Madrasa ﻣﺩﺭﺴة of the Nasrid monarch Yusuf I in Granada

In the first half of the fourteenth century, the Nasrid Sultan Yusuf I ordered the construction of a madrasa next to Granada's congregational mosque.

Fragments from the original façade are preserved in the Museo Arqueológico y Etnológico de Granada, including an inscription, which states that the building was dedicated in the month of Muhurram in 750 (March or April 1349).



It is located on the street now known as Calle Oficios. The madrasa was built at the heart of the city, near the main mosque (now the site of the Granada Cathedral) and the Alcaicería, then the elite bazaar where silk, gold, linen and other cloth were traded. Ibn al-Khatib was an early student there; among his teachers were Ibn al-Fajjar, Ibn Marzuq, and Ibn al-Hayy (language and law); Ibn al-Hakam and the poet Ibn al-Yayyab (rhetoric); and Sheik Yahya ibn Hudayl (medicine and philosophy).

The building

As was typical of the works of Yusuf I, the building was splendid, with a white marble entrance. The building was originally organized around a pool in the center.

The only surviving part of the school is the prayer room. It is a square-shaped room oriented by its mihrab. Carved, polychrome plaster covers the upper portions of the walls and doorjamb. Calligraphy consistent in style and content with other Nasrid monuments is an integral part of the decoration. Muqarnas in the four corners of the room form an upward transition into an octagonal drum that has sixteen windows with pierced screens.

Above the prayer room is an octagonal wooden ceiling with interlaced star shapes, open in the center and topped by a smaller octagonal drum with sixteen windows and a plaster-decorated ceiling. (Segments of the ceiling have been modified during restoration.)

The façade was decorated with inscriptions of poetry and philosophy. Among these were the words "If in your spirit you provide a place for the desire to study and to flee from the shadows of ignorance, you will find in it the beautiful tree of honor. Make study shine like stars to the great, and to those who are not, bring to them the same brilliance."

Baroque façade of the Madrasa of Granada (detail).

After the completion of the Reconquista and the conversion to the Cabildo an adjacent house was Baroque, so that what we have today is essentially an 18th-century building with elements of older buildings. The oratory or mihrab is original from the 14th century; the Sala de los Caballeros XXIV is Mudéjar.

annexed to enlarge the building. The octagonal Mudéjar Sala de Cabildos was constructed in this era; its 1513 decoration included an inscription alluding to the Christian conquest of the city. Eventually the pool was filled in and converted to other uses, although even after the modifications of 1554–1556, Francisco Henríquez de Jorquera describes a patio with a pool and a garden. The building was subject to major modifications, especially in the 1722–1729 at the height of the

The building, which belongs to the University of Granada, underwent extensive archeological excavations in 2006–2007. As of February 2009, restoration of the interior was just beginning, and the building is not currently open to the public.

History

The madrasa is located on this street called Calle Oficios

The Madrasa functioned as a university until late 1499 or early 1500, under the Treaty of Granada (1491), under which the sultan Boabdil of the Emirate of Granada surrendered to the Catholic Monarchs Ferdinand and Isabella. However, towards the end of 1499, the policy of tolerance and compliance with that treaty under archbishop Hernando de Talavera, came to an abrupt end with the arrival in Granada of Gonzalo Jiménez de Cisneros, who substituted a policy of forced religious conversions.

This new policy led to an uprising in Granada, above all in the Albaicín. Cisneros took advantage of the situation to assault the Madrasah, the contents of whose library was brought to the plaza of Bib-Rambla and burned in a public bonfire. Once pillaged and closed, the building was designated in 1500 by Ferdinand II to be the new Casa del Cabildo (city hall).

In 1858 the town hall moved to the Plaza del Carmen, and the building was sold to be used as a textile warehouse. Two years later, the principal inscription of the Mihrab was discovered. There was also some fire damage in this era; the Echeverría family, owners of the building, hired Mariano Contreras, the same architect who restored the Alhambra, to undertake the repairs.

The city bought back the building in the early 20th century, leading to further restoration work in 1939. There was an unsuccessful attempt in 1942 to turn the building into the seat of a new Instituto de los Reyes Católicos del Consejo Superior de Investigaciones Cientificas ("Catholic Monarchs Institute of the Superior Council of Scientific Investigations"). In 1976, the building became part of the University of Granada.

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Travel the halal way and discover.... Park Güell in Barcelona!

