Awlad al-Nas as Founders of Pious Endowments - Mamluk Studies ...

STEPHAN CONERMANN AND SUAD SAGHBINI 

CHRISTIAN-ALBRECHTS-UNIVERSITÄT ZU KIEL 

Awla≠d al-Na≠s as Founders of Pious Endowments: 

The Waqf|yah of Yah˝yá ibn T˛u≠gha≠n al-H˝asan| 

of the Year 870/1465 

We are indebted to Ulrich Haarmann for important insights into the fascinating 

world of the activities and careers of Mamluk descendants, who, according to 

their own Mamluk tradition, had access neither to the privledged status of the 

political and military elite nor to the economic resources of the country. 1 

Unfortunately, Ulrich Haarmann died all too early and therefore his plan to write 

a comprehensive monograph on the awla≠d al-na≠s was not realized. In the first part 

of the following article, we give a short outline of Ulrich Haarmann's theses on 

this topic within a broader Mamluk context. The waqf deed which forms the basis 

for this article was discovered by him to contribute valuable insights into certain 

activities of the awla≠d al-na≠s. For this reason, we have presented a complete 

edition of it. 

I 

The most striking feature of the Mamluk era in Egypt and Syria, a period which 

lasted some 250 years, is its unusual polarization of society. A predominantly 

Arab population was ruled by an elite of enfranchised military slaves, exclusively 

of Turko-Circassian stock, engaged in constant self-regeneration because of its 

self-imposed rules. 2 Membership in the Mamluk class was open only to those who 

©Middle East Documentation Center. The University of Chicago. 

1 Ulrich Haarmann, "Sons of Mamluks as Fief-Holders in Late Medieval Egypt," in Land Tenure 

and Social Transformation in the Middle East, ed. Tarif Khalidi (Beirut, 1984), 141–68; idem, 

"Arabic in Speech, Turkish in Lineage: Mamluks and their Sons in the Intellectual Life of Fourteenth- 

Century Egypt and Syria," Journal of Semitic Studies 33 (1988): 81–114; idem, "Väter und Söhne 

im Herrschaftssystem der Mamluken," Berliner Wissenschaftliche Gesellschaft e.V. -Jahrbuch 

(1995): 211–27; and idem, "Joseph's Law—The Careers and Activities of Mamluk Descendants 

before the Ottoman Conquest of Egypt," in The Mamluks in Egyptian Politics and Society, Cambridge 

Studies in Islamic Civilization, ed. Thomas Philipp and Ulrich Haarmann (Cambridge, 1998), 

174–87. 

2 Still the best introduction is David Ayalon, "Aspects of the Mamluk Phenomenon," Der Islam 

53 (1976): 196–225 and 54 (1977): 1–32. But see also Ulrich Haarmann, "Der arabische Osten im 

© 2002, 2012 Middle East Documentation Center, The University of Chicago. 

http://mamluk.uchicago.edu/MamlukStudiesReview_VI_2002.pdf

22 STEPHAN CONERMANN AND SUAD SAGHBINI, AWLA≠D AL-NA≠S AS FOUNDERS 

were free-born non-Muslims of Turko-Circassian stock outside the Islamic sphere 

of power, who were then enslaved, brought to Egypt, converted to Islam, trained 

in chivalry, and finally manumitted. Only those fulfilling these criteria could 

belong to the ruling class and share the resulting political, military, and economic 

privileges. A substitute family grouped around a specific master (usta≠dh) constituted 

the smallest unit within this ruling Mamluk caste. 3 It bore the name of its usta≠dh 

and became extinct only upon the death of its last member. Mamluk ideals called 

for fierce and lifelong loyalty to the master, and staunch solidarity with the comrades 

grouped around the same foster-father. Loyalty and solidarity lent position and 

social stability to the individual Mamluk. The drawback of this pronounced esprit 

de corps was an internal rivalry between the various Mamluk "families," a resulting 

general conflict within the ruling Mamluk caste, and especially the inevitable loss 

of power when the respective protector was overthrown or died. 4 But despite the 

tensions inherent in the system, the model of the Mamluk "non-hereditary onegeneration 

nobility" 5 actually seems to have promoted stability, perhaps in part 

due to its simplicity. At any rate, one can assume that the longevity of Mamluk 

rule over the autochthonous populations of Egypt and Syria may also—perhaps 

even primarily—be attributed to the Mamluk principle of constant self-renewal. 

On the other hand, a model of society which barred its own offspring from 

acceding to power did not prove to be viable in the long run. Every principle is, 

after all, based on the idea that no, or very few, exceptions from the rule are 

permissible. And it is exactly here that difficulties set in. A cursory glance at the 

list of rulers indicates that a dynastic line of succession existed during the entire 

era of Mamluk rule. Whereas only seven genuine Mamluks ruled in the years 

from 684/1250 until 784/1382, there were seventeen sons of Mamluk fathers. And 

even during the subsequent period, the Circassian era from an ethnic point of 

view, eight out of a total of twenty-four sultans were born in Egypt. One reason 

späten Mittelalter, 1250–1500," in Geschichte der arabischen Welt, ed. Ulrich Haarmann (Munich, 

1994), 217–63, esp. 217–36; Linda S. Northrup, "The Bah˝r| Mamlu≠k Sultanate, 1250–1390," in 

The Cambridge History of Egypt, vol. 1, Islamic Egypt: 640–1517, ed. Carl F. Petry (Cambridge, 

1998), 242–89; and Jean-Claude Garcin, "The Regime of the Circassian Mamluks," in ibid., 

290–317. 

3 David Ayalon, "L'esclavage du Mamelouk," Oriental Notes and Studies 1 (1951): 1–66, and 

idem, "The Mamluk Novice: On his Youthfulness and on his Original Religion," Revue des études 

islamiques 54 (1986): 1–8. 

4 On this, see D. S. Richards, "Mamluk Amirs and their Families and Households," in Philipp and 

Haarmann, Mamluks in Egyptian Politics, 32–54, and Robert Irwin, "Factions in Medieval Egypt," 

Journal of the Royal Asiatic Society (1986): 228–46. 

5 David Ayalon, "Names, Titles and 'Nisbas' of the Mamluks," Israel Oriental Studies 5 (1975): 

193. See also idem, "Mamluk Military Aristocracy: A Non-Hereditary Nobility," Jerusalem Studies 

in Arabic and Islam 10 (1987): 205–10. 



MAMLU±K STUDIES REVIEW VOL. 6, 2002 23 

for this remarkable fact may have been that, as far as the line of succession was 

concerned, nomadic oligarchic traditions competed with hereditary monarchial 

ones well into the ninth/fifteenth century. 6 Only with the accession of al-Mu’ayyad 

Shaykh (r. 815–24/1412–21), after the interregnum of Caliph al-Musta‘|n 

(812/1415), did the policy of enthroning a new ruler acquire its ultimate form. 

Upon the death of a sultan who had previously emerged as the victor from wrangling 

between the strongest amirs, his son was accepted as the nominal leader by a tacit 

agreement until the question of the genuine successor had been settled. The princes, 

who often were still young, usually moved back to second rank without much 

resistance. Of course, these young princes were ambitious as well, and relinquishing 

the prestigious sultan's office must have been difficult for some of these s|d|s—as 

the sons of sultans and sultan's Mamluks were called. 7 And the desire inherent in 

any father to pass on to his son the opportunities and sinecures he himself had 

enjoyed was, of course, a powerful motivation as well. In the ninth/fifteenth 

century two sultans abdicated during their own lifetime to stand aside for their 

sons' benefit—an absolute novelty in Mamluk history. But there was a fixed 

pattern. When the time for finding the strongest amir had passed, the predecessor's 

son resigned without further ado. Not only did the deposed s|d|s remain unmolested 

under the leadership of the new strong man, but they sometimes were also valued 

company for the new ruler and his offspring. 

The question of Mamluk adherence to principle thus illustrates the system's 

perviousness in the upper echelons. It also brings into focus a group which has 

been rather neglected in the few contemporary attempts at classifying the entire 

population, namely the sons and grandsons of the Mamluks. 8 Above all, the numerous 

6 P. M. Holt, "The Position and Power of the Mamlu≠k Sultan," Bulletin of the School of Oriental 

and African Studies 38 (1975): 237–49; idem, "Succession in the Early Mamluk Sultanate," in 

XXIII. Deutscher Orientalistentag: vom 16. bis 20. September 1985 in Würzburg: ausgewählte 

Vorträge, Zeitschrift der Deutschen Morgenländischen Gesellschaft, supplement 7, ed. Einar von 

Schuler (Stuttgart, 1989): 144–48. On this important question, see also Amalia Levanoni, "The 

Mamluk Conception of the Sultanate," International Journal of Middle Eastern Studies 26 (1994): 

373–92, and now Henning Sievert, "Das ägyptische Mamlukensultanat im 15. Jahrhundert nach 

dem 'Ta≠r|˙ al-Malik al-A£raf Qa≠ytba≠y' von Abu≠ H˛a≠mid al-Quds|," M.A. thesis, University of Kiel, 

2001. 

7 The short reigns of the s|d|s during the Circassian era have been analyzed by Agata Rome, "Die 

kurze Regierungszeit der mamlukischen Sultanssöhne in der tscherkessischen Phase 

(784/1382–922/1517)," M.A. thesis (Lizentiatsarbeit), University of Basel, 1995. 

8 For example, one could consult Ah˝mad ibn ‘Al| al-Maqr|z| (d. 845/1412), Igha≠that al-Ummah 

bi-Kashf al-ghummah (Beirut, 1980); Ta≠j al-D|n ‘Abd al-Wahha≠b ibn ‘Al| al-Subk| (d. 771/1370), 

Mu‘|d al-Ni‘am wa-Mub|d al-Niqam, ed. David W. Myhrman (London, 1908); or Abu≠ H˝a≠mid 

al-Quds| (d. 888/1483), "Badhl al-Nasa≠’ih˝ al-Sharq|yah f| ma≠ ‘alá al-Sult˝a≠n wa-Wula≠t al-Umu≠r 

wa-Sa≠’ir al-Ra‘|yah," Berlin Ahlwardt MS 5618. We are presently preparing Abu≠ H˛a≠mid al-Quds|'s 




progeny of the Mamluk serving class, as distinct from the protégés of the ruler 

and his Mamluks, are of sociohistorical importance in their own right. We know 

from the contemporary chronicles and additional prosopographic sources that these 

Mamluk offspring not only participated in numerous social functions, but also 

developed a distinct collective identity. For example, they were called by a collective 

name: awla≠d al-na≠s. This term not only signified the second generation of Mamluk 

sons but also the grand- and even the great-grandsons. The name points to common 

roots as a specific feature. They were united in their being "sons of the nobles," 

i.e., the Turko-Circassian elite. The awla≠d al-na≠s represented the opportunities 

and limits of development in Mamluk society. They were connected to the realm 

of the state, the army, and the economy dominated by the Mamluks through their 

fathers without really belonging to them. Characteristically, they usually had Arab 

names. 9 Their place of birth made the awla≠d al-na≠s Egyptians without the local 

populace accepting these second generation (and thus second class) "Turks" as 

their own. Many Mamluk sons, who often had an Egyptian mother and spoke 

Arabic as well as Turkish, assumed the role of mediators between the two worlds. 

