Mamluk Research Articles

Social life of medieval Egyptian women

This article contains information on the role of women in public life during the reign of the Mamluks in Egypt (1250-1517), their influence on the Mamluk sultans, and Queen of Egypt Shajaratu-d-dur, which contributed to the creation of the Mamluk state. The article is based on the works of many medieval Arab historians. It is known that in Islamic countries there is an opinion that a woman cannot rule the state. After the death of Sultan Turanshah in 1250, prominent people of Egypt saw the need for the ascension of Shajaratu-d-dur to the throne. She ruled Egypt for 80 days. When she realized that the courtiers were beginning to rebel against her rule, she married commander-in-chief Oybek. And when Muad ad-Din Oybek al-Turkmani ascended the throne, the period of direct rule of the Mamluks began. In the palaces of the Mamluk sultans, women were glorified and called “hotun”. Women at that time were followers of Sufi sects along with men. Hund Shakarboy, the wife of the Sultan of Hushkadam, was known as the patron of the Badavia sect. Writers of that period described women in their works. Women spent their time mainly in their homes and went outside mainly for shopping at the market and for weddings.

SOCIAL LIFE OF MEDIEVAL EGYPTIAN WIVES

This article contains information on the role of women in public life during the reign of the Mamluks in Egypt (1250-1517), their influence on the Mamluk sultans, and Queen of Egypt Shajaratu-d-dur, which contributed to the creation of the Mamluk state. The article is based on the works of many medieval Arab historians. It is known that in Islamic countries there is an opinion that a woman cannot rule the state. After the death of Sultan Turanshah in 1250, prominent people of Egypt saw the need for the ascension of Shajaratu-d-dur to the throne. She ruled Egypt for 80 days. When she realized that the courtiers were beginning to rebel against her rule, she married commander-in-chief Oybek. And when Muad ad-Din Oybek al-Turkmani ascended the throne, the period of direct rule of the Mamluks began. In the palaces of the Mamluk sultans, women were glorified and called “hotun”. Women at that time were followers of Sufi sects along with men. Hund Shakarboy, the wife of the Sultan of Hushkadam, was known as the patron of the Badavia sect. Writers of that period described women in their works. Women spent their time mainly in their homes and went outside mainly for shopping at the market and for weddings.

COMPARATIVE STUDY OF THE MANUSCRIPT «TARJUMAN» WITH DICTIONARIES IN THE MAMLUK-KIPCHAK LANGUAGE

The article provides a comprehensive analysis of medieval written heritage and Arabic-Kipchak dictionaries written in the old Kipchak language during the Mamluks (13–15th centuries). In particular, a comparative study of lexical sections of linguistic works known in modern Turkic studies, such as «Tarjuman», «Al-Idrak», «At-Tuhfa», «Al-Qawanin» and «Ad-Durra» was conducted, and similarities, structural differences and content features of Arabic-Kipchak dictionaries are determined. By studying the linguistic materials in the Arabic-Kipchak dictionaries sections of these monuments, it is possible to collect valuable data in the study of the history of modern Turkic languages, including the Kazakh language belonging to the Kipchak group. Linguistic data in the Mamluk-Kipchak language preserved in the medieval manuscripts of the Mamluks provide information not only about the medieval Egyptian society, but also about the history, culture, literature, language, religion, mentality and life of the peoples of the Golden Horde, which had close relations with the Mamluk state of Egypt. Therefore, a comprehensive study of the Mamluk manuscripts as a common cultural heritage of all Turkic peoples, including a comparative analysis with a general description of linguistic works, is one of the most important issues in the field of linguistics and Turkic studies. In modern domestic science there is a need to propagate among the people by finding and comprehensively studying written monuments about the history and culture of our nation.

The Endowment Devoted To The Kiswah Of The Kaaba: A Historical Study

The kiswa of the Kaaba has a long history throughout the Islamic ages. All the caliphs and princes of the Islamic countries competed to clothe the Holy Kaaba with the best and most delicate fabrics and master in making it and spending on it. Therefore, according to a historical, methodological perspective, this paper aims to study the endowment allocated to the manufacture of the covering of the Holy Kaaba during the Islamic eras to reveal the first who approved the endowment system designated for cladding during the Islamic periods. In this study, the researcher will follow the historical approach because it aims to collect data, analyze it, and verify its validity. The research reached several results, among the most important of which were the following: It became clear through the research that the first person to approve the waqf system, which was allocated from its proceeds to spend on the cost of manufacturing the covering of the Holy Kaaba was by order of the good king bin Nasser bin Qalawun, king of Egypt, and through this work The extent of the care that the Sultans of the Mamluk state gave to the Holy Kaaba and its cladding becomes clear .