Park Güell was an attempt to create a housing estate in a natural setting in the old village of Gràcia: an ambitious property development project commissioned by Gaudí’s patron, Eusebi Güell. 

The architect chose an uneven site covering a surface area of 15 hectares where 40 detached houses were to be built. Only two were actually completed, and Gaudí lived in one of them.


It is now a museum devoted to the architect’s life and work. Gaudí prepared the site of Park Güell between 1900 and 1914, showcasing his urban-planning concerns by building paths, arcades and viaducts that were fully integrated into Barcelona’s natural surroundings.

Gaudí’s characteristic vivid imagination is revealed in the different elements that amaze visitors from around the world that visit 
Barcelona. The gatehouses, which were originally designed as the caretaker’s house, are now home to the Park Güell Interpretation Centre. 

The flight of steps, with its famous dragon covered in coloured broken-ceramic pieces, leads to the hypostyle hall, an impressive space comprising 86 columns which underpins the plaza above. The curving bench around the perimeter of the plaza was designed by Jujol, one of Gaudí’s associates in the construction of this unique park in the old village of Gràcia which has been declared a World Heritage Site

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Video: Discover the Spanish Muslim Comunity in Andalusia

 

Video: Discover the Spanish Muslim Comunity in Andalusia

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Travel the halal way and discover... The Santiago Bernabeu Stadium the home of Real Madrid

The route of this visit includes the dugouts, presidential box, press room, changing rooms, player's tunnel and trophy room, and ends in the club shop. 

Add this excursion to your travel! It will be unforgetable.
For more information send us a Request Trip

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Ishbiliya إشبيلية, the muslim Seville

You can visit this city in our tour Spain & Morocco of  10days / nights

The Islamic kingdoms of medieval Spain are legendary for their artistic and architectural glories. They are also famous, although perhaps at times through rose-tinted spectacles, for centuries of co-existence between Muslims, Jews and Christians, and for the flowering of a rich culture which drew on the best of the Religions of the Book.

Nowadays, the best-known (and most visited) of the cities of these medieval kingdoms are Granada, home to the Alhambra palace, and Cordoba, site of the breathtaking Mezquita mosque with its forest of red and white arches.

But Seville, now a sprawling modern city, also deserves recognition for its Islamic-influenced cultural heritage.

Torre del Oro and Guadalquivir River

Seville was founded as the Roman city of Hispalis, and was known as Ishbiliya (Arabic:إشبيلية) after the Muslim conquest in 712.

During the Muslim rule in Spain, Seville came under the jurisdiction of the Caliphate of Córdoba before becoming the independent Taifa of Seville; later it was ruled by the Muslim Almoravids and the Almohads until finally being incorporated into the Christian Kingdom of Castile under Ferdinand III in 1248

The Moorish urban influences continued and are present in contemporary Seville, for instance in the custom of decorating with herbaje and small fountains the courtyards of the houses. However, most buildings of the Moorish aesthetic actually belong to the Mudéjar style of Islamic art, developed under Christian rule and inspired by the Arabic style. Original Moorish buildings are the Patio del Yeso in the Alcázar, the city walls, and the main section of the Giralda, bell tower of the Seville Cathedral.[8]


Centuries of Islamic Architecture

The most prominent remnant of Seville's Islamic past is La Giralda, the towering minaret of a 12th century Almohad mosque, which became the city's Catholic cathedral after its conquest by Saint Ferdinand in 1248. At 320 feet high, La Giralda was once the tallest tower in the world. Modeled on the minaret of the Kutubiyya mosque in Marrakech, it has a sister in the Hassan Tower at an uncompleted mosque in Rabat.

La Giralda, the towering minaret of a 12 th century Almohad mosque

The modern-day cathedral was begun in the late 14th century, after the Great Mosque was pulled down, but it still holds the tomb of Saint Ferdinand. The tomb's inscriptions celebrate Ferdinand's achievements not only in Castilian and the monastic language of medieval Christianity, Latin, but also in Hebrew and Arabic. And Ferdinand's son, Alfonso, tried to make Seville a centre for Arabic scholarship and translation, losing out to the long-established academia of Toledo. 


Floodlit at Night


La Giralda's golden stone glows softly, towering over the busy nightlife of the old quarter of Seville whose narrow streets remind visitors of their original character as the city's souk. In the square around the foot of the tower are citrus trees, bearing the Seville oranges famous the world over.

Alcázar of Seville

Just seconds' walk away – close enough for first Muslim and then Christian kings to reach their place of worship through a private tunnel – is the site which has been home to several generations of royal palaces, of the Almohad dynasty and the later Christian kings.


