Sassanid-Byzantine struggles, which constitute an important phase in the historical process of the Middle East deeply affected many cities of Anatolia. In study be tried to show that how affected Urfa from VI. and VII. century Sassanid-Byzantine struggles before the domination of Islam. Urfa was Magister Militum per Orientem/ the center of the commander of the Eastern armies in the early 6th century. It seems to have turned into a city that meets the logistics needs of the armed forces later in the process. Urfa has been directly or indirectly affected by Sassanid-Byzantine struggles due to its geo-strategic position. The 6th and 7th centuries, chosen as the time interval for our study, are referred to as the last and most severe stage of the Sassanid-Byzantine struggles. In this process, Urfa was influenced by the social, economic, military, physical and demographic aspects of the struggles between the two states

This paper presents a chronicle written down at the end of the 18th century in Amadiya or Akre towns of present-day Iraqi Kurdistan. The chronicle is a single folio side written in Persian and found within a larger manuscript of mostly Persian poetry, today kept at the Berlin State Library. It enumerates a number of historical events from 1694 to 1781 in what can be considered as Upper Mesopotamia or southern part of the Ottoman Kurdistan. The recorded events relate to the political and major socio-economic developments in the region. The paper provides a Kurdish translation of the chronicle and analyzes the persons and events mentioned in the chronicle within their historical context, comparing it also to a similar annalistic document from Syriac tradition

Yermük Savasi 636 yilinda Islam ve Bizans ordulari arasinda yapilmis ve Bizans’in Ortadogu’yu kaybetmesi kabilinden son derece önemli sonuçlar yaratmistir. Bu mühim savas Arap ve Bizans kaynaklari basta olmak üzere birçok historiyografi gelenegi tarafindan farkli açilardan betimlenmistir. Bu baglamda önem tasiyan bir historiyografi gelenegi de Süryanice kullanan Hiristiyan ruhbanlar tarafindan olusturulmustur. Yermük Savasi hakkinda bilgiler nakleden Süryani kaynaklari arasinda ise 1234 Yili Anonim Süryani Kronigi ayricalikli bir yere sahiptir. Zira bu kronik hem bahis konusu savas hakkinda ayrintili sayilabilecek bir anlatim yapmistir, hem de modern arastirmacilara alternatif bakis açilari sunmaktadir.

The aim of this article is to develop an analytical framework for understanding involuntary marriages from a human rights perspective based on the United Nations’ human rights conventions and the European Convention for the Protection of Human Rights and Fundamental Freedoms. The empirical material used as a basis for an analytical framework consists of 16 thematic open-ended interviews with Kurds in Sweden. A total of eight of the 16 respondents were below 18 years of age when they married. The results from these interviews show that the majority of interviewees’ marriages are arranged. The results also show that the reasons behind these marriages and the consequences of them are complex and go beyond being mere expressions of gender roles. In addition to the fathers who typically have greater influence than the mothers do, there are differences in power and influence among women as well, such as mothers’ power over daughters and step-mothers’ power over step-daughters. Therefore, there is a need for new and wider perspectives on involuntary marriages, and the analytical framework developed in this article is a part of such a purpose.

Gelo vegotinên ku bi salan e di nav civata kurdan de tên vegêran û kodên civakî dihewînin xwedî lehengên çawa ne, lehengên wan ji kîjan aliyan ve disibine hev û ji kîjan aliyan ve ji hev cuda dibin, taybetiyên tîpîk ên lehengên wan çi ne? Ji bo ku em bikaribin bersiva van pirsan bidin û her wiha binyada lehengên tradîsyonel ên kurdî derxin holê, me di vê lêkolînê de hewl da ku li gorî rêbaza Lord Raglan a bi navê “The Hero of Tradition”ê (Lehengê Tradîsyonel) lehengên tradîsyonel ên vegotinên kurdî dahûrînin û taybetiyên wan ên hevpar biselimînin. Ji bo vê jî em di serî de bi gistî li ser hin teoriyên lehangan û bi taybetî jî li ser teoriya Raglan rawestiyan û derbarê lehengan de me agahî dan. Dûvre me vegotinên kurdî li gorî rêbaza Raglan dahûrandin û herî dawî jî li gorî xwendin û selimandinên xwe ji bo lehengên tradisyonel ên Kurdî taybetiyên sereke pêsniyaz kirin.Dahûrîna me li ser van hest leheng/vegotinên belav e: Xanê Çengzêrîn, Zembîlfiros, Memê Alan, Ferxik, Cembelî, Dewrêsê Evdî, Kulik û Siyabend.

