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Relevant bibliographies by topics / Ayyubid Architecture

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Academic literature on the topic 'Ayyubid Architecture'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Ayyubid Architecture"

1

Humphreys, R. Stephen. "Women as Patrons of Religious Architecture in Ayyubid Damascus." Muqarnas 11 (1994): 35. http://dx.doi.org/10.2307/1523208.

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Elizabeth Urban. "Tree of Pearls." American Journal of Islam and Society 39, no. 3-4 (February 16, 2023): 189–92. http://dx.doi.org/10.35632/ajis.v39i3-4.3163.

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Almost any survey of medieval Islamic history will cover the figure of Shajar al-Durr (“Tree of Pearls” in Arabic), who was one of the fewwomen in Islamic history to hold the title of Sultan, and the only one to do so who began her life as a slave. She is also well known as a pivotal figure in Egyptian politics, as she marked the transition between Saladin’s Ayyubid dynasty (1171–1250 CE) and the Mamluk sultanate (1250–1517 CE). However, works that analyze Shajar al-Durr’s biography, reign, and influence often overlook her role as an architectural innovator. In Tree of Pearls, art historian D. Fairchild Ruggles highlights Shajar al-Durr’s architectural innovations and argues that her “architectural patronage…changed the face of Cairo and had a lasting impact on Islamic architecture”.

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Allan, J. W. "Ayyubid metalwork with Christian images. By Eva Baer (Studies in Islamic Art and Architecture, Supplements to Muqarnas, Vol. 4.) pp. xiii, 55, 128 illus. Leiden etc., E. J. Brill, 1989, Dfl 65, U.S. $32.50." Journal of the Royal Asiatic Society 1, no. 2 (July 1991): 287–89. http://dx.doi.org/10.1017/s1356186300000717.

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4

Vannini, Guido. "Al-Jaya Palace and the New Shawbak Town. A Medieval frontier and the return of the urbanism in the Southern Transjordan." Studies in Ancient Art and Civilisation 24 (December 1, 2020): 83–98. http://dx.doi.org/10.12797/saac.24.2020.24.04.

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Al-Jaya Palace and the New Shawbak Town. A Medieval frontier and the return of the urbanism in the Southern Transjordan The recent discovery – made during the 2018 campaign ofthe ‘Medieval Petra’ Mission of the University of Florence – of the residential al-Jaya Palace at the bottom of the hill of Shawbak’s ‘incastellato’ site is of particular relevance both for medieval and Islamic heritage in Jordan (no architecture of a comparable quality from the Ayyubid-Mamluk periodhas ever been found in the country) and mostly for the archaeological confirmation that underneath al-Jaya, lays the ancient medieval capital city of southern Jordan, founded by Saladin, on the same site of the castle-capital of the previous Crusader Lordship of Transjordan. This result represents a triple confirmation for the scientific program of the Mission: the productivity of the ‘Light Archaeology’ methodology that characterizes our approach; the real existence of the city whose foundation we had deemed to be able to propose (owing solely to the ‘light’ reading son the walls of the ‘castle’); and the excellence of the formal level of the building – perfectly matching the quality of the political and productive structures documented earlier in the castle – that speaks of a cultured and refined city and of an extraordinary strategic project that can be attributed to Saladin’s political intelligence. A project that gave back a new centrality to the entire southern Transjordan and started a settlement and political tradition that is the basis of modern Jordan itself (it is not accidental that the first capital of the state was Ma’an). Once the urban structure that has now appeared is understood, future research will be able to direct the excavations so as to address another great historical question which 2018 investigations have highlighted: we know the birth and begin to read the life of this extraordinary town, butwhen, how and why did it perish so much so that it was forgotten by history (and to be rediscovered by archaeology)? Perhaps for the first time, we will have an opportunity to study archaeologically an aspect of the historical crisis that, probably during the 15th century, engulfed the Arab-Islamicworld, opening the way for the Ottoman conquest. It is an intriguing perspective to be addressed in tandem with a renewed public archaeology program: conservative restoration, social valorization, broad communication directed both to the local communities and to the international public with the implementation of the master plan 2010-14, and, finally, tourist routes connecting Shawbak with the Petra area.

