المجتمع المسيحي في طرابلس الشام خلال القرنين الثامن عشر و التاسع عشر الميلاديين

Name: المجتمع المسيحي في طرابلس الشام خلال القرنين الثامن عشر و التاسع عشر الميلاديين
Author: محمد، إيمان عبد الله التهامي

İsim	المجتمع المسيحي في طرابلس الشام خلال القرنين الثامن عشر و التاسع عشر الميلاديين
Yazar	محمد، إيمان عبد الله التهامي
Basım Yeri	القاهرة، مصر - جامعة عين شمس، مركز بحوث الشرق الأوسط و الدراسات المستقبلية
Tür	Kitap
Dil	ara,eng
Dijital	Evet
Yazma	Hayır
Kütüphane:	Danimarka Kraliyet Kütüphanesi
Demirbaş Numarası	ISSN: 2536-9504, EISSN: 2735-5233
Kayıt Numarası	cdi_emarefa_primary_955345
Lokasyon	DOAJ Directory of Open Access Journals
Notlar	The research briefly reviews the situation of Tripoli during the Ottoman period, especially during the 18th and 19th centuries. This city is the second most densely populated city by Christians after Beirut. Christians in Tripoli are divided into a majority of Roman Orthodox Christians, and minorities of Maronite Christians, Armenians and Syriac Christians. The Christian communities lived in the context of the Ottoman system of boredom, and each community had its own religious specificity and community uniqueness. The Roman Orthodox had four churches, and the Maronites had four churches, as well as their own endowments. On an economic level, Christians practiced all financial, professional and technical activities, and they were engaged in the field of administrative and diplomatic functions, especially the professions of translators and consuls of foreign countries in the Ottoman Levant. On the social level, Christians were divided into four classes: the upper class of landlords; the middle class of craftsmen and professionals; the clergy; and the commons. The community had been intimately connected to each other, and to Muslims. The Christians resorted to the Shariah Court in Tripoli, Syria, since it used to implement quick justice. The Christian community was not characterized by sectarianism in the Levant, and the public interest used to dominate religious fanaticism
Görüntüle	Majallat buḥūth al-Sharq al-Awsaṭ fī al-ʻulūm al-insānīyah wa-al-adabīyah, 2018, Vol.2018 (47), p.119-144

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المجتمع المسيحي في طرابلس الشام خلال القرنين الثامن عشر و التاسع عشر الميلاديين

Yazar محمد، إيمان عبد الله التهامي

Basım Yeri القاهرة، مصر - جامعة عين شمس، مركز بحوث الشرق الأوسط و الدراسات المستقبلية

Tür Kitap

Dil ara,eng

Dijital Evet

Yazma Hayır

Kütüphane Danimarka Kraliyet Kütüphanesi

Demirbaş Numarası ISSN: 2536-9504, EISSN: 2735-5233

Kayıt Numarası cdi_emarefa_primary_955345

Lokasyon DOAJ Directory of Open Access Journals

Notlar The research briefly reviews the situation of Tripoli during the Ottoman period, especially during the 18th and 19th centuries. This city is the second most densely populated city by Christians after Beirut. Christians in Tripoli are divided into a majority of Roman Orthodox Christians, and minorities of Maronite Christians, Armenians and Syriac Christians. The Christian communities lived in the context of the Ottoman system of boredom, and each community had its own religious specificity and community uniqueness. The Roman Orthodox had four churches, and the Maronites had four churches, as well as their own endowments. On an economic level, Christians practiced all financial, professional and technical activities, and they were engaged in the field of administrative and diplomatic functions, especially the professions of translators and consuls of foreign countries in the Ottoman Levant. On the social level, Christians were divided into four classes: the upper class of landlords; the middle class of craftsmen and professionals; the clergy; and the commons. The community had been intimately connected to each other, and to Muslims. The Christians resorted to the Shariah Court in Tripoli, Syria, since it used to implement quick justice. The Christian community was not characterized by sectarianism in the Levant, and the public interest used to dominate religious fanaticism

Görüntüle Majallat buḥūth al-Sharq al-Awsaṭ fī al-ʻulūm al-insānīyah wa-al-adabīyah, 2018, Vol.2018 (47), p.119-144