Mamluk Rule Research Articles

The Situation of Women in Iraq during the Mamluk Rule

This article discusses the situation of women in Iraq during the Mamluk rule (1749-1831) and their role in Pashaliq’s life both in the economic and cultural-educational spheres. Certainly, the social life of Iraqi women differed depending on where they lived - in cities, in rural areas, or in deserts, and to what social level they belonged. In rural areas, women, along with men, were actively involved in all kinds of agricultural activities. These were mainly wheat harvesting and cleaning, production of dairy products, care of domestic animals, harvesting and processing of agricultural crops, such as grinding wheat, and maintenance and operation of water mills. In rural areas, women were also actively involved in animal husbandry, taking care of cattle and poultry. At the same time, they performed quite heavy and labor-intensive work, which was expressed by drawing water from wells and rivers and using it for amelioration purposes. Such hard work often evoked compassion and sometimes outcry of foreign travelers towards the plight of rural women in Iraq.

Religious Policy of the Mamluk Sultan Baybars (1260–1277 AC)

This study focuses on the religious policy of the Mamluk Sultan Rukn al-Din Baybars (d. 1277), and its application throughout his rule in Egypt and Syria (Bilād al-Shām). This study also discusses the impact of this policy and its benefit for Muslims and Islam in general in the region. Dealing with the character of Baybars of Mamluk origin is very important in this study to obtain the required answers to the questions related to the Islamic character of Mamluk rule in the regions of the Middle East in the Middle Ages. Although Baybars’ background was as a slave (mamlūk), who was not familiar with the religion of Islam, he had to prove his ability to act as a leader of an Islamic state. Baybars worked to implement the principles of Islam according to the Quran and the tradition of the Prophet (sunna), thus exploiting his status as an Islamic leader and as Sultan during his reign. Baybars was strict in his religious policy toward those who committed forbidden acts according to the Islamic religion, and he was keen to punish them and implement the Sharīʿa as required, in cooperation with the ʿulamā. Baybars was given relevant degrees and titles he deserved by the revived Abbasid Caliph in Cairo, such as a “holy warrior” (Mujāhid), “partner of emir of believers/the Caliph” (Qasīm Amīr al-Mu’minīn), and other religious titles that testify his high-ranking religious status as defender of Islam.

الشاعر شهاب الدين بن الخيمي (ت 685هـ) دراسة في سيرته وثقافته

This research dealt with the Egyptian poet Shehab al-Din Muhammad ibn Abd al-Moneim al-Khaymi، who lived in Egypt during the Mamluk rule during the period from 602 AH to 685 AH from the seventh century AH. Which shows his standing with the people of his time and who came after him. By looking at Ibn Al-Khaymi’s Diwan and reading his poetry that he was at the peak، of high quality and was influenced by the mystic poet Ibn Al-Farid (d. 632 AH) and others، his poetry came with a strong smear from the ways of the people of Sufism and their view of life and the universe.

Review: Tree of Pearls: The Extraordinary Architectural Patronage of the 13th-Century Egyptian Slave-Queen Shajar al-Durr

Review: <i>Tree of Pearls: The Extraordinary Architectural Patronage of the 13th-Century Egyptian Slave-Queen Shajar al-Durr</i>

HISTORICAL AND CULTURAL FACTORS OFTHE TURKIC-ARAB RELATIONS DURING THE MAMLUKSRULE (13-15CENTURIES)

This article examines the prerequisites for cultural, linguistic, historical ties between the Turks and the Arabs during the Mamluk rule in the 13-16 centuries and the various factors that influenced them. There are also data from medieval manuscripts and historical treatises on the meaning and scope of the name Mamluk, genealogical lineage, ethnic composition ofMamluks. The sources of the study are the works of historians and chroniclers such as ad-Dawadari, Ibn Kathir, al-Kalkashandi, al-Makrizi, Ibn Tagriberdi, who lived during the Mamluk period, as well as manuscripts such as "al-Qawanin", "Ad-Durra" and "Tarjuman" written in the mamluk period. The preconditions for relations between Arabs and Turks date back to the earliest times.The establishment of relations between the two peoples and the two countries depends on political, historical, social,religious, cultural and etc. various factors. By identifying the factors that influenced the formation and development of Turkic-Arab relations during the Mamluk rule, we can see thatthe Turkic-Arab relations were comprehensive and extensive.

