Relevant bibliographies by topics / Umayyad Architecture

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Umayyad Architecture'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Umayyad Architecture"

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Mahmoud MOHAMMAD AL-TAWALBEH, Fatima. "THE CULTURAL DIVERSITIES OF UMAYYAD ARCHITECTURE." Journal of Academic Social Sciences 65, no. 65 (January 1, 2018): 650–62. http://dx.doi.org/10.16992/asos.13435.

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Lic, Agnieszka. "Functions of spolia in Umayyad architecture." Art of the Orient 2, no. 1 (2013): 7–18. http://dx.doi.org/10.15804/aoto201301.

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Noor Hidayah. "Revolusi dan Kontinuitas:Membahas Warisan Budaya Bani Umayyah dalam Konteks Dunia Modern." Holistik Analisis Nexus 1, no. 6 (June 23, 2024): 223–31. http://dx.doi.org/10.62504/nexus672.

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The Umayyad dynasty which rule from 661 AD from 750 AD,stands as a pivotal period in early islamic history leaving a diverse and influential cultural legacy that persists into the modern era .This research aims to explore how to the cultural heritage of the umayyads remains relevant of the context modern world,particularly in the fields of art and architecture.The Umayyad dynasty is renowned for estabilishing a strong empire that encompassed vast territories from the Middle East to Andalusia in Spain.Calliph Abdul Malik ibn Marwan , a prominent figure of the time,introduced the Umayyad Dinar as the official currency and initiated the monumental project Dome of The Rock in Jerusalem,which continues to be one of the most significant symbols of Islamic architecture.Umayyad architeture reflects a blend of Roman, Persian , and newly introduced islamic elements.Their distinctive of domes, calligraphy,and intricate mosaics has deeply inspired modern artists and architect. This study explores how the cultural values from the past continue to inspire and shape contemporary works.By considering the global impact of Umayyad heritage, we can understand how continuity and evolution in human history occur through the development of art,architecture and values systems.Through this analysis, we highlight the importance of understanding how cultural values from the past can reinterpreted in different contexts to support the evolution of an inclusive and sustainable cultural future.
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Haddad, Naif Adel, Fatima Y. Jalboosh, Leen A. Fakhoury, and Romel Ghrayib. "URBAN AND RURAL UMAYYAD HOUSE ARCHITECTURE IN JORDAN: A COMPREHENSIVE TYPOLOGICAL ANALYSIS AT AL-HALLABAT." International Journal of Architectural Research: ArchNet-IJAR 10, no. 2 (July 29, 2016): 87. http://dx.doi.org/10.26687/archnet-ijar.v10i2.835.

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The Umayyad period represents one of the most prosperous periods in the history of Jordan. Most of the studies, however, have long been focused on palatial and luxurious architecture. In Jordan, few examples of Umayyad houses have survived in their entirety. However, the new discoveries at al-Hallabat rural houses allow an architectural enrichment of our knowledge for that period, even from a socio-economic point of view. In contrast with the better-known desert palaces that dominate the evidence for this period, they also assist in establishing the houses’ typological patterns. This paper attempts to present and discuss the main Umayyad urban and rural house architecture in Jordan, while addressing al-Hallabat Umayyad houses based on recent unpublished reports and preliminary results of excavations. It aims to present a comparative typological pattern analysis of al-Hallabat houses excavated at two phases (1979-1982, 2002-2006) with parallel examples from Bilad al-Sham. The paper defines three typological patterns; nucleus, courtyard, and complex houses. All have at least one courtyard. The study shows that there were continuity and parallelism in Bilad al-Sham between these types and those used at least in early Byzantine and early Islamic period, such as these at ar-Risha and Khirbet al-Askar in Jordan.
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Rosser-Owen, Mariam. "Andalusi Spolia in Medieval Morocco: “Architectural Politics, Political Architecture”." Medieval Encounters 20, no. 2 (March 27, 2014): 152–98. http://dx.doi.org/10.1163/15700674-12342164.

