78 research outputs found
Histoire des musulmans d'Espagne jusqu'Ă la conquĂȘte de l'Andalousie par les almoravides
Contiene : v.1. (Livre I, livre II) -- v.2. (Livre II, suite, livre III) -- v.3. (Livre IV, appendices, index)Bibliogr.: p. [243]-281 (v.3)Copia digital : DiputaciĂłn de MĂĄlaga. Biblioteca Canovas del Castillo, 201
RÄĆĄid et les Idrissides: lâhistoire âoriginelleâ du Maroc entre marginalisation et glorification
The dynasty of Idrisids is considered as the first of Moroccoâs Islamic history. Nevertheless only the two figures of IdrÄ«s I and IdrÄ«s II are known by the general public and take up the specialistsâ attentions. The character of RÄĆĄid is completely left apart by the researchers. And yet he is the one who led future IdrÄ«s I from Mecca to Volubilis, the one who succeeded him as head of the state and who had governed the country for twelve years (three times longer than IdrÄ«s), and finally the one who minted coins with his name. I recently deal with this question in another article: the coins are from Volubilis, but also from the capital of the Rustumides, TÄhirt, that RÄĆĄid certainly conquered. Moreover, he could have founded Fez for the first coins are minted in the city during his regency. All of this leads us to believe that this mysterious figure has played an important role and deserves a bigger place in the history books than he has today.<br><br>[fr] Si les Idrissides sont aujourdâhui considĂ©rĂ©s comme la dynastie fondatrice de lâhistoire musulmane du Maroc, seules les deux figures dâIdrÄ«s I et dâIdrÄ«s II monopolisent lâattention du grand public marocain (voire des spĂ©cialistes Ă©galement). La figure de RÄĆĄid est totalement marginalisĂ©e. Pourtant, câest ce dernier qui conduisit le futur Idris I jusquâĂ Volubilis (depuis La Mecque en passant notamment par lâEgypte), qui lui succĂ©da au pouvoir pour rĂ©gner presque trois fois plus longtemps que lui (environ douze annĂ©es), qui frappa des monnaies Ă son nom (ainsi que lâa dĂ©montrĂ© une rĂ©cente publication scientifique) aussi bien dans la capitale des Rustumides TÄhirt quâil devait donc avoir temporairement conquise que dans la sienne Volubilis. La logique historique convainc mĂšme du fait quâil ait fondĂ© FĂšs, vu que les plus anciennes monnaies (anonymes) frappĂ©es dans cette ville le furent sous son rĂšgne/rĂ©gence⊠Autant de points qui mĂ©ritent donc que lâon sâintĂ©resse de plus prĂšs Ă cette figure mystĂ©rieuse qui pourrait bel et bien avoir eu un rĂŽle de loin plus important que celui auquel lâa âcantonnâ lâhistoriographie traditionnelle
Toponimia del <em>balad</em> de Pamplona en la campaña de âAbd al-Raáž„mÄn III del año 312/924
Una galerĂa de retratos reales: los soberanos omeyas de al-Ăndalus (siglos II/VIII-IV/X) en la cronĂstica ĂĄrabe
Los Pasadizos Elevados entre la Mezquita y el AlcĂĄzar Omeya de CĂłrdoba. Estudio arqueolĂłgico de los <i>sÄbÄáčÄt</i>
The Visual Construction of the Umayyad Caliphate in Al-Andalus through the Great Mosque of Cordoba
My first exposure to the epigraphic program of the Great Mosque of Cordoba, published in 2001, came from reading an article on the ideological meaning of the decoration and the Quranic citations inscribed in al-H. akam IIâs addition to the building. In that article, I concluded that the Quranic verses found in the mosque were chosen not only for being a universal proclamation of divine power and praise for the Umayyad dynasty, as proposed by Nuha Khoury in 1996, but also because they clearly fitted in with the particular Andalusi, or rather Cordoban, religious, cultural, and political context in the first half of the 10th century. Most of the inscriptions had been read in the 19th century by Amador de los RĂos, but some of them remained uninterpreted. Given that they were an essential part of the ideological message, it seemed appropriate to revisit the critical reading of the epigraphic program and determine its full meaning.
Later, I discussed other architectural aspects of the Great Mosque in which the links to the Andalusi and the eastern Umayyad traditions are a key aspect in understanding why these forms were chosen. Damascus, the eastern Umayyad capital, and to a lesser extent Medina and the Abbasid capitals, became the model for the caliphs of Cordoba. This article proposes to revisit the main architectural and decorative features of the caliphal enlargements of the Great Mosque of Cordoba in order to reflect on the meaning and forms of its epigraphic program
Una nueva fuente para la historia de la Sicilia islĂĄmica: un pasaje de <i>al-Muqtabis V</i> de Ibn HayyÄn sobre la revuelta de Aáž„mad b. Qarhab (300- 304/913-916)
Estudio histĂłrico-arqueolĂłgico de la muralla sureste de Arcos de la Frontera (CĂĄdiz)
La metrologĂa histĂłrica como herramienta para la ArqueologĂa de la Arquitectura. La experiencia en los Reales AlcĂĄzares de Sevilla
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