World Applied Sciences Journal 30 (12): 1925-1931, 2014 ISSN 1818-4952 © IDOSI Publications, 2014 DOI: 10.5829/idosi.wasj.2014.30.12.13304 Corresponding Author: Mohannad A. AL-Mubaidin, Department of History, Faculty of Arts, The University of Jordan, Amman, Jordan. 1925 How the Mamluk Historians Welcomed the Ottomans Mohannad A. AL-Mubaidin Department of History, Faculty of Arts, The University of Jordan, Amman, Jordan Abstract: This study examines the attitudesof Arab Historiansin Bilad Al-Sham andEgypt toward the Ottoman arrival to the Arab region in the beginnings ofthe sixteenth century andis trying todetect the historic speech, types of expressions, judgments and attitudes taken byArab historiansin Al-Sham andEgyptwhen they dealt with the Ottomans, the study also observes several models ofhistorical writings andcontemporarysources or sources written within the period in which the Ottomans gained control over the Arab region. Key words: Ottomans • Mamluks • historical writing, historicaldiscourse INTRODUCTION Arab Muslim historians in the early centuries observed the flow of time, taking into consideration its constant changes and variations; yet, as Claude Cahen noted [1] their historical writings are characterized by apologetical, (because writing in history was regarded as calumniation). However, that characteristic did not continue, as can be seen through modern historical models of historical writings that start at the point of transition between the Mamluk and Ottoman periods and continues through it. Examples are: Ibn al-Himsi’s Hawadith al-Aqran [2] Ibn Kannan al-Salihi’s Diaries, [3] the Introduction of al-Jabarti in his The Wonders of Monuments, [4] Muhammad Khalil al-Muradi’s Silk al- Durarand many more [5]. The approach of those authors to writing history was based on understanding and awareness and went beyond the usual medieval approach that was confined to narrating past events [6]. This study examines the work of a number of Arab historians in Egypt, the Levant and the Hijaz, who experienced the transition between the Mamluk and Ottoman regimes. Those historians belong to the “Mamluk School” in writing history. This trend ofhistorical writingcontinued throughout the Ottoman period. Those historians are: • Ibn Alwan, ‘Ali ibn ‘Atiyah ibn al-Hasan al- Hamawi (died 936/1530) • Ibn al-Himsi, Ahmad ibn Muhammad ibn ‘Umar (died 934/1527) • Muhammad ibn Tulun (died 935/1546) • Ibn Iyas, Muhammad ibn Ahmad (d: 930/1524) • Ibn Zunbul, Ahmad ibn ‘Ali al-Rammal (died after 980/1572). Seeking sultanic justice: The Sufi shaykh Ibn Alwan in his letter Shaykh Ibn Alwan’s Advice to Sultan Salim ibn ‘Uthman documents the moment of the Mamluk-Ottoman transition. His letter stresses the importance of of justice as a basis for the continuity of any regime. Ibn Alwan called for just jurisdiction that was absent throughout the reign of the Mamluks. The content of his letter can be seen in its title,which indicates that its aim is to give Honorable Advices and Witty Sermons for the Caliph and Sultan Ibn ‘UthmanThe Sufi Shaykh ‘Ali ibn ‘Atiya ibn al- Husayn, who established the Alwan family in Hamah, was born in 873/1468 and died in 936/1530. Throughout his letter he affirmedthe importance of asking God to watch over the Ottoman sultan and quoted the Quran and the Prophetic Sunnah to emphasize that the sultan should be just and fairtowards his people. As he stated, “The sultan is God’s shadow on earth, in which he raises righteousness, establishes religion, fights prejudice and obliterates rebellions [7]. After abriefquotefrom the Quranand Sunnah, Ibn Alwan wrote aboutthestability and continuity of the state,that is determined byprayer and payingzakah,in word and deed,andthe promotion of virtueand prevention of vice.Ibn Alwan started his juridical letter by reminding Sultan Salim of his responsibilities toward his people and stressing the importance of knowing how the Prophet-peace be upon him- took care of his nation. Ibn Alwan also devoteda chapterto the promotion of virtueand prevention of vice, which reveals hisindignation attheevil,injustice andkillings that had prevailed.At the very beginning of the letter, Ibn Alwan reminded the reader that the most odious person to God is an “unjust Imam (leader)”. Ibn Alwan devoted a chapter to the promotion of virtueand