The present occupant of the site is the spectacular Alcazar palace; its name is a corruption of the Arabic al qasr. Its ornate plasterwork – which incorporates repeated Arabic scripts, including the phrase Wa la ghalib ill Allah – "There is no victor but Allah" - is a reflection of the splendors of the Alhambra in Granada, and its tile work also draws heavily on Muslim Andalucian designs. No casual visitor, wandering the Alcazar's courtyards, would be likely to guess that it was commissioned by a Christian monarch.

But the palace – although built around structures which may date as far back as the Umayyad period of the 10th and early 11th centuries, when their Caliphate centered on Cordoba - was completed by workmen who had spent several generations building Granada's Alhambra, and who were then lured west by the Christian king Pedro the Cruel.

Ibn Khaldun, the great philosopher of history, whose distant ancestors hailed from Seville before they fled the Almoravid conquest of the city in the 11th century, visited Seville during his travels around Andalucia in 1364-5, when the ornate plasterwork of the Alcazar was only just dry. Pedro the Cruel tried to persuade him to stay, offering him his family's historical lands, as well as high office – but his interest in the one remaining Muslim kingdom in Spain, Granada, won out.

The Andalucian Melting-Pot  

The Alcazar's cultural, artistic and religious mixture epitomizes the blurring of religious and cultural lines in Andalucia, where Muslims, Christians and Jews lived and worked alongside each other and where Muslim and Christian armies often fought alongside one another against rival small kingdoms, or taifas.

One of the most famous figures of the period was El Cid (a corruption of the Arabic sayyid, 'lord'), described by writer Maria Rosa Menocal as “this Christian warrior with the Arabic name [who] was leading troops into battles between one Muslim and another,” who fought for the King of Seville in late 11th century battles against Granada. He became the hero of a great epic poem in medieval Spanish, and finally of a Hollywood movie.

Another was Samuel the Nagid, the Jewish vizier of Granada, who helped maintain his city's military strength under the Berber King Habbus al-Muzaffar in the 11th century, and who conquered Seville in 1039 for Habbus' son Badis.

For centuries this patchwork of Muslim and Christian kingdoms, with their shifting alliances, fostered a vibrant artistic life. It did not, perhaps, rival the scale of the Madinat as-Zahra in Cordoba, built by Abd ar-Rahman III at the height of the Caliphate and lost for a millennium after it was sacked in the civil war that brought down the Umayyads in Spain. But its creations do include the Alhambra in Granada, the Alcazares of Seville and of Segovia and Carmona, and the fashion for Mudejar craftsmanship lived on even after the Christian conquest of Spain was completed in 1492, with noble palaces commissioned in this style for decades to come.

According to Professor Maria Luise Fernandez, of Caracas University, the strength of Islamic artistic traditions even carried it to the Americas. Mudejar designs can, she says, be found in Spanish colonial architecture in cities such as Mexico City, Quito and Caracas, and in the 'azulejo' style of blue tilework – from al-zulaij, colloquial Arabic for ornamental tiles – which became associated with towns such as Puebla in Mexico.

Poet-Kings and Philosophers

But the glories of Seville's Muslim past are not only in its visual architecture.
In her book on the centuries of Muslim kingdoms which made up medieval Andalucia, Ornament of the World: how Muslims, Jews & Christians created a culture of tolerance in Medieval Spain, Menocal refers to 11th century Seville as “the poetry-mad Abbadid taifa of Seville.” The rivalry between Seville and the neighboring taifa of Toledo was, says Menocal, as much about the cities' cultural profile as their military strength.

“Military and cultural ambitions were purposefully intertwined and their Seville became the new haven for poetry in al-Andalus,” continues Menocal. “The Abbadid-sponsored academy of poets played all sorts of important roles in poetic history, attracting poets from inside and outside the peninsula and leaving us an important diwan, or anthology, of the poetry of the period.”
Mutamid Ibn Abbad, the last king of the Abbadid dynasty, was not only a great patron of the arts, but is considered one of the greatest Andalusian poets in his own right. Andalucian poetry spanned topics from romantic love to political satire, and al-Mutamid's own work ranged from praises of his wife:
"Invisible to my eyes, thou art ever present to my heart. Thy happiness I desire to be infinite, as are my sighs, my tears, and my sleepless nights! Impatient of the bridle when other women seek to guide me, thou makest me submissive to thy lightest wishes" [The Poems of Mu'Tamid, King of Seville, translated DL Smith, 1915]

