Papers by Farag El- Hussiny
Notes about Qansuh el-Yahyawi's decree at al-Utrush mosque in Aleppo to abolish tax increase on singers and weddings (874 A.H. / 1470 A.D.)
SHEDET, Oct 22, 2023
Readings and amending of five Arabic inscriptions from Damascus, Aleppo, Homs and Hama, are hereu... more Readings and amending of five Arabic inscriptions from Damascus, Aleppo, Homs and Hama, are hereunder reviewed and amended, where some orientalists and Arab researchers had tried and published them with errors and some lapses. These emendations are complementary to their work, which made us understand them more clearly or differently. The study completed and amended the reading of a decree at the wall of the city of Damascus dated between )851-857 A.H. /1447-1453(. It abolished the forced sale of sugar and salt to the people of the locality of Al-Farayen, in addition to another issue; that was not disclosed by the decree and is still ambiguous. But we have suggested that it relates to a dispute among people about sharing the water of the Barada River, depending on the news reported by historian Mohamed Ibn Tulun al-Dimashqi. The study also amended the reading of an inscription at Bāb al-Maqām in Aleppo, dated around )859-863 A.H.(. Its subject is the warning of taking the taxes of the Dishar راشدلا )sheep and livestock(, thus making us understand the text more fully and accurately. The study also emended reading an inscription in The Madrasa al-Sultaniyya in Aleppo, dated )874 A.H. / 1469(. Its subject is a warning against changing the function of the mausoleum of al-Malik al-Ẓahīr Ghāzī, by forbidding the erection of tents cloth in front of it; in which goods are stored, or using the mausoleum itself as a store. This helped us understand the text differently. The study was also successful in completing a reading of a decree in the Hama Mosque issued to legalize what the detainee pays to the jailer in Hama prison. It was issued by Emir Yashbak b. Haidar, the procurator of Hama in )896 A.H. /1490 A.D.(. Finally, the study emended the reading of an early Ottoman inscription dated )926 A.H. / 1519( on the pulpit of al-Nūrī Mosque in Ḥimṣ. Its subject is the abolition of levies on the remains of those who die by drowning, fire, falling from a high place, or being killed under the rubble. This inscription remained of distorted reading but we succeeded in reading and amended it. Although the study's concern is to correct and amend the reading of those inscriptions without taking care to study the Mamlūk titles, -which will not add much to what we know about the Mamlūk era. However, it interpreted the texts and approximated the historical circumstances that called for their inscription, with little attention to the study of writing script, because the study of inscriptions from the perspective of Paleography requires detail and a broader and more comprehensive investigation, and requires many pages that this study cannot provide. Keywords :Arabic inscriptions in Syria, Mamlūk decrees, excises on sheep, the forced sale of goods, levies on dead bodies. This decree was inscribed on the entrance of Bab al-Maqam in Aleppo and was issued to abolish a tax that was unlawfully imposed on shepherds and their livestock. The Mamluk government had sought to regulate and tax grazing animals, but the decree prohibited such practices and sought to protect the livelihoods of herders. The inscription consists of several lines in Thuluth script, and like other decrees of the period, it includes religious and legal justifications for its enforcement.
مجلة ذاكرة العرب، المجلد الثاني, 2019
تعتبر شواهد القبور مصدراً تاريخياً غنياً، فهي تحمل في طياتها قصصاً وحكايات عن حياة الناس وعاداتهم... more تعتبر شواهد القبور مصدراً تاريخياً غنياً، فهي تحمل في طياتها قصصاً وحكايات عن حياة الناس وعاداتهم وتقاليدهم في عصور سابقة. وفي سياق دراسة تاريخ غزة في نهاية العصر العثماني، تقدم شواهد القبور نظرة فريدة ومباشرة إلى الحياة الاجتماعية والاقتصادية والدينية لسكان المدينة في تلك الحقبة. تساعد شواهد القبور في تحديد الأنساب والعائلات في غزة في نهاية العصر العثماني، كما تكشف عن الحالة الاجتماعية والاقتصادية لأصحاب شواهد القبور من خلال تحليل أسماء المهن والألقاب المنقوشة على الشواهد، فضلاً عن دراسة التطور الخطّي خلال تلك الفترة تتضمن شواهد القبور نماذج من الخطوط العربية المختلفة، بما تتضمنه من معلومات شخصية والأدعية والأشعار التي كانت تستخدم في تلك الفترة.