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Abstract Traditionally, art historians have viewed the art of medieval Morocco through the lens of Islamic Iberia, which is regarded as the culturally superior center and model for the region. However, more recent studies are beginning to show that, rather than Moroccan patrons and artisans passively absorbing an Andalusi model, the rulers of the Almoravid and Almohad regimes were adopting aspects of this model in very deliberate ways. These studies suggest that Andalusi works of art were part of a conscious appropriation of styles as well as material in a very physical sense, which were imbued by the Moroccan dynasties with a significance relating to the legitimacy of their rule. This paper focuses on the way in which Andalusi architectural and other, mainly marble, material was deployed in Moroccan architecture in the eleventh and twelfth centuries. Rather than reusing locally available material, this monumental (and extremely heavy) material was gathered in al-Andalus, at the ruined monuments of the Andalusi Umayyad caliphs, and transported over great distances to the imperial capitals at Fez and Marrakesh. Here this Umayyad spolia was deployed in key locations in the mosques and palaces constructed as the architectural manifestations of the Almoravids’ and Almohads’ new political power. Most frequently, this spolia consisted of marble capitals in the distinctive, dynastic style developed by the Andalusi caliphs for their palace at Madīnat al-Zaḥrāʾ. But together with other Andalusi imports, such as the magnificent minbars made in Córdoba for the Qarawiyyīn mosque and Almoravid mosque at Marrakesh, these physical symbols of al-Andalus in Morocco conveyed a clear message that the Almoravids and, later, the Almohads had taken up the mantle of rule in the Islamic West.
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Leal, Bea. "The Abbasid Mosaic Tradition and the Great Mosque of Damascus." Muqarnas Online 37, no. 1 (October 2, 2020): 29–62. http://dx.doi.org/10.1163/22118993-00371p03.

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Abstract Glass wall mosaic is a major feature of early Islamic architecture, surviving above all in the Umayyad monuments of the Dome of the Rock and the Great Mosque of Damascus. These grand mosaics inspired periodic revivals from the eleventh century onwards. The centuries between the Umayyad commissions and the first of the documented revivals, however, have been seen as a period of decline for the craft; the Abbasid dynasty that defeated the Umayyads in 750 has not traditionally been associated with the medium. This article reexamines the question, looking at textual and material evidence for Abbasid mosaic production. It argues that, in fact, there was a continuous mosaic tradition well into the ninth century, under the patronage of both caliphs and lower-ranking officials. The first part of the article considers written evidence for mosaics in Mecca and Medina. The second part looks in detail at a surviving example that, it will be argued, dates to the Abbasid period, on the Bayt al-Mal (Treasury) of the Great Mosque of Damascus. The concluding section discusses factors behind the general decline in mosaic production in the tenth century and the possibility of pockets of continuity.
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د. عبد الكريم مشعان حماد. "Islamic architecture in the Umayyad era Mosques as an example." Journal of the College of Basic Education 24, no. 102 (December 7, 2022): 689–700. http://dx.doi.org/10.35950/cbej.v24i102.6245.

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اهتم المسلمون كثيراً بعمارة المساجد وذلك نابع من كونهم رأوا النبي محمد صلى الله علية وسلم مهتماً بالمسجد وعمارته فكان أول خطواته التي قام بها هو بناء المسجد في الدولة الجديدة في المدينة، ولكن لعدم استقرار الدولة بسبب الفتن لم يكن التوجه في عمارة المساجد على أتمّه إلا في زمن الأمويين بسب الاستقرار الأمني وتأثرهم بالعمارة الرومانية في بلاد الشام. هذا البحث يسلط الضوء على فن العمارة الإسلامية ودور الأمويين في ازدهار هذا الفن.
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(Corresponding Author), Haithem F. al-Ratrout, Khaled F. Qamhieh, and Khalid El-Awaisi. "Constructing the Shape of the ‘Holy’: The Umayyad Conception of al-Masjid al-Aqṣā’s Identity." Journal of Al-Tamaddun 18, no. 1 (June 19, 2023): 265–90. http://dx.doi.org/10.22452/jat.vol18no1.21.

