check at the Orluk Tent at Pennsic for updates to all of these schedules).
Orluk Tent 2-4pm:
Aug
5W Intermed Drum (TBA)
6T Intermed Drum (TBA)
7F Intermed Drum (TBA)
8S Intermed Drum (TBA)
9S Maintenance of the Drummer Workshop (Seabhac and Donnalin) A discussion of techniques for drumming, warming up, stretching, and after-care/massage to keep our bodies in as good shape as our musical instruments.
10M Drumming for Accompanying Melodic Songs (Karadenis and Jas of Ghawazee) How to drum with other (non-percussion) musical instruments. We will learn the percussion line on a couple of Middle Eastern tunes as well as practice some improvisational techniques. Bring your drums and other instruments.
11T Henna & Music (Zimra) Zimra will give a brief tutorial about application of henna for body decoration as well as some examples of Middle Eastern henna designs and some formulas for mixing the solution. This will be followed by some trial applications, discussion, and music.
12W Set Piece Construction (Durr) Basic construction of Middle Eastern Percussion arrangements. How to construct a "set piece".
13T Drum Arrangements/Music Theory (Sadika) A discussion of Middle Eastern Music Theory and some percussion arrangments.
14F Music Jam (...) Bring your drums and instruments!!!
Note: I talked to Silvanus (Billy Woods) a bit about teaching a Riq class. he may have submitted it for the general schedule. If you would like to have a Riq class at the Orluk tent during any of the TBA slots above, one or more of his classes could be scheduled to use space there (let me know).
-Jas
http://www.lazerlink.com/~dwarph/al-hafla.html
At the time of this writing, the best estimate for the event fee will be $14 USD for advanced reservations.
The year is 1199 (CE). The holy month of Rammadan is over, Lent has not yet begun, Crusaders are still recovering from 12th Night, and the Hajiis have not started their treks... everybody's ready for a Pennsic-fix! Let there be fellowship and sharing, let there be music and dance! Let those magicians, juglers and storytellers among our company dazzle us with their skills!
Menu: Hengist Gromhydig the Saxon (a big winner with his dishes at Ice Dragon!) will supervise the work of the kitchen. A suitable mix of meat and meatless dishes will be served.
There will be a meze table during the day.
bessara (fava puree); khubz (breads); falafel (chickpea briquets); hummuuz (chickpea puree); wara einab (dolmas or stuffed grape leaves); makhalal (pickles); dates; burtuu'an salat (orange salad); labna (yogurt cheeseballs); malfuf salat (cabbage salad)
Bring cushions, as the feast will be served at floor level (in one course.)
khefta (arabic meatballs); dajaj (moroccan chicken); roz (pilaf) ; cous cous; basal (carmelized onions); la adiss har (spiced lentils); salada baiba alchin wa'l gharghaa (beet, orange, walnut and spinach salat); kubz; apricots and almonds nougat (candy)
Copious ghalwa, chay, and sakanjabin to slake your thirst.
1. Covering ALL Of The Body
It is an agreed position by many respected scholars that the face and hands of the woman must be covered. Some scholars say it is permissible to uncover the face and the hands of the woman as long as there is no fitna (infatuation) caused by this action. Two things must be taken into consideration
a) if she is beautiful and beautifies her face and hands with external substances, or
b) the society around her is corrupt where men do not lower their gaze, then it is prohibited for her to uncover her face and hands.
On the authority of the wife of the prophet (pbuh), Umm Salama (RA) said:
"When the verse was revealed that they should cast their outer garments over their bodies' was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.
2.The hijab must not be a display
The hijab itself must not be a display. Allah ordained it so as to cover the beauty of women and not for showing off. Allah (swt) says `And not show of their adornment except only that which is apparent.' (S24:31).
AND
`And stay in your houses and do not display yourselves like that of the times of ignorance.' (S33:33).
It is in no way logical that the hijab itself be a source of display.
3. The hijab must not be transparent The purpose of wearing hijab must be achieved. In order for the hijab to be a cover, it must not be made of transparent material making the woman covered only by name, while in reality she is naked. The prophet (pbuh) is quoted as saying: "In the latest part of my Ummah (nation of Muslims) there shall be women who would be naked in spite of being dressed, they have their hair high like the humps of the Bukht camel, curse them, for they are cursed. They will not enter Al-Jannah and would not even perceive its odour, although it's fragrance can be perceived from a distance of 500 years travelling by camel" This indicates that a woman could cause herself a grave and destructive sin if she puts on a garment that is thin and transparent and which clearly shapes her body's features.
4.Hijab must be roomy, and not tight.
The hijab is a safeguard against fitna. If it is tight, it will be descriptive of the woman's body and this violates and defeats the whole purpose of hijab.
5.The hijab must not be perfumed
On the authority of Ad'Diya Al-Maqdisi, the prophet (pbuh) said:
"Any woman who perfumes herself and passes by some people that they smell her scent, then she is a Zaniyah (adulteress)."
6. The hijab shouldn't resemble the dress of a man
Imam Ahmed, an-Nissa'ee reported the prophet (pbuh) to have said: "Women who assume the manners of men are not from us and also those of men who assume the manners of women." Abu Huraira narrated that: "The Prophet (pbuh) CURSED the man who wears the dress of a woman and the woman who wears the dress of a man."
7.The hijab must not resemble the garments of the kuffar
Abu Dawoud and Ahmed have related the prophet (pbuh) said: "The one who take the similitude (manner) of a certain people, then he/she becomes one of them."
Abdullah bin Ummar (RA) said: "The Prophet (pbuh) saw me wearing two garments dyed in saffron (orange), whereupon he said: these are the clothes (usually worn) by the kuffar, so do not wear them."
8.The hijab should not be for fame
Abu Dawoud and Ibn Majah have related the prophet to saying: "The one who wears a garment designed for a worldly fame, Allah will make them wear a garment of humility on the Day Of Resurrection then he will be set ablaze." The garment of fame is any garment a person wears to make themselves look famous. This applies whether the garment is highly precious and shows admiration to the life of this world or if it is chosen of a low quality to show lack of interest to this worldly life. The person may put on clothes with distinct colours so as to draw attention, act proudly and/or arrogantly.
9.Concealed ways of display
Examining the various conditions about the hijab one can clearly recognise that many of the young Muslim women are not fulfilling these conditions. Many just take "half-way" measures, which not only mocks the community in which she lives, but also mocks the commands of Allah (swt). They consider what they put on now wrongly as "hijab" So, O muslimoon, be mindful to Allah (swt) and His Messenger (pbuh), and do not deceived by those who "bless" this action of yours and conceal their true intentions. Do not be deceived, and there is no excuse to follow the evil.
If you are sincere in achieving Al-Jannah, then be mindful of these things, insha'allah
Wassalaamu aleikum warahmuthullahi wabarakatahu.
A.K. Tayyibi
I have found three African 'peppers' other than Capsicum, but have little information on their use (if any) in Arabic/Mediterranean cooking, although I do know that at least two of them were exported to the Mediterranean world in period. They are:
1.] Grains of Paradise (Aframomom melegueta), also known as Melegueta Pepper, and in Arabic as "jawz as-sirk" or "jawz al-shirk" (nuts of the association); as "gawz as-Sudan" (nuts of the Blacks); or as "tin al-fil" (elephant's ear).
2.] Ethiopian or Negro Pepper (Xylopia aethiopica), known in Arabic as "fulful as-Sudan" (pepper of the Blacks); or as "hab al-zelim" or "hab az-zalam" (I don't know the translation of this); or as a work variously rendered "kimba", "kumba", or "quanbah" (I think an African word originally). I have found this in translated Arabic books rendered as "black pepper", which is of course quite misleading, although a literal translation of "fulful as-Sudan". It is used in aphrodisiac preparations in those medical sources.
3.] Benin Pepper, Ashantee Pepper, or African Cubebs (Piper clusii or Piper guineense). I haven't yet found an Arabic name for this, or evidence that it was exported to the Mediterranean. The Portuguese discovered the source of the, in the area now Nigeria, in the late fifteenth century, and carried large quantities of it to Europe as a substitute for normal pepper.
Any information that you, my lord, or anyone else reading this might have on the occurrence of these three spices, their use in cookery, etc., would be very gratefully received.
Your humble servant, Francesco Sirene de Venezia
I have conferred with both Durr the Magnificent and Zahra the Thoughtful, and with their guidance I have produced the following for use at Kenna's Coronation. Nothing herein is carved in stone; rather these words are like the sands of the desert, shifting as the wind may will (or, in this case, as you would dictate) until they pass between the feet of the pilgrims come to see history made. Like sands on the wind, these words may return in later days; in that hope I have written them in such a way that another Crown may be able to make use of them with minimal change. If you see problems or desire improvement in this text, merely tell me and I shall see what I can accomplish.