SOCIAL LIFE IN EGYPT AND THE LEVANT DURING THE EARLY REIGN OF SULTAN BARQUQ 784-801 AH / 1382-1399 AD THROUGH THE JOURNEYS OF THE ITALIAN TRAVELERS FRESCOBALDI AND SIGOLI

This article examines the journeys of the Italian travelers Leonardo Frescobaldi and Simone Sigoli who visited Egypt and the Levant in 786 AH / 1384 A.D. The accounts of their trips provide political, economic, social and religious information about the Mamluk state at that time. The study identifies their sources for information that they did not see themselves and highlights the value of the most important observations about social conditions in Egypt and the Levant, traditions, dress, religious rituals and festivals, and the status of women in the Islamic society. The two travel accounts are important for the study of social conditions in the Levant and Egypt in the Mamluk era. The two trailers relied on sources like consuls, translators, and merchants who transmitted unique information about social life, customs, traditions and dress that other European travelers did not report.

Jihad as an Individual Duty (farḍ al-ʻayn) in the Ideology of Circassian Sultans (1382–1517)

This article is devoted to the study of the development of the theory and practice of jihad during the rule of the Circassian sultans in Egypt and Syria (1382–1517). The purpose of the study is to trace the development of key aspects of jihad, to identify features of its perception in the Mamluk state. An essential feature of the theory of jihad in the Mamluk period is the interpretation of jihad as farḍ al-ʿayn (the individual duty of every Muslim). While studying the theory of jihad, the authors rely on a holistic and balanced approach justified in the papers of M. Bonner and D. Cook and their interpretation of the concept of jihad, which has a centuries-old history of development and a sophisticated, multi-layered set of meanings. Another methodological basis of the present paper was the concept of minimalism and maximalism, developed by Yusef Waghid. The source base for the study of jihad theory is the works of Ibn al-Nahhas (d. 1411), a prominent philosopher of the Mamluk era. The interpretation of jihad as an individual duty of every Muslim, substantiated by Ibn al-Nahhas, was the foundation of the volunteer movement that developed in Egypt and Syria in the 15th century. The doctrine of jihad where the concepts of justice (al-‘adl) and truth (al-ḥaqq) play a key role, was used by the Mamluks and then by the Ottomans as a powerful ideological tool to manipulate the minds of Muslims. The relevance of the study is that the findings are not only true for the Middle Ages but are directly related to the present.

Perfuming saffron in Egypt in the era of the Mamluk sultans: (648-923AH/1250-1517AD)

When we look at the historical trajectory of any civilization as a gradual process of moving patterns of life from simplicity and fulfillment of to complexity and diversity of requirements. By virtue of the Egyptian civilization historical precedence, it had a distinguished precedent in capturing every material of nature that contributed to achieve ritual richness. Where ritual practices were one of the most important features of Egyptian civilization throughout the history of its social and religious activities And manifested itself portrayed in the Islamic era, especially since the Mamlukera, At an early age, patterns of group communication moved from the level of seeking to provide the necessities of living to the level of concern for achieving in life. Our gateway to examining an aspect of this passion for rituals and achieving improvements will be to observe pages of the Egyptian history of Perfumingsaffron on various occasions in the Mamluk era . Through an initial observation which indicated that Perfuming saffron consider a ritual that took place in social situations differed in the nature of its emotional component and varied in the nature of it's psychological effect, the behavior of Perfuming saffron included all classes of Egyptian society, where rulers use it as well as members of the common Egyptian people. The current study revolves around that historical period, with the beginning of the linguistic and idiomatic definition of Perfuming saffron, followed by an explanation of the various uses of the saffron plant. There are also some references that explain the precedence of the ancient Egyptian civilization to practice the ritual of perfuming saffron until the establishment of the Mamluk state, it became a prominent mark of the diversity of its images among the Strata of society in various situations that sometimes express joy and happiness, as well as show schadenfreude, the sources also mentioned pictures of the of perfuming messages, banners, clothing, shrouds, religious and civil architectural structures with saffron.

Arab Tribes' Movement , Uprising "in Lower Egypt and Upper Egypt" in the Second Half of the Seventh Century AH

                The study of Arab tribes' movement , uprising"in Lower Egypt and Upper Egypt" in the second half of the seventh century AH in the Mamluk  sheds highlight  on the most important movement , uprising that occurred in these cities during the reign of the Mamluk state and touched upon their intense activities against the Mamluk state that lasted about three centuries, and the reason for these circumstances is due to the influence and values ​​of each of these tribes, and the statement of the revolutions of the Arab tribes who refused to recognize the authority of the Mamlukes, caused by the problem of the dualistic mentalities and conflicting minds of each of them. They have the right to transcend their borders, in return for the mentality of the Arab tribes or the Arab tribes of Upper Egypt and Lower Egypt, which represented their right to rule from the Mamlukes,the ascendants, the usurpers of the throne from the House of Ayub. Negative backgrounds on the country, and the most important negative consequences of those revolts is the destruction of the Mamluk Egyptian economy on the social side, and its impact on the country as well.

The language situation and status of the turkic language in the egyptian Mamluk state and Golden Horde

The Turkic language, called Türki, the Old Kipchak or Kipchak language, which was actively used in the Mamluk state in Egypt and the Golden Horde in the 13th-15th centuries, is the proto-language of the modern Turkic languages. Most of its lexical layer, which includes various dialects of the Turks of that period, is reflected in the lexical fund of the modern Kazakh language. The study of Mamluk-Kipchak manuscripts, written in Egypt and stored in world archives and libraries, is especially necessary for Kazakhstan Oriental studies and Turkic studies. For further comprehensive research from the point of view of language, including the vocabulary and grammar of these written monuments, stored for more than six centuries, it is necessary to determine the prerequisites for their creation, in particular, to describe the linguistic situation in society and determine the status of the Turkic language. The study is based on a comparative historical method in order to determine the status and describe the linguistic situation of the Kypchaks, who are geographically distant, but spiritually united, including linguistically. As a result, the status of the Turkic language in the Golden Horde and the Mamluk state in Egypt was determined, and the linguistic situation in the region was described. The Turks were able to preserve the language both in their homeland under the rule of the Mongol Empire, and in a foreign land in Egypt, where, along with Arabic, the Mamluks continued to use their native language and create valuable written monuments. In the Golden Horde, the Turks, gradually replacing the Mongolian language, turned from the Turkic a key language of communication both within the country and abroad, in particular, in the development of relations with Mamluk Egypt. Key words: Turki, Kipchak, Mamluk, Golden Horde, language, language situation

Current Research Trend on Mamluk Political History and the Mamluk State

Current Research Trend on Mamluk Political History and the Mamluk State

The acoustics of Mamluk masjids: A case study of Iwan-type masjids in Cairo

Iwan masjids (mosques) represent a milestone in the history of masjid architecture. This style was very common in the Mamluk state, which ruled Egypt between 1250 and 1517 CE. Due to its historical value, the present work investigates the effects of the architectural features of these masjids (closed and semi-closed) on their acoustic characteristics. Twenty masjids (9 semi-closed and 11 closed) were carefully selected. These masjids were subjected to detailed architectural and acoustic surveys. In the acoustic survey, room impulse responses were collected utilizing the integrated impulse response method in accordance with ISO, 3382-1:2009. The different architectural parameters and acoustic indicators for the investigated rooms were calculated based on the collected data. Results demonstrated a clear tendency to increase the reverberation in these buildings through increasing the room’s height thus its volume. In the semi-closed masjids, the average reverberation in the mid-frequency range, unoccupied, was found to be 1.86 s (decreasing to 1.29 s, when occupied) for an average volume of 1,659 m3. In the closed masjids, it was 1.54 s (decreasing to 1.11 s, when occupied) for an average volume of 1,995 m3. Results also showed a strong, positive, statistically significant, correlation and relationship between room volume and its mid-range reverberation. Based on these findings, it is recommended that the reverberation be augmented by increasing the volume per person; in all cases, this should not fall below 7.00 m3/person.

