Results for ' Architecture, Islamic'

983 found
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  1.  65
    RuleRS: a rule-based architecture for decision support systems.Mohammad Badiul Islam & Guido Governatori - 2018 - Artificial Intelligence and Law 26 (4):315-344.
    Decision-makers in governments, enterprises, businesses and agencies or individuals, typically, make decisions according to various regulations, guidelines and policies based on existing records stored in various databases, in particular, relational databases. To assist decision-makers, an expert system, encompasses interactive computer-based systems or subsystems to support the decision-making process. Typically, most expert systems are built on top of transaction systems, databases, and data models and restricted in decision-making to the analysis, processing and presenting data and information, and they do not provide (...)
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  2.  23
    Essays in Islamic Art and Architecture . Islamic Art and Architecture, Volume 1.Linda Komaroff & Abbas Daneshvari - 1985 - Journal of the American Oriental Society 105 (4):751.
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  3.  34
    The Architecture of Islamic Iran: The Il Khānid PeriodThe Architecture of Islamic Iran: The Il Khanid Period.Myron Bement Smith & Donald N. Wilber - 1956 - Journal of the American Oriental Society 76 (4):243.
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  4.  21
    Indian Islamic Architecture: The Deccan 1347-1686.Annemarie Schimmel & Elizabeth Merklinger - 1984 - Journal of the American Oriental Society 104 (2):391.
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  5.  66
    Does an Islamic Architecture Exist?Abdullah Al-Jasmi & Michael H. Mitias - 2004 - Revista Portuguesa de Filosofia 60 (1):197 - 214.
    Oleg Grabar has argued that there was not a system of visual symbols in Islamic culture; consequently it is difflcult to hold that an Islamic architecture exists; that is, if we were to stand before a mosque and try to experience it aesthetically or see what kind of building it is we would not be able to say that it is a mosque. In this paper we argue against this proposition. We, first, present a brief analysis of Grabar's (...)
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  6.  57
    Islamic Art and Architecture.G. F. H., Ernest Kühnel, Katherine Watson & Ernest Kuhnel - 1967 - Journal of the American Oriental Society 87 (2):220.
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  7.  25
    Islamic Architecture: Form, Function and Meaning.Yasser Tabbaa & Robert Hillenbrand - 1997 - Journal of the American Oriental Society 117 (1):180.
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  8.  28
    Displaying the Orient: Architecture of Islam at Nineteenth-Century World's Fairs.Walter B. Denny, Zeynep Çelik & Zeynep Celik - 1994 - Journal of the American Oriental Society 114 (1):103.
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  9. Elegy and Politics in Islamic Attitudes to Architecture.Michael Greenhalgh - 2007 - In Jan Lloyd Jones (ed.), Art and Time. Australian Scholarly Publishing. pp. 224.
     
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  10.  23
    Islamic Architecture and Its Decoration.Donald N. Wilber, Derek Hill & Oleg Grabar - 1965 - Journal of the American Oriental Society 85 (4):578.
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  11.  16
    Arts of Allusion: Object, Ornament, and Architecture in Medieval Islam By Margaret S. Graves.Marcus Milwright - 2020 - Journal of Islamic Studies 31 (2):268-269.
    Arts of Allusion: Object, Ornament, and Architecture in Medieval Islam By GravesMargaret S., xi + 339 pp. Price HB £55.00. EAN 978–0190695910.
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  12.  21
    A Bibliography of the Architecture, Arts and Crafts of Islam to 1st Jan. 1960.Richard Ettinghausen & K. A. C. Creswell - 1962 - Journal of the American Oriental Society 82 (3):395.
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  13.  23
    Muqarnas: An Annual on Islamic Art and Architecture, Vol. 3.Robert Hillenbrand & Oleg Grabar - 1990 - Journal of the American Oriental Society 110 (1):134.
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  14.  24
    Muqarnas, an Annual on Islamic Art and Architecture, Vol. 8: K. A. C. Creswell and His Legacy.Carolyn Kane & Oleg Grabar - 1994 - Journal of the American Oriental Society 114 (2):292.
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  15.  23
    Muqarnas: An Annual on Islamic Art and Architecture, Vol. 5.Carolyn Kane & Oleg Grabar - 1994 - Journal of the American Oriental Society 114 (4):676.
