1. James Greer
Hist 354
Professor Tamari
October 13,2012
Social and Moral Concepts Linked by Religion and Everyday Life in 18th century Syria of the
Ottoman Empire From Differing Perspectives
Social ethics in term means or defines the way in which people think of everyday
communication or general behaviors in the difference between what behaviors or social concepts are
right in accordance to various factors of religion, ethnicity, age, etc... and which ones are viewed as
maybe unacceptable or only acceptable to a certain degree. During 18th century Damascus there was
mass debate in ethics and religion dealing with things such as wine, coffee, tobacco, as well as other
ideas/products. These things in turn impacted the social and moral laws of the society in regards to its
people. Furthermore, another possibly influencing factor could have been social status or class upon a
hierarchic scale. The Ulema played a significant role in everyday life and advice given upon the people
and were often respected in high regards to the advice on several of these social or moral ethics in
relation with the Qu-Ran as well. These such ideologies are reflected in the words of a teacher and a
local barber of Damascus as well as the manifesto of a local Ulema who describes in detail much of the
conflicts in terms of religion, science, and social values of not just the Ottoman empire but much of the
Muslim world in general.
“Iba Kannan was a historian, teacher, and a member of a mystical order who was born, raised,
and lived his entire life in Damascus”. Kannan very well demonstrates in his document the connection
between religion and his professional life in general by saying “On Tuesday the thirteenth, I held an
Arabic grammar lesson at our house in the Amir Muqaddam quarter of the Salihiyya neighborhood of

2. Damascus. We closed the session by reading the Fatiha and invoking the name of God”.6
To further
explain why this is a very important sentence or example of religious impact on social life lets say a
more modern example of this sort of idea is including God's name in the “Pledge of Allegiance” at our
local schools here in the U.S a while back. Nowadays the pledge of allegiance is rarely heard in schools
due to the increase in people of different religions being in the same public schools together. “Is this
socially or morally ethical?”, some might ask. It depends on interpretation of the ideas of the religion.
Furthermore, Iba Kannan also recites in his document about the social concepts of visiting other
people's houses, attending certain events that he was invited to, and other acts of socializing with others
possibly outside or inside his order that he belonged to. Also he mentions of having grammar lessons at
“our” house during one point in the paragraph. “On Tuesday the 25th, I held a grammar lesson in our
home in the Amir Muquaddam neighborhood of Al-Salihiyya.”Pg.5:14
In this kind of wording one has to
consider what home is in possibly terms of religion it could mean a Mosque, or since he belonged to a
group it could mean their group home. However, this also showed a deeper concept or feel for
education being in a more common setting rather than a more individualized plan or idea that someone
goes to a university or college for. This is considered rather different from what we see today in
educational systems in many countries, but still according to 18th century Ottomans was fairly normal
and of good ethical principle or practice to communicate with others of similar ideas or class.
Not just social and religious ethics play a role in the everyday life of the teacher, but in the life
of others like him such as common people like merchants, craftsmen, and barbers. A barber by the
name of Ahmad Budayri began a series of journal entries in 1741 ending in 1742 according to records.
To begin lets clear up what a barber was in 18th century Damascus as the term is quite different in
modern times. Barbers actually had a multitude of jobs that included mostly regular tasks as well as a
different kind of interaction amongst the people rather than just professional, or personal invites to
6 A Damascus Diary: 1734-35, Kannan, Iba (d.1754)
Pg.5:14 A Damascus Diary Kannan, Iba....

3. events and places. Ahmad seems to be more focused on news, events, pricing, the market, and other
everyday thoughts than perhaps the teacher was though he explained things in more longer details. One
event he particularly describes is a rumor he heard about “Two days before the beginning of Ramadan ,
the qadi of Damascus, Muhammad Effendi Bashmaqji, spent the day in al-Sahliyya with his entire
household, including his wife. Late in the day, he was seen heading back to town and the central court
carrying a pistol and wearing only one shoe. It appeared he was drunk.”Pg.567: P2
This first half of this
description is certainly socially and morally unethical according to Islam Law, but why tie it
immediately to drinking? Ahmad's next words tell us how he responded to this sort of rumor of
immoral behavior. “However I investigated this rumor and found it to be false. In fact, he was not
drunk but was caught in a violent rage. Apparently, he was so infatuated with one of his female servants
that he was willing to divorce his wife on her behalf.”Pg.567:P3
What was more socially/morally unethical
in this situation being drunk or lusting on one of his servants? These are the kind of situations in which
ethics, religion, and socially acceptable behavior can boil straight down to everyday emotions no matter
the social class or what the Qu-Ran says about particular ones, or what it does not say. Religion is said
to be only a part of what influences the way we act, think, or feel. That had been true for 18th century
Damascus people as well or any point in time.
The barber seemed more worldly and realistic about certain ideas of life as he reflected in his
investigation whilst as the teacher seemed to play his role in society very seriously and either one had
ethical decisions to make in terms of religion versus general social life or duty to uphold what they felt
to be their cause or mission in life. One statement that the barber made reflected these ideas in the form
of a question “If our own Muslim mufti has no compassion for his fellow man, how can he possibly be
fair?”Pg.565:P6
This statement from Ahmad the barber maybe marks a certain boundary between Muslim
Pg.567: P2 The Barber of Damascus: Ahmad Budayri al-Hallaq's chronicles of the year
Pg.567:P3 The Barber of Damascus...
Pg.565:P6 The Barber of Damascus...

