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GBS_insertPreviewButtonPopup('ISBN:9780748621378);Those coming to the study of Islamic history for the first time face a baffling array of rulers and dynasties in the many different areas of Islam.This book provides a comprehensive and reliable reference source for all students of history and culture. It lists by name the rulers of all the principal Islamic dynasties with Hijri and Common Era dates. Each dynastic list is followed by a brief assessment of its historical significance, and by a short bibliography. Fully updated and substantially revised and expanded for a modern audience, this handbook is based upon Bosworth's renowned The Islamic Dynasties, first published in 1967 and revised in 1980. As well as increasing the number of dynasties covered from 82 to 186, innovations in the new edition include much more extensive listings of honorific titles and of filiations, allowing genealogical connections within dynasties to be made. Key Features:Only reliable chronological and genealogical listing availableCovers all the areas of the Islamic world including Afghanistan, the Arabian peninsula, Central Asia, East Africa, Egypt, India, Indonesia, Iran, North Africa, Persia, South East Asia, Spain, Syria, Turkey and West AfricaIncludes 186 dynastiesRecords those rulers who issued coins - of great interest to Islamic numismatics"

The question of the continuity of rulership and governmental structures between the Sāsānid and early Islamic periods merits detailed study, but has not yet received it; yet it is evident to the most superficial observer that this continuity was in many spheres a close one. Obviously, there was a violent change in the field of established religion and cult; the state church of Zoroastrianism was overthrown and the new faith of Islam introduced. Yet even here, it is not impossible to discern some elements of continuity. Islam could conceivably be viewed as a new, purified form of Zoroastrianism brought by a new prophet. Allāh and Iblīs could be equated with Ahūra Mazda and Ahriman; there was a common belief in a creation story, in a resurrection, heaven and hell, and in angels and other spirits; both religions had the practices of worship and prayer and sacred texts; and the fatalistic aspects of Zurvanism, the form that Zoroastrianism took in the later Sāsānid period, was not unlike the determinist views that became influential, if not universally acknowledged, in early Islam.

For the Muslims, ancient Egypt was a land of mystery and magic. The monuments of Pharaonic Egypt attested a once-flourishing civilization, and the sheer scale of so many of these remains seemed to point either to a despotic monarchy which could command the services of multitudes of slaves to build the pyramids or to carve the rock temples of Upper Egypt (this being the rationalistic explanation put forward by, e.g., Ibn Khaldūn), or else to the existence of a priestly tradition of esoteric wisdom and the ability to command supernatural powers (which Ibn Khaldūn fully admitted elsewhere in his Prolegomena). This last view had behind it the sanction of the Qur'ān, above all, in regard to the story of Moses' throwing down his staff before Pharaoh and its metamorphosis into a serpent, and his subsequent contest in magic with the Egyptian sorcerers (Qur'ān, 7, 101–23/103–26); these events naturally lent themselves to much fascinating embellishment by the qussās or popular storytellers.

In a section devoted to the letters of appointment (tawâqî') and the commendations (wasâyâ) for the leaders of the Dhimmîs in Egypt (Subh, vol. xi, PP- 385-405). Qalqashandî notes that these are written on quarto size paper (qat'ath-thulth), with the leaders' honorific titles and an opening tahmîd. The three subsections deal respectively with the Headship of the Jews, the Patriarchate of the Melkite Christians and the Patriarchate of the Jacobite, sc. the Coptic, Christians.

Together with those centuries of the Ottoman empire's florescence, the age of the independent Mamlûks(648–922/1250–1517)ranks as one of the best-documented periods of medieval Islamic history. Not only is its historical writing proper of an amazing bulk and richness, but the Mamlûk period produced encyclopedic compilations covering almost every branch of the Islamic sciences. In particular, there arose a flourishing minor genre of manuals of financial and secretarial practice, reflecting on the one hand the economic and commercial richness of the Mamlûk lands, and on the other the importance of the Mamlûk chancery and its truly international sphere of operations