Mağallaẗ Markaz Al-Maskūkāt Al-Īslamiyyaẗ - Miṣr/Mağallaẗ Markaz Al-Maskūkāt Al-Īslamiyyaẗ - Miṣr, Dec 1, 2023
This paper provides a new reading and interpretation of the formula (li-'llah Fulan) (li-'llah so... more This paper provides a new reading and interpretation of the formula (li-'llah Fulan) (li-'llah so and so) and its modes recorded in a distributed manner in the top and bottom of the reverse center of 'Abbasid coins. On the top of the center, the word (li-'llah( was registered followed by the name or title under that center. "Li-'llah so-and-so" was registered without distribution or cutting in the center and many other modes. In addition, (li-'llah so-and-so) was the most prominent text in the center of the obverse or reverse of commemorative and donative coins in most of the 'Abbasid coins to be like one of the 'Abbasid coinage laws. The study was concluded with a reading of this preferred concise formula, which was said when praising and glorifying the elite statesmen. This formula was a form of rhetoric excellence with a religious basis of using the word "li-'llah" that was read and interpreted according to several basics and evidence from language and literary resources, inscriptions of coins, and context. Thus, the study presented the opinions of some Arab orientalists and researchers who suggested various interpretations and readings of this formula. It highlighted the need to reread the inscribed heritage, which could provide unimaginable texts. The study offered ten modes of (li-'llah So-andso) received on 'Abbasid coins and provided thirty-six figures and thirty-four plates. Undoubtedly, the Islamic coins, especially the Abbasid ones, were among the written media that most reflected the culture and events of the time, including the linguistic and literary culture.
Readings and amending of five Arabic inscriptions from Damascus, Aleppo, Homs and Hama, are hereu... more Readings and amending of five Arabic inscriptions from Damascus, Aleppo, Homs and Hama, are hereunder reviewed and amended, where some orientalists and Arab researchers had tried and published them with errors and some lapses. These emendations are complementary to their work, which made us understand them more clearly or differently. The study completed and amended the reading of a decree at the wall of the city of Damascus dated between (851-857 A.H. /1447-1453). It abolished the forced sale of sugar and salt to the people of the locality of Al-Farayen, in addition to another issue; that was not disclosed by the decree and is still ambiguous. But we have suggested that it relates to a dispute among people about sharing the water of the Barada River, depending on the news reported by historian Mohamed Ibn Tulun al-Dimashqi. The study also amended the reading of an inscription at Bāb al-Maqām in Aleppo, dated around (859-863 A.H.). Its subject is the warning of taking the taxes of the Dishar الدشار (sheep and livestock), thus making us understand the text more fully and accurately. The study also emended reading an inscription in The Madrasa al-Sultaniyya in Aleppo, dated (874 A.H. / 1469). Its subject is a warning against changing the function of the mausoleum of al-Malik al-اآل كلية مجلة ثار -العدد السابع والعشرون -يناير 2024 1196 Ẓahīr Ghāzī, by forbidding the erection of tents cloth in front of it; in which goods are stored, or using the mausoleum itself as a store. This helped us understand the text differently. The study was also successful in completing a reading of a decree in the Hama Mosque issued to legalize what the detainee pays to the jailer in Hama prison. It was issued by Emir Yashbak b. Haidar, the procurator of Hama in (896 A.H. /1490 A.D.). Finally, the study emended the reading of an early Ottoman inscription dated (926 A.H. / 1519) on the pulpit of al-Nūrī Mosque in Ḥimṣ. Its subject is the abolition of levies on the remains of those who die by drowning, fire, falling from a high place, or being killed under the rubble. This inscription remained of distorted reading but we succeeded in reading and amended it. Although the study's concern is to correct and amend the reading of those inscriptions without taking care to study the Mamlūk titles, -which will not add much to what we know about the Mamlūk era. However, it interpreted the texts and approximated the historical circumstances that called for their inscription, with little attention to the study of writing script, because the study of inscriptions from the perspective of Paleography requires detail and a broader and more comprehensive investigation, and requires many pages that this study cannot provide.