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Orabi, Rahaf. "Architectural Analysis of the First Mosque in Aleppo Using Terrestrial Laser Scanning (Al- Shuaybiyya Mosque)." Digital Presentation and Preservation of Cultural and Scientific Heritage 10 (September 13, 2020): 241–50. http://dx.doi.org/10.55630/dipp.2020.10.20.

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Al- Shuaybiyya Mosque in the old city of Aleppo is recorded in Arabic chronicles as the first mosque built in the city by the Muslims. Its position commemorates the location of their first prayer. It is suggested that it was built on over Roman remains, then rebuilt in Zengid period during the reign of Nur al- Din al- Zengi. It underwent a renovation in the 14th century, and possibly most of the surviving structure either dates to the Ayyubid or the Mamluk period. However, to our knowledge, this mosque has not been explored in the context of an analytical architectural study to trace the remains of each period. This paper aims to examine the architectural development of the mosque using terrestrial laser scanning to identify the elements of the previous structures. The use of laser scanning offers highly accurate survey results, in addition to a better identification of architectural elements and their relation to the structure and the modern-day city. The conducted survey-study suggests the chronology of the building (phases of construction and their limits), based on the architectural analysis of the digital model and consultation of previous studies and historical text.

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Fairchild Ruggles, D. "Visible and Invisible Bodies: The Architectural Patronage of Shajar Al-Durr." Muqarnas Online 32, no. 1 (August 27, 2015): 63–78. http://dx.doi.org/10.1163/22118993-00321p05.

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Whereas reliance on official texts such as chronicles often leads modern historians to overlook women, the built works of female patrons can provide a valuable historical source because they stand publicly for female patrons who were themselves unseen. Indeed, it is difficult to imagine Damascus and Cairo without the visually prominent tombs and pious foundations of the otherwise invisible Fatimid and Ayyubid women. Among the latter was Shajar al-Durr, a Turkic concubine who rose from slavery to become the legitimate sultan of Egypt in 1250. Her short reign and subsequent marriage ended violently with her death in 1257, but in that space of time she made architectural innovations that ultimately inspired lasting changes in Cairo’s urban fabric. Shajar al-Durr’s impact as architectural patron was as pivotal as her political role: the tomb that she added to her husband’s madrasa led to his permanent and highly visible presence in central Cairo, an innovation that was followed in the endowed complexes of the Mamluks. In her own more modest tomb, she chose not monumentality but iconography, representing herself pictorially in dazzling mosaic, a daring gesture in a world where female propriety meant invisibility.

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Kevin Reinhart, A. "Cairo: 1001 Years of Art and Architecture (Egypt) 1999 Writer: Caroline Williams. Prod: Gray Henry. Part I: The Grandeur of Cairo (16 min). Part II: The Word, the Vine and the Star (20 min). Part III: Survivors in Stone: The Mosque of Ahmad ibn Tulun (4 min), The Fatimids (9 min), Ayyubids (4 min), The Bahri Mamluks (11 min), The Ottoman Era (7 min), The Muhammad Ali Dynasty (4 min). Part IV: Some Saints of Cairo (10 min). Distributor: Fons Vitae, 49 Mockingbird Valley Road, Louisville, KY 40207. Tel/Fax: 502/897-3641. Web: www.fonsvitae.com." Middle East Studies Association Bulletin 35, no. 1 (2001): 142–44. http://dx.doi.org/10.1017/s0026318400042279.

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McClary, Richard Piran. "Geometric interlace: a study of the rise, fall and meaning of stereotomic strapwork in the architecture of Rum Seljuq Anatolia." Anatolian Studies, August 9, 2022, 1–16. http://dx.doi.org/10.1017/s0066154622000102.

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Abstract This article examines the introduction of stereotomic ablaq marble geometric interlace into the architecture of Rum Seljuq Anatolia in the early 13th century CE. It is a study of the subsequent developments and changes to the constituent motifs in the following decades, before its eventual decline. Attention starts with the Zangid and Ayyubid origins of the technique, in the mihrabs of several madrasas in Aleppo, and moves on to examine the ways in which the pattern mutated and the style of execution shifted over time. A distinctively Anatolian architectural motif emerged throughout the course of the 13th century CE, primarily on monuments built in and around Konya. The possible meanings encoded within the geometric forms, and how they changed over time, are examined, as are the uses of dragon-like forms. Related figural secular examples in Iraq are studied to demonstrate the overt use of the same symbols. The article concludes with an examination of the later uses of related forms, which look similar but do not appear to be encoded with the same semiotic meanings. Ultimately it can be seen that it was the motifs rather than the techniques, first developed in Aleppo in the 12th century CE, that were more widely used in Anatolia in the 13th century CE.