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The al-Aqsa Mosque, the holiest site of the Holy Land, underwent a major architectural transformation initiated by the Muslim Umayyad Caliph ‘Abd al-Malik ibn Marwān (r. 66-86 AH/ 685-705 CE). Through his comprehensive construction program, ‘Abd al-Malik established the architectural importance of the Sacred Rock and elevated it as one of the fundamental Islamic religious foci. The vision behind the mosque's design is filled with religious enthusiasm and serves as a powerful architectural manifestation of ‘Abd al-Malik's political manifesto rooted in religious expression. This study provides an analysis of the process of creating the general shape of the ‘Holy’ within the sacred architecture of the al-Aqsa Mosque and its reflection in the general image of Bayt al-Maqdis' skyline. The research employs an interdisciplinary approach, re-examining and re-evaluating the historical literature and connecting it to archaeological observations and architectural coordination relevant to the subject of the study. The findings of this research shed light on the design concept of the al-Aqsa Mosque and make a significant contribution to clarifying our understanding of the early Islamic architecture of the site.
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Khan, Sonia Nasir, and Iqra Ashraf. "The Architecture and Decoration Varieties of Khirbat al Mafjar." PERENNIAL JOURNAL OF HISTORY 1, no. 2 (December 31, 2020): 161–80. http://dx.doi.org/10.52700/pjh.v1i2.17.

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The 8th century desert palace Khirbat al Mafjar remains (in present day Jordan) is a matchless specimen of Umayyad luxurious lifestyle and their perception for art. The palace is amalgamation of variety of decoration type like carved and moulded stucco, stone relief and birds and figure sculpture and also frescos paintings. It is famous for its well-preserved floor mosaics. Although credited to caliph Hisham (r. AD 724– 743) but his successor and also his nephew named as Al Walid II probably built this palace (r. AD 743– 44) . However after five years Al-Walid’s died and, the palace was smashed due to an earthquake. This article discusses the building designed structure and the ornamentation and decoration varieties used in the architecture. Though this palace is famous for its mosaics but this paper covers its main parts of architecture and all types of varieties. It’s an explorative study collected from historical data, literature and excavation reports and in the end it concludes that this palace is unique not only for its varieties but also the symbolic meanings of elements in the decoration. These symbols have some logic or reason of representing in the palace that explains the power and authority of the owner. In other words not just depiction of luxurious lifestyle but the aesthetics and symbolic both designs are the parts of this Umayyad era building.
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Saputri, Itsnawati Nurrohmah. "Daulah Umayyah di Andalusia dan Hasil Budayanya (756-1031 M)." JUSPI (Jurnal Sejarah Peradaban Islam) 4, no. 2 (February 23, 2021): 149. http://dx.doi.org/10.30829/juspi.v4i2.8431.

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<p><em>This research describes the Islamic culture during the Umayyad Daula in Andalusia. The methods used in this research are historical methods and cultural anthropological approaches. The technique used in this research is literature study, the authors collect those related to the discussion that the author did. The results of the research conducted by the Umayyad Daula in Andalusia came to power from 756-1492 AH, with the first caliph Abdurrahman Ad-Dakhil and the last caliph Muhammad XI (Nashirihyah Granada). Initially the government was led by an Amir, then at the time of Abdurrahman III it changed to Caliph. The power of the Umayyad Daula in Andalusia has several cultures, including in the field of literature, the most famous of which is Ibn 'Abd Rabbihi (860-940 AD) from Cordova, Abdurrahman III's favorite poet. In the architecture of Ad-Dakhil founded the Great Mosque of Cordova. In the field of science, a popular figure who developed the science of Fiqh in Andalusia was the writer Abu Bakr Muhammad bin Marwan bin Zuhr (d. 1031).</em></p>
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Dissertations / Theses on the topic "Umayyad Architecture"

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Tohme, Lara G. "Out of antiquity : Umayyad baths in context." Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/33740.

