SEMPOZYUMU 6 - 8 N San 2018 / ŞANLIURFA III
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Waqf Endowments in the Old City of Jerusalem: Changing Status and Archival Sources
chapter 25 Waqf Endowments in the Old City of Jerusalem: Changing Status and Archival Sources Salim Tamari The Old City of Jerusalem is unique in its predominance of endowed, or waqf, properties (public and family-based). At the end of the twentieth century, waqf properties in all categories totaled 1,781 units, or 54 percent of all proper- ties in the Old City.1 In terms of area, these properties amounted to 348 dunams (1 dunam = 0.247 acres), or about 66 percent of the total area of the Old City. One quarter of those were family endowments (waqf dhirrī), equivalent to 567 units or 84 dunams. The revenue of these endowments was assigned to both private and charitable purposes, which will be explained below. The task of finding accurate sources for interpreting the scope and character of these properties has been a major challenge for the historian. Court records and land registry archives have been plagued with problems of accessibility, shift- ing registration procedures, and proper bureaucratic organization of registered properties. An additional problem was the layers of leasing and subleasing of waqf properties, some of which were never registered. Since 1967, another prob- lem has emerged: the abuse of archaic legal categories of endowments by the State of Israel and its propensity to sequester waqf property on behalf of the state and settler groups. In this chapter I will examine how new archival sources can help to shed light on the extent and nature of these family and public endowments. These archival sources include municipal tax registries for Old City properties, aerial photography and on-site architectural surveys. -
Arab Scholars and Ottoman Sunnitization in the Sixteenth Century 31 Helen Pfeifer
Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. The image is available in Open Access at: https://www.metmuseum.org/art/collection/search/447807 Library of Congress Cataloging-in-Publication Data Names: Krstić, Tijana, editor. | Terzioğlu, Derin, 1969- editor. Title: Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 / edited by Tijana Krstić, Derin Terzioğlu. Description: Boston : Brill, 2020. | Series: Islamic history and civilization. studies and texts, 0929-2403 ; 177 | Includes bibliographical references and index. -
Kenan Tekin Dissertation Approved for Deposit
Reforming Categories of Science and Religion in the Late Ottoman Empire Kenan Tekin Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2016 © 2016 Kenan Tekin All rights reserved ABSTRACT Reforming Categories of Science and Religion in the Late Ottoman Empire Kenan Tekin This dissertation shows that ideas of science and religion are not transhistorical by presenting a longue durée study of conceptions of science and religion in the Ottoman Empire. I demonstrate that the idea of science(s) was subject to a tectonic change over the course of a few centuries, namely between the early modern and modern period. Even within a specific epoch, conception of science and religion were in no way monolithic, as evidenced by the diversity of approaches to these categories in the early modern period. To point out continuity and change in the ideas of science and religion, I study classifications of sciences in the early modern Ottoman Empire, by comparing two works; one by Yahya Nev‘î and the other by Saçaklızâde Muhammed el-Mar‘aşî. Nev‘î wrote from the context of the court in Istanbul, while Saçaklızâde represented the madrasa environment in an Anatolian province, thus providing a contrast in their orders of knowledge. In addition, the dissertation includes a study of the concept of "jihat al- waḥda" (aspect of unity) of science, as discussed by commentators from the early modern period. After first providing a textual genealogy, I argue that this concept reveals the dominant paradigm of scientific thinking during this period. -
