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Journal articles on the topic 'Ayyubid Art'
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Milwright, Marcus. "Pottery in the written sources of the Ayyubid-Mamluk period (c. 567–923/1171–1517)." Bulletin of the School of Oriental and African Studies 62, no. 3 (1999): 504–18. http://dx.doi.org/10.1017/s0041977x00018553.
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Vast quantities of ceramic shards of the Ayyubid-Mamluk period have been recovered from excavations of major urban sites such as Fusṭāṭ and Ḥamā, as well as from numerous smaller settlements in the Levant. Knowledge of the range of glazed and decorated wares has been supplemented by the publication of complete vessels in museum collections. As a result of archaeological and art historical research some production sites have been identified and broad chronological divisions established within the ceramic repertoire. Less well understood, however, is the social and economic environment within which pottery was produced and utilized. In addition, analysis of the objects themselves reveals little about the value ascribed to ceramics in relation to the other craft media of the period. This paper will attempt to provide further insights into the manufacture, trade and consumption of pottery in the Levant in the Ayyubid-Mamluk period (including some comments concerning the Crusader states in Palestine) by using contemporary Arabic and Western written sources.
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Ghorgopoulou, Maria. "Orientalism and Crusader Art: Constructing a New Caanon." Medieval Encounters 5, no. 3 (1999): 289–321. http://dx.doi.org/10.1163/157006799x00097.
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AbstractThis article argues that we need to question the Orientalist ideology that draws boundaries between the study of crusader art and that of the neighboring Muslim states. Two unusual Ayyubid glass beakers, now in the Walters Art Gallery in Baltimore, are shown to contain Christian images. These images are placed within a landscape showcasing the major monuments in Jerusalem: the Dome of the Rock, the Holy Sepulchre, and the Tower of David, to highlight the significance of the sites for the viewer/patron. When these two beakers are compared with rnetalwork made in an Islamic style but depicting Christian scenes, it becomes clear that they were not as rare as we may think. Indeed, they prompt us to rethink our preconsumptions about daily life in the crusader kingdoms and to reassess the workings of the multiethnic market spaces of the Levant. The beakers may have served a foreign clicntele, but most probably were made for local Christian communities. Furthermore, these pieces allow us to study the processes of transference of tastes and techniques to the West.
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Elizabeth Urban. "Tree of Pearls." American Journal of Islam and Society 39, no. 3-4 (2023): 189–92. http://dx.doi.org/10.35632/ajis.v39i3-4.3163.
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Almost any survey of medieval Islamic history will cover the figure of Shajar al-Durr (“Tree of Pearls” in Arabic), who was one of the fewwomen in Islamic history to hold the title of Sultan, and the only one to do so who began her life as a slave. She is also well known as a pivotal figure in Egyptian politics, as she marked the transition between Saladin’s Ayyubid dynasty (1171–1250 CE) and the Mamluk sultanate (1250–1517 CE). However, works that analyze Shajar al-Durr’s biography, reign, and influence often overlook her role as an architectural innovator. In Tree of Pearls, art historian D. Fairchild Ruggles highlights Shajar al-Durr’s architectural innovations and argues that her “architectural patronage…changed the face of Cairo and had a lasting impact on Islamic architecture”.
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Allan, J. W. "Ayyubid metalwork with Christian images. By Eva Baer (Studies in Islamic Art and Architecture, Supplements to Muqarnas, Vol. 4.) pp. xiii, 55, 128 illus. Leiden etc., E. J. Brill, 1989, Dfl 65, U.S. $32.50." Journal of the Royal Asiatic Society 1, no. 2 (1991): 287–89. http://dx.doi.org/10.1017/s1356186300000717.
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Komaroff, Linda, and Eva Baer. "Ayyubid Metalwork with Christian Images." Journal of the American Oriental Society 112, no. 3 (1992): 533. http://dx.doi.org/10.2307/603121.
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Elkassas, Sabrin. "The Ayyubid Campaign against Yemen and its Impact on a rare Ayyubid Dinar Called Turan Shah (the first) Struck Aden in the year 573 AH (An Archaeological, Technical, Historical, and Analytical study)." Dirasat: Human and Social Sciences 50, no. 1 (2023): 159–71. http://dx.doi.org/10.35516/hum.v50i1.4397.
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This research deals with the publication of a rare Ayyubid dinar in the name of Turan Shah (the first) struck in Aden in the year 573 AH, and it is published in this research for the first time. The reason for the scarcity of this dinar is due to the scarcity of the gold coins that were minted in Yemen during the reign of King Turan Shah, This dinar is the first Ayyubid dinar to reach our hands in the name of King Turan Shah (the first) - as far as I know - and the research deals with describing the general form of the dinar and studying the texts of his writings, analyzing, and original them through contemporary historical and political events to reveal the causes and results of the Ayyubid campaign against Yemen, and to highlight the relationship the solid bond between money and political aspects, It is known that coins are one of the badges of the king, and the most important pillar of the state, its title, and evidence of its glory.
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Rahmawati, Nailur, Retno Purnama Irawati, Muchlisin Nawawi, and Sulimah Sulimah. "ARABIC LANGUAGE DIRECTIVE SPEECH ACT IN SALAHUDDIN AL-AYYUBI MOVIE." Arabi : Journal of Arabic Studies 5, no. 2 (2020): 142. http://dx.doi.org/10.24865/ajas.v5i2.292.