ABOUT MEDIEVAL EGYPTIAN HISTORIANS

This article is dedicated to the life and work of historians of the Mamluk period (1250-1517) in Egypt and the rich heritage left by them. In the XIII-XV centuries, Egypt had a special place among the countries of the Middle East due to the activities of the Mamluks. The prestige of the Mamluk sultans increased due to their victories in the fght against the Crusaders and the Mongols in the Middle East. The establishment of Mamluk rule in the history of Egypt, the growth of the superiority of military Mamluks in the country, the rise of the Bakhrit Mamluk sultans (1250-1382) and the political processes of the Burjit (Circassian) Mamluk period (1282-1517) are of particular interest for s this study. This article provides extensive information on the activities and works of medieval historians such as Abu alMahasin, Ibn Daud Al-Sayraf, Abd Ar-Rahman As-Sahawi, Jalal ad-Din As-Suyuti, Ibn Iyas Muhammad ibn Ahmad and Ibn Zanbal Ar-Rummal, Ali ibn Ahmad Ibn al-Asir, Abd Ar-Rahman Ibn Khaldun, al-Umari, Shahab ad-din alKalkashandi, Taki ad-din Al-Makrizi, Az-Zahiri, Khalil ibn Shahin. Relevance: After Uzbekistan gained independence, orientalists have new opportunities to search, study and disseminate information about Islam and the history of Islam among the general public. When studying the period of the history of the Mamluks in Egypt, many aspects of the history of Mavaraunnahr of that time are also revealed. Studying the primary sources containing information on this topic makes it possible to objectively evaluate the political, social and economic processes of this period. Methods. The article uses generally accepted historical methods based on the principles of historicity, structurality and objectivity. Conclusions: Also, it must be pointed out that objective coverage of the history of this period, in addition to the historical works of the above authors of the 13th-15th centuries, is facilitated by the study of various scientifc treatises, commentaries, shortened versions of works (almukhtasar), dictionaries, prose and poetic works.

An Archive in a Book: Documents and Letters from the Early-Mamluk Period

Abstract The nature and place of archives in the premodern Islamicate world is a much debated topic and various explanations are offered for the relative scarcity of preserved material as well as the regional imbalance in the record. One factor that stands out in this discussion is the general prominence of counter-archival practices for the survival of what we are studying today. This contribution is the first to examine one such practice that has led to the preservation of a great number of documents: the reuse of discarded papers for the production of bindings. The case study looks at the binding of Leiden Or. 122, which preserved letters, decrees, and lists from Egypt and Syria at the beginning of the Mamluk reign. They likely belonged to a large household in Cairo, more precisely located in the Ayyubid palace Iṣṭabl al-Quṭbiyya. The article offers an edition of the material with an analysis of the historical circumstances, namely the eventful early years of Mamluk rule in Egypt and Syria.

The Kisrawan Expeditions against Heterodox Religious Minorities in Syria under Mamluk Rule

In 1260 the Mamluks conquered Greater Syria after their victory over the Mongols in the 'Ayn Jalut battle, and thus gained control over this area as well as Egypt. Yet, in spite of their defeat in 1260, the Mongols never gave up hope to re-conquer the region. They made several attempts to do so and even succeeded in conquering several districts over which they ruled for several months until driven out once again by the Mamluks. Their attempts continued till the beginning of the 151 century. In addition to the Mongols, the Crusaders (1096-1291 y also endeavoured to control the area and for thirty years, from 1260 till 1291, both Crusaders and Mamluks shared the control of Greater Syria. The former mainly ruled along the Mediterranean coast, but in 1289 Tripoli was conquered by the Mamluks, while Acre was not conquered till 1291; soon afterwards, the cities of Tyre, Sidon and Beirut were also captured. The year 1291 also marked the end of the Crusader presence, but like the Mongols, they never gave up hope to re-conquer the regionl. Besides this, several districts in Greater Syria were held by the Ayyubids, such as al-Karak (1263), Homs (1264) Sahiun (1271) and Hamah, which was ruled by the Ayyubids, by permission of the Mamluks till 1341. (Poliak 1977:16) The areas surrounding some of the districts that were not under Mamluk rule were inhabited by different heterodox religious minorities who were accused by the Mamluks of collaborating with the Crusaders and the Mongols against the Muslims.