Yet, psychologically and socially their situation was not enviable. Their ambitions 

were strictly circumscribed from the outset. On the one hand, religious scholars 

and other segments of the population resented them as a visible manifestation of 

"Turkish" domination. On the other hand, they were refused access to the highest 

offices of the state by the Mamluks. But even in this the Mamluks were inconsistent, 

because the highest offices of state were held by the sons of amirs in the middle of 

the eighth/fourteenth century under Sultan H˝asan (r. 748–52/1347–51). 10 Even 

during the subsequent systematic "re-Mamlukization" of the army and state 

leadership there were still two awla≠d al-na≠s amongst the nine imprisoned amirs of 

highest rank when Sultan Barqu≠q (r. 784–91/1382–89) was overthrown in 

791/1388–89. 11 At this time their share in the middle and lower ranks rose to a 

quarter and more than a half respectively. 12 Certain high offices, such as the 

commandant of Cairo or the administrator of the ruler's tournament grounds, were 

text for publication. On its author, see Ulrich Haarmann, "The Writer as an Individual in Medieval 

Muslim Society," in Individual and Society in the Mediterranean Muslim World: Issues and 

Sources, ed. Randi Deguilhem (Aix-en-Provence, 1998), 77–87, and idem, "Al-Maqr|z|, the Master, 

and Abu≠ H˝a≠mid al-Quds|, the Disciple—Whose Historical Writing Can Claim More Topicality 

and Modernity?," in The Historiography of Islamic Egypt (c. 950–1800), The Medieval 

Mediterranean, vol. 31, ed. Hugh Kennedy (Leiden, 2001), 149–65. 

9 

Ayalon, "Names, Titles and 'Nisbas'," 229–31. For those awla≠d al-na≠s who had Turkish names, 

see Haarmann, "Arabic in Speech," 103, n. 109. 

10 

Haarmann, ""Sons of Mamluks," 145. 

11 Haarmann, "Der arabische Osten," 227. 

12 Haarmann, "Sons of Mamluks," 145, n. 5. 




apparently accessible to Mamluk progeny. 13 Moreover, just like retired officers or 

their widows, they had access to the institution of pension fiefs (al-rizqah almabru≠rah), 

14 and frequently seem to have accumulated substantial real estate in 

rural areas, as we shall see. 

Generally speaking, any of the awla≠d al-na≠s could enter a military career. This 

was because the Mamluk army not only included especially privileged sultan's 

Mamluks who upheld the system and the less-esteemed amir's Mamluks, who 

were dispersed over the whole empire, but also the so-called h˝alqah 15 as its third 

armed force. This honorary legion commanded by sultans' sons consisted of 

cavalrymen of highly diverse origins including Mamluk offspring, free Kurdish 

and Mongol warriors, Bedouins, Turkmen tribal chiefs in Syria, and meritorious 

civilians. 16 Until 854/1450 the h˝alqah absorbed the Mamluks' sons. 17 Afterwards 

this force lost some of its military prowess because of the infiltration of non-military 

elements and thus some of its social prestige, especially since its members could 

buy out of participation in military missions. 

The mediating role of the awla≠d al-na≠s became particularly clear in the religious 

and scientific life of the period. 18 The military career of a Mamluk son was usually 

accompanied by religious activities. They were the cultural interlocutors between 

barracks and madrasahs, polo fields and sufi convents, between officers and scholars. 

The two groups were mutually dependent on each other and needed to collaborate 

for the welfare of the Islamic community, according to the belief of contemporary 

theologians. But not everyone pursued this double track. Many sons of Turkish 

mothers remained attached to the court and were content with the restricted military 

career open to them and the culture maintained in the citadel and in the private 

homes of the amirs. Still others pursued a purely academic career and were 

successful as calligraphers, traditionists, legal scholars, historians, or even poets. 

The case that Ulrich Haarmann discussed in his study on Mamluk descendants 19 

and that we would like to present here has less to do with this intellectual world 

and deals only indirectly with the internal affairs of military careers. It concerns 

the material affairs of the awla≠d al-na≠s and their position in the Mamluk economy. 

13 

Ibid., 143. 

14 

On the rizqah al-mabru≠rah, see Nicolas Michel, "Les rizaq ih˝ba≠siyya, terres agricoles en mainmorte 

dans l'Egypte mamelouke et ottomane," Annales islamologiques 30 (1996): 105–98, esp. 119. 

15 

See David Ayalon, "Studies on the Structure of the Mamluk Army II," Bulletin of the School of 

Oriental and African Studies 15 (1953): 448–76, esp. 448–59. 

16 

Haarmann, "Sons of Mamluks," 142. 

17 

Haarmann, "Joseph's Law," 62–70. 

18 

Haarmann, "Arabic in Speech," 106–114 and idem, "Joseph's Law," 77–83. 

19 Haarmann, "Joseph's Law," 74–76. 




Documents that have recently come to light have given fresh impetus to research 

into the social and economic history of the Mamluk empire. 20 Apart from the 

documents thus far known to us from the Monastery of St. Catherine in the Sinai 21 

or the archives of the Temple Mount in Jerusalem, 22 we are indebted to our 

Egyptian colleague Muh˝ammad Muh˝ammad Am|n for the collection, compilation, 

and cataloguing of the various documents from Islamic, especially Mamluk, times 

that were kept in Cairo in diverse places, relocated again and again, and relabeled 

(or lost) in the process. 23 These comprise private documents, which were issued 

and witnessed or certified before a notary or a judge, as opposed to the public 

documents issued by the state chancellery. Hence they include not only business 

documents but also endowment deeds. 24 Among the roughly 900 documents from 

Cairo surviving from Mamluk times are those dealing with 200 proceedings 

involving Mamluk sons and grandsons and even granddaughters. 25 They represent 

a surprisingly close-knit network of the different Mamluk groups of society. 

Franchisers and franchised cofound an endowment, civilians and military personnel 

do business together, and elsewhere Mamluks sell property to amirs' daughters 

and vice versa. 26 

As an example Ulrich Haarmann chose a document from the second half of 

the ninth/fifteenth century that concerns the properties of a certain Yah˝yá ibn 

T˛u≠gha≠n al-H˛asan|. 27 Yah˝yá ibn T˛u≠gha≠n was a Mamluk's son, as his name suggests. 

20 

See the summarizing articles by Donald P. Little, "The Significance of the H˛aram Documents 

for the Study of Medieval Islamic History," Der Islam 57 (1980): 189–219; idem, "Documents as a 

Source for Mamluk History," Mamlu≠k Studies Review 1 (1997): 1–14; also Carl F. Petry, "A 

Geniza for Mamluk Studies? Charitable Trust (Waqf) Documents as a Source for Economic and 

Social History, MSR 2 (1998): 51–72. 

21 

See Kenneth W. Clark, Checklist of Manuscripts in St. Catherine's Monastery (Baltimore, 

1955); A. S. Atiya, The Arabic Manuscripts of Mount Sinai (Washington, 1952). 

22 

See Donald P. Little, A Catalogue of the Islamic Documents from al-H˛aram a£-‹ar|f, Beiruter 

Texte und Studien, vol. 29 (Beirut, 1984). 

23 

Muh˝ammad Muh˝ammad Am|n, Fihrist Watha≠'iq al-Qa≠hirah h˝attá Niha≠yat 'As˝r Sala≠t¸|n al- 

Mama≠l|k (239–922 AH/853–1516 AD) (Cairo, 1981). On this book, see the important review by 

Ulrich Haarmann, Die Welt des Islam 27 (1987): 127–30. 

24 

On the differences between private and official documents, see Rudolf Vesely, "Die Hauptprobleme 

der Diplomatik arabischer Privaturkunden aus dem spätmittelalterlichen Ägypten," Archiv Orientalni 

40 (1972): 312–43. 

25 

On women as administrators of waqf properties, see Carl F. Petry, "Custodians of Property in 

Later Medieval Egypt," in Woman in Middle Eastern History: Shifting Boundaries in Sex and 

Gender, ed. Nikki R. Keddie and Beth Baron (New Haven, 1991), 122–42. 

26 


27 

Haarmann, "Joseph's Law," 70–77 with minor errors. We find this waqf deed in Am|n's catalogue 

as no. 428, Am|n, Fihrist, 133–34. Its registration number at the Ministry of Pious Foundations in 




This Yah˝yá is not mentioned in chronicles and biographical works, but his father 

appears to have been the sultan's correspondence secretary (dawa≠da≠r) T˛u≠gha≠n 

al-H˛asan| "al-Majnu≠n," who enjoyed high social status, as indicated by the fact 

that he could buy his own mamluks. 28 Yah˝yá served as a soldier in the h˝alqah 29 

and drew his pay from this position. Generally speaking, Mamluk officers, members 

of the h˝alqah, and certain non-military state employees were paid by military 

benefices (iqt˝a≠‘), i.e., by allocation of the tax revenue of a certain district. 30 Such 

tax fiefs were measured out according to the services of the beneficiary. In keeping 

with the Mamluk principle of perpetually renewing the elite upholding the state 

through the recruitment of new mamluks from the steppe, they were non-hereditary 

in principle. But this principle frequently conflicted with the predictable desire of 

the individual amir to retain freely disposable property secure against seizure. 

Legal loopholes were developed to avoid this obligation to sell, which provided 

the notaries and the qadis of the time with a very lucrative practice. 31 For example, 

it was tolerated that a Mamluk return his iqt˝a≠‘ voluntarily to the fief office and 

then purchase it as unentailed private property (milk) which then could be sold, 

bequeathed, or transferred into an endowment. 32 

The man in question, Yah˝yá ibn T˛u≠gha≠n, also held rural property and as such 

was representative of the affluence to which a member of the second generation 

could attain due to the munificence of his father, even in the second half of the 

ninth/fifteenth century. As mentioned above, the reputation of the h˝alqah had 

already diminished by this time. This situation was also reflected in the distribution 

of fiefs to the Mamluk sons. While the share of the awla≠d al-na≠s in the total tax 

revenue of Egypt had been a substantial 13.67% in the year 777/1376, it had 

decreased a generation later to 2.5% and finally amounted to a negligible 0.15% 

in 885/1480. 33 This process of the gradual "de-fiefing" of Mamluk progeny, however, 

is certainly not the equivalent of pauperizing this group, but only means that many 

of the awla≠d al-na≠s had managed to transfer their iqt˝a≠‘ estates into private ownership 

or endowments—ultimately by illegal means. 

Cairo is 571 j|m. 

28 Haarmann, "Joseph's Law," 74, n. 6. 

29 Waqf no. 428 (Am|n) = 571 j|m (Ministry of Pious Foundations), line 3. 

30 On the development of the Mamluk iqt˝a≠‘ see Sato Tsugitaka, State and Rural Society in Medieval 

Islam: Sultans, Muqta‘s, and Fallahun, Islamic History and Civilization, Studies and Texts, vol. 

17 (Leiden, 1997). 