4. law and the idea of the individual in need of fair respective treatment regardless of religion. In
comparison the teacher also has a separate life from religion at times as well. Take into account this
statement “On Saturday the tenth—the day of Asura, that is—I was invited along with a group of
friends to the Bakri family garden in the village of Jaramana in the Gouta. I recited a poem for the
occasion”.Pg.2 Line5
Iba did not mention what his poem was about nor did he mention an aspect of
religious influence in the occasion. It seemed more like a casual non-professional gathering of friends
on a special day although the day of Asura could be linked to religion though there is not enough said
about it to clarify.
In addition, the barber, during many times in his journal entries, mentioned words of faith or
religion trying to tie these ideas to everyday life in hopes of good to come afterward “This year was
destined by God to be a blessed one for us all and for all our fellow Muslims”Pg.563:P5
Lets take this
insight for a second when he said “us all” as the Ottoman empire was a mix of both those of Christian
faith and Muslim faith. This resembles a socially ethic respect for those of both faiths together showing
a tolerance and a close knit collectivist grouping of all children of God.
The teacher and barber demonstrated different ideas of social life, religion, and response to
certain behaviors that has shown a casual look on how these things impacted their lives from a ground-
point, but lets look at these social ideologies in terms of how one of the Ulema Yahya Michot answered
a question that many may have “What exactly is Islam and what sort of moral values does the religion
and in many cases way of life hold?” Lets look at just this quote from the “Against Smoking”
manifesto. “Keep away from three things, make an obligation of four, and you will have no need for the
doctor! Keep away from smoke, dust, and putrescence; make an obligation of eating fatty foods and
eating sweet things, perfuming, and bathing.”Pg.46 P:2
What do the terms “obligation” and “putrescence
Pg.2 Line5 A Damascus Diary Kannan, Iba...
Pg.563:P5 The barber of Damascus...
Pg.46 P:2 Against Smoking, An Ottoman Manifesto by Yahya Michot

5. mean however? In general, this detail in the document possibly demonstrates that eating of deserts,
perfuming, and bathing are more acceptable than anything related to smoke, disgust/putrescent actions,
and dirt of any kind perhaps meaning a dirty or corrupted spirit as well.
Another example of moral values applies to this quote later in the article “Whoever eats of this
plant shall not at all come near to our mosque, offending us with his smell.”Pg.53 P:1
This provides a direct
link between religion and its moral and social aspects seeing that the mosque is a symbol, according to
Islam, of a place to directly communicate with Muhammad and God Allah and to be morally respective
to others around who wish to know Allah as well taking into account the advice, comfort, and care for
his people. Those under a mosque can all share that same communication with others so therefore it is
termed as more socially ethical or right to give that same respect to Muslim brothers and sisters without
distraction of smoke or stench that could very well block that sort of communication.
Religious words say in the article of many such symbols that relate to everyday life, nature and
certain analogies of feelings towards the symbols of nature through events of the Qu Ran. Take into
account this quote “Moreover, the Most High has made it one of the things by means by which people
are tormented, as He said concerning the people of Jonah – peace be upon him: “When they believed,
We drew off from the torment of disgrace in this world's life.” The torment drawn off from them was
smoke.”Pg.56 P:2
This is a long analogy but much can be taken about what Islam believes religiously about
the people of Jonah who according to Christian faith was stuck in a whale for a while. Torment
according to this quote was something that possibly cripples the spirit and is symbolized as smoke in
comparison to when a village burns down that was a symbol of the torment that had the village been
victim of.
In conclusion, different ideas of religious impact on social, moral, and ethical values were very
much reflected in each of these documents through either a more individual ground perspective as
Pg.53 P:1 Against Smoking, An Ottoman Manifesto by Yahya Michot
Pg.56 P:2 Against Smoking...

6. demonstrated by the barber and teacher. These such values included thoughts and feelings about certain
principles of everyday life dealing with practicalities or obligations that had set standards of behavior,
communication, and respect for others of the same and even different religions. These obligations or
behaviors were considered socially ethical amongst those of 18th century Ottoman empire although
may have differences along a similar basis in today's society.

7. demonstrated by the barber and teacher. These such values included thoughts and feelings about certain
principles of everyday life dealing with practicalities or obligations that had set standards of behavior,
communication, and respect for others of the same and even different religions. These obligations or
behaviors were considered socially ethical amongst those of 18th century Ottoman empire although
may have differences along a similar basis in today's society.