AL-ANDALUS (Arabic : الأنْدَلُس, trans. _al-ʼAndalus_; Spanish : _al-Ándalus_; Portuguese : _al-Ândalus_; Catalan : _al-Àndalus_; Berber : _Andalus_), also known as MUSLIM SPAIN or ISLAMIC IBERIA, was a medieval Muslim territory and cultural domain occupying at its peak most of what are today Spain and Portugal . At its greatest geographical extent in the eighth century, southern France— Septimania —was briefly under its control. The name more generally describes parts of the Iberian Peninsula governed by Muslims (given the generic name of Moors ) at various times between 711 and 1492, though the boundaries changed constantly as the Christian Reconquista progressed.
Following the Umayyad conquest of Hispania , al-Andalus, then at its greatest extent, was divided into five administrative units, corresponding roughly to modern Andalusia , Portugal and Galicia , Castile and León , Navarre , Aragon , the County of Barcelona , and Septimania . As a political domain, it successively constituted a province of the Umayyad Caliphate , initiated by the Caliph Al-Walid I (711–750); the Emirate of Córdoba (c. 750–929); the Caliphate of Córdoba (929–1031); and the Caliphate of Córdoba's _taifa _ (successor) kingdoms. Rule under these kingdoms led to a rise in cultural exchange and cooperation between Muslims and Christians . Christians and Jews were subject to a special tax called Jizya , to the state, which in return provided internal autonomy in practicing their religion and offered the same level of protections by the Muslim rulers. Under the Caliphate of Córdoba, al-Andalus was a beacon of learning, and the city of Córdoba became one of the leading cultural and economic centres in Europe and throughout the Mediterranean Basin and the Islamic world. A number of achievements that advanced Islamic and Western science came from al-Andalus including major advances in trigonometry (Geber ), astronomy ( Arzachel ), surgery ( Abulcasis ), pharmacology ( Avenzoar ), and other fields. Al-Andalus became a major educational center for Europe and the lands around the Mediterranean Sea as well as a conduit for culture and science between the Islamic and Christian worlds.
For much of its history, al-Andalus existed in conflict with Christian kingdoms to the north. After the fall of the Umayyad caliphate, al-Andalus was fragmented into a number of minor states and principalities. Attacks from the Christians intensified, led by the Castilians under Alfonso VI . The Almoravid empire intervened and repelled the Christian attacks on the region, deposing the weak Andalusi Muslim princes and included al-Andalus under direct Berber rule. In the next century and a half, al-Andalus became a province of the Berber Muslim empires of the Almoravids and Almohads , both based in Marrakesh .
Ultimately, the Christian kingdoms in the north of the Iberian Peninsula overpowered the Muslim states to the south. In 1085, Alfonso VI captured Toledo , starting a gradual decline of Muslim power. With the fall of Córdoba in 1236, most of the south quickly fell under Christian rule and the Emirate of Granada became a tributary state of the Kingdom of Castile two years later. In 1249, the Portuguese Reconquista culminated with the conquest of the Algarve by Afonso III , leaving Granada as the last Muslim state on the Iberian Peninsula. Finally, on January 2, 1492, Emir Muhammad XII surrendered the Emirate of Granada to Queen Isabella I of Castile , completing the Christian Reconquista of the peninsula. Although al-Andalus ended as a political entity, the nearly eight centuries of Islamic rule which preceded and accompanied the early formation of the Spanish nation-state and identity has left a profound effect on the country's culture and language, particularly in Andalusia .
* 1 Name
* 2 History
* 3 Society
* 4 Culture
* 4.1 Art and architecture
* 4.2 Philosophy
* 4.2.1 Al-Andalus philosophy * 4.2.2 Jewish philosophy and culture * 4.2.3 Homosexuality
* 5 See also
* 5.1 History
* 6 Footnotes * 7 References * 8 Bibliography * 9 External links
Main article: Name of Andalusia
The toponym _al-Andalus_ is first attested to by inscriptions on coins minted by the new Muslim government in Iberia, circa 715 (the uncertainty in the year is due to the fact that the coins were bilingual in Latin and Arabic and the two inscriptions differ as to the year of minting).
The etymology of the name has traditionally been derived from the name of the _ Vandals _. A number of proposals since the 1980s have contested this: Vallvé (1986) proposed a corruption of the name _ Atlantis _. Halm (1989) derives the name from a Gothic term _*landahlauts_. Bossong (2002) suggests derivation from a pre-Roman substrate.
PROVINCE OF THE UMAYYAD CALIPHATE
During the caliphate of the Umayyad Caliph Al-Walid I , the Berber commander Tariq ibn-Ziyad led a small force that landed at Gibraltar on April 30, 711, ostensibly to intervene in a Visigothic civil war. After a decisive victory over King Roderic at the Battle of Guadalete on July 19, 711, Tariq ibn-Ziyad, joined by Arab governor Musa ibn Nusayr of Ifriqiya , brought most of the Visigothic Kingdom under Muslim occupation in a seven-year campaign. They crossed the Pyrenees and occupied Visigothic Septimania in southern France.
