Relevant bibliographies by topics / Madrasat al-Saʻīdīyah (Cairo, Egypt)

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Academic literature on the topic 'Madrasat al-Saʻīdīyah (Cairo, Egypt)'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Madrasat al-Saʻīdīyah (Cairo, Egypt)"

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Bedrettin, Basuguy. "The Architectural Legacy of al-Malik al-Salih Najm al-Din Ayyub: A Transformative Decade in Ayyubid Buildings." JOURNAL OF ACADEMIC SOCIAL RESOURCES (ASR JOURNAL) 9, no. 6 (2024): 534–39. https://doi.org/10.5281/zenodo.14559606.

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The reign of al-Malik al-Salih Najm al-Din Ayyub witnessed significant construction activities despite intense political and military engagements. The Sultan's construction activities began with the fortification of Diyarbekir walls during his regency period and intensified in the early years of his sultanate. After establishing his authority in Egypt, the most important works of his construction initiative were the Rawda Castle and the Salihiyya Madrasa. The Rawda Castle, construction of which began in 638/1241 on the strategic Rawda island on the Nile River, emerged as a magnificent architec
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Leiser, Gary. "The Life and Times of the Ayyūbid Vizier al-Ṣāḥib b. Shukr". Der Islam 97, № 1 (2020): 89–119. http://dx.doi.org/10.1515/islam-2020-0005.

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AbstractThis is a description and assessment of the career of al-Ṣāḥib b. Shukr (548–622/1153–1225), the most important vizier of Ayyūbid Egypt. Born in the Delta, and raised in an influential family, he studied to become a jurist. After serving as a judge (qāḍī), he entered the administration of Saladin and subsequently became the vizier of two Ayyūbid sultans, al-ʿĀdil and his son al-Kāmil. His ruthlessness in raising money for them by transforming the Egyptian vizierate into a fund raising institution was a critical factor in their ability to stay in power, and in saving Egypt from the Fift
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Leiser, Gary. "Muslims from al-Andalus in the madrasas of late Fāṭimid and Aiyūbid Egypt". Al-Qanṭara 20, № 1 (2019): 137. http://dx.doi.org/10.3989/alqantara.1999.v20.i1.456.

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Este artículo describe el papel representado por los musulmanes andalusíes en el desarrollo temprano y posterior función pedagógica de las madrasas (colegios de ley islámica) en Egipto, desde el período fāṭimí tardío (495-567/1101-1171) hasta el final de la época ayyūbí (567-648/1101-1250). Este papel está relacionado con la riḥla, el viaje que hacían los andalusíes a Oriente «en busca de la ciencia». El artículo se inicia con una breve exposición de la situación de las escuelas legales (maḏhad) en el Egipto fāṭimí. A esto sigue el estudio de los andalusíes que participaron en el movimiento de
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Fairchild Ruggles, D. "Visible and Invisible Bodies: The Architectural Patronage of Shajar Al-Durr." Muqarnas Online 32, no. 1 (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 violen
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Şevket, YILDIZ. "The Roots of Andalusian Civilization and Experience of Living Together." INTERNATIONAL JOURNAL OF HUMANITIES AND ART RESEARCH 8, no. 3 (2023): 294–302. https://doi.org/10.5281/zenodo.8351055.

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Spain is a South-Western European country located primarily on the Iberian Peninsula. In this region, the first known settlers are the Iberian people. Spain, which came under Roman rule in the second century BC, was invaded by the Germanic peoples at the beginning of the fifth century AD. First the Vandals and then the Visigoths settled here and established their dominance. At the beginning of the eighth century, with the Islamic conquests, Arab and Berber peoples came and settled in this region. While Eastern Rome resisted for a long time the military campaigns that started in the middle of t
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6

Hanaoka, Mimi. "The World in a Book: Al-Nuwayri an the Islamic Encyclopedic Tradition." American Journal of Islamic Social Sciences 35, no. 3 (2018): 72–76. http://dx.doi.org/10.35632/ajiss.v35i3.482.

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Elias Muhanna’s The World in a Book: Al-Nuwayri and the Islamic Ency- clopedic Tradition is an erudite, scrupulously researched, and eminently readable book that marks a significant contribution to studies in Arabic lit- erature, Mamluk history, and the production and circulation of knowledge in the medieval Islamicate world. Muhanna successfully analyzes—over the course of 232 pages with almost a dozen images and as many tables—the monumental, 31-volume encyclopedic compendium that consists of over two million words, titled Nihāyat al-arab fī funūn al-adab (The Ultimate Ambition in the Arts
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Hanaoka, Mimi. "The World in a Book: Al-Nuwayri an the Islamic Encyclopedic Tradition." American Journal of Islam and Society 35, no. 3 (2018): 72–76. http://dx.doi.org/10.35632/ajis.v35i3.482.