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El-Asmar, Hesham M., Tamer H. El-Eraky, and Maysa M. N. Taha. "El-Gendi Fortress: a new military and religious geo-archaeological site, Sinai, Egypt: geomorphological and hydrogeological remarks." Heritage Science 11, no. 1 (January 5, 2023). http://dx.doi.org/10.1186/s40494-022-00846-8.

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AbstractEl-Gendi Fortress is a unique geo-archaeological site in Sinai, Egypt. It reflects the progress of the Islamic military architecture during Saladin’s reign (Salah ad-din al Ayyubi), the founder of the Ayyubid dynasty (1174-1260AD). The fortress's location met two major geo-criteria. One is geographical; it is located on a mound 655 m above sea level (a.s.l) and 152 m above El-Tih El-plateau; this elevation contributes to the exploration of the surrounding areas and provides the fortress with a strong defensive position against the Crusaders' invasions of Egypt (1163–1169 AD). The second is Hydro-geological; it provides exceptional access to both meteoric surface (via barrages) and groundwater (through Sudr spring). The latter is from deep aquifers of the Nubian sandstones (Malha Formation) across the fractured carbonates (Raha and Sudr Formations of Cenomanian to Maastrichtian age). Such water was accumulated since the Pleistocene pluvial age until the fortress’ most recent use. The barrages’ location upstream of a sub-basin “a” at Wadi Sudr, in a similar direction to the deep ditch side, confirms that the priority of their design is to protect the region from flash flood risks and to store water on a relatively flat-lying land. The study reveals that the fortress’ geographical location is used to safeguard the Hajj route in central Sinai and to provide facilities for pilgrims’ caravans when they travel from North Africa to Mecca. The study concludes that the fortress should be a part of the Sinai tourism itinerary and promoted globally as a geo-archaeological site for Geo-tourism. In addition, the government should implement a strategy for conserving, rehabilitating, and managing the heritage sites, to improve facilities and increase public awareness of these sites to maximize the outcomes.

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10

Çakar, Enver. "The Waqf of Nûrî Bimaristan in Aleppo in the Mid-16th Century." Osmanlı Medeniyeti Araştırmaları Dergisi, April 5, 2024. http://dx.doi.org/10.21021/osmed.1443943.

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Aleppo, one of the most important industrial and commercial centres of the Middle East, has been home to many civilisations, and especially during Zangid, Ayyubid, Mamluk and Ottoman periods, many waqf works were built in the city and offered to the public. One of these buildings, the Bimaristan of Nūrī, was built by Nūr al-Dīn Mahmud, one of the Zangid rulers in Aleppo. This hospital was known as the Bimaristan of Nurī or the Bimaristan of Nūr al-Dīn Şehīd in relation to its founder, and it was also known as “Bīmāristan-ı ‘Atīq” because a second bimaristan named Ergûn Kâmil was built in the city later. In this waqf bimaristan in Aleppo, patients were treated free of charge and their medicines were provided from the waqf budget. In this distinguished health institution, where mental patients were also treated, many physicians were trained in order to meet the need for future physicians. In this study, after providing information about bimaristans in general, the Bimaristan of Nūrī and its founder Nūr al-Dīn Zangi, the waqf assets of the Bimaristan of Nūrī and their income amounts in the Mid-16th century, the waqf and hospital staff, their salaries and other expense items of the waqf are emphasised. The main sources of this study, which aims to reveal the importance of bimaristans in general and the Bimaristan of Nūrī in Aleppo in particular in terms of the history of medicine and architecture and its operating model, are the Aleppo awqaf registers in various funds with waqfs records in the Ottoman Archives of the Presidency of State Archives.

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Dissertations / Theses on the topic "Ayyubid Architecture"

1

Hawari, Mahmoud K. "Ayyubid Jerusalem (1187-1250) : an architectural and archaeological study /." Oxford : Archaeopress, 2007. http://catalogue.bnf.fr/ark:/12148/cb411227745.