Most of the Iberian peninsula became part of the expanding Umayyad Empire , under the name of _al-Andalus_. It was organized as a province subordinate to Ifriqiya , so, for the first few decades, the governors of al-Andalus were appointed by the emir of Kairouan , rather than the Caliph in Damascus. The regional capital was set at Córdoba , and the initial influx of Muslim colonists were widely distributed – Arab colonists were assigned to the south and east, while Berber colonists were scattered across the west and center. Visigothic lords who agreed to recognize Muslim suzerainty were allowed to retain their fiefs (notably, in Murcia, Galicia, and the Ebro valley). Resistant Visigoths took refuge in the Cantabrian highlands, where they carved out a rump state, the Kingdom of Asturias . The province of al-Andalus in 750
In the 720s, the al-Andalus governors launched several _sa'ifa_ raids into Aquitaine , but were severely defeated by Duke Odo the Great of Aquitaine at the Battle of Toulouse (721) . However, after crushing Odo's Berber ally Uthman ibn Naissa on the eastern Pyrenees, Abdul Rahman Al Ghafiqi led an expedition north across the western Pyrenees and defeated the Aquitanian duke, who in turn appealed to the Frankish leader Charles Martel for assistance, offering to place himself under Carolingian sovereignty. At the Battle of Poitiers in 732, the al-Andalus raiding army was defeated by Charles Martel. In 734, the Andalusi launched raids to the east, capturing Avignon and Arles and overran much of Provence . In 737, they climbed up the Rhône valley, reached as far as Burgundy . Charles Martel of the Franks, with the assistance of Liutprand of the Lombards , invaded Burgundy and Provence and expelled the raiders by 739. Interior of the Mosque–Cathedral of Córdoba formerly the Great Mosque of Córdoba . The original mosque (742), since much enlarged, was built on the site of the Visigothic Christian 'Saint Vincent basilica' (600).
Relations between Arabs and Berbers in al-Andalus had been tense in the years after the conquest. Berbers heavily outnumbered the Arabs in the province, and had done the bulk of the fighting, but they had been given the lesser plums of the conquest and were assigned the harsher duties (e.g. garrisoning the more troubled areas). Although some Arab governors had cultivated their Berber lieutenants, others had grievously mistreated them. Mutinies by Berber soldiers were frequent, e.g. in 729, the Berber commander Munnus revolted and managed to carve out a rebel state in Cerdanya for a spell. In 740, a great Berber Revolt erupted in the Maghreb (North Africa). To put down the rebellion, the Umayyad Caliph Hisham dispatched a large Arab army, composed of regiments (_Junds _) of Bilad Ash-Sham to North Africa. But the great Syrian army was crushed by the Berber rebels at the Battle of Bagdoura (in Morocco). Heartened by the victories of their North African brethren, the Berbers of al-Andalus quickly raised their own revolt. Berber garrisons in northern Spain mutinied, deposed their Arab commanders, and organized a large rebel army to march against the strongholds of Toledo, Cordoba, and Algeciras. The al-Andalus Arab governor, joined by the remnant of the Syrian army (some 10,000) which had fled across the straits , crushed the Berber rebels in a series of ferocious battles in 742. However, a quarrel immediately erupted between the Syrian commanders and the older Andalusi Arabs. The Syrians defeated the Andalusi at the hard-fought Battle of Aqua Portora in August 742 but were too few to impose themselves on the province. The quarrel was settled in 743 with the distribution of the Syrians in regimental fiefs across al-Andalus – the Damascus jund was established in Elvira ( Granada ), the Jordan jund in Rayyu ( Málaga and Archidona ), the Jund Filastin in Medina-Sidonia and Jerez , the Emesa (Hims) jund in Seville and Niebla , and the Qinnasrin jund in Jaén . The Egypt jund was divided between Beja ( Alentejo ) in the west and Tudmir ( Murcia ) in the east. The arrival of the Syrians increased substantially the Arab element in the Iberian peninsula and helped strengthen the Muslim hold on the south. However, at the same time, unwilling to be governed, the Syrian _junds_ carried on an existence of autonomous feudal anarchy, severely destabilizing the authority of the governor of al-Andalus. Portrait of Abd al-Rahman I
A second significant consequence of the revolt was the expansion of the Kingdom of the Asturias , hitherto confined to enclaves in the Cantabrian highlands. After the rebellious Berber garrisons evacuated the northern frontier fortresses, the Christian king Alfonso I of Asturias set about immediately seizing the empty forts for himself, quickly adding the northwestern provinces of Galicia and León to his fledgling kingdom. The Asturians evacuated the Christian populations from the towns and villages of the Galician-Leonese lowlands, creating an empty buffer zone in the Douro River valley (the "Desert of the Duero "). This newly emptied frontier remained roughly in place for the next few centuries as the boundary between the Christian north and the Islamic south. Between this frontier and its heartland in the south, the al-Andalus state had three large march territories (_thughur _): the Lower March (capital initially at Mérida , later Badajoz ), the Middle March (centered at Toledo), and the Upper March (centered at Zaragoza ).
These disturbances and disorders also allowed the Franks, now under the leadership of Pepin the Short , to invade the strategic strip of Septimania in 752, hoping to deprive al-Andalus of an easy launching pad for raids into Francia . After a lengthy siege, the last Arab stronghold, the citadel of Narbonne , finally fell to the Franks in 759 . Al-Andalus was sealed off at the Pyrenees.
