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 learn on points of city existence and constitution by means of architectural and textual historians and archaeologists, engendering fascinating new views on city lifestyles within the pre-modern Islamic international. Its aim is to maneuver past the long-standing debate on no matter if an ‘Islamic city’ existed within the pre-modern period and concentration in its place upon the ways that faith could (or would possibly not) have inspired the actual constitution of towns and the day-by-day lives in their population. It techniques this subject from 3 varied yet inter-related views: the genesis of ‘Islamic cities’ in truth 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 prone.

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

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

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Alan Aycock (eds), Structuralist Interpretations of Biblical Myth. Cambridge: Cambridge University Press, 1983, 7–32, p. 8. Edmund Leach, ‘Introduction’, in M. I. Steblin-Kamenskij, Myth, trans. Mary P. Coote and Frederic Amory. Ann Arbor, MI: Karoma, 1982, 1–20, pp. 5–7, 14–18; and Leach, ‘Anthropological approaches to the Bible’, pp. 9, 25. Leach, ‘Introduction’, p. 6; Leach, ‘Anthropological approaches to the Bible’, p. 9. By way of comparison, Leach also counts as myth the oral traditions of local rival football clubs.

Regarding the third, in the form of the government quarters, or dAr al-imAra, and the congregational mosque, or al-masjid al-a“Tam, the establishment of a dominant authority and community is clearly stated. 19 In 145/762, almost 100 years after the foundation of Kairouan, the ‘Abbasid caliph al-Manrer (r. 20 As recounted by the historian al-nabarc (d. 310/923) on the authority of the father of one Muqammad b. ), the foundation legend begins with al-Manrer in the area of a village called Baghdad.

N. N. Khoury, ‘The meaning of the great mosque of Cordoba in the tenth century’, Muqarnas 13, 1995, 80–98, pp. 90, 98, n. 66. 10 Shams al-Dcn al-Muqaddasc, AQsan al-TaqAsCm f C Ma“rifat al-AqAlCm, M. J. ), Bibliotheca Geographorum Arabicorum 3. Leiden: Brill, 1906/1967, p. 30, citations under ‘Iliya’ and ‘Bayt al-Maqdis’, with ‘al-Quds’ in apposition; curiously he does not use al-Balas in his description of the city; S. D. Goitein, ‘Jerusalem in the Arab period (638–1099)’, The Jerusalem Cathedra 2, 1982, 168–93.

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