The Civilian Elite of Cairo in the Later Middle Ages

Petry, Carl F.

doi:10.1515/9781400856411

Cited by 27 publications

(4 citation statements)

References 2 publications

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“…Indeed, notaries may have constituted the critical elements in the system of Sharīʿa courts." 171 It should be noted, however, that the application of juristic discourse to agro-administrative contracts goes beyond both judicial practice and state initiatives such as the cadastres. Our analysis points to a wider domain of contractual practice that operated in a more tenuous realm than that of the central judiciary and state institutions.…”

Section: Discussionmentioning

confidence: 99%

Beyond State and Peasant: The Egalitarian Import of Juristic Revisions of Agrarian and Administrative Contracts in the Early Mamlūk Period

Ibrahim

2009

Islam Law Soc

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In this article I argue that Shāfiʿī and Ḥanbalī jurists forged an agricultural policy beginning in the early Mamlūk period that aimed at securing the rights of peasants. ey did so by introducing radical and systematic changes in the doctrines of their schools, applying the highest categories of legal reasoning (ijtihād ). An analysis of Shāfiʿī and Ḥanbalī legal texts reveals that jurists advanced new interpretations of contracts of sharecropping and iqṭāʿ that systematically promoted the interests of landless peasants over the elite. e legal revisions were predicated on developments in the land assign ment/taxation system of the early 8 th /14 th century. Ultimately, the jurists' strategy exploited state innovations in the interest of advancing social and economic objectives that were independent of any centralized political authority or state institution.

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Section: Discussionmentioning

confidence: 99%

Beyond State and Peasant: The Egalitarian Import of Juristic Revisions of Agrarian and Administrative Contracts in the Early Mamlūk Period

Ibrahim

2009

Islam Law Soc

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“…Despite its highly specialized nature and its association with the institutional establishment, however, copying continued to be regarded primarily as a craft and a trade. 96 In order to qualify for more prestigious juridical-scholarly positions, Muslim scholars needed to memorize the Qu'ran and attend al-Azhar, the educational centre in Cairo, where they could become recognized ulama. Some would become teachers in the madrasa (training school).…”

Section: N a R R At I N G A N D D E P I C T I N G C O P T I C R E L Imentioning

confidence: 99%

Icon and narration in eighteenth‐century Christian Egypt: the works of Yuhanna al‐Armani al‐Qudsi and Ibrahim al‐Nasikh

Tribe¹

2004

Art History

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The many icons painted by Yuhanna, an Armenian from Jerusalem, and/or Ibrahim, a Coptic scribe, suggest that they headed an important workshop in eighteenth‐century Cairo, with links to the post‐Byzantine schools of Greater Syria, particularly Aleppo and Jerusalem. Their depictions of biblical episodes and hagiographical narratives often articulate words and images to clarify the story being told and the identity of the holy person represented. The gradual breakdown of Ottoman organization in the eighteenth century, partly due to Western influence, led to an influx of Christians from Greater Syria and a renewal of confidence in the local Coptic community. Coptic patrons shared in the wider revival of Egyptian Muslim scholarship, applying the common emphasis on grammar and rhetoric to the recovery of their own cultural memory. This was reflected in the taste for complex verbal‐visual devices in icons, the iconography of which included many local martyr saints, reinforcing Coptic identity. Tania C. Tribe lectures in art history and theory in the School of Oriental and African Studies, University of London. She has a special interest in the arts of Christian north‐eastern Africa, and has published several articles in this field. She is currently preparing a book on the visual culture of Christian Egypt.

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“…They used this relative immunity from interference by the secular power to advantage, functioning as a stabilizing factor in society by ensuring the obedience of subject to ruler in exchange for the ruler's ongoing loyalty to Islamic precepts. 4 The most prominent religious post in Egypt was that of shaykh (rector) al-Azhar, established, apparently, at the end of the seventeenth century. Under the Ottomans (1517-1798), who displayed respect for religious law and punished all who deviated from it, al-Azhar attained two major accomplishments: it became a well-equipped and prestigious learning institution, and it became fully identified with the religious establishment.…”

Section: Ulama and Modernization In Nineteenth-century Egyptmentioning

confidence: 99%

Historical Legacy and the Challenge of Modernity in the Middle East: The Case of al‐Azhar in Egypt

Hatina

2003

The Muslim World

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The Civilian Elite of Cairo in the Later Middle Ages

Cited by 27 publications

References 2 publications

Beyond State and Peasant: The Egalitarian Import of Juristic Revisions of Agrarian and Administrative Contracts in the Early Mamlūk Period

Beyond State and Peasant: The Egalitarian Import of Juristic Revisions of Agrarian and Administrative Contracts in the Early Mamlūk Period

Icon and narration in eighteenth‐century Christian Egypt: the works of Yuhanna al‐Armani al‐Qudsi and Ibrahim al‐Nasikh

Historical Legacy and the Challenge of Modernity in the Middle East: The Case of al‐Azhar in Egypt

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