The third consequence of the Berber revolt was the collapse of the authority of the Damascus Caliphate over the western provinces. With the Umayyad Caliphs distracted by the challenge of the Abbasids in the east, the western provinces of the Maghreb and al-Andalus spun out of their control. From around 745, the Fihrids , an illustrious local Arab clan descended from Oqba ibn Nafi al-Fihri , seized power in the western provinces and ruled them almost as a private family empire of their own – Abd al-Rahman ibn Habib al-Fihri in Ifriqiya and Yūsuf al-Fihri in al-Andalus. The Fihrids welcomed the fall of the Umayyads in the east, in 750, and sought to reach an understanding with the Abbasids, hoping they might be allowed to continue their autonomous existence. But when the Abbasids rejected the offer and demanded submission, the Fihrids declared independence and, probably out of spite, invited the deposed remnants of the Umayyad clan to take refuge in their dominions. It was a fateful decision that they soon regretted, for the Umayyads, the sons and grandsons of caliphs, had a more legitimate claim to rule than the Fihrids themselves. Rebellious-minded local lords, disenchanted with the autocratic rule of the Fihrids, intrigued with the arriving Umayyad exiles.
UMAYYAD EMIRATE AND CALIPHATE OF CóRDOBA
In 756, the exiled Umayyad prince Abd al-Rahman I (nicknamed _al-Dākhil_, the 'Immigrant') ousted Yūsuf al-Fihri to establish himself as the Emir of Córdoba . He refused to submit to the Abbasid caliph, as Abbasid forces had killed most of his family. Over a thirty-year reign, he established a tenuous rule over much of al-Andalus, overcoming partisans of both the al-Fihri family and of the Abbasid caliph.
For the next century and a half, his descendants continued as emirs of Córdoba with nominal control over the rest of al-Andalus and sometimes parts of western North Africa , but with real control, particularly over the marches along the Christian border, vacillating depending on the competence of the individual emir. Indeed, the power of emir Abdallah ibn Muhammad (circa 900) did not extend beyond Córdoba itself. But his grandson Abd-al-Rahman III , who succeeded him in 912, not only rapidly restored Umayyad power throughout al-Andalus but extended it into western North Africa as well. In 929 he proclaimed himself Caliph , elevating the emirate to a position competing in prestige not only with the Abbasid caliph in Baghdad but also the Shi\'ite caliph in Tunis —with whom he was competing for control of North Africa. The Caliphate of Cordoba in the early 10th century
The period of the Caliphate is seen as the golden age of al-Andalus. Crops produced using irrigation, along with food imported from the Middle East, provided the area around Córdoba and some other _Andalusī_ cities with an agricultural economic sector that was the most advanced in Europe by far. Among European cities, Córdoba under the Caliphate, with a population of perhaps 500,000, eventually overtook Constantinople as the largest and most prosperous city in Europe. Within the Islamic world, Córdoba was one of the leading cultural centres. The work of its most important philosophers and scientists (notably Abulcasis and Averroes ) had a major influence on the intellectual life of medieval Europe.
Muslims and non- Muslims often came from abroad to study in the famous libraries and universities of al-Andalus, mainly after the reconquest of Toledo in 1085 and the establishment of translation institutions such as the Toledo School of Translators . The most noted of those was Michael Scot (c. 1175 to c. 1235), who took the works of Ibn Rushd ("Averroes") and Ibn Sina ("Avicenna") to Italy . This transmission of ideas remains one of the greatest in history, significantly affecting the formation of the European Renaissance .
The Córdoba Caliphate effectively collapsed during a ruinous civil war between 1009 and 1013, although it was not finally abolished until 1031 when _al-Andalus_ broke up into a number of mostly independent mini-states and principalities called _taifas _. These were generally too weak to defend themselves against repeated raids and demands for tribute from the Christian states to the north and west, which were known to the Muslims as "the Galician nations", and which had spread from their initial strongholds in Galicia , Asturias , Cantabria , the Basque country, and the Carolingian _ Marca Hispanica _ to become the Kingdoms of Navarre , León , Portugal , Castile and Aragon , and the County of Barcelona . Eventually raids turned into conquests, and in response the _Taifa_ kings were forced to request help from the Almoravids , Muslim Berber rulers of the Maghreb . Their desperate maneuver would eventually fall to their disadvantage, however, as the Almoravids they had summoned from the south went on to conquer and annex all the _Taifa_ kingdoms.
ALMORAVIDS, ALMOHADS, AND MARINIDS
See also: Timeline of the Muslim presence in the Iberian peninsula Map showing the extent of the Almoravid empire Expansion of the Almohad state in the 12th century
In 1086 the Almoravid ruler of Morocco, Yusuf ibn Tashfin , was invited by the Muslim princes in Iberia to defend them against Alfonso VI , King of Castile and León . In that year, Tashfin crossed the straits to Algeciras and inflicted a severe defeat on the Christians at the Battle of Sagrajas . By 1094, ibn Tashfin had removed all Muslim princes in Iberia and had annexed their states, except for the one at Zaragoza . He also regained Valencia from the Christians.
The Almoravids were succeeded by the Almohads , another Berber dynasty, after the victory of Abu Yusuf Ya\'qub al-Mansur over the Castilian Alfonso VIII at the Battle of Alarcos in 1195. In 1212, a coalition of Christian kings under the leadership of the Castilian Alfonso VIII defeated the Almohads at the Battle of Las Navas de Tolosa . The Almohads continued to rule Al-Andalus for another decade, though with much reduced power and prestige. The civil wars following the death of Abu Ya\'qub Yusuf II rapidly led to the re-establishment of taifas. The taifas, newly independent but now weakened, were quickly conquered by Portugal, Castile, and Aragon. After the fall of Murcia (1243) and the Algarve (1249), only the Emirate of Granada survived as a Muslim state, and only as a tributary of Castile until 1492. Most of its tribute was paid in gold that was carried to Iberia from present-day Mali and Burkina Faso through the merchant routes of the Sahara .