الملخص:
تعرِض هذه الدراسة قراءة جديدة وتفسيرًا لعبارة: (لله فلان) وأنماطها التي سجلت بشكل موزَّع... more الملخص:
تعرِض هذه الدراسة قراءة جديدة وتفسيرًا لعبارة: (لله فلان) وأنماطها التي سجلت بشكل موزَّع في مركز ظهر المسكوكات العباسية؛ بحيث تتوج كلمة لله كتابات المركز، ويكون ما يتبعها من اسم أو لقب أسفل هذا المركز، أو سجلت دون توزيع أو تقطيع في الموضع المذكور، وظهر منها أنماط أخرى عديدة، علاوةً على ذلك كانت النص الأبرز في مركز وجه أو ظهر النقود التذكارية ونقود الصلة؛ وذلك في الأغلبية الساحقة من النقود العباسية؛ بحيث كانت أشبه بقانون من قوانينها، وقد توصلت الدراسة إلى قراءة هذه الصيغة المرجحة التي تُقال لمدح واستحسان وتعظيم وتمجيد صفوة رجال الدولة، وتمتاز بالإيجاز الشديد، وهو لون من التفوق البلاغي الذي يقوم على أساس ديني في استعمال كلمة لله، واعتُمِد في قراءتها وتفسيرها المقترَح على مجموعة من الأسس والقرائن والشواهد من المصادر اللغوية والأدبية ونقوش المسكوكات نفْسها، وكذلك مقتضى السياق، في سبيل ذلك عرضت الدراسة لآراء بعض المستشرقين والباحثين العرب الذين حاولوا في هذه العبارة محاولات مختلفة قراءةً أو تفسيرًا، وانتهت إلى نتيجة غايتها إعادة قراءة تراثنا المنقوش؛ لأننا إنْ فعلنا انتهينا إلى طائفة من النصوص لم تكن تخطُر ببال، وقياسًا على النتائج؛ نبَّهت الدراسة إلى بعض صيغ المدح الأخرى المسجَّلة على المسكوكات الإسلامية، لكي يُعاد النظر إليها من جديد، والدراسة مع ذلك لا تستهجن الآراء السابقة، ولا تهدم أصحابها؛ بل لا تتعدى اختلاف وجهات النظر في المسألة الواحدة. وليس من شك في السكة الإسلامية، ولا سيما العباسية منها؛ كانت من أكثر الوسائط الكتابية التي عكست ثقافة عصرها وأحداثه، ومنها اللغة والأدب.
Abstract:
This paper provides a new reading and interpretation of the formula (li-'llah Fulan) (li-'llah so and so) and its modes recorded in a distributed manner in the top and bottom of the reverse center of ‘Abbasid coins. On the top of the center, the word (li-'llah( was registered followed by the name or title under that center. “Li-'llah so-and-so” was registered without distribution or cutting in the center and many other modes. In addition, (li-'llah so-and-so) was the most prominent text in the center of the obverse or reverse of commemorative and donative coins in most of the ‘Abbasid coins to be like one of the ‘Abbasid coinage laws. The study was concluded with a reading of this preferred concise formula, which was said when praising and glorifying the elite statesmen. This formula was a form of rhetoric excellence with a religious basis of using the word “li-‘llah” that was read and interpreted according to several basics and evidence from language and literary resources, inscriptions of coins, and context. Thus, the study presented the opinions of some Arab orientalists and researchers who suggested various interpretations and readings of this formula. It highlighted the need to reread the inscribed heritage, which could provide unimaginable texts. The study offered ten modes of (li-'llah So-and-so) received on ‘Abbasid coins and provided thirty-six figures and thirty-four plates. Undoubtedly, the Islamic coins, especially the Abbasid ones, were among the written media that most reflected the culture and events of the time, including the linguistic and literary culture.
This paper provides a new reading and interpretation of the formula (li-'llah Fulan) (li-'llah so... more This paper provides a new reading and interpretation of the formula (li-'llah Fulan) (li-'llah so and so) and its modes recorded in a distributed manner in the top and bottom of the reverse center of 'Abbasid coins. On the top of the center, the word (li-'llah(was registered followed by the name or title under that center. "Li-'llah so-and-so" was registered without distribution or cutting in the center and many other modes. In addition, (li-'llah so-and-so) was the most prominent text in the center of the obverse or reverse of commemorative and donative coins in most of the 'Abbasid coins to be like one of the 'Abbasid coinage laws. The study was concluded with a reading of this preferred concise formula, which was said when praising and glorifying the elite statesmen. This formula was a form of rhetoric excellence with a religious basis of using the word "li-'llah" that was read and interpreted according to several basics and evidence from language and literary resources, inscriptions of coins, and context. Thus, the study presented the opinions of some Arab orientalists and researchers who suggested various interpretations and readings of this formula. It highlighted the need to reread the inscribed heritage, which could provide unimaginable texts. The study offered ten modes of (li-'llah So-andso) received on 'Abbasid coins and provided thirty-six figures and thirty-four plates. Undoubtedly, the Islamic coins, especially the Abbasid ones, were among the written media that most reflected the culture and events of the time, including the linguistic and literary culture.