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A movie can be used as an effective and feasible medium for delivering messages; this served as the study’s rationale. This research acquired communicative speeches in the Salahuddin Al Ayyubi movie. This research aimed to explore two objectives: to describe the form of directive speech acts and to find out the functions of the directive speech acts. The techniques used in this research comprised: (1) uninvolved conversation observation; (2) recording; (3) transcription; and (4) note-taking. The results showed that (1) there were six forms of directive speech acts in the dialogues of "Saladin al-Ayyubi", i.e., imperative, request, invitation, advice, criticism, and prohibition; (2) the functions of directive speech acts in the dialogues of "Saladin al -Ayyubi” are quite varied. The imperative functions had 83 speech data. The request function comprised 52 speech data. The invitation function involved 33 speech data. The advice function consisted of 39 speech data. The criticism act had 13 speech data. The prohibition function consisted of 23 speech data.
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Humphreys, R. Stephen. "Women as Patrons of Religious Architecture in Ayyubid Damascus." Muqarnas 11 (1994): 35. http://dx.doi.org/10.2307/1523208.
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Quoquab, Farzana, Samieh Sadat Nobakhti, and Jihad Mohammad. "Catharine: a troublemaker in the organization." Emerald Emerging Markets Case Studies 8, no. 4 (2018): 1–19. http://dx.doi.org/10.1108/eemcs-06-2017-0160.
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Learning outcomes This case is designed to introduce students to organization culture and how employees are being affected by it. They should have some familiarity with organizational behavior (OB) issues, especially in relating to work culture. They need to be familiar with the related theories and models in organization behavior and development. More particularly, the learning objectives using this case are as follows. By using this case, the students should be able: to understand the real-life workplace scenario where fellow colleagues, like Catherine, can act bossy; to understand the problems because of communication barriers at the workplace. to be exposed on the concept of leadership style and organizational culture; and to understand the necessity of a leader’s interference in handling a chaotic situation in the organization. Case overview/synopsis: This case illustrates the challenge faced by a young entrepreneur with regard to handling workplace chaos among employees. It highlights the importance of having a smooth communication flow and work culture in the organization. SWM was a swimming center in Southeast Asia founded by Ayyub, a young entrepreneur, in July 2014. Over two years, in 2016, SWM had designed different ranges of swimming programs for children and adults. The company’s culture gave employees freedom and flexibility to work. During 2015, the company’s growth was fast, thus encouraging Ayyub to recruit new staff to handle business operations. But hiring new staff caused problems among employees. On September 2016, Ayyub received numerous complaints from employees about a particular senior staff named Catherine with regard to her quarrelsome attitude and bossy behavior toward other junior employees. As a consequence, four employees left within a one-year period, and Ayyub started to receive complaints almost every week. However, because as Catherine was Ayyub’s friend and she was loyal to the company and technical skills, Ayyub fervently wanted to retain Catherine. Nevertheless, he was in dilemma how to fix this workplace miscommunication to maintain the harmony and peace in the organization. He was planning to open a new branch at Southeast Asia on February 2017, during Chinese New Year. He wanted to solve this problem before he starts his new branch. Taking into consideration the whole situation, Ayyub is now contemplating whether to conduct one-to-one meetings with Catherine on a continuous basis to train her with communication and leadership skills, isolate her in a department with less interaction with other staff, transfer her to the new branch or fire her. Complexity academic level The case target audience is for MBA students, particularly for OB and HR classes. Students/participants are challenged to identify the major issue in the case and help decision maker to make decision. Supplementary materials Teaching notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes. Subject code CSS 7: Management Science.
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Saleh Almasarwah, Moufeed. "Social life in Shoubak in the First Ayyubid and Mamluk Periods 585-784h/1189-1382." Dirasat: Human and Social Sciences 49, no. 6 (2022): 148–57. http://dx.doi.org/10.35516/hum.v49i6:.3997.
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The research deals with the issue of social life in Shoubak in the first Ayyubid and Mamluk eras (585-784 AH / 1189-1382), where the researcher addresses the components of society in the country of Shoubak and the method that was adopted in their lives and social relations. This research included an introduction and four axes divided into chapters, followed by a conclusion and a list of primary and secondary sources and references. The first axis dealt with the strata of society in Shobak, with the definition of the nature of life of each stratum and an indication of their social level and the extent of luxury that characterized each layer. The second axis, it included the religious sects in Shoubak, including Muslims, Christians and Jews, with an explanation of the proportion of each sect and its place of residence, and an explanation of the nature of the relationship between these sects. In the third axis, the researcher dealt with the customs and traditions of the community in Shobak, such as food, circumcision, burial, clothing, and others. The researcher devoted the fourth axis to talk about women in Shoubak and their importance and to explain the role of women in internal or external conflicts in the Ayyubid and first Mamluk eras. The most prominent titles that women obtained in Shoubak were mentioned with the significance of each title.
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Jarrar, Sabri. "Suq al-Marifa: An Ayyubid Hanbalite Shrine in al-Haram al-Sharif." Muqarnas 15 (1998): 71. http://dx.doi.org/10.2307/1523278.
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Primadani, Erip. "Tindak Tutur Ilokusi dalam Film Animasi Salahuddin Al-Ayyubi." Diwan: Jurnal Bahasa dan Sastra Arab 13, no. 1 (2022): 1–13. http://dx.doi.org/10.15548/diwan.v13i1.670.
