By Doris Behrens Abouseif
Referred to as the "Mother of the World," Cairo has one of many maximum concentrations of Islamic architectural treasures on the earth. This creation to the topic starts with an research of the Cairo's city development from the Islamic conquest in 641 via to the Ottoman interval and the reign of Muhammad Ali first and foremost of the nineteenth century. From that time, the reader is given a guided journey of the evolution of Cairo's Islamic structure and an outline of its major kinds in the course of the research of monuments spanning 1200 years. The ebook additionally features a descriptive catalogue of the most important monuments from the early Islamic interval during the Fatimid, Ayyubid, Bahri Mamluk, Circassian Mamluk and Ottoman periods.This concise and accomplished examine will attract experts in addition to starting scholars and lay readers.
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Extra resources for Islamic Architecture in Cairo: An Introduction
ARCHITECTURE The break into the political and religious system introduced by Ayyubid rule in Egypt did not affect the arts to the same extent, although it led necessarily to innovations in the field of architecture, required by the establishment of new forms of religious institutions. The madrasa and the khanqah which were both planned to lodge their respective communities of students and Sufis, were necessarily built on a plan different from that of the traditional mosque. They had to include living units, a kitchen, sometimes a bath, a reception hall and stables which are elements of domestic architecture.
The mason began by translating into stone what he had practiced with brick, at first without making much effort to adapt to the new material. For example, the early domes appear to have been coated with plaster to conceal the joints between the stone blocks. Later, however, the mason learned to conceal the joints in the spaces between the ribs, making plastering no longer necessary. With time and experience, the carving possibilities that stone offered introduced variations on the theme of ribbing.
He was given food, lodging, clothing, and even a stipend. The khanqah was for the Sufis, who espoused the mystic, esoteric approach to religion, in which seclusion and ascetism played important roles. In the early khanqah, the Sufis led a monastic life according to their own strict regulations and were also sponsored in the same manner as the students of the madrasa. Imam Shaficl, founder of the rite known by his The Ayyubids, who adhered to the Shafi c i rite of Islamic law, allowed only one Friday mosque within an urban area, which explains why they did not build any new major mosques.