I provide two references for your convenience. One is the Athan and Iqamah of the faithful (shown in italics), which did inspire my poor imitation. The other is my text. My suggestion would be to have two "muezzin" cry the hall from opposite sides, one echoing the other, as if in the minarets of a great city. Thus each line would be repeated.
*****
The Crown rules forever. (God is great.)
The Crown rules forever. (God is great.)
Our Crown is come! (There is no God but God.)
Kenna is come to her crown. (Muhammad is the Prophet of God.)
Assemble and bear witness. (Come to God.)
Assemble and be dutiful. (Come to success)
Offer your homage this day. (Prayer is better than sleep.)
The Crown rules forever. (God is great.)
Our Crown is come. (There is no God but God.)
Great days begin. (Prayer is begun.)
I believe it highly unlikely that I will be able to attend this great day. When these words are crafted to your liking, may they ring with promise, If any should ask, tell them al Nahr sends them poor words for a great Queen.
al Nahr
Catherine Cartwright Jones
Fixed-Term/Temporary/Pleasure Marriage are different names for the Arabic word of "Mut'a" which is a contract between a man and woman, much in the same way the Long-Term/Permanent/Conventional Marriage is.
All Shia and Sunni scholars agree to this very fact. al-Qurtubi, who is one of the great Sunni commentators of Quran, wrote: "There is NO dispute among the scholars, either early (salaf) and late (khalaf) scholars, that Mut'a is a marriage for a fixed period of time and that it does not involve inheritance."
At the time of the Prophet ( and Abu Bakr and Umars rule) the companions used to engage in temporary marriage by using a handful of date as payment.
The first one who legislated Mut'a with all the rules pertaining to it, was the Messenger of Allah (PBUH&HF), after it was revealed in Quran. All Muslims agree that the Messenger of Allah legislated Mut'a and made it legal after his migration to Medina, and the Muslims practiced it during his lifetime. (see al-Mughni, by Ibn Qudamah, v6, p644, 3rd Edition) Allah revealed it in Quran, and it was being widely practiced to the end of his lifetime and during the period of Abu Bakr and the early days of Umar's rule, until Umar forbade it.
Here is some information on Temporary Marriage and sources from the Quran and ahadith :
(...Except the forbidden women) the rest are lawful unto you to seek them with gifts from your property , provided that you desire protection (from sin), not fornication. So for whatever you have had of pleasure (Istamta'tum) with them { to an appointed time } by the contract , give unto them their appointed wages as a duty. And there is no sin for you in what you both agree (in extending the contract) after fulfilling the (first) duty. Lo! Allah is ever Knower, Wise.
If any of you have not the means wherewith to wed free believing women they may wed believing bondwomen (slaves) from among those whom you rightfully own, and Allah has full knowledge about your faith. (Quran 4:24-25)
It is interesting to note that Umar did not attribute the prohibition of Mut'a to the Prophet (PBUH&HF). They were others who did that after Umar mainly to justify what he did. Umar clearly mentioned that: "Mut'a WAS permitted at the time of the Prophet and I PROHIBIT it!" [Tafsir al-Kabir, by al-Fakhr al-Razi, v3, p201 under verse 4:24 Musnad Ahmad Ibn Hanbal, v1, p52]
Al-Zamakhshari, another Sunni commentator of Quran Under the commentary of 4:24, reported that this verse is from the "Muhkamat" of Quran, relating that from Ibn Abbas (RA). (Tafsir al-Kashshaf, by al-Zamakhshari, v1, p519).
Also Both Ibn Jarir al-Tabari and al-Zamakhshari narrated that:
"al-Hakam Ibn Ayniyah was asked if the verse of Mut'a of women is abrogated. He answered:
'No'."
[Tafsir al-Tabari, under commentary of verse 4:24 of Quran, v8, p178 Tafsir al-Kashshaf, by al-Zamakhshari, under the verse 4:24, v1, p519 ] --
Incidentally Umar made some other changes to Islam : including the most common incident wherein he forbade the saying of "Haya al alFalah " ("Hasten towards success ") in the Azan ( Call For Prayer ) and *changed* it to "Assalatu khairu minalNaum" ( Prayers are better than Sleep).
When questioned about the change to the Prayer call Umar "What a nice innovation"!!! (See Sahih al-Bukhari, Arabic English version, v3, p227). He also changed the regulations on Tayammum and many other rules of Islam.)
Interestingly there are some Sunni scholars who accepted that the Mut'a marriage is legal (Halaal) FOREVER exactly based on the verses of Quran. Among those scholars are the Tunisian scholar, Shaikh al-Tahir Ibn 'Aashoor, under his Tafsir of the verse 4:24 of Quran. (See al-Tahrir wa al-Tanwir", by al-Tahir Ibn 'Aashoor, v3, p5). And there has been such open-minded scholars who did not allow the terrors induced by their rulers and kings affect their judgment.
Traditions mention the following about the verses from the Quran on temporary marriage : O people! There is no sin for you to have an agreement between you and the women who you have had pleasure with them in a fixed-term contract, to extend the period at the time when the first period expires, and thus to prolong the temporary marriage by increasing the reward (of the Hereafter) as well as the duty (dowry) before you leave them. It is narrated on the authority of al-Suddy (RA) who said:
"And there is no sin for you in what you both agree after fulfilling the requirement. If the husband wishes he could convince her (to accept the renewal) after paying her the first dowry and just before the expiration date of marriage. In that case he would say to his wife: I contract Mut'a with you for such and such again. Thus he extends it before he leaves her due to the expiration of the first contract, and this is what the verse means." (Tradition #9046)
Sunni reference: Tafsir al-Tabari, by Ibn Jarir al-Tabari, under the verse 4:24, v8, p180. --
"Imran Ibn Husain narrated: "The verse of Mut'a (4:24) was revealed in Allah's Book, and there did NOT came any other verse after that to abrogate it; and the Prophet ORDERED US to do it, so we did it at the time of Allah's Apostle, and he did not forbade us from it till he died. But a man (who regarded it illegal) expressed what his own mind suggested." -
Sunni reference: Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 4:24 of Quran Tafsir al-Kabir, by Fakhr al-Razi, v3, pp 200,202, under the verse 4:24 Tafsir Ibn Hayyan, v3, p218, under commentary of verse 4:24 of Quran Tafsir Nisaboori, by al-Nisaboori (8th century) --
It is narrated in Sahih Muslim that:
Jabir Ibn Abdullah and Salama Ibn al-Akwa' narrated: There came to us the proclaimer of Allah's Messenger (May peace be upon him) and said: "Allah's Messenger has granted you to enjoy yourself [Istamta'u meaning (to enjoy; to have pleasure) ], i.e., to contract temporary marriage with women."
Sunni references:
Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3246 and # 3247 Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p1022, Tradition #13 and #14 "Kitab al-Nikah, Bab Nikah al-Mut'a" --
Narrated 'Imran bin Husain:
"The Verse of Mut'a was revealed in Allah's Book, so we did it at the time of Allah's Apostle, and nothing was revealed in Quran to make it illegal, nor did the Prophet prohibit it till he died. But a man (who regarded it illegal) expressed what his own mind suggested.
[ Note: For the above Hadith, the Saudi translator of Sahih al-Bukhari (Muhammad Muhsin Khan) has changed the word "Mut'a" to "Hajj-at-Tamatu". The Arabic text of the Hadith of al-Bukhari the word "Mut'a" has been used alone . ]
Sahih al-Bukhari, Arabic-English, v6, Hadith #43 Sahih al-Bukhari, Arabic, v2, p375, v6, p34 Musnad Ahmad Ibn Hanbal, v4, p436 on the authority of 'Imran Ibn al-Qasir --
The "person" ( who prohibited temporary Marriage ) referred to above is Umar Ibn Al khattab.
( "a person prohibited according to his personal opinion and it was Umar" :Sahih Muslim, English version, v2, chapter CDXLII, Tradition #2825; Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p898, Tradition #166.
Fat'h al-Bari fi Sharh Sahih al-Bukhari, by Ibn Hajar Asqalani, v4, p177 Sharh al-Nawawi on Sahih Muslim, v3, p364, Dar al-Sha'ab print
Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3250.
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p1023, Tradition #17, also v2, p914, Tradition #1249. ) --
The reason that in the original tradition, Imran Ibn Husain did not mention the name of Umar is that he was afraid and aware of the bad temper of Umar, and because Umar said he will stone anyone who does that.
It is also narrated in Sahih Muslim that:
[...] We did Mut'a (of Hajj and women) at the time of the Messenger of Allah. When Umar was installed as Caliph, he said: Verily Allah made permissible for his Messenger whatever He liked and as He liked -and its command was revealed in Quran.[...] And any person would come to me with a marriage of appointed duration (i.e. Mut'a) I would stone him."
Sunni References : Sahih Muslim, English version, v2, chapter CDXLII, Tradition #2801 Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p885, Tradition #145. --
"Jabir Ibn Abdullah reported: "We contracted temporary marriage giving a handful of the dates or flour as a dower during the life time of Allah's Messenger (may peace be upon him) and during the time of Abu Bakr until Umar forbade it because of Amr Ibn Huraith."