Egyptian Journal of Archaeological and Restoration Studies
This paper sheds light on two unpublished Mamluk decrees inscribed in Khalid b. al-Walid Mosque i... more This paper sheds light on two unpublished Mamluk decrees inscribed in Khalid b. al-Walid Mosque in Homs before rebuilding the Mosque in the late Turkish period. Despite the disappearance of these inscriptions, the German orientalist "Ernst Herzfeld" photographed and preserved them in glass plate negatives in his archive, which were recently published on the internet by the Freer/ Sackler Gallery of the Smithsonian Institution in Washington. The first decree dated in (865 AH./ 1460 AD.) It abolished fees on tanneries, dye houses, slaughterhouses, threshing floors, trading emporiums (khan, al-wakala), and the crossing of merchants on the roads of Homs. The second decree dated in (909 A.H/1499 A.D). It abolished fees, levies, taxes, and confiscations from the people of Homs, such as the financial obligation of the envoy of glad tidings of the Nile, the levy of barley, and the price of a camel paid by farmers to Bedouins but enforced fees on the textile industry, introducing fees on the Turkmen, confiscation the arrears of the endowment of el-Nuri Mosque every year, and the gifts dedicated to the ruler by dhimmis and porters. The decree forbade taking money from the vegetable farmers to repair the Canal of Mujahidiyya المجاهدية ,الساقية and the displacement of the people from Homs as well.
كتاب السينار الأول رواد النقوش المصريين والعرب, 0
مجلة الدراسات الإنسانية والأدبية
the governor of Tripolim , the governors of districtis as a right or obligatory duty, The governo... more the governor of Tripolim , the governors of districtis as a right or obligatory duty, The governors were collecting this money from the people and from the shepherds of the mountains, this inscription provided us with the name of the deputy of fortress in the date of the decree which is Prince Ahmed Ibn Al-Jamqdari, and the name of the writer of the decree, Prince Iyaz. Hence the importance of these two decrees as a new addition to what is known to us from the inscriptions of Mamluk decrees, and an irrefutable proof of the history of the fort and its deputies.
مجلة أبجديات المجلد 14، 2019 , 2019
This study addressed a new comprehension of inscriptions of a religious building from Bahri Mamlu... more This study addressed a new comprehension of inscriptions of a religious building from Bahri Mamluk period called the Zawiya al-Adawiyya or Zawiya of Shaykh Zayn al-Din Yusuf (al-Qadariya Mosque) near Bab al-Qarafa, this monument was built by the members of the Sufism Adawiyya (tariqa العدوية .)الطريقة They are Kurds, supporters of the Umayyad Dynasty who ruled the Muslim world in the first century of Islam, and they are supporters especially Yazid Ibn Muawiyah, so they are called Yazidis, and also they were enemies of the family of the Prophet and Shiites. The study addressed the reasons of the Yazidi coming to Cairo, and why they built the Zawiya of this magnificence. Also, the study amended the historical confusion between two contemporary Yazidi men, both of them had the same name Zayn al-Din Yusuf. One of them, a revolutionary politician with an ambition to rule, and the other a Sufi, the Sufi who came to Cairo and became the head of the Sufi shaykhs. The reason for building the Zawiya for them as they was allied with Mamluks, and they were brave and strong, and they fighted alongside Mamluks. The study also addressed the inscriptions of the Zawiya, and explained the reasons why Yazidis put the lineage of Sheikh Uday ibn Musafir in a series of descendants Yazid bin Muawiyah and the tribe Quraysh, or rather why they plagiarized his lineage. The study discussed the Yazidi doctrine of Shaykh Uday ibn Musafir, and what are the boundaries of faith in him. Then the study discussed the method of writing Qur'anic verses in the inscriptions by many illustration drawings.