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2

Tavernari, Cinzia. "Caravansérails et réseaux routiers du Bilād al-Šām (fin XIIe siècle - début XVIe siècle)." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040288.

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Entre le XIIe et XVIe siècle, sous les dynasties ayyoubide puis mamelouke, les routes du Bilād al-Šām étaient jalonnées de gîtes d’étapes pouvant fournir un abri aux voyageurs de toute sorte. Cette thèse se propose d’approfondir la connaissance de ces édifices en suivant deux axes de recherche principaux. Le premier objectif consiste dans l’étude de tous les aspects relatifs aux caravansérails en tant qu’édifices : leurs fonctions,leurs équipements et, surtout, leur architecture et les techniques constructives qui les caractérisent. Il s’agit ensuite de proposer une reconstitution du réseau routier syrien qui prenne en compte également la distribution de ces édifices le long des routes. En partant de l’établissement d’un nouvel inventaire des gîtes d’étapes et d’une tentative de redéfinition de la notion de caravansérail routier, la recherche se développe progressivement à travers un double angle d’approche historique et archéologique. Ce dernier aspect se traduit par la mise en place d’une chronotypologie des techniques constructives et par l’étude stratigraphique approfondie d’un des caravansérails routiers encore conservés, afin d’identifier ses différentes phases d’évolution. Le travail de recherche est enfin complété par un catalogue présentant en détail les différents sites identifiés
Between the XII and XVI century, under the Ayyubid and Mamluk dynasties, the roads of Bilād al-Šām weredotted by wayside caravanserais that provided shelter to all kind of travellers. The purpose of this thesis is toimprove these edifices’ knowledge focusing on two main axis of research. The first aim of the work is toinvestigate all the aspects dealing with the caravanserai as a building, from its function and facilities to itsarchitecture and building techniques. Secondly, the objective is to propose a reconstruction of the Syrian roadnetwork which could also be supported by the spatial distribution of road caravanserais. Starting from thecreation of a new list of sites, also based on the development of a new definition of wayside caravanserai, theresearch work develops following a double point of view, both historical and archaeological. This latter aspectmaterialises through the establishment of a chronotypology of the building techniques, and through the detailedstratigraphic analysis of one of the preserved sites, in order to identify its different evolution phases. The studyis finally completed by a catalogue which presents in detail all the different road caravanserais we couldidentify

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Abbas, Howaida. "Le décor de stuc à Damas à l'époque des Zanguides et des Ayyoubides." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H001.