The last Muslim threat to the Christian kingdoms was the rise of the Marinids in Morocco during the 14th century. They took Granada into their sphere of influence and occupied some of its cities, like Algeciras . However, they were unable to take Tarifa , which held out until the arrival of the Castilian Army led by Alfonso XI . The Castilian king, with the help of Afonso IV of Portugal and Peter IV of Aragon , decisively defeated the Marinids at the Battle of Río Salado in 1340 and took Algeciras in 1344. Gibraltar , then under Granadian rule, was besieged in 1349–50 . Alfonso XI and most of his army perished by the Black Death . His successor, Peter of Castile , made peace with the Muslims and turned his attention to Christian lands, starting a period of almost 150 years of rebellions and wars between the Christian states that secured the survival of Granada.
EMIRATE OF GRANADA, ITS FALL, AND AFTERMATH
From the mid 13th to the late 15th century, the only remaining domain of al-Andalus was the Emirate of Granada , the last Muslim stronghold in the Iberian Peninsula. The emirate was established by Mohammed I ibn Nasr in 1230 and was ruled by the Nasrid dynasty , the longest reigning dynasty in the history of al-Andalus. Although surrounded by Castilian lands, the emirate was wealthy through being tightly integrated in Mediterranean trade networks and enjoyed a period of considerable cultural and economic prosperity. However, for most of its existence Granada was a tributary state, with Nasrid emirs paying tribute to Castilian kings. Granada's status as a tributary state and its favorable geographic location, with the Sierra Nevada as a natural barrier, helped to prolong Nasrid rule and allowed the emirate to prosper as a regional entrepôt with the Maghreb and the rest of Africa. The city of Granada also served as a refuge for Muslims fleeing during the Reconquista , accepting numerous Muslims expelled from Christian controlled areas, doubling the size of the city and even becoming one of the largest in Europe throughout the 15th century in terms of population. Painting depicting Muhammad XII's family in the Alhambra moments after the fall of Granada
In 1469, the marriage of Ferdinand of Aragon and Isabella of Castile signaled the launch of the final assault on the emirate. The King and Queen convinced Pope Sixtus IV to declare their war a crusade. The Catholic Monarchs crushed one center of resistance after another until finally on January 2, 1492, after a long siege, the emirate's last sultan, Muhammad XII , surrendered the city and the fortress palace, the renowned Alhambra (see Fall of Granada ).
By this time Muslims in Castile numbered half a million. After the fall, "100,000 had died or been enslaved, 200,000 emigrated, and 200,000 remained as the residual population. Many of the Muslim elite, including Muhammad XII , who had been given the area of the Alpujarras mountains as a principality, found life under Christian rule intolerable and passed over into North Africa." Under the conditions of the Capitulations of 1492, the Muslims in Granada were to be allowed to continue to practice their religion.
Mass forced conversions of Muslims in 1499 led to a revolt that spread to Alpujarras and the mountains of Ronda ; after this uprising the capitulations were revoked. In 1502 the Catholic Monarchs decreed the forced conversion of all Muslims living under the rule of the Crown of Castile, although in the kingdoms of Aragon and Valencia (both now part of Spain) the open practice of Islam was allowed until 1526. Descendants of the Muslims were subject to expulsions from Spain between 1609 and 1614 (see Expulsion of the Moriscos ). The last mass prosecution against Moriscos for crypto-Islamic practices occurred in Granada in 1727, with most of those convicted receiving relatively light sentences. From then on, indigenous Islam is considered to have been extinguished in Spain.
Manuscript page of the Qur\'an in the script developed in al-Andalus, 12th century
The society of al-Andalus was made up of three main religious groups: Christians, Muslims, and Jews. The Muslims, though united on the religious level, had several ethnic divisions, the main being the distinction between the Berbers and the Arabs. Mozarabs were Christians who had long lived under Muslim rule, adopting many Arabic customs, art, and words, while still maintaining their Christian rituals and their own Romance languages. Each of these communities inhabited distinct neighborhoods in the cities. In the 10th century a massive conversion of Christians took place, and _muladies _ (Muslims of native Iberian origin), formed the majority of Muslims. The Muladies had spoken in a Romance dialect of Latin called Mozarabic while increasingly adopting the Arabic language, which eventually evolved into the Andalusi Arabic in which Muslims, Jews, and Christians became monolingual in the last surviving Muslim state in the Iberian Peninsula, the Emirate of Granada (1232-1492). Eventually, the Muladies, and later the Berber tribes, adopted an Arabic identity like the majority of subject people in Egypt , the Levant , Mesopotamia , and North Africa . Muladies, together with other Muslims, comprised eighty percent of the population of al-Andalus by around 1100.
The Jewish population worked mainly as tax collectors, in trade , or as doctors or ambassadors. At the end of the 15th century there were about 50,000 Jews in Granada and roughly 100,000 in the whole of Islamic Iberia.
NON-MUSLIMS UNDER THE CALIPHATE
Non- Muslims were given the status of _ahl al-dhimma _ (the people under protection), with adult males paying a " Jizya " tax, equal to one dinar per year with exemptions for the elderly, women, children, and the disabled. Those who were neither Christians nor Jews, such as pagans, were given the status of _ Majus _. The treatment of non- Muslims in the Caliphate has been a subject of considerable debate among scholars and commentators, especially those interested in drawing parallels to the coexistence of Muslims and non- Muslims in the modern world. Image of a Jewish cantor reading the Passover story in al-Andalus, from a 14th-century Spanish Haggadah
Jews constituted more than five percent of the population. Al-Andalus was a key centre of Jewish life during the early Middle Ages , producing important scholars and one of the most stable and wealthy Jewish communities.