And to celebration of his own military victories:

“I have won at the first onset The hand of the lovely C?rdoba; That brave Amazon who with sword and spear Repelled all those who sought her in marriage. And now we celebrate our nuptial in her palace, While the other monarchs, my baffled rivals, Weep tears of rage and tremble with fear.” [The Poems of Mu'Tamid, King of Seville, translated DL Smith, 1915]

A monument to Seville's “poet-king” and his “sad overthrow” by the Berber Almoravids, who he had supported against Christian rivals in the naïve belief that he could then expel them from his own lands, is still to be found in the grounds of the Alcazar.
 

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What is Halal Tourism?

The term ” halal tourism ,” which refers to the tourism offerings for practicing Muslims, represents a turnover of € 103 billion worldwide. This is a market that Spain wants to take a bigger share, thanks in particular, to its rich Islamic cultural heritage in Andalusia. Hence the organisation of the first conference on the subject in Granada on 22 and 23 September 2014 , where Alhamratour was present, under the auspices of the Halal Institute Cordoba was held.

SPAIN . The Alhambra in Granada, the Cordoba Mosque , the Giralda in Seville … the list of great monuments of Islamic cultural legacy in Spain is long.  The cultural wealth is mainly concentrated mainly in Andalusia, home to the recent ” halal tourism” International Conference held in Grenada by the London firm Creative Minds Media.

The Halal Institute of Cordoba advocates the development of one of the most promising tourist segments in the city. There are, obviously, quite a few reasons for this. First, because Spain, and, particularly, Andalusia, is a popular destination for Muslim tourists because of its 800-strong history. Second, it is the economic activity related to this type of tourism that justifies the development of a ‘ Halal tourism offering “, ie : a tour offering for practicing Muslims, particularly from clients in the Middle East . These tourists spend twice as much as the average in Spain , according to figures from Turespaña. Tourists from Saudi Arabia, for example, spend a budget of € 2,287 per person on their holiday, against 2,116 for those in the UAE , or € 1,703 for the Egyptian tourist. Compared with the average amount of € 956 per person spending for all holidaymakers in Spain, the amount spent by the Muslim tourists from the oil-rich Gulf states is much larger which can not be ignored.

Alhamratour in the Halal Conference 2014 in Granada (HTC2014)

The ” The Muslim Travel Index 2014″ study, presented in Granada during this international conference halal tourism, reveals another significant figure : aggregate expenditures on Muslim tourists represent a business volume of 103 bn € in the world . A big market where Spain wants to take more space . If the country is the world’s third -largest number of international tourists, it ranks only sixth place ranking Muslim tourists ( including behind France , Italy and Great Britain). Hence the importance for the Spanish tourism industry forward in welcoming Muslim tourists practitioners , representing about 10% of travelers in Andalusia, and an annual turnover estimated at € 387 million. In this sense, the Halal Institute of Cordoba has an important role as a body of recognized certification. Although the number of ” halal ” facilities so far remains very limited in the tourism sector in Spain , with only two restaurants and a hotel in Andalusia.

Muslim tourists visitting and praying in the Granada's Mosque

However, the changes proposed by the Institute of Cordoba formations stir more curiosity hoteliers. Fittingly , the study presented in Granada also shows that tourists from the Middle East are those who spend the most in terms of accommodation in Spain, namely € 129 on average per person per night , in front of the Chinese and Russian ( respectively € 115 and € 91 ) . “This is to recognize that the efforts against Muslim tourists can go beyond food ,” says Muhammad Escudero, director of Halal Certification Institute Cordoba : ” It is often the small details to make considered very important for these customers, as signaling the direction of Mecca , the layout of prayer space , information in Arabic, or absence of alcohol and pork … “

"A guarantee of quality"

Since this summer , Alanda Hotel Marbella is the first certified “halal” Spain hotel. A four star hotel bought by Saudi group Al Fawaz Hokair a year ago, and that has made this certification a marketing argument , as evidenced by the sales manager , Ignacio Gimenez . ” We do not serve alcohol or pork , which attracted obviously Muslims around the world committed to their religion ; but beyond this halal deposit also appeals to a broad customer base that holds the beneficial aspect of the process, especially since the certification involves traceability and therefore guarantees quality.

