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005        20170324110528.0
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024 7    |a MS 380739 |2 soas manucript number
040        |a UkLSOA |c UkLSOA
242    0 |a كِشَمِئَ |y Swahili.
245 00 |a Kishamia |h [electronic resource] |b (MS 380739) |y Swahili.
246 35 |i Added title page title: |a MS 380739.
260        |c [n.d.].
490        |a Yahya Ali Omar Collection.
500        |a First lines of manuscript: Nanda kutamka ya awali bismillahi, na rahmani kiandika ndiyo sahihi
500        |a Mistari ya kwanza ya hati: Nanda kutamka ya awali bismillahi, na rahmani kiandika ndiyo sahihi
500        |a Mansab, Mwenye = Mwenye Mansab (Sayyid Mansab bin Abdirrahman)
500        |a Scribe: Ahmad Ahmad Badawi (Mwenye Baba)
500        |a Badawi, Ahmad = Ahmad Ahmad Badawi (also known as: Mwenye Baba)
500        |a Handwritten manuscript of unknown date.
500        |a Swahili text inscribed in Arabic script
500        |a Biographical history: This manuscript gives Mwenye Mansab's date of birth as 1223 AH (1808 AD), and that of his death as 1340 (1921); Knappert (1999) gives 1828-1922 AD. Mwenye Mansab was born in Lamu. He was well-known as a man of intense religious devotion who spent his days in Lamu's Rawdha mosque, where he wrote religious poems and translated Arabic religious texts into Swahili poems. He was a respected source of information on questions of religion, known for his ability to respond instantly to queries. Many of his exchanges with questioners are recounted in stories. One concerns his assertion that through good acts people earned themselves houses in heaven ('umejengewa nyumba,' he would tell someone who had acted well). When asked once whether heaven must not be growing awfully crowded with houses, Mwenye Mansab responded that not only did good acts build them, but bad ones tore them down, and in heaven as many houses were being demolished as were being constructed.
500        |a Archival history: From a photocopy of a manuscript held by a school in the town of Mambrui. Yayha Ali Omar obtained it in the UK from a Kenyan visitor.
500        |a Relevant publications: Dammann, Ernst. 1940. Dichtungen in der Lamu Mundart des Suaheli. Hamburg, pp. 276-284. Knappert, Jan. 1963. The poem of the robe. Swahili 33 (2): 55-60. Ibid. 1968. Brief Survey of Swahili Literature. London: Centre for African Studies, SOAS, University of London, 26. Ibid. 1987. Four Centuries of Swahili Verse. London: Heinemann, pp. 201-202 and 204-207. Ibid. 1999. A Survey of Swahili Islamic Epic Sagas. Lewiston, New York; Queenston, Ontario; Lampeter, Wales: Edwin Mellen Press; pp. 145-146. Harries, L. 1958. Maulid Barzanji. The Swahili Abridgement of Seyyid Mansab. Afrika und Ubersee, 42: 27-39.
500        |a Books relevant for source include 'Nur al-Absar' by Muhammad ibn `Ali al-Sabban; As-sharafu al-mu, by Sheikh Yusuf bin Ismail al-Nabahani.
500        |a Scope and content: The poem narrates a story in which Hussein, the grandson of the prophet Mohammed, extols the prophet's family. Mohammed arrives at the home of Fatuma saying he feels unwell. He asks for a cloak -- 'kishamia' -- in which to wrap himself. Mohammed's grandson Hasan soon approaches Fatima and says that he detects a fine scent, at which Fatima explains the presence of Muhammad. Hasan goes to Mohammed and enters the kishamia; he is followed by Hussein, Ali and Fatima herself. The poet introduces each member of the family with lengthy praise. The angel Jibril asks permission to descend from heaven. He greets Mohammed and enters the cloak. Hussein praises the family, including himself, at length. The scribe says that once they are in the shamia, the prophet reads a Qur'anic aya (33:33) to assert the purity of his family. In fact, however, this aya refers to the wives of the prophet and the importance of their rejecting all sinful behaviour. The scribe names various sources for the poem, including most importantly the Hadith al-Kisaa. In the East African coastal context, this poem relates to debate over whether the Sharifu should be respected as having elevated status. Mwenye Mansab was a Sharifu, as his name indicates: 'mwenye,' the northern form of the southern 'mwinyi,' and 'mansab,' indicating he claims this lineage on both his mother's and his father's side; as is the scribe, Ahmad Ahmad Badawi.
506        |a This item is in the public domain. Please use in accord with Creative Commons license: Attribution-NonCommercial-ShareAlike (CC BY-NC-SA). High resolution digital master available from SOAS, University of London - the Digital Library Project Office.
533        |a Electronic reproduction. |b London : |c SOAS University of London, |c SOAS, University of London, |c Archives and Special Collections, |d 2014. |f (SOAS Digital Collections) |n Mode of access: World Wide Web. |n System requirements: Internet connectivity; Web browser software.
535 1    |a Archives and Special Collections.
536        |a Digitised with funding from the Leverhulme Trust.
650        |a Islam.
650        |a Swahili poetry.
650        |a Religious beliefs.
650        |a Religious practice.
650        |a Uislamu.
650        |a Kiswahili mashairi.
650        |a Imani za kidini.
650        |a Mazoezi ya kidini.
655    4 |a Poem.
655    4 |a Shairi (poetic form).
662        |a Kenya |c Lamu |d Lamu.
700 1    |a Mansab, Mwenye. |4 cre
700 1    |a Badawi, Ahmad Ahmad. |4 ctb
830    0 |a SOAS Digital Collections.
830    0 |a Archives & Special Collections.
830    0 |a African Collections.
830    0 |a Swahili Manuscripts Collections.
830    0 |a Yahya Ali Omar Collection.
830    0 |a Kenya Collection.
830    0 |a Bantu Collections.
852        |a GBR |b SDC |c Archives & Special Collections
856 40 |u http://digital.soas.ac.uk/LOAA000081/00001 |y Electronic Resource
992 04 |a http://digital.soas.ac.uk/content/LO/AA/00/00/81/00001/00001thm.jpg
997        |a Archives & Special Collections


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