Sunni references: Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3249 Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p1023, Tradition #16, "Kitab al-Nikah, Bab Nikah al-Mut'a" --
It was being widely practiced at the time of the Prophet and the rulers who came after him. Also:
Ibn Juraih reported: Ata' reported that Jabir Ibn Abdullah came to perform Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the life time of the Holy Prophet (may peace be upon him) and during the time of Abu Bakr, and Umar.
Sunni references: Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3248
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p1023, Tradition #15, "Kitab al-Nikah, Bab Nikah al-Mut'a" --
A lot of companions tried to oppose Umar's puritanical stance, but his legendry heavy handedness subjugated the masses to his will.
Another person who opposed Umar's idea in this regard, was Abdullah Ibn Abbas (RA) who was one of the great companions of the Prophet (PBUH&HF). Al-Bukhari wrote in his Sahih:
Narrated Abu Jamra: I heard Ibn Abbas (giving a verdict) when he was asked about the Mut'a with the women, and he permitted it (Nikah al-Mut'a). On that a freed slave of his said to him, "That is only when it is very badly needed and (qualified permanent) women are scarce, or similar cases." On that, Ibn Abbas said, "Yes."
Sunni reference: Sahih al-Bukhari, Arabic-English, v7, Hadith #51 --
[...] Ibn Abbas called him and said: [...] By my life, Mut'a was Practiced during the life time of the leader of pious (he meant Allah's Messenger, may peace be upon him). Upon hearing this Ibn Zubair said to him: Just do it yourself, and by Allah, if you do that I will stone you with your stones. "
[ Incidentally Ibn Zubair the staunch and violent opponent of Muta was born out of Muta - he also shed innocent Muslim blood later, by fighting against Hazrat Ali during the Battle of the Camel . Ibn Zubair's own mother was FOR temporary marriage See Sahih Muslim, v1, p354; al-Iqd al-Fareed, v2, p139 ; ]
Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3261
Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2, p1026, Tradition #27, "Kitab al-Nikah, Bab Nikah al-Mut'a" --
Even after the death of Umar, and even after Uthman, many companions did not accept the order of Umar and insisted that temporary marriage is lawful.
Why did Omar ban Mutah ? It is said that someone had a temporary marriage with the daughter of the Caliph Omar *during* Umar's rule and when Umar got to know of it, he decided to prohibit Mut'a.
Another companion who opposed this innovation of Umar, was his own son. His name was Abdullah Ibn Umar. He was in favor of both Mut'a of Hajj and Mut'a of women. I give two traditions expressing each Mut'a. It is narrated in Sahih al-Tirmidhi that:
"some one asked Abdullah Ibn Umar about Mut'a (of Hajj), he said: It is permitted (Halaal). So he was asked: your father forbade it. He said: Do you think that my father can forbid what the Prophet did? Should I follow what my father said, or should I follow what the Prophet ordered? The man said: Of course the orders of the Prophet (PBUH&HF)."
Sunni References : Sahih al-Tirmidhi, v1, p157 Tafsir al-Qurtubi, v2, p365, reported from al-Darqunti Sahih al-Tirmidhi --
An exchange between Umar and a companion of the Holy Prophet :
Imran Ibn Sawadah reported:
I went to Umar's house and told him that I want to give him some advice. His reply was, "The person giving good advice is welcomed anytime." I said, "Your community finds fault with you on four accounts." Umar put the top of his whip in his beard and the lower part on his thigh. Then he said, "Tell me more." I continued, "It has been mentioned that you declared the lesser pilgrimage forbidden during the months of pilgrimage..."
He answered, "It is permitted. (But the reason that I forbade it was that) if they were to perform the lesser pilgrimage during the months of the pilgrimage, they would regard it as being a lieu of the full pilgrimage, and (Mecca) would be celebrated by no one, although it is part of God's greatness. You are right."
I continued, "It is also said that you have forbidden temporary marriage, although it was a license given by God. We enjoy a temporary marriage for a handful (of dates), and we can separate after three nights."
He replied, "The Messenger of God permitted it at the time of necessity. Then people regained their life of comfort. I do not know any Muslim who has practiced this or gone back to it after (I forbade it). Now, anyone who wishes to, can marry for a handful (of dates) and separate ( cede relations ) after three nights. You are right."
I continued, "You emancipate a slave girl if she gives birth, without her master's (consenting to) the emancipation... (and the fourth complain is) There have been some complaints of your raising your voice against your subjects and your addressing them harshly." ...
Sunni reference: History of al-Tabari, English version, v14, pp 139-140
Temporary Marriage during War Expeditions/ Campaigns:
Narrated 'Abdullah Ibn Masud:
We used to participate in the holy battles led by Allah's Apostle and we had nothing (no wives) with us. So we said, "Shall we get ourselves castrated?" He forbade us (to castrate ourselves) and then allowed us to marry women with a temporary contract (Mut'a) and recited to us: 'O you who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.' (5.87)
Sahih al-Bukhari, Arabic-English version, v7, Tradition #13a Sahih al-Bukhari, Arabic, v6, p11, under Tafsir of verse 5:87 of Quran Sahih Muslim, Arabic version, 1980 Edition Pub. in Saudi Arabia, v2,p1022, Tradition #11, "Kitab al-Nikah, Bab Nikah al-Mut'a" Sahih Muslim, English version, v2, chapter DXLI (titled: Temporary Marriage), Tradition #3243 --
Then there were the ones from Central Asia, known as the "Turks": this group became popular with the caliphs in Baghdad as they came to be used as a "buffer" between the Persian and Arab troops and the caliphs themselves. In Egypt, the Mamluk dynasty came to be made up of ex-slaves from Central Asia, "mamluk" being the arabic word for "possessed".
But the main source of slaves was Africa -- no surprise given the communication link between the East coast of Africa and the Arabian peninsula. In fact, the East African slave trade began long before Islam had made its way. Trade in black slaves went as far south as Mozambique and as far west as the Niger and Senegal rivers, with the main areas of retrieval being the eastern seacoast of Africa, Nubia, Ethiopia and central and western Sudan. Black slaves were bought from "Muslim" African rulers of the Sub-Sahara who, in turn, picked up slaves by raiding their non-Muslim neighbours. North African nomads, such as the Tuareg, got into the business of kidnapping so as to fully supply the demand.
These slaves would be taken from central and southern Africa to slave markets ("suk al-rakik") around the Arab world: Aden (in Yemen), Basra (in the current Iraq), as well as high population cities of Baghdad, Cairo and Mecca. The slave market of 9th century Samarra was described by on al-Ya`Kubi as:
...consisting of a vast quadrangle intersected with internal alleys. The houses contained lower and upper rooms and stalls for slaves...
The slave dealers ("jallab" or "nakhkhas") handed over the slaves to the slave broker ("dallal") who then put them up for sale. The "muhtasib" or public overseer was usually present to make sure that all was legit: the broker has to know who bought which slave and have the names and descriptions of each to make sure that the slave was neither a free man nor stolen property.
Males slaves were inspected by the purchaser above the navel and below the knees while women went through inspection in the privacy of purchasers home... At any rate, the slave brokers knew the tricks of the trade, especially when it came to showing the slaves to their best advantage. It was such that manuals were written on the merits and demerits of slaves as well as books to warn the "muhtasib" of artifice:
...They anoint their faces, their arms and legs with oil of violets and perfume to improve their appearance. they blacken their hair with oil of myrtle, oil of fresh walnut and poppy oil and wash it with a decoction of myrobalan...They remove body odour by making a paste of white lead and rose-water which they make into tablets and store inside a rose until it dries out...
But the slaves first went through a rigorous inspection even before they were viewed by their purchasers. They were checked by midwives and, at times, doctors for disease before sale. Some of these doctors, e.g. tenth century Christian physician Ibn Butlan of Baghdad, wrote examination treatises ("al-taqlib") in order to exchange information on the field.
The prices of black slaves varied although black men usually could be had at the cheapest prices. In the tenth century, for example, a good looking black girl could be had for 150 dinars but one with "exceptional talents" could be had for much more.: trained dancing girls could be had for up to 1000 to 200 dinars. The prize range could be very wide indeed: in 912 a black female singer was sold at a whopping 13 000 dinars while black male by the name of Abu'l-Misk Kafur (who later became regent of Egypt from 945-966 AD) is said to have been bought at the low price of 18 dinars.