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This article discusses speech acts in the animated film Salahuddin al-Ayyubi. This research method is descriptive qualitative. By using the method of listening and recording the data in the form of words and sentences in this film were collected and analyzed. The formal object as a scalpel in this research is pragmatics, namely the theory of illocutionary speech acts. The results showed that in the film Salahudduin al-Ayyubi episode 1 there were 37 illocutionary speech acts. Judging from the type, of the 37 illocutionary speech acts, there are 4 types of illocutionary acts consisting of 22 directive illocutionary speech acts, 6 assertive illocutions, 7 commissive illocutions and 8 expressive illocutions. Judging from the literal and direct illocutionary speech acts, of the 37 illocutionary speech acts there are 15 literal and direct speech acts, 1 indirect and literal speech act, 9 literal and indirect speech acts, and 12 non-literal and indirect speech acts.
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Sokolov, Oleg. "CRUSADES IN ARABIC THEATRE AND MOVIES (1914-1948)." Odysseus. Man in History 30, no. 1 (2023): 264–81. http://dx.doi.org/10.32608/1607-6184-2023-30-1-264-281.
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The article is devoted to the study of the image of the Crusades in the works of Arabic visual art of 1914–1948, in which the action takes place during the Third (1189–1192) and Seventh (1248–1254) Crusades. Analysis of the plays «Abṭāl al-manṣūra» («Heroes of Mansura», 1915) and «Ṣalāḥ al-dīn al-ayyūbī munqiḏ falisṭīn» («Salah ad-Din al-Ayyubi, Savior of Palestine», 1948), as well as the films «Šajarat al-durr» («Shajarat ad-Durr», 1935) and «Ṣalāḥ al-dīn al-ayyūbī» («Salah ad-Din al-Ayyubi», 1941) showed that if in plays created before the First World War, Arab authors only praised the commanders of the past who defeated the Crusaders, then starting from this global military conflict, the theme of the Crusades began to be used also in order to liken modern Europeans to the Crusaders and draw analogies between the Crusades and the colonial presence in the Middle East. At the same time, the film industry continued to reproduce the romanticized image of the Crusades that emerged in the 19th century. In the analyzed works, the trend towards the Arabization of the past, which developed within the framework of the Arab Revival, also continued: non-Arab heroes, primarily Salah ad-Din, are most often referred to in the works as «Arab leaders».
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Moain, Sadeq. "Unpublished Mamluk Blazons and Mottos on Glazed pottery at the Royal Ontario Museum, Toronto, Canada." ICR Journal 3, no. 3 (2012): 586–99. http://dx.doi.org/10.52282/icr.v3i3.553.
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The Mamluk Sultanate of Egypt lasted from the overthrow of the Ayyubids until the Ottoman conquest of Egypt in 1517. The sultanate’s ruling caste was composed of Mamluks, Arabised soldiers of predominantly Kipchak Turk and Circassian slave origin. Though it declined towards the end of its existence, at its height the sultanate represented the zenith of Egyptian and Levantine political, economic, and cultural glory in the Islamic era. Its quasi multicultural character is thus also of relevance when considering the renewal of contemporary Islamic culture and civilisation.
 This communication is focusing on sultans’ and emir’s blazons and mottos decorating some objects of the unpublished ROM collection and examining them as a line evidence for dating in their historic, art historic and hierarchal contexts.
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Milwright, Marcus. "Central and Southern Jordan in the Ayyubid Period: Historical and Archaeological Perspectives." Journal of the Royal Asiatic Society of Great Britain & Ireland 16, no. 1 (2006): 1–27. http://dx.doi.org/10.1017/s1356186305005626.
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AbstractFor most of the Islamic period central and southern Jordan has existed on the periphery of larger states. During the twelfth and thirteenth centuries the political and economic life of the Muslim and Frankish polities of Bilad al-Sham (Greater Syria) was dominated by cities like Damascus, Aleppo, Jerusalem and Acre. These urban centres contained the greatest concentrations of the military and civilian elite, and provided the largest markets for locally produced and imported commodities. Intellectual activity also prospered in such urban environments and, with few exceptions, it was the occupants of the cities of Bilad al-Sham who composed the histories of the Crusader states and the Ayyubid confederacy. These chronicles tend to reflect the interests of the ruling elites and generally pay rather less attention to rural areas. The lands between the Wadi Zarqa' and the Red Sea – populated as they were by villages and small market towns – excited little interest among historians, and only Karak and Shawbak merit relatively regular mentions in the chronicles of the period.
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ISMAYILOV, Javid. "THE LANDSCAPE GENRE IN NAKHCHIVAN REALIST FINE ART (BASED ON THE WORK OF AYYUB HUSEYNOV AND AYYUB SAFAROV)." Humanities science current issues 1, no. 27 (2020): 24–27. http://dx.doi.org/10.24919/2308-4863.1/27.203344.
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Schultz, Warren C. "Ayyubid and Mamluk Coins Preserved in the Oriental Institute of the University of Chicago." Journal of Near Eastern Studies 60, no. 4 (2001): 269–73. http://dx.doi.org/10.1086/468949.
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BORA, FOZIA. "Did Ṣalāḥ al-Dīn Destroy the Fatimids' Books? An Historiographical Enquiry". Journal of the Royal Asiatic Society of Great Britain & Ireland 25, № 1 (2014): 21–39. http://dx.doi.org/10.1017/s1356186314000443.
