By Amira K. Bennison, Alison L. Gascoigne
This quantity is an inter-disciplinary endeavour which brings jointly fresh examine on elements of city existence and constitution by means of architectural and textual historians and archaeologists, engendering fascinating new views on city existence within the pre-modern Islamic global. Its target is to maneuver past the long-standing debate on even if an ‘Islamic city’ existed within the pre-modern period and concentration as a substitute upon the ways that faith may perhaps (or would possibly not) have encouraged the actual constitution of towns and the day-by-day lives in their population. It methods this subject from 3 various yet inter-related views: the genesis of ‘Islamic cities’ in reality and fiction; the effect of Muslim rulers upon city making plans and improvement; and the measure to which a spiritual ethos affected the availability of public companies.
Chronologically and geographically wide-ranging, the amount examines thought-provoking case experiences from seventh-century Syria to seventeenth-century Mughal India through proven 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 teachers and scholars engaged on the archaeology, heritage and urbanism of the center East in addition to people with extra basic pursuits in city archaeology and urbanism.
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Additional info for Cities in the Pre-Modern Islamic World: The Urban Impact of Religion, State and Society (SOAS/Routledge Studies on the Middle East)
Zahrat al-As, p. , p. 50. Cf. RawP al-qirSAs, p. , p. 46. Ibn ‘Idharc al-Marrakushc, al-BayAn al-mughrib f C akhbAr al-Andalus wa’l-Maghrib, G. S. Colin and Évariste Lévi-Provençal (eds), 2 vols. Leiden: Brill, 1948, vol. 1, p. 20. ‘Fa-ikhtassa ‘Uqba awwalan dar al-imara thumma ata ila mawpi‘ al-masjid al-a‘tam fa-ikhtassahu’. Ibn ‘Idharc, BayAn, vol. 1, p. 20. Paul Wheatley, The Places where Men Pray Together: Cities in Islamic Lands, Seventh through the Tenth Centuries. Chicago and London: University of Chicago Press, 2001, p.
349–51; and W. Montgomery Watt, ‘The materials used by Ibn Isqaq’, in Bernard Lewis and P. M. Holt (eds), Historians of the Middle East. London: Oxford University Press, 1962, 23–34, pp. 30–3. Rubin, ‘Introduction’, p. xiii. Mircea Eliade, Myth and Reality, trans. Willard R. Trask. London: George Allen and Unwin, 1964, pp. 5–6. See also pp. 18–20. Leach, ‘Introduction’, pp. 5–6; Eliade, Myth and Reality, pp. 18–20. On Ibn Isqaq, his text’s different recensions and still incomplete reconstruction from other sources, see, inter alia, Josef Horovitz, ‘The earliest biographies of the Prophet and their authors’, Islamic Culture 2, 1928, 169–82; Alfred Guillaume’s ‘Introduction’ to Ibn Hisham, The Life of Muhammad: A Translation of IsQAq’s Scrat Rasel Allah, trans.
27 For present purposes, however, the best example of a comparable legend is that of Samarra, because in this legend not only is a monk with his bookish prophecy found, but all the elements of the Fez legend. In al-Ya‘qebc’s (d. ), a member of the royal entourage scouting locations for the new capital. After visiting and rejecting a number of sites, relates al-Khushshakc, the entourage eventually arrives at the future location of Samarra: a desert, inhospitable and empty but for a Christian monastery.