George Sarton's Tribute to Muslim Scientists in the "Introduction to the History of Science," I
"It will suffice here to evoke a few glorious names without contemporary equivalents in the West: Jabir ibn Haiyan, al-Kindi, al-Khwarizmi, al-Fargani, al-Razi, Thabit ibn Qurra, al-Battani, Hunain ibn Ishaq, al-Farabi, Ibrahim ibn Sinan, al-Masudi, al-Tabari, Abul Wafa, 'Ali ibn Abbas, Abul Qasim, Ibn al-Jazzar, al-Biruni, Ibn Sina, Ibn Yunus, al-Kashi, Ibn al-Haitham, 'Ali Ibn 'Isa al-Ghazali, al-zarqab, Omar Khayyam. A magnificent array of names which it would not be difficult to extend. If anyone tells you that the Middle Ages were scientifically sterile, just quote these men to him, all of whom flourished within a short period, 750 to 1100 A.D."
John William Draper in the "Intellectual Development of Europe"
"I have to deplore the systematic manner in which the literature of Europe has continued to put out of sight our obligations to the Muhammadans. Surely they cannot be much longer hidden. Injustice founded on religious rancour and national conceit cannot be perpetuated forever. The Arab has left his intellectual impress on Europe. He has indelibly written it on the heavens as any one may see who reads the names of the stars on a common celestial globe."
Robert Briffault in the "Making of Humanity"
"It was under the influence of the arabs and Moorish revival of culture and not in the 15th century, that a real renaissance took place. Spain, not Italy, was the cradle of the rebirth of Europe. After steadily sinking lower and lower into barbarism, it had reached the darkest depths of ignorance and degradation when cities of the Saracenic world, Baghdad, Cairo, Cordova, and Toledo, were growing centers of civilization and intellectual activity. It was there that the new life arose which was to grow into new phase of human evolution. From the time when the influence of their culture made itself felt, began the stirring of new life.
"It was under their successors at Oxford School (that is, successors to the Muslims of Spain) that Roger Bacon learned Arabic and Arabic Sciences.
Neither Roger Bacon nor later namesake has any title to be credited with having introduced the experimental method. Roger Bacon was no more than one of apostles of Muslim Science and Method to Christian Europe; and he never wearied of declaring that knowledge of Arabic and Arabic Sciences was for his contemporaries the only way to true knowledge. Discussion as to who was the originator of the experimental method....are part of the colossal misinterpretation of the origins of European civilization. The experimental method of Arabs was by Bacon's time widespread and eagerly cultivated throughout Europe.
"Science is the most momentous contribution of Arab civilization to the modern world; but its fruits were slow in ripening. Not until long after Moorish culture had sunk back into darkness did the giant, which it had given birth to, rise in his might. It was not science only which brought Europe back to life. Other and manifold influence from the civilization of Islam communicated its first glow to European Life.
"For Although there is not a single aspect of European growth in which the decisive influence of Islamic Culture is not traceable, nowhere is it so clear and momentous as in the genesis of that power which constitutes the permanent distinctive force of the modern world, and the supreme source of its victory, natural science and the scientific spirit.
"The debt of our science to that of the Arabs does not consist in startling discoveries or revolutionary theories, science owes a great deal more to Arab culture, it owes its existence. The Astronomy and Mathematics of the Greeks were a foreign importation never thoroughly acclimatized in Greek culture.
The Greeks systematized, generalized and theorized, but the patient ways of investigation, the accumulation of positive knowledge, the minute method of science, detailed and prolonged observation and experimental inquiry were altogether alien to the Greek temperament. Only in Hellenistic Alexandria was any approach to scientific work conducted in the ancient classical world.
What we call science arose in Europe as a result of new spirit of enquiry, of new methods of experiment, observation, measurement, of the development of mathematics, in a form unknown to the Greeks.
That spirit and those methods were introduced into the European world by the Arabs.
"It is highly probable that but for the Arabs, modern European civilization would never have arisen at all; it is absolutely certain that but for them, it would not have assumed that character which has enabled it to transcend all previous phases of evolution."
Arnold and Guillaume in "Lagacy of Islam" on Islamic science and medicine
"Looking back we may say that Islamic medicine and science reflected the light of the Hellenic sun, when its day had fled, and that they shone like a moon, illuminating the darkest night of the European middle Ages; that some bright stars lent their own light, and that moon and stars alike faded at the dawn of a new day - the Renaissance. Since they had their share in the direction and introduction of that great movement, it may reasonably be claimed that they are with us yet."
George Sarton in the "Introduction to the History of Science"
"During the reign of Caliph Al-Mamun (813-33 A.D.), the new learning reached its climax. The monarch created in Baghdad a regular school for translation. It was equipped with a library, one of the translators there was Hunayn Ibn Ishaq (809-77) a particularly gifted philosopher and physician of wide erudition, the dominating figure of this century of translators. We know from his own recently published Memoir that he translated practically the whole immense corpus of Galenic writings."
"Besides the translation of Greek works and their extracts, the translators made manuals of which one form, that of the 'pandects,' is typical of the period of Arabic learning. These are recapitulations of the whole medicine, discussing the affections of the body, systematically beginning at the head and working down to the feet."
"The Muslim ideal was, it goes without saying, not visual beauty but God in His plentitude; that is God with all his manifestations, the stars and the heavens, the earth and all nature. The Muslim ideal is thus infinite. But in dealing with the infinite as conceived by the Muslims, we cannot limit ourselves to the space alone, but must equally consider time.
"The first mathematical step from the Greek conception of a static universe to the Islamic one of a dynamic universe was made by Al-Khwarizmi (780-850), the founder of modern Algebra. He enhanced the purely arithmetical character of numbers as finite magnitudes by demonstrating their possibilities as elements of infinite manipulations and investigations of properties and relations.
"In Greek mathematics, the numbers could expand only by the laborious process of addition and multiplication. Khwarizmi's algebraic symbols for numbers contain within themselves the potentialities of the infinite. So we might say that the advance from arithmetic to algebra implies a step from being to 'becoming' from the Greek universe to the living universe of Islam. The importance of Khwarizmi's algebra was recognized, in the twelfth century, by the West, - when Girard of Cremona translated his theses into Latin. Until the sixteenth century this version was used in European universities as the principal mathematical text book. But Khwarizmi's influence reached far beyond the universities. We find it reflected in the mathematical works of Leonardo Fibinacci of Pissa, Master Jacob of Florence, and even of Leonardo da Vinci."
"Through their medical investigations they not merely widened the horizons of medicine, but enlarged humanistic concepts generally. And once again they brought this about because of their over riding spiritual convictions. Thus it can hardly have been accidental that those researches should have led them that were inevitably beyond the reach of Greek masters. If it is regarded as symbolic that the most spectacular achievement of the mid-twentieth century is atomic fission and the nuclear bomb, likewise it would not seem fortuitous that the early Muslim's medical endeavor should have led to a discovery that was quite as revolutionary though possibly more beneficent."
"A philosophy of self-centredness, under whatever disguise, would be both incomprehensible and reprehensible to the Muslim mind. That mind was incapable of viewing man, whether in health or sickness as isolated from God, from fellow men, and from the world around him. It was probably inevitable that the Muslims should have discovered that disease need not be born within the patient himself but may reach from outside, in other words, that they should have been the first to establish clearly the existence of contagion."
"One of the most famous exponents of Muslim universalism and an eminent figure in Islamic learning was Ibn Sina, known in the West as Avicenna (981-1037). For a thousand years he has retained his original renown as one of the greatest thinkers and medical scholars in history. His most important medical works are the Qanun (Canon) and a treatise on Cardiac drugs. The 'Qanun fi-l-Tibb' is an immense encyclopedia of medicine. It contains some of the most illuminating thoughts pertaining to distinction of mediastinitis from pleurisy; contagious nature of phthisis; distribution of diseases by water and soil; careful description of skin troubles; of sexual diseases and perversions; of nervous ailments."
"We have reason to believe that when, during the crusades, Europe at last began to establish hospitals, they were inspired by the Arabs of near East....The first hospital in Paris, Les Quinze-vingt, was founded by Louis IX after his return from the crusade 1254-1260."
"We find in his (Jabir, Geber) writings remarkably sound views on methods of chemical research, a theory on the geologic formation of metals (the six metals differ essentially because of different proportions of sulphur and mercury in them); preparation of various substances (e.g., basic lead carbonatic, arsenic and antimony from their sulphides)."
Ibn Haytham's writings reveal his fine development of the experimental faculty. His tables of corresponding angles of incidence and refraction of light passing from one medium to another show how closely he had approached discovering the law of constancy of ratio of sines, later attributed to snell. He accounted correctly for twilight as due to atmospheric refraction, estimating the sun's depression to be 19 degrees below the horizon, at the commencement of the phenomenon in the mornings or at its termination in the evenings."
"A great deal of geographical as well as historical and scientific knowledge is contained in the thirty volume meadows of Gold and Mines of Gems by one of the leading Muslim Historians, the tenth century al Mas'udi. A more strictly geographical work is the dictionary 'Mujam al-Buldan' by al-Hamami (1179-1229). This is a veritable encyclopedia that, in going far beyond the confines of geography, incorporates also a great deal of scientific lore."