Scholarship on Kurdish history discusses the boundaries of Kurdistan in terms of its geographical limits and the political frontier. Be it geographical or political, most of these works present the limits of Kurdish lands more or less the same. While almost every modern study on the region elaborates on the boundaries of Kurdistan, the scholarship is silent about different versions of the name as well as the changing geographical boundaries and the center of Kurdistan throughout of centuries. In this article I shall not discuss where Kurdistan is and what the borders of the region are since numerous sources and maps already give enough information about this question. The question I am interested in here is what and where the Ottoman (not only the Turks but also the other ethnic groups lived inside of the Empire’s borders) and European sources meant when they were referring to “Kurdistan” during the early modern period.

The era of Mamluks (1749 – 1831) is one of the interesting periods of modern history, they ruled Iraq for about a century, here we are talking about one of the most important kings who was the king (Sulaiman the great) ruled the Baghdad Velayat in (1780 – 1802), his time was full of political issues and there were struggles among the Arab tribes in the middle and the south of Iraq. He used all his forces to overcome and terminate those who were rebelling against him, and had been trying to fix a central authority all over Iraq, King Sulaiman had been trying to control the other Velayats of (Mosul, Basra and Sharazur), he could provide security in the other regions of Iraq in the south and the middle, and he was very good at governing because he himself followed the events in Baghdad and he was aware of its people, that is why the Mamluk era is known as the Iraq’s golden era. King Sulaiman could strengthen Iraq’s political, administrative aspects, and keep the Wahhabi idea from spreading in Iraq which had been trying to spread, that was why he stopped against them vigorously, but he could not force them out completely. For the same purpose he wanted to impose his authority over the princedom of Baban which had always been rejected from the part of Babans, eventually Sulaiman died in 1802

My research handles the idea of Maturidism’s Token creation clarifying throughout its concept, meaning and relationship with Allah’s subjective traits. I have clarified in this research that the idea of Maturidism’s token creation is the one old attribute of Allah. Allah is a subject capable of one deed, one ability and one knowledge. So the difference in names of his action is due to the difference of effects and works and not the difference of its object. I have explained that in four sections illustrate the position of Maturidism and their responses to opposing views. The first section: the subjective and objective attributes between the Maturidism and the ones who disagree with them. The second section: replying to the ones who said that formation is the ability. The third section: Are the created and the creation one? The fourth section: proving the old of creation in the Maturidism and replying to the people who don’t agree with them.

Lo’aloa’a is one of the most distinguished characters of the Islamic history. He played a great role in directing the policy of the area during Abbasi’s reign and he proved his impact on the balance of power. Although he was a slave of the Zingies, but his intelligent and skills made him distribute his masters in their authority. His overambitions made him to put an end to the Zankies authority which was lasted for a century, and then he became the prince of their emirate. Loa’loa’a traversed all the political and administrational obstacles depending on his talent and experience then to became one of the affective political powers of his time. During the Mogul invasion of the Eastern Islamic State, Loa’loa’a helped them to prevent his emirate from this invasion and he established a good relation with the Mogul. Lo’aloa’a felt unsecure toward the political power adjacent to the boarders of his emirate, specially the Kurdish area. This is why he felt a kind of threat in the power of the two enemies. On the other hand, the growing influence of the emirate of Erbil, represented by Kokobri and his allies with the other powers, pushed Lo’aloa’a to take all the precautions through strengthening his relations with the Caliphate, and also his ally with the Mongols in order to reduce the threats of the Kurds to his power. All of that made him supply the Mongols with all the support through their campaign against the Kurds This research spots light on the Loa’loa’a’s biography and his politicy towards Kurdish areas. The first two sections deal with Loa’loa’a’s early beginning and his emergence within the political events and also the reasons and consequences of his struggle with the Zankies. The third and fourth sections deal with aggressive policy of Loa’loa’a towards the Kurdish people especially his struggle with Mozafar Al-Deen Kokbry and Adaween Kurd.