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The institution of naqib al-ashraf was established in order to follow the lineages of the sayyids regularly and to fulfill some of the practices brought by their distinguished positions. It is known that the naqib al-ashraf qaim-i maqams, who are the local representatives of the naqib al-ashrafs in the center, were chosen from the respected and distinguished sayyid families in the region where they lived. The person about whom we can have the most information among the naqib al-ashraf qaim-i maqam who served in the early periods in Bursa is Sayyid Cafer Pasha. Cafer Pasha belongs to a reputable sayyid family in Bursa with roots in Tabriz. As a result of this prestigious position, family members from their grandfather Emir Gazi have been appointed to important duties such as being the trustee of the foundations of Sultans and ensuring that they are put in order. After the death of Cafer Pasha, his son Sayyid Mehmed was appointed as the Naqib al-ashraf qaim-i maqam, and in the following years his grandson İbrahim continued the same task. Thus, as far as it is known, three members of the family served as naqib al-ashraf qaim-i maqam of Bursa. This study investigates the history of a sayyid family, which was locally known but not very famous and consequently about whom little is known by following the limited information in the court records and archival documents. In this way, while the names of the five ancestors of Cafer Pasha before him could be determined, information about many different areas of life, from the birth of his eight generation children and grandchildren to their marriages, property-trading, inheritance disputes and relations with foundations, could be obtained. Thus, the social position, social, economic and legal relations of a respected but not famous sayyid family in Bursa in the 17th century were tried to be revealed. [ABSTRACT FROM AUTHOR]

Bursa, the first capital of the Ottoman Empire, has gained a city silhouette by developing with the waqfs built by the sultans of the classical period. In addition to his achievements in the political and scientific fields, the sixth Ottoman sultan, who also had the title of "Ebu'l-Hayrât", II. Murad had his famous waqfs built in Edirne and Bursa and had written waqfiyyas that gave legal status to the waqfs he established there. In this article the Ottoman translation of the waqfiyya (15 Rajab 1325/24 August 1907) of the mosque, madrasah and imaret that Sultan II. Murad had built in Bursa Muradiye District was latinized and discussed under certain headings. In the study the Arabic copy of the waqfiyya (22 Shawwal 833/14 July 1430) whose original could not be reached was also used. The waqfiyya which belongs to the 15th century, contains detailed information about the waqf's founder, its history, its location, charitable institutions, incomes and employees. It is seen that the mentioned waqf was a rich waqf that served the people of Bursa, with 58 income generating waqf properties and a total of 89 employees in 24 different duties. We believe that this study will contribute to a better understanding of the social, cultural, economic and religious structure of the period. [ABSTRACT FROM AUTHOR]

Although the term "mullah" could be used for various coteries, it could be said that this concept is generally a scholarly appellation used for all madrasah graduates, whether they perform a religious mission or not. Enlightening the historical background of the mullahs, who have lost social value since the last periods of the Ottoman Empire, is of great importance in illuminating the Islamic social history of the Ottoman period. In this study, the mullahs, who have been left in the dark up to now and their places in the social network of the period were unknown, are the subject of research. The examined database of the research is the court records of the period of the 18th century, which is the most important and first-hand source of Ottoman social history studies. The data and findings obtained in the current study were examined under the headings of family relations, professions, economic relations, social roles and statuses, conflicts in the society, and criminal relations of the mullahs. All the data and findings obtained from the court records of the research have revealed that the mullahs were actively taken a role in the social life in Ottoman Cyprus. In addition, it has been revealed that they were respected and reliable people who add value to society, improve social life, and were an important part of the social history of Cyprus. [ABSTRACT FROM AUTHOR]