"They studied, collected and described plants that might have some utilitarian purpose, whether in agriculture or in medicine. These excellent tendencies, without equivalent in Christendom, were continued during the first half of the thirteenth century by an admirable group of four botanists.
One of these Ibn al-Baitar compiled the most elaborate Arabic work on the subject (Botany), in fact the most important for the whole period extending from Dioscorides down to the sixteenth century. It was a true encyclopedia on the subject, incorporating the whole Greek and Arabic experience."
"'Abd al-Malik ibn Quraib al-Asmai (739-831) was a pious Arab who wrote some valuable books on human anatomy. Al-Jawaliqi who flourished in the first half of the twelfth century and 'Abd al-Mumin who flourished in the second half of the thirteenth century in Egypt, wrote treatises on horses. The greatest zoologist amongst the Arabs was al-Damiri (1405) of Egypt whose book on animal life, 'Hayat al-Hayawan' has been translated into English by A.S.G. Jayakar (London 1906, 1908)."
"The weight of venerable authority, for example that of Ptolemy, seldom intimidated them. They were always eager to put a theory to tests, and they never tired of experimentation. Though motivated and permeated by the spirit of their religion, they would not allow dogma as interpreted by the orthodox to stand in the way of their scientific research."
De Lacy O'Leary in "Arabic Thought in History"
"The Greek material received by the Arabs was not simply passed on by them to others who came after. It has a very real life and development in its Arabic surroundings. In astronomy and mathematics, the work of the Greek and Indian scientists was coordinated and there a very real advance was made. The Arabs not only extended what they had received from the Greeks but checked and corrected older records."
Carra de Vaux in the "Legacy of Islam"
"Arithmetic and algebra also flourished alongside of astronomy. This was the period of the cerebrated al-Khwarizmi whose name, corrupted by the Latin writers of the West, gave us, it so believed, the term Algorism (sometimes written Algorithm)."
Silberberg in "Zeitschrift fuer Assyriologie," Strassburg
"Anyhow it is astonishing enough that the entire botanical literature of antiquity furnishes us only two parellels to our book (of ad-Dinawari, died 895 C.E.). How was it that the Muslim people could, during so early a period of its literary life, attain the level of the people of such a genius as the Hellenic one, and even surpassed it in this respect. [Ad-Dinari wrote 'Kitab an-Nabat' (Encyclopaedia Botanica) in six thick volumes. It was written before any translation of Greek works into Arabic.]"
F.G. Alfalo in "Reguilding the Crescent"
"His (al-Khwarizmi) works in arithmetic and algebra were translated into Latin by the name of Algorithm (which should have been Algorism). His name is the origin of the word Logarithm."
Joseph Hell in the "Arab Civilization"
"In the domain of trigonometry, the theory of Sine, Cosine and tangent is an heirloom of the Arabs. The brilliant epochs of Peurbach, of Regiomontanus, of Copernicus, cannot be recalled without reminding us of the fundamental and preparatory labor of the Arab Mathematician (Al-Battani, 858-929 A.D.)."
"The adoption of the sign of 'Zero' (Arabic Sifr or Cipher) was a step of the highest importance, leading up to the so called arithmetic of positions. With the help of the Arab system of numbers, elementary methods of calculations were perfected; the doctrines of the properties of, and relations between, the equal and the unequal and prime numbers, squares and cubes, were elaborated; Algebra was enriched by the solution of the third degree and fourth degrees, with the help of geometry, and so on. About the year 820 A.D. the mathematician Al-Khawarizmi, wrote a text book of Algebra in examples, and his elementary treatise - translated into Latin - was used by Western scholars down to the sixteenth century."
French Orientalist Dr. Gustav Lebon
"It must be remembered that no science, either of chemistry or any other science, was discovered all of a sudden. The Arabs had established one thousand years ago their laboratories in which they used to make experiments and publish their discoveries without which lavoisier (accredited by some as being the founder of chemistry) would not have been able to produce anything in this field. It can be said without the fear of contradiction that owing to the researches and experimentation of Muslim scientists modern chemistry came into being and that it produced great results in the form of great scientific inventions, viz, steam, the electricity, the telegraph, the telephone, the radio, the photography, the cinematography and so on."
References:
1. George Sarton, Introduction to the History of Science, Vol. I-IV, Carnegie Institute of Washington, Baltimore, 1927-31; Williams and Wilkins, Baltimore, 1950-53.
2. Robert Briffault, The Making of Humanity, London, 1938.
3. Thomas Arnold, The Legacy of Islam, Oxford University Press, 1960.
4. T. Arnold and A. Guillaume, The Legacy of Islam, Oxford University Press, 1931.
5. E.G. Brown, Arabian Medicine, Cambridge, 1921.
6. D. Campbell, Arabian Medicine and its influence on the Middle Ages, London, 1926.
7. P.K. Hitti, A History of Arabs, London, 1937; MacMillan, 1956.
8. Carra de Vaux, Legacy of Islam and The Philosophers of Islam, Paris, 1921; Les Penseurs de l'Islam, 5 Vols., Paris, 1921-26.
9. De Lacy O'Leary, Arabic Thought in History.
10. A.A. Khairallah, Outline of Arabic Contribution to Medicine, Beirut, 1946.
11. S.H. Nasr, An Introduction to Islamic Cosmological Doctrine, Harvard University Press, Cambridge, MA, 1964.
12. Joseph Hell, The Arab Civilization. Tr. Khuda Baksh, Lahore 1943.
13. Silberberg, Zeitschrift fuer Assyriologie, Strassburg, Vols. 24-25, 1910-1911.
14. A.P. Newton, Ed., Travel and Travellers of the Middle Ages, London, 1926.
15. L. Sedillot, L' Historie des Arabes, Paris, 1850.
16. E.G.R. Taylor, Some Notes on the Early Ideas of the Form and Size of the Earth, Geographical Journal, Vol. LXXXV, January 1935.
17. E. Gibbon, Decline and Fall of Roman Empire, London, 1900.
Source : http://www.erols.com/zenithco/Introl1.html
Book 11, Number 2126: Narrated Basrah: A man from the Ansar called Basrah said: I married a virgin woman in her veil. When I entered upon her, I found her pregnant. (I mentioned this to the Prophet). The Prophet Mohammad (peace_be_upon_him) said: She will get the dower, for you made her vagina lawful for you. The child will be your slave. When she has begotten (a child), flog her (according to the version of al-Hasan). The version of Ibn AbusSari has: You people, flog her, or said: inflict hard punishment on him.
Regarding the introduction of slaves into the European market in the 12th century, Immanuel Wallerstein writes:
"This started in the eastern Mediterranean in the twelfth century and then moved westward. The Atlantic expansion was simply its logical continuation. Indeed, E.E. Rich traces African slavery in Portugal back to 1000A.D., the slaves being acquired by trade with Mohammedan ( Muslim) raiders."
p.44, The Modern World System Immanuel Wallerstein, Academic Press.
"Exploitation of black labor was the contribution of the Arabs to mankind," wrote James Wellard. It was they who organized the vast traffic in human merchandise out of Africa to the Atlantic and the Mediterranean ports...The slave trade (was) the cornerstone of the Saharan economy for a thousand years. It made the desert an exceedingly busy place, with tens of thousands of men and animals crawling every day across the immense wasteland, since by the 18th century the demand for Negro slaves had become insatiable in almost every corner of the globe. Who else was to work the salt mines in the Sahara Desert itself, who the sugar plantations in Barbados, who the cotton fields in Virginia, who the American, British, French, Portuguese, Spanish, and Turkish mines and factories, if not the docile African Negro? The Arab had the answer to the world's economic problem."
p.46 The Desert Mystic George Tremlett, Carroll & Graf Publishers, Inc., NY.
"The struggle for equal rights of the non-Arab converts was one of the main themes of the first two centuries of Islam. Another theme of comparable importance was the struggle of the half-breeds for equality with the full-breeds.
The Arab conquerors, despite the teachings of Islam and against the protests of the pious, had, perhaps inevitably, ruled as sort of conquistador tribal aristocracy. Only true Arabs could belong, meaning those who were of free Arab ancestry on both their father's and mother's side. Exercising the immemorial rights of the conqueror, the Arabs took concubines among the daughters of the conquered; but their offspring by these slave women were not considered full Arabs, and were not admitted to the highest positions of power. Almost until the end of the Umayyad Caliphate, all the caliphs were the sons of free Arab mothers; and it is clear that Umayyad princes who were the sons of non-Arab slave women were not for one moment considered as possible candidates for the succession."
p. 39 Race and Slavery in the Middle East: An Historical Enquiry, Bernard Lewis, Oxford U. Press, NY.
'Already in medieval times it became customary to use different words for black and white slaves. White slaves were normally called mamluk, an Arabic word meaning "owned," while black slaves were called abd. In time, the word 'abd ceased to be used of any but black slaves and eventually, in many Arabic dialects, simply came to mean a black man, whether slave or free."
p. 56 Race and Slavery in the Middle East: An Historical Enquiry, Bernard Lewis, Oxford U. Press, NY
"Both black and white slaves were used as eunuchs, but the black soon predominated. The Caliph al-Amin (reigned 809-813), it is said, collected them in large numbers and formed separate corps of white and black eunuchs, which he called "the locusts" (jaradiyya) and the "ravens" (ghurabiyya). An Arabic description of the court of the caliph in Baghdad at the beginning of the tenth century speaks of seven thousand black and four thousand white eunuchs. Later, white eunuchs became rare and costly."
p. 59 Race and Slavery in the Middle East: An Historical Enquiry, Bernard Lewis, Oxford U. Press, NY.
Thriving institution of Slavery :
"By the nineteenth century they were recruited overwhelmingly from Africa. According to Louis Frank, writing in 1802, between one and two hundred African boys were castrated every year at Abu Tig in Upper Egypt, on the slave caravan route from the Sudan to Cairo. The victims were usually boys between eight and ten years old -- never older. A eunuch, he notes, could be sold at double the price of an ordinary Negro, "and its this increase in price which determines the owners, or rather usurpers, to have some of these wretches mutliated."
p. 76 Race and Slavery in the Middle East: An Historical Enquiry, Bernard Lewis, Oxford U. Press, NY.
Islam condoning slavery:
Saleh Abdullah Bin Humaid, the Imam of the Holy Mosque of Mecca says:
"It must be clear by now how few ways of enslavement were left open through Islamic legislation. To abolish it completely would not do, since the disbelieving captives had been fierce in confronting the cause of justice and truth at least in being a tool in the hands of oppressors. To set them free as a routine would only have led to the supremacy of oppression and tyranny." (Page 42)
In: A Refutation of Doubts About Current Issues, Al-Manara Press, Jeddah.
"The institution of slavery already existed in pre-Islamic Arabia, where slaves were either captured on the battlefield or imported from Africa, mostly from Ethiopia and the adjoining territories. In pre-Islamic Arabia there were no laws to protect slaves, who were entirely at the disposal of their masters.
Islam recognizes the institution of slavery. The master retains his right of ownership over the slave but is enjoined to treat him kindly.
Legally the slave is inferior. The enslavement of Muslims was discouraged by the early caliphs and made impossible by the jurists, though the conversion of a slave to Islam did not thereby terminate his slavery.
The presumption of the Muslim jurists was that the condition of slavery was limited to those born of a slave mother and infidels captured in war."
Islam Perpetuating Slavery:
"During the early centuries of Islam, at the time of the great conquests, capture was the most important single source of recruitment. Later it accounted for a smaller and smaller proportion of slaves. As the frontiers were stabilized, the Holy Wars( deteriorated into civil wars where the Divine Representatives or Caliphstried to subjugate revolts ) no longer provided enough to meet the demand.
Frontier raids still yielded a certain number, but most of these were ransomed or exchanged for Muslim prisoners of war. The activities of Muslim corsairs in the Mediterranean, and wars and raids on the African, Indian and Central Asian frontiers of Islam still brought in a supply, but with the spread of the Islamic faith more and more of the enemies captured in war were Muslims and therefore could not be enslaved."
Treatment of Female Slaves, Concubines and victims of rape:
"Slave-women of many ethnic origins were recruited in enormous numbers to staff the harems of the Islamic world -- as concubines or as menials, the two functions not being clearly differentiated.
Sometimes slave-girls received education, and some famous and exceptionally talented concubines figure in the history of Arabic literature. Slaves were often trained and used as performers - as dancers, singers or musicians, and some were even able to achieve fame and fortune - fortune, that is, for their masters and sometimes even for themselves after emancipation."
Institution of Slavery thrives under Islam:
"Later the most important method by which the slave population of the Islamic empire was recruited was purchase. Slaves were bought on the frontiers of the empire from merchants who had brought them from distant lands. They were then moved by well-recognized routes from the frontiers to the major slave distribution centres within the empire. These were in North Africa, Egypt and southern Arabia for African slaves; in Derbend, Aleppo, Mosul, Bukhara, and Samarqand for slaves coming from Europe and the steppe lands.
The slaves were of very diverse origin, imported across all the frontiers of the Muslim empire. White slaves were brought from Europe via the Volga, Black Sea and Caspian routes, through the Byzantine empire, and across the Mediterranean. Others came from the Caucasian lands and from India.
By far the most important groups of slaves, however, were those who came from the north and the south -- the Turkish peoples form the Eurasian steppe, and the black peoples of Africa south of the Sahara. Both of these were outside the Islamic Empire, and were therefore legally subject to enslavement when captured. Between them they provided the great bulk of the slave population of the Islamic empire."
Incidents of Slave Revolts under Islamic Rule:
"Slaves, mostly blacks from Africa, were extensively employed in certain areas in large-scale economic projects. From quite an early date we hear of gangs of black slaves employed in clearing the salt-flats of southern Iraq. Their conditions were very bad and resulted in a series of slave risings, one of which, in the III/9th century, for a time offered a serious threat to the imperial capital itself. Other black slaves were employed in the gold mines of upper Egypt and the Sudan, in the salt mines of the Sahara, and elsewhere."
FROM: The World of Islam, Bernard Lewis, p. 35 Thames & Hudson
Legal Rights of Slaves in Islam :
"Slaves were subject to legal disabilities. They were excluded from any office involving jurisdiction; they could not give evidence; they were valued less than freeman- as the penalty for an offence against a slave is half the penalty for the same offence against a freeman. The slave had few civil rights in matters of property, inheritance, or bequest.
He was however entitled to medical attention, food, and assistance when old, and a qadi, or religious judge, could order an owner to manumit a slave for failure to carry out these obligations. The owner was forbidden to overwork his slave and was enjoined to treat him humanely. A slave could marry with the consent of his master; in theory he could even marry a free woman, though this in fact seems not to have happened. A master could not marry a slave-girl unless he freed her."
FROM: The World of Islam, Bernard Lewis, p. 35. Thames & Hudson
Also Read : Slavery in Africa: Historical and Anthropological Perspectives S. Miers and Igor Kopytoff, eds. U. Wisconsin Press .
"To some Arabs in the peninsular, visible African features may imply descent from slaves, but it may also indicate descent from earlier ruling families that possessed slave concubines."
p.101 Muslim Politics, Dale Eickelman and James Piscatori, Princeton U. Press.
"The nomadic Arab tribes of Bedouin and Tuaregs had a terrifying reputation, for it was they who brought Negro slaves up across the Sahara from central Africa for shipment to the East, the West Indies, and North America. Few enquired too deeply into their customs for the Bedouin murdered one hundred and fifty explorers and missionaries during the nineteenth century. Although the colonial powers supressed piracy after Jefferson's epic confrontation, the slave trade continued well into the twentieth century."
p. 36 The Desert Mystic Carroll & Graf Publishers, Inc., NY
"An estimated 12 million Negro slaves were seized in the lands bordering the Niger River...with the northern route to Tripoli preferred by the Arab traders. Only ten percent of their slaves survived the journey, for the slaves walked mostly in chains and in intense heat with not enough water or food. For centuries, this route was littered with human bones; the bodies were left where they fell, picked clean by vultures and whitened by the desert sun."
p.46 The Desert Mystic George Tremlett, Carroll & Graf Publishers, Inc., NY.
A slave is the property of his/her master. He/She is subject to the master's power, insomuch that if a master should kill his slave he is not liable to retaliation. With female slaves a master has the mulk-i-mootat, or right of enjoyment, and his children by them, when acknowledged, have the same rights and priveleges as his children by his wives. A slave is incompetent to anything that implies the exercise of authority over others. Hence a slave cannot be a witness, a judge, or an executor or guardian to any but his master and his children. A slave cannot inherit from anyone, and a bequest to him is a bequest to his master.
p. 367 Digest of Islamic Law N. Baillie, Premier Book House (Pakistan).
Non-believers are even classified as inanimate things, so that all unbelievers who are not zimmees, or the subjects of som Mussulman state, are thus liable to be redueced to the state of property (slavery), like things which were originally common by nature.
p.363 Digest of Islamic Law N. Baillie, Premier Book House (Pakistan).
"When the head of the Muslim community has subdued a country by force of arms, prisoners or such of the inhabitants, as have fallen into his hands, are at his absolute disposal, and may be lawfully reduced to slavery, or even put to death."
p. 363 Digest of Islamic Law N. Baillie, Premier Book House (Pakistan).
--
Our Holy Prophet Mohammad condoned slavery ( even practised it as he owned concubines). Mohammad had two concubines Mariyah the coptic, and Raihanah bint Zaid An-Nadriyah or Quraziyah.
--
Book 11, Number 2073: Sahih Bukhari Narrated Jabir ibn Abdullah: The Prophet (peace_be_upon_him) said: If any slave marries without the permission of his masters, he is a fornicator.