THE SOCIAL LIFE OF THE MARINE MAMLUKS IN THE LEVANT(648 – 784 AH / 1250 – 1382 AD)

Our research explores the various social aspects of the Mamluks، specifically the marine ones، in the Levant, and the paths they took to take them to the Islamic world and the goal or purpose of bringing them and using them, and what the Islamic world has been exposedto in terms of external and even internal dangers, which increased the necessity to bring them, and then training them in martial arts, so that the caliphs and princes formed strong armies from them، to repel various attacks, whether internal or external and then how they control the government, and then the formation of a strong state that ruled for nearly three centuries، which appeared in the form of two states. The first Mamluk state, which was called the Turkish (Maritime) state, which we are going to talk about, and the second Mamluk state، which was called the Circassian (Burjia) which ruled during the period (784 – 923 AH). The research cheds light on the Levantine society and its divisions and the researchers differed in the way it was divided, it was a diverse society of classes and degrees, and on the basis of this diversity the way of life differed in its various aspects. The research sheds light on holidays, official and family occasions, then the status of Mamluk women and the accompanying contributions to different social life. Also, the study did not overlook the urban aspect,and the interest of the Mamluk sultans in building various institutions of places of worship such as Mosques, SUFI RBT and KHANQAH، and other important facilities of the state, we hope that we have presented an integrated study of a diverse and brief social life.

Money and its Relationship to Price Movement in the Maritime Mamluk State (648-784 AH / 1250-1383 CE)

Islamic coins are considered among the most important economic history for they contain phrases, ornaments and nicknames. Names are considered as important records for many political, social, religious and economic events which Islamic world witnessed. They also represent one of the financial resources which have no suspicion in a sense that they corrected many concepts which were taken wrongly by historians. Because of the importance of coins in studying commercial activity of Mamalik state, we choose it as a subject of study. Trading goods prices are connected with current monetary coins in Mamloki markets. The process of spending them is a real problem especially in relation to economic situation of that period of time. Naval Mamloki states that Islamic states used golden dinars and silver dirhams. They used such kind of coins as a result of the social need in purchasing goods which have less prices than dirhams. As a result of corruption and fake coins, people started to deal with weighting coins instead of counting.

A Courtship Imagery with the Masculine in Mamluk Poetry, Ibn Al –Naqeeb Al – Fakisi (687) as a Model

Spinning in language: Spinning: A woman spins cotton, linen and other things, she spins it with spinning, and a woman spins. And spinning also: spun. And ghazal: that which is spun is masculine, and plural is a yarn. And ghazal: the hadith of boys and girls. Ibn Sidah: Spinning, having fun with women, as well as flirting.

El homoerotismo masculino en la literatura mameluca: <em>al-Mutayyam</em> de Ibn Dāniyāl

Es bien sabido el reconocimiento del relieve que los textos de carácter homoérotico, tanto en verso como en prosa, poseen dentro de la literatura árabe Medieval. No obstante, quedan algunos rasgos por estudiar, sobre todo de la época mameluca, caracterizada en términos generales por la libertad de palabra y la tolerancia con los homosexuales. Basándose en un examen directo de la producción literaria de uno de los escritores más celebres de la época, Ibn Dāniyāl, y valiéndose de las tradiciones tanto literarias como folklóricas y festivas, este trabajo se centra en el aspecto lingüístico y literario de la tercera pieza dramática, al-Mutayyam wa al-Yutayyam, enfocada en el homoerotismo masculino, exponente de una sociedad, vida y sensibilidad que nace en el seno de la cultura popular. Por último, el análisis revela que la obra es una parodia de géneros, temas, convenciones literarias, incluso prácticas sociales, parodia llevada al límite gracias a la tradición carnavalesca.