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AbstractA persistent myth featuring in some modern accounts of the transition from Fatimid to Ayyubid rule (1169–71) is that one of Ṣalāḥ al-Dīn's (r. 1171–93) first actions upon attaining sovereignty over Egypt was to destroy the Fatimids’ book collections in their entirety. Medieval sources present a different, more nuanced depiction of books sold and dispersed over a decade or more, rather than extirpated and put out of circulation altogether. This article collects and examines medieval Arabic accounts of the episode, and finds further indications of the robust survival of Fatimid-era works in the composition of later chronicles, where native Fatimid-era accounts, which clearly did endure beyond the Fatimid age, are well-represented. The article also looks at the tendentious aspects of medieval accounts of Ṣalāḥ al-Dīn's policies, and the difficulties they pose to a modern appraisal of the sultan's character and intellectual-ideological tendencies.
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Shalem, Avinoam. "Experientia and Auctoritas: ʿAbd Al-Latif Al-Baghdadi’s Kitāb Al-Ifāda Wa’l-Iʿtibār and the Birth of the Critical Gaze". Muqarnas Online 32, № 1 (2015): 197–212. http://dx.doi.org/10.1163/22118993-00321p10.
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This short study looks into the mind of the Ayyubid intellectual Abd al-Latif al-Baghdadi, also known as al-Labbad, who was born in Baghdad in 1162 and died there in 1231–32 at the age of 69. The focus of this article is his famous book Kitāb al-Ifāda wa’l-iʿtibār fi’l-umūr al-mushāhada wa’l-ḥawadith al-muʿāyana bi-arḍ Miṣr (The Book of Instruction and Admonition on the Things Seen [mushāhada] and Events Recorded [muʿāyana] in the Land of Egypt), which, as I argue, is al-Baghdadi’s clear manifestation of his “change of mind” in the fields of scholarship and methods of learning. It seems that a turning point in al-Baghdadi’s academic career occurred during the time he spent in Egypt and, perhaps even and more importantly, in front of the antiquities of Pharaonic Egypt. His descriptions of the pyramids, Sphinx, and huge sculptures of ancient Egypt demonstrate al-Baghdadi’s progressive method of looking at and interpreting nature and thus of rewriting history.
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Muhammad Saqib and Prof. Dr Ghulam Abbas Gondal. "CHARACTERS OF THE NOVEL DARASHIKOH." Tasdiqتصدیق۔ 4, no. 2 (2023): 283–90. http://dx.doi.org/10.56276/tasdiq.v4i2.133.
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The article encompasses the fictional endeavours of Qazi Abdul Sattar, a renowned writer of Urdu literature. He came across four fabulous historical novels besides several beautiful figments of fiction. His novels Dara Shikoh, Ghalib, Khalid Bin Waleed and Salahuddin Ayyubi, are his masterpieces of Historical Urdu fiction. In this article, an attempt is made to analyze and critically examine the art of characterization in his novel Dara Shikoh.
 In this critical examination, characters will be examined in the context of history, psychology, religion, art and culture, and dialogical perspective. Moreover, his characters contemporary age historical nature, readers standing about the character and the way certain characters are deliberately given more importance and a few ones are put under the carpet, are pertinent to be examined carefully in order to know their true nature. In analyzing historical characters, it is also a matter of great interest to know the very history of that character, its semi-historical nature and the self-creation of the charter by the author. It has also been tried to analyze characters explicitly and implicitly keeping in mind their psychological tilts and bends and characters’ active participation and contemporary inclinations and demands. All such aspects unveil the character’s true picture and it becomes crystal clear to objectively know the inner self of characters.
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Abdulkareem, JamiuSaadullah. "Arabic Literature of Travelogue in Nigeria: A Case Study of Ishaq Ayyub Baba-Oye’s Poems." Al-Dad Journal 5, no. 1 (2021): 79–97. http://dx.doi.org/10.22452/aldad.vol5no1.7.
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The art of travelogue is one of the Arabic literary trends in Nigeria, as scholars admired it since the twentieth century by writing poetry or prose, due to its aim at imparting the knowledge of geographical descriptions, historic facts and societal development in the readers and documenting the scholars’ experiences from various travels which could be for the acquisition of ascetic, cultural, diplomatic and socio-economic values, The main objectives of the study were to determine the extent at which the selected literary works of Is-haq Ayyub Baba-Oye, as a case study, met the requirements of the art of travelogue with contents analysis. The selected poet, is considered as one of the admirers of the art of travelogue, as proven by his two literary works on travels to Ngala-Maiduguri of Nigeria and Cairo of Egypt Republic. The methodology adopted is both historical and descriptive. It is historical by presenting the background of the art of travelogue in the Nigerian Arabic literature, then identification of scholars involved, followed by the biography of the poet. It is descriptive, as contents of selected works were unveiled while discourse analysis of the artistic and critical features was handled with formative and thematic measures. It was noticed that the author did the justice to the genre to his best capability, therefore, the work is recommended for readers for the benefits of the contents and embellishments.
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Fairchild Ruggles, D. "Visible and Invisible Bodies: The Architectural Patronage of Shajar Al-Durr." Muqarnas Online 32, no. 1 (2015): 63–78. http://dx.doi.org/10.1163/22118993-00321p05.
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Whereas reliance on official texts such as chronicles often leads modern historians to overlook women, the built works of female patrons can provide a valuable historical source because they stand publicly for female patrons who were themselves unseen. Indeed, it is difficult to imagine Damascus and Cairo without the visually prominent tombs and pious foundations of the otherwise invisible Fatimid and Ayyubid women. Among the latter was Shajar al-Durr, a Turkic concubine who rose from slavery to become the legitimate sultan of Egypt in 1250. Her short reign and subsequent marriage ended violently with her death in 1257, but in that space of time she made architectural innovations that ultimately inspired lasting changes in Cairo’s urban fabric. Shajar al-Durr’s impact as architectural patron was as pivotal as her political role: the tomb that she added to her husband’s madrasa led to his permanent and highly visible presence in central Cairo, an innovation that was followed in the endowed complexes of the Mamluks. In her own more modest tomb, she chose not monumentality but iconography, representing herself pictorially in dazzling mosaic, a daring gesture in a world where female propriety meant invisibility.
