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Glass beads from two Islamic archaeological sites in the Tagus valley in central Spain were selected and analysed by laser ablation inductively coupled plasma mass spectrometry (LA‐ICP‐MS), and a subset of samples (n = 6) was analysed for Pb isotopes by multicollector thermal ionization mass spectrometry (MC‐TIMS). The analytical and isotopic data of the beads from Ciudad de Vascos (Toledo) and Albalat (Cáceres) demonstrate beyond reasonable doubt that glass beads were produced in the Iberian Peninsula during the Islamic period using local Pb‐silica and soda‐rich plant‐ash glass. The bead workshops in al‐Andalus were evidently part of an efficient system of glass collection and recycling, and used only relatively simple bead‐making techniques such as winding and folding. At present it is unclear to what extent the Islamic bead‐makers in the Iberian Peninsula were involved in the international trade in glass beads or whether their products were mainly destined for a regional market. Despite local production, some samples show compositional and typological features that suggest the import of finished glass beads, perhaps from Central Asia. [ABSTRACT FROM AUTHOR]

Against the view that antecedents to modern racism can be found in medieval Europe's depictions of Moors, Saracens and the prophet Muhammad, this article demonstrates that representations of Muslims from the seventh to the fifteenth centuries were both respectful and resentful, lacking the kind of coherence necessary to show a pattern of racialisation. Rather than reflecting a structural continuity with the Orientalism that emerged in the nineteenth century, the representations that prevailed were the product of the power interests at play in specific historical and geographical contexts. Certainly, there was prejudice, xenophobia and ethnocentrism, sometimes taking forms that superficially resemble modern racisms. But only with the rise of various European powers as empires in the modern era did it become possible to ideologically and structurally racialise Muslims. Thus, 'race' should be seen as a modern development that accompanied the rise of capitalism and European colonialism. [ABSTRACT FROM AUTHOR]

The Mulūq al-tawāif period, spanning from (1031- 1090), represents a pivotal and complex era in the history of Al-Andalus. This period was marked by significant political fragmentation, leading to the rise of numerous small, independent kingdoms. It was also a time of profound cultural interaction and social change, with different ethnic and religious communities Muslims, Jews, and Christians coexisting and engaging in continuous exchanges. Within the Muslim population, a rich diversity existed, encompassing Arabs, Berbers, Los Muladies (indigenous converts to Islam), and Saqaliba (Slavic slaves). Arabs, who had established their dominance during the Umayyad period, continued to maintain their influence by preserving Arabic as the official language and upholding traditional social structures. The Berbers, who had arrived in several waves, added further complexity to the social fabric of the region. By the 11th century, Los Muladies became the most populous group among the Muslims. However, despite their numerical superiority, they were largely excluded from political power, with no Los Muladies rulers emerging during this time. The Mulūq al-tawāif period, thus, reflects the dynamic interplay of cultural diversity, social stratification, and political fragmentation in Al-Andalus. [ABSTRACT FROM AUTHOR]

In the context of al-Andalus, intersexuality is a topic that has received limited exploration, despite its significance. Within this landscape, a narration discovered in al-Bakrī's geographical treatise, which details a forced change of gender, prompts us to question the role of undetermined gender in al-Andalus. This offers a unique opportunity to delve into the legal distinctions between men and women, the perceptions of masculinity and femininity and, particularly, an initial exploration of how khuntha was perceived in a pre-modern Islamic society like al-Andalus, comparing also with other accounts coming from Eastern sources. [ABSTRACT FROM AUTHOR]

Book review: Catlos B.А. Kingdoms of Faith: A New History of Muslim Spain. – Moscow: Medina ID, 2024. – 608 p.The Muslim period in the history of Spain is mostly associated with Moorish art and the brutal but just Reconquista that culminated with the fall of Muslim Granada. However, the book «Kingdoms of Faith: A New History of Muslim Spain» by B. Catlos tells a very different story of the Muslim Spain known as al-Andalus. The author intends to offer a new vision of the Arab-Berber conquest of Spain with readers who might not be closely familiar with this period, focusing on the sociocultural interaction of the religious communities that inhabited the Iberian Peninsula at the time. The work combines well-known and little-known historical facts into a single narrative line that encapsulates nine centuries of Iberian history, from the Muslim conquest of the Visigothic Kingdom in 711 to the expulsion of the Moriscos (Muslims converted to Catholicism) from Spain in 1614. This is a review of a book that reconsiders common myths about the Arab-Muslim state of al-Andalus, Reconquista and the phenomenon of convivencia.