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La thèse traite du décor de stuc à Damas à l'époque des Zanguides et des Ayyoubides; nous avons sélectionné neuf monuments de la vieille ville de Damas et de ses faubourgs, aux décors en stuc abondants les plus marquants à cette époque. Ce sont: al-Bïmaristan al-Nürï, al-Madrasa al-Nüriyya, al-Madrasa alBadriyya, al-Turba al-Hatünïyya, al-Madrasa al-Sâmiyya al-Barrâniyya, la Mosquée d'al-Hanâbila, la Mosquée d'al-Tawba, al-Bïmaristân al- Qaymarï et al-Turba al-Takrïtiyya. La thèse est organisée en deux volumes : un premier volume d'étude et un second rassemblant un catalogue et les illustrations. Le premier volume s'organise en trois parties. La première partie est consacrée au contexte géographique et historique de la ville de Damas, à travers son expansion intra et extra-muros au cours du temps, suivie par une présentation du stuc en tant que matériau: caractéristiques, techniques utilisées et évolution chronologique à partir du début de l'époque islamique. La deuxième partie présente une étude détaillée des monuments par ordre chronologique; chaque monument est décrit sous trois aspects: historique, architectural et surtout ornemental. Une datation approximative du décor est proposée, suite à l'analyse et à l'étude comparative du décor. Chaque panneau décoratif est détaillé en suivant cinq axes de recherches. Nous abordons en premier lieu le cadre du décor, son schéma directeur et sa composition décorative; puis, nous identifions les motifs et nous dénombrons en vue de statistiques les motifs utilisés dans chaque panneau décoratif; nous commentons ensuite le traitement intérieur des motifs. La troisième partie de notre étude aborde la synthèse, sous forme d'étude analytique comparative de chaque étape de l'étude du décor, en établissant une iconographie des différents motifs floraux à partir du répertoire ornemental des neuf monuments étudiés; ces motifs sont classés en fonction de leur forme la plus simple et de leur type. L'étude comparative a été réalisée à partir de ces monuments ou d'autres monuments de la même époque, sur différents matériaux. Nous avons abordé l'étude typologique des motifs à partir de leur origine. L'analyse comparative des procédés de décoration nous a permis de dégager certains points : les motifs floraux utilisés en soulignant les plus fréquents et les plus rares, ainsi que les écoles artistiques dominantes dans le décor de stuc de Damas à l'époque zanguide et ayyoubide
This research deals with the stucco decoration in Damascus during the Zangid and Ayyubid period. Nine monuments have been selected in the old city of Damascus and its outskirts, because of their particular importance. These are al-Bîmaristan al-Nürî, al-Madrasa al-Nüriyya, al-Madrasa al- Badriyya, al-Turba al-ljatünîyya, al-Madrasa al-Samiyya al-Barraniyya, al-ijanabila mosque, alTawba mosque, al-Bîmaristan al- Qaymarî and al-Turba al-Takrîtiyya. The thesis is organized in two volumes: the first volume is dedicated to the study of the decoration, the second volume contains the catalogue and the figures. The study volume is divided into three parts. The first part presents the geographical and historical context of Damascus through its expansion intra-muros and extra-muros through the time, followed by a presentation of the stucco as a material, its characteristics, its techniques and its chronological evolution since the early Islamic period. The second part is devoted to the detailed study of the monuments in chronological order. Each monument is described through three aspects: historical, architectural and ornamental. An approximate dating of the decorations is proposed according to the analysis and comparative study. Each decorative unit is detailed according to five lines: the environment of the decoration, its design blueprint and decorative composition, the identification of decorative patterns, the statistical use of each separate pattern, and finally the inner treatment of each pattern. The third part provides a synthesis with an analytical and comparative study. A directory of the different floral patterns used in the nine monuments has been established and organizcd according to their basic type. The comparative study is conducted through these monuments and other contemporary monuments, displaying various techniques. This comparative analysis allowed to highlight some aspects such as: the most commonly used floral designs or the rarest, and the different styles dominating the stucco decoration in Zangid and Ayyubid Damascus

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Hawari, Mahmoud. "Ayyubid Jerusalem an architectural and archaeological study /." Thesis, Online version, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.311593.

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Books on the topic "Ayyubid Architecture"

1

Korn, Lorenz. Ayyubidische Architektur in Ägypten und Syrien: Bautätigkeit im Kontext von Politik und Gesellschaft 564-658/1169-1260. Heidelberg: Heidelberger Orientverlag, 2004.

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2

HAWARI, MAHMOUD K. Ayyubid Jerusalem (1187-1250): An architectural and archaeological study. Oxford: Archaeopress, 2007.

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3

Nuwayṣar, Ḥusnī. al- ʻImārah al-Islāmīyah fī Miṣr: ʻaṣr al-Ayyūbīyīn wa-al-Mamālīk. [al-Qāhirah]: Maktabat Zahrāʾ al-Sharq, 1996.

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Rizq, ʻĀṣim Muḥammad. Khānqāwāt al-Ṣūfīyah fī Miṣr. al-Qāhirah: Maktabat Madbūlī, 1997.

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Rizq, ʻĀṣim Muḥammad. Khānqāwāt al-Ṣūfīyah fī Miṣr: Fī al-ʻaṣrayn al-Ayyūbī wa-al-Mamlūkī (567-923 H/1171-1517 M). al-Qāhirah: Maktabat Madbūlī, 1997.

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Yovitchitch, Cyril. Forteresses du Proche-Orient: L'architecture militaire des Ayyoubides. Paris: Presses de l'Université Paris-Sorbonne, 2011.

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HAWARI, MAHMOUD K. AYYUBID JERUSALEM (1187-1250): AN ARCHITECTURAL AND ARCHAEOLOGICAL STUDY. OXFORD: ARCHAEOPRESS, 2007.

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Yaḥyā, Sawsan Sulaymān. Munshaʾāt al-sayf wa-al-qalam fī al-jihād al-Islāmī: Al- ʻimārah al-Ayyūbīyah. [Cairo]: Maktabat al-Shabāb, 1994.

