art of the Deccani sultanates has been a welcome sea-change and is likely to galvanize future interest in the centuries before Mughal hegemony. By comparison, however, the material culture of the pre-Mughal north remains vague and often elusive. This essay offers a synthetic overview that traces
Symbolic Communication in Malaysian Politics - The Case of the Sultanate Vincent Lowe Universiti Sains Malaysia This paper deals with the Sultanate in Malaysia. It provides an overview of the present position of the institution in the country, some description of the consti- tutional monarchy
the Crown Colonies of Penang and Malacca, Federated Malay States, Unfederated Malay States, Sarawak and North Borneo. These entities and States were historically sovereign or part of sovereign Sultanates. For the purpose of this research the term “Malay States” refers to the Federated Malay States
Delhi Sultanate, a militarised state in the Punjab and Duab regions of northern India dominated by a ruling class of Central Asian Turkish mamlūks or ghulāms. Based, as its name indicates, at Delhi, it dominated the northern Indian plain for two to three centuries from the beginning of the 7th/13th
the new regime.
However, the restoration of the constitution did not mean that the symbolic significance of the sultanate disappeared under the new regime. On the contrary, the reign of Mehmed Reşad evinced some significant political and symbolic changes in the place of the sultanate in Ottoman
male slaves. 4 These conventions were observed by most of the regional powers that emerged in the later centuries of ʿAbbāsid rule, as well. 5 2 Mamlūk Sultanate Innovations The Mamlūk Sultanate, which ruled Egypt, Syria, the Ḥijāz, and parts of southeastern Anatolia from 1250 until its defeat by the
Akbar’s reign, that the Mughals essentially abandoned their decentralized political inheritance of Inner Asia and significantly marginalized their military elite from that region, instead opting for the autocratic traditions and practices of the earlier Delhi Sultanate (Khan, 10-16). Iqtidar Alam Khan
fertile textual traditions in languages other than these three. For example, Orsini (2012; 2018, 59) evinced the necessity of attending to sources outside Persian and Arabic when working on sultanate South Asia. Indeed, societies of this period in South Asia represented arenas show-casing the entanglement
This paper focuses on the theory and practice of jihād in the Mamlūk Sultanate, especially during the Circassian period (1382-1517). Some ideas of Ibn Taymiyya (d. 1328), Ibn Khaldūn (d. 1406), Ibn Kathīr (d. 1373), Ibn al-Naḥḥās (d. 1411), as well as scholars of the pre-Mamlūk epoch are taken in consideration. The authors explore the issue of understanding jihād as the responsibility of the community (farḍ al-kifāya) and/or personal duty (farḍ al-ʿayn) and the role of jihād ideology in the inner- and international Mamlūk politics.
The Turkish conquest of Bengal in 1205 at the hands of Muhammad Bakhtiyar Khalji ushered into a new era which eventually reshaped the entire eastern horizon of Indian society and culture. A separate regional power commonly known as the Bengal Sultanate came into existence, which sustained itself