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Al-Andalus
Al-Andalus
(Arabic: الأنْدَلُس‎, trans. al-ʼAndalus; Spanish: al-Ándalus; Portuguese: al-Ândalus; Catalan: al-Àndalus; Berber: Andalus), also known as Muslim Spain, Muslim Iberia, 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 8th century, a part of southern France—Septimania—was briefly under its control. The name more generally describes parts of the Iberian Peninsula
Iberian Peninsula
governed by Muslims
Muslims
(given the generic name of Moors) at various times between 711 and 1492, though the boundaries changed constantly as the Christian Reconquista
Reconquista
progressed,[1][2][3] eventually shrinking to the south around modern-day Andalusia
Andalusia
and then to the Emirate of Granada. Following the Umayyad
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.[4] As a political domain, it successively constituted a province of the Umayyad
Umayyad
Caliphate, initiated by the Caliph
Caliph
Al-Walid I (711–750); the Emirate of Córdoba
Emirate of Córdoba
(c. 750–929); the Caliphate
Caliphate
of Córdoba (929–1031); and the Caliphate
Caliphate
of Córdoba's taifa (successor) kingdoms. Rule under these kingdoms led to a rise in cultural exchange and cooperation between Muslims
Muslims
and Christians. Christians
Christians
and Jews
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.[5] Under the Caliphate
Caliphate
of Córdoba, al-Andalus was a beacon of learning, and the city of Córdoba, the largest in Europe, became one of the leading cultural and economic centres throughout the Mediterranean Basin, Europe, and the Islamic world. Achievements that advanced Islamic and Western science came from al-Andalus, including major advances in trigonometry (Geber), astronomy (Arzachel), surgery (Abulcasis), pharmacology (Avenzoar),[6] agronomy ( Ibn Bassal and Abū l-Khayr al-Ishbīlī),[7] and other fields. Al-Andalus
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.[6] For much of its history, al-Andalus existed in conflict with Christian kingdoms to the north. After the fall of the Umayyad
Umayyad
caliphