The qaṣīdah and the qiṭʿah are well known to scholars of classical Arabic literature, but the maqṭūʿ, a form of poetry that emerged in the thirteenth century and soon became ubiquitous, is as obscure today as it was once popular. These poems circulated across the Arabo-Islamic world for some six centuries in speech, letters, inscriptions, and, above all, anthologies. Drawing on more than a hundred unpublished and published works, How Do You Say “Epigram” in Arabic? is the first study of this highly popular and adaptable genre of Arabic poetry. By addressing this lacuna, the book models an alternative comparative literature, one in which the history of Arabic poetry has as much to tell us about epigrams as does Greek.
Adam speaks The story of Adam and Eve is known throughout the world. It is a tale passed down through the beginning of humanity that is believed by Christians, Jews and Muslims alike. There isn’t much to it other than the creation of man and woman and the loss of paradise attributed to their disobedience in biting an apple from a forbidden tree. This book gives a detailed portrayal of the familiar story from the perspective of Adam. It tells of the relationship Adam had with God before and after Eve was created and before and after the fall as well. As a consequence to Adam’s sin he is doomed to live many lives to witness the effect it has on mankind throughout history to the present day. Adam narrates significant events of history such as the fall of Satan, the first murder, the great flood and the origins of the Jewish, Christian and Muslim nations. Along the way he explains mysteries like creation, evolution, giants, dinosaurs, reincarnation and the spiritual laws that control the universe. As Adam tells his story he produces a scathing diatribe directed at organized religion with the passion only the one and only original man can muster. This story is thought provoking and entertaining and should appeal to fans of fiction and non fiction, believers, non believers and lovers of philosophy.
SON OF MAN I'm known as: Michael - The Chosen One - Ancient of Days - Elect One - Adam As foretold by the scriptures who liveth amongst you now for these last days in this sacred Book of Adam 45 And so it is written, The first man Adam was made a living soul; the last cAdam was made a dquickening spirit 1 Corinthians 15:45
There are 7 Kingdoms that are inside the Telestial Kingdom. Adam of the Old Testament breaks this sacred information in the last days. This translation was orginally written in Hebrew. Ben Adam translates it to perfect English. The seven kingdoms are from top to bottom. When one arrives after the 1000 year millenium and after Christ's final judgement, if assigned to this kingdom you start at what Adam calls "Telestial 0". There are 3 kingdoms below Telestial zero and 3 above. Adam says they surpass all understanding and comprehension but gives us the first real indepth look of each kingdom which are all found here: sites.google.com/view/lawsofthetelestialkingdom/ The 3 Kingdom's above are "beyond imagination" but explained in detail The 3 Kingdom's below are "from similarities to earth life with a real purge to take place yearly, however since the body is resurrected, one cannot die". -Adam, Prophet of the Old Testament and first born with Eve
How the “recycling” of the Ottoman Empire’s uses of genealogy and religion created new political orders in the Middle East In this groundbreaking book, Adam Mestyan argues that post-Ottoman Arab political orders were not, as many historians believe, products of European colonialism but of the process of “recycling empire.” Mestyan shows that in the post–World War I Middle East, Allied Powers officials and ex-Ottoman patricians collaborated to remake imperial institutions, recycling earlier Ottoman uses of genealogy and religion in the creation of new polities, with the exception of colonized Palestine. These polities, he contends, should be understood not in terms of colonies and nation-states but as subordinated sovereign local states—localized regimes of religious, ethnic, and dynastic sources of imperial authority. Meanwhile, governance without sovereignty became the new form of Western domination. Drawing on previously unused Ottoman, French, Syrian, and Saudi archival sources, Mestyan explores ideas and practices of creating composite polities in the interwar Middle East and, in doing so, sheds light on local agency in the making of the forgotten Kingdom of the Hijaz, Jordan, Egypt, Saudi Arabia, and Syria, the first Muslim republic. Mestyan considers the adjustment of imperial Islam to a world without a Muslim empire, discussing the post-Ottoman Egyptian monarchy and the intertwined making of Saudi Arabia and the State of Syria in the 1920s and 1930s. Mestyan’s innovative analysis shows how an empire-based theory of the modern political order can help refine our understanding of political dynamics throughout the twentieth century and down to the turbulent present day.
An analysis of a variety of early Islamic texts to understand processes of identity formation and community In Shurat Legends, Ibadi Identities, Adam Gaiser explores the origins and early development of Islamic notions of martyrdom and of martyrdom literature. He examines the catalogs or lists of martyrs (martyrologies) of the early shur?t (Kh?rijites) in the context of late antiquity, showing that shur?t literature, as it can be reconstructed, shares continuity with the martyrologies of earlier Christians and other religious groups, especially in Iraq, and that this powerful literature was transmitted by seventh century shur?t through their successors, the Ib??iyya. Gaiser examines the sources of poems and narratives as quasi-historical accounts and their application in literary creations designed to meet particular communal needs, in particular, the need to establish and shape identity. Gaiser shows how these accounts accumulated traits—such as all-night prayer vigils, stoic acceptance of death, and miracles—-of a wider ascetic and apocalyptic literature in the eighth century, including martyrdom narratives of Eastern Christianity. By establishing focal points of piety around which a communal identity could be fashioned, such accounts proved suitable for use in missionary activity in North Africa and the Arabian Peninsula. Gaiser also documents the reshaping of these narratives for more quietist purposes: emphasizing moderated rather than violent action, diplomacy, and respect for other Islamic sects as also being monotheistic, rather than condemning them as sinful. Along with refashioning narratives, Gaiser details the Ib??? efforts to compile collections into genealogies, both biographical dictionaries and lineages of the true faith linking individuals and communities to local saints and martyrs. He also shows how this more nuanced history led to the formation of rules and authorities governing the shur?t. Employing rarely examined manuscript materials to shed light on such processes as identity formation and communal boundary maintenance, Gaiser traces the course by which this martyrdom literature and its potentially dangerous implications came to be institutionalized, contained, and controlled.
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