List of Articles الطباق

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  1 - “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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  2 - Ibne Farez "Soltan-Al-Asheghin and Characteristics of His Verse
  Mohammad Ali Abol Hassani
  Abou Hafs Omar Ebn Ali known as Ebn Farez is one of the Poets that lived during  6th  century. He got a great reputation in the field of poetry. Many great critics such as Ebn khalkan who is the  author of Vafiyatolayan also praised him, and they accepted More

  Abou Hafs Omar Ebn Ali known as Ebn Farez is one of the Poets that lived during  6th  century. He got a great reputation in the field of poetry. Many great critics such as Ebn khalkan who is the  author of Vafiyatolayan also praised him, and they accepted him higher than his contemporary poets. In this article, we discuss some features  of Soltan Alasheghin Ebn Farez. The main subject in poem of Ebn Farez is Ghazal. Other related main point (or subject) is khamriyeh, but his point of view in khamriyeh is different from Abunavas and others, and in this book he refers to the subject matter of the sufiyeh that is explained through Buteny's comment. Also his poem is excellent due to diversity of pun and rhetoric.   Manuscript profile