31 Haarmann, "Joseph's Law," 71. 

32 Ibid. 

33 Haarmann, "Sons of Mamluks," 161. 




Yah˝yá's "property" consisted of areas in the district of Barshans in the province 

of Manu≠f|yah, north of Cairo, 34 and in Shinra≠qá in the province of Gharb|yah, still 

further to the north. 35 During the fourteenth century, the first piece of land was a 

fiefdom of the s|d| Amir H˛a≠jj, the son of Sultan al-Ashraf Sha‘ba≠n (r. 

764–78/1363–77), whereas the second was used by unnamed military forces until 

we rediscover it in the land registry as iqt˝a≠‘ of the h˝alqah in 802/1400. 36 It is this 

"property," the size of which is always expressed in terms of a proportion of the 

district's collectively owned and administered cultivated land (h˝issah), 37 that was 

deeded by Yah˝yá completely to his relatives and offspring, as we can see from his 

endowment deed (waqf|yah) from the year 870/1465. 38 

As an aside, let us mention that such waqf|yahs, which constitute the most 

detailed and important sources of Egypt's and Syria's socioeconomic history in 

the ninth/fifteenth century, have only very gradually been taken note of by 

historians. 39 Few have been edited, still fewer translated and analyzed. 40 

34 

Waqf no. 428 (Am|n) = 571 j|m (Ministry of Pious Foundations), line 6. 

35 

Ibid., line 12. 

36 


37 

Waqf no. 428 (Am|n) = 571 j|m (Ministry of Pious Foundations), line 5. 

38 


39 

See the introductory articles by Ulrich Haarmann, "Mamluk Endowment Deeds as a Source for 

the History of Education in Late Medieval Egypt," Al-Abh˝a≠th 28 (1980): 31–47, and Sylvie 

Denoix, "Pour une exploitation d'un ensemble d'un corpus: Les waqfs mamelouke du Caire," in Le 

waqf dans l'espace islamique: Outil de pouvoir socio-politique, ed. Randi Deguilhem (Damascus, 

1995), 29–44. It suffices to mention some of the pioneering secondary works: Muh˝ammad 

Muh˝ammad Am|n, Al-Awqa≠f wa-al-H˝aya≠h al-Ijtima≠‘|yah f| Mis˝r 648–923 H./1250–1517 A.D.: 

Dira≠sah Ta≠r|kh|yah Watha≠’iq|yah (Cairo, 1980); Carl F. Petry, Protectors or Praetorians? The 

Last Mamlu≠k Sultans and Egypt's Waning as a Great Power (Albany, 1994); Doris Behrens-Abouseif, 

Egypt's Adjustment to Ottoman Rule: Institutions, Waqf and Architecture in Cairo, 16th and 17th 

Centuries, Islamic History and Civilization: Studies and Texts, vol. 7 (Leiden, 1994); Annette 

Kaiser, Islamische Stiftungen in Wirtschaft und Gesellschaft Syriens vom 16. bis 18. Jahrhundert, 

Islamwissenschaftliche Quellen und Texte aus deutschen Bibliotheken, vol. 8 (Berlin, 1999). 

40 

See Ulrich Haarmann's lists: Haarmann, "Endowment Deeds," 31–32, and idem, review of 

Am|n, Fihrist, 130. One could add Muh˝ammad Muh˝ammad Am|n, "Wath|qat Waqf al-Sult¸a≠n 

Qa≠ytba≠y," Al-Majallah al-Ta≠r|kh|yah al-Mis˝r|yah 22 (1975): 343–90; idem, "Watha≠’iq Waqf al- 

Sult¸a≠n al-Na≠s˝ir Muh˝ammad Ibn Qala≠wu≠n," in Badr al-D|n al-H˛asan ibn ‘Umar Ibn H˛ab|b al-H˛alab|, 

Tadhkirat al-Nab|h f| Ayya≠m al-Mans˝u≠r wa-Ban|h, ed. Muh˝ammad Muh˝ammad Am|n (Cairo, 

1976–86), 2: 330–448; idem, "Mas˝a≠rif Awqa≠f al-Sult¸a≠n al-Malik al-Na≠s˝ir H˛asan Ibn Muh˝ammad 

Ibn Qala≠wu≠n," in ibid., 3:340–449; idem, Wath|qat Waqf al-Sult¸a≠n al-Na≠s˝ir Muh˝ammad Qala≠wu≠n 

(Cairo, 1982); Christl Hein, "Die Stiftungs- und Kaufurkunden des Am|rs Mitqa≠l al-A±nu≠k|," in Die 

Restaurierung der Madrasa des Am|rs Sa≠biq ad-D|n al-A±nu≠k| und die Sanierung des Darb Qirmiz 

in Kairo (Mainz, 1980), 145–74; Felicitas Jaritz, "Auszüge aus der Stiftungsurkunde des Sultans 

Barqu≠q," in S˝a≠lih˝ Lam‘| Mus˝t˝afá, Madrasa, applea≠nqa≠h und Mausoleum des Barqu≠q in Kairo 




The ultimate purpose of an endowment principally established "for eternity" 

and whose conditions could not be altered was to perform an act pleasing to 

God. 41 There was a distinction between a charitable endowment (waqf khayr|), 

which could provide for the building and maintenance of mosques, Quran schools, 

caravanserais, and drinking fountains, and a family endowment (waqf ahl| or 

dhurr|), which was established for the benefit of one's own children and 

grandchildren or other relatives. Family endowments were very popular because 

they could ensure an income for one's own progeny under the pretense of an 

altruistic act, hold one's property together, or evade the inheritance laws of the 

Quran. In view of these rather secular purposes of the family endowment, the 

institution was quite controversial among the religious scholars. It was nonetheless 

commonplace in everyday life. 42 This was so because private property was totally 

unprotected against seizure by the state. Yet the immunity of endowments provided 

a certain safeguard against wide-spread confiscation. In addition, properties once 

deeded could be exchanged for less valuable real estate with high profits. This 

was often formally safeguarded by designating one's own offspring "poor" and 

"needy" or by assigning a small part of the endowment income to a charity. One 

consequence of this practice was that the amount of land available for military 

fiefs was reduced to one-third its former size within a period of one hundred 

years. 

As already mentioned, we have access to Yah˝yá ibn T˛u≠gha≠n's complete waqf 

deed. With regard to form and content it fully complies with the usual legal 

stipulations for a family endowment. Following the invocation 43 and after having 

(Glückstadt, 1982), 117–77; Ahmed M. El-Masry, Die Bauten von applea≠dim Sulaima≠n Pascha 

(1468–1548) nach seinen Urkunden im Ministerium für Fromme Stiftungen in Kairo, 

Islamwissenschaftliche Quellen und Texte aus deutschen Bibliotheken, vol. 6 (Berlin, 1991); 

Jean-Claude Garcin & Mustafa Anouar Taher, "Les waqfs d'une madrasa du Caire au XVe siècle: 

Les propriétés urbaines de ƒawhar al-La≠la≠," in Deguilhem, Le waqf dans l'espace islamique, 

151–86. Miriam Hoexter provides an overview of recent secondary publications in "Waqf Studies 

in the Twentieth Century: The State of the Art," Journal of Economic and Social History of the 

Orient 41 (1998): 474–95. 

41 See J. N. D. Anderson, "The Religious Element in Waqf Endowments," Journal of the Royal 

Central Asian Society 38 (1951): 292–99. On the legal status of waqf endowments see J. Kresmárik, 

"Das Wak˝frecht vom Standpunkt des ‹ar|‘atrechtes nach der hanefitischen Rechtsschule: Ein 

Beitrag zum Studium des islamischen Rechtes," Zeitschrift der Deutschen Morgenländischen 

Gesellschaft 45 (1891): 511–76; G. Makdisi, The Rise of Colleges: Institutions of Learning in 

Islam and the West (Edinburgh, 1981), 35–71; Rudolph Peters, "Wak˝f," The Encyclopaedia of 

Islam, 2nd ed., 11:59–63 and Heffening, "Wak˝f," The Encyclopaedia of Islam, 1st ed., 4:1096–1103. 

42 Taq| al-D|n ‘Al| ibn ‘Abd al-Ka≠f| al-Subk| (d. 756/1355) is the author of a treatise about the 

abuse of family endowments. See his "Al-Qawl al-Mu≠‘ib f| al-Qad˝a≠’ al-Mu≠jib," Gotha MS 979. 

43 Waqf no. 428 (Am|n) = 571 j|m (Ministry of Pious Foundations), line 1. 




presented the evidence of witnesses, 44 the wa≠qif, who is classified as honorable, 45 

provides information about the size of the endowment. Above all, this includes a 

detailed description of the boundaries of the district of Yah˝yá's h˝issah, 46 whose 

precisely-assessed yields 47 were primarily intended to benefit his own relatives. 

According to the decree of a judge this was a regular waqf conforming to the 

shari‘ah, which could not be sold, transferred, given away, or exchanged. 48 The 

first part of the document closes with a commonly used quotation from the Quran 

by stating that the endowment conditions could not be altered until the day that 

God inherits "the earth and whoever is upon it" because He is "the best of heirs." 

(Quran 19:41 and 21:89). 49 It is only then that the real conditions of the deed are 

stated. The revenue accruing from the properties donated by Yah˝yá ibn T˛u≠gha≠n 

were to be paid out in decreasing proportions to his offspring, his sister, his 

half-sister, his mother, the surviving grandmother on his mother's side, and finally 

his wives and his stepmother. 50 Yah˝yá made especially elaborate provisions for his 

burial place. Quran readings were to be performed at that site every Friday, while 

recitals at his son's home were deemed sufficient on weekdays. 51 In accordance 

with common practice, revenues accruing from the endowed property were to be 

transferred in a descending line to the children and grandchildren of the donor and 

their offspring and to his near relatives. Should there be no surviving heirs, the 

revenues from the waqf passed to charitable institutions in the cities of Mecca and 

Medina, the holy places of Islam. 52 Yah˝yá ibn T˛u≠gha≠n reserved for himself the 

right to monitor the observance of the deed's provisions during his lifetime. 53 

Upon his death this responsibility was to be passed on to Mamluk amirs whom he 

mentioned by name as first, second, and third choices. The first amir was a certain 

Kumushbughá ibn ‘Abd Alla≠h al-Timra≠z|. 54 As fourth potential executor he 

appointed the chief eunuch of the sultan's palace (zima≠m al-a≠dur al-shar|fah), 55 an 

expert in administration, who would have ensured that the provisions of the 

44 


45 

Ibid., lines 4–5. 

46 

Ibid., lines 10–11 and 16–17. 

47 

Ibid., lines 5–6 and 11–12. 

48 


49 


50 


51 


52 


53 


54 


55 Ibid., line 55. 




endowment were not infringed upon in favor of someone else's offspring. In 

closing, the document details the usual obligatory reservations, 56 a penalty clause, 57 

the judge's decision, and the witnesses' signatures. 58 

Transforming private property into a foundation was a commonplace custom 

at the level of Mamluk sons in the time of Yah˝yá ibn T˛u≠gha≠n. Amirs and sultans, 

but above all their wives, daughters, sons, and grandsons systematically turned 

their property into endowments at the end of the ninth/fifteenth century. 59 The 

office of foundation administrator was well paid, even though it was a matter of 

intense discussion as to whether it was permissible for the donor (or the donor's 

offspring) and the administrator to be one and the same person. A genuine shadow 

economy developed around the institution of foundations, especially since the 

property of the deceased was no longer protected against official seizure. 60 When 

the fiscal coffers were empty in 896/1491, the otherwise pious Sultan Qa≠ytba≠y (r. 