في كتاب مؤتمر الزراعة في بلاد الشام منذ أواخر العهد البيزنطي إلى نهاية العهد العثماني، الصادر عن الجامعة الأردنية 2013
This paper sheds light on two unpublished Mamluk decrees inscribed in Khalid b. al-Walid Mosque i... more This paper sheds light on two unpublished Mamluk decrees inscribed in Khalid b. al-Walid Mosque in Homs before rebuilding the Mosque in the late Turkish period. Despite the disappearance of these inscriptions, the German orientalist "Ernst Herzfeld" photographed and preserved them in glass plate negatives in his archive, which were recently published on the internet by the Freer/ Sackler Gallery of the Smithsonian Institution in Washington. The first decree dated in (865 AH./ 1460 AD.) It abolished fees on tanneries, dye houses, slaughterhouses, threshing floors, trading emporiums (khan, al-wakala), and the crossing of merchants on the roads of Homs. The second decree dated in (909 A.H/1499 A.D). It abolished fees, levies, taxes, and confiscations from the people of Homs, such as the financial obligation of the envoy of glad tidings of the Nile, the levy of barley, and the price of a camel paid by farmers to Bedouins but enforced fees on the textile industry, introducing fees on the Turkmen, confiscation the arrears of the endowment of el-Nuri Mosque every year, and the gifts dedicated to the ruler by dhimmis and porters. The decree forbade taking money from the vegetable farmers to repair the Canal of Mujahidiyya المجاهدية ,الساقية and the displacement of the people from Homs as well.
مجلة كلية الآداب جامعة كفر الشيخ، المجلد 27، العدد 2، يونيو , 2022
يتناول هذا البحث نشر ودراسة نقشين من نقوش المراسيم المملوكية من سورية لم يسبق نشرها ويرجعان إلى ا... more يتناول هذا البحث نشر ودراسة نقشين من نقوش المراسيم المملوكية من سورية لم يسبق نشرها ويرجعان إلى العصر المملوكي البحري تم الكشف عنهما في سنة 2007م، وهما يوجدان في حصن بلاطنس "قلعة المهالبة" الذي يقع في جبال العلويين قريب من اللاذقية وجبلة، الأول منهما يلغي ما كان يطرح على الأهالي؛ من الغلال والمحاصيل الصيفية والزيتون وآلاته ويأمر بأن تكون عمارة قنوات السقي من خراج الأرض تاريخه (755هـ/1354م) أي على الأمير الإقطاعي، أما الثاني فيلغي مقرر السرحة الذي كان يفرضه نائب طرابلس على نواب القلاع تاريخه (783هـ/1381م).
Abstract:
This paper discusses two Mamluk decrees inscriptions from Syria from the Bahri Mamluk period, They are unpublished and discover in 2007, and existing in the castle of Balatunus "Qalaat al-Mahalbeh" Which is located in the Alawites mountains, Near Latakia and Jableh, The first of them about the abolition of forced sale of grains and Summer yields, olives, olives machines and stipulates the repairing of irrigation canals must be by the feudal prince, it′s dated by (755 H./1354 A.D.). The second is about the abolition of the imposed levy called "Sarhaa" imposed by the ruler of Tripoli on the governors of the castles, dated by (783 H./ 1381 A.D).
مجلة آفاق الثقافة والتراث، مركز جمعة الماجد دبي، العدد 118، يونيو 2022م, 2022
aljamie alsahih riwayat 'abi alwaqt eabd al'awal ean aibn almuzafar aldaawudii ean alsarukhsi ean... more aljamie alsahih riwayat 'abi alwaqt eabd al'awal ean aibn almuzafar aldaawudii ean alsarukhsi ean alfarbari ean albukharii, almualafi: albukhariu, muhamad bin 'iismaeil bin 'iibrahim aljuefi, 'abu eabd allh 256 hijri tarikh alnasakh: 10 jmadaa alakhirat 779 hijri والتراث للثقافـة الماجـد جمعة مركـز م 2022 (حزيران) يونيو / هـ 1443 القعدة ذو-عشر وثمانية مئة العدد :
جلة أبيدوس كلية الآثار جامعة سوهاج، العدد الثالث، 2021
تسلط هذه الدراسة الضوء على الحالات المؤكدة -التي لا يرقى إليها الشك- من طمس وإزالة أو تبديل وإخفا... more تسلط هذه الدراسة الضوء على الحالات المؤكدة -التي لا يرقى إليها الشك- من طمس وإزالة أو تبديل وإخفاء للنقوش في العصور والبيئات الإسلامية، وتبين بواعث ذلك من الأمور السياسية والدينية ونوازع الاستيلاء ونقل الملكية؛ وحين يتم ضبط النقوش بعد ظهور أخطاء فيها، وحين يتم تجديد المكوس، وتسلط الضوء أيضًا على كيفية هذا الطمس وأساليبه، وتقدم الدراسة محاولة لجمع أكبر عدد ممكن من روايات المؤرخين حول هذه الحالات، التي ذكروها في بعض كتبهم -والتي أتيح للباحث الاطلاع عليها- تلك الحالات التي انتهت بانتهاء الأحداث التي دعت إلى