Jihad as an Individual Duty (farḍ al-ʻayn) in the Ideology of Circassian Sultans (1382–1517)

This article is devoted to the study of the development of the theory and practice of jihad during the rule of the Circassian sultans in Egypt and Syria (1382–1517). The purpose of the study is to trace the development of key aspects of jihad, to identify features of its perception in the Mamluk state. An essential feature of the theory of jihad in the Mamluk period is the interpretation of jihad as farḍ al-ʿayn (the individual duty of every Muslim). While studying the theory of jihad, the authors rely on a holistic and balanced approach justified in the papers of M. Bonner and D. Cook and their interpretation of the concept of jihad, which has a centuries-old history of development and a sophisticated, multi-layered set of meanings. Another methodological basis of the present paper was the concept of minimalism and maximalism, developed by Yusef Waghid. The source base for the study of jihad theory is the works of Ibn al-Nahhas (d. 1411), a prominent philosopher of the Mamluk era. The interpretation of jihad as an individual duty of every Muslim, substantiated by Ibn al-Nahhas, was the foundation of the volunteer movement that developed in Egypt and Syria in the 15th century. The doctrine of jihad where the concepts of justice (al-‘adl) and truth (al-ḥaqq) play a key role, was used by the Mamluks and then by the Ottomans as a powerful ideological tool to manipulate the minds of Muslims. The relevance of the study is that the findings are not only true for the Middle Ages but are directly related to the present.

The Chapters on Women in Two Adab Encyclopaedias from the Mamluk Period

This paper is a study of the chapters devoted to women in general and to female figures (female singers) in two encyclopaedic adab works of the Mamluk period, al-Nuwayrī’s Nihāyat al-arab and al-Ibshīhī’s al-Mustaṭraf fī kulli fann al-mustaẓraf. We will analyse the content of these chapters, their focus, the materials from which they are constructed and their objectives within the ensemble of the works. We will also look at the moral and intellectual qualities that configure the portrayal of women in these books, in common with others of adab prose. The final aim of all this is to obtain results to add to those that already exist, with a view to defining the female character types in this literature, the topics that make women visible in it and their relationship with male characters in the stories.