The Caliphate treated non- Muslims differently at different times. The longest period of relative tolerance began after 912 with the reign of Abd-ar-Rahman III and his son, Al-Hakam II , when the Jews of al-Andalus prospered, devoting themselves to the service of the Caliphate of Córdoba , to the study of the sciences, and to commerce and industry, especially trading in silk and slaves , in this way promoting the prosperity of the country. Southern Iberia became an asylum for the oppressed Jews of other countries.
Under the Almoravids and the Almohads there may have been intermittent persecution of Jews, but sources are extremely scarce and do not give a clear picture, though the situation appears to have deteriorated after 1160. Muslim pogroms against Jews in al-Andalus occurred in Córdoba (1011) and in Granada (1066). However, massacres of _dhimmis_ are rare in Islamic history.
The Almohads , who had taken control of the Almoravids' Maghribi and Andalusi territories by 1147, far surpassed the Almoravides in fundamentalist outlook, and they treated the non- Muslims harshly. Faced with the choice of either death or conversion, many Jews and Christians emigrated. Some, such as the family of Maimonides , fled east to more tolerant Muslim lands.
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Many ethnicities, religions, and races coexisted in al-Andalus, each contributing to its intellectual prosperity. Literacy in Islamic Iberia was far more widespread than in many other nations in the West at the time.
From the earliest days, the Umayyads wanted to be seen as intellectual rivals to the Abbasids , and for Córdoba to have libraries and educational institutions to rival Baghdad\'s . Although there was a clear rivalry between the two powers, there was freedom to travel between the two caliphates, which helped spread new ideas and innovations over time.
ART AND ARCHITECTURE
The Alhambra , constructed by the orders of the first Nasrid emir Ibn al-Ahmar in the 13th century
The Alhambra palace and fortress best reflects the culture and art of the last centuries of Moorish rule of Al-Andalus. The complex was completed towards the end of the Muslim rule of Spain by Yusuf I (1333–1353) and Muhammed V, Sultan of Granada (1353–1391). Artists and intellectuals took refuge at Alhambra after the Reconquista began to roll back Muslim territory. The site integrates natural qualities with constructed structures and gardens, and is a testament to Moorish culture in Spain and to the skills of the Muslim artisans, craftsmen, and builders of their era.
The decoration within the palace comes from the last great period of Andalusian art in Granada, with little of the Byzantine influence of contemporary Abassid architecture. Artists endlessly reproduced the same forms and trends, creating a new style that developed over the course of the Nasrid Dynasty using elements created and developed during the centuries of Muslim rule on the Peninsula, including the Caliphate horseshoe arch , the Almohad sebka (a grid of rhombuses ), the Almoravid palm, and unique combinations of these, as well as innovations such as stilted arches and muqarnas (stalactite ceiling decorations). Columns and muqarnas appear in several chambers, and the interiors of numerous palaces are decorated with arabesques and calligraphy . The arabesques of the interior are ascribed to, among other sultans, Yusuf I, Muhammed V, and Ismail I, Sultan of Granada .
See also: Early Islamic philosophy
The historian Said al-Andalusi wrote that Caliph Abd-ar-Rahman III had collected libraries of books and granted patronage to scholars of medicine and "ancient sciences". Later, _al-Mustansir_ ( Al-Hakam II ) went yet further, building a university and libraries in Córdoba. Córdoba became one of the world's leading centres of medicine and philosophical debate. Averroes , founder of the Averroism school of philosophy, was influential in the rise of secular thought in Western Europe .
When Al-Hakam's son Hisham II took over, real power was ceded to the _hajib_, al-Mansur Ibn Abi Aamir . Al-Mansur was a distinctly religious man and disapproved of the sciences of astronomy , logic , and especially astrology , so much so that many books on these subjects, which had been preserved and collected at great expense by Al-Hakam II , were burned publicly . With Al-Mansur's death in 1002, interest in philosophy revived. Numerous scholars emerged, including Abu Uthman Ibn Fathun , whose masterwork was the philosophical treatise "Tree of Wisdom ". Maslamah Ibn Ahmad al-Majriti (died 1008) was an outstanding scholar in astronomy and astrology; he was an intrepid traveller who journeyed all over the Islamic world and beyond and kept in touch with the Brethren of Purity . He is said to have brought the 51 "Epistles of the Brethren of Purity " to _al-Andalus_ and added the compendium to this work, although it is quite possible that it was added later by another scholar with the name al-Majriti. Another book attributed to al-Majriti is the _Ghayat al-Hakim _, "The Aim of the Sage", which explored a synthesis of Platonism with Hermetic philosophy . Its use of incantations led the book to be widely dismissed in later years, although the Sufi communities continued to study it.
A prominent follower of al-Majriti was the philosopher and geometer Abu al-Hakam al-Kirmani who was followed, in turn, by Abu Bakr Ibn al-Sayigh, usually known in the Arab world as Ibn Bajjah , "Avempace ".
The al-Andalus philosopher Averroes (1126–1198) was the founder of the Averroism school of philosophy, and his works and commentaries influenced medieval thought in Western Europe. Another influential al-Andalus philosopher was Ibn Tufail .