872–901/1468–96) decreed that the country's waqf institutions had to pay the 

equivalent of five months' income to the state. 61 Hundreds of documents on exchange 

transactions (istibda≠l) 62 are preserved from the late Mamluk period concerning the 

exchange of otherwise non-negotiable waqf properties with other (probably) less 

valuable real estate with the blessing of documents clerks. 63 Increasingly, the 

sultans transformed their rapidly growing income from confiscations and other 

forced measures into endowments. The same applied to royal real estate. These 

revenues could then be put to use for the maintenance of their own clientele 

without any public body interfering. Thus, a private business sector of considerable 

scale evolved. 64 

56 Ibid., lines 56–57. 

57 Ibid., lines 61–62. 

58 On the diplomatics of Mamluk waqf deeds, see Vesely, "Hauptprobleme," and Stephan Conermann, 

"Anmerkungen zu einer mamlu≠kenzeitlichen waqf-Urkunde aus dem 9./15. Jahrhundert," in Studien 

zur Geschichte und Kultur der Mamlu≠kenzeit in Gedenken an Ulrich Haarmann (1942–1999), 

Asien und Afrika: Beiträge des Zentrums für Asiatische und Afrikanische Studien (ZAAS) der 

Christian-Albrechts-Universität zu Kiel, vol. 5, ed. Stephan Conermann and Anja Pistor-Hatam 

(forthcoming). 

59 Haarmann, "Joseph's Law," 71–72. 

60 Petry, Protectors, 166–72 and 196–210. In this respect, Lucian Reinfandt's nearly finished 

dissertation, "Stiftungsstrategien im späten Mamlukensultanat: Die Urkunden der Sultane al-A£raf 

na≠l und al-Mu'ayyad Ah˝mad Ibn na≠l," will give new impetus. 


62 On istibda≠l see ‘Abd al-Lat˝|f Ibra≠h|m ‘Al|, "Min Watha≠’iq al-‘Arab|yah f| al-‘Us˝u≠r al-Wust˝á.: 

Watha≠'iq Istibda≠l," Majallat Kull|yat al-A±da≠b, Ja≠mi‘at al-Qa≠hirah 25 (1963): 1–38. 


64 Petry, Protectors, chapter 7. 




The other documents to which we have access—two collections of papers 

concerning exchanges and sales—give us information about the subsequent fate 

of the waqf of Yah˝yá ibn T˛u≠gha≠n. 65 Twenty years after the original grant of 

870/1465 the son of the donor, Muh˝ammad al-Siba≠’|, and the primary executor, 

Kumushbughá ibn ‘Abd Alla≠h al-Timra≠z|, sold parts of these properties to two 

civilians. One share was then sold to a Mamluk daughter on behalf of and probably 

by order of her father in 890/1485. The other part was subsequently sold to a 

Mamluk son, Ibra≠h|m ibn Khushqadam, in 891/1486, and then transferred to a 

sultan's guard, i.e., a Mamluk, three years later. He in his turn, together with his 

wife, once again transformed the endowed property into a foundation in 898/1493. 

Diverse acts of sale, endowment, and exchange thus complement each other 

and serve as a blueprint for the understanding of Mamluk land and capital policies, 

especially in the Circassian period. The transitory ownership of land illustrates the 

ready availability of real estate, even though some of it should actually have 

remained non-negotiable as waqf indefinitely. Contrary to strict shari‘ah regulations 

it was, as already mentioned, common to release endowed property from its waqf 

stricture. In view of the shortage of freely disposable land only this kept the 

Egyptian property market afloat in the ninth/fifteenth century. 

Above all, we are shown a less stratified society in which not all real estate 

transactions ended up in the hands of the powerful Mamluk elite. Rather, one 

gains the impression that Mamluk descendants were important mediators, brokers, 

and quite frequently also fronts in such transactions. The awla≠d al-na≠s represented 

a mobile intermediary group between the ruling Mamluk caste and the local elite. 

Together with the eunuchs 66 they form a group of extreme importance for the 

understanding of Egypto-Syrian society during Mamluk times. Their role as 

mediators calls into question the notion of a rigid social dichotomy. The Mamluk 

principle was compromised at several levels so that Mamluk sons not only had the 

opportunity to share power with Mamluks on an individual basis, but can even be 

perceived as a distinct group in their own right. In conclusion it is to be hoped that 

Mamluk progeny and their hybrid culture will continue to be of interest, especially 

since the extant material offers ample scope for further research. 

65 One can find these documents in Am|n's catalogue as no. 389 and no. 525. Am|n, Fihrist, 

113–14 and 146–47. The registration numbers of the Ministry of Pious Foundation in Cairo are 

493 j|m and 665 j|m. We are preparing these documents for publication. Stephan Conermann and 

Souad Saghbini, "Mamlu≠kensöhne (awla≠d an-na≠s) als Stifter und Landbesitzer: Ein Fall aus dem 

9./15. Jahrhundert," in Conermann and Pistor-Hatam, eds., Studien zur Geschichte und Kultur der 

Mamlukenzeit. 

66 On the role of eunuchs, David Ayalon's "The Eunuchs in the Mamluk Sultanate" remains 

authoritative. See Studies in Memory of Gaston Wiet, ed. M. Rosen-Ayalon (Jerusalem, 1977), 

267–95. 




Figure 1. The Waqf|yah of Yah˝yá ibn T˛u≠gha≠n al-H˝asan| 




Figure 3. The Waqf|yah of Yah˝yá ibn T˛u≠gha≠n al-H˝asan|, continued 




















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Æ David Ayalon, "H˛alk˝a," Encyclopaedia of Islam, 2nd ed., 3:99 

W????×????? vKŽ W? ôbK? vD?Ýu « —u????B????F? « w o?zUŁu? « »U????²???? U????N?????OK?Ž `KD? « W????O?½u½U???? W????G?????O???? 

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∏ 

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ª ∑∞∏ ¨¥ 

‚ ≤ ‡ł ¨±ππ∏ ¨…d¼UI « 

ÆWalter 

Hinz, Islamische Masse und Gewichte (Leiden and Cologne, 1970), 66 


http://mamluk.uchicago.edu/MamlukStudiesReview_VI_2002.pdf 

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Æ Adolf Grohmann, Allgemeine Einführung in die Arabischen Papyri (Vienna, 1924), 58 

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≤± 

w «dMý W??O?ŠU½ lO??L?ł s p – U??F¹U?ý hB?Š d??A?Ž s ÊU?²?K U? ÊU?²??B?Š Æ±≤ 

≤≤ 

ÁöŽ√ …—u c*« WOŠUM « s fL)« p – —b Ë WOÐdG « qLŽ s 

»u????²J?*« W ôbÐ W????F?Ð—√ œËb????Š w t????O???? …—u???? c*« W????O????ŠUM? « q U???? —u????B????;« Æ±≥ 

≤≥ 

Â«d(« Âd;« tÒK « dNý dAŽ f U Ð tK √ Œ—R*« ‚—u « wŽdA « 

b????FÐ t????³????łu0 Âu?J;« t½u????L????C???? XÐU????¦ « W?¹U???? ÊU???L?ŁË 5²????ÝË ÊU????LŁ W?MÝ Æ±¥ 

wÐ√ s¹b « 5F? wL? U?(« e¹e?F « rJ(« fK?− s? WO?Žd?A « tD?¹«dý ¡U?H?O?²?Ý« 

bL× dO)« 

≤¥ 

v U???Fð tÒK « b?¹√ W¹d??B?*« —U¹b UÐ e?¹e??F « r?J(« W??H???OKš w?HM(« w K?Ð«dD « Æ±µ 

»u???²J?*« d¼UE?Ð dD *« t? U???−???Ý≈ p cÐ b???N???A?¹ U???L???³??? ???Š t???O ≈ s ???Š√Ë t??? U?JŠ√ 

Œ—R*« —u c*« 

d????N?????A « Â«d?????(« Âd????;« tÒK? « d????N?????ý s s¹d?????A????F? «Ë ”œU???? U?Ð .dJ? « tD? Ð Æ±∂ 

≤µ 

…e?O??L?'« W??O?ŠU½ w{«—√ v ≈ w?N?²M¹ wK³??I « . Áö?Ž« …—u?? c*« WM « s —u?? c*« 

sÐ« ª ±µ∏∫≤ 

Æ≥±¥ 

∫±∂ 

¨©±π∂∏ ¨…d¼UI «® …d¼UI «Ë dB „uK w …d¼«e « Âu−M « ¨ÍœdÐ 

±∑ 

¨w «d???G??'« ”u?? U??I? « ¨Íe?? — W??O?? . uM*« ‰U??L??Ž√ s W1b??I? « Èd?I? « s W??O½u??Žd??H « 

Æπ¥ 

¨s¹Ë«Ëb « 5½«u ¨wðU2 sÐ« ª ±∞≤ ¨WOM « WH×² « ¨ÊUFO'« 

s?Ð« ª≤±µ∫≤ ¨w «d??????G?????'« ”u?????? U??????I « ¨Íe?????? — . ÈU?MN?Ð w¼Ë W?????O????? 

±∏ 

u?M*« ‰U?????L?????Ž√ s? rM?G « ÈU?MN?Ð 

Æ±±µ 

¨s¹Ë«Ëb « 5½«u ¨wðU2 sÐ« ª±∞¥ ¨≥∂ ¨WOM « WH×² « ¨ÊUFO'« 

±π 

sÐ« ª±∂≤ ¨s¹Ë«Ëb? « 5½«u? ¨w?ðU2 sÐ« ªµµ∞∫≥ ¨Ê«bK³ « r?−?F?? ¨ u?? U¹ . d??B? Èd?? s XMÞ 

Æ±∞∑ 

¨WOM « WH×² « ¨ÊUFO'« 

≤∞ 

¨w «d???G??'« ”u?? U??I? « ¨Íe?? — Èd?³?J . « v²K w¼Ë W??O? uM*« ‰U??L?Ž√ s W1b??I « Èd?I « s U??²K 

Æ±∂π 

¨s¹Ë«Ëb « 5½«u ¨wðU2 sÐ« ª±∞∏ ¨WOM « WH×² « ¨ÊUFO'« sÐ«« ª±∂µ∫≤ 

≤± 

sÐ« ª∏∫≤ ¨w «d??G??'« ”u? U??I « ¨Íe?? — . ‚«dMý w¼Ë W??OÐd??G « ‰U?L??Ž√ s W1b?? W¹d?? w «dMý 

Æ±µ∂ 

¨s¹Ë«Ëb « 5½«u ¨wðU2 sÐ« ª∏¥ ¨WOM « WH×² « ¨ÊUFO'« 

Ÿd?? wÐd???ž U??N??Žu?? u W???OÐd??G « U??N???OKŽ oKÞ√Ë w?LÞU??H « b???N??F « w rÝù« «c???NÐ X d??Ž W??O?Ðd??G « 

Æ∏∫≤ 

¨w «dG'« ”u UI « ¨Íe — . w dA « qOM « 

≤≥ 

Æ±≤ 

r — WOýU(« dE½√ ªlO³ « bIŽ œuBI*« 

d??O??)« u?Ð√ s¹b « 5F??? ö¹b?? sÐ d?JÐ wÐ√ sÐ b??L???Š√ sÐ b??L??×??? sÐ rO??Šd? « b??³??Ž sÐ b???L??×?? 

