The Journal of Islamic History and Civilisation: 2 (1)

Open Access Article

1 - Rhazes on Pharmacy
Mahboobeh FarkhondeZadeh Mostafa Gohari FakhrAbadi

Pharmaceuticals were originated from herbal, animal and mineral sources in ancient medicine. Making  syrups, Tablets and  other drugs is a part of Islamic medicine. Some of the Muslim physicians were pharmacists as well. Muhammad ibn Zakariya Râzī was a More

Pharmaceuticals were originated from herbal, animal and mineral sources in ancient medicine. Making  syrups, Tablets and  other drugs is a part of Islamic medicine. Some of the Muslim physicians were pharmacists as well. Muhammad ibn Zakariya Râzī was a great physician that a significant part of his works is devoted to pharmacy. This article  is a study on the influence and role of  Razi and his ideas about drugs. The results of this research shows that Râzī’s profession on Chemistry and properties of minerals, enabled him to produce  new  drugs. He presented numerous instructions for caking of compound drugs that was unprecedented among Muslims. Razi’s method was easy; he used food instead of drugs. He knew the drugs nature and harms. He was, firstly, used alcohol for disinfection, mercury as a laxative and also using some pharmaceutical compounds for abirritating. He also cited drugs for Veterinary.         References Bihdāsht-i Ghazāyī yā Manāfil-Aghdhiya wa daf-i Maḍārr-hā Abubakr Muḥammad Zakariyyā Rāzī, Tehran: Tābān, 1964/1343. Azkaee (Spitman), Parviz, Ḥakīm Rāzī, Tehran: Ṭarḥ_i Nū, 2005/1384. Bīrūnī, Abū al-Rayḥān Aḥmad b. Muḥammad, Fihrist-i kitāb-hā-yi Rāzī, Revised by Mehdi Mohaghegh, University of Tehran Press, 1992/1371. Al- Daffāʿ, Alī Abdallāh, Ashām ulamā al-Arab wa al-Muslimīn fī Ilm l-Nabāt, Beirut, Mūʾsisa al-Risāla, 1985 AD/1405 AH. Dictionary.abadis.ir/ Elgood, Cyril, Tarīkh pizishki Iran (A Medical History of Persia and the Eastern Caliphate: From the Earliest Times Until the Year A.D. 1932), Mohsen Javidan(trans.), Tehran: Eghbal Publications, 1973 /1352. Farshad, Mahdi, Tarikh Ilm dar Iran, Tehran: Amirkabir, 1988/1367. Goodman, L. E., “Al- Rāzī”, EI2, g Leiden: E.J. Brill, 1996. Ibn Abī Uṣaybiʿa, Uyūn al-anbā fī ṭabaḳāt al-aṭibbā, Beirut, Dār al-Maktaba al-Ḥayāt, 1965 AD/1384 AH. Ibn al-Nadīm, Muḥammad, al-Fihrist, Muhammad-Reza Tajadod (Trans.), Tehran: KitābKhāna-yi Ibn Sīnā, 1924 AD/ 1343 AH. Ḳifṭī,Tarīkh al-Ḥukamāth Century), Revised by Behin Daraei, Tehran: University of Tehran Press, 1968/1347. Nabavi, Saif al-Din, Muḥammad ZakariyyāRāzī wa Bardāsht hā-yi Dānishmandān-i Ilm-i Pizishkī, Tehran: Eghbal Publications, 1987 /1366. Najmabadi, Mahmud, Mualifāt wa Muṣannifat-i Muḥammad ZakariyyāRāzī, Tehran: University of Tehran Press, 1960/1339. Ibid, SharḥḤāl wa Maḳām-i Muḥammad ZakariyyāRāzī, Tehran: ʿIlmī, 1939/1318. Ibid, Tarīkh Ṭibb, Tehran: University of Tehran Press, 1988/1367. Qasemlou, Farid, Negar Naderi, Shamameh Muhammadi, “Dārūshināsī wa Dārūsāzī”, Dānīshnāma Djahān-i Islām (The Encyclopedia of the Islamic World), Gholam_Ali Haddad_Adel (as supervisor), Tehran,1392/2013. Rashīd ʿIzza, ʿUlayyā, “Maḳāla al-Rāzī wa ʿIlm al- Fārmākūlūdjī”, al-Rāzī wa Athara fī Ṭibb, Khalis al-AshRāzī, Muḥammad b. Zakariyyāʾ, al-Abdāl, Tehran: Research Institute for Islamic and Complementary Medicine (RICM), 2004/1383. Ibid, al-Asrār wa sirr al-asrār, Revised by Mohammad Taqi Danesh Pajouh, Tehran: čāp-i Ḥaydarī, 1964/1343. Ibid, Bāyastih-hā-yi Akhlāḳ-i Pizishkī az Nigah-i Rāzī (Adab al- Ṭabīb), Revised by ʿAbd al-Laṭif Muḥammad al-ʿAbd, Muhammad -Hossein Saket(Trans.), Tehran: Intishārāt-i al-Maʿyī, 2012/1391. Ibid, al-Ḥāwī, al-Djuz al-Thānī wa al-Ishrūn: Fī Ṣaydala, Muḥammad Abd al-Muʿīd Khān(ed.), Deccan: Dairatuʾl-maʾarif-i ʾUthmāniyya, 1971 AD/1390 AH. Ibid, al-Djadarī wa l-Ḥaṣba, Mahmud Najmabadi (Margins & Trans.), Tehran: University of Tehran Press, 1965/1344. Ibid, Khawāṣṣ al-Ashyā, Muḥammad b. Zakariyyāʾ, Qom: Association of Islamic Treasures, 2009/1388. Ibid, Risāla dar Fawāid Sikandjabin wa Khawaṣṣ Mūmīyāī, Ehsan Moghaddas(Trans.), Tehran: Nīlūbarg, 2012/1391. Ibid,Ṭibb al-Mulūkī, Yāsir Zikkūr(ed.), Beirut, Dār al-Minhādj, 2009 AD/1430 AH. Ibid, Al-Fuṣūl fī l-Ṭibb(al-Murshid), Revised by Yosef Beig Babapour, Tehran: Safir Ardehlal Publications: Specialist Publisher of Books on Traditional Medicine, 2013/1392. Ibid, al-Ḳawlandj, Ṣubḥī Maḥmūd Ḥammamī(ed.), Aleppo: Manshūrāt-i  Djāmiʿa-yi Ḥalab Maʿhad al-Turāth ʾl-ʿilmī, 1983 AD, 1403 AH. Ibid, Miḥna al-Ṭabīb wa Tayīna, Revised by al-Bayir Zakī Iskandar, (with the preface by Ali_Akbar Velayati), Gholamreza Jamshid Nejad Aval (Trans.), Tehran: Intishārāt-i Huḳūḳī, 2010/1389. Ibid, Manāfil-Aghdhiya wa daf-i Maḍārr-hā, Revised by ʿĀṣim ʿIytānī, Beirut, Dār al-Iḥyāʾal-ʿUlūm, 1985 AD/1406 AH. Ibid, Al-Manṣūrī fī al-Ṭibb, Revised by Ḥāzim Barkī Ṣadīḳī, Kuwait, al-Munaẓẓama al-ʿArabīya al-Tarbīya, 1987 AD/1408 AH. Ibid, Man lā Yaḥḍuruhu al-Ṭabīb, Tehran: Shirkat-i Sahamī-yi Ṭabʿ-i Kitāb, (Un d.). Sezgin, Fuat, Tarikh Nigārish-Hā-yi Arabī, Vol.3, Chapter one, Tehran: Intishārāt-i Khāna-yi Kitāb, 2004/1383. Tabatabaei, Mahmoud, Khulāṣa-yi Kitab al-Ḥāwī, Mashhad:University of Medical Sciences, 2009/1388. Turkmani, Somayeh, Tarīkh-i Dārūshināsī dar Iran wa Bayn al- Nahrayn az Ṣadr-i Islām tā Ḥamla-yi Mughūl, (Master's Thesis) Ferdowsi University of Mashhad, Faculty of Theology, 2010/1389.                                                 Manuscript profile