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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Architecture, 2005.
"September 2005."
Includes bibliographical references (leaves 197-223).
This dissertation explores the relationship between the art and architecture of the early Islamic period to those of pre-Islamic Bilad al-Sham (the region encompassing the modem-day countries of Syria, Jordan, Lebanon, Palestine and Israel), and focuses on the Umayyad bathhouse as a paradigm through which this relationship is articulated. The visual culture of the Umayyad dynasty (661-750CE) is of extreme importance, not only because it constitutes the foundation of Islamic art and architecture, but more importantly because it serves as the main link in the chain of cultural transmission from the Greco- Roman and Byzantine worlds to the Medieval Islamic world. The first section of this dissertation explores the ways in which this relationship has been studied as well as the nature of the primary sources, and suggests a new method of how best to study and understand Umayyad art and architecture and their relationship to precedent and contemporaneous cultures. The second section examines the cultural, architectural and political changes in Bilad al-Sham between the fourth and eighth centuries CE, and how the events of these four centuries shaped the art, architecture and culture of the Umayyads.
(cont.) The third and fourth sections concentrate on transformation of the shape and function of the bathhouse in late antiquity, and how the bathhouse was adapted to fit the needs of both pre-Islamic and Islamic late antique cultures in this region. This study concludes by suggesting that Umayyad architecture and culture can best be understood only when interpreted as part of the rich regional and cultural milieu of late antique Bilad al-Sham.
by Lara G. Tohme.
Ph.D.
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Anderson, Glaire D. "The suburban villa (munya) and court culture in Umayyad Cordoba (756-976 CE)." Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/38861.

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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Architecture, 2005.
Includes bibliographical references (p. 218-241).
As the capital of the Umayyad dynasty (r. 756 CE-1031 CE), the city of Cordoba developed into one of the most renowned urban centers of the western Mediterranean. The Great Mosque of Cordoba is the outstanding testament to the architectural activities of the dynasty, yet textual and material evidence indicates that the Great Mosque was but one facet of a broader program of Umayyad patronage. The dissertation focuses on the dynasty's secular monuments - the suburban villas (Arabic munya, p. munan) constructed around the city by the Umayyad rulers and their courtiers. It analyzes the munya as a medieval architectural, landscape, and social phenomenon. By addressing issues of function, patronage, and meaning, the dissertation utilizes Cordoban villas as a vehicle for the investigation of Umayyad court society. The dissertation is divided into two parts. Part One (Chapters I-IV) defines the architectural characteristics and agricultural functions of the munya. Part Two analyzes the social functions of the Cordoban estates as settings for Umayyad court activities, and the meanings associated with estate patronage and the Umayyad construction of a villa landscape.
(cont.) The dissertation contextualizes the munya within a broader constellation of Mediterranean villas and villa culture, and argues that the munya tradition informed subsequent developments in palace architecture on the Iberian Peninsula. Cordoban villas provided significant revenue for the state and patrons, supplied the court with the luxury crops considered necessary to refined life, served as settings for court activities, and demonstrated status and power among the Umayyad ruling class. The Cordoban rulers therefore attached a strong ideological importance to the estates. With the establishment of the caliphate in the tenth century, Cordoba's fertile villa landscape became entwined with Umayyad notions of sovereignty and good governance, in which a fertile landscape was conflated with political legitimacy, a theme that is also apparent in Umayyad court literature. Thus, the dissertation demonstrates that an appreciation of the many links between the villas and the Cordoban ruling class is central to comprehending Umayyad court society.
by Glaire D. Anderson.
Ph.D.
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Baramki, Dimitri Constantine. "Arab culture and architecture of the Umayyad Period : a comparative study with special reference to the results of the excavations of Hisham's palace." Thesis, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.528894.

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Bakour, Dina. "L'univers visuel Umayyade : les reliefs ornementaux de Qaṣr al-Ḥayr al-Gharbī conservés dans les réserves de la Direction Générale des Antiquités et des Musées syriens." Thesis, Paris 1, 2019. http://www.theses.fr/2019PA01H004.