The Ottoman City Between East and West Aleppo, Izmir, and Istanbul
The Ottoman City between East and West Aleppo, Izmir, and Istanbul EDHEM ELDEM DANIEL GOFFMAN and BRUCE MASTERS published by the press syndicate of the university of cambridge The Pitt Building, Trumpington Street, Cambridge CB2 1RP, United Kingdom cambridge university press The Edinburgh Building, Cambridge, CB2 2RU, UK http://www.cup.cam.ac.uk 40 West 20th Street, New York, NY 10011±4211, USA http://www.cup.org 10 Stamford Road, Oakleigh, Melbourne 3166, Australia # Edhem Eldem, Daniel Goffman, and Bruce Masters 1999 This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1999 Printed in the United Kingdom at the University Press, Cambridge Typeset in Times 10/12 pt [ce] A catalogue record for this book is available from the British Library Library of Congress Cataloguing in Publication data Eldem, Edhem The Ottoman City between East and West: Aleppo, Izmir, and Istanbul / Edhem Eldem, Daniel Goffman, and Bruce Masters. p. cm. ± (Cambridge studies in Islamic civilization) Includes bibliographical references and index. 1. Aleppo (Syria) ± History ± 17th century. 2. Aleppo (Syria) ± History ± 18th century. 3. IÇzmir (Turkey) ± History ± 17th century. 4. IÇzmir (Turkey) ± History ± 18th century. 5. Istanbul (Turkey) ± History ± 17th century. 6. Istanbul (Turkey) ± History ± 18th century. I. Goffman, Daniel, 1954± . II. Masters, Bruce Alan, 1950± . III. -
Succession to the Caliphate in Early Islam
Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 1980 Succession to the caliphate in early Islam Faisal H. al-Kathiri Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Part of the Islamic World and Near East History Commons, Near and Middle Eastern Studies Commons, and the Political History Commons Let us know how access to this document benefits ou.y Recommended Citation al-Kathiri, Faisal H., "Succession to the caliphate in early Islam" (1980). Dissertations and Theses. Paper 3049. https://doi.org/10.15760/etd.3044 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. AN ABSTRACT OF THE THESIS OF Faisal H. al-Kathiri for the Master of Arts in History presented July 18, 1980. Title: Succession to the Caliphate in Early Islam. APPROVED BY MEMBERS OF THE THESIS COMMITTEE: Victor C. Dahl, Chairman Noury a·l-Khaledy Nazeer el-Azma This thesis will examine the succession to the Islamic Caliphate as it existed during the time of the orthodox Caliphs (632-661). The four Caliphs who followed the Prophet in the leadership of the Muslim state were referred to collectively as the orthodox Caliphs, and their period was known as the righteous Caliphate (al-Khilafah al.-Rashidah). The process of succession of these Caliphs to the Caliphate differed from the procedure followed by the later Umayyad and Abbasid Caliphs, who followed ancient hereditary practices. -
Urban History Power and Music in Cairo
Urban History http://journals.cambridge.org/UHY Additional services for Urban History: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Power and music in Cairo: Azbakiyya ADAM MESTYAN Urban History / Volume 40 / Special Issue 04 / November 2013, pp 681 - 704 DOI: 10.1017/S0963926813000229, Published online: 24 May 2013 Link to this article: http://journals.cambridge.org/abstract_S0963926813000229 How to cite this article: ADAM MESTYAN (2013). Power and music in Cairo: Azbakiyya. Urban History, 40, pp 681-704 doi:10.1017/S0963926813000229 Request Permissions : Click here Downloaded from http://journals.cambridge.org/UHY, by Username: mestyan, IP address: 140.247.19.70 on 30 Sep 2013 Urban History, 40, 4 (2013) C Cambridge University Press 2013 doi:10.1017/S0963926813000229 First published online 24 May 2013 PowerandmusicinCairo: Azbakiyya ADAM MESTYAN∗ Faculty of Oriental