Endowing Family: Waqf, Property Devolution, and Gender in Greater Syria, 1800 to 1860

Doumani, Beshara

doi:10.1017/s001041759898001x

Cited by 46 publications

(11 citation statements)

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“…It was available only to the propertied class and the average life span of waqf foundations varied considerably. 16 The following case illustrates a typical approach whereby the wish to ensure the well-being of one's family and the desire to do good in the eyes of God merge. In 1430, an Ottoman scholar, Muhammad al-Fanari, established two pious endowments: one in support of a law college in Jerusalem and another for several institutions in Bursa.…”

Section: Legal and Ethical Aspects Of The Institution Of Pious Endowmentmentioning

confidence: 99%

The Ethics and Practice of Islamic Medieval Charity

Lev

2007

History Compass

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Charity is deeply embedded in the religious thought and teachings of the three monotheistic religions. This article, while focusing on medieval Islam, is set in a wider framework with references to both Jewish and Christian parallels. Three main topics are examined: the religious meaning of charity, the social and political ramifications of almsgiving, and the impact of the institutional form of charity (the pious endowment system, waqf pl. awqaf) on Muslim medieval society. In the course of this examination, the article deals with the motives and attitudes of the donors (mainly people of the ruling class and the wealthy) and with the recipients of charity (the poor as well as the learned class). The article equally provides an overview of the charitable institutions and functions that existed in Muslim medieval societies.

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Section: Legal and Ethical Aspects Of The Institution Of Pious Endowmentmentioning

confidence: 99%

The Ethics and Practice of Islamic Medieval Charity

Lev

2007

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“…In addition to the already cited references, the following studies are representative of the high-quality research on Ottoman and Middle Eastern family: Agmon (2006); Doumani (1998Doumani ( , 2003; Sonbol (1996);Tucker (1993);and Zilfi (1997).…”

Section: In Place Of Conclusionmentioning

confidence: 99%

Spouse Selection and Marital Mobility in the Ottoman Empire: Observations from Eighteenth-Century Kastamonu

Ergene

Kaygun

2012

Historical Methods: A Journal of Quantitative and Interdiscipli

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Based on the information found in probate estate inventories, this article examines patterns of spousal preference and marital mobility in eighteenth-century Ottoman Kastamonu, located in northern Anatolia. For this purpose, we introduce quantitative techniques and categories of analysis specifically designed for Ottoman sources, primarily postmortem estate inventories (terekes), allowing us to measure how various socioeconomic groups established marital associations and to what extent they married other groups. The article also compares marital and intergenerational mobility patterns in eighteenth-century Kastamonu.

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“… Inheritance law, endowments, waqfs: Raymond, ‘Artisans et commercants’; Cheta, ‘Rule of Merchants’; Doumani, ‘Endowing Family’; Doumani, Family History ; Ghazaleh, ‘Cash and Kin’; Ghazaleh, ‘Heirs and Debtors’; Howard, ‘Death in Damascus’; Layish, ‘The Family Waqf’; Meriwether, The Kin Who Count ; Shaham, ‘Christian and Jewish ‘waqf’ ’.…”

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confidence: 99%

History from Six‐feet Below: Death Studies and the Field of Modern Middle East History

Minkin

2013

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This article explores the intersections between scholarship of the nascent field of Death Studies and that of modern Middle East history. Death is both present and absent in the field of modern Middle East history. Death is present in that it is omnipresent; the discipline of history requires an inquiry into the worlds of those who have died, and Middle East scholars have long spoken of death and used the archives of death (e.g. probate courts or death certificates) in their research. However, death is absent in that it usually plays a supporting role and is rarely the primary lens of analysis in Middle East scholarship. This article discusses some of the existing literature, including that of cemeteries, burials and funerals, public health, crime, and legal reform. I argue that increased and conscientious engagement between the fields of Death Studies and modern Middle East history is both possible and productive. Placing death at the center of historical analysis asks questions of power and space, such as who controls the body, where a body might be buried, how a death should be processed, and what impact the dead might have on the various domains of the living. Moreover, it requires the scholar to grapple ideas that cannot be disentwined such as the tangible (e.g. body) and the intangible (e.g. spirituality), or public space and political belonging, in the process of illuminating how the dead continue to make social, spatial, and political claims on the living.

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Endowing Family: Waqf, Property Devolution, and Gender in Greater Syria, 1800 to 1860

Cited by 46 publications

References 0 publications

The Ethics and Practice of Islamic Medieval Charity

The Ethics and Practice of Islamic Medieval Charity

Spouse Selection and Marital Mobility in the Ottoman Empire: Observations from Eighteenth-Century Kastamonu

History from Six‐feet Below: Death Studies and the Field of Modern Middle East History

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