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Ali Audah and Aminto. "Menumbuhkan Altruisme Siswa Melalui Kisah Nabi Ayyub a.s dan Khalifah Umar bin Khattab r.a." Tarsib: Jurnal Program Studi PGMI 1, no. 1 (2023): 1–10. http://dx.doi.org/10.61181/tarsib.v1i1.322.
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Abstract: Altruistic behavior needs to be cultivated from an early age. Altruism encourages children to help people who are in trouble or in pain. Strong moral emotions encourage children to act rightly, because children are able to see the distress of others, thus preventing them from taking actions that can hurt others. This study aims to foster altuism through the stories of the Prophet Ayyub As and Caliph Umar bin Khattab Ra. This experimental study divided 39 Class VI students of Madrasah Ibtida'iyah Darul Huda Purwoasri Kediri, into three groups, each group consisting of 13 students, namely the experimental group-1 received the story of the Prophet Ayyub As; experimental group-2 got the story of Caliph Umar bin Khattab Ra, and; the control group did not get the story. The data collection tool used is an altuism questionnaire. Actions in the form of stories are given in controlled situations. After finishing the story for 1 week, a post-test of altruism was carried out. Altruism data between groups were analyzed by One-way Anova. The results showed that the stories of the Prophet Ayyub As and the Caliph Umar bin Khattab Ra had a positive effect on fostering student altruism. Spiritual themed stories are useful for developing altruism since early adolescence. Adolescents become like to give or share, like to cooperate, like to do charity, like to help, honest, like to give, consider the rights and welfare of others.
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Robinson, Chase F., та David Morray. "An Ayyubid Notable and His World: Ibn al-ʿAdīm and Aleppo as Portrayed in His Biographical Dictionary of People Associated with the City". Journal of the American Oriental Society 116, № 2 (1996): 322. http://dx.doi.org/10.2307/605746.
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Jackson, Peter. "The Mamlūk institution in early Muslim India." Journal of the Royal Asiatic Society of Great Britain & Ireland 122, no. 2 (1990): 340–58. http://dx.doi.org/10.1017/s0035869x00108585.
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When Muslim forces under the Ghurid sultan, Mu'izz al-Dīn Muḥammad b. Sām, made their first major breakthrough into Hindūstān in the 1190s, they brought with them two institutions that had long since taken root in the Islamic world. One was the iqṭā' or assignment of land or its revenue, in some cases in return for military service (sometimes misrepresented as “fief” on the Western European model). The other was the mamlūk, or military slave. Mamlūk status, it should be stressed, bore none of the degrading connotations associated with other types of slavery: mamlūks – generally Turks from the Eurasian steppelands – were highly prized by their masters, receiving both instruction in the Islamic faith and a rigorous training in the martial arts, and were not employed in any menial capacity. The mamlūk institution, whose origins go back to the first century of Islam, came into vogue from the first half of the third/ninth century, as the ‘Abbasid Caliphs built up a corps of Turkish mamlūk guards and their example was followed, with the disintegration of their empire, by the various autonomous dynasties that sprang up in the provinces. Turkish slave officers themselves went on to found dynasties, as in the case of the Tulunids and the Ikhshidids in Egypt and the Ghaznawids in the eastern Iranian world. The institution surely entered upon its heyday in the seventh/thirteenth century, with the military coup of 648/1250 in Cairo: a group of mamlūk officers overthrew the last Ayyubid sultan of Egypt and inaugurated a regime in which slave status was the essential qualification for high military and administrative office.
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Docker, John. "Reclaiming History from the Settler Coloniser: A Meditation on Nur Masalha's Palestine across Millennia: A History of Literacy, Learning and Educational Revolutions." Journal of Holy Land and Palestine Studies 22, no. 1 (2023): 111–28. http://dx.doi.org/10.3366/hlps.2023.0307.
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In this wonderful book, Nur Masalha challenges and transforms world history, as did his earlier Palestine: A Four Thousand Year History (2018). In this meditation I recount some of Nur Masalha's argument — not all, given the extraordinary richness of the material he has uncovered, described, and analysed — but also offer my own reflections prompted by his book. As Masalha relates in his introduction, the work is a passionate response to Zionism's historical claim that Palestinians possess no history of literacy, education, and literary culture. He shows the falsity of such a claim through multiple examples. Masalha explores, for example, the multifaceted history of education in Byzantine Palestine (Third to Early Seventh Century), based on a philosophy of ‘civil society’. Palestine as a cosmopolitan and transnational world inhered in what Masalha refers to as Cities of Learning. There were famous intellectuals, such as in antiquity Josephus (AD 37-c.100) and Origen (AD 185–253). In modernity he highlights Khalil Sakakini (1878–1953), whose remarkable educational reforms, emphasizing a ‘philosophy of joy’, emerged at a similar time to A.S. Neill's Summerhill School in the UK. Women's education is featured, from the time of the Palestinian Madrasas under the Ayyubids and Mamluks (1187–1517) onwards, a powerful tradition which continues into the modern era. When press censorship was relaxed following the Ottoman Young Turk Revolution of 1908, there was a huge growth of newspapers, photography, and photojournalism, a remarkable figure here being the Palestinian photographer Karima ‘Abboud (1893–1940). Masalha draws attention to the importance of translation in Palestinian history, especially in the important figure of Khalil Ibrahim Beidas, a relative of Edward Said, who was interested in the works of Pushkin, Gogol, Dostoevsky, Tolstoy and Gorky. There is a fascinating chapter on the interactions of Palestinian scholars and the Crusaders, with free passages of ideas, goods and technologies; arabesque became a mainstream European decorative art. The result of these multiple explorations is a major transformation in how we think about the world.