Architecture Image of Baghdad City during the Mamluk Rule As Seen by Foreign Travelers

يعد حكم المماليك لبغداد (1749-1831م) مرحلة مهمة في تاريخ العراق كونه مثل الفترة التمهيدية في تشكيل تاريخ العراق الحديث. حدد البحث مشكلته المعرفية بكل من: النقص المعرفي عن أهم عناصر أو مكونات صورة مدينة بغداد وسماتها, وعلى المستويين الحضري والمعماري, والتي ركز عليها أو أثارت إنتباه أبرز الرحالة الأجانب, وكل على حدة, وذلك خلال زيارتهم المدينة خلال فترة الحكم المملوكي فذكروها ووصفوها في طروحاتهم حول تلك الزيارة, أولا. وعدم توفر صورة معمارية واضحة وجامعة الى حد ما لمدينة بغداد خلال تلك الفترة تستند في رسمها فقط على طروحات هؤلاء الرحالة, وتوضح المكونات أو العناصر الأساسية التي تكونت منها المدينة وسماتها. وبذلك يهدف البحث الى: رسم صورة معمارية لمدينة بغداد خاصة بكل رحالة أجنبي تم انتخابه, أولا. ومن ثم رسم صورة معمارية واضحة وجامعة نوعا ما لمدينة بغداد وعلى المستويين الحضري والمعماري وذلك خلال فترة الحكم المملوكي وذلك بجمع معلومات الصور الخاصة السابقة في صورة جامعة, ثانيا. وقد طبق البحث الإطار النظري العام الذي وضعه لرسم الصورة المعمارية لأية مدينة على طروحات أبرز أربعة رحالة أوربيين, وبذلك تم تحقيق أهداف البحث. وأخيرا طرحت أبرز الإستنتاجات البحثية.

Patronage and Commerce at the Twilight of Mamluk Rule

In the last fifty years of Mamluk rule, sultans actively engaged in commerce, warfare, and diplomacy in their northern regions of Syria and Anatolia with the Ottomans, Aqquyunlu, and Dulgadir and Qaraman beyliks. However, scholarship in general neglects the thirty-year period between Barsbay and Qa’itbay (1438–1468) or charts it as a period of decline. Further, aside from textual accounts, there is little material evidence pointing to the nature of interaction: commercial, military, or otherwise. This paper will present two unpublished inscriptions and argue that there is some evidence for Mamluk development and patronage on the frontier. The inscriptions, found in a village or small town in the Amuq Plain near Antakya in the Hatay Province of Turkey, bear the name of two fifteenth-century Mamluk sultans. The inscriptions’ words, location, and context introduce wider evidence of Mamluk sultans as patrons in developing commercial routes and khans and encouraging movement in general across northern Syria. This patronage occurred at a time when the dynamics of political power were fluctuating in surrounding southern Anatolia as they were in Egypt.

Coptic Christianity in Ottoman Egypt

In this study, Febe Armanios uses a series of snapshots of religious life—discourses, rituals, and festivals—in order to chart the history of the Ottoman Coptic community from the sixteenth to the eighteenth century. As such, it is a study predicated on the centrality of the church in communal life and on the primacy of religious identity in the early modern period. Still, this history is rigorously contextualized; it is also deeply informed by the author's knowledge of broader Coptic history and the histories of other religious minorities in the Ottoman Empire. The period under investigation was a tumultuous time in Egyptian history. In 1517, Egypt came under Ottoman control, bringing to an end several centuries of Mamluk rule and issuing a period of religious persecution, economic insecurity, and political upheaval. Although centralized authority would not return until the early nineteenth century, in the eighteenth century, the rise of military households/tax farms provided the backdrop against which the Coptic community experienced a measure of revival. The Copts—Egypt's largest Christian (and non-Muslim) community whose religion is ancient, ritualistic, and ceremonial—have historically been insular. Their transition from Mamluk rule (and its generally oppressive treatment of non-Muslims) did not bring immediate relief. Although Ottoman rule over Egypt brought Copts in closer contact with the region's other non-Muslims, including the Greek Orthodox and Armenian communities, their geographic confinement to Egypt did not afford them the benefits, available to others, of imperial connections or European coreligionists. At the same time, intensified Catholic missionary activity and the arrival of newly Uniate Syrian Christians in Egypt would add to the community's challenges. In the eighteenth century, ironically, their lack of European contact made them trustworthy in the eyes of the powerful military households that held sway in Egypt and who were eager to make use of the Copts' local knowledge as scribes, accountants, and tax collectors. Although lay Coptic leaders, archons, played a significant role in community affairs, it is their relationship to clerical authority and role as patrons of religion that is addressed here.