Æ∂∞ 

r — ¨µ≤∫ ∏ ¨¡uC « ¨ÍËU « ¨±¥∂∏‹∏∑≥ WMÝ w uð ¨wHM(« Íd¼UI « w KÐ«dD « 

¨w «d??G?'« ”u?? U?I « ¨Íe?? — W?OÐd?G . « ‰U?L?Ž√ s gO?AÐ√ wK 

≤µ 

_« U?N?L?Ý« W1b W?¹d …e?O?L?'« 

5½«u???? ¨w?ðU2 sÐ« ª∏¥ ¨W????O?M « W????H????×????² « ¨ÊU????F????O????'« sÐ« ª π≤∫± 

¨Ê«bK?³ « r−????F??? ¨ u???? U¹ ª¥∫≤ 

Æπ≥ 

¨s¹Ë«Ëb « 



≤≤ 

≤¥


≤∑ 

e?????????³? « W??????????O?M? w?{«—√ v? ≈ wN??????????²?M?¹ w? d?????????A? «Ë 

≤∂ 

Íd×³ «Ë fK


b??³??Ž WM?Ð« p−??ł W½u??B*« U??N?ðb «u Ë ÍœdÐ Íd??Gð Âu???Šd*« WMÐ« W??LÞU??? W½u??B*« 

(...) tÒK « 

W?????łË“ t?ÒK? «b?????³?????Ž W?M?Ð« s¹d??????O?????ý W½u??????B?????L?K Ë ‰e?????? b½u??????š X ? « (...) b?????FÐ Æ≤∑ 

sL??¦ « u¼Ë t?F?Ð— ·d?B¹Ë sN?MOÐ W¹u? ? UÐ tðb u??²? ?? Ë Áö?Ž√ —u?? c*« n «u « 

n u « l¹— s 

Âu??Šd?*« WMÐ« W??L???OKŠ W½u???B*« w¼ W??O?½U??¦ « n «u? « W??łËe ›Áö??Ž√¤ —u??? c*« Æ≤∏ 

n u « l?¹— s sL??¦ « u¼Ë p – b??FÐ q?C?? U2Ë ¨5D³Ð ·Ëd??F*« b??L??×?? ÃU??(« 

—u c*« 

”uK?H « s q? Áö???Ž√ …—u???? c*« «d¼“ t????²MÐ« …b? «Ë …d???O????N???A t?M t????O??? ©ÆÆÆ® Æ≤π 

r?¼—œ n √ p? – nB?½ r¼—œ U??????H √ ›r?¼«—b «¤ s? U?????N?????? U?????I?????? Âu?????I?¹ U????? 

≥≤ 

Ë√ œb????'« 

`¹dB « (...) V 

tM ·dB¹Ë 

½Ë bŽ U sLŁ w tM ·dŽË (...) Æ≥∞ 

W¹U????? p – n?B½ ÊË«— U????²?¹U???? ÍËU????O????×?????O « U????G????³?K¹ Âu?????Šd*« (...) W???? Ëd?????F*« Æ≥± 

Ê¬d?????I? « s 5?ze?????ł Âu¹ q? √d?????I?¹ Íd?????I????? 

≥≥ 

W?????O?J U?????ł w? tM? ·d?????B¹Ë ¨ÊË«— 

rOEF « 

ÊuJð tð¡«d?? ÊS? W??F?L??'« Âu¹ ö?š Áö??Ž√ t?O? ≈ —U?A*« n «u « W?¹—– sJÝ w Æ≥≤ 

s n?BM « r¼—œ W?¹U?? W?K¼_« —u???N???ý s d???N??ý q? w —u??? c*« n «u? « WÐd???²Ð 

UÝuK UL¼—œ Êu Lš p – 

WÐd?²? UÐ rO? W?O?J U?ł s tM ·d??B¹Ë œu?IM? « s U?N? U??I? Âu?I¹ U?? Ë√ œb?ł Æ≥≥ 

U??L¼—œ Êu?²??Ý WK¼_« —u??N?ý s d??N?ý q w? —u? c*« n «u « U??N??O? s b?? w² « 

UL¼—œ Êu¦KŁ nBM « 

—u?? c?*« l¹d « W???O??IÐ ·d???B¹Ë œu??I?M « s U??N??? U??I??? Âu??I¹ U??? Ë√ œb??ł U???ÝuK Æ≥¥ 

≥¥ 

n u? « vKŽ dþU?M « Á«d¹ U??? vK?Ž p – d???O???žË W??? b??? Ë dÐ e???³???š sL?Ł w Áö???Ž√ 

pO U?L*« d?B?Ž w ÊËËö? sÐ s? ?Š d? UM « ÊUDK « U?NÐd?{ w² « œb?'« ”uK?H « b?B?I¹ tKF 

pO UL*« d?BŽ w oL?Ił d¼UE « ÊUDK « U?NÐd{ w² « œb'« ”uKH « œu?BI*« qF Ë√ W¹d?×³ « 

W??OK WK?−?? ¢¨wM ??(« U??−?? «d?? d?O??³?? —u??š¬ d??O?? _« W??I??OŁË¢ ¨rO¼«dÐ≈ n?ODK « b??³??Ž . W? ?? «d?'« 

W?????????Ý«—œ¢ ¨Í“U?????????ž u?Ð√ ª ∂∑ o?OK?Fð ¨≤¥∞≠≤≥π 

∫©±πµ∂® ≤ ¡e??????????ł ¨±∏ …d?¼U??????????I? « W?????????F?????????? U??????????ł ¨»«œü« 

Æ∑∞∏≠∑∞∑ ¨¥ 

‚ ≤ ¡eł ¢¨WOðU uK³¹œ 

U¼d??? – œ—Ë ÂU???Ž qJA?Ð Vð«d « U?¼UMF??? W???O??Ý—U??? W???LK? ¨ U??O?J U???ł Ë√ p «u???ł lL???ł W???OJ U???'« 

Æw uKL*« dBF « w «dO¦ 

Reinhart Dozy, Supplément aux dictionnaires arabes (Leiden, 1881), 1:169; 

ÆFrancis 

John Steingass, Persian-English Dictionary (London, 1892), 1:351 

‰«u????????????? _« w? d?E??M?¹ t?½_ d??þU?M? « t?????????????O?K?Ž o??K?Þ√Ë ¨t?????????????O?K?Ž w?? u????????????²??*« u?¼ n? u?? « v?K?Ž d?þU??M? « 

t?²½U √Ë t?²?OK¼√ s bÐ ôË ełU?Ž Ë√ szU?) “u−¹ ô n? u « vKŽ W¹ôu « Ë√ dEM «Ë . UN?H¹—U?B Ë 

W??I?OŁË s? Ê«b¹b?ł ÊU??B½¢ ¨rO?¼«dÐ≈ nODK « b??³??Ž ª¥∂µ∫µ ¨`³?? ¨ÍbMA??IKI « . t?²?¹U?H? Ë t? b?ŽË 

© ® ü ¢ _ 



≥≤ 

≥≥ 

≥¥


tO ÕËdA*« 

U?? qI??²½« Áö??Ž√ s¹—u?? c*« 5?MO??F*« s b??Š√ U?? ÊS?? ¨ÁœU??N??ł≈ t??O ≈ ÍœR¹Ë Æ≥µ 

¨rN ·dB¹ U* U UC ÁöŽ√ tO ≈ —UA*« n «u « œôË√ v ≈ ›tO ≈¤ ·dB¹ ÊU 

rNM w?IÐ s v ≈ t?³?O??B½ qI?²½« Áö??Ž√ s¹—u? c*« œôË_« s b?Š√ U?? «–S? Æ≥∂ 

rŁ r¼œôË√ œôË√ œôË√ v ≈ rŁ r¼œôË√ œôË√ v ≈ rŁ r¼œôË√ v ≈ r¼bFÐ s rŁ 

≥∂ 

≥µ 

b ËË d??NE « b Ë s ¡«u?Ý t??O? v¦½_«Ë d?? c « rN?³??I?ŽË rNK ?½Ë rN?²¹—–Ë Æ≥∑ 

vKŽ Ü?L?N u? U?L? ÊUMŁô« t?O? „d²?A¹Ë Áœ«d?H½« bMŽ b?Š«u « tÐ qI?²? ¹ ¨sD³ « 

U s Ê√ 

r ÊS?? ¨t??O? ≈ t??³??O??B½ qI???²½« p – s qH???Ý√ Ë« b Ë b Ë Ë√ «b Ë „dðË r?NM Æ≥∏ 

w t?¹ËU??? ¹ s v ≈ t???³???O???B?½ qI???²½« p? – s qH???Ý√ ôË b? Ë b Ë ôË b Ë t s?J¹ 

t²ł—œ 

o³?¹ r Ë r¼d???š¬ sŽ u?*« r¼œUÐ√Ë r?¼d???ÝQÐ «u???{d???I½« «–S??? . t???²???I???³Þ ÍË–Ë Æ≥π 

b Ë b Ë ôË b Ë dOž sŽ ÁöŽ√ tO ≈ —UA*« n «u « U Ë√ bŠ√ rNM 

W¹u?? UÐ Áö??Ž√ 5M?O?F?*« œôË_ rN ·d??B¹ ÊU?? U? q?I?²?½« p – s qH??Ý√ ôË Æ¥∞ 

UL rN³IŽË rNK ½Ë rN²¹—–Ë r¼œôË√ œôË_ rŁ r¼œôË_ rŁ ¨rNMOÐ 

5?MO????????F???????L?K? b???????łu?¹ r? ÊS??????? ÆÁö???????Ž√ 

. t??????O? ≈ —U???????A*« n? «u? « œôË√ w Õd???????ý Æ¥± 

rN? ·d??B?¹ ÊU??? U??? qI???²½« p – s? qH???Ý√ ôË b Ë b Ë ôË b? Ë Áö???Ž√ s¹—u??? c*« 

¡UI²Ž v ≈ 

v ≈ rŁ ¡«u?Ý t?O? d?? c « Áö?Ž√ rN 5Ž U* U? U?C? Áö?Ž√ t?O? ≈ —U?A*« n «u « Æ¥≤ 

r¼dÝQÐ «u{dI½« «–S . rN³IŽË rNK ½Ë rN²¹—–Ë r¼œôË√ œôË√ v ≈ rŁ r¼œôË√ 

rN? ·d????B?¹ ÊU???? U???? ·d????? b????Š√ rN?M o?³¹ r? Ë r¼d????š¬ s?Ž u*« r?¼œUÐ√Ë Æ¥≥ 