Studies, University of Oxford, Pusey Lane, Oxford, OX1 2LE, UK abstract: In this article, the origins of the modern metropolis are reconsidered, using the example of Cairo within its Ottoman and global context. I argue that Cairo’s Azbakiyya Garden served as a central ground for fashioning a dynastic capital throughout the nineteenth century. This argument sheds new light on the politics of Khedive Ismail, who introduced a new state representation through urban planning and music theatre. The social history of music in Azbakiyya proves that, instead of functioning as an example of colonial division, Cairo encompassed competing conceptions of class, taste and power. Introduction A.D. King recently raised the question of how ordinary citizens translate, accommodate or resist an aggressive, often colonial, urban planning policy.1 A shining example of the modern metropolis, Cairo is often thought to be the result of such a policy, which cut the city into two halves. -
A  (Ha.) Osmanlı Alfabesinin Ilk Harfi Olan Elif Ile Yirmi Birinci Harfi Olan Ayın Harfleri, Türk Alfabesindeki a Veya  I Aretleriyle Kar Ilanır
A â (ha.) Osmanlı alfabesinin ilk harfi olan elif ile yirmi birinci harfi olan ayın harfleri, Türk alfabesindeki a veya â iaretleriyle karılanır. a (a.f.n.) 1. kelimenin sonuna gelen ve ey! mânâsını veren bir nida edatıdır cana (ey can); zâhidâ (ey zâhid) gibi. 2. sesli ile biten has isimlerin sonuna gelirse a harfi yâ eklini alır Nâbiyâ (ey Nâbi); Bâkiyâ (ey Baki)., gibi. 3. iki aynı veya iki ayrı kelime arasına sıkıarak sözün mânâsını kuvvetlendirir rengârenk; lebâleb; gûnâgûn.. gibi. âb (f.i.)1. su. (bkz: mâ'). âbı âbistenî 1. gebeliğe sebebiyet veren su, menî; 2) nebatların yetiip büyümesine sebep olan su ve yağmur. âbı adâlet doğruluğun feyz ve bereketi. âbı ahmer (kırmızı su), âbı âteîn (ateli su), âbı âtemizâc (ate mizaçlı su), âbı âtenâk (ateli su), âbı âtenümâ (ate gösteren su), âbı âtepâre (ate parçası gibi su), âbı âtereng (ate renkli su), âbı âtezây (ate doğuran su), âbı âtezede (ate vurmu su), âbı âzerâsâ (ate gibi su), âbı âzersâ (ate gibi su), âbı ergavânî (erguvan rengindeki su) l) kırmızı arap; 2) (haksızlığa uğrayanın döktüğü) göz yaı. âbı Âmû Amuderyâ suyu. âbı ââmî içilir su. âbı bâdereng 1) arap rengindeki su; 2) kanlı göz yaı. âbı bârân l) yağan su, yağmur; 2) yağmur suyu. âbı beka nerede olduğu bilinmeyen bir kaynağın, içen kimseye ebedî hayat veren efsânevî suyu, bengi su. (bkz: mâ'ülhayât). âbı câvid nerede olduğu bilinmeyen bir kaynağın, içen kimseye ebedî hayat veren efsânevî suyu, bengi su. (bkz: mâ'ülhayât). âbı câvidân nerede olduğu bilinmeyen bir kaynağın, içen kimseye ebedî hayat veren efsânevî suyu, bengi su. (bkz: mâ'ülhayât). -
Report on the Published Papers in De Computis
Batuhan Güvemli: Development of the Merdiban Method in the 79 Ilkhanate State (1251 – 1353 a.d.) and it’s transition to the Ottoman State accountancy ___________________________________________________________________________ DEVELOPMENT OF THE MERDIBAN METHOD IN THE ILKHANATE STATE (1251 – 1353 A.D.) AND IT’S TRANSITION TO THE OTTOMAN STATE ACCOUNTANCY * Batuhan Güvemli RESUMEN El estudio tiene como objetivo observar las novedades y mejoras del método Merdiban lo largo del tiempo que se benefician de los registros contables del Estado Iljanato y el Estado Otomano. Los resultados muestran que las relaciones políticas entre el Iljanato Estado y el Estado Otomano se puede considerar como el principal factor para la difusión del método Merdiban en el Oriente Medio. Algunas de las características comunes de estos Estados que contribuyeron a la colocación de este método se mencionan en el estudio. Algunas de las características comunes de estos Estados que contribuyeron a la colocación de este método se mencionan en el estudio. ABSTRACT The study aims to observe the developments and improvements of the Merdiban method over time by benefiting from accounting records of the Ilkhanate State and the Ottoman State. Findings show that the political relations between the Ilkhanate State and the Ottoman State can be considered as the main factor for the spread of the Merdiban method in the Middle East. Some of the common features of these states that contributed to the emplacement of this method are mentioned in the study. From an accounting history perspective these common features are factors that helped in the development of the method. PALABRAS CLAVE: Estado Iljanato, Estado Otomana, Historia de la Contabilidad. -