The Fatwas and the Nusayri/Alawis of Syria

From the time that the Nusayris/Alawis first appeared, several fatwas were issued with regard to them. There were five fatwas prior to the twentieth century which were issued by Sunni scholars. Some of these fatwas were specifically against the Nusayris/Alawis while others were against all the extreme Shi'ite creeds including the Nusayris. The first three fatwas were issued during the fourteenth century, during the period of Mamluk rule. They were issued by Shaykh al-Islam Taqi al-Din ibn Taymiyya, and were specifically directed against the Nusayris. The fourth fatwa was issued during the first years of the Ottoman rule over the region of Syria and was against all the extreme Shi'ite creeds. The fifth and last fatwa was issued by a local Shaykh of Latakia specifically against the Nusayris. Those fatwas viewed the Nusayris as heretics outside Islam. During the twentieth century, after the collapse of the Ottoman Empire, the region witnessed the ascendance of ‘Pan Arabism’, and it was during this period that the Nusayris, known now as Alawis, received a fatwa from the prominent Sunni mufti Hajj Amin al-Husayni recognizing them as part of the Muslim community, which helped them integrate into the Arab world and in Syria. In 1970, the Alawis, under the leadership of the Alawi Hafiz al-Asad, became the rulers of Syria. During the 1970s the Alawis were granted two additional fatwas, this time from prominent Shi'ite scholars recognizing them as part of the Shi'ite creed. All these fatwas had an enormous effect on shaping the history of the Nusayris.

In Defense of the Bible

InDefense of the Bible containsWalid Saleh’s critical edition of Al-Aqwal al-Qawimah fi îukmal-Naql min al-Kutub al-Qadimah (The Just Verdict on the Permissibility of Quoting from Old Scriptures). This treatise, composed byIbrahim ibn `Umar al-Biqa`i during the last days of Mamluk rule, sought todefend his commentarial use of the Hebrew Bible and the Christian Gospelsto interpret the Qur’an. While many Qur’anic commentators rely heavily onthe isra’iliyat genre to support their interpretations of the Qur’an, al-Biqa`i’stafsir radically departed from the Islamic religious and scholarly practice byquoting directly from the Jewish and Christian scriptures. This hermeneuticaldecision met with great resistance and criticism from al-Sakhawi, one ofCairo’s leading scholars, who wrote a scathing response in support of the traditionalIslamic legal prohibition against the religious use of the Bible, a textbelieved to have existed only in corrupt form.The question of why al-Biqa`i relied so heavily on the Hebrew Bibleand Christian Gospels, and how he defended his decision to do so, is the subjectof both the Aqwal and Saleh’s introduction to his critical edition of thismedieval text. Saleh’s work not only sheds light on the complexity ofMamluk-era Cairo’s vibrant intellectual milieu, but, more importantly, correctsthe contemporary academic bias that Muslims rarely engaged with theBible during these times ...

From Slave to Sultan: The Career of al-Manṣūr Qalāwūn and the Consolidation of Mamluk Rule in Egypt and Syria (678-689 A.H./1279-1290 A.D.). Linda S. Northrup

Previous articleNext article No AccessBook Reviews From Slave to Sultan: The Career of al-Manṣūr Qalāwūn and the Consolidation of Mamluk Rule in Egypt and Syria (678-689 A.H./1279-1290 A.D.) . Linda S. Northrup Li GuoLi Guo Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 61, Number 3Jul., 2002 Article DOIhttps://doi.org/10.1086/469024 Views: 5Total views on this site Copyright 2002 The University of ChicagoPDF download Crossref reports no articles citing this article.

From Slave to Sultan: The Career of al-Manṣūr Qalāwūn and the Consolidation of Mamluk Rule in Egypt and Syria (678-689 A. H./1279-1290)

From Slave to Sultan: The Career of al-Manṣūr Qalāwūn and the Consolidation of Mamluk Rule in Egypt and Syria (678-689 A. H./1279-1290)