طمسها، أو اندثر باندثار العمائر أو أذوي بعضها طول الزمن ومضت معه إلى غير رجعة وماتت إلى غير نشور، وهذه الدراسة تضيف إلى فهمنا للنقوش الكتابية أبعادًا جديدة وتدعو إلى إعادة التفكير أو النظر بعين الريبة لكثير من النقوش الباقية التي تكون سليمة جيدة الحفظ ومع ذلك بها فقد في الأسماء أو في جهات الوقف أو في العبارات الدينية المذهبية، وتفيد الدراسة في التفكير والإجابة عن سبب بقاء نقوش مذهبية ظاهرة في أماكن اختلفت عليها حكومات توصف بالغلو المذهبي، كل ذلك للخروج بنتائج جديدة بحيث يمكن أن نقول بعدها: أزيل هذا الجزء بدلًا من سقط هذا الجزء، أو نقول: سلم هذا الجزء من المحو لأنه كان مطموسًا بالجص، أو نقول عثرنا على نقش مخفي أو مطموس تحت طبقة من الملاط؛ لأنه وقفية فيها شركاء ولأنه سند قانوني على أوقاف تم الاستيلاء عليها فغطي بالجص لهذه العلة، وبطبيعة الحال لا سبيل إلى حصر واستقصاء كل الحالات من كتب المصادر التاريخية ومن الشواهد الأثرية، أو شمول الدراسة كل بقاع العالم الإسلامي برغم العمومية البادية في عنوانها، لأنه أمر أطول وأعسر مما تستطيعه هذه الدراسة، فهو يحتاج إلى تفصيل وتحقيق أوسع وأشمل وإلى نقد وتمحيص للروايات التاريخية، وإنما القصد من التعميم في العنوان أن البواعث التي وردت في الدراسة توشك أن تكون حاكمة لكل عصور وأقاليم الإسلام أي أنها صالحة أن تقع في كل مكان وزمان وفي كل جيل، كما لم تعن الدراسة ما كان من أتباع الديانات الأخرى من طمس كتابات مباني أهل الإسلام نتيجة الصراع بينهم، مثل ما فعله الصليبيين في آثار القدس وما حدث لآثار الأندلس، وما كان يحدث حين يتم تحويل مبنًا إسلاميًا إلى دير أو كنيسة عن طريق البيع أو الاستبدال أو الاختلاس لأن هذا أيضًا باب واسع يحتاج إلى دراسة مستقلة.
مجلة ذاكرة العرب، العدد الرابع، مكتبة الإسكندرية، 2020م, 2020
مجلة أبجديات، مركز دراسات الخطوط بمكتبة الاسكندرية، العدد 13(2018م), 2018
This is an extensive study about the inscription of the cistern of Ya c qūb Shāh al-Mihmandār in ... more This is an extensive study about the inscription of the cistern of Ya c qūb Shāh al-Mihmandār in Cairo (901/1495-96). This Cistern is small building existing at the foot of the citadel; however it is very important building, not only for its function but also for the content of its inscription. In spite of there are previous studies of the inscription, but it is abbreviated studies. Therefore, it should re-study again in comprehensive form.
The inscription showed that the building at the time of construction was a double cisterns with two domes, established by Yacqūb Shāh al-Mihmandār (one of amirs during the reign of the Sultan Qāyt Bāy, and he is one of loyal friends of this sultan). Although the inscription is a construction text, but it is considered a documentary and ceremonial text. Because it recorded the religious and knighthood achievements of Sultan Qāyt Bāy, which made him surpassing from his peers of kings and sultans, and recorded the military and architectural accomplishments of the same Sultan. For example, in Makkah Sultan Qāyt Bāy reconstructed Masjid al-Khayf (Al-Khayef) in the south of Mina (873/1467), also he restarted and flowing the aqueduct of Arafa (Ain Zubaidah). In Medina, he reconstructed the Prophet’s Mosque. In Jerusalem he restarted and flowing aqueduct of el-Sabīl. Afterwards the inscription finished by epic report about victory of the Mamluk army against Ottoman army in battle of Adana (891/1486), and capturing the commander of Ottoman
مجلة دراسات آثارية إسلامية، متحف الفن الإسلامي بالقاهرة، المجلد السادس, 2016
نشر في مجلة أبجديات، مركز دراسات الخطوط بمكتبة الإسكندرية، العدد التاسع، (2014م), 2014
Gravestones have a major significance in history and archaeology for being authentic historical ... more Gravestones have a major significance in history and archaeology for being authentic historical documents that reveal many aspects of ancient societies pertaining to their population, races, religious culture, language, professions, trades, and many other aspects. Given that the heritage of Gaza has been subjected to destruction due to political conflict and negligence, the researcher embarked on several tours to take an inventory of gravestones in Gaza’s cemeteries in reality, which are of great importance with respect to Gaza’s eminent figures and their families during the end of the Ottoman era.