This article focuses on the almost unknown novel Ben Ammar de Sevilla. Una tragedia en la España de los taifas, written by the famous medievalist Claudio Sánchez-Albornoz (d. 1984), who while paradoxically contributing greatly for the knowledge on the Muslim Iberia and its historiography, at the same time consolidated the 19th century discourses of the Reconquista and the «Hispanized» al-Andalus. The aim of this article is to study, on the one hand, how al-Andalus is depicted on Sánchez-Albornoz’s novel, and, on the other, to interpret why he wrote this book and how it blends with his general way of thinking the history of Spain and his own present. The paper argues that this novel must be read through Sánchez-Albornoz’s experience of civil war and exile, in which the problem of the unity of the Spanish people throughout its history becomes crucial in his historical thought. The Taifa period, in which the novel focuses, and the consequences of the fitna and disintegration of the Andalusi unity, are a mirror in which Sánchez-Albornoz reflects his own reality and his patriotic longings. Thus, the main characters of his novel, such as the exiled king of Seville al-Mu‘tamid, become (in)direct parallels of the author’s life. Ideas such as that of the homo hispanus, the concern for union and the avoidance of the fitna are fundamental for a global understanding of Sánchez-Albornoz’s historical proposal. These perspectives can explain the apparent contradictions in his approach on the history of al-Andalus, and can also explain how the Middle Ages consisted of a way to address his own present.

This article seeks to compare two of the most significant mystical corpora of Judaism and Islam, Zoharic literature and the oeuvre of Muḥyī al-Dīn Ibn al-ʿArabī (1165–1240) respectively. Following a few pioneering studies on relations between Jewish and Islamic mysticism in the medieval Iberian Peninsula from recent years, this article intends to contribute further to the understanding of such relations. It compares one motif or concept shared by both corpora, that of the spiritual garment, according to which the different realms of creation are divine "garments" that cover the Godhead or veil the primordial divine light. It suggests that the similarities between Zoharic literature and Ibn al-ʿArabī's writings can be explained by their shared roots, which can be traced to the tradition of Arabic Neoplatonism. Some possible Neoplatonic sources for the similarity between the two corpora are also discussed. [ABSTRACT FROM AUTHOR]

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Copyright of Water & Landscape (WAL) / Agua & Territorio (AYT) is the property of Editorial de la Universidad de Jaen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Water & Landscape (WAL) / Agua & Territorio (AYT) is the property of Editorial de la Universidad de Jaen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Water & Landscape (WAL) / Agua & Territorio (AYT) is the property of Editorial de la Universidad de Jaen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Water & Landscape (WAL) / Agua & Territorio (AYT) is the property of Editorial de la Universidad de Jaen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Djoussour El-maarefa is the property of Association of Arab Universities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The situation of widows was a serious problem in the multi-religious societies resulting from the first Islamic conquests, both among the elite and in the lower echelons of society, where poverty stalked those women who did not have a protective and supportive family environment. Several possibilities were open to Christian widows at the time of their insertion into the new society: their entry into a monastery, a solution that did not suit the reproductive strategies of either group; or several kinds of marriage: within the same social and religious group, or with Muslim conquerors, bringing them into the host society. The few testimonies from chronical sources will be analyzed in contrast to legal treatises, fatwa compilations, Islamic legal formularies, and canon collections produced by Andalusi Christians to obtain a perspective from both sides. The dynamics of these sources, which show the evolution from the 8th to the 11th century, will help us to understand the continuity of Christian religious practices in Andalusi society and the role of widows in Medieval families. [ABSTRACT FROM AUTHOR]

A quotation from Eph 5:18-19 contained in the general introduction to Ḥafṣ b. Albar al-Qūṭī's translation of the Book of Psalms (889 AD) seems to be a revision of an earlier version that should be dated to at least the middle of the ninth century. Obviously, this makes it necessary to reconsider the chronology of Mozarabic literary production, which would be earlier than what has been considered so far. [ABSTRACT FROM AUTHOR]