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2 - The Purpose of Ibn Farīghūn for Jawāmeʿ al-ʿulūm's writing: Viewpoints Review
Taher Babaei Ahmad Badkubeh Hazaveh

Jawāmeal-ʿulūm,a work from fourth-century AH in Transoxiana, consists of valuable information about administration and various kinds of science. There are many studies on the book that depicted distinctive contemplations on the subject of book and its author purpose. Th More

Jawāmeal-ʿulūm,a work from fourth-century AH in Transoxiana, consists of valuable information about administration and various kinds of science. There are many studies on the book that depicted distinctive contemplations on the subject of book and its author purpose. This article is expressing, comparing and finally criticizing the different points of view with contents of Jawāmeal-ʿulūm.  It is concluded that the book is a collection of ethical information and also the knowledge of government structure, which has been written for high-ranking officials.                   References Abu Yaʿlā, Muḥammad b. al-Ḥusayn al-Farrā, al-aḥkām al-sulṭāniyya, Revised by Muḥammad ḥāmid al-Fiḳī, Beirut, Dar al-Kotob al-Ilmiyah, 2000 AD/1421 AH. Alam, Hooshang, “Jawāmiʿ al-ʿulūm athar-i Ibn Farighūn”, Negar Naderi(trans.), History of Science (journal-JIHS), No.8, 1388/ 2009. Al-Davoud, Seyyed Ali, “Āl-i Farīghūn”, The Great Islamic Encyclopaedia, Kazem Mousavi Bojnourdi (as supervisor), The Centre For The Great Islamic Encyclopaedia, 1368/1989. Al- Fārābī, Muḥammad b. Muḥammad, Iḥṣā al-ulūm, Revised by Alī Bū-Mulḥim, Beirut, Dar wa Maktaba al-Hilāl, 1996 AD/ 1416 AH. Ibn Abī al-Rabīʿ, Shihāb al-Dīn Aḥmad, Sulūk al-mālik fī tadbīr al-Mamālik, Revised by ʿArif Aḥmad ʿAbd al-Ghanī, Damascus, Dar Kanān, 1996 AD/1435 AH. Ibn Farighūn, Mūttaghbī, Jawāmi al-ulūm, Revised by Ḳays Kāẓim Djannābī, Cairo, Maktaba al-Thiḳāfa al-Dīnīya, 2006 AD/1426 AH. Ibid,Jawāmi al-ulūm,Fuad Sezgin (photo ed.), Frankfurt, manshūrāt maʿhad taʾrikh al-ʿulūm al-ʿarabīya wa al-islāmīya (Institut für Geschichte der ArabischIslamischen Wissenschaften), 1985 AD/1405 AH. Ikhwān al-Ṣafāʾ, Rasāil ikhwān al-ṣafā wa-khullān al-wafā Revised by ʿArif Tāmir, Beirut, Manshūrāt-i ʿUwayyadāt, (un d.). Ibn al-Nadīm, Abu ʾl-Faradj Muḥammad b. Abī Yaʿḳūb Isḥāḳ, Kitāb al- fihrist, Revised by Reza Tajadod, Tehran, Intisharāt-i Asadī, 1350/1971. Kallek, Cengiz, s.v.“Cevamiu l-ulum”, in DİA, Vol.7, Türkiye Diyanet Vakfı Yayınları İşletmesi, İstanbul, 1993 AD/1413 AH. Khadiv Jam, Hossein, Darāsāt ḥawl kitāb-i jawāmi al-ulūm, Shaʾyā b. Farighūn( Ballad), Tehran,(Un d.). 1350/1971. Ibid,“kitāb-i  jawāmiʿ al-ʿulūm”,nāma-Mīnuwī. Habib Yaghmaei (as supervisor), Iraj Afshar, with cooperation of Muhammad Roshan, Tehran, Nashr-i Sanāʾī, 1350/1971. Al-Khwārazmī, Muḥammad b. Aḥmad b. Yūsuf, Mafātīḥ al-ulūm, Revised by Ibrāhīm al-Ābyārī, Beirut, Dār al-Kutub Arabī, 1989 AD/1409 AH. Mirjafari, Hossein, Asghar Montazer al-Ghaem, Muhammad Bagher Khazaeli, “Kitāb Jawāmiʿ al-ʿulūm wa ṭabaḳa bandī-i ʿilm”,Pazhūhish-nāma Tarikh, Islamic Azad University of Bojnourd, No.22, 1390/ 2011(Spring). Minorsky, Vladimir, Hawāshī wa talīḳāt bar ḥudūd al-ulam min al-mashriḳ ilā al-maghrib (translated and explained by V. Minorsky; with the preface by V. V. Barthold), Mir Hossein Shah(trans.), Kabul, Intishārāt-i Danishkadih Adabīyat Danishgah Kābul, 1342/1963. Mohaghegh, Mehdi, “Taḳsīm Bandī-i ʿulūm az Naẓar-i Dānishmandān-i Islāmī”, Politic Quarterly, No.1, 1370/1991. Roodgar, Ghanbar-Ali, “Dānishnāma Nigārī”, Dānishnāma Djahān-i Islām (The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Vol.17, Tehran, The Center For The Great Islamic Encyclopedia, 1392/2013. Al-Ṣūlī, Abū bakr Muḥammad b. Yaḥyā, Adab al-Kitāb, Revised by Muḥammad Bahdjat al-Atharī, Cairo, Maṭbaʿa al-Salafyya, 1922 AD/1341 AH. Vesel, Živa, Les Encyclopédies Persanes: Essai de Typologie et de Classification des Sciences, Institut francais de recherché en Iran, Bibliothèque iranienne no.31, Paris, Editions Recherche sur les civilizations, 1986 AD/1406 AH. Yāḳūt Ḥamawī, Shihāb al-Dīn, Mudjam al-Udabā (irshād al- arīb ilā marifat al-adīb), Beirut, Dar al-Gharb Islāmī, 1993 AD /1414 AH.     Manuscript profile