Turkic borrowings in the Arabic language of the Mamluk-Kipchak written monuments

The Mamluk state is a country consisting mainly of Kipchaks who ruled Egypt and Syria in the XIII-XVI centuries. Those Kipchak personalities came to power from slaves-Warriors. The word Mamluk in Arabic [malaka] – possession, power; means “white slavers”. These slaves, who were originally in military service, eventually became the main military structure of Egypt and Syria, contributing to the political life of the Muslim states in the region. Thus, it becomes the main force in the military and political system. Although most of the population was Arabs, this state was ruled by the Turks. They spoke their native language and ruled in the Kipchak. In Egypt, the rule of the Mamluk authorities was so strong that the Arabs began to learn the Kipchak language. In order to study the Kipchak language, a bilingual (Arabic-Kipchak) grammar manual and a dictionary-based ISSN (print)2664-5157 Turkic Studies Journal 2021, Volume 3, Number 459Р. Мұхаммед, *С.М. Торебековаmanuscript have been prepared for this language. These manuscripts are important for studying the history and word stock of the Turkic language, and also methods of teaching the Turkic language. The dictionary section of manuscripts written in the Mamluk-Kipchak language under consideration traditionally shows first Arabic words, and then their equivalents in Turkic languages. In some cases, the head of the Arabic registry is represented by words such as Persian, Turkic, and Aramaic. In the preparation of such manuscripts, not always classical Arabic was used, but also spoken Arabic of that period. In the spoken Arabic language of that era, many words came from different cultures and different languages. In our research article, it was determined that some of the Arabic words at the beginning of the register in Arabic-Kipchak dictionaries written in the Mamluk-Kipchak language are Turkic words of origin, the state of use of these words in Modern Arabic dialects and their place in Arabic culture.

Jihad in the Circassian Sultanate (1382–1517): The Phenomenon of Volunteering in the Context of the Mamluk-Ottoman Confrontation

This article examines the development of the theory and practice of jihad under the Circassian Sultanate in Egypt and Syria (1382–1517). The article aims to trace the development of the key aspects of the concept of jihad and reveal the peculiarities of its perception in the Mamluk state. The article highlights an essential characteristic of the theory of jihad in the Mamluk period, i.e. the interpretation of jihad as farḍ al-‘ayn (the personal duty of every Muslim). A fertile ground for this paper was given by studies of M. Bonner and D. Cook, who supplemented a balanced approach to the interpretation of jihad from a historical perspective with a critical consideration of its religious and political meanings. The authors emphasise the importance of the difference between the understanding of jihad as a collective and individual obligation using the concept of minimalism and maximalism developed by Y. Waghid. The paper is based on works by Ibn al-Nahhas (d. 1411), an outstanding thinker of the Mamluk era. The interpretation of jihad as a personal responsibility of every Muslim substantiated by Ibn al-Nahhas was the basis of the volunteer movement that unfolded in Egypt and Syria in the fifteenth century. The doctrine of jihad concentrated around the most important Islamic values embodied in the concepts of “justice” (al-‘adl) and “truth” (al-ḥaqq) and was initially used by the Mamluks and subsequently by the Ottomans as a powerful ideological tool for manipulating the Muslims’ consciousness. This paper is relevant because the conclusions of the study are valid not only for the Middle Ages but are directly related to the present. The authors of the article emphasise this by drawing parallels with modern events in countries such as Afghanistan, Syria, Libya, Yemen, and Saudi Arabia.

عوامل تكوين الحافظ ابن حجر العسقلاني العلمية

Al-Hafiz Ibn Hajar Al-Asqalani is considered to be one of the most famous scholars of hadith in his time and the time after him. He has many compilations in hadith sciences which comprise different topics. He has a unique approach when dealing with the Hadith of Rasulullah SAW, with hadith sciences, and generally with Muslims. This research deals with the factors that have developed his character and intellect. His method was through reading and researching all of the related topics which subsequently had made his compilations to be placed at a prestigious level, and made him distinctive from his peers. He is brilliant, knowledgeable, has a photographic memory, and has spent his life in seeking knowledge, devoted to scholars and their classes, obtaining knowledge, and has benefitted from prominent scholars of his time; in which Allah SWT had prepared him for the Islamic sciences. Notably, Al-Hafiz Ibn Hajar had lived in the era of the Mamluk state, when the Islamic sciences had reached its summit and flourished, and many scholars were produced.