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Hanna, Nelly, U. Vermeulen, and D. de Smet. "Egypt and Syria in the Fatimid, Ayyubid, and Mamluk Eras: Proceedings of the 1st, 2nd, and 3rd International Colloquium [sic] Organized at the Katholieke Universiteit Leuven in May 1992, 1993 and 1994." Journal of the American Oriental Society 118, no. 4 (1998): 606. http://dx.doi.org/10.2307/604829.
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Johns, A. H. "Three Stories of a Prophet: Al-Tabarī's Treatment of Job in Sūrah al-Anbiyā' 83–4 (Part I)." Journal of Qur'anic Studies 3, no. 2 (2001): 39–61. http://dx.doi.org/10.3366/jqs.2001.3.2.39.
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Only two surahs of the Qur'an provide narrative details of the Prophet Ayyub (Job): Al-Anbiyā' (21):83–4 and Ṣād (37):41–4. That in Ṣād is probably earlier in order of revelation, and includes more information, but essentially they complement each other. This information, while given in language of great intensity and beauty, is brief and allusive in its presentation. Job has, nevertheless, an important place in the Qur'anic panorama of the prophets, and a distinctive role in the spiritual life and religious imagination of Muslims. There is a rich ‘hinterland’ to be discovered in these verses. Al-Ṭabarī (d.923AH) offers a classical account of this ‘hinterland’ in his commentary on the relevant āyāt of Sūrah al-Anbiyā' in his Jāmical-Bayān. He includes in it three narratives of how Job was put to the test. The first and longest is attributed to Wahb ibn Munabbih (d.728H). It has a binary structure and of the three narratives it has the most shared elements with the Biblical Book of Job. It is nonetheless thoroughly Islamic, and redolent with echoes of Qur'anic phrasing. The second is also attributed to Wahb ibn Munabbih, but through a different line of transmission. It is unitary in structure, and though shorter, has undergone a measure of episodic development which in part features the role of Job's wife. The third is attributed to al-Ḥasan al-Baṣrī (d.728H). It too has a unitary structure, and though briefer than the second, develops further the role of Job's wife, and her devotion to him. Together these narratives enable a full understanding of the āyāt in both surahs. Further, they offer range of perspectives and emphases in the accounts they give of the ways in which Job was put to the test and how his patience never wavered, telling how, when at length he cried out in pain, God relieved his suffering and rewarded him. This article suggests interpretations of the structure of the narratives, the literary art with which they are related and the spiritual values implicit within them. Al-Ṭabarī's presentation of them shows him an outstanding scholar and theologian, a great writer and a marvellous exponent of the humanistic tradition in Islam.
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Richards, D. S. "Egypt and Syria in the Fatimid, Ayyubid and Mamluk eras. Proceedings of the 1st, 2nd and 3rd International Colloquium organized at the Katholieke Universiteit Leuven in May 1992, 1993 Aand 1994. Edited by U. Vermeulen and D. de Smet (Orientalia Lovaniensia Analecta, 73.) pp. 371, illus., Leuven, Uitgeverij Peeters, 1995. BEF 2600." Journal of the Royal Asiatic Society 7, no. 2 (1997): 295–96. http://dx.doi.org/10.1017/s1356186300008968.
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Johns, A. H. "Three Stories of a Prophet: Al-Tabarī's Treatment of Job in Sūrat al-Anbiyā ' 83–4 (Part II)." Journal of Qur'anic Studies 4, no. 1 (2002): 49–60. http://dx.doi.org/10.3366/jqs.2002.4.1.49.
Full textAbstract:
Only two surahs of the Qur'an provide narrative details of the Prophet Ayyub (Job): Al-Anbiya' (21):83–4 and Ṣād (37):41–4. That in Ṣād is probably earlier in order of revelation, and includes more information, but essentially they complement each other. This information, while given in language of great intensity and beauty, is brief and allusive in its presentation. Job has, nevertheless, an important place in the Qur'anic panorama of the prophets, and a distinctive role in the spiritual life and religious imagination of Muslims. There is a rich ‘hinterland’ to be discovered in these verses. Al-Ṭabarī (d.923 H) offers a classical account of this ‘hinterland’ in his commentary on the relevant āyāt of Sūrat al-Anbiyā' in his Jāmic al-Bayān. He includes in it three narratives of how Job was put to the test. The first and longest is attributed to Wahb ibn Munabbih (d.728 H), and has been discussed in detail in Part I of this article. It has a binary structure and of the three narrations it has the most shared elements with the Biblical Book of Job. It is nonetheless thoroughly Islamic and redolent with echoes of Qur'anic phrasing. The second is also attributed to Wahb ibn Munabbih, but through a different line of transmission. It is unitary in structure, and though shorter, has undergone a measure of episodic development which in part features the role of Job's wife. The third is attributed to al-Ḥasan al-Baṣri (d.728 H). It too has a unitary structure, and though briefer than the second, develops further the role of Job's wife, and her devotion to him. Together these narratives enable a full understanding of the āyāt in both surahs. Further, they offer a range of perspectives and emphases in the accounts they give of the ways in which Job was put to the test and how his patience never wavered, telling how, when at length he cried out in pain, God relieved his suffering and rewarded him. Part II of this article suggests interpretations of the structure of the narratives, the literary art with which they are related and the spiritual values implicit within them. Al-Ṭabarī's presentation of them shows him an outstanding scholar and theologian, a great writer and a marvellous exponent of the humanistic tradition in Islam.