The Saqalibah were originally captives from northern Spain, France, Germany, and Eastern European countries. As slaves, they were bought at the marketplace at a tender age. They were easily indoctrinated into the Arabic language and the religious practices and mores of the court. They are said to have numbered over thirteen thousand under 'Abd al-Rahman III. Muslim Spain, Anwar G. Chejne; ISBN 0-8166-0688-9
For the more western among us,
In the evening the Franks made a breakthrough and forced their way into the city (my note--the city is Beirut during the first Crusade) The governor fled with a few companions, but they were brought back by the Franks, the whole party executed and the money they had with them confiscated. The city was sacked, its inhabitants captured and enslaved and their money and goods seized. Arab Historians of the Crusades, Francesco Gabrieli; ISBN 0-88029-452-3
Now for the notes
By the Thirteenth and Fourteenth Centuries, Granada (southern Spain) was doing a great slave trade (third highest export, after silk and ivory) with Aragon, Castile, Portugal, and Italy. The Moroccans captured the slaves from central Africa (their own little culture Crusade). But Morocco really did not trade with Christian Europe and the rules governing slavery in the Quran make slaves much less valuable for the Muslims (you don't own their offspring, you must allow them to accrue property and buy their freedom if they desire, etc.) The result is that Morocco shipped their slaves to Granada, who did trade with Christian Europe. The Bible does not have nearly the same limits on slavery as the Quran so slaves could gain a higher price there. By this we can infer that slavery was alive and well in most of the sourthern parts of Western Europe.
I don't have that reference book with me (so can't give you the author or the ISBN) but this is from _Andalusia, 1250-1500_
I hope that this answers some of the questions on slavery. This history lesson was brought to you by Sabina de AlmerÌa. Back to your regularly scheduled programming. From: lisa lieder
That said, the absolute best source I have found for Middle Eastern clothing is Arab Painting by Richard Ettinghausen. It contains a large collection of color plates--and a large proportion of them depict people. It doesn't conatain much earlier than about 12th or 13th c. (I don't recall exactly).
Until near the end of SCA period, the Arabs' clothing was essentially tunics. Even the more elaborate fashions of 16th c. Persia and Turkey don't depart too far from the tunic cut. The major stylistic point is that Middle Eastern tunics seem to almost universally flar from the underarms, rather than from the waist as early European tunics do. Hairstyles/coverings and trim placement are what tend to distinguish one period from another.
Ibrahim al-Rashid (mka Matt Pius)
The Islamic empire was based on trade. Even after most of the outer regions broke into local emirates with virtual political independence (roughly, the early 9th century), most areas in the Islamic world developed economically in ways which were unsustainable by their local geography. In the 11th century, the trade routes were disrupted, in the Maghrib and elsewhere. This forced local economies to find new patterns of development, with consequent changes in the political landscape -- including the growth of the Christian kingdoms in Spain and the rise of the Almoravids in Morocco.
... As always, corrections, clarifications and debate are welcomed. My knowledge of Maghribi history is spotty at best, and I appreciate any opportunity to improve it.
Lacking other ideas, I will adapt relevant adult stories, do a maze or two, a word search (I need to find a good list of words), and pictures to color. I'd also like to include rules and perhaps materials for a game or two. I'm just getting started on this, so I don't have a lot of research sources accumulated. Any ideas or help would be most appreciated.
Durr sez: Hmmmm.... This is the second time in a few months I have been asked about this topic, and I still don't know what to offer.
So, I did a few minutes brainstorming, and what came to mind was things like music (songs and stuff), some line-dances, "How-to's" like turban tieing. Then there is metal working (like tin-punching) or other crafts (belt and tassel making). For Stories, I would recommend a book, Arab Folktales (ISBN 0-394-75179-5) as it will give you a real feel for the kind and nature of stories of the culture.
Thanks, that would have been this humble infidel, singing a song written by al Nahr (a man who looks suspiciously like Master Hector of the Black Heights). If any should ask, tell them al Nahr sent them poor words for a great Queen.
The call used to begin Her Majesty's processional was based on the Moslem calls to prayer known as the Athan and the Iquamah. These are the words of al Nahr:
The Crown rules forever.
The Crown rules forever.
Our Crown is come!
Kenna is come to her crown.
Assemble and bear witness.
Assemble and be dutiful.
Offer your homage this day.
The Crown rules forever.
Our Crown is come.
Great days begin.
>The the thunder of the drums started and in comes a throng of drummers and dancers.
Lord Valizan and Viscount Sir Roak want to thank Baron Durr for leading the drummers, and thank all the dancers who came to take part in the glorious day. Who knew that asking for people to come to an early rehearsal would work?
Mostly, thanks to Her Majesty Kenna for allowing two Ealdormereans the honor of arranging her procession.
Lord Auguste Valizan
For Ealdormere,
Glorious as is,
Glorious as will
be
The "baladi dress" and the "ghawazee coat" are not really exactly historical costuming for our purposes. And, really, it is just about as easy to make a T-tunic that looks much more like it than a tube-type baladi dress thingy.
There is certainly a Turkish coat, which looked a lot like the Persian coat in the bust area until quite late (but yes, IN!) in period. Around the middle 1500s, we begin to get the 'Cretan' look, including the fact that the sheer undershirt was left unbuttoned, so it sort of frothed under the exposed bosom. Then, still within period, the gals put a single button at the neck opening of the sheer undershirt.
The so-called "Ghawazee coat" appears to be a cut-for-belly dancer pattern based on the costume worn by sorta modern Ghawazee dancers in Egypt. The earliest picture of dancing Ghawazee is Victorian, by a European, and shows women in full, probably woolen A-line T-tunics with large square wool shawls folded in a triangle and draped from the back waist to the front pelvis (emphasizing the belly and lengthening the torso--possibly also making torso isolations visible, if used, and enhancing any hipwork). There is some variation in cuts, IIRC, but nothing like the modern cotton "Ghawazee coat" look.
IMHO (yes, really! ;-D ), both of these looks should gently go the way of the polyester velour halloween princess dress. They are screamingly modern, and can be replaced so easily by far superior costuming. The simple cuts and lovely layered colors of Middle Eastern costume provide a fast, usually inexpensive, mix-and-match wardrobe that moves effortlessly from feast to fire-circle.
Just please don't make the top layer out of: black, red, dark purple, or dark/royal/navy/etc. blue. I'd really like to *see* you dance. BTW, gold mylar stripes and/or coins do *not* enhance your firelit dance. The random sparkles of color distract the eye from trying to follow the shadowy (usually) black/red outline of the dancer.
If I may trouble anyone further: Whatt's the (current) Arabic word for "Math"? For "Algebra"? "Geometry"? "Calculus"?
Arfan responds:
Mathematics:= AlreyaDeyyat
Algebra:= Aljabr
Geometry:= Alhandasa
Calculus:= AlHesab
(please read the 's' as 's' and not as 'z')
(please read the capital D stronger than 'd')
I have used 'D' to draw the letter alDad (number 15 in the Arabic Alphabet) it is differet than 'd' used to draw the letter aldal (number 8). The same for 'H' and h. (H for al7a' = 6, and h for alha' = 26).
The chapter on music is extremely relevant to SCAdian musicians of Middle Eastern persuasion. It describes the instruments and provides some interesting theory and philosophy. At the end of that chapter is a full page color illustration which depicts the marriage of Akbar's bother in 1561. It clearly shows many musicians, and women dancing with and without castanets. Their garments are fabulous! This one color plate made the entire book worthwhile for me.
The other chapters are equally useful and provide good information, but for those of us who are particularly interested in music, garb and dancing, go straight to the chapter called, "The Dimension of Sound."
Davina:
I found a great source of Persian dance imagery, in a sort of off beat place. The book info is:
The World of Islam: Faith, People, Culture by Bernard Lewis (Thames and Hudson:London 1997 reprint ISBN 0-500-27624-2)
This book Contains a series of essays by some of the most respected historians of Middle Eastern culture practicing in the fields of history and art history. It includes a a chapter entitled "The Dimension of sound: Islamic Music - Philosphy, theory and practice." I have found this article to be very instructive in the basic principles of ME music.
However, the best part is the illustrations at the end of this chapter/essay which include several good quality reproductions of illuminated manuscripts from the latter middle ages up to contemporary photos.
One plate, which depicts the marriage of Akbar's bother in 1561 (although probably made afterwards, but before 1590) includes images of women not only playing instruments, but dancing as well. The best part.. In color! Whee.. and you get to see three different and distinctive styles for women, the cut and color.
I recently purchased this book, it is still widely available and is a large paper-back. It is richly illustrated with historical images from across the entire area of Islamic cultural influence, and includes chapters on specific cultural groups, such as the Ottoman Empire, Moorish Spain and the cultures of Iran...
This book gets a four gold star rating from me! I am happy to have it, and happy to pass on the reccomendation!