Open Access Article

3 - Islamic Education in Ibadan, Oyo State, Nigeria (1893-1960)
Oladiti Abiodun Akeem Kamal-deen Olawale Sulaiman

This paper examines how the growth of Islamic literacy and the Muslims participation in Western education were influenced since 1893 to 1960 when the British authorities compelled to agree whit establishing and improving the Muslim educational institutions and so the sc More

This paper examines how the growth of Islamic literacy and the Muslims participation in Western education were influenced since 1893 to 1960 when the British authorities compelled to agree whit establishing and improving the Muslim educational institutions and so the schools promoted Islamic culture and thought as well as Arabic language. They maintained regulation and control of the structure, curriculum and teachers of the school. It seems that the schools promoted religious pluralism among the various religious groups in Ibadan. The study also notes that the British did not support Islamic groups financially to build their school and suggesting that the genuine interest in reducing the imbalance between western education among Muslims and Christians in Ibadan is in doubt. Manuscript profile

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4 - Al-Banū Razin and the Muslim Berber-Arab Relations in the Middle Age Andalusia
sohrab eslami Younes Farahmand hadi alemzadeh

References Abbādī, Mukhtār Aḥmad, Fī tarīkh al-Maghrib wa l-Andalus, Beirut, Dar Al-nahḍa, (Un d.). Abū Muṣṭafā, Kamāl Sayyid, Buḥūth fī tarikh wa ḥaḍāra al- Andalus fī l-Aṣr al-Islāmī, Alexandria, Markaz-i Iskandariyya lil-kitāb, 1997 AD/1417 AH. Akhbār madjmūa fī fatḥ More

References Abbādī, Mukhtār Aḥmad, Fī tarīkh al-Maghrib wa l-Andalus, Beirut, Dar Al-nahḍa, (Un d.). Abū Muṣṭafā, Kamāl Sayyid, Buḥūth fī tarikh wa ḥaḍāra al- Andalus fī l-Aṣr al-Islāmī, Alexandria, Markaz-i Iskandariyya lil-kitāb, 1997 AD/1417 AH. Akhbār madjmūa fī fatḥl-Andalus, Revised by Ibrāhīm Ābyārī, Beirut, Dār al-kutub al-Lubnānī, 1989 AD, 1409 AH. , Dawla al-islām fī l-Andalus, al-ʿAṣr al-awwal al-ḳism al-awwal, Min al-fatḥ ilā bidāya ʿahd al-Nāṣir, Cairo, Maktaba Khāndjī, 1997 AD/ 1417 AH؛ Abdolmuhammad Ayati(trans.), Tehran, keyhanbook, 2001/ 1380. Ibid, duwal al-ṭawādhu ḳiyam-hā ḥattā al-fatḥ al-Murābiṭī, Cairo, Maktaba Khāndjī, 1997 AD/1417 AH؛ Abdolmuhammad Ayati(trans.), Tehran, keyhanbook, 1988/ 1367. Arslān, Shakīb, al-Ḥulal al-sundusiyya fī al-akhbār wa al-āthār l-Andalusiyya, Cairo, Kalamāt-i ʿArabiyya lil-Tardjuma wa al-nashr, (Un d.). Bubāya,ʿAbd al-Ḳādir, al-Barbar fī l-Andalus wa mawḳifuhum min fitna al-ḳarn al-khāmis al-hidjrī 422-492 AH, Beirut, Dār al-kitāb al-ʿilmiyya, 2011 AD/1432 AH. Ḍabbī, Aḥmad b. Yahyā b.  Aḥmad b. ʾAmīra, Bughyat al-multamis fī tarīkh ridjāl ahl l-Andalus, Cairo, Dār al-Kātib al-ʿArabī, 1967 AD/1386 AH. Hadjdjī, ʿAbd al-RaḥmānʿAlī, al-Tarīkh al-Andalus, Beirut, Dār al-Ḳalam, ( 2nd ed.), 1981 AD/1401 AH. Ḥaḳḳī, Muḥammad, al-barbar fī al-Andalus, (Un d.), Shirkat al-Nashr wa al-Tūzīʿ al-Madāris, (1st ed.), 2001 AD/1421 AH. Hayik, Simon, Abd al-Raḥmān al-Dākhil ṣaḳr ḳuraysh, (Un d.), 1982 AD/1402 AH. Ḥimyarī, Muḥammad b. ʿAbd al-Munʿim, al-Rawḍ al-miār fī khabar al-aḳṭār, Revised by Iḥsān ʿAbbās, Beirut, Maktaba Lubnān, 1984 AD/1404 AH. Ibn Abbār, Abū ʿAbdallāh Muḥammad b. ʿAbdallāh b. Abībakr, al-ḥulla al-siyarā, Revised by Ḥusayn Mūnis, Cairo, Dār al-Muʿārif, 1985 AD/1405 AH. Ibn Bassām, Abu ʾl-Ḥasan ʿAlī, al-Dhakhīra fī maḥāsin ahl al-djazīra, Beirut, Dār al-Thaḳāfa, 1997 AD/1417 AH. Ibn Ḥayyān, Abū Marwān Ḥayyān b. Khalaf, Muḳtabis, al-Sifr al-Thānī, Revised by Maḥmūd ʿAlī Makkī, Riadh, Markaz al-Malik Fīṣal lil-Buḥūth wa al-Dirāsāt al-Islāmiyya, 2002 AD/1422 AH. Ibid, Muḳtabis, Revised by Maḥmūd ʿAlī