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Susilawati, Susi, Sitti Fatimah Maddusila, Adfiyanti Fadjar, Nurhayati Sutan Nokoe, and Abdurrahim Abdurrahim. "Warning: Increasing Child Marriage in Palu, Sigi, Donggala!" Amsir Law Journal 5, no. 2 (2024): 126–33. http://dx.doi.org/10.36746/alj.v5i2.428.
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The increase in the number of marriage dispensation cases in the Religious Courts after the amendment of the Marriage Law requires the government to be vigilant. The large number of divorces from young marriages filed with the court is an impact of the increase in the number of marriage dispensation applications. The purpose of this study is to analyze the factors that influence the prevalence of child marriage in Palu, Sigi and Donggala. The method used is socio-legal research method with primary data sources obtained from Penghulu in Palu, Sigi, and Donggala. The results of the study found a strong influence of religious factors, customs, economics, education, pregnancy outside marriage, and narcotics which caused the prevalence of child marriage in Palu, Sigi, and Donggala. All of these influencing factors all lead to the solution of marriage dispensation. A better strategy is needed that is tailored to current conditions. It is also suggested that Penghulu conduct seminars so that they can have the same perception of the Marriage Registration Policy and knowledge of the latest Marriage Law. Cooperation with the courts is needed to facilitate community affairs related to marriage. The police need to increase the eradication of narcotics in areas that are indicated to be places of circulation and abuse. ___ References Books with an author: Kadir, A. (2020). Perspektif Baru Hukum Perkawinan Islam Nikah, Talak, Rujuk. Semarang: Fatawa. Journal articles: Bastomi, H. (2016). Pernikahan Dini dan Dampaknya (Tinjauan Batas Umur Perkawinan menurut Hukum Islam dan Hukum Perkawinan Indonesia). YUDISIA: Jurnal Pemikiran Hukum dan Hukum Islam, 7(2), 354-384. Miqat, N., Patila, M., Kunu, B. D., Mardin, N., & Purwanda, S. (2023). Perkawinan di Desa Kabalutan Kabupaten Tojo Una-Una Perspektif Hukum Perkawinan Indonesia. Media Iuris, 6(2),193-204. Putri, J. E., & Taufik, T. (2017). Kematangan Emosi Pasangan yang Menikah di Usia Muda. JRTI (Jurnal Riset Tindakan Indonesia), 2(2), 1-10. Susilawati, S. (2019, November). Dampak Bencana terhadap Tingkat Perkawinan Anak di Sigi Biromaru. In Unpublished Paper, Delivered at National Symposium (Vol. 30). Susilawati, S., Maddusila, S. F., & Ayyub, M. R. Bersama APRI Memberantas Perkawinan Dini. Jurnal Pengabdian Pada Masyarakat, 9(2), 87-94. Susilawati, S., Ridwan, A., & Madusila, S. F. (2021). Criminal Liability against Perpetrators of Fraudulent Criminal Act by Hynosis. Tadulako Law Review 6(1), 40-49. Purwanda, S., Bakhtiar, H. S., Miqat, N., Nur, R., & Patila, M. (2022). Formal Procedure Versus Victim's Interest: Antinomy of Handling Sexual Violence Cases In East Luwu. Jurnal Hukum Volkgeist, 6(2), 116-122. Purwanda, S., & Wulandari, A. S. R. (2023). Socio-Legal Studies: Methodical Implications of Legal Development in Indonesia. Al-'Adl, 16(2), 152-163.
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Kevin Reinhart, A. "Cairo: 1001 Years of Art and Architecture (Egypt) 1999 Writer: Caroline Williams. Prod: Gray Henry. Part I: The Grandeur of Cairo (16 min). Part II: The Word, the Vine and the Star (20 min). Part III: Survivors in Stone: The Mosque of Ahmad ibn Tulun (4 min), The Fatimids (9 min), Ayyubids (4 min), The Bahri Mamluks (11 min), The Ottoman Era (7 min), The Muhammad Ali Dynasty (4 min). Part IV: Some Saints of Cairo (10 min). Distributor: Fons Vitae, 49 Mockingbird Valley Road, Louisville, KY 40207. Tel/Fax: 502/897-3641. Web: www.fonsvitae.com." Middle East Studies Association Bulletin 35, no. 1 (2001): 142–44. http://dx.doi.org/10.1017/s0026318400042279.
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"The Representation of Virgin Mary in Islamic Art during the Ayyubid Dynasty (12th – 13th Century)." International Journal of History and Cultural Studies 4, no. 4 (2018). http://dx.doi.org/10.20431/2454-7654.0404002.
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El-Merheb, Mohamad. "Louis IX and the transition from Ayyubid to Mamluk sultanate – Part I." Crusades, January 8, 2024, 1–21. http://dx.doi.org/10.1080/14765276.2023.2274342.
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KOZAN, Ali. "ZAWIYAHS AND FOUNDATIONS TRANSFERRED TO THE OTTOMAN EMPIRE FROM THE MAMLUKS AND AYYUBIDS IN URFA." Genel Türk Tarihi Araştırmaları Dergisi, July 11, 2023. http://dx.doi.org/10.53718/gttad.1242750.