تحديد مکان المعرکة وزمانها في عصر المماليک البحرية

قامت الدولة المملوکية استجابة لظروف سياسية وعسکرية؛ فقد نشأت وسط حروب عديدة هددت البلاد الإسلامية، فأصبحت دولة حربية بالدرجة الأولى، وهذا جعلها ذات طابع حربي قوى، واستطاعت أن تکون جيشا قويا، ولعل أهم ما تميزت به العسکرية المملوکية هي سياسة إعداد الخطط العسکرية التي تحقق لهم التمکين والنصر، ومنها مهمة اختيار الزمان والمکان للمعرکة؛حيث کان السلطان المملوکي يعقد مجلس شورى الحرب مع الأمراء ليتفق معهم لوضع خطة قبل لقاء العدو وکيفية سير المعرکة وتحديد الزمان والمکان. وقد کان لهذه المهمة تأثيرا على سير المعرکة ونهايتها سواء بالانتصار أو الهزيمة،حيث تبدو لنا هذه المهمة أقوى بکثير من الاستعداد العسکري وإعداد تشکيلات الجيش. الکلمات المفتاحية: مماليک- المغول – الصليبيون – أرمينية – الظاهر بيبرس – قلاوون – عين جالوت – قيسارية – أرسوف. Abstract: The Mamluk state was established in response to political and military circumstances. It arose in the midst of many wars that threatened the Islamic countries, and became a war state in the first place, and this made it a strong war character, and was able to be a strong army, and perhaps the most important feature of the Mamluk military is the policy of preparing military plans that achieve empowerment and victory for them, including the task of choosing time And the place for the battle, where the Mamluk Sultan used to hold a war consultative council with the princes in order to agree with them to develop a plan before meeting the enemy, how the battle would proceed, and determining the time and place. This mission had an impact on the course of the battle and its end, whether by victory or defeat, as this mission seems to us much stronger than the military preparation and preparation of army formations.

AHMED B. İBRÂHÎM ES-SERÛCÎ VE TUHFETU’L-ASHÂB VE NUZHETU ZEVÎL-ELBÂB ADLI ESERİ

Serûc’da doğan Aḥmed b. İbrâhîm es-Serûcî (ö. 710/1310), küçük yaşlarda Şam’a oradan da Mısır’a göç etmiş ve burada yaşamını sürdürmüştür. VII/XIII yüzyılın ikinci çeyreği ile VIII/XIV. yüzyılın başları arasında Bahrî Memlükler döneminde yaşamıştır. Bu dönemde ilmî faaliyetler ve ilimle meşgul olanlar her zaman teşvik edilmiş ve âlimler toplumda önemli görevlere getirilmiştir. Bu bağlamda es-Serûcî de dönemin ilim merkezi olan Mısır’daki medreselerde ve camilerde devrin önemli âlimlerinden ders alarak yetişmiş ve burada birçok talebe yetiştirmiştir. Ayrıca kadılık vazifesinden dolayı bir süre dönemin siyaseti içerisinde aktif bir rol oynamıştır. Hususiyetle dinî ilimlerdeki bilgisiyle öne çıkan âlim, bu alanda telif ettiği ve el-Ġâye adını verdiği eserle gerek kendi devrinde gerekse kendinden sonraki asırlarda adından çokça söz ettirmiştir. Hanefi fıkhına dair kaleme alınan el-Hidâye üzerine yazılan bu eser, ilk mufassal Hidâye şerhi olması hasebiyle de önemlidir. Devrin önde gelen âlimlerinden aklî ve naklî ilimleri öğrenen müellif, bu ilimlerin yanı sıra Arap dili ve edebiyatı alanında da derin bilgi sahibidir. Hocalığı ve kadılığı gibi meziyetlerinin yanısıra müellifin Arap edebiyatına olan ilgisinin en güzel örneği de hiç şüphesiz bu alana dair yazmış olduğu ve tespit edilen tek eseri Tuḥfetu’l-Aṣḥâb ve Nuzhetu Ẕevi’l-Elbâb ’dır. Çok sayıda kaynağın toplanılmasıyla telif edilen bu çalışmada ayet, hadis ve şiirlerden getirilen şevâhidlerle birlikte klasik nesir ve nazım geleneğine ait birçok türe yer verilmiştir. Bu eser, Arap dili ve edebiyatının yanı sıra dinî ilimlerle birlikte tarih, edebiyat tarihi, tıp, sosyoloji ve coğrafya gibi muhtelif alanlara dair bilgiler de içermektedir. Bu çalışmada ilk olarak müellifin hayatı ve eserleri hakkında bilgi verilecek akabinde şimdiye kadar bilim dünyasında hakkında hiçbir çalışma yapılmamış olan Tuḥfetu’l-Aṣḥâb ve Nuzhetu Ẕevi’l-Elbâb adlı yazma halindeki eseri müellife aidiyet, yazma eser nüshaları, telif sebebi, muhteva, yararlanılan kaynaklar ve metod gibi açılardan incelenecektir.