Copyright of Asiatische Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The group of Arabic medieval authors critiqued and condemned the practices of Islam among the Berber tribes in North Africa. This article delves into the medieval debate surrounding Berber Islam, exploring key themes and interpretations of Arab-Berber relations and the unique aspects of intra-religious dynamics in the medieval Islamic West. Through a comparative analysis, it examines medieval Arabic perspectives on the origins of the Berbers, the nature of Berber Islam, accusations of heterodoxy, and the perceived absence of urban culture. The essay also explores Arab authors’ perspectives on Berber rule during the Almoravid (1054–1147) and Almohad (1121–1269) periods. By examining polemical examples, it sheds light on the intricate political landscape of the Maghreb. A detailed investigation into the characteristics of Berber Islam provides insights into the Arab approach to governance in the region, as well as the successes and shortcomings thereof. The consistent negative portrayal of Berbers in Arabic narratives underscores underlying issues within the medieval Islamic politico-religious framework. [ABSTRACT FROM AUTHOR]

This article analyses the little-studied thirteenth-century Arabic inscriptions of the monastery of Santa María la Real de Las Huelgas in Burgos, Spain. Despite their creation during an intensifying Christian–Muslim conflict, they were part of a decorative programme that relied on shared religious ideas and iconography. Their incorporation reinforced daily, funerary and commemorative monastic liturgies. While the article explores the Islamic provenance of these inscriptions, it also reveals the overlooked Arabic New Testament as a source. The inscriptions' provenance, however, was deliberately obscured first and foremost by the nature of their visual display. Examining the relationship of the Latin to the Arabic inscriptions illustrates an unusual symbiosis between the meaning of the inscriptions, the iconography and the monastery's ritual. This symbiosis was formulated through a highly selective editorial process on the part of the Christian patrons, and predicated on their knowledge of the finer points of Islamic doctrine and cultural practices. [ABSTRACT FROM AUTHOR]

The road network is one of the main elements in the historical construction of a territory, acting as a keystone in its organisation and cohesion. In addition, due to its stability and durability over time, the road network of a certain region remains fossilized in the landscape and allows to understand the rhythms in the fixation and articulation of its settlement patterns. The historical information about the region of the Jibāl Balansiya is tremendously rich in detail, as Pierre Guichard already noticed at the time, and there are numerous mentions of their roads and paths both in the ancient itineraria and in the medieval Arabic kutub al-masālik wa-l-mamālik and feudal administrative documents. Thus, our text aims to approach the road genesis of this territory from a holistic approach that combines a wide set of sources to, finally, address a global historiographic problem based on a regional proposal that can be compared with other similar examples.

The Berber and Arab conquest of the Iberian Peninsula in 711 C.E. led to a profound transformation of the agricultural landscape. The layout of the irrigated areas, both rural and urban, is recognisable because it is the result of social and technological choices. But irrigated agriculture was not the only option in Al-Andalus. Rainfed agriculture is supposed to have been the main form of agriculture in large areas of the centre and west of the peninsula, although the field systems have been scarcely identified. In regions where irrigation was the preferred option, rainfed crops were complementary. In regions where dry farming was the only possible agriculture, there were settlement networks linked to livestock breeding and to droveways and pasture areas. The original selections made by the Berber and Arab farmers can still be recognized despite the expansion that has mainly taken place since modern times. However, the more recent and destructive capitalist agriculture is erasing the last vestiges of the Andalusi agricultural landscape. [ABSTRACT FROM AUTHOR]

During the past thirty years, scholars of Arab cultural politics have struggled to articulate modern Palestinians' unique ways of viewing the medieval past. Al-Andalus in particular fascinates authors and visual artists of Palestine. Our current theoretical framework within Arabic literature is poorly adapted to the sweeping historiography that these authors and artists create. This article revises the academic consensus that nostalgia is the organizing principle for Palestinian expressions of Andalusi identity. It provides a new way to understand the relationship between modern Palestinian poetics and the idea of a past Arab Iberia. Shifting from the affective theory of nostalgia that culminated in the early 1990s, I argue that Palestine's version of al-Andalus in the twenty-first century works primarily as an artistic technique of reading Maghrebi texts rather than as an idyllic geographic place. [ABSTRACT FROM AUTHOR]