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  16.  30
    Muqarnas. An Annual on Islamic Art and Architecture. Volume I.Yasser Tabbaa & Oleg Grabar - 1985 - Journal of the American Oriental Society 105 (4):752.
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  17.  21
    Muqarnas. An Annual on Islamic Art and Architecture, Vol. II: The Art of the Mamluks.Nelly Hanna & Oleg Grabar - 1988 - Journal of the American Oriental Society 108 (3):490.
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  18.  70
    Reading Mosques: Meaning and Architecture in Islam.Jale Nejdet Erzen - 2011 - Journal of Aesthetics and Art Criticism 69 (1):125-131.
  19.  33
    Islam and knowledge: Al Faruqi's concept of religion in Islamic thought: essays in honor of Isma'il Al Faruqi.Imtiyaz Yusuf & Ismaʼil R. Al-Faruqi (eds.) - 2012 - New York: I.B. Tauris.
    This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of (...)
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  20.  38
    Muqarnas: An Annual on Islamic Art and Architecture, Vol. 10: Essays in Honor of Oleg Grabar Contributed by His Students.Estelle Whelan & Oleg Grabar - 1998 - Journal of the American Oriental Society 118 (3):421.
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  21.  34
    Muqarnas: An Annual on Islamic Art and Architecture, Vol. 9.Jonathan M. Bloom & Oleg Grabar - 1997 - Journal of the American Oriental Society 117 (2):380.
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  22.  46
    Glaire D. Anderson, The Islamic Villa in Early Medieval Iberia: Architecture and Court Culture in Umayyad Córdoba. Farnham, Surrey, UK, and Burlington, VT: Ashgate, 2013. Pp. 258; 82 black-and-white and 16 color figures. $109.95. ISBN: 978-14094-4943-0. [REVIEW]María Elena Díez Jorge - 2014 - Speculum 89 (3):729-731.
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  23.  14
    In Pursuit of the Exotic OrientVenice and the East: The Impact of the Islamic World on Venetian Architecture 1100-1500.Robert Ousterhout & Deborah Howard - 2001 - Journal of Aesthetic Education 35 (4):113.
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  24. The mosque of Tinmal (Morocco) and some new aspects of Islamic architectural typology.Christian Ewert - 1987 - In Ewert Christian (ed.), Proceedings of the British Academy, Volume 72: 1986. pp. 115-148.
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  25.  41
    Artisans and Mathematicians in Medieval IslamThe Topkapi Scroll: Geometry and Ornament in Islamic Architecture.George Saliba, Gülru Necipoğlu & Gulru Necipoglu - 1999 - Journal of the American Oriental Society 119 (4):637.
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  26. Contemporary Architectural Heritage and Industrial Identity in Historic Districts, case study: Dezful.Mohammadjavad Mahdavinejad, Mohammad Didehban & Hassan Bazazzadeh - 2016 - Journal of Studies on Iranian-Islamic City 6 (22):41-50.
    Industrial heritage as a relatively recent phenomenon is the production of mid-20th century. The industrial heritage represents the culture, historical situation, processes, technologies and outstanding achievements of each region. Based on the value of contemporary architecture, It is necessary to protect them. Nowadays, the protection of industrial heritage has become an international challenge. One of the prerequisites of the protection of industrial heritage is recognizing their value and their position. Proper protection of industrial heritage needs to study and deep understanding (...)
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  27.  18
    Margaret S. Graves, Arts of Allusion: Object, Ornament, and Architecture in Medieval Islam. Oxford: Oxford University Press, 2018. Pp. xi, 339; many color and black-and-white figures. $90. ISBN: 978-0-1906-9591-0. [REVIEW]Jennifer Pruitt - 2021 - Speculum 96 (1):224-225.
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  28.  17
    Islamic Aesthetics: An Introduction.Oliver Leaman - 2004 - University of Notre Dame Press.
    “This is a useful and imaginative project... Leaman is an accomplished and productive author and the book will be of genuine and considerable interest.” —Lenn E. Goodman, Vanderbilt University It is often argued that a very special sort of consciousness went into creating Islamic art, that Islamic art is very different from other forms of art, that Muslims are not allowed to portray human beings in their art, and that calligraphy is the supreme Islamic art form. Oliver (...)