Makkī, Beirut, Dār al-Kitāb al-ʿArabī, 1973 AD/1392 AH. Ibid, Muḳtabis,Nashr-i Pedro Shālmītā, Madrid, al-mʿahad al-Isbānī al-ʿArabī al-Thaḳāfa Kulliyya al-Ādāb biʾl-Ribāṭ, 1979 AD/1392 AH. Ibid, Muḳtabis, al-Sifr al Sādis, Revised by ʿAbd al-Raḥman ʿAlī Ḥadjdjī, Beirut, Dār al-Thaḳāfa, 1956 AD/1375 AH. Ibid, Muḳtabis, al-Sifr al Sādis, Revised by Ṣalāḥ al-Dīn al-Hawārī, Beirut, Maktaba al-ʿAṣriyya, 2006 AD/1426 AH. Ibn Ḥazm Andalusī, Abī Muḥammad ʿAlī b. Aḥmad b. Saʿīd, Djamharat ansāb al-arab, Revised by ʿAbd al-Salām Muḥammad Hārūn, Cairo, Dār al-Muʿārif, 1982 AD/ 1402 AH. Ibn ʿIdhārī, Abu ʾl-ʿAbbās Aḥmad b. Muḥammad, al-Bayān al-mughrib fī akhbār mulūk al-Andalus wa l-maghrib, G.S. Colin & Lévi Provençal, Beirut, Dār al-Thaḳāfa, 1983 AD/1403 AH. Ibn Khaldūn, ʿAbd al-Raḥmān Muḥammad, al-Ibar wa al-dīwan l-mubtadi wa al-Khabar fī tarikh al-Arab wa al-Adjam wa al-Barbar wa-min āṣarāhum min zawī al-sulṭān al-akbar, Revised by Khalīl Shiḥāda, Beirut, Dār al-Fikr, 1988 AD/1408 AH. Ibn al-Khaṭīb, Dhu ʾl-Wizāratayn Lisān al-Dīn, al-iḥāṭa fī akhbār Gharnāṭa, Revised by Muḥammad ʿAbdallāh ʿAnān, Cairo, Maktaba al-Khāndjī, 1973 AD/1392 AH. Ibid, Amāl al-aalām fī-man būyia ḳabl al-iḥtilām min mulūk al-Islām, Revised by Lévi Provençal, Beirut, Dār al-Makshūf, 1956 AD/1375 AH. Idrīsī, Muḥammad b. ʿAbdallāh, Ṣafa al-Maghrib wa arz al-Sūdān wa Miṣr wa l-Andalus, Leiden, Brill Publishers, 1866 AD/1282 AH. Khushanī, Abū ʿAbdallāh Muḥammad b. Ḥārith b. Asad, Ḳuḍat Ḳurṭūba wa ulama Ifriḳiya, Revised by Sayyid ʿIzzat ʿAṭṭār Ḥusaynī, Cairo, Maktaba Khāndjī, 1994 AD/1414 AH. Mafākhir al-barbar, Revised by ʿAbd al-Ḳādir Būbaya, Rabat, Dār Abī Raḳrāḳ lil-Ṭabāʿa wa al-nashr, 2005 AD/1425 AH. Mūnis, Ḥusayn, Maālim tarīkh al-Maghrib wa al-Andalus, (Un d.), Maktaba al-Āsirra, 2004 AD/1424 AH. Provençal, Lévi, al-Islām fī al-Maghrib wa l-Andalus, Maḥmūd ʿAbd Al-azīz Sālim & Muḥammad Ṣalāḥ al-Dīn Ḥilmī(trans.), Cairo, Dār al-Nahḍa-i Miṣr, 1956 AD/1357 AH. Rāshid, ʿAbd al-Djalīl ʿAbd al-Rizā, “Dawr al-Barbar fī suḳūṭ al-dawla al-Umayya fī ʾl-Andalus”, Baghdad, Madjalla al-Muarrikh al-arabī, 1977 AD/1397 AH. Sālim, Sayyid ʿAbd al-ʿAzīz, Tarīkh al-Muslimīn wa Āthāruhum fī l-Andalus min al-fatḥ al-Arabī ḥattā suḳūṭ al- Khilāfat bi-ḳurṭūba, Alexandria:  Mūʾassa Shabāb al-Djāmiʿa, 1999 AD/1419 AH. Yāḳūt Hamawī, Abū ʿAbdullāh Yaʿḳūb b. ʿAbdullāh, Mudjam al-buldān, Beirut, Dār ṣādir, 1995 AD/1415 AH. Ziriklī, Khayr al-Dīn b. Maḥmūd b. Muḥammad, al-Alām, Beirut, Dār al-ʿIlm lil-Mullāʾiyn, 2002 AD/1422 AH.       Al Banū Razin was among the prominent Berber families of Andalusia that their ancestor arrived there with Tariq ibn Ziyad. They went, firstly, to Cordoba, then to Christian borderlines and finally settled down in Albarracin, a district of Santaver. It was   a military area located in thighr ‘awsat (the middle borderline) during the Umayyad era. Therefore, its residents could play a significant role in the maintaining the power of Umayyads in this area. Similar to other Berbers who were dissatisfied with the Arabs and the Umayyads, Al Banū Razin and their rulers played a dual role. Although they had submitted to the Andalusian Umayyad Caliphate, as Umayyad government was weakened in the early 5th century A.H., they declared independence and established a dominant government in Albarracin. Furthermore, to secure their interests, they never involved in the political conflicts and disputes between their neighbors at the time. However they adopted a confrontational approach towards the Umayyad caliphs. The policies taken by the Banū Razin governors prove that, similar to other Berbers, Al Banū Razin significantly contributed to the decline and collapse of the Umayyad Empire and reducing of Muslim power in Andalusia.   Manuscript profile