Copyright of Spal: Revista de Prehistoria y Arqueologia de la Universidad de Sevilla is the property of Spal. Revista de Prehistoria y Arqueologia de la Universidad de Sevilla and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Tarih İncelemeleri Dergisi is the property of Tarih Incelemeleri Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Since the 1980s, there have been significant advancements in the study of the development of rural Andalusi settlement linked to irrigated agriculture, both in relation to large suburban green belts and to the small hydraulic systems of rural communities in mountainous regions. However, recent investigations in several dry areas and, in particular, the intensive archaeological survey that we have been carrying out in the eastern sector of La Mancha, reveal a densely populated rural region that responds to a hitherto unknown pattern. It consists of small villages on the plain, devoid of community defence elements and inhabited by peasants who made the best of the only existing natural resources that have traditionally oriented the region's economy towards cattle ranching and rainfed agriculture. Most of the villages seem to have developed from the beginning of the eleventh century, disappearing at the end of the same century due to the increase in insecurity after the Christian conquest of Toledo in 1085. Their existence would be associated with a general context of population growth that intensified the competition between urban elites and peasants for the privileged agricultural areas and, as a result, the colonisation of less favourable production areas. [ABSTRACT FROM AUTHOR]

The arrival of Islam to the Iberian Peninsula at the beginning of the 8th c. brought important changes to the urbanism of cities which contributed to turn the previous late-antique realities into medieval Islamic settlements. Among all the transformations that took place, the introduction of mosques and the reconfiguration of cities' religioscapes is one of the most relevant. The processes through which the earliest mosques were first inserted in urban landscapes in al-Andalus are unclear, since so far there are no remains that can be undoubtedly dated before the Umayyad period. From that moment on, and alongside the Umayyad organization of the Andalusi state, the founding of mosques becomes clearer and traceable, and their urban, religious and political roles more evident. This contribution seeks to identify how and why mosques appeared in the Iberian Peninsula, how they (re)configured religious spaces in cities, and how they contributed to consolidate their significance through specific written and architectural narratives. This topic will be explored also seeking for parallels and connections in the Bilād al-Shām region. [ABSTRACT FROM AUTHOR]

Endülüs’ün Müslümanlar tarafından fethi bölge açısından çeşitli değişimlere sahne oldu. Bu değişimler siyasi, ekonomik ve sosyal süreçlere yansımıştır. I. Abdurrahman’dan itibaren merkezileşme çabaları, III. Abdurrahman’ın güçlü bir halifelik sistemi kurması, doğu-batı ekseninde devlete saygınlık kazandırması ekonomiyi güçlendiren etmenlerdir. Onların sulama sistemleri geliştirmeleri, marjinal faydası yüksek ürünler üretmeleri bu noktada oldukça dikkat edilmesi gereken hususlardır. Endülüs Emevilerinin tarih sahnesinden kopuşuyla ortaya çıkan siyasi otonomlar Mülûkü’t-Tavâif dönemi olarak adlandırılır. Ortaya çıkan mahalli yapıların birbirleri ile olan rekabetleri onları Hristiyan devletler ile ittifak yapmaya zorladı. Hristiyan devletlerle ittifak kuran taraf çeşitli haraçları ödemeye mahkûm oldu. Bu ittifaklara karşı kaybeden taraf ise topraklarından Hristiyanlara pay vermek zorunda kaldı. Bu dönem sonrasında Kuzey Afrika kökenli devletlerin Endülüs’ü himayesiyle yeni bir süreç ortaya çıktı. Murâbıtlar bölgeye hâkim oldu. Murâbıtların ünlü hükümdarı Yûsuf b. Taşfin’in başarılı ekonomik politikalar yürüttüğü anlaşılmaktadır. Fakat bu süreç uzun sürmedi. Kuzey Afrika’da yaşanan siyasi gerilimler Murâbıtların odağının Endülüs topraklarından kaymasına sebep oldu. Vergiler yeniden halkın sırtına yüklendi. Muvahhidler dönemi de ekonomik sahada vaatkâr bir seyir izlemedi. Hem Hristiyan reconquista hareketiyle hem de Haçlı Seferlerinin ekonomik yaptırımlarıyla bölge her anlamda zayıfladı. Reconquistanın ilerlemesiyle ele geçirilen şehirlerde tüccar ve çiftçi sınıfı sürgün edildi. Mayorka, Minorka gibi çeşitli kritik noktaların kaybedilmesiyle Akdeniz bölgesinin ticari konsensüsü değişime uğradı. Bu gerilemeler sonucunda ticaret uluslararası alandan bölgesel üretime doğru bir seyir takip etti.