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  29.  26
    Dante’s Commedia, Islamic Rationalism, and the Enumeration of the Sciences.Gregory B. Stone - 2013 - Doctor Virtualis 12.
    Lo studio sul rapporto tra Dante e la tradizione arabo-islamica è solitamente associato a due influenti studiosi del Novecento, Miguel Asín Palacios e Bruno Nardi. Nonostante le differenze, entrambi affermano che la struttura fondamentale della Commedia intende mostrare come la ragione naturale dell’uomo e la filosofia siano inferiori alla rivelazione religiosa e alla teologia. Il contributo, affermando che l’architettura del poema dantesco si fonda sulla classificazione delle scienze formulata dai filosofi islamici, intende mostrare che la struttura allegorica della commedia non (...)
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  30.  35
    Islam and knowledge: Al Faruqi's concept of religion in Islamic thought: essays in honor of Isma'il Al Faruqi.Imtiyaz Yusuf, Ismaʼ Al-Faruqi & R. il (eds.) - 2012 - New York: I.B. Tauris.
    This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of (...)
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  31.  15
    L’architecture andalouse dans l’imaginaire orientaliste.José Manuel Rodríguez Domingo - 2014 - Iris 35:71-88.
    L’examen minutieux auquel l’Espagne andalouse a été soumise par les voyageurs, artistes et historiens européens, a généré un débat intense sur l’originalité de son héritage monumental. Le sud de l’Espagne péninsulaire, représenté par la mosquée de Cordoue et l’Alhambra de Grenade, est devenu un dépôt de l’art islamique. La stratégie esthétique, selon laquelle le modèle nasride a atteint une telle suprématie, mettait en valeur l’altérité comme espace discursif approprié pour le processus de construction de l’identité nationale et de la domination (...)
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  32.  54
    The public visibility of Islam and European politics of resentment: The minarets-mosques debate.Nilüfer Göle - 2011 - Philosophy and Social Criticism 37 (4):383-392.
    The public visibility of Islam reveals new political stakes in European democracies around issues of immigration and citizenship. By focusing on the societal debates and the controversies around the construction of mosques and minarets, this article explores the ways in which Islamic difference is manifested, perceived and framed in public life. The ‘visibility’ of Islam in public is conceptualized as a form of agency, a manifestation of religious difference that cannot be thought independent of the materiality of culture, namely (...)
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  33.  18
    Morality and justice in Islamic economics and finance.Muhammad Umer Chapra - 2014 - Northampton, MA, USA: Edward Elgar.
    Mankind is faced with a number of serious problems that demand an effective solution. The prevalence of injustice and the frequency of financial crises are two of the most serious of these problems. Consisting of an in-depth introduction along with a selection of eight of Muhammad Umer Chapra's essays--four on Islamic economics and four on Islamic finance--this timely book raises the question of what can be done to not only minimize the frequency and severity of the financial crises, (...)
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  34. Glocalization challenges and the contemporary architecture: systematic review of common global indicators in Aga Khan Award’s winners.Safa Salkhi Khasraghi & Asma Mehan - 2023 - Journal of Architecture and Urbanism 47 (2):135–145.
    Local reports from different international societies have considered the achievement of the successful Glocalized architecture model in line with the 2030 UN Sustainable Development Goals (SDGs). The Aga Khan Cultural Foundation’s International Program for Islamic Architecture has also prioritized the understanding of the success drivers in architectural projects. This study aimed to detect the potentials of the common global indicators to access qualitative design assessment through analyzing the Aga Khan Award’s reports. The selected methodology in the present study is (...)
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  35.  13
    Logic and Islam: answers to current questions.Magd Abdel Wahab - 2019 - Soesterberg, The Netherlands: Uitgeverij Aspekt.
    Throughout history, a believer did not need logical proof to believe in Almighty God. This is because the spiritual proof was always enough to admit the existence of Almighty God and to submit to Him. Finding Almighty God is not a mathematical equation that needs to be proven. Rather, it is a spiritual feeling due to a call from inside a human being. The relationship between Almighty God and humans is spiritual rather logical.However, with the advances in science and technology, (...)