Re-Formulation Zakat System As Tax Reduction in Indonesia
Indonesian Journal of Islam and Muslim Societies Vol. 9, no.1 (2019), pp. 135-162, doi : 10.18326/ijims.v9i1. 135-162 Re-formulation zakat system as tax reduction in Indonesia Hary Djatmiko The Supreme Court of the Republic of Indonesia E-mail: [email protected] DOI: 10.18326/ijims.v9i1.135-162 Abstract Zakat is one of the Islamic financial instruments which is obligatory for every Muslim whose earnings reach the prescribed amount (nishab). On the other hand taxes must still be paid as an obligation of every citizen. Under the law, it is stated that zakat can be a deduction from taxable income. The aim of this research is to offer a more advanced concept, namely zakat can be a deduction from income tax. The technique used in this research is content analysis on the literatures discussing about zakat and tax in Islam. The results of this study suggest that zakat as a deduction from income tax has a greater impact than zakat as merely a deduction from taxable income. Zakat as a deduction from income tax will increase the impact of zakat in a larger economy. Zakat merupakan salah satu instrument keuangan Islam yang wajib ditunaikan oleh setiap umat muslim yang pendapatannya telah memenuhi jumlah yang ditentukan (nisab). Sedangkan, di sisi lain pajak harus tetap dibayarkan sebagai suatu kewajiban dari setiap warga Negara. Berdasarkan undang-undang, disebutkan bahwa zakat dapat menjadi pengurang penghasilan kena pajak. Tujuan penelitian ini ialah untuk menawarkan suatu suatu konsep yang lebih maju yaitu zakat dapat sebagai pengurang pajak penghasilan. Teknik analisis yang digunakan ialah analisis isi terhadap literatur-literatur terkait zakat dan pajak dalam Islam. -
Aşar Vergisi'nin Son Yillarinda Niğde Ve
Turkish Studies - International Periodical For The Languages, Literature and History of Turkish or Turkic Volume 9/7 Spring 2014, p. 177-192, ANKARA-TURKEY AŞAR VERGİSİ’NİN SON YILLARINDA NİĞDE VE CİVARINDAKİ SUİSTİMALLER ÜZERİNE BAZI GÖZLEMLER* Ahmet ASKER Emrah YILDIZ ÖZET Osmanlı İmparatorluğu’nun altı asrı aşan tarihi boyunca varlığını koruyan Aşar vergisi, devletin en önemli ve temel gelir kaynaklarından biri olmuştur. Aşar, Arapça “öşr” sözcüğünün çoğuludur. Arapça’da “öşr” sözcük anlamı olarak, 1/10 oranını ifade etmektedir. İslam sınırları içerisinde Müslümanlara ait topraklara “öşri” topraklar deniliyordu. Müslüman toprak sahipleri ellerinde bulundurdukları bu topraklar için herhangi bir toprak vergisi ödememekle birlikte, ürettikleri ürünlerin onda birlik bir kısmını öşür olarak devlete veriyorlardı. Fakat “öşr”, sözcük anlamı olarak onda birlik bir oranı ifade etse de, çeşitli nedenlerden dolayı farklı oranlarda alındığı da görülmüştür. Ekonomisi hayvancılığa ve özellikle de tarımsal faaliyetlere dayanan, sanayileşme anlamında henüz fazla bir yol alamamış Osmanlı İmparatorluğu için aşar vergisi gelirleri oldukça önemliydi. Cumhuriyet’in ilk yıllarına kadar yürürlükte kalan aşar vergisi 17 Şubat 1341 (1925) tarihinde “Aşarın İlgası, Yerine İkame Edilecek Mahsulat-ı Arziye Vergisi Hakkındaki Kanun” ile kaldırılmıştır. Bu çalışmada aşar vergisinin tarihsel gelişimi ortaya konmaya ve başta Niğde olmak üzere İç Anadolu’nun çeşitli kentlerinde bu verginin tahsilâtı sırasında yaşanan bir takım sıkıntılar ve suiistimaller Başbakanlık Osmanlı Arşivi’ndeki belgeler ışığında gün yüzüne çıkarılmaya çalışılmıştır. Bu aynı zamanda 600 yıllık köklü bir devlet geleneği olan Osmanlı İmparatorluğu’nun son dönemlerinde yaşanan genel sıkıntının yerel düzeydeki yansımalarını görmemiz açısından da önemlidir. Anahtar Kelimeler: Aşar, Öşür, Osmanlı, Vergi, Maliye, Niğde *Bu makale Crosscheck sistemi tarafından taranmış ve bu sistem sonuçlarına göre orijinal bir makale olduğu tespit edilmiştir. -