W??? Ëd????F*« W???OÐd????G UÐ w? «dMý W????O???ŠU½ q?¼√ s rO?¼dÐ≈ WM?Ð« W???−¹b???š W?½u???B???L?K 

n «u « …b «Ë WOÐd²Ð 

t?ðb?????ł ¡U?????I?????²??????F Ë t??????O????? —u????? c?*« n «u? « …b «Ë ¡U??????I?????²?????F? Ë Áö?????Ž√ …—u????? c?*« Æ¥¥ 

d?? c « rNMOÐ W?¹u? U?Ð Áö?Ž√ 5ð—u?? c*« t??O??²?łË“ ¡U??I??²?F Ë t??O U??ŽQÐ 5ð—u?? c*« 

¡«uÝ tO v¦½_«Ë 

«u??????{d??????I½« «–S?????? . r?N?????³?????I?????ŽË rN?K ?½Ë rN?????²?¹—–Ë r¼œôË√ œôË_ r?Ł r¼œôË_ r?Ł Æ¥µ 

Æ¥∂ oOKFð ±µ∂ ∫©±π∂∂® ≤∏ …d¼UI « WF Uł ¨»«œü« WOK WK− ¢¨gL²žd dO _« 

œU?H?Š_«Ë W?O?³K?B « œôË_« ‰ËUM²¹ u?N? Ü¼b?O??FÐË U?N?³¹d? ¢ ÊuD³ « ¢ q 

≥µ 

M «Ë W¹—c « kHKÐ œ«d¹ 

ÊU??? s q t???łu « «c¼ vK?Ž n u « ‰ËUM?²¹Ë . «uKÝUM?ð U? «bÐ√ r¼œôË√Ë œôË_« œôË√Ë œôË_« Í√ 

Íb?¼“ d??E?½√ rN?M . b? u¹ s? q ‰ËUM?²¹ U????L????? tK? ½ Ë√ n «u? « œôË√ s n? u « X? Ë «œu????łu???? 

Æ≤∂∂ 

¨©a¹—Uð ÊËbÐ ¨ ËdOÐË «bO ® n u « ÂUJŠ√ ¨sJ¹ 

≥∂ 

Ê√ t???O?KŽË , ÀU½ù« ÊËœ —u?? c « œôË_« s «u?KÝUMð U?? «bÐ√ b u? « b ËË b u « VI??F « kH?KÐ œ«d¹ 

√ 




r?N?M? ÷—_« XK?šË b?????????Š√ r?N?M o?³?¹ r? Ë r?¼d????????š¬ s?Ž u?*« r?¼œU?Ð√Ë r?¼d????????ÝQ?Ð 

5FLł√ 

Âd???ŠË W?? d???A*« W?J Âd???Š 5H¹d???A « 5? d??(« `? U??B??? vK?Ž U??H??? Ë p – ÊU??? Æ¥∂ 

·dB? « —cFð ÊS? ÜLNM?OÐ W¹u UÐ Âö? «Ë …öB « qC? √ UNM U?Ý vKŽ WM¹b*« 

v ≈ ·d 5 d(« bŠ√ v ≈ 

¡«d?????I????H? « v ≈ ·d????? U????N?K U?????N?????'« v ≈ ·d?????B « —c?????Fð ÊS????? ¨d????šü« Âd?????(« Æ¥∑ 

«œu???łË p? c??? p? – w ‰U???(« Íd????−¹ «Ëb???łË U????L???³???? ???ŠË «u½U???? U???L?M¹√ 5 U???? *«Ë 

Ê√ v ≈ U½UJ ≈Ë «—cFð U bŽË 

◊d??????????ýË . 5?Ł—«u? « d????????O????????š u¼Ë U?????????N????????OK?Ž s? Ë ÷—_« t? ö????????ł q?ł tÒK? « Àd?¹ Æ¥∏ 

t 

≥∑ 

HM tOKŽ W¹ôu «Ë «c¼ tH Ë vKŽ dEM « ÁöŽ√ tO ≈ —UA*« n «u « 

›Ë wŽd?A « o¹dD UÐ t?Ð¤5F?² ?¹ s*Ë t ?HM?Ð p – w dEM¹Ë ›tðU?O?Š¤ ÂU¹√ Æ¥π 

ÊS??? ¡U??ý s* t?MŽ ›t??{¤u???H¹Ë ÁbM? ¹Ë —u?? c?*« n u UÐ w? u¹ Ê√ t?? ???HM q?F??ł 

sŽ U 

»UM'«Ë Íd¼UE « wJK*« (...) ‡Ž Æµ∞ 

W¹u? U?Ð Íd¼UE « wJ U*« Í“«d??L?² « tÒK «b?³??Ž sÐ U?G?³?A??L? wH?O? ? « w U?F « Æµ± 

w U?????F « »U?M−?K U?????L¼b?????FÐ s? rŁ d?????šü« qI?????²????Ý« U?????L¼b?????Š√ U???? ÊS????? . U????L????NM?OÐ 

w½U³K'« tÒK « b³Ž sÐ« +Uł wHO « 

≥∏ 

—«b???????×K? ? « wH???????O??????? ? « tÒK? « b???????³???????Ž sÐ p?Ðœd?Ð wH???????O??????? ? « w U???????F? « »UM?'«Ë Æµ≤ 

»UM?−K U???L??NðU??? Ë b???FÐ s rŁ Áö???Ž√ Õd???ý U?? vK?Ž U??L???NMO?Ð W¹u?? ? UÐ s¹d¼U?E « 

»«u³ « wLO¼«d³ « tÒK « b³Ž sÐ rJł wHO « w UF « 

≥π 

—u?????š¬ d?????O???? √ w? U?????L????'« t?ÒK « b?????³?????Ž sÐ p?Ð–U?????ý wH?????O????? « w? U?????F « »U?M'«Ë Æµ≥ 

U??? s* Áö???Ž√ t??O? ≈ —U??A?*« n «u « qF???łË . Á ö?Ž√ ÕËd??A*« r?J(« vKŽ s¹d?¼UE « 

—UEM « s tðU Ë Èdł 

ÊS? ¡U?ý s* t?{u?H?¹Ë tÐ w u¹Ë —u? c*« n u « bM? ¹ Ê√ Áö?Ž√ s¹—u? c*« Æµ¥ 

s t????łuÐ p? – —c???FðË ÊU???? Ë√ tÐ i?¹u???Hð ôË œU?MÝ≈ ôË W????O??? Ë d????O???ž s?Ž U??? 

«—bI² « ÁułË 

¨Áö????Ž« 

l?łd*« f?H½ . fJ?F U?ÐË n «uK? U????³????I????Ž ÊU??? —u???? c? « n «u? « œôË√ s ÁuÐ« ÊU???? s? q 

Æ≤∂∑ 

≥∑ 

¨tðU?O?Š ÂU¹√ t?H? Ë vKŽ W?¹ôu «Ë dEM « n «u « v u?²¹ Ê√ pO? U?L*« d?B?Ž w …œU?F « d?ł b?I 

Æ ∂ ‡Š ¥≥± ¨≥ 

‡Š ¥≤∏ ¨XÝdN ¨5 √ . r¼dOžË ÁœôË√ œôË√Ë ÁœôË_ ÁbFÐ s p cÐ bNF¹ rŁ 

≥∏ 

t???²???H???O?þË s Ë ¨t???²??? b???š w u?¼ Íc « d???O??? _« Ë√ ÊUD?K « Õö???Ý q?L???×Ð q u?*« u¼ —«b???×K? « 

ª¥µ∂∫µ ¨`³ ¨ÍbMAIKI « . p – lÐ«uð s u¼ U Ë ¨ÁU½Uš Õö « vKŽ ·«dýù« UC¹√ 

2 

ÆShai 

Har-El, "Sila≠h˝da≠r," EI , 9:609 




¥∞ 

—œüUÐ U??? U??? “ Êu?J¹ s* Áö???Ž√ —u???? c*« n u? « vKŽ dE?M « ÊU??? W???O????Žd???A « Æµµ 

«œu?????łË p? – w ‰U??????(« Íd?????−?¹ „«– –≈ W¹d??????B*« —U?¹b U?Ð W?????O?½UD?K? « W??????H¹d?????A? « 

t? 

Ád – qł v UFð tÒK « Ê√ v ≈ U bŽË 

?HM Áö?Ž√ —u?? c*« n «u « qF?łË . 5Ł—«u « d?O?š u¼Ë U?N?OKŽ s Ë ÷—_« Æµ∂ 

w? d?¹ U???????????? t?M? h??I?M?¹Ë t?ðœU?¹“ w? d??¹ U??????????? n? u?? « «c?¼ w? w? d?¹ Ê√ U????????????C?¹√ 

tBOIMð 

œ«—√ s t?M Ãd??? ?¹Ë ¡U???ý s t????O??? qšb?¹Ë Ád???O???Gð w? d¹ U??? t????O??? d???O????G¹Ë Æµ∑ 

¡U?D?Žù«Ë ÊU???????B????????I?M «Ë …œU?¹e? « s? Èd???????š√ b????????F?Ð …d??????? t? «b?Ð U????????LK? p? – q?F???????H?¹ 

¥± 

UOŠ Â«œ U ÊU d(«Ë 

fO Ë t???OKŽ ‰U???(« u¼ U?? v?KŽ ‰U??(« d???I??²???Ý« v U??Fð t?ÒK « ÁU?? u?ð «–S?? Ü??O??? UÐ Æµ∏ 

t?ÒK « Àd?¹ Ê√ v ≈ p? c????? p? – w ‰U?????(« Íd??????−¹ p? – s ¡w?ý qF?????? Áb?????F?Ð b?????Š_ 

. 5Ł—«u « dOš u¼Ë UNOKŽ s Ë ÷—_« 

·U????? Ë√ s U?????H???? Ë —U????? 

¥≤ 

Ë Âd?????³?½«Ë t?????LJ?Š c?????H½Ë Âe? Ë n u? « «c¼ - b?????I????? Æµπ 

…b¹b « WLEF « tÐUŁ√Ë …bO _« tÒK « U d×Ð U d× 5LK *« 

d¹U????? .dJ? « tÐ— v? ≈ t½√ r?KF?¹Ë d????šü« Âu????O? «Ë tÒK? UÐ s? R¹ b?????Š_ q×?¹ ö???? Æ∂∞ 

w vF ¹ Ë√ t b³¹ Ë√ ÁdOG¹ Ê√ d ¬ Ë√ —u Q Ë√ dO √ s 

Âu¹ œU?M² « Âu?¹ t???³????OK?ÞË t???³????O??? ????Š v U????Fð t?ÒK « ÊU???? p – qF???? sL???? t U?DÐ≈ Æ∂± 

¥≥ 

d?C?×? d?O?š s XKL??Ž U? fH½ q b?& Âu¹¢ œU?³?F « 5Ð r U?(« u¼ tÒK « ÊuJ¹ 

t?? ??H½ t?ÒK « r —c??×¹Ë «b???O??FÐ «b?? √ tM?OÐË U??NMO?Ð Ê√ u œuð ¡u??Ý s X?KL??Ž U?? Ë√ 

¥¥ 

ÊUŽ√ s Ë ¢œU³F UÐ ·ƒ— tÒK «Ë 

t??²?−??Š tMI Ë t??F?−??C? t?ÒK œdÐ t?O??I?×??²?? ? Íb¹√ w t?ðU?³Ł≈Ë t??²?O??³??¦ð vKŽ Æ∂≤ 

qO?)« s t?O? U d? √ v u?²¹Ë ¨d?O? _« Ë√ ÊUDK « q³D « v?KŽ Àb×?²¹ Íc « u?¼ —uš¬ d?O? √ 

ª¥∂±∫µ ¨`³ ¨ÍbMAIKI « . ö³D ù« rJŠ w qš«œ u¼ U2 U¼dOžË qÐù«Ë 

2 

ÆDavid 

Ayalon, "Am|r A±khu≠r," EI , 1:442 

ÊU?????O??????B?????)«Ë . 