The absence of alcohol is not a drawback . Sometimes it is an asset for a family , Muslim or not customers looking for a relaxing holiday while enjoying the service and installation of a four-star hotel , the spa or the beach restaurant . In short, the ‘halal’ certification is a further guarantee of attention here that shows this month (September) of 86% occupancy rate. Evidence that the commitment does not interfere with the activity.

"We announce our halal recess policy when making reservations , and we have never been abandoned or even the slightest criticism ; customers may be surprised , but it’s always positive ,"said Ignacio Gimenez . 

These reactions now allow the company to consider an international hotel development with the same positioning ” halal ” .

Article by: halaltimes.com via www.econostrum.info

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Marbella confirma su liderazgo en el sector del Turismo Halal en España

‘Halal’ es un término que aparece mencionado en el Corán y que significa ‘permitido, saludable y

El Instituto Halal es la entidad que gestiona la Marca de Garantía Halal creada por la Junta Islámica de España, con sede en Córdoba, aplicada a alimentos, productos y servicios que desde empresas y entidades se ofertan a públicos de práctica islámica, tanto en nuestro país y en el ámbito de la UE, como para la exportación a países islámicos.
beneficioso’, referido tanto a alimentación como a conductas.

Cuando un turista musulmán elige destino vacacional lo hace, en la gran mayoría de las veces, pensando en un lugar en el que tenga acceso a establecimientos que ofrezcan servicios acordes a su forma de vida y conforme a la ley islámica. El turismo ‘halal’, todavía por explotar en España es, hoy por hoy, uno de los retos para los empresarios hoteleros y hosteleros del país. Así se ha puesto de manifiesto en el primer Congreso Internacional de Turismo ‘Halal’, un foro pionero en Europa, celebrado hace solo unos días en Granada. Marbella, como tantas otras veces en su historia, se sitúa ya en cabeza de carrera y estuvo representada en este encuentro a través de Alanda Hotel, el primero del país en obtener la certificación oficial.

Desde su compra, hace un año, por parte de la corporación empresarial saudí Fawaz Al Hokair, el Alanda Hotel Marbella –antiguo NH Alanda– ubicado en plena Milla de Oro, y a apenas 60 metros de la Mezquita del Rey Fahd, ha venido trabajando en la consecución de un certificado que cumple uno de los objetivos marcados por la propiedad: convertir el establecimiento en un referente para el turista musulmán. Desde que abrió sus puertas, el hotel mantiene varias normas: no ofrece bebidas alcohólicas en ninguno de sus restaurantes, ni tampoco cerdo y derivados.

Ello, como sostiene el director del Alanda, Fernando Portal, no ha disuadido a un buen número de clientes nacionales o británicos, que siguen siendo mayoritarios.

Desde hace unos días, en la puerta de entrada luce la placa que acredita al hotel ante el turista musulmán. El trabajo para conseguir el certificado ha sido intenso, basado en varias auditorías que han analizado no solo el servicio de restaurante y economato, sino el resto de departamentos «uno a uno». «Hemos tenido que aportar una ficha técnica, emitida por nuestros proveedores, de cada uno de los productos que tenemos en el economato», señala Portal «No cabe duda de que estamos hablando de un concepto nuevo que viene a ampliar la oferta hotelera de la Costa del Sol», resume.

Espacios para el rezo

Habilitar más espacios en los que poder rezar, tener habitaciones orientadas a la Meca o señalizas, preservar un horario distinto de piscina para las mujeres y los hombres son algunos de los puntos en los que deben trabajar los hoteles que optan a la certificación del Instituto Halal de España. De momento, en el establecimiento marbellí no se planten hacer esta última distinción de horarios para el baño. Sí se ha señalizado la Meca en las habitaciones y se ha confeccionado un ‘kit’ que se entrega a los clientes y que contiene alfombrilla para el rezo. Igualmente se restringe la programación televisiva, en la que no se ofrecen programas o películas de contenido violento, erótico o pornográfico.

Del mismo modo, los restaurantes disponen de menús que se adaptan a la estricta dieta musulmana. La filosofía ‘Health’ (sano) se ha convertido en seña de identidad de un establecimiento que ha hecho de sus zumos naturales –tan perseguidos por las ‘celebrities’– en uno de sus principales reclamos durante el verano que acaba de finalizar.

Según las cifras que maneja el Instituto Halal, el turismo islámico deja en Andalucía más de 300 millones de euros año. La búsqueda de nuevos mercados para hacer que el sector turístico de la Comunidad siga creciendo llevará a nuevos hoteles a seguir la senda de Marbella.

Fuente: www.diariosur.es

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