Kajian Muwaṭṭa’ Mālik dan mazhab Mālikī mendominasi pada abad ke-2 H/ke-8 M hingga abad ke-3 H/ke-9 M di al-Andalus. Dua abad setelahnya, yaitu abad ke-4 H/ke-10 M hingga abad ke-5 H/ke-11 M, menandai kajian Muwaṭṭa’ Mālik di al-Andalus yang mulai berkurang. Oleh karena itu, kajian abad ke-5 H/ke-11 M sangat penting untuk menggambarkan bagaimana transisi dari dominasi kitab Muwaṭṭa’ Mālik menuju dominasi kitab selain Muwaṭṭa’ Mālik di al-Andalus. Salah satunya adalah kajian yang dilakukan oleh Muḥammad bin Farj al-Qurṭubī al-Mālikī (w. 497/1104) yang terkenal dengan Ibn al-Ṭallā‘ dalam kitabnya, Aqḍiyah Rasūl Allāh ṣallā Allāh ‘alaihi wa sallam. Artikel ini akan membahas kritik Ibn al-Ṭallā‘ terhadap ortodoksi mazhab Mālikī dan kitab Muwaṭṭa’ Mālik serta bagaimana proses rekonsiliasi hadis dan fikih di al-Andalus abad ke-5 H/ke-11 M di al-Andalus. Ibn al-Ṭallā‘ menikmati kebebasan akademik di tengah kekacauan politik dan identitas. Dengan adanya kekacauan tersebut, mazhab dan pandangan selain dari mazhab Mālikī lebih banyak dan lebih bebas untuk disuarakan. Oleh karena itu, ia lebih bebas untuk keluar dari ortodoksi Mālikī dengan mengutip sebanyak mungkin dan membandingkan dengan mazhab selain Mālikī. Perpaduan sumber fikih dan hadis, serta kombinasi pendapat Mālik bin Anas dan mazhab lainnya, menjadi sebuah capaian bagi Ibn al-Ṭallā‘. Capaian tersebut melalui beberapa proses dan tahapan, terlebih mazhab Mālikī dan Muwaṭṭa’ masih mendominasi sejak menjadi mazhab resmi dinasti Umayyah di al-Andalus pada abad ke-2 H/ke-8 M hingga abad ke-3 H/ke-9 M.

Presentamos en esta investigación un análisis global de todas las monedas aparecidas en el yacimiento cordobés del parque de Miraflores, identificado con el arrabal emiral de Šaqunda. En él se documentaron: dírhams y feluses, pero también, moneda hispánica y bronces romanos así como piezas castellanas, medievales y modernas. Estableceremos igualmente una comparativa con la presencia monetaria en otros yacimientos arqueológicos coetáneos cronológicamente. Este arrabal andalusí, eminentemente comercial, constituye el primer mercado y zoco de la ciudad, habitado por una población en pleno proceso de islamización y arabización. La certeza de su fecha de destrucción, indicada por las fuentes escritas y avalada por el contexto arqueológico (203 H./818 d. C.), permite una simbiosis entre los datos aportados por las monedas localizadas en el curso de la excavación y el contexto arqueológico de las mismas. En primer lugar, ofrecemos un apoyo en la interpretación de uso de espacios vinculados con el comercio y la producción, junto a una propuesta de periodo de circulación de las piezas monetarias acuñadas tanto en época antigua como en los primeros momentos de la conquista de al-Andalus, así como una reinterpretación de datación de las piezas monetarias que carecen de ceca y fecha de acuñación en base a su estudio en el contexto arqueológico que han sido halladas. Se trata de un paso en el largo camino para establecer una cronología de emisión de los feluses fundamentada no solo en los datos que aparecen en las propias monedas, tales como ceca y/o fecha o las atribuciones a ambas basadas en tipologías, análisis paleográfico o del mensaje transmitido y reacuñaciones, sino también en su contextualización estratigráfica en yacimientos.

Predominantemente, a investigação no campo da música e seus instrumentos na Idade Média tem-se alicerçado em fontes escritas e iconográficas, por exemplo originárias da escultura ou de representações em manuscritos de índole diversa. Além de escassas, estas fontes só nos surgem também com suficiente integridade a partir dos séculos XIII/XIV. Não obstante, a maior quantidade e rigor das fontes que a arqueologia nos propicia a partir da década de 90 têm-nos vindo a revelar mais e novos dados graças à arqueologia preventiva, datações por isótopos de carbono e a um maior rigor sobre os contextos estratigráficos. Fontes essas, que além de escassas e raramente providas da integridade desejada, só pontualmente tem sido investigadas de forma aprofundada no âmbito concreto do estudo da música, seus agentes, seus instrumentos e suas práticas. Concretamente quanto aos instrumentos musicais do al-Andalus português, período de domínio e influência islâmica, árabe e berbere durante a Idade Média na península ibérica, o registo arqueológico conhecido não chega a albergar a dezena de exemplares. Neste contexto e tendo como fonte arqueológica um tambor de cerâmica inédito exumado em Silves em contexto de período almóada, este trabalho pretende destacar o potencial destes artefactos e abrir novos rumos na interpretação do instrumento musical e dos contextos socioculturais em que o mesmo era produzido e tocado, almejando novos rumos na sua interpretação e uma mais aprofundada apreensão da mundividência na Idade Média no al-Andalus português. Além da descrição do objecto per se, pretende-se a sua articulação com a iconografia e outras fontes coetâneas, também quanto à sua potencial influência na etnografia até à contemporaneidade.