Â«b??????)« s d??????O????? _« Ë√ ÊU?DK? « …—U??????²?????Ý »U?Ð vK?Ž Àb?????×?????²?¹ Íc? « u¼ ÂU????? 

¥∞ 

e? « 

ÆDozy, 

Supplément, 2:601 ª¥µπ∫µ ¨`³ ¨ÍbMAIKI « 

…œU??¹e?? « w?¼Ë ∫ …d?????A??????F « ◊Ëd??????A U?Ð W????? Ëd??????F*«Ë U??????NÞ«d??????²?????ý« n? «uK? “u?????−?¹ w²? « ◊Ëd?????A? « 

ª‰«b??³???²??Ýô«Ë ‰b???³ « ªq¹b???³??² «Ë d???O??O???G??² « ª¨ÊU??? d??(«Ë ¡U?DŽù« ªÃ«d??šù«Ë ‰U???šœù« ªÊU??B???IM «Ë 

¨rO¼«d?Ð≈ ªU?N??OK¹ U?? Ë ≤∞π ¨n u « ÂUJŠ√ ¨sJ?¹ dE½√ ◊Ëd?A « Ác¼ sŽ . qO??C?H?²? «Ë hO?B?×??² « 

W?O?K WK−? ¢¨‰«b??³?²??Ý« W?I?OŁË¢¨n? R*« fH½ ª π≤ oOK?Fð Ü?N??OK¹ U?? Ë ≤µ∞¢¨—u?š¬ 

d?O?? _« W?I?OŁË¢ 

Æπ 

oOKFð ¨≤≤ ∫©±π∂≥® ≤ ¡eł ¨≤µ …d¼UI « WF Uł ¨»«œü« 

n. u « ¡U??A½≈ U?M¼ u¼Ë t?? Ëe Ë w½u½U??I? « ·d?B??²? « «c¼ ÂU9 vKŽ b??O?? Q??²K W??O??I??OŁuð W??G??O?? 

¥≤ 

Æ¥ 

‡Š ¥≥≥ ¨XÝdN ¨5 √ ª ≥≤ oOKFð ¨±∂∏ 

¢¨—Ëd n Ë WIOŁË¢ ¨rO¼«dÐ« 

ÂU??²???š w U??NðU???³Ł≈ vKŽ v?DÝu « —u??B???F « w W???OÐd??F « o?zUŁu « »U??²??? dð«uð W??O?z«e??ł W??G???O?? 

Ë√ n u? « d???O???O???G?ð w vF???? ¹ s* W?MFK? «Ë »U???I???F? «Ë wNM?K w¼ W???G????O???B « Ác?¼Ë ¨n u « o?zUŁË 

¢ ¬ _ Ł ¢ 

√ √ D √ 



≥π 

¥± 

¥≥


¥µ 

ôË rNO?KŽ ·ušô¢ s¹c « s¹d?A³?² *« 5Šd?H « 5M¾?LD*« 5MO _« s tKF?łË 

¥∂ 

¢Êu½e×¹ r¼ 

lO???L????Ý tÒK « Ê√ t?½u b???³¹ s?¹c « vK?Ž t???LŁ« U?/S??? t???F???L???Ý U??? b????FÐ t b?Ð sL??? ¢ Æ∂≥ 

¥∑ 

tJK ›p ¤cÐ «c¼ tH Ë sŽ ÁöŽ√ tO ≈ —UA*« n «u « l —Ë . ¢rOKŽ 

w q?O??? u????² UÐË p? cÐ t???? 

¥∏ 

???H½ v?KŽ b????N???ý√Ë ÁdE?½Ë t???²¹ôË b?¹ t???OK?Ž l{ËË Æ∂¥ 

öO uð rK q tÐ œUNýù« ‰«RÝË tÐ rJ(« VKÞ w Ë tðu³Ł 

¥π 

w½U?LŁ 5F³?Ý WMÝ „—U³*« ‰«u?ý d?Ný s s¹d?AF «Ë s U?¦ « w UO?Ždý Æ∂µ 

µ≤ 

ÆqO u « rF½Ë tÒK « UM³ 

µ± 

Š p – Ò× —cFÐ `KB 

µ∞ 

W¹U 

ÁöŽ√ tO ≈ —UA*« n «u « vKŽ bNý ÁöŽ√ tO ≈ —UA*« n «u « vKŽ bNý 

5F*« t ¹—Uð w ÁöŽ√ tO ≈ V ½ U0 5F*« t ¹—Uð w ÁöŽ√ tO ≈ V ½ U0 

V² Ë tO UŽQÐ V² Ë tO UŽQÐ 

µ≥ 

Æ Æ ÆsÐ wKŽ tMŽ tÒK « UHŽ w dOB « wKŽ sÐ —œUI « b³Ž 

¨≤≤∞ ¢¨—u???š¬ d???O??? _« W???I???OŁË¢ ¨rO?¼«dÐ≈ . d???B???F?K VÝU?M wM?¹œ »uKÝ√ «– U???N?½√ U???L??? ¨t U?DÐ√ 

Æ µ ‡Š ¥≥≥ ¨XÝdN ¨5 √ ª≤µ±≠≤¥∂ dDÝ 

¥¥ 

Æ≥∞ 

W¹¬ ¨≥ …—uÝ Ê¬dI « 

¥µ 

—œU??????B?*« fH?½ dE?½√ tðU????³Ł≈Ë . t???? «ËœË n u? « ¡U???IÐ v?KŽ ÊU????Ž√ s* »«u????¦ «Ë VO????žd???²?K mO???? 

Æ¥≥ 

r — WOýU(« w …œ—«u « 

¥∂ 

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W¹¬ s ¡eł ¨±∞ …—uÝ Ê¬dI « 

¥∑ 

Æ±∏± 

W¹¬ ≤ …—uÝ Ê¬dI « 

U?N½√ U??L? ¨W? u Q? UÞËd??ý —U? Ë w uKL*« d??B?F « w XŽU?ý W??OK ?² UÐ W?? U?š W?O?N?I?? mO? 

rNK¦1 s?¹c « 5I?×?²? *« vKŽ W? u? u*« 5F « r?OK ð WÐU?¦0 d?³?²?Fð w² «Ë W??OK ?² « «—U?³?Ž s 

fL????š¢ ¨r?O¼«d?Ð≈ nOD?K « b????³????Ž . d???? _« l «Ë w U?¹œU??? r²?¹ r r?OK ????² « ÊU???? u Ë v²????Š dþU?M « 

Æ≤ 

‡Š ¥≥µ ¨XÝdN ¨5 √ ª±∑π≠±∑∏ ∫©±π∂π® ≤ ÊU —œ Â√ WF Uł WK− ¢¨WOŽdý ozUŁË 

¥π 

s bÐ ô p? c Ë ¨«c? U?½Ë U? “ô t?? d??Bð qF??−¹ U2 t??H?? Ë U0 t?? «d??²??Ž«Ë n «u « —«d?? ≈ s bÐ ô 

t?OKŽ W??−?Š Á—«d? ≈ qF?−¹ U2 W U??N?−K W?O? UM « W??O?Žd?A « W? d?F*« t??H? Ë U? W? d?F0 t?O?KŽ œU?N?ýù« 

ª ≥¥ ‡Š ±∂∏ ¢¨—Ëd ? n Ë WI?OŁË¢ ¨rO¼«dÐ« . t?LKŽ ÂbŽ Èu?ŽbÐ n u « ‰UDÐù w t?IŠ jI? ¹Ë 

Æ≥ 

‡Š ¥≥µ ¨XÝdN ¨5 √ 

VðU?? t?²??³Ł√ b?? Ë ¨W?I??OŁu « t??łË ÂU??²?š w œ—«u? « ©n u «® w½u½U??I « ·d??B?² « a?¹—Uð u¼ «c¼ 

U?IOŁu?² «¢ ¨rO¼«dÐ« Æ. 

w ö?Ýù« a¹—U?² « —«b u¼Ë ¨Íd?−?N « WM «Ë d?N?A «Ë ÂuO UÐ W?I?OŁu « 

Æ¥µ 

oOI% ¨±π≤ 

¢¨lOÐ WIOŁË¢ ¨n R*« fH½ ª µ∞ oOI% ¨≥∏≤ 

¢¨WOŽdA « 

µ± 

Ë√ VDý U??N??O?? Àb?×¹ b?? w²? « ozUŁu « iFÐ W?¹U?N?½ w «d?O??¦?? b??łuð U??N U?¦?? √Ë …—U??³??F « Ác¼ 

VK?ž√ w …d????ýU???³???? WK³???? ???(« q?³??? œdð w?¼Ë ¨ÿU???H? _« iFÐ ‚U????(≈Ë W??? U????{≈ Ë√ ÒK?BðË j?A??? 

n Ë WIOŁË¢ ¨n R*« fH½ ª π¥ oOI% ¨≤µ± 

¨≤ 

‡Š ±π∂ ¢¨—uš¬ dO _« W?IOŁË¢ ¨rO¼«dÐ≈ Æ‰«uŠ_« 

Æ≥∂ 

‡Š ±∂π ¢¨—Ëd 

kHK?Ð «u??³??²?J¹ Ê√ vKŽ »U???²J « `K?D « b?? Ë ¨W??I???OŁu « W¹U???N½ w w U???²??)« ¡U??Žb? « w¼ WK³??? ??(« 

Ł ¢ 

_ √ 



¥∏ 

µ∞ 

µ≤


p cÐ ÍbMŽ «bNý 

µ¥ 

v UFð tÒK « ÁeŽ√ n «u « W dFÐË 

WIOŁu « tłË g U¼ 

µµ 

∫©ÆÆÆ® tLJŠË t Ëe Ë tðu³¦Ð q− O 

µ∂ 

›‰«b³²Ýô« »u²J ¤ 

w{UI « W öŽ (...) 

w UF « (...) 

s l³?Ý l?Ð—Ë nB½Ë ◊«d?O? sL?ŁË b?Š«Ë ◊«d?O? U?N??GK³? w² « W??B?(« —U? 

w{«—√ s? p – U???F¹U???ý ◊«d???O??? s?¹d???A???ŽË lÐ—√ s ◊«d???O??? nB?½Ë 5Þ«d???O??? 