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Elias Muhanna’s The World in a Book: Al-Nuwayri and the Islamic Ency- clopedic Tradition is an erudite, scrupulously researched, and eminently readable book that marks a significant contribution to studies in Arabic lit- erature, Mamluk history, and the production and circulation of knowledge in the medieval Islamicate world. Muhanna successfully analyzes—over the course of 232 pages with almost a dozen images and as many tables—the monumental, 31-volume encyclopedic compendium that consists of over two million words, titled Nihāyat al-arab fī funūn al-adab (The Ultimate Ambition in the Arts
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8

Qarabash, Abdulmawjood Abdulfattah, and Mustafa Öztoprak. "Hadisin Gelişim Süreciyle Musul Darülhadisleri." TSBS Bildiriler Dergisi, no. 3 (August 13, 2023). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.434.

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In this study, the prominent features of two dar al-hadith that emerged alongside the development of hadith in Mosul, a region known as the "Jazira region" situated on the banks of the Tigris River, which is referred to as a "crossroads" and is located between Syria, Egypt, and the Khorasan region, and which has been the center of construction of numerous madrasas and the education of scholars, have been examined. İn the age of Omer, with the conquest as well the sahabi who arrived to the area and the soldiers who collect the hadith the hadith moving was succeed in the initial stages, hadith e
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Books on the topic "Madrasat al-Saʻīdīyah (Cairo, Egypt)"

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Markaz Iḥyāʼ Turāth al-ʻImārah al-Islāmīyah. Mashrūʻ tarmīm Jāmiʻ wa-Madrasat al-Muʼayyad Shaykh, al-Darb al-Aḥmar, al-Qāhirah al-tārīkhīyah. Markaz Iḥyāʼ Turāh al-ʻImārah al-Islāmīyah, 1989.

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2

Nuwayṣar, Ḥusnī. Madrasah Jarkasīyah ʻalá namaṭ al-masājid al-jāmiʻah: Madrasat al-Amīr Sūrūn min Zādah bi-Sūq al-Silāḥ. Maktabat Nahḍat al-Sharq, 1985.

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3

ʻAṭṭār, ʻAbd Allāh. Madrasat Qānī Bāy al-Muḥammadī: Bi-shāriʻ al-Ṣalībah, athar raqam 151, 816 H.- 1413 M. Wizārat al-Thaqāfah, al-Majlis al-Aʻlá lil-Āthār, 2002.

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4

Jumayʻī, ʻAbd al-Munʻim Ibrāhīm al-Dusūqī. Madrasat al-Qaḍāʼ al-Sharʻī: Dirāsah tārīkhīyah li-muʼassasah taʻlīmīyah, 1907-1930. ʻA. al-M.I.D. al-Jumayʻī, 1986.

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5

Madrasat al-Amīr Jawhar al-Lālā bi-al-Qalʻah, 833 H/1430 M: Athar raqm 134. al-Majlis al-Aʻlá lil-Āthār, 2007.

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6

Ruggles, D. Fairchild. Tree of Pearls. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190873202.001.0001.

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The woman known as “Tree of Pearls” ruled Egypt in the summer of 1250. A rare case of a woman sultan, her reign marked the shift from the Ayyubid to the Mamluk dynasty, and her architectural patronage of two building complexes had a lasting impact on Cairo and on Islamic architecture. Rising to power from slave origins, Tree of Pearls—her name in Arabic is Shajar al-Durr—used her wealth and power to add a tomb to the urban madrasa (college) that had been built by her husband, Sultan Salih, and with this innovation, madrasas and many other charitably endowed architectural complexes became comme
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Book chapters on the topic "Madrasat al-Saʻīdīyah (Cairo, Egypt)"

1

Ruggles, D. Fairchild. "Commemorative Architecture and Salih’s “Blessed Mausoleum”." In Tree of Pearls. 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
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2

Hofer, Nathan. "What is Popular about the Khānqāh?" In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694211.003.0004.

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After Saladin opened the Saʿīd al-Su ʿadāʾ Cairo was infused with many hundreds of juridical Sufis from the East. This immigration had a profound impact on the social and religious fabric of the city. Upon their arrival these individuals lived and worked in the very heart of urban Cairo, the bayn al-qa‚ rayn district. While the Sufis were obliged to spend portions of their day engaged in devotions within the walls of the khānqāh, they were not required to sequester themselves. They performed public rituals every evening, they paraded through the streets of Cairo every Friday, and they frequent
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Hofer, Nathan. "Sufi Activists and Enforcers." In The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748694211.003.0009.

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The Sufis of Upper Egypt had a troubled relationship with the state and its representatives. As we have seen, Ayyubid and Mamluk military elites typically sought the support of the ʿulamāʾ– Including Sufis–as part of a broader strategy of legitimation and rule. This was true as much as of the Sufis at the Saʿīd al-Suʿadāʾ as of the nascent Shādhilīya, although the latter were less amenable to outright sponsorship. However, these state-funded efforts seem to have been restricted primarily to the urban centres of Cairo and Alexandria. Upper Egypt lacked state-sponsored organisations such as madr
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