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  36.  17
    Michael Greenhalgh, Constantinople to Córdoba: Dismantling Ancient Architecture in the East, North Africa and Islamic Spain. Leiden and Boston: Brill, 2012. Pp. xvi, 511; 91 black-and-white figures. $242. ISBN: 978-90-04-21246-6. [REVIEW]Glaire D. Anderson - 2014 - Speculum 89 (3):776-777.
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  37.  35
    Ethnicity and islamic activism in diaspora: A study on the “urang awak” and their dakwah activism in west java, indonesia.Abdul Wahid Hasyim - 2020 - Epistemé: Jurnal Pengembangan Ilmu Keislaman 15 (1):55-74.
    This article examines the “urang awak”, a term referring to the Minangnese who trace their origin to Minangkabau in West Sumatera, and their dakwah activism in diaspora. It problematises the relation of Islam activism and ethnic identity of a diasporic community in contemporary West-Java, Indonesia. It further argues that mosque has been central to the activities of dakwah activism of the urang awak in diaspora. As this article demonstrates, the Harakatul Jannah Mosque and Al-Anwar Mosque reserve as important bases for (...)
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  38.  23
    An astonishingly intricate architecture: Visual Music of the Brain and Mind.Terry Trickett - 2018 - Technoetic Arts 16 (1):5-22.
    The overarching guiding principle of Alan Turing’s work was directed towards modelling the human mind as a machine. It is extraordinary that Turing introduced, in his early papers, ideas that are only now beginning to be investigated. Throughout his life, he considered conjectures to be of great importance because they suggest useful lines of research. In my own conjecture, I am asking the question: what is the brain’s geometry? Can it ever be unravelled, or does its complexity defy any form (...)
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  39.  38
    Islamic Art and Spirituality. [REVIEW]Waheed Ali Farooqi - 1992 - Idealistic Studies 22 (3):240-241.
    In this book the author seeks to explain the distinct character of Islamic art as a manifestation of the spiritual realities of the Quranic revelation in the world of forms. The book undertakes to study certain important facets of Islamic art ranging from calligraphy, painting and architecture to music, literature and plastic art, and underlines the sacred and spiritual nature of each. While the author has dealt with Islamic art, as produced in various countries of the (...) world, his universe of discourse is primarily Persian art. For Nasr, Islamic art is essentially an outcome of the inner dimension of Islam which is inextricably related to Islamic spirituality. This esoteric aspect has all along molded the soul of the Muslim artist by imbuing in them certain transcendental attitudes and virtues derived from the Quran and the prophetic traditions. In support of his esoteric thesis Nasr argues that many of the greatest masterpieces of Islamic art were created much before the sciences of the Quran and the Hadith were fully codified and accepted in the world of Islam as the ultimate authoritative works produced in those fields. If Islamic art leads to the inner chamber of the Islamic tradition it is because this art is a message from the noumenal world sent to those qualified to harken to its liberating message. It also provides a climate of peace and equilibrium for society as a whole in conformity with the nature of Islam. (shrink)
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  40.  11
    Of Saints, Shrines, and Tractors: Untangling the Meaning of Islam in Soviet Central Asia.Paolo Sartori - 2019 - Journal of Islamic Studies 30 (3):367-405.
    In this article I suggest that in the Soviet period Central Asians cultivated and conceptualized Islam as an episteme. They did this by reaching beyond alienating categories offered to them by the state. I argue that the constitution of an Islamic culture was made possible, among other things, by Central Asians’ encounters with the past, most notably with what they perceived as an Islamic past. We observe the curious phenomenon of Central Asians’ continuous interaction with the Islamic (...)
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  41.  19
    The Study of the Principles of Philosophy of Islamic Art.Safavi Hasti - 2020 - RUDN Journal of Philosophy 24 (1):23-38.
    The main discourse on Islamic art in the western academia primarily views Islamic art through the lens of art history and sociology of art. Islamic art is considered as sacred in Islamic civilisation and culture, and derives its sanctity from the Quran as the fountain from which it has emanated, which Muslims consider to be the Word of God, much like Christ is the Word of God in Christianity. The Quran has played a formative role in (...)
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  42.  16
    Stephennie Mulder: The Shrines of the ʿAlids in Medieval Syria: Sunnis, Shiʿis and the Architecture of Coexistence.Daphna Ephrat - 2016 - Der Islam: Journal of the History and Culture of the Middle East 93 (1):290-295.
    Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 290-295.
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  43.  5
    Architecture and Material Politics in the Fifteenth-Century Ottoman Empire By Patricia Blessing.Guy Burak - 2024 - Journal of Islamic Studies 35 (3):417-419.
    The Ottoman fifteenth century has received considerable attention in recent decades. This level of attention can be attributed to the relative wealth of so.
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  44.  11
    Miʻmār al-fikr al-Muʻtazilī: qirāʼh fī tārīkh al-iʻtizāl mundhu tafattuḥihi ḥattá inṭifāʼihi = Architecture of the Muʻtazili thought: reading in the history of the Muʻtazilism from start to extinction.Saʻīd Ghānimī - 2021 - Bayrūt: Dār al-Rāfidayn.
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  45.  50
    Rushdie's Dastan-E-Dilruba: The Satanic Verses as Rushdie's Love Letter to Islam.Feroza F. Jussawalla - 1996 - Diacritics 26 (1):50-73.
    In lieu of an abstract, here is a brief excerpt of the content:Rushdie’s Dastan-e-Dilruba: The Satanic Verses As Rushdie’s Love Letter to IslamFeroza Jussawalla (bio)Meheruban likhoon ya dilruba likhoon hyran hoon ke apke khat me kya likhoonYe mera prempatr padh kar ke tum naraz na hona ke tum meri zindagi ho ke tum meri bandagi ho[Should I address you as respected one Should I address you as beloved one I am so distraught about how I should address youWhen you read (...)
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  46.  20
    Human And Animal Figures In The Art Of The Umayyad Period.Nurullah Yilmaz - 2022 - van İlahiyat Dergisi 10 (16):97-112.
    Umayyad Islamic art has a very rich understanding of art. It will not be possible to create architectural, handicrafts and other custom decorations of these dates, including animal decorations and animal decorations. Therefore, it has become a very important owner in figure art. The figures of the early Islamic period have a common style and style while under the influence of different cultures. In this high Islamic art, it is preserved and maintained before it is transformed into (...)
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  47.  15
    Tradisi Pendidikan Karakter Dalam Keluarga: Tafsir Sosial Rumah Adat Kudus.Nur Said - 2011 - Brilian Media Utama.
    Social interpretation on vernacular architecture in Kudus, Jawa Tengah Province, Indonesia.
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  48.  7
    Evaluation of Prayer Windows with Inscriptions Located Around the Mausoleum of Eyup Sultan.Saliha Tanık & Aliye Öten - 2024 - Cumhuriyet İlahiyat Dergisi 28 (3):1085-1100.
    Prayer windows are architectural elements of various forms that are opened on the surface of the walls of mosques, tombs, lodges, cemeteries, or treasuries in the direction of people's passage and usually have inscriptions. The prayer windows opened on the body or courtyard wall of the tombs exhibit an imposing appearance in a way to attracts people's attention. In front of such windows, in the presence of the deceased, prayers and requests are made to Allah for his sake. Eyüp Sultan (...)
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  49.  13
    The structure of knowledge.Nadja Germann - 2021 - Revue de Théologie Et de Philosophie 153 (3):269-290.
    Les architectures médiévales du savoir conçues dans le monde islamique, constituent un cas particulier : elles reflètent parfaitement la compétition entre les différentes traditions et approches intellectuelles. D’une part, certaines des classifications sont centrées sur ce qui était perçu comme sciences indigènes durant leur période de formation, c’est-à-dire ces sciences qui émergent en connexion avec la nouvelle religion qu’est l’Islam et la langue de sa révélation, l’arabe. D’autre part, les savants ont repris avec empressement et adapté les disciplines dérivant de (...)
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  50.  25
    On The Collective Catalogues Of Sivas Court Records.Abubekir Sıddık Yücel - 2018 - Cumhuriyet İlahiyat Dergisi 22 (2):1059-1079.
    Court (Shar’iyya) recordings are at the forefront of primary written sources, which contain important documents related to Turkish history, sociology and culture. The court records shed light on city history of the period concerned with rich information and documents. These records are important books in which the documents related to the judicial, administrative, economic, architectural and social structure of a city as well as diplomatic correspondence between the center and the province were recorded. The purpose of this study is to (...)
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