The total number of gravestones tallied in Gaza reached 139, dating back to the period between AH 1230/1814 CE and the British occupation of Palestine in AH 1336/1917 CE, which is the date of the most recent gravestones. On one of the highest hills of Bab al-Bahr (Gate of the Sea) and Al-Sheikh Shaban cemetery, 45 tombstones were found belonging to the families: El-Husseini, Abu Khadra, Abu Shaban, Saq Allah, El-Bar'asi, Abu Assi, Murshid, El-Ja'farawi, El-Ghusain, Si-Salem, Al-Radwan, and others. In the Bin Marwan cemetery, 37 tombstones were discovered belonging to the families: El-Nakhal, El-Shawwa, Wafa El-Alami, El-Bitar, El-Wahidi, El-Khaznadar, and others. In El-Tiflisi (Abu al-Kass) cemetery in the Shuja'iyya neighborhood, 18 tombstones were discovered belonging to the families: Bseiso, Hathat, and sheikhs of El-Hasanat tribe, El-Sunna', El-Qadirat, and others. In Addiriyah and El-Tamrtashi cemetery, 9 tombstones were found belonging to the families: El-Tamrtashi, Murad, El-Batsh, El-Jabali, and others; 3 tombstones belonging to Al-Ghusain family were found in the cemetery of Al-Ghusain school; and 2 tombstones belonging to Al-Husseini’s and El-Jaouni’s families were found in El-Mufti cemetery. In the cemetery of the Orthodox Church of Saint Porphyrius, 25 gravestones were found belonging to the families: Zarifa, El-Tarzi, Farah, Qifa, El-Madbak, El-Sayegh, Musaad, Shuhaiber, El-Tawil, and El-Jildah.
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Papers by Farag El- Hussiny
تعرِض هذه الدراسة قراءة جديدة وتفسيرًا لعبارة: (لله فلان) وأنماطها التي سجلت بشكل موزَّع في مركز ظهر المسكوكات العباسية؛ بحيث تتوج كلمة لله كتابات المركز، ويكون ما يتبعها من اسم أو لقب أسفل هذا المركز، أو سجلت دون توزيع أو تقطيع في الموضع المذكور، وظهر منها أنماط أخرى عديدة، علاوةً على ذلك كانت النص الأبرز في مركز وجه أو ظهر النقود التذكارية ونقود الصلة؛ وذلك في الأغلبية الساحقة من النقود العباسية؛ بحيث كانت أشبه بقانون من قوانينها، وقد توصلت الدراسة إلى قراءة هذه الصيغة المرجحة التي تُقال لمدح واستحسان وتعظيم وتمجيد صفوة رجال الدولة، وتمتاز بالإيجاز الشديد، وهو لون من التفوق البلاغي الذي يقوم على أساس ديني في استعمال كلمة لله، واعتُمِد في قراءتها وتفسيرها المقترَح على مجموعة من الأسس والقرائن والشواهد من المصادر اللغوية والأدبية ونقوش المسكوكات نفْسها، وكذلك مقتضى السياق، في سبيل ذلك عرضت الدراسة لآراء بعض المستشرقين والباحثين العرب الذين حاولوا في هذه العبارة محاولات مختلفة قراءةً أو تفسيرًا، وانتهت إلى نتيجة غايتها إعادة قراءة تراثنا المنقوش؛ لأننا إنْ فعلنا انتهينا إلى طائفة من النصوص لم تكن تخطُر ببال، وقياسًا على النتائج؛ نبَّهت الدراسة إلى بعض صيغ المدح الأخرى المسجَّلة على المسكوكات الإسلامية، لكي يُعاد النظر إليها من جديد، والدراسة مع ذلك لا تستهجن الآراء السابقة، ولا تهدم أصحابها؛ بل لا تتعدى اختلاف وجهات النظر في المسألة الواحدة. وليس من شك في السكة الإسلامية، ولا سيما العباسية منها؛ كانت من أكثر الوسائط الكتابية التي عكست ثقافة عصرها وأحداثه، ومنها اللغة والأدب.