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Darwīsh, Maḥmūd Aḥmad. al-Turāth al-miʻmārī al-Fāṭimī wa-al-Ayyūbī fī Miṣr. Jumhūrīyat Miṣr al-ʻArabīyah: Muʼassasat al-Ummah al-ʻArabīyah lil-Nashr wa-al-Tawzīʻ, 2019.

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Mūmanī, Saʻd Muḥammad. al- Qilāʻ al-Islāmīyah fī al-Urdun: Al-fatrah al-Ayyūbīyah al-Mamlūkīyah : "dirāsah tārīkhīyah atharīyah istirātījīyah". ʻAmmān: Dār al-Bashīr, 1988.

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Book chapters on the topic "Ayyubid Architecture"

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"CHAPTER NINE. Ayyubid Architecture in Cairo." In Studies in Arab Architecture, 235–57. Edinburgh University Press, 2021. http://dx.doi.org/10.1515/9781474474900-011.

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Tabbaa, Yasser. "Circles of Power: Palace, Citadel and City in Ayyubid Aleppo." In The Production of Meaning in Islamic Architecture and Ornament, 46–74. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474482189.003.0003.

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Studies the mighty citadel of Aleppo and its Ayyubid palace in relation to the adjacent tribunal (Dar al-‘Adl) and the southern extramural quarter. The article further links the Ayyubid Palace with eight other related medieval Syrian palaces and ultimately with the vast palaces of early Islam. Concludes that these medieval palaces were a greatly shrunken versions of Umayyad and Abbasid palaces.

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Tabbaa, Yasser. "Originality and Innovation in Syrian Woodwork of the Twelfth and Thirteenth Centuries." In The Production of Meaning in Islamic Architecture and Ornament, 105–26. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474482189.003.0006.

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Examines a coherent group of medieval Syrian woodwork, highlighting the contributions of Syria woodworkers in advancing a style of geometric strap work during the 12^th and 13^th centuries. The article further discusses the transfer of this geometric style to Cairo in the form of the two Ayyubid casekts in the shrines of Imam al-Husayn and al-Shafi’i .

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Tabbaa, Yasser. "ayfa Khātūn, Regent Queen and Architectural Patron." In The Production of Meaning in Islamic Architecture and Ornament, 75–93. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474482189.003.0004.

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Examines the patronage of Ayyubid women of the court and highlights the patronage of the notable regent queen Dayfa Khatun (r. 1237-1244). Her two most important buildings, Khanqah (Sufi convent) al-Farafra and Madrasa al-Firdaws, signal her patronage of Sufis, in particular women Sufis, and her support for Sufi transcendental piety as an alternative to Shi’i rituals, which were quite prevalent in Aleppo at the time.

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Ruggles, D. Fairchild. "Commemorative Architecture and Salih’s “Blessed Mausoleum”." In Tree of Pearls, 78–101. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190873202.003.0005.

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As the widow of the Ayyubid sultan, Shajar al-Durr represented a vital link to that dynasty. But as the newly appointed sultan and a former slave, she was historically important as the first Mamluk ruler of Egypt. She built a domed tomb for her husband, adding it to his madrasa and thus endowing that educational institution with a new commemorative function. With the unification of the tomb and madrasa, a powerful new ensemble was created in which both functions were enhanced: the tomb absorbing the charitable purpose of the adjacent madrasa, and the madrasa gaining new political purpose as an embodied site of memory. In Cairo thereafter, a mausoleum’s large dome became a semiotic sign for the individual interred beneath it so that architecture gained “identity.”

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"Defending Ayyubid Aleppo: the fortifications of al-ẓāhir Ghāzī (1186–1216)." In Muslim Military Architecture in Greater Syria, 176–83. BRILL, 2006. http://dx.doi.org/10.1163/9789047417460_017.

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Tabbaa, Yasser. "Defending Ayyubid Aleppo: The Fortifications of Al-Ẓāhir Ghāzī (1186–1216)." In The Production of Meaning in Islamic Architecture and Ornament, 94–104. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474482189.003.0005.

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Presents a short survey of the various citadels and fortresses erected or rebuilt by al-Zahir Ghazi in his efforts to create protective outposts to his capital city. The article discovers a certain modularity in the overall form, entry blocks, and palaces of these fortresses.

