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The Role of Endowments in the Scientific Prosperity of Maqdis in Ayyubid Age

Author Affiliations

  • 1 History Department, Faculty of Arts, Cairo University, Giza, EGYPT

Int. Res. J. Social Sci., Volume 1, Issue (1), Pages 39-48, September,14 (2012)

Abstract

The endowments of the students of science are one of the aspects of piety. According to the jurists, it is an equivalent to jihad for the sake of God. The endowments or El-Ahbas were considered one of the most important aspects of charity. Also, they were considered by many jurists as a continuous charity to obtain its owner reward. The profits of endowments became the primary resource for expenditure on the scientific institutions, from the Sheikh of school to the servants. So, sons of Ayyub were interested in endowments. The expenditure on the scientific institutions was achieved by endowment authority according to the conditions stipulated by the endower in his document. In an accurate reading of the texts of these documents, we find that the endower determines the way of spending and how much is spent on all employees in this scientific institution as well as precise determining for the endowed places. As a result of the availability of funds from the proceeds of these endowments, these schools played its scientific role, where they accepted many delegations of scientists, scholars and students from the different countries of the Islamic world. In this way, the scientific prosperity has increased in Jerusalem in the Ayyubid age, because of these endowments, which have been endowed to various scientific centers. Thus, the endowments were the main source of spending on these scientific centers in Maqdis, and what necessary to meet their different needs. The returns of these funds were spent on the employees in the school, where the salaries were paid to the employers in the schools. Some funds were allocated to spend on the restoration of these schools and reform what was destroyed. Besides, some returns were spent on providing the libraries in those school with the necessary books, papers, and ink pens. Also, buying the necessary rugs, carpets, mats, lamps, oil, etc to these schools.