Jewish Philosophy And Culture
As Jewish thought in Babylonia declined, the tolerance of _al-Andalus_ made it the new centre of Jewish intellectual endeavours. Poets and commentators like Judah Halevi (1086–1145) and Dunash ben Labrat (920–990) contributed to the cultural life of _al-Andalus_, but the area was even more important to the development of Jewish philosophy. A stream of Jewish philosophers, cross-fertilizing with Muslim philosophers (see joint Jewish and Islamic philosophies ), culminated with the widely celebrated Jewish thinker of the Middle Ages, Maimonides (1135–1205), though he did not actually do any of his work in _al-Andalus_, his family having fled persecution by the Almohads when he was 13.
In the book _Medieval Iberia: An Encyclopedia_ Daniel Eisenberg describes homosexuality as "a key symbolic issue throughout the Middle Ages in Iberia", stating that "in al-Andalus homosexual pleasures were much indulged in by the intellectual and political elite. Evidence includes the behavior of rulers, such as Abd al-Rahmn III, Al-Hakam II, Hisham II, and Al Mu'tamid, who openly kept male harems; the memoirs of Badfs. last Zirid king of Granada, makes references to male prostitutes, who charged higher fees and had a higher class of clientele than did their female counter-parts: the repeated criticisms of Christians; and especially the abundant poetry. Both pederasty and love between adult males are found. Although homosexual practices were never officially condoned, prohibitions against them were rarely enforced, and usually there was not even a pretense of doing so." Male homosexual relations allowed nonprocreative sexual practices and were not seen as a form of identity. Very little is known about the homosexual behavior of women.
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* Second sovereignty referendum * Cordoba Agreement, 2006 * Second constitution
* v * t * e
* ^ "Para los autores árabes medievales, el término Al-Andalus designa la totalidad de las zonas conquistadas — siquiera temporalmente — por tropas arabo-musulmanas en territorios actualmente pertenecientes a Portugal, España y Francia" ("For medieval Arab authors, Al-Andalus designated all the conquered areas — even temporarily —by Arab-Muslim troops in territories now belonging to Portugal, Spain and France"), José Ángel García de Cortázar, _V Semana de Estudios Medievales: Nájera, 1 al 5 de agosto de 1994_, Gobierno de La Rioja, Instituto de Estudios Riojanos, 1995, p.52. * ^ Eloy Benito Ruano (2002). _Tópicos y realidades de la Edad Media_. Real Academia de la Historia. p. 79. ISBN 978-84-95983-06-0 . "Los arabes y musulmanes de la Edad Media aplicaron el nombre de Al-Andalus a todas aquellas tierras que habian formado parte del reino visigodo: la Peninsula Ibérica y la Septimania ultrapirenaica." ("The Arabs and Muslims from the Middle Ages used the name of al-Andalus for all those lands that were formerly part of the Visigothic kingdom: the Iberian Peninsula and Septimania") * ^ Esposito, John L (2003). _Oxford Dictionary of Islam_. Oxford University Press. * ^ Joseph F. O\'Callaghan , _A History of Medieval Spain_, Cornell University Press, 1983, p.142 * ^ Lewis, Bernard. The Jews of Islam. PrincetMeyrick, Fredrick. The Doctrine of the Church of England on the Holy Communion.on, NJ: Princeton University Press, 1984.pg. 14. "Under the ruling Caliph (the descendant of Mohammed--the prophet of G-d on earth), the Jews were able to preserve their rites and traditions. Peaceful coexistence led to their economic and social expansion. Their status was that of Dhimmis , non- Muslims living in a land governed by Muslims. The Jews had limited autonomy, but full rights to practice their religion, as well as full protection by their Muslim rulers, but this did not occur for free. There was a specific tax called the jizya that Dhimmis had to pay to receive these benefits. Having its origin in the Qur'an, it states Dhimmis who did not pay this tax, should either convert to Islam, or face the death penalty ( Qur'an 9, 29). This tax, higher than the tax Muslims had to pay, was in several occasions one of the most important sources of income for the kingdom. The jizya was not only a tax, but also a symbolic expression of subordination (Lewis 14)."It is a common misapprehension that the holy war meant that the Muslims gave their opponents a choice 'between Islam and the sword'. This was sometimes the case, but only when the opponents were polytheist and idol-worshippers. For Jews, Christians, and other 'People of the Book', there was a third possibility, they might become a 'protected group', paying a tax or tribute to the Muslims but enjoying internal autonomy" (Watt 144) * ^ "Historia en el aula". El Historiador. Archived from the original on 8 December 2015. Retrieved 28 November 2015. * ^ "The Moors in Andalucia - 8th to 15th Centuries". Andalucia Com SL. Retrieved 28 November 2015. * ^ Joaquín Vallvé (1986). _La división territorial de la España musulmana_. Instituto de Filología. pp. 55–59. ISBN 978-84-00-06295-8 . * ^ Halm, Heinz (1989). " Al-Andalus und Gothica Sors". _Der Islam_. 66 (2): 252–263. doi :10.1515/islm.19188.8.131.52 . * ^ Bossong, Georg (2002). Restle, David; Zaefferer, Dietmar, eds. "Der Name al-Andalus: neue Überlegungen zu einem alten Problem" (PDF). _Trends in Linguistics. Studies and Monographs_. Sounds and systems: studies in structure and change. (in German). Berlin: De Gruyter Mouton. 