s¹b « —bÐ „ö?? √ s U??IKÞ UJ?K WM1 Áö??Ž√ …—u? c*« W??O?? uM*UÐ fMý d?Ð W?O??ŠU½ 

⁄u??????? ?*« —Ëb??????? b???????F?Ð U???????N? (...) s?ÐUÐ ·d??????Ž d???????L??????Ž s?Ð ‚“«d « b??????³???????Ž sÐ s? ??????Š 

‰«b???³??²???Ýô« »u??²?J w W???O??Žd???A « W?MO??³? UÐ n¹d???A « wŽd???ý (...) t vC??²??I*« 

5F?¹ p – ‰U???Š (...) U??L¼—œ ÊËd??A?ŽË U??L¼—œ U??²¹U?? r¼«—b « s WKL??ł wŽd??A « 

Íc « ‰«b???³???²???Ýô« »u???²J w? ·d??Ž U???L??? ·d???B???O —u??? c*« › m?K³*« ¤ W?KL???ł s 

U?????I????O?Łu????²? «¢ ¨rO?¼«dÐ« W??? . _« s? Ád???O???ž ÊU??? Ë t?½U??? K?Ð rKJ?²¹ rK?J²*« Ê√ —U???³????²???Ž« vKŽ l?L???'« 

Æ≤∂π∫∂ 

¨`³ ¨ÍbMAIKI « ª ∂≥ oOI% ¨≥π∏ 

¢¨WOŽdA « 

µ≥ 

Æ¡ËdI 

dOž lO u² « WOIÐ 

µ¥ 

t?? Ëe Ë n? u « W??×??B?Ð rJ(«Ë w½u?½U??I « qF???H « oOŁu??²?Ð ÂU?? Íc « w{U???I « …d??O??ýQ?ð w¼ Ác¼ 

«b? U?? ÊU? «–≈ ô≈ U??F?O?? u?² « qH??Ý√ p – oŁu*« w{U??I « V²J¹ ôË ¨s¹b¼U??A « U?F??O? uð V?I?Ž 

n Ë W??I??OŁË¢ ¨rO¼«d?Ð« ÆwŠ«uM « lO??L??ł s V¹d « s? U?N??²?? ö??ÝË U??F??O? u??² « W??×??BÐ Âö??Žù« 

Æ¥≥ 

‡Š ±∑∞ ¢¨—Ëd 

¨W?I?OŁu « t?łË W¹«bÐ w s1_« g U?N « v?KŽ …œU?Ž œd¹ u¼Ë W?I?OŁu « qO?−? ?²Ð ’U?š kHK « «c¼ 

d?¹b???????'«Ë t?? . Ëe? Ë w½u½U??I? « ·d??B??² « W???×??BÐ t??L?JŠ b??FÐ t??? ??H½ o?Łu*« w{U??I? « j Ð UÐu???²J 

¨rO?¼«dÐ« Ÿu???{u?*« «c¼ sŽ d?E½√ . d???? _« W?????G????O????B?Ð U????L?z«œ œd¹ ¢ q−????? ????O ¢ kH?K « «c¼ Ê√ d??? c? UÐ 

fH?½ ª±ππ≠±π∏ ¢¨W???O???Žd???ý o?zUŁË fL????š¢ ¨n R*« f?H½ ª ≥∂¥ ¨≥∞∂ 

¢¨W???O????Žd???A? « U???I????OŁu????² «¢ 

Æ±∂±≠±µ∑ 

¢¨lOÐ WIOŁË¢ ¨n R*« 



µµ


‰«b????³????²????Ýô« »u????²J? w (...) U????L????³???? ????Š U????O?????Žd????ý U????LK? ð (...) u¼ q?I???²?M*« (...) 

5?F?????? ðË Èb??????Š≈ W?MÝ V?ł— d??????N??????ý s s?¹d??????A??????Ž w?½U?????¦? U?Ð l u?*« w U??????²? « (...) 

wŽd?????A « r?J(« (...) r?K?F? « n «u? « v?K?Ž (...) UJ? U????? t½u?JÐ Âu?J;« W?¹U????? ÊU?????LŁË 

w½U????¦ « u?¼Ë t??? ?¹—U???²?Ð Œ—R*« (...) t???? UJ?Š√ tÒK? « b¹√ U????O????Žd????ý U????L?JŠ wC?????²????I*« 

t?ÒK « U?M³?????? ?????Š W?¹U????? ÊU?????L?ŁË 5?F????? ?ðË Èb?????Š≈ (...) ‡? « Vł— d?????N??????ý s s?¹d?????A?????Ž 

t¹ULF½Ë 

‰«b³²Ýô« »u²J w bNA¹ ‰«b³²Ýô« »u²J w bNA¹ 

µ∏ 

µ∑ 

ÆÆÆ sÐ bL× sÐ bLŠ√ 

ÆÆÆ sÐ bLŠ√ 

›…“UO(«Ë WOJK*« qB ¤ 

‰UŠ q vKŽ tÒK bL(« 

w U?????F « fK?:« W???? d????F?0 t½–S?Ð tMŽ l?{u¹ Ë√ Ád?????š¬ t????O???? tD?š lC?¹ s b????N?????A¹ 

t?M U????? W?????? d?????F?0Ë Áö?????Ž√ t?????O? ≈ —U?????A?*« n «u? « vO??????×¹ s?¹b « ·d??????ý w d?????A? « 

w d?A « fK:« Ê√ p – l ÊËb?NA?¹Ë WO?Žd?A « W d?F*« Áö?Ž√ W u? u*« hB?(« 

W?? u??? u*« hB??(« l?O??L??' «e?¹U??Š U*U?? ‰e?¹ r t??O??? t??O ≈ —U???A*« n «u « vO???×¹ 

ÊËb?N?A¹Ë p? – Áœu?N?ý rKF¹ t?O? U?ŽQÐ ÕËd?A*« n u « «c¼ —Ëb?? 5Š v ≈ Áö?Ž√ 

. qO u « rF½Ë tÒK « UM³ Š tO 5 R 

t½uLC0 bNý 

p cÐ bNý sLŠd « b³Ž sÐ« rO¼«dÐ≈ sÐ bLŠ√ 

µπ 

b?????L??????×????? sÐ b??????L?????Š√ 

Á—u?????C?????ŠË t?½–SÐ t?MŽ V?²????? Ë 

w dI « s¹b « »UNý 

∂∞ 

v UFð tÒK « ULNEHŠ ÍbMŽ p cÐ «bNý 

›—«cŽù« qB ¤ 

tLF½ vKŽ tÒK ›bL(«¤ 

∏π± Vł— ≤≤ a¹—Uð ¨ ¥≤∏ q K ¨Ã µ∑± n u « W?IOŁË r — X% œu?łu? ‰«b³?²Ýô« »u?²J 

‰b?³²? *« ¨n «u « sÐ b?L×? Ë ©n u « vKŽ dþUM «® Í“«d?L?² « tÒK « b?³Ž sÐ U?G³?A?L ‰b?³*« . ‡¼ 

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µ∑ 

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µπ 

l u¹ r? Ë …œU?N??A « h?½ V²J¹ r Í√ WÐU??²J? « ·d?F?¹ ô …“U?O??(«Ë W??OJK*« q?B? w? b¼U??A « «c¼ 

Íb??ŽU?? ??? s ‰Ëb??F « œu???N??A « Ë√ rJ(« »U???²?? b??Š√ Á—u??C???ŠË t½–SÐ tMŽ l? ËË V²?? qÐ ¨t?D Ð 

√ Ł 



µ∂


Áœu??N??ý Áö??Ž√ t??O ≈ —U??A*« n «u « v?O??×¹ w d??A « w U??F « f?K:« t??OKŽ ›b??N??ý√¤ 

n u? « »u???²J t?ML???Cð U??? l?O???L???ł w sF?D ôË t l «œ t?½√ U???O???Žd???ý «œU???N???ý≈ 

s ¡wý w? ôË t??O?? tÐ b??N??ý U??L??O?? ôË t??O? b??N??ý s?L??O?? ôË t?O? U??ŽQÐ ÕËd??A*« 

t ¬Ë b?????L?????×????? U½b?????O?????Ý vK?Ž t???? ö?????ÝË t?ðuK? Ë qO????? u « r?F½Ë t?ÒK « U?M³????? ?????Š p – 

. 5 √ t³× Ë 

p cÐ tOKŽ bNA¹ p cÐ tOKŽ bNA¹ 

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∂± 

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p cÐ ÍbMŽ «bNý 

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vO?????×¹ s?¹b « ·d?????ý w d?????A « w? U????F « f?K:« ◊d?????ý Ê√ b????F?Ð Áb????ŠË t?ÒK b?????L????(« 

ÁœU¹“ w? d¹ U????? n? u « «c?¼ w w? d¹ Ê√ t????? ?????H?M Áö?????Ž√ t?????O? ≈ —U?????A*« n? «u « 

s t??O? qšb?¹Ë Ád?O??O?Gð w d?¹ U? t??O? d??O?G¹Ë t??B??O?IMð w? d¹ U? tM? hIM¹Ë 

…œU¹e? « s Èd????š√ b???F?Ð …d??? t? «bÐ U????LK p? – qF????H¹ . œ«—√ s t?M Ãd??? ?¹Ë ¡U???ý 

d?I?²?Ý« v U??Fð tÒK « ÁU? uð «–S? Ü?O?? UÐ U?O?Š Â«œ U? ÊU? d?(«Ë ¡UD?Žù«Ë ÊU?B?IM «Ë 

œU?N??ýù« œu?N??ý t?OKŽ b??N?ý√ . t?O U?ŽQÐ qB? Ë Õd?ý U? vK?Ž t?OKŽ u¼ U? vKŽ ‰U?(« 

WMÐ« q? UJ « …√d*« s?¹d??O??ý W½u??B*« t???²??I??O??²??ŽË tðb? u??²?? ?? Ãd??š√ t½√ w?Žd??A « 

U? qF?łË t?O? U?ŽQÐ dD *« n u « s ‚U??I?×?²?Ýô« s fM'« W?O? Ëd? « tÒK « b?³?Ž 

n «u « œôË_ U? Ëd?B? Áö?Ž√ —u? c*« t?H? Ë l?¹— ‚U?I?×?²?Ý« s U?N ·d?Bð ÊU? 

…—u?? c*« s¹d??O?A o?³¹ r t½√Ë p – s t?½u?I??×??²? ¹ U?* U? U??C?? t?O U??Ž√ vL?? *« 

u????N (...) qI???²½« u Ë ¡wý ôË ‚U???I??×??²???Ý« ôË oŠ —u?? c?*« n u « l¹— s? Áö??Ž« 

5?F?????³??????Ý (...) …b????F?????I « Í– d????N?????ý Íd????A????Ž f? U????š Áö????Ž√ …—u????? c*« s¹d?????O????ý (...) 

b??L???×?? U½b???O??Ý v?KŽ t?? ö???ÝË tðuK Ë q?O?? u « rF?½Ë tÒK « UM?³?? ??Š W?¹U?? w½U???LŁË 

t³× Ë t ¬Ë 

p cÐ tOKŽ bNý 

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Awlad al-Nas as Founders of Pious Endowments - Mamluk Studies ...

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