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« L'univers visuel Umayyade : les reliefs ornementaux de Qaṣr al-Ḥayr al-Gharbī conservés dans les réserves de la Direction Générale des Antiquités et des Musées syriens » se présente en 2 volumes : le volume I qui est le manuscrit qui résume l’ensemble des recherches est composé en 2 parties : la première partie, intitulée « Qaṣr al-Ḥayr al-Gharbī : histoire et architecture » et la deuxième partie intitulée « Vers un nouveau regard sur le programme décoratif et représentatif de Qaṣr al-Ḥayr al-Gharbī ». Le volume II qui est un catalogue qui présente l’iconographie de notre étude par l’apport de photos et d’objets et de sites. Depuis 1936, quand Daniel Schlumberger a commencé ses fouilles dans le site de Qaṣr al-Ḥayr al-Gharbī, et jusqu’à maintenant, les milliers de fragments intégrés dans le corpus du programme décoratif du palais d’al-Ḥayr al-Gharbī n’ont pas pu être intégralement identifiés pour les mettre à la disposition des chercheurs. Nous tenterons donc de répondre du mieux possible sur l’origine des concepteurs et artisans qui ont réalisé ce programme décoratif impressionnant, sur les techniques et les matériaux utilisés, sur la symbolique des détails des motifs ornementaux, etc. Nos recherches montrent que le programme ornemental de Qaṣr al-Ḥayr al-Gharbī appelle à la sérénité, il est achevé, varié et riche artistiquement. L’objectif de ces deux volumes repose sur le témoignage d’une rencontre entre deux cultures et la relation exceptionnelle qui s’est instaurée entre les nouveaux arrivants et les autochtones, dont on peut mesurer l’héritage à Bilād al-Sām. À la fois une relation consensuelle bilatérale d’exception et une évolution culturelle remarquables
"The Umayyad visual universe: the ornamental reliefs of Qaṣr al-Ḥayr al-Gharbī preserved in storage of the General Directorate of Antiquities and Museums" comes in 2 volumes: volume I which is the manuscript that summarizes all the research. It is composed of two parts: the first part, entitled « Qaṣr al-Ḥayr al-Gharbī :history and architecture" and the second part entitled "Towards a new look at the decorative and representative program of Qaṣr al-Ḥayr al-Gharbī". Volume II is a catalog that presents the iconography of our study by adding photos of objects and sites. Since 1936, when Daniel Sclumberger began his excavations in the Qaṣr al-Ḥayr al-Gharbī site, and until now, the thousands of fragments embedded in the corpus of the decorative program of the palace of al-Ḥayr al-Gharbī could not be fully identified to make them available to researchers. We will try to answer as possible about the origin of the designers and craftsmen who realized this impressive decorative program, on the techniques and the materials used, on the symbolic details of the ornamental motifs, etc. Our research will show that Qaṣr al-Ḥayr al-Gharbī’s ornamental program calls for serenity, without any sign of violence and war, it is completed, varied and artistically rich. The objective of these two volumes is based on the testimony of a meeting between two cultures and the exceptional relationship that has developed between newcomers and natives, whose legacy can be measured in Bilād al-Sām. Both an exceptional bilateral consensual relationship and a remarkable cultural evolution
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Antun, Thallein Mireille. "The architectural form of the mosque in the central Arab lands : from the Hijra to the end of the Umayyad period, 1/622 - 133/750." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442750.

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Books on the topic "Umayyad Architecture"

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Michel, Anne. Les églises d'époque byzantine et umayyade de Jordanie (provinces d'Arabie et de Palestine) Ve-VIIIe siècle: Typologie architecturale et aménagements liturgiques (avec catalogue des monuments). Turnhout: Brepols, 2001.

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Frontiers, Museum With No, ed. The Umayyads: The rise of Islamic art. Amman: Arab Institute for Research and Pub., 2000.

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Arnold, Félix, and Félix Arnold. La almunia de Al-Rummāniyya (Córdoba). Sevilla: Junta de Andalucía, Consejería de Cultura y Patrimonio Histórico, 2021.

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Bloch, F., K. Cytryn, M. Dotterweich, J. Häser, H. P. Kuhnen, Ch Schneider, and W. Zwickel. Khirbat al-Minya: Der Umayyadenpalast am See Genezareth. Rahden/Westf: VML, Verlag Marie Leidorf GmbH, 2016.

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Iinkai, Tajima-machi Kyōiku. Aizu Tajima no umayado (kyū Ōtake-ke jūtaku) narabini kanren minzoku chōsa hōkokusho. Fukushima-ken Minamiaizu-gun Tajima-machi: Tajima-machi Kyōiku Iinkai, 1988.

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Milwright, Marcus. Dome of the Rock and Its Umayyad Mosaic Inscriptions. Edinburgh University Press, 2019.

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Dwelling Models of Umayyad Madāʾin and Quṣūr in Greater Syria. British Archaeological Reports Oxford Ltd, 2020.