141: 149. ISSN 1861-4302 . Archived from the original (PDF) on June 27, 2008. Retrieved 8 September 2013. Only a few years after the Islamic conquest of Spain, _Al-Andalus_ appears in coin inscriptions as the Arabic equivalent of _Hispania_. The traditionally held view that the etymology of this name has to do with the Vandals is shown to have no serlous foundation. The phonetic, morphosyntactic, and also historical problems connected with this etymology are too numerous. Moreover, the existence of this name in various parts of central and northern Spain proves that _Al-Andalus_ cannot be derived from this Germanic tribe . It was the original name of the Punta Marroquí cape near Tarifa; very soon, it became generalized to designate the whole Peninsula. Undoubtedly, the name is of Pre-Indo-European origin. The parts of this compound (_anda_ and _luz_) are frequent in the indigenous toponymy of the Iberian Peninsula. * ^ Specifically, 27,000 Syrian troops were composed of 6,000 men from each of the four main Syrian _junds_ of Jund Dimashq (Damascus) , Jund Hims (Homs) , Jund al-Urdunn (Jordan) , and Jund Filastin (Filastin) , plus 3,000 from Jund Qinnasrin . An additional 3,000 were picked up in Egypt . See R. Dozy (1913) _Spanish Islam: A History of the Muslims in Spain_ (translated by Francis Griffin Stokes from the Spanish _Histoire de Musulmans d'Espagne_) Chatto Kennedy (1996: p.45). * ^ Franco Cardini , _Europe and Islam_ , Wiley-Blackwell, 2001, p. 9 * ^ Roger Collins, "The Arab Conquest of Spain, 710–797", pp. 113–140 & 168–182. * ^ Tertius Chandler. _Four Thousand Years of Urban Growth: An Historical Census_ (1987), St. David's University Press (etext.org Archived 2008-02-11 at the Wayback Machine .). ISBN 0-88946-207-0 . * ^ _Western Civilization: Ideas, Politics, and Society_, Marvin Perry, Myrna Chase, Margaret C. Jacob, James R. Jacob, 2008, 903 pages, p.261/262. * ^ Khaldun. The Muqaddimah * ^ Arrighi, Giovanni (2010). _The Long Twentieth Century_. Verso. p. 120. ISBN 978-1-84467-304-9 . * ^ Granada- The Last Refuge of Muslims in Spain by Salah Zaimeche * ^ Tellier, L.N. (2009). _Urban World History: An Economic and Geographical Perspective_. Presses de l'Universite du Quebec. p. 260. ISBN 9782760522091 . * ^ Meyer, M.C.; Beezley, W.H. (2000). _The Oxford History of Mexico_. Oxford University Press, USA. p. 31. ISBN 978-0-19-511228-3 .
* ^ Kamen, Henry (2005). _ Spain 1469–1714: A Society of Conflict_ (Third ed.). Pearson. pp. 37–38. * ^ Fernando Rodríguez Mediano (19 April 2013). _The Orient in Spain: Converted Muslims, the Forged Lead Books of Granada, and the Rise of Orientalism_. BRILL. p. 42. ISBN 90-04-25029-8 . * ^ Anouar Majid (2004). _Freedom and Orthodoxy: Islam and Difference in the Post-Andalusian Age_. Stanford University Press. p. 25. ISBN 978-0-8047-4981-7 . * ^ Patricia E. Grieve (19 March 2009). _The Eve of Spain: Myths of Origins in the History of Christian, Muslim, and Jewish Conflict_. JHU Press. p. 6. ISBN 978-0-8018-9036-9 . * ^ L. P. Harvey: _ Muslims in Spain, 1500 to 1614_. University of Chicago Press, 2008, ISBN 9780226319650 , p. 1 (_excerpt_, p. 1, at Google Books ) * ^ _Vínculos Historia_: _The moriscos who remained. The permanence of Islamic origin population in Early Modern Spain: Kingdom of Granada, XVII-XVIII centuries_ (In Spanish) * ^ Glick 1999 , Chapter 5: Ethnic Relations. * ^ "The rate of conversion is slow until the tenth century (less than one-quarter of the eventual total number of converts had been converted); the explosive period coincides closely with the reign of 'Abd al-Rahmdn III (912–961); the process is completed (eighty percent converted) by around 1100. The curve, moreover, makes possible a reasonable estimate of the religious distribution of the population. Assuming that there were seven million Hispano-Romans in the peninsula in 711 and that the numbers of this segment of the population remained level through the eleventh century (with population growth balancing out Christian migration to the north), then by 912 there would have been approximately 2.8 million indigenous Muslims (muwalladûn) plus Arabs and Berbers. At this point Christians still vastly outnumbered Muslims. By 1100, however, the number of indigenous Muslims would have risen to a majority of 5.6 million.", (Glick 1999, Chapter 1: At the crossroads of civilization) * ^ Wasserstein, 1995, p. 101. * ^ Jayyusi. The legacy of Muslim Spain * ^ Cohen, Mark R. (1994). _Under Crescent and Cross: The Jews in the Middle Ages_. Princeton University Press. ISBN 9780691010823 . Retrieved 24 November 2012. * ^ _ Spain — AL ANDALUS_ * ^ Stavans, 2003, p. 10. * ^ Kraemer, 2005, pp. 10–13. * ^ O'Callaghan, 1975, p. 286. * ^ Roth, 1994, pp. 113–116. * ^ Frederick M. Schweitzer, Marvin Perry., _Anti-Semitism: myth and hate from antiquity to the present_, Palgrave Macmillan, 2002, ISBN 0-312-16561-7 , pp. 267–268. * ^ Granada by Richard Gottheil, Meyer Kayserling, _Jewish Encyclopedia _. 1906 ed. * ^ Harzig, Hoerder and Shubert, 2003, p. 42. * ^ Lewis, Bernard (1987) , The Jews of Islam, Princeton, N.J. : Princeton University Press , pp. 44–45, ISBN 978-0-691-00807-3 , LCCN 84042575 , OCLC 17588445 * ^ Islamic world. (2007). In Encyclopædia Britannica. Retrieved September 2, 2007, from Encyclopædia Britannica Online. * ^ _A_ _B_ Frank and Leaman, 2003, pp. 137–138. * ^ _The Almohads_, archived from the original on 2009-02-13 * ^ Previte-Orton (1971), vol. 1, pg. 377 * ^ _A_ _B_ _ Chisholm, Hugh, ed. (1911). "Alhambra, The". Encyclopædia Britannica _. 1 (11th ed.). Cambridge University Press. pp. 656–658. * ^ Daniel Eisenberg, "Homosexuality" in _Medieval Iberia: An Encyclopedia_, ed. Michael Gerli (Routledge, 2003), 398.