This is just a note to let you know that I do enjoy receiving al-Mustarib. I have checked out one of the sites I saw in the most recent issue. The site was "Jews In Medieval Spain", and a few that were linked. They were very informative. I am currently trying to research this and related topics, both for SCAdian and mundane use. I always say that if I could convert to Sephardism, I would; being an Ashkenazic Jewwitch.
I am also trying to get together some research on things Romany, and (as near as I can figure) Azje Romany (Romany Dance); because that is what I have a feeling I mostly do. If I can get anything coherent together, would that be something to submit to al-Mustarib?
Also, we, here in Settmour Swamp, are going to be having a twice monthly Middle Eastern Dance Get-Together Practice-Jam, beginning in June, in Flemmington. I can get the exact times, dates and good directions if that would be of interest to the dancing and drumming populace, as drummers are ALWAYS welcome, and preferred to the bard-in-the-box. Thank you and may you and yours always be well!
Sincerely, Morgaine
I have so many things to say, if it isn't all printed I understand completely.
A) First, my thanks to just some of the people that made Pennsic XXVI so memorable for me. Baron Durr, for your encouragement and generous hospitality during Saturday nightís storm; Mustafa, for being you (BTW, was the wife surprised at your sudden lack of hair?); Neefa, for showing me something new during the storm (Durr was right, I have a new challenge for the winter months); and everyone who shared in both Haflas Tuesday and Friday night. The music, story-telling, dancing, drumming, refreshments and laughter were definitely my high points of war.
B) Second, my regrets that I only got to see Khavi twice all war (glad to hear your fingers recovered... have a care, my friend). Also, it saddened me that both Knotte and Sartakh decided to take mundane vacations this summer (we can't let both of them go at the same time again!)
C) I've noticed quite the explosion of SCAdians wearing Middle Eastern garb, carrying and playing drums, and taking the ME dancing classes. Every time I passed the ME tent it was packed to overflowing. The thing is, not only have the numbers increased, but people seem more genuine about it (meaning fewer people just running around in cabaret costumes to keep cool). As well, the quality of the drumming and especially the dancing seems to have increased. Iíve been drumming for about two years now (I took my first classes with Knotte and Sartakh during Pennsic XXIV), and I've never been as impressed with the ME SCAdians as I was this year. So impressed am I that Iím border-lining on obsessive about learning more... making more authentic garb, developing the ME half of my persona, learning about ME music and instruments, and in general just learning.
My attitude about the ME side of the SCA has changed too. I got into drumming because a friend was very into it... but I've noticed that for many people the drum equals a ticket into cool parties. I was into that for awhile, but this year I had more fun and got more out of the small Hafla on Friday than the Salamander party at Bhakail (no offense to Bhakail, of course!). Drumming has become (please pardon me if this sounds... cheesy) almost spiritual to me. I'm there in a circle, drumming away, and the rhythm just grabs hold of me. When the drums are all in synch (like Friday night), it is the most amazing feeling. I got to the point where I skipped the big parties because it just wasn't my scene. I guess that means Iím making progress, right?
Well, I just wanted to share my feelings on the ME explosion, and express my interest in immersing myself. Any suggestions, helpful hints, warnings or otherwise? I hope the winter months for all are filled with excitement and new discoveries.
Lady Yasmina Alessandra Bentivegna di Faenza -- Barony of Thesorre, Kingdom of Aethelmearc
As Falcon Cree (mundanely called Greenville, SC), does not have many of those of us so blessed to be called Middle Eastern Dancers, my skill set, small though it may be, has been called into service there. The group of dancers in Falcon Cree is working towards becoming a troupe, and, as part of that, as well as for my own fun and enjoyment, we have had a couple of hoflas, just for us.
I have, for some time now, been called to teach my humble skills in Middle Eastern Dance to a few students in the area. I have also been so blessed as to have had these students interested in becoming a troupe. There is much work I, and they, must do before this may happen, but we persevere.
This last weekend being, in the Fraj calendar of the "modern" era, Sat. the 7th of Feb., we had a small hofla with my students and a couple of guests.
We began around the midday with a small class with some of my students in the area. It is a testament to their eagerness that they keep studying amongst themselves, as I am not in the immediate area to train them anymore. They are starting to overcome their shyness and reticence in dancing, and to believe in themselves as dancers, which is wonderful and joyous to watch! I am blessed to have them believe in me, and they support me as much as I support them -- or even more, sometimes!
After we finished, some went to socialize while I made my way into the kitchen. I wished to lay hands upon some foodstuffs and cook, especially, and I made a few dishes of Egyptian origin, some being of the modern era, some being of a more period variety. I would encourage those who are just beginning their foray into the world of Middle eastern cooking to find, and purchase, the book "The Arabian Delights Cookbook" by Anne Marie Weiss-Armush. Armed with a true and abiding love of the culture and the people, and not just one plastered on to see, she makes many aspects of the ME table understandable and easy-to-access for the Western reader, without losing the essence thereof, in my opinion.
The dishes thus created were well received, and the gentleman from Kuwait, who was indeed a welcome surprise guest (and definitely keeping in the Islamic tradition of being prepared for anyone to stop by!), said that my food, although differing from that which he knows, was still most excellent! (For, although most of us are servants unto Allah, and hearken to the words of his prophet (PBUH), we are all different unto each other, as even two twins differ in some small way or another), I hope to work such a set of dishes again in the near future, but I have much dance work to do first -- my skills are not nearly at the level I would prefer! And to properly teach, one must be able to be of more than average skill yourself, although the act to teaching itself lends much to the improvement of skill, Imshallah.
I hope this missive has been helpful in some way. Feel free to stop and ask me questions anytime you might see me, or e-mail me at asim@mindspring.com!
---Sayyid Asim al-Talib
Here are the words to my little ditty. tr was all the rage at Pennsic 25, although Prince Dafydd threatened bakishment if his 5-yr old son learned the words. Can you imagine hearing the chorus from the back seat for 900 miles? Perhaps I will see you at Pennsic this year. I had to cancel last year because of out little "water problem" (flood)
The Pennsic Drum Song
Words by Lord Berwyn AEthelbryght of Ackley
Tune "Pat-a-Pan" (You know, the Christmas carol)
Drum accompaniment D TK D T D TK D T
Abdul got a little drum
Hoping girls in gauze would come
Shake their bootie in his face
Doum-a-doum-a-doum Tek-a-tek-a-tek
Hear the dumbeks play too loud all night long all o-ver the
place.
As the Pennsic sunset comes
All that you can hear is drums
Echoing across the lake
Doum-a-doum-a-doum Tek-a-tek-a-tek
People drumming dancing drinking and keeping us all a-wake.
Ladies writhe before the fire
As the flames leap higher and higher
At the risk of limb and life
Doum-a-doum-a-doum
Tek-a-tek-a-tek
Someone grumbles the best way to play doumbek is by knife.
As you climb a certain hill
People there are drumming still
As they prance in bunny skins.
Doum-a-doum-a-doum Tek-a-tek-a-tek
Their percussion is the least a great multitude of sins.
Suddenly the drumming stops - - - - - - -
Probably the effect of hops
Or some Strawberry Surprise
Doum-a-doum-a-doum Tek-a-tek-a-tek
Good we finally get to sleep now the sun is about to rise.
As you speak of Pennsic past
Tell your buddies it was a blast.
Next year they'll all have to come.
Doum-a-doum-a-doum Tek-a-tek-a-tek
War was great, you loved it, and the best part of it was the
drums.
Words copyright (c)1996 Bert Garwood
Islamic Spain and Our Heritage: Al-Andalus, 711-1492 A.D.
This book, written by Catherine E. Jones, the former outreach coordinator at the Middle East Studies Center at Harvard, is divided into two sections, "Islamic Spain" and "Our Heritage." In the second section, chapters are devoted to each of the following themes: Food and Agriculture; Science; Technology; Arts; Language and Literature
There are over 30 illustrations (and some maps), and a 25-page study guide with questions and activities.
Sections of the book can be duplicated for classroom use. A single copy is $18, but I believe there is a discount for quantity purchase. The book is available from the Middle East Studies Association, 1643 E. Helen, Street, University of Arizona, Tucson, AZ 85721; phone 520 621-5850; fax 520 626-9095.
I believe also that the Council on Islamic Education is working on a book on this subject. However, they have several commitments for books that seem to be higher up in their priorities now. I am not sure when their book will appear, but their books are high quality, and you may want to ask about it. They could be contacted at P.O. Box 20186, Fountain Valley CA 92728; phone 714 839-2929; fax 714 839-2714.
Elizabeth D. BarlowSuggestions for student projects are included. An outline is provided for the enactment of a "banquet" in which students can integrate the knowledge they have gained about Arab/Islamic civilization at its height. "A Medieval Banquet" is in softcover, and available from AMIDEAST for $29.95. Orders may be placed by contacting me at the coordinates shown below.
You may also contact AWAIR for further information on this or other educational resources they may have on Islamic civilization in Spain.
Michael Clark