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Zâviyeler, bulundukları bölgedeki halkın irşad faaliyetlerini yürüterek bölge halkının İslam anlayışının oluşmasında etkili olan mekanlardır. Bu mekanlar bir nevi külliye gibi içinde barındırdığı mescid, medrese, hamam ve matbah gibi yapılarla yöre halkının temizlik, ibâte ve iâşelerini de temin eden dinî-sosyal kuruluşlardır. Dervişlere ve şeyhlere tahsis edilmekle birlikte bazı emirler adına da inşa edilen zaviyelerin arazî tahsisiyle vakıf kurmalarına da imkân tanınmıştır. Şanlıurfa’da da zâviye vakfı olarak pek çok kurum olmakla birlikte Memlük ve Eyyübi devirlerinden Osmanlı’ya intikal eden iki zâviye göze çarpmaktadır. Bunlar Urfa’da Memlük devrine ait Emir Mencik ve Zengî-Eyyübi devrine ait Şeyh Mesud Dede Horasanî zaviyeleridir. 
 Günümüzde sadece mescid kısmı ayakta kalan ve mescidle birlikte zâviye, medrese ve imaretten müteşekkil Emir Mencik Zâviyesi, Memlüklerin Şam Meliki Emir Mencek(Mencik) tarafından yaptırılmıştır. Şam, Halep, Tarsus ve Birecik’de de aynı adla zâviyeleri tespit edilen ve Emir Mencek’in tam adı Emir Seyfeddin Muncuk el-Yusufî (ö. 1375)’dir. Muhammed Ali devrinde önce Şam ve ardından da Tarsus nâibliği görevini yürütmüştür. Siyasî hayatında Şam, Tarsus, Urfa ve Birecik şehirlerinin yönetimini üstlenmesinden dolayı bu şehirlerde onun adına birer zâviye ve zaviyeye bağlı vakıfların teşekkül etmiştir. 19 Şubat 1374 tarihli vakfiyesine göre gelirlerinin tamamı, Vefaî tarikatı şeyhlerinden Seyyid Celâleddin ve evlâdına ait olmak üzere zaviyeye tahsis edilmiştir. Vakıf gelirlerinin bir bölümü de Urfa’daki diğer zaviyelerde görevli olanlara, seyyid ve alimlere cihet olarak şart koşulmuştur. Buradan hareketle zâviye vakfının hayrî bir vakıf olduğu anlaşılmaktadır. Yine vakfiyesinden hareketle zâviyenin ilk dönemlerde Vefâî tarikatına bağlı bir müessese olarak hizmet verdiği de anlaşılmaktadır. Osmanlı arşiv kayıtlarında vakfa yapılan mütevellilik, mutasarrıf/nazırlık, müderrislik, muallim-i sıbyan atamalarına da rastlanmaktadır. Vakfın varlığını XX. yüzyılın başlarına kadar sürdürdüğü anlaşılmaktadır. 
 Şeyh Mesud Zâviyesi de, Zengî(1144-1182) Atabeyliği ve ardından Eyyübilerin(1182-1193) Ruha hakimiyeti devrinden günümüze intikal etmiş küçük ölçekli bir vakıftır. Urfa’da Eyyübilere ait en eski İslam kitabesinin Şeyh Mesud Zâviyesi kitabesi olduğu düşünülmektedir. Ayrıca Şeyh Mesud’un, XII. yüzyılın ortalarında Horasan(Nişabur)’dan gelerek Ruha’ya yerleşen bir Horasan Ereni olduğu düşünülmektedir. Yine kitabesinden hareketle, mescid, çilehâneler ve misafir odalarını içerisinde barındıran bir manzume olup Selahaddin Eyyübi’nin Urfa’yı ele geçirmesi(1182)’nin akabinde 1183’te yapıldığı anlaşılmaktadır. 1523 tarihli tahrire göre vakfın gelirlerini Emir Mencik vakfından ayrılan bir hisse ile bazı gayrimenkul kiraları oluşturmaktadır.1760’lı yıllara gelindiğinde zâviyenin yıkık vaziyette olup, eşkıya durağı ve ehli fesâdın toplanma yeri olduğu ifade edilmektedir. Dolayısıyla XVIII. yüzyılın ikinci yarısında bir dönem zaviyenin yapılış amacı dışına çıkarak hayır işlevini yitirdiği görülmektedir. Şeyh Mesud Zâviyesi’ne farklı dönemlerde yapılan mütevelli, zâviyedâr, şeyh, türbedâr ve kandildâr atamaları arşiv kayıtlarından takip edilebilmektedir.
 Bu çalışmanın amacı, arşiv kayıtları bağlamında Emir Mencik ve Şeyh Mesud Dede Horasanî zaviyelerinin teşekkülü ve hayrî vakıflar olarak işleyişi üzerinedir. Urfa’da Memlük ve Eyyübi devrinden Osmanlı’ya intikal eden zaviyelere ilişkin dönem kaynakları, kitâbeler ve arşiv kayıtları kullanılmıştır. Kuruluşlarından itibaren söz konusu zaviyelere ve vakıflarına pek çok atama yapıldığı anlaşılmaktadır. Ancak zamanla kuruluş devrindeki işlevlerinden uzaklaşarak XIX. yüzyıldan sonra mütevelliden ibaret kalan vakıflar hâline dönüşmüşlerdir.