By Amira K. Bennison, Alison L. Gascoigne
This quantity is an inter-disciplinary endeavour which brings jointly contemporary study on features of city lifestyles 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 goal 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 may well (or won't) have stimulated the actual constitution of towns and the day-by-day lives in their population. It ways this subject from 3 diversified yet inter-related views: the genesis of ‘Islamic cities’ in truth 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 prone.
Chronologically and geographically wide-ranging, the quantity examines thought-provoking case experiences 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 significant Asia.
Cities within the Pre-Modern Islamic World can 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 normal pursuits in city archaeology and urbanism.
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Additional resources for Cities in the Pre-Modern Islamic World: The Urban Impact of Religion, State and Society (SOAS/Routledge Studies on the Middle East)
18 In this legend, the elements shared with Fez are three: the elevated status of ‘Uqba b. Nafi‘, who is then glorified in his miraculous eviction of the predatory beasts; the reversal of a prior state; and the demarcation of a field of power. Regarding the second of these, whereas Fez moves from paganism to urbane Islam, here the reversal is from untamed, savage nature to urbane Islam. 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.
For the Prophet, it formed the bedrock of the events that followed his arrival in Yathrib. In conclusion, lying at the heart of a number of early and medieval Islamic city foundation legends is a Prophetic foundation paradigm. In ritually re-enacting this mythic paradigm, the legends testify to one aspect of the alleged miracle of Islam: the repeated establishment of inviolable enclaves of guidance and truth. In an age that was frequently suspicious of urban life,79 they thereby identify the founders, their madCnas and by extension their inhabitants as cast of Prophetic mould: virtuous, like the first generations of that originary madCna, Medina.
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.
Cities in the Pre-Modern Islamic World: The Urban Impact of Religion, State and Society (SOAS/Routledge Studies on the Middle East) by Amira K. Bennison, Alison L. Gascoigne