scholarly journals A brief note on Early Abbasid stucco decoratio n.Madinat al-Far and the first Friday Mosque of Iṣfahān

2017 ◽  
Vol 21 ◽  
pp. 83-95
Author(s):  
Andrea Luigi Corsi
Keyword(s):  
Friday Mosque

Family

2019 ◽  
pp. 52-72
Author(s):  
Nina Macaraig
Keyword(s):  
Economic Relations ◽  
Soup Kitchen ◽  
Friday Mosque

This chapter describes the endowment that Nurbanu Sultan established, including a Friday mosque with many dependencies (schools, hospital, soup kitchen, inn) on the hills of Üsküdar. Furthermore, it analyses the economic relations between the charitable and the revenue-generating buildings and properties. Among these revenue-generating buildings counted the Çemberlitaş Hamamı, together with the Atik Valide Hamamı and the Büyük Hamam and the Havuzlu Hamam. Like a large, immobile grandee who lived a pious life in his mansion, distributing charity in the form of food, money and medicine to his kapı halkı, his retinue of dependents living in the neighbourhood, the mosque complex was not able to conduct the business necessary to sponsor that charity. Rather, it sent out its four sons (the four hamams) and relatives of its sons’ generation (residences, shops, workshops, mansions, farms and pastures) to do business on its behalf and to generate the large sums of money it needed to sustain itself and its philanthropic activities.

Qur'anic Exegesis in Niger: A Songhay-Zarma Oral Commentary on Sūrat al-Baqara

2013 ◽  
Vol 15 (3) ◽  
pp. 184-205
Author(s):  
Moulaye Hassane
Keyword(s):  
Religious Education ◽  
Social Evolution ◽  
Linguistic Features ◽  
Early Nineteenth Century ◽  
Substantive Content ◽  
The Past ◽  
Qur'an Commentary ◽  
Qur'anic Exegesis ◽  
Friday Mosque ◽  
The City

The city of Saayi (Say), Niger has played an important role in the regional development of Islam from the early nineteenth century onwards. This paper traces its history and the biography of the founder, using the available written and oral sources, while also describing its role as a contemporary religious centre. The Qur'an is commented on in local languages both in the context of traditional advanced religious education and in Ramaḍān. The intellectual sources, language and ritual dimensions of enunciation of these oral commentaries are analysed, as are the ceremonies specific to Ramaḍān. Although Say was founded by Fulfulde-speaking scholars, reflecting the general cultural and social evolution of the city and its area, for the past 50 years, the Qur'an commentary in the Friday mosque has been given in Songhay-Zarma. While these commentaries are essentially based on recognised Arabic ones, their language makes some reference to the images and concepts of local Songhay-Zarma culture. The linguistic features and substantive content of Songhay-Zarma oral tafsīr are illustrated by two excerpts, each presenting several verses of Sūrat al-Baqara: one is drawn from a full tafsīr collected in Say in 1968, at the initiative of the well-known statesman and man of letters Boubou Hama; the other was collected in the Zarma country in 1905–6.

Excavations in Iraq, 1973-74

Iraq ◽  
1975 ◽  
Vol 37 (1) ◽  
pp. 57-67 ◽  
Keyword(s):  
Annual Report ◽  
Director General ◽  
Alphabetical Order ◽  
Final Version ◽  
North West ◽  
The North ◽  
Directorate General ◽  
Excavation Work ◽  
Friday Mosque ◽  
The Temple

The reports given below cover excavation work in Iraq from June 1973 to December 1974. The information on each site has been kindly provided by the director of the excavations, unless otherwise specified, and the final version checked by him wherever possible. The sites are arranged in alphabetical order, according to their best known name. For a variety of reasons the collection of reports is not quite complete on this occasion: recently renewed excavations at Warka and Larsa were too late to be included, and work by the Directorate General of Antiquities at Hatra, Samarra, and in one or two Parthian or Seleucid sites on the eastern outskirts of Baghdad could not be covered. Reports on the work at Hatra, where Building b in the north-west corner of the Temple Enclosure yielded very interesting results, and at Samarra where work began at Qubbat al-Suleibiyah near Qasr al-Ashiq and was continued on the Friday Mosque, will be found in the forthcoming issue of Sumer, and we hope to include reports on all these excavations in our next annual report.The material for this report was assembled by Mr. J. N. Postgate, and the Editors are glad to acknowledge his efforts. They join with him in expressing their gratitude to all those colleagues who have so willingly contributed information on their work, and especially to Dr. Isa Salman, the Director General of Antiquities in Iraq, for his generous co-operation which alone has made the compilation possible.