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5 - “Tebaq” Military College of Mamalik State
Jafar HasanzadeKalashani Mahdi Jalili

Tebaq was the first educational and training center established in the Mamluk period. Its task was to train the staff and the military personal of Mamluk government. Tebaq’s educational system was different from other training centers. Unlike the formal education More

Tebaq was the first educational and training center established in the Mamluk period. Its task was to train the staff and the military personal of Mamluk government. Tebaq’s educational system was different from other training centers. Unlike the formal education system that followed a regular and systematic education from elementary school to the high level using the introductory lessons at first then advanced ones, Tebaq led courses in science, theology, and military in both elementary and high level with its own regular program. Although the schools in Mamalik’s era, based on the kind of religion, were different from one to another, the learners did not belong to a particular tribe or race, and it was the same for all people.But the students in Tebaq were only the mamluks. Its main mission was to train the staff, the political and military personnel of the government. As a result, many sultans and princes of the state were among the graduates of that school. However  some preliminary theological concepts and daily skills were taught in Tebaq, the main priority was given to military training combat techniques, techniques of applying various weapons, horse riding and so on. As a whole, every Tebaq  belonged to a particular class of young  slaves with a particular nationality and after their graduation, they were given  freedom from slavery and the weapons and combat tools that means  they were accepted as a soldier References Fann al-Ṭalīm inda Badr al-Dīn b. Djamāa kamā yabudū fī kitāba tadhkira al-sāmi wa al-mutakallim fī adab al-ālam wa al- mutaallim, Rīyāḍ Maktaba al-tarbīya al-ʿarabī ʾl-duwal al-khalīdj, 1405 AH/1985 AD. aṣr salāṭīn al-Mamālīk al-tarikh al-siyasī wa al-idjtimāī,ʿIyn al-dirāsāt wa al-buḥūth al-Ensāniya wa al-ʾidjtimāʿīya, (1st ed.), 1418 AH/1998 AD. Aḥmad Dahmān, Muḥammad, Mudjam al-alfāẓ al-Tarikhiya fī l-aṣr al-Mamlūkī, Dār al-fikr, Damascus, (1st ed.), 1410 AH/1990 AD. Al-ʾAīnī, Badr al-Dīn Maḥmūd, Aḳd al-djumān fī tarikh Ahl al-zamān aṣr salāṭīn al-Mamālīk,Revised by Muḥammad Muḥammad Amīn, Hayʾa al-Miṣryya al-ʿāmia lil-kitāb, 1412 AH/ 1992 AD. Amīn, Aḥmad, Ḍuḥā al-Islām, Dār al-Arabī, Beirut, (10th ed.), (un d.). Al-Bāz al-Uraynī, Mamālīk, Dar Alnahda, Beirut 1386 AH/1967 AD. Biyhaḳī, Abu ʾl-Faḍl, Tarikh-i Biyhaḳī, Edited by Ali-Akbar Fayyaz, Nashr-i  ʾilm, 1371/1992. Bosworth, Clifford Edmund,Silsila-hay-i Islāmī(The New Islamic Dynasties: A Chronological and Genealogical Manual), Fereydoon badrei (trans.), Mūasisa Muṭāliʾāt wa Taḥḳīḳāt-i Farhangī, 1371/ 1992. Bosworth, Clifford Edmund, Tarikh ghaznawīyan (The Ghaznavids, their empire in Afghanistan and Eastern Iran), Hassan Anushe (trans.), Amirkabir, (5th ed.), 1385/ 2006. Dehkhoda, Ali-Akbar, Lughat-nāma, University of Tehran Press (UTP), (2nd ed.), 1377/1998. Ghofrani, Ali, “Barrisī zamīna ha wa ʾilal bih ḳudrat risīdan-i bardigān wa dūn-i payigān dar sarzamin hāy-i islāmī”, tarikh farhang wa tamadun-i Islamī (Journal of Research and Development-R&D), Vol.4, summer 1392/2013, No.11. Hitti, Philip Khuri, Tarikh-i Arab,Abul-Qasim Payandeh (trans.), Agāh, (2nd ed.), 1366/ 1987. Ibn Djamāʿa, Āmūzish-nāma: farhang-i farādihī wa farāgīrī dar Islām, Muhammad Hossein Saket, Tehran, Nashr-i niy, 1388/ 2009. Ibn al-Furāt, Tarikh al-duwal wa l-mulūk, Dr. ḳuṣtantin Zarrīḳ & Dr. Nadjlā Izz al-Dīn (American University Of Beirut-AUB), Vol. 7,8,9, 1354-1360 AH/ 1936-1942 AD. Ibn Hadjar al-ʿAsḳalānī, al-durar al-kāmina fī ayān al-mia al-thāmina, Beirut, Dar Ehya altoras alarabiPress, (un d.). Al-ʿIbādī, Aḥmad Mukhtār, ḳīyām dawla al-Mamālīk al-awwalī fī Miṣr wa al-Shām, Dar Alnahda, Beirut, 1406 AH/1986 AD. Ibn Iyās, Badai al-zuhūr fī waḳāi al-duhūr, Revised by Muḥammad Muṣṭafā, Maktaba dar al-bāz, Mecca, (un d.). Ibn Khaldūn, al-lbar, Abd al-Muhammad Ayati(trans.), Mūasisa Muṭāliʾāt wa Taḥḳīḳāt-i Farhangī, (1st ed.), 1363/1984. Ibn al-Manẓūr, Lisān al-Arab, Beirut, Dar Ehya altoras alarabiPress, (1st ed.), 1408 AH/1988 AD. Ibn Shāhin al-Ẓāhirī, Zubdat kashf al_mamālik wa_bayān al-turuḳ wal masālik, al-Matbaʿa al-Djumhūriyya, Paris, 1311 AH/1894 AD. Ibn Taghrībirdī, Hawādith al-Duhūr fī maḍa l-Ayyām wa l- Shuhūr(Extracts), W. Popper (California press), 1348-1349 AH/ 1930-1931 AD. Ibn Taghrībirdī,al-manhal al-sāfī wa l-mustawfī bad al-wafī, Hayʾa al-miṣryya al-ʿāmia lil-kitāb, 1404 AH/1984 AD. Ibn Taghrībirdī, al-Nudjūm al-Zāhira fī mulūk miṣr wal-ḳāhira, Beirut, Dar Al-Kotob Al-Ilmiyah, (1st ed.), 1413 Ah/1992 Ad. Ḳalḳashandī, Ṣubḥ al- asha fī ṣināat al- inshā, Dārā al-kutub al-miṣryya, Cairo, 1340 AH/1922 AD. Maḳrīzī, al-sulūk li-marifata duwal al-mulūk, Revised by Muḥammad ʿAbd al-Ḳadir ʿAṭā, Dar Al-Kotob Al-Ilmiyah, (1st ed.), Beirut, 1418 AH/1997AD. Maḳrīzī, Kitāb mawāiẓ wa l-itibār fī dhikr al-khiṭaṭ wa l-āthār, Maktaba al-Thaḳāfa al-dīnīya, Cairo, (2nd ed.), 1418 AH/1997 AD. Masʿūdī, Murūdj al-dhahab, Abul-Qasim Payandeh (trans.), Shirkat intishārāt ʿilmīwa farhangī, (4th ed.), 1370/ 1991. Niẓām al-Mulk al-Ṭūsī, Siyāsat-nāma, Revised by Jafar Shoar, Shirkat intishārāt rd ed.), 1377/1998. Rizḳ Salīm, Maḥmūd, Mūsūia aṣr salāṭīn al-Mamālīk nitadjia l-ilmī wa l-adabī, Maktaba al-ādāb ʾl-Djamāmīz, (2nd ed.), 1381 AH/1962 AD. Al-Sakhāwī, Shams al-Dīn, Al-Ḍaw al-lāmi fī ayān al-ḳarn al- tāsi, Dar al-Djiyl, Beirut, (1st ed.), 1412 AH/1992 AD. Saīd Āshūr, Abd al-Fattāḥ, Mudjtama al-Miṣrī fī aṣr-i Salāṭīn al-Mamālīk, Dar Alnahda, Cairo,1412 AH/ 1992 AD. Shabārū,ʿIṣām Muḥammad, Dūlat-i Mamālīk wa naḳsh-i sīyāsī wa tamadunī-i ānān dar Tarikh-i islām,shahla bakhtiari(trans.), Research Institute of Hawzah and University, Qum, 1380/2001. Al-Suyūṭī, Ḥusn al-muḥāḍara fī akhbār miṣr wa l-ḳāhira , Revised by Muḥammad Abu Al-Suyūṭī, Tarikh al- khulafā, Dār al-fikr al-ṭabāʿiawa al-nashr wa al-tūzīʾ, Beirut, (1st ed.), 1432 AH/ 1968 AD. Taḳḳūsh, Muḥammad suhiyl, Ayyūbīyān, Abdullah Naseri Taheri (trans.), Research Institute of Hawzah and University, Qum, 1380/2001. Yaʿḳūbī, al-Buldān, Abd al-Muhammad Ayati(trans.), Intishārāt-i bungāh-i tardjumih wa nashr-i kitāb, Tehran, 1342/ 1963. Zīyada, Niḳūlā, Dimashḳ fī aṣr al-Mamālīk, Franklin Book Program( al-Nashr wa maktaba Lubnān), New York-Beirut, 1385 AH/1966 AD.                 Manuscript profile

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6 - Rituals in the Ottoman Court: Orta Ouyunu and Karagoz
Reza Abbasi Hossein Bayatlou