In this research, the political position, thoughts and activities of Ottoman scholars during the Constitutional Monarchy were discussed and examined. After this period, the 'ilmiyya and the mashīhat authority played an active role in many events. The members of the 'ilmiyya gave sermons to support the declaration of constitutionalism and wrote articles in various publications. Saying that this new regime corresponds the concepts such as council and consultation in Islām, they attributed a legal meaning to constitutionalism and called this system "Mashrūtiyat-i mashrû'a". Members of the 'ilmiyya played an important role in the events such as the 31 March Incident and the abdication of the Sultan II. Abdülhamid (1876-1909). Many members of the 'ilmiyya, especially sheikh al-Islām, joined or supported the parties established with this new administrative system. Thus, scholars took an active part the political life. In the next period, when the sheik al-Islām, who was directly appointed by the sultan was seen in position above the parliament, the political activity of the sheik al-Islām was sought to be reduced by the parliament and the government, and the budget allocated to the scholar from the treasury was the reduced. This situation caused the scholar to engage in a political struggle againts the government. As a result, the members of 'ilmiya, who worked hard for the declaration of constitutionalism, could not find what they expected in this new system. [ABSTRACT FROM AUTHOR]

Almowahhids, one of the great dynasties that were established in North Africa, ruled in North Africa and Andalusia between the years 524/1130 (668/1269). When it was in the process of collapse, the tribes such as Hafsid, Marinid, and Abd al-Wadid attempted to seize the administration of the dynasty in this area. However, the dynasty that was established by these tribes could not dominate the whole of North Africa after the collapse of the Almowahhids Dynasty. Despite this, these dynasties, which had the desire to be the heirs of the Almowahhids Dynasty, sometimes provided partial superiority to each other through wars and sometimes peace. The peace alliances of these parties were mostly on the occasion of mutual marriages. Among the three dynasties mentioned, the Hafsid Dynasty (625/1228-982/1574) established a close relationship with both Marinid (592/1196-869/1465) and Abd al-Wadid (Zayyanid) (632/1235-957/1550) Dynasties. For this reason, in the present article, a narrative method in which the relations of these states with each other are discussed, centered on the Hafsid Dynasty, has been used. The mentioned method of the study focuses on the aims and results of the marriages between the dynasties of Hafsid, Abd al-Wadid, and Marinid. This article also presents an example of how these dynasties benefited from the marriages for political purposes. [ABSTRACT FROM AUTHOR]

The generation of Hz. Fatıma, daughter of the Prophet Muhammad, and Hz. Ali who continue lineage of the Prophet Muhammad is entitled as sayyid and sheriff. Although there is widespread information that the Husaynis were called sayyids and the Hasenis as sheriff in the Ottoman Empire, it is not an accurate generalization. Because there was no clear distinction regarding the lineage of Hz. Hasan and Hz. Hüseyin in this period. However, in the Ottoman Diyarbekir, the generation of both Hz. Hasan and Hz. Hüseyin was entitled sayyid, and the term sheriff was not used. Sayyids are among the most important subjects of the Ottoman social history by their social roles and positions. The aim of this study was to shed light on the social life of the sayyids based on Diyarbekir court records and judgement records in the 18th and 19th centuries. In the study, it was determined that sayyids' visibility in social life was quite high depending on their social position and roles, and it was found out that the sayyids had a very effective presence in professional and social fields. Although Sayyids largely had a reputable and distinguished position in society, they had a lifestyle which was consistent with the spiritual responsibility they bore since they represented the lineage of the Prophet Muhammad. [ABSTRACT FROM AUTHOR]

al-Nāsır-Lidīn Allāh (575-622/1180-1225), who remained on the throne for the longest time among Abbāsīd caliphs, pursued a policy aiming to recognize the Abbāsīds as the sovereign state by whole Muslims in his forty-five years lasted reign. To achieve this goal, he removed Iraqī Seljuks' dominance (511-590/1118-1194) and adopted a balancing behavior towards Khwārazmshāhs (490-628/1097-1231). He also tried to converge different political and confessional groups within the Abbāsīd community. As a part of the politics followed by al-Nāsır, knowing the relations of the viziers with the caliph and other high-level statesmen and their activities will provide a better understanding of the goals that al-Nāsır wanted to achieve. Sixteen appointments were repeatedly made to the vizierate during this period. However, only Ibn Yūnus, Ibn Hadīda, Ibn al-Qassāb and Ibn Mahdī were appointed as a vizier, while other eight people were appointed by proxy (nāib al-wazīr). Therefore, it is thought that it would be more appropriate to investigate these four principal viziers who are assumed to be more influential in the state administration than others. That is why this study scrutinizes the training of viziers, the roles they undertook at the state administration, their appointment and dismissal processes, their relations with the caliph and other officials by chronological order. [ABSTRACT FROM AUTHOR]