Tíscar se configura en época andalusí en un lugar de montaña que determina en buena medida la organización de los espacios productivos, defensivos y habitacionales. Estos espacios, aunque modificados, perviven en el paisaje. Nuestro objetivo ha sido identificarlos y entender las relaciones que se dan entre ellos. Para esta tarea se ha recurrido al reconocimiento superficial del terreno, al análisis de las fuentes escritas, islámicas y cristianas, y a la revisión de la bibliografía sobre la zona. También se han analizado los datos procedentes de las intervenciones arqueológicas previas. Posteriormente, toda la evidencia recogida se ha procesado en un SIG. El análisis del conjunto de datos se ha volcado sobre un modelo digital del terreno que nos ha permitido comprender la gestión de los recursos naturales por parte de las comunidades campesinas de Tíscar a lo largo del periodo andalusí e identificar los lugares destinados para la explotación de los mismos. Esto nos ha permitido también comprender las relaciones que se dieron entre ellos y el papel que tuvo la fortaleza de Tíscar en la organización y gestión de los diferentes espacios en un lugar de montaña.

En este trabajo pretendemos elaborar un breve análisis de las ideas estéticas y filosóficas que Ibn Tufayl mantiene en su novela El filósofo autodidacto. Un estudio que permitiría encuadrar adecuadamente la filosofía de este pensador andalusí en el marco de la historia de la estética. A lo largo de las páginas de su obra Ibn Tufayl no solo enlazará estética y mística, sino que reservará un lugar predominante al ejercicio ascético como posibilidad de aprehensión de “la Belleza”. En este sentido, en algunos pasajes del libro el autor describe los elementos naturales, especialmente los planetas, utilizando el predicado “bello”. Ello permitiría afirmar que el ámbito estético en El filósofo autodidacto no se da solo en la región de la divinidad, sino también en el mundo.

Flamenco is considered the musical style that most identifies the Spanish people. It emerged as a result of the cultural mixing that occurred when Muslims, Jews, Gypsies, and Christians coexisted for centuries in Al-Andalus, giving rise to the musical style we now know as flamenco. This research aims to detect the presence of Islamic culture in flamenco music from the perspective of Mediterranean culture. A predominantly qualitative methodology has been used, and a systematic literature review has been conducted, employing the PRISMA methodology. Among the results, we find numerous popular lyrics in the flamenco genre that refer to the Islamic people and recount their historical memory. The musical intonations of flamenco carry an oriental tone in their music and share melodies similar to expressions of the Muslim people. Ancient paintings have allowed us to find similarities between the body posture of a belly dancer and a flamenco dancer. We conclude by affirming that Islamic influences are particularly relevant in the origin and subsequent consolidation of flamenco as a musical genre. [ABSTRACT FROM AUTHOR]

Although recognized as an important legal authority in the formative period of Mālikī legal doctrine (2nd-3rd/8th-9th century), Ašhab b. ʿAbd al-ʿAzīz (d. 204/820) is portrayed in narrative sources after the 4th/10th century as a scholar who diverged from or even contradicted the master's doctrine, Mālik b. Anas (d. 179/795). This article examines Ašhab's divergence and independency through the analysis of seven anecdotes consigned in the Mālikī biographical literature between the 4th/10th and 6th/12th centuries. By placing these anecdotes in their political, social and doctrinal contexts of writing we emphasize that: 1. Ašhab's divergence is a historical construction that is 2. the corollary of the evolution of Mālikī legal doctrine between the 3rd/9th and 6th/12th centuries. In fine , we show that an interconnection exists between the biographical tradition built on Ašhab and the evolution of the Mālikī maḏhab (doctrinal school of law). [ABSTRACT FROM AUTHOR]

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