Die frühe Sultanatsarchitektur in Nordindien im 12.–14. Jahrhundert als herrschaftspolitisches, identitätsstiftendes Ausdrucksmittel im Spannungsfeld wechselnder Legitimierungsstrategien

2015 ◽  
Vol 20 (1) ◽  
pp. 11-28
Author(s):  
Daniel Redlinger
Keyword(s):  
Visual Experience ◽  
Historical Narrative ◽  
Political Elite ◽  
Ruling Class ◽  
Religious Groups ◽  
Social Hierarchies ◽  
Northern India ◽  
Historical Images ◽  
Visual Systems ◽  
Friday Mosque

Abstract The following paper discusses how the experience and perception of contingency and strategies to cope with it are evident in the architecture of the Muslim ruling class during the early Delhi Sultanate (1190–1320). The discussed building is the most important Friday Mosque in this context, a quasi-visualized symbol of the thematic concept of rulership for the new Muslim political elite. This ruling class established itself in Northern India in the late 12th century within a multi-ethnic, multi-religious and socially heterogeneous society, in which extremely different forms of communication, social hierarchies, worldviews, religious concepts, social norms and perceptions of historical images and experiences met. From the 13th century onwards, the countless immigrants and refugees from Persian-speaking areas had a remarkable influence on the local culture which was already multifaceted due to the various indigenous Northern Indian conceptions of life, faith and perception. Examining the architecture of the mosque as well as its decoration and systems of inscriptions, it will be shown how these almost text-like visual systems where adapted and used by different rulers as part of their diverging strategies of legitimization of their rule and how they created visualized reference systems to promote a coherent, specific historical narrative and a visual experience and language of a meaningful collective past to which all social and religious groups in Northern India could relate.

The Friday Mosque at Kilindini, Mombasa

1982 ◽  
Vol 17 (1) ◽  
pp. 99-105 ◽  
Author(s):  
James Kirkman
Keyword(s):  
Friday Mosque

A Carved Wooden Door from Kayseri

2021 ◽  
Vol 18 (1) ◽  
pp. 44-54
Author(s):  
Liliya I. Sattarova
Keyword(s):  
Comparative Analysis ◽  
Middle East ◽  
Islamic Art ◽  
Special Significance ◽  
Close Resemblance ◽  
Wide Range ◽  
The Subject ◽  
Friday Mosque ◽  
Made In

The article deals with a little-known mo- nument of Seljuk woodcarving — a door from an ancient Friday mosque (Jami-i Kebir) in Kayseri (Turkey). The carved door, exhibited now in the Ankara Museum of Ethnography, has not yet been the subject of a comprehensive publication. Therefore, this artifact belongs to the group of Anatolian Seljuk woodcarvings, made in the 12th — early 13th centuries, that have a special significance. As rare monuments of Islamic art of the pre-Mongol Middle East, they stood at the origins of the blooming of Anatolian Seljuk art that would occur some decades later.The door was ordered and installed during the Jami-i Kebir mosque renovation, carried out in the second reign of the Seljuk Sultan Giyseddin I Kayhosrov (1205—1211), on the instructions of one of his emirs — Muzaffar al-din Mahmud son of Yagy-Basan, a descendant of the Danishmendid dynasty. The article considers the door’s ornamental decoration, organized as a classic “mihrab” composition, in a set of technical and stylistic aspects. For a comparative analysis, the author inspects a wide range of woodcarvings of the 11th—13th centuries from Anatolia and Iran. The close resemblance of used techniques and decoration, as well as motifs, ornamental themes and epigraphy makes it possible to suggest that the cabinet maker Ibrahim son of Abu-Bakr al-Rumi, who left his signature on the Minbar of the Alaaddin Mosque in Ankara Fortress, could be the author of the magnificent carved door from Kayseri’ Jami-i Kebir.

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