There are a lot of documents and various evidence for festive rituals in Ottoman court, which performed for different purposes, including demonstrating the power and grandeur of the empire. These extravagant festivals were held in variety of occasions like birth of prin More

There are a lot of documents and various evidence for festive rituals in Ottoman court, which performed for different purposes, including demonstrating the power and grandeur of the empire. These extravagant festivals were held in variety of occasions like birth of princes, circumcisions, courtier marriages and so on. They took several days to finish and the sultan and High-ranking officials as well as ordinary people attended in the festivals. Among the old types of performing in Ottoman festivals, Orta Ouyunu and Karagoz had comic content and characters that made the audiences laugh a lot. Having examined the existing documents of Ottoman period, especially the visual evidence, including Ottoman miniatures, the authors of the article try to present a critical description of the subject References Acarlı and akova, Meltem, “Ottoman art and Culture During World war 1: Theater as a Communication Tool”, Sofia University, September 2013. Aḥsan, Muḥammad Manāẓir, Zindigī idjtimāī Dar Ḥukūmat Abbāsīān, Masoud Rajab Nia )trans(., Tehran, ʾIlmī wa Farhangī, 1369/1990. Albayrak, Nurettin, “Orta Oyunu”, in Türkiye diyanet vakfı Islam ansiklopedisi, Istanbul, 1988. Ali bey, Travels of Ali bey in Morocco, Tripoli, Cyptus, Egypt, Arabia, Srria, and Turkey, Between the years 1803 and 1807, Reading, UK, 1993. Amini, Javad,“Kumidīyā dilārta” (Commedia dell'arte), Namāyish, Dawriya Djadīd, No.9, 1367/1988 june. And, Metin, “Karagöz”, Tütkiye diyanet vakfı Islam ansiklopedisi, Istanbul, 2001. And, Metin, “The Turkish folk theatre”, Asian Folklore Studies, Vol.38, vo. 2 (1979). And, Metin, 40 Days 40 Nights Ottoman Wedding Festivites Phocessious, Istanbul, 2000. And, Metin, Karagöz: Turkish shadow theatre, Istanbul, 2005.  And, metin, Osmanlı tasvir sanatları: 1 Minyatür, Istanbul, 2004. Asadī, Ṭūsī, ʿAlī b. Aḥmad, Gershāsp-nāma, Revised by Habib Yaghmaei, Tehran, Tahoory, 1354/1975. Aysu, Muzaffre, Karagöz Topkapı sarayindaki tasvirleriyle, Istanbul, 2000.    Awliyā čalabī, Muḥammad Ẓillī B. Darwish, Awliyā čalabī Sīyāḥat- nāma-iy sī, Istanbul, 1314/1935. Baily, John, Music of Afghanistan; Professional musicians in the city of Heart, Cambridge-New York-New Rochelle, 1988. Baykal, Ebru, Osmanlılarda Törenler, Yüksek lisans tezi, Edirne, 2008. Beşir, Ayvazoglu, Turkish coffee culture “A cup of coffee commits one to forty years of friendship”, translated by: Melis Seyhun, Ankara, 2011. Beyzai, Bahram, Namāyish dar Iran, Tehran, (un d.), 1965. Boratav, P.N, “Karagöz”, The Encyclopedia of Islam, Leiden, 1997. Idem, “Orta oyunu”, The encyclopedia of Islam, Leiden, 1995. Chardin, Jean, Voyages du Chevalier Chardin en Perse et Autres Lieux de I, Orient, ed, l. Langles, Paris, 1811. Djuwaynī, ʿAtaʾ al-Din ʿAtā-Malik, Tarikh Djahan-Gushāy, Edited by Ghazvini, Leiden, 1334 AH/1916 AD. Figueroa, Don García de Silva, Safarnāma-yi Don García de Silva Figueroa (Ambassade de D. Garcias de Silva Figueroa en Perse(, Glamreza Samiei(trans.), Tehran, 1363/1984. Ghaffari, Mojgan & Ashtari Tafreshi, Alireza, “Khayāl al-zill”, Dānīshnāma Djahān-I Islām (The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1390/2011. Ḥāfiẓ-i Abrū, ʿAbdallāh b. Luṭf Allāh, Zubdat al-Tawārīkh, Published bySeyyed Kamal Haj Seyyed Javadi, Tehran, 1380/2001. Ibn Baṭṭūṭa, Riḥla Ibn Baṭṭūṭa, Revised by Muḥammad ʾAbd al-Munʿim ʾUrīyan, Beirut, 1407 AH/1987 AD. Ḳalḳashandī, Aḥmad b. ʿAlī, Ṣubḥ al-Asha fī ṣināat al-inshā, Cairo, 1383 AH/1963 AD. Kāshifī, Ḥusayn b. ʿAlī, Futuwwat-nāma-yi sulṭānī, Muhammad Jafar Mahjoub, Tehran, Cultural Foundation of Iran, 1971/1350. Khāḳānī, Badīl b. Aḥmad, Diwān, Revised by Seyyed Ziaoddin Sajjad, Tehran, 1338/1959. Kenneth and Richards, Loura, “Commedia dellarte”, in a History of Italian theatre, Cambridge University Press, 2006. Kılıç, çigdem, ortaoyunu ve Karagöz metınlerınde kullanilan ilençler, Sitem sözleri, aşagılamalar, çevrimiçi tematik Türkoloji dergisi online thematic journal of Turkic studies, yil 1, sayi 2/I, temmuz 2009. Kömeçoglu, Ugur, “Homo ludens ve home sapiens arasında kamusallık ve toplumsallık: Osmanlı kahvehaneleri”, in Osmanlı Kahvehanelerı mekan, sosyalleçme, iktidar, Istanbul, 2010. Kudret, Cevdet, Karagöz, Ankara, 1968. Idem, Orta oyunu, Ankara, 1973. Lane, Edward William, An Account of the Manners and Customs of the Modern Egyptians, London-New York-Melbourne, 1890. Maḳrīzī, Aḥmad b. ʿAlī, Kitāb mawāiẓ wa l-itibār fī dhikr al-khiṭaṭ wal-āthār, commonly referred to as khiṭaṭal-Maḳrīzī, Bulaq, 1270 AH/1853 AD. Martinivitch, Nicholas N, The Turkish theatre, Newyork/London, 1968. Miraç ümıt, Nazli, “çadırlardan saraylara Türk tiyatrosunun sahneleri”, Art-sanat, 1, 2014. Monfared, Afsaneh, “Khānḳāh: Niẓām wa ādāb”, Dānīshnāma Djahān-I Islām (The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1389/2010. Mousapour, Ebrahi, “Djashn”, Dānīshnāma Djahān-I Islām(The Encyclopedia of the Islamic World), Gholam-Ali Haddad-Adel (as supervisor), Tehran, 1385/2006. Myrsiades, Linda suny, “Legend in the theatre: Alexander the great and the Karaghiozis text”, Educational theatre journal, Vol.27, No.3, popular theatre (oct., 1975). Niẓāmī, Ilyās b. Yūsuf, Kitāb Khusraw wa Shīrīn,Revised by Vahid Dastgerdi, Tehran, 1333/1954. Niẓāmī, Ilyās b. Yūsuf, Makhzan al-Asrār, Revised by Vahid Dastgerdi, Tehran, 1313/1934. Niẓāmī, Ilyās b. Yūsuf, Haft Paykar, Revised by Vahid Dastgerdi, Tehran, (un d.). Ocak, Derya, XVI. Yüzyıl Osmanlı şenliklerinin siyasal boyutları ve gündelik hayata etkileri, Yüksek lisans tezi, Ankara, 2006. Oral, ünver, Günümüzden Karagöz-Hacivat söyleşmeleri, Istanbul, 2002. Pakalin, Mehmet Zeki,Osmanli Tarih Deyimleri va Terimleri Sozlugu, Istanbul, 1993. Schuyler, Eugene, Turkistan; Notes of a Journey in Russian Turkistan, Kokand, Bukhara and Kuldja, ed. Geoffrey Wheeler and abridged by K. E. West, London, 1966. Shahri Baf, Jafar, Ṭihrān-I ḳadīm, Tehran, MuʿīnI, 1381/2002. Shiykhlī, Ṣabāḥ Ibrāhīm Saʿīd, Al-aṣnāf fī aṣr Abbāsīd: Nishāt-hā  Wa Taṭawūr-ha, Baghdad, Wizāra al-ʾalām, 1396 AH/1976 AD. Smith, James, “Karagöz and Hacivat: projection of subversion and conformance”, Asian theatre Journal, Vol.21, No.2 (Autumn, 2004). sözleri, aşagılamalar, çevrimiçi tematik Türkoloji dergisi online thematic journal of Turkic studies, yil 1, sayi 2/I, temmuz 2009. Thesiger, Wilfred, Riḥla ilā ʿArab ʾAhwar al-ʿirāḳ, Khālid Ḥasan Ilyās, Beirut(trans.), 1426 AH/ 2004 AD. Tahsin, Konur, “Ortaoyunu”, Tiyatro Araştırmaları Dergisi, Sayı: 12, 1995. Tietze, Andreas, The Turkish shadow theater and the puppet collection of the L. A. meyer memorial foundation, Berlin: Gebr. Mannverlag, 1977. Yazıcı, Ezgi, Theater in nineteeth century Istanbul: cases for the translation of an architectural typology, A thesis submitted to the graduate school of social ciences of middle east technical university, September 2010.     Manuscript profile