* Farmer, Henry George (1978), _Historical facts for the Arabian musical influence_, Ayer Publishing, ISBN 978-0-405-08496-6 * Saliba, George ; Sezgin, F. (1981), "Review: _Geschichte des arabischen Schriftiums. Band VI: Astronomie bis ca. 430 H_ by F. Sezgin", _ Journal of the American Oriental Society _, 101 (2): 219–221, JSTOR 601763 , doi :10.2307/601763 . * Glick, Thomas (1999). "Islamic and Christian Spain in the Early Middle Ages: Comparative Perspectives on Social and Cultural Formation". Retrieved 23 October 2011.
* Alfonso, Esperanza, 2007. _Islamic Culture Through Jewish Eyes: al-Andalus from the Tenth to Twelfth Century_. NY: Routledge. ISBN 978-0-415-43732-5 * Al-Djazairi, Salah Eddine 2005. _The Hidden Debt to Islamic Civilisation_. Manchester: Bayt Al-Hikma Press. ISBN 0-9551156-1-2 * Bossong, Georg. 2002. “Der Name _Al-Andalus_: Neue Überlegungen zu einem alten Problem”, _Sounds and Systems: Studies in Structure and Change. A Festschrift for Theo Vennemann_, eds. David Restle & Dietmar Zaefferer. Berlin: Mouton de Gruyter, pp. 149–164. (In German) Also available online: see External Links below. * Cohen, Mark. 1994. _Under Crescent and Cross: The Jews in the Middle Ages_. Princeton, NJ: Princeton University Press. ISBN 0-691-01082-X * Collins, Roger. 1989. _The Arab Conquest of Spain, 710–797_, Oxford: Blackwell. ISBN 0-631-19405-3 * Dodds, Jerrilynn D. (1992). _Al-Andalus: the art of Islamic Spain_. New York: The Metropolitan Museum of Art. ISBN 9780870996368 .
* Fernandez-Morera, Dario. 2016. _The Myth of the Andalusian Paradise: Muslims, Christians, and Jews under Islamic Rule in Medieval Spain_. NY: Intercollegiate Studies Institute. ISBN 978-1610170956 * Frank, Daniel H. London: Back Bay Books. ISBN 0-316-16871-8 * Monroe, James T. 1970. _Islam and the Arabs in Spanish scholarship: (Sixteenth century to the present)_. Leiden: Brill. * Monroe, James T. 1974. _Hispano-Arabic Poetry: A Student Anthology_. Berkeley, Cal.: University of California Press. * Netanyahu, Benzion. 1995. _The Origins Of The Inquisition in Fifteenth Century Spain_. NY: Random House ISBN 0-679-41065-1 * O'Callaghan, Joseph F. 1975. _A History of Medieval Spain_. Ithaca, NY: Cornell University Press. ISBN 0-8014-9264-5 * Omaar, Rageh . 2005. _An Islamic History of Europe_. video documentary, BBC 4, August 2005. * Reilly, Bernard F. 1993. _The Medieval Spains_. Cambridge: Cambridge University Press. ISBN 0-521-39741-3 * Roth, Norman. 1994. _Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict_. Leiden: Brill. ISBN 90-04-06131-2 * Sanchez-Albornoz, Claudio . 1974. _El Islam de España y el Occidente_. Madrid: Espasa-Calpe. Colección Austral; 1560. * Schorsch, Ismar, 1989. “The myth of Sephardic supremacy”, _The Leo Baeck Institute Yearbook_ 34 (1989): 47–66. * Stavans, Ilan. 2003. _The Scroll and the Cross: 1,000 Years of Jewish-Hispanic Literature_. London: Routledge. ISBN 0-415-92930-X * _The Art of medieval Spain, A.D. 500-1200_. New York: The Metropolitan Museum of Art. 1993. ISBN 0870996851 . * Wasserstein, David J. 1995. “Jewish élites in Al-Andalus”, _The Jews of Medieval Islam: Community, Society and Identity_, ed. Daniel Frank. Leiden: Brill. ISBN 90-04-10404-6
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* Paper by Georg Bossong evaluating proposals for