References

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  37. It was known that were seized by the crusaders in Jerusalem, and these places had been recovered by Saladin from their hands, and Saladin bought some of these places as he did in the church "Sind Hannah". See: Mogeer El-Din El-Hanbali: El-Auns El-Galil, 144.
  38. See text of the document in the record number 95 of the records of the shariaa count (Mahkma El-Shariaa) in Jerusalem, 424-428, See: Kamel Osaily: Historical Documents of Jerusalem, Amman, 1, 81-104 (1983)
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  41. Mogeer El- Din El-Hanbli: El-Auns El-Galil, 2, 196. Sheikh Ghanem died in Damascus in Rajab in 632 AH.
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  44. See what mentioned by Dr. Abdullatif Ibrahim in his study " Mamlukia Library ", Cairo, 27 (1962)
  45. El- Murtada El-Zubaidi: Taruihh El-Quloo Fi Zikr Bani Ayyub, Damascus, 89 (1971)
  46. Miraat El-Zaman: 2, 637, Ziel Miraat El-Zaman, 145.
  47. Ibn Khallikan: Wafiat El-Aian, 8, 419.
  48. Mogeer El-Din El-Hanbali: El-Auns El-Galil, V2, 46.
  49. El-Auns El-Galil, 2, 46.
  50. It was known that the Maliki Doctrine Widespread in Maghreb and moved with them to the Levant, so, the Maliki Magrabii had a major role, especially in the Afdallia school and in Jerusalem in a general. See: Mogeer El-Din El-Hanbali: El-Auns El-Galil, 243-256.
  51. Mogeer El-Din El-Hanbli: El-Auns El-Galil, 2, 244-245.
  52. King El-Addel, following his stability in Government, divided his property among his sons, El-Zuhbi says: " following the countries had paved to him, he divided the countries among his sons", See: Tarikh El-Islam, 13, 133-134, and the share of his son Muazam Issa Damascus and its countries, and Jerusalem was sticked to Damascus. See: Ibn wasil: Mufarrij El-Kurrub, 4, 208-212.
  53. Sibt Ben El-Jawzi: Mirrat El-Zaman, 2, 644-645.
  54. Wafiat El-Aian, 2, 494, See also, Ibn Wasil: Mufarrij El-Kurub, 4, 211.
  55. Ibn Khallikan: Wafiat El-Aian, 3, 495, El-Qalqashandi: Subh El-Asha, 1, 468-470.
  56. Sheikh Taj El-Din El-Kendi who Zayd Ibn-Al-Hassan Ibn Zayd Ibn El-Hassan Ibn-Zayd Ibn El-Hassan tripartite, Ibn Said Ibn Issma Ibn Khier Ibn El-Harith Ibn El-Asghar Taj El-Din Abu El-Ymen El-Kendi, was born in Baghdad in year 520 AH, and died in Damascus in year 613 AH. see: El-Naiemi: El-Daris, 1, 485-486.
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  70. following the Mamluk\92s extension for their influence in the Levant, the king El-Qahir Bahaa El-Din Abdul Malik took side with El-Zahir Baybars, and Continued in his residency in Damascus until his death early the year 676 AH/ 1277 AD, and El-Zahbi mentioned that he died by poison on the hand of Sultan El-Zahir Baybars, see: Tarikh El-Islam, 19, 125-126.
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  74. King El-Amjad Hassan was King Muazam Issa\92s brother, He died in the life of his father, King El-Addell, and was buried in Jerusalem. see: Ibn El-Furaat: His Tarikh, Baghdad, 233 (1970)
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  78. Who is the King Shihab El-Din Ghazi Ben the Al Addell King Ayubid. Owner of Miafarqin and Khallat, and mansour\92s fort, He died in 645 AH/ 1247 AD. see: Ibn Khalikan: Wafiat El-Aian, 5, 333, Sibt Ibn El-Jawzi: Miraat El-Zaman, 2, 768-770, El-Zahbi: Tarikh El-Islam, 13, 834, Ibn Wasil: Mufarij El-Kurub, 3, 274.
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  80. Abdul Jalil Hassan Abdul Mahdi: Schools in Jerusalem, 1, 397
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  82. Mogeer El-Din El-Hanbali: El-Auns El-Gallil, 2, 47. St. Helana worked at the beginning of her work in one of the Petheinae bars, then became an illegal wife to costantinos who fathered her, his son, Constantine, When Constantinos became Caeser for Gala at the time of Diocletian who asked him to divorce her and marry theodara's daughter of wife maximan, and Helena at that period had converted to Christianity, following her son Constantine occupying the throne of the Roman Empire in 323 AD, and he embraced Christian religion within the Empire, and his determination following that in 325 AD to establish a church above the Tomb of Christ in Maqdis, Helena traveled by the order of her son to Jerusalem, where supervised the demolition of the structure of the temple Avrodety, which was built in that place, and was replaced by building the church of resurrection, and also she established another small church in Biet-Lahm in the place that witnessed the birth of Jesus Christ. see: well Durant: the story of civilization, Cairo, 12, 382-401(2001), Raafat Abdul-Hamid: Church and State, Cairo, 117-118(1982), Cambridge Medieval History, I, 15-22, Rostovtzeff: History of the ancient world, 2, 317. Hospitalleres: Teams of monks appeared in the late twelve century AD in the Levant. Templars and Titoun were the famous teams of the Haspitallers. The aims of these teams were charitable and humanitarian, to protect and treat the Christian poor pilgrims, Then the matter developed and its role became political and military. Hospitalleres became an important part in the crusader army in the Levant at the time of the crusades. see: King: The Knights Haspitalleres in the Holy land, London; (1931), Nabila Ibrahim Maqami: Knights teams monks in the Levant, Master of Arts Cairo University, 2-14(1975)
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  86. Abdul Jalil Hassan Abdul-Mahdi: Schools in Jerusalem, , 340-342.
  87. Izz El-Din Aybak El-Muazami, is owned by King Muazam Issa, and took the job of Istadar El-Muazam, a person who was supervising the affairs of the house of Sultan, he has the right to absolute disposal in every needs of house alike expenses and clothes, and supervises the kitchen and the place of drinking (Sharab Khanah) ,the retinue and the boys, then El-Muazam Issa gave him Sarkhadd following its seizuring it in the year 644 AH/ 1246 AD, and Izz El-Din Aybak continued in Sarkhadd, Following the death of El-Muazam, he worked in the service of his son Nasser Dawood, and Sarkhad continued in his hands, until it was taken from him by King Salih Najm El-Din Ayyub Ben King El-Kamil in 644 AH/ 1246 AD. Izz El-Din Aybak was captured and drove to Cairo, where he was arrested. Ibn Wasil: Mufarij Al Kurub, 4, 224.
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  89. El-Naimi: El-Daris Fi Tarikh El-Mudaris, 1, 557-558, see also: Abdul Jalil Hassan Abdul Mahdi: Schools in Jerusalem, I, 396
  90. Abu Shama: Ziel er-raudatian, 108
  91. El-Zahby: Tarikh El-Islam, 13, 111.
  92. Abdul Jalil Hassan Abdul Mahdi: Schools in Jerusalem, 359.
  93. Abu Shama: Ziel Er-raudatian, 108.
  94. Ibn Kathir: El-Bedia Wel-Nahaia, Beirut, 13, 78 (1985)
  95. The intermediary dictionary, Cairo, 1, 359.
  96. Abdul Jalil Hassan Abdul Mahdi: Schools in Jerusalem, 1, 399. The King El-Auhad Died in 4 Ze El-Hega in 698 AH/ 1298 AD, and was buried in Rabatt in the north Mosque Jerusalem, with the age of seventy years. see: El-Zahbi: Tarikh El-Islam 14, 883, Ibn Taghrii Bardii. ElNaujaum El-Zahra, Cairo, 8, 189( n. d),, Ibn El-Imad El-Hanbali: Shzratt El-Zahab Fi Akhbar men Zahab, Beirut, 5, 443 (N. d)
  97. To take care of Jerusalem and Khalil (Hebron) or the consideration of the two Holy Mosques, from his duties to consider what needs to Haram El-Sharief in Jerusalem, Hebron, he spent on the reformations and paid the Salaries of its employees, as well as , the disposition of the of its endowments. see: Ibn Hajar El-Askalani: Enbaa El-Ghoumer, Cairo, 1, 158, see also: Rushad El-Imam: the city of Jerusalem in the Middle Ages, 104-105.
  98. Tarikh El-Islam, 14, 883.
  99. Abdullatif Ibrahim: Mamluki Library, Cairo, 80( 1962)
  100. In many times, the documents provided for that, see: Abdullatif Ibrahim: Mamluki Library, 80-81, and margins.