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Dome of the Rock and Its Umayyad Mosaic Inscriptions. Edinburgh University Press, 2016.

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Iconotextual studies in the Muslim ideology of Umayyad architecture and urbanism. Wiesbaden: Harrassowitz, 1996.

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Umayyadische Palast des 8. Jahrhunderts in Hirbat Al-Minya Am See Von Tiberias: Bau und Baudekor. Reichert Dr., Ludwig, 2017.

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Book chapters on the topic "Umayyad Architecture"

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Treadwell, Luke. "The Formation of Religious and Caliphal Identity in the Umayyad Period." In A Companion to Islamic Art and Architecture, 89–108. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch3.

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Grabar, Oleg. "The Umayyad Dome of the Rock in Jerusalem." In Early Islamic Art and Architecture, 223–56. Routledge, 2017. http://dx.doi.org/10.4324/9781315257280-10.

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Marías, Fernando. "Local antiquities in Spain: from Tarragona to Córdoba." In Local antiquities, local identities, 142–66. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526117045.003.0008.

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The study of Local Roman Antiquities developed in Spain from the end of the 15th Century focusing on the ancient remains of Roman cities as Mérida, Segovia, Murviedro and Tarragona. Foreign and Spanish scholars contributed with field research and drawings, and architects tried to dig up the past of their respective towns through excavation and interpretation of the architectural remains, and to put into practice what they thought could have been their own local Roman models as well. Córdoba, the ancient Roman Baetica and Umayyad capital is one of our best examples for studying the way its architecture, orders and ornate could have been analysed and interpreted, and how its architects could use Roman and Umayyad models, by the end of the 16th Century, for their modern local buildings.
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"Villa (Munya) architecture in Umayyad Córdoba: Preliminary considerations." In Revisiting al-Andalus, 53–79. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004162273.i-304.17.

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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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Hillenbrand, Robert. "La Dolce Vita in Early Islamic Syria: The Evidence of Later Umayyad Palaces." In Early Islamic Art and Architecture, 333–71. Routledge, 2017. http://dx.doi.org/10.4324/9781315257280-13.

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Tohme, Lara. "Spaces of convergence: Christian monasteries and Umayyad architecture in Greater Syria." In Negotiating Secular and Sacred in Medieval Art, 129–45. Routledge, 2017. http://dx.doi.org/10.4324/9781315090597-6.

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"Umayyad castles: the Shift from late Antique Military Architecture to early Islamic Palatial Building." In Muslim Military Architecture in Greater Syria, 3–25. BRILL, 2006. http://dx.doi.org/10.1163/9789047417460_006.

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Anderson, Glaire D. "hap t e r N in e Aristocratic Residences and the Majlis in Umayyad Córdoba." In Music, Sound, and Architecture in Islam, 228–54. University of Texas Press, 2018. http://dx.doi.org/10.7560/312452-012.

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"Al-Jāḥiẓ in the Mosque at Damascus: Social Critique and Debate in the History of Umayyad Architecture." In Art and Architecture in the Islamic Tradition. I.B.Tauris, 2011. http://dx.doi.org/10.5040/9780755694471.ch-005.

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Conference papers on the topic "Umayyad Architecture"

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Marmolejo Cantos, Francisco. "El palacio fortificado de Ibn Ḥafṣūn y sus ḥuṣūn-abwāb. La supuesta edilicia ḥafṣūní y los modelos orientales en el occidente malagueño." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11464.

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Abstract:
The fortified palace of Ibn Ḥafṣūn and its ḥuṣūn-abwāb. The supposed ḥafṣūní architecture and the oriental models in western MalagaNew interpretative approaches are raised about ḥafṣūní architecture based on the archeological data in the medieval city of Bobastro and its most immediate castles, all located in the limits of the municipal terms of Ardales and Alora, to the northwest from the capital of Malaga. We focus our attention on the palatine complex built by Ibn Ḥafṣūn during the Umayyad emirate and we present numerous nearby fortress, which has allowed us to first approach the knowledge of the defensive system that protected the medieval city. Among the recent evidence of the ḥafṣūní palace, as a result of this study, structural and ornamental elements are discovered that derive from the classical tradition, but they are unknown by local structures and must respond to the influence of the Syrian-Byzantine model.
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