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"The Development of Islamic Military Architecture during the Ayyubid and Mamluk Reconquests of Frankish Syria." In Muslim Military Architecture in Greater Syria, 106–21. BRILL, 2006. http://dx.doi.org/10.1163/9789047417460_013.

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"The Tower of Aybak in ʿAjlūn Castle: an example of the spread of an architectural concept in early 13th century Ayyubid fortification." In Muslim Military Architecture in Greater Syria, 225–42. BRILL, 2006. http://dx.doi.org/10.1163/9789047417460_020.

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ERDAL, Zekai. "HASANKEYF KAZILARI." In CUMHURIYETIN BIRINCI YÜZYILINDA ANADOLU’DA TÜRK DÖNEMI ARKEOLOJI ÇALISMALARI, 365–84. Türkiye Bilimler Akademisi, 2023. http://dx.doi.org/10.53478/tuba.978-625-8352-61-0.ch16.

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Abstract:

Hasankeyf is a historical settlement area 37 km from Batman city center. Because of thousands of houses formed by carving rocks, it is called “Haskefo” or “Hısn-ı Keyfa” in Syriac and Arabic meaning “City of Caves” or “Rocks City”. The names of “Cepha” (Kefa) and “Hısn-ı Keyfa” in the historical sources have turned into “Hasankeyf” in the last period of the Ottomans. The early middle ages, were conquered in 640 at the time of the second Caliph Umar. During the Islamic period, Hasankeyf was under the administration of the Umayyads, Abbasids, Hamdanis and Mervans, respectively. Sökmen, the son of Artuq, who was the commander of Seljuki Sultan Alparslan, established a state called “Hısn-ı Keyfa Artuqids” in 1101. Hasankeyf became the capital of the “Hısn-ı Keyfa” and “Amida” (Diyarbakır) principals of the Artuqids for 130 years. In 1232, the ruler of the Ayyubids al-Meliku’l Kâmil conquered the city and put an end to the dominance of the Artuqids. With the looting and destruction of the Mongolian invasion in 1260, Hasankeyf was greatly damaged irreversibly. After the Mongolian invasion, the Ayyubids continued their existence as depending on them. Having been under Akkoyunlu rule for a short time (1461-1482), the ruling of Hasankeyf, captured by the Ottoman Empire in 1517. Hasankeyf was ruled as a township and sanjak center connected to Diyarbakır Government (Beylerbeyi) in the Ottoman state system. In the sources, Hasankeyf is a wealthy city of 1,700 dwellings, of which 9500 inhabitants lived in the late 16th century. Cave-type houses carved by humans takes the first place, and these structures which make Hasankeyf famous are believed to be up to 4500. These first settlements were carved into rock masses at an average height of 135 meters starting from the edge of the Tigris River. This section, which is called as “Upper City” and “Kalebaşı”, has been transformed into Citadel with its fortified walls and splendid doors suitable for its natural structure in the periods of Artuqids and Ayyubids. It was reorganized and settled in the Ottoman period and used until 1970’s. The first entrance gate and the main palace of the Great Palace are from the Roman era. The monuments of the Artuqid State, which brought the second identity to the city, are also in ruins. Dicle-Hasankeyf Bridge which is the largest and widest archway bridge in the Middle Ages, the two madrasas in the group of constructions called, “Zeynel Bey Social Complex” which was discovered by the excavations of 2004-2005, some parts of the Great Palace, water systems extending to the pavilions in the Salahiye Gardens and to the castle. Hasankeyf’s recent view has been formed by the monuments belonging to the Ayyubid period. Sultan Süleyman Mosque (1407), Er- Rızk Mosque (1409), Kızlar (Eyyubi) Mosque, Yamaç Complex, Small Palace, part of the Grand Palace, three castle gates and Imam Abdullah Tomb and Zawiyah are among these monuments. The tomb made for Zeynel Bey (1473?), the son of Akkoyunlu Uzun Hasan, is the only example of its kind in Anatolia and it is the symbol of Hasankeyf. Koç Mosque and mosque with brick minaret in the Mardinike Social Complex indicate the Great Seljuk architecture. During the Ottoman period, a madrasa and a caravanserai were added to the Zeynel Bey Social Complex, the foundation structures that had been built before were restored and a bazaar and covered bazaar were constructed with a mosque in the Lower City. For more detailed information, please refer to the Extended Abstract at the end of the text

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