The Mamluks in Egyptian Politics and Society

List of illustrations Preface Part I. Mamluk Rule and Succession: 1. Literary offerings: a genre of courtly literature P. M. Holt 2. Rank-and-file Mamluks versus amirs: new norms in the Mamluk military institution Amalia Levanoni 3. Mamluk amirs and their families and households Donald S. Richards 4. Joseph's law - the careers and activities of Mamluk descendants before the Ottoman conquest of Egypt Ulrich Haarmann Part II. Mamluk Households: Coherence and Disintegration: 5. The re-emergence of the Mamluks following the Ottoman conquest Michael Winter 6. 'Mamluk households' and 'Mamluk factions' in Ottoman Egypt: a reconsideration Jane Hathaway 7. Personal loyalty and political power of the Mamluks in the eighteenth century Thomas Philipp 8. The Mamluk beylicate of Egypt in the last decades before its destruction by Muhammad 'Ali Pasha in 1811 Daniel Crecelius Part III. Mamluk Culture, Science and Education: 9. Mamluk astronomy and the institution of the Muwaqqit David A. King 10. The Mamluks as Muslims: the military elite and the construction of Islam in medieval Egypt Jonathan P. Berkey 11. The late triumph of the Persian bow: critical voices on the Mamluk monopoly of weaponry Ulrich Haarmann 12. Concepts of history as reflected in Arabic historiographical writing in Ottoman Syria and Egypt (1517-1700) Otfried Weintritt 13. Cultural life in Mamluk households (late Ottoman period) Nelly Hanna Part IV. Mamluk Property, Geography and Urban Society: 14. The residential districts of Cairo's elite in the Mamluk and Ottoman periods (fourteenth to eighteenth centuries) Andre Raymond 15. Patterns of urban patronage in Cairo: a comparison between the Mamluk and the Ottoman periods Doris Behrens-Abouseif 16. Notes on the early nazar al-khass Donald P. Little 17. Coptic festivals of the Nile: aberrations of the past? Huda Lutfi 18. Marriage in the late eighteenth-century Egypt Afaf Lutfi Al-Sayyid Marsot Index.

Blasphemy against the prophet Muhammad and his companions (sabb al-rasl, sabb al-sahbah): the introduction of the topic into Shfi&amp;' legal literature and its relevance for legal practice under Mamluk rule

Blasphemy against the prophet Muhammad and his companions (sabb al-rasl, sabb al-sahbah): the introduction of the topic into Shfi&amp;' legal literature and its relevance for legal practice under Mamluk rule

The Transmission of Knowledge in Medieval Cairo: A Social History of Islamic Education.

This study interprets the social and cultural consequences of Islam's regard for knowledge, showing how education in the Middle Ages played a central part in the religious experience of nearly all Muslims. Focusing on Cairo, which under Mamluk rule (1250-1517) was a vital intellectual centre with a complex social system, the author describes the transmission of religious knowledge there as a highly personal process, one dependent on the relationships between individual scholars and students. The great variety of institutional structures, he argues, supported educational efforts without ever becoming essential to them. By not being locked into formal channels, religious education was never exclusively for the elite but was open to all.

Rather the Injustice of the Turks than the Righteousness of the Arabs: Changing 'Ulama' Attitudes Towards Mamluk Rule in the Late Fifteenth Century

The paucity of political writing in Mamluk Egypt and Syria(1) stands in sharp contrast to the exorbitantly rich contemporary historiographical and secretarial literature. The region produced no political theoretician comparable to Ibn Haldfin (d. 808/1406), the great Maghribi immigrant to Cairo, or to the Iranian jurist Failallah b. Rfizbihin Hungi (d. 927/1521),(2) who-under conditions well comparable to those prevailing in the Mamluk domains -brought al-Gazzill's theory of the condominium of caliph and sultan up-to-date,(3) postulating the concentration of spiritual

The Maronites of Lebanon Under Frankish and Mamluk Rule (1099-1516)

NORTHERN Lebanon, with its predominantly Maronite population, was an outpost of militant Western Christendom in Syria during the period that elapsed between the Crusader and the Ottoman conquests. Its history, a confused medley of localized events and seemingly insignificant internal struggles, can only be understood when viewed in relation to Crusader and Western Christian policy and interests in Syria. Were it not for the Crusades the Maronites might very well have remained the fossil peasant community which the Franks found in Mount Lebanon in the last year of the eleventh century. It was, in fact, the Frankish conquest of Syria that gave this fossil community of fugitive heterodox Christians, which had already been reduced to the mountain fastnesses of Lebanon by the Islamic conquest, a new lease of life and a new raison d'etre. While the Franks were in Syria the Maronites were their men; and after their departure, during the two centuries of Mamiluk rule, the Maronites remained faithful to the memory of their Western Christian patrons and lived in the almost messianic hope of their return. The history of the Maronite community before the advent of the Crusaders is a matter of conjecture. Maronite historians, starting with al-Duwayhl (i629-I704) 1, have identified their people as