Mosul in the Ottoman Vilâyet Salnâmes
MOSUL IN THE OTTOMAN VILÂYET SALNÂMES Editor’s Cengiz EROĞLU Murat BABUÇOĞLU Orhan ÖZDİL ORSAM MOSUL IN THE OTTOMAN VILÂYET SALNÂMES Cengiz EROĞLU Murat BABUÇOĞLU Orhan ÖZDİL Translated By Ümit İLDAN ORSAM ORSAM Books No: 5 ORSAM Middle East Books No. 3 “Mosul in the Ottoman Vilâyet Salnâmes” Editor’s: Cengiz EROĞLU Murat BABUÇOĞLU Orhan ÖZDİL ANKARA - November 2012 ISBN: 978-605-5330-94-1 ORSAM Center for Middle Eastern Strategic Studies Ortadoğu Stratejik Araştırmalar Merkezi Mithatpaşa Caddesi 46/6 Kızılay-Ankara Phone: 0 (312) 430 26 09 Fax: 0 (312) 430 39 48 www.orsam.org.tr, [email protected] ORSAM © 2012 Content of this report is copyrighted to ORSAM. Except reasonable and partial quotation and exploi- tation under the Act No. 5846, Law on Intellectual and Artistic Works, via proper citation, may not be used or re-published without prior permission by ORSAM. Assessments expressed in this report reflect only the opinions of its authors and do not represent the instiutional opinion of ORSAM. 4 MOSUL IN THE OTTOMAN VILÂYET SALNÂMES The original cover of the Salnâme of the Mosul Vilâyet dated 1330 A.H. (1912) “This is the OfficialSalnâme of the Vilâyet of Mosul” “It was printed in the Mosul Printing House as the fifth edition in the year 1330 A.H.” 5 MOSUL IN THE OTTOMAN VILÂYET SALNÂMES CONTENTS Contents ..............................................................................................................................................7 Abbreviations & Pronunciations ......................................................................................................9 -
Guerrilla War, Counterinsurgency, and State Formation in Ottoman Yemen
GUERRILLA WAR, COUNTERINSURGENCY, AND STATE FORMATION IN OTTOMAN YEMEN DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Vincent Steven Wilhite, M.A. * * * * * The Ohio State University 2003 Dissertation Committee Approved By Professor Carter Findley, Adviser Professor Stephen Dale __________________________ Adviser Professor John Guilmartin Department of History i ABSTRACT The Zaydī Imamate of Yemen collapsed in the nineteenth century as a result of inherent conflicts in its structure as a tribal quasi-state, between the Zaydī tribesmen’s culture of honor and the Islamic values of the Imamate. This in turn facilitated the Ottoman conquest of the Yemeni highlands in 1872. The inferior weaponry of the Zaydī tribes and their political fragmentation made it impossible for them to conduct a sustained resistance against the Ottomans. As a result, the Ottomans were able to maintain control in the early years of the occupation by the methods of indirect rule: divide-and-conquer tactics coupled with intermittent punitive expeditions. The presence of the Ottoman state, however, created the political conditions under which the Zaydī tribes would unite to defend themselves. This allowed the Imāms to rebuild the Imamate as a supra-tribal state deriving its authority from Islamic principles, organized to unite the tribes in a long-term jihād against the Ottomans. In turn, this compelled the Ottomans to change their methods of dealing with rebellion in Yemen. Ottoman statesmen sought increasingly to employ the techniques of the bureaucratic nation-state to consolidate their grip on Yemen: police repression, counter-guerrilla tactics, and programs of social and economic development designed to win the support of the population.