Four Sources on Shah ʿabbas's Building of Isfahan

McChesney, R. D.

doi:10.1163/22118993-90000225

Cited by 4 publications

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“…76 ) The Safavid and Moghul chronicles also gave credit to construction work supervisors, who were amirs or clerks, for their contributions. They were sometimes even mentioned in the epigraphy.…”

Section: Abmad Ihn Al-tülünimentioning

confidence: 99%

“…They were sometimes even mentioned in the epigraphy. 76 ) It is interesting to note that when Timur was dissatisfied with the architecture of a gate he had commissioned, he executed Mahmud Däwüd, a clerk and not a craftsman, making him responsible for architectural shortcomings. 77 ) The Tülüni dynasty also recalls another dynasty of professionals in the Mamluk period, the Qü §ünis, 78 ) who were chief physicians over a long period and whose origins appear to stem from the reign of Barquq.…”

Section: Abmad Ihn Al-tülünimentioning

confidence: 99%

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Muhandis, Shād, Mu'allim — Note on the Building Craft in the Mamluk Period

Behrens-Abouseif¹

1995

Der Islam

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Muhandis, Shäd, Mu^allim -Note on the Building Craft in the Mamluk PeriodDoris B ehren s -Ab ou seif (München)Half a century ago L. A. Mayer came to the conclusion in his study about Islamic craftsmen that the architect had a low statue in Islamic society. 1 ) IJasan c Abd al-Wahhab who also dealt with this subject in a very general manner, but with a great insight into historical sources, regarded the Mamluk patrons and their administrators as architects of their buildings. 2 ) The following documentation will deal with aspects of the building craft only under the Mamluks. The terms muhandis, shad, and mu^attim used in the Mamluk chronicles to designate the offices involved in building will be investigated and documented in their literary context, along with the genealogy of the Tölünis, a dynasty of men occupying leading positions in the building craft during the late Mamluk period. The findings will once more confirm that the Mamluk period was far from being static. The end of the Bahri Turkish dynasty of the Qalawuns who had ruled more than a century (679-783/1279-1381) and its replacement by the non-hereditary sequence of Circassian sultans brought about changes in the administrative hierarchy which had an impact on the structure of the building craft. This did not however, affect the prominent role of architecture also in the later Mamluk period.Qalqashandi, who relies mainly on 14th century sources, places the muhandis al-

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Section: Abmad Ihn Al-tülünimentioning

confidence: 99%

Section: Abmad Ihn Al-tülünimentioning

confidence: 99%

Muhandis, Shād, Mu'allim — Note on the Building Craft in the Mamluk Period

Behrens-Abouseif¹

1995

Der Islam

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The Muslim Empires of the Ottomans, Safavids, and Mughals

Dale

2009

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Between 1453 and 1526 Muslims founded three major states in the Mediterranean, Iran and South Asia: respectively the Ottoman, Safavid, and Mughal empires. By the early seventeenth century their descendants controlled territories that encompassed much of the Muslim world, stretching from the Balkans and North Africa to the Bay of Bengal and including a combined population of between 130 and 160 million people. This book is the first comparative study of the politics, religion, and culture of these three empires between 1300 and 1923. At the heart of the analysis is Islam, and how it impacted on the political and military structures, the economy, language, literature and religious traditions of these great empires. This original and sophisticated study provides an antidote to the modern view of Muslim societies by illustrating the complexity, humanity and vitality of these empires, empires that cannot be reduced simply to religious doctrine.

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Empires and Emporia: Palace, Mosque, Market, and Tomb in Istanbul, Isfahan, Agra, and Delhi

Dale¹

2009

J Econ Soc Hist Orient

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The association between empires and commercial institutions is a well-known feature of pre-industrial Muslim empires, such as the Ottoman, Safavid and Mughal empires. Rulers constructed religious monuments and civic institutions that simultaneously functioned as commercial centers. The key to this symbiotic relationship is the institution of waqf, the so-called “charitable endowments” that supplied funds to support mosques, schools, baths and other religious institutions. The endowments largely drew their funds from shops, bazars or caravanserais usually built nearby. Therefore a great mosque or madrasa often became a commercial center. This situation was the conscious result of imperial commitment to stimulating the commercial exchange, which would supply and enrich these states.Que les empires islamiques de l’ère pré-industrielles se sont associés aux institutions commerçiales est bien connu. Les empires ottoman, safavide et moghol en témoignent amplement. Les monuments religieux et les institutions civiles que leurs princes ont fait construire furet en même temps des centres de commerce. Cette relation symbiotique s’explique par l’institution de waqf, autrement dit ‘un leg pieux’. Les fonds de ces legs servaient à doter les mosques, les écoles, les bains et bien d’autres institutions religieuses. Les donations pieuses, elles, furent en grande partie léguées par des boutiques, des bazars, et des caravansérails aux alentours. Ainsi la grande mosquée, ou la médresse, se trouvait être doublée d’un centre de commerce. Voilà l’effet intentionel de l’engagement impérial qui visait à encourager les échanges commerçiaux. À leur tour ces échanges fournissaient des produits à ces états et les rendaient plus prospères.

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Four Sources on Shah ʿabbas's Building of Isfahan

Cited by 4 publications

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Muhandis, Shād, Mu'allim — Note on the Building Craft in the Mamluk Period

Muhandis, Shād, Mu'allim — Note on the Building Craft in the Mamluk Period

The Muslim Empires of the Ottomans, Safavids, and Mughals

Empires and Emporia: Palace, Mosque, Market, and Tomb in Istanbul, Isfahan, Agra, and Delhi

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