Cities in the Pre-Modern Islamic World: The Urban Impact of by Amira K. Bennison, Alison L. Gascoigne

By Amira K. Bennison, Alison L. Gascoigne

This quantity is an inter-disciplinary endeavour which brings jointly contemporary study on points of city existence and constitution through architectural and textual historians and archaeologists, engendering intriguing new views on city existence within the pre-modern Islamic global. Its goal is to maneuver past the long-standing debate on no matter if an ‘Islamic city’ existed within the pre-modern period and concentration as an alternative upon the ways that faith might (or won't) have prompted the actual constitution of towns and the day-by-day lives in their population. It techniques this subject from 3 diversified yet inter-related views: the genesis of ‘Islamic cities’ in reality and fiction; the influence of Muslim rulers upon city making plans and improvement; and the measure to which a non secular ethos affected the supply of public companies.

Chronologically and geographically wide-ranging, the quantity examines thought-provoking case experiences from seventh-century Syria to seventeenth-century Mughal India through tested and new students within the box, as well as chapters on city websites in Spain, Morocco, Egypt and primary Asia.

Cities within the Pre-Modern Islamic World may be of substantial curiosity to lecturers and scholars engaged on the archaeology, historical past and urbanism of the center East in addition to people with extra common pursuits in city archaeology and urbanism.

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Extra info for Cities in the Pre-Modern Islamic World: The Urban Impact of Religion, State and Society (SOAS/Routledge Studies on the Middle East)

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800. ), 2nd edn, 4 vols. Beirut: Dar al-Fikr, 1998, vol. 1, pp. , pp. 80–1. Cf. al-nabarc, Ta”rCkh, series I, vol. 3, pp. , vol. 6, pp. 44–5. A. Abel, ‘Baqcra,’ EI 2, vol. 1, 922–3, p. 922; emphasis added. Cf. Wendell, ‘Baghdad’, p. 111.

Abe ‘Abd Allah Muqammad b. ‘Abd al-Mun‘im al-limyarc, La péninsule ibérique au moyen-âge d’après le KitAb ar-RawP al-mi“SAr f C khabar al-aqSAr d’Ibn “Abd al-Mun“im al-LimyarC, trans. Évariste Lévi-Provençal. Leiden: Brill, 1938, p. 80 (Arabic), pp. 100–1 (French). According to Alistair Northedge, this was the name used for Samarra at the caliph’s court, and represents an unusual wordplay. It means: ‘He who sees it is delighted’. Alistair Northedge, ‘Samarra’, EI 2, vol. 8, 1039–41. ‘. . ’ Ja‘far al-Khushshakc, cited in al-Ya‘qebc, KitAb al-BuldAn, M.

28, p. 244. ‘. . wa amara bi-khass al-madcna wa qafr al-asasat’. al-nabarc, Ta”rCkh, series III, vol. 1, p. , vol. 28, p. 245. al-nabarc, Ta”rCkh, series III, vol. 1, p. , vol. 28, pp. 245–6. See, for example, Charles Wendell, ‘Baghdad: Imago Mundi, and other foundationlore’, IJMES 2, 1971, 99–128, pp. 111–12; and Calasso, ‘Genealogie e miti di fondazione’, p. 20. Wendell, ‘Baghdad’, pp. 111–12. Cf. al-nabarc, Ta”rCkh, series II, vol. 2, p. , vol. 23, p. 71. On Wasis itself, see Wheatley, The Places where Men Pray Together, pp.

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