Abstract:
This paper provides a new reading and interpretation of the formula (li-'llah Fulan) (li-'llah so and so) and its modes recorded in a distributed manner in the top and bottom of the reverse center of ‘Abbasid coins. On the top of the center, the word (li-'llah( was registered followed by the name or title under that center. “Li-'llah so-and-so” was registered without distribution or cutting in the center and many other modes. In addition, (li-'llah so-and-so) was the most prominent text in the center of the obverse or reverse of commemorative and donative coins in most of the ‘Abbasid coins to be like one of the ‘Abbasid coinage laws. The study was concluded with a reading of this preferred concise formula, which was said when praising and glorifying the elite statesmen. This formula was a form of rhetoric excellence with a religious basis of using the word “li-‘llah” that was read and interpreted according to several basics and evidence from language and literary resources, inscriptions of coins, and context. Thus, the study presented the opinions of some Arab orientalists and researchers who suggested various interpretations and readings of this formula. It highlighted the need to reread the inscribed heritage, which could provide unimaginable texts. The study offered ten modes of (li-'llah So-and-so) received on ‘Abbasid coins and provided thirty-six figures and thirty-four plates. Undoubtedly, the Islamic coins, especially the Abbasid ones, were among the written media that most reflected the culture and events of the time, including the linguistic and literary culture.
Abstract:
This paper discusses two Mamluk decrees inscriptions from Syria from the Bahri Mamluk period, They are unpublished and discover in 2007, and existing in the castle of Balatunus "Qalaat al-Mahalbeh" Which is located in the Alawites mountains, Near Latakia and Jableh, The first of them about the abolition of forced sale of grains and Summer yields, olives, olives machines and stipulates the repairing of irrigation canals must be by the feudal prince, it′s dated by (755 H./1354 A.D.). The second is about the abolition of the imposed levy called "Sarhaa" imposed by the ruler of Tripoli on the governors of the castles, dated by (783 H./ 1381 A.D).
The inscription showed that the building at the time of construction was a double cisterns with two domes, established by Yacqūb Shāh al-Mihmandār (one of amirs during the reign of the Sultan Qāyt Bāy, and he is one of loyal friends of this sultan). Although the inscription is a construction text, but it is considered a documentary and ceremonial text. Because it recorded the religious and knighthood achievements of Sultan Qāyt Bāy, which made him surpassing from his peers of kings and sultans, and recorded the military and architectural accomplishments of the same Sultan. For example, in Makkah Sultan Qāyt Bāy reconstructed Masjid al-Khayf (Al-Khayef) in the south of Mina (873/1467), also he restarted and flowing the aqueduct of Arafa (Ain Zubaidah). In Medina, he reconstructed the Prophet’s Mosque. In Jerusalem he restarted and flowing aqueduct of el-Sabīl. Afterwards the inscription finished by epic report about victory of the Mamluk army against Ottoman army in battle of Adana (891/1486), and capturing the commander of Ottoman
The total number of gravestones tallied in Gaza reached 139, dating back to the period between AH 1230/1814 CE and the British occupation of Palestine in AH 1336/1917 CE, which is the date of the most recent gravestones. On one of the highest hills of Bab al-Bahr (Gate of the Sea) and Al-Sheikh Shaban cemetery, 45 tombstones were found belonging to the families: El-Husseini, Abu Khadra, Abu Shaban, Saq Allah, El-Bar'asi, Abu Assi, Murshid, El-Ja'farawi, El-Ghusain, Si-Salem, Al-Radwan, and others. In the Bin Marwan cemetery, 37 tombstones were discovered belonging to the families: El-Nakhal, El-Shawwa, Wafa El-Alami, El-Bitar, El-Wahidi, El-Khaznadar, and others. In El-Tiflisi (Abu al-Kass) cemetery in the Shuja'iyya neighborhood, 18 tombstones were discovered belonging to the families: Bseiso, Hathat, and sheikhs of El-Hasanat tribe, El-Sunna', El-Qadirat, and others. In Addiriyah and El-Tamrtashi cemetery, 9 tombstones were found belonging to the families: El-Tamrtashi, Murad, El-Batsh, El-Jabali, and others; 3 tombstones belonging to Al-Ghusain family were found in the cemetery of Al-Ghusain school; and 2 tombstones belonging to Al-Husseini’s and El-Jaouni’s families were found in El-Mufti cemetery. In the cemetery of the Orthodox Church of Saint Porphyrius, 25 gravestones were found belonging to the families: Zarifa, El-Tarzi, Farah, Qifa, El-Madbak, El-Sayegh, Musaad, Shuhaiber, El-Tawil, and El-Jildah.