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7 - Janissaries; Inconsistency between their Titles and Duties
Monireh Kazemirashed reza shabani

Janissaries were the most important division of the Ottoman infantry that had a significant role in the expansion of Ottoman territory and its establishment. Despite this militancy, most   of the Janissaries titles were not military. Some of them were derived More

Janissaries were the most important division of the Ottoman infantry that had a significant role in the expansion of Ottoman territory and its establishment. Despite this militancy, most   of the Janissaries titles were not military. Some of them were derived from the kitchen jobs, whereas their duties were not related to the kitchen duties. Another part of the titles, were hunter’s and the gundogs training group's names that indicated their job in the early Ottoman era. They gradually left their duties as haunters but kept their titles. Another part of the titles has been taken from Persian and Arabic languages that have been changed in terms of word and meaning among the Turks, so there is not any relation between the titles and their duties. References Ahiskalı, Recep, “Muhzır”, Vol.31, İstanbul, Türkiye Diyanet Vakfı İslam ansiklopedisi (DİA), Türkiye Diyanet Vakfı Yayınları İşletmesi, 2006. Beşinci (5) Numaralı Mühimme Defteri (973/ 1565–1566) <Özet ve İndeks>, (Dîvân- ı Hümâyûn Sicilleri Dizisi: II), Başbakanlık devlet arşivleri genel müdürlüğü, yy nu: 21, Ankara, 1994. Canatar, Mehmet, “Kethüda”, vol.25, İstanbul, Türkiye Diyanet Vakfı İslam ansiklopedisi (DİA), Türkiye Diyanet Vakfı Yayınları İşletmesi, 2002. Çürük, Cenab, “Çadır Mehterleri”, vol.8, İstanbul, Türkiye Diyanet Vakfı İslam ansiklopedisi (DİA), Türkiye Diyanet Vakfı Yayınları İşletmesi, 1993. Göksel, Sinan Can, Osmanlı Askeri Düzeni ve Yeniçeriler, Yüksek lisans tezi, Ankara Üniversitesi, Ankara, 2009. Güven, Özbay, Hergüner, Gülten, “Türk Kültüründe Avcılığın Temel Dayanakları”, PAÜ, Eğitim Fak. Derg., no.5, 1999. Halaçoğlu, Yusuf, XIV-XVII. Yüzyıllarda Osmanlılarda Devlet Teşkilâtı ve Sosyal Yapı, Ankara, Türk Tarih Kurumu Yayınları, 1991. Hezarfen, Hüseyin Efendi, Telhisül-beyan fi Kavanin-i Al-i Osman, Haz. Sevim İlgürel, Ankara, Türk Tarih Kurumu, 1998. İnalcık, Halil, Kuruluş Dönemi Osmanlı Sultanları (1302-1481), İstanbul, İSAM, 2010. İsazade, İsazade Tarihi, Haz. Ziya Yılmazer, İstanbul, İstanbul Fetih cemiyeti, 1996. Karaçelebizade, Abdülaziz efendi, Zafername (Tarihçe-i feth-i Revan ve Bağdad), Haz. Ömer Kucak, Yüksek lisans tezi, Afyon Kocatepe Üniversitesi, Afyonkarahisar, 2007. Koçu, Reşad Ekrem, Yeniçeriler, İstanbul, doğan kitabçilik, 2004. Medhi, Mehmet Esad, Sadaret Teşrifat Defteri, Haz. Üzeyr Yıldırım, İstanbul, T.C. Kültür ve Turizm Bakanlığı Kütüphaneler ve Yayımlar Genel Müdürlüğü, 2007. Nyberg, Henrik Samuel, A Manual of Pahlavi, Wiesbaden, Otto Harrassowitz, 1974. Özcan, Abdülkadir, “Çorbacı”, vol.8, İstanbul, Türkiye Diyanet Vakfı İslam Ansiklopedisi(DİA), Türkiye Diyanet Vakfı Yayınları İşletmesi, 1993. Idem, “Sekban”, vol.36, Türkiye Diyanet Vakfı İslam ansiklopedisi (DİA), İstanbul, Türkiye Diyanet Vakfı Yayınları İşletmesi, 2009. Idem, “Haseki”, vol.16, Türkiye Diyanet Vakfı İslam Ansiklopedisi (DİA), İstanbul, Türkiye Diyanet Vakfı Yayınları İşletmesi, 1997. Idem, “Turnacıbaşı”, vol.41, Türkiye Diyanet Vakfı İslam Ansiklopedisi (DİA), İstanbul, Türkiye Diyanet Vakfı Yayınları İşletmesi, 2012. Idem, “Zağarcıbaşı”, vol.44, Türkiye Diyanet Vakfı İslam Ansiklopedisi (DİA), İstanbul, Türkiye Diyanet Vakfı Yayınları İşletmesi, 2013. Özcan, Nuri, “Mehter”, vol.28, Türkiye Diyanet Vakfı İslam Ansiklopedisi (DİA), İstanbul, Türkiye Diyanet Vakfı Yayınları İşletmesi, 2003. Pakalın, Mehmet Zeki, Osmanlı Tarih Deyimleri ve Terimleri Sözlüğü, İstanbul, Milli eğitimbasımevi, 1971. Şemdanizade, Fındıklılı Süleyman Efendi, Müri üt-tevarih, Haz. Münir Aktepe, İstanbul, Edebiyat Fakültesi Mabaası, 1976. Silahdar Fındıklılı, Mehmet Ağa, Nusretname, Haz. İsmet Parmaksızoğlu, İstanbul, Milli Eğitim basımevi, 1969. Uzunçarşılı, İsmail Hakkı, Osmanlı Devleti Taşkilatından Kapukulu Ocakları, Ankara, Türk Tarih Kurumu, 1988. Idem, İsmail Hakkı, Osmanlı Devletinin Markez ve Bahriye Teşkilatı, Ankara, Türk Tarih Kurumu,1988. Üçüncü (3) Numaralı Mühimme Defteri (966-968/1558–1560), (Dîvân- ı Hümâyûn Sicilleri Dizisi: I), Başbakanlık devlet arşivleri genel müdürlüğü, yy nu: 12, Ankara, 1993. Yedinci (7) Numaralı Mühimme Defteri (975-976 / 1567–1569) <Özet-Transkripsiyon - İndeks>, c I ve II, (Dîvân- ı Hümâyûn Sicilleri Dizisi : V), Başbakanlık devlet arşivleri genel müdürlüğü, yy nu: 37, Ankara, 1998 ve 1999.   Manuscript profile

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8 - A Survey of the Formation and Educational Structure of Jami'ah Al-Sayfiyah: Educational Center of Davoodi Bohras
mohsen masumi farhad hajari

Sayfiyah Educational Center that officially called Jami'ah Al-Sayfiyah, is the center of education and training  of Bohras, a branch of Davoodi Ismailis. This educational center, from the formation up to now, has been considered as an important institution for trai More

Sayfiyah Educational Center that officially called Jami'ah Al-Sayfiyah, is the center of education and training  of Bohras, a branch of Davoodi Ismailis. This educational center, from the formation up to now, has been considered as an important institution for training of the members of Bohra Community across the world and responsible for training and teaching the forces required in Daavat, the an organization of this group of Ismailis. The main center of Jami'ah Al-Sayfiyah is located at Surat  a city in Gujarat state in the west of India. In addition,  three branches of this educational center are active in Mumbai, Karachi, and Nairobi. Davoodi Bohras were intended from 17th century AD to provide their traditional educational activities in the form of ordered and regular organization which was consistent with new needs. Their educational center was later, at the time of the evolutions of modern era, freshened and then new sciences were involved together with old sciences of Islamili religion in education. Du’at Mutlaqeen, (Absolute Daies) as the leaders of Davoodi Bohras, play the main role in educational changes and new pathway of Jami'ah Al-Sayfiyah. Today, those people who believe in Davoodi religion, goes into the different branches of this educational canter from all over the world, after finishing academic period and learning new and old sciences, would have important roles whether in Daavat organizational structure or in the protection of their cultural heritage. The article first investigate the history of establishment and development of Jami'ah Al-Sayfiyah, and then explain its educational structure and the role of this center in the community of Davoodi Bohras in India and other regions where Bohra lived.   References Ali Zamani Alavijah, A Survey of Ismaili Literature As Reflected In Persian and Arabic Contexts, in Asian Journal of Social Sciences & Humanities, Vol.2, No.3. Daftary, Farhad, The Ismā'īlīs: Their History and Doctrines, Cambridge, 1992. Idem, Historical Dictionary of the Ismailis, United Kingdom, 2012. EI3 2013, Vol. 2, S. V. Bohras, (by TaheraQutbuddin). Engineer, Asghar Ali, Bohra Reformists and Galiakot Struggle, Economic and Political Weekly, Vol.22, No.18, May 2, 1987, pp.782-783. Idem, DawoodiBohra Reform Movement, Economic and Political Weekly, Vol.16, No.15, Apr.11, 1981, pp.652-653. Idem, Human Rights and DawoodiBohras, Economic and Political Weekly, Vol.29, No.31, Jul. 30, 1994, pp.1998-2001. Idem, Intra-Community Violations of Rights: Case of the Bohras, Economic and Political Weekly, Vol. 32, No. 30, Jul. 26-Aug.1, 1997, pp.1881-1883. Hatim Amiji,“The Bohras of East Africa”,in Journal of Religion in Africa, Vol.7, Fasc.1, 1975. IR, S. V .Ismailism, XVI. Modern Ismaili Community, (by Azim Nanji). Jonah Blanc, Mullahs on the Mainframe, Islam and Modernity among The Daudi Bohras, The University of Chicago Press, Chicago and London, 2001. Lokhandwalla, Sh.T, The Bohras a Muslim Community of Gujaratr, StudiaIslamica, No. 3, 1955, pp.117-135.  Mehta, Makrand, Gujarati Business Communities in East African Diaspora: Major Historical Trends, Economic and Political Weekly, Vol.36, No.20, May 19-25, 2001, pp.1738-1747. Nasr, Seyyed Hossein, Islamic Life and Thought, Georg Allen Knwin (publishers) Ltd, Landon, 1981. Sharma, Kalpana, DawoodiBohras: Struggle for Control, Economic and Political Weekly, Vol.17, No.37, Sep. 11, 1982, p.1486. Schacht, Joseph, Notes on Islam in East Africa, StudiaIslamica, No.23, 1965, pp.91-136. Sikand, Yoginder, Bastions of the believers, Madrasa and Islamic Education in India, New York, 2005, August 2013, Google book. Tahera Qutbuddin,“The Da'udi BohraTayyibis: Ideology, Literature, Learning and Social Practice”, in A Modern History of the Ismailis: Continuity and Change in a Muslim Community, ed. Farhad Daftary, London and New York, I.B. Tauris, 2011. The Oxford Encyclopeadia of The Modern Islamic World,ed. Johan L.Esposito, NewYork, 1995, S. V. Jamiah al-Sayfiyah, AL-, by Mustafa Abdulhusein. Tritton, A. S, Notes on Some Ismaïli Manuscripts, Bulletin of the School of Oriental Studies, University of London, Vol.7, No.1, 1933, pp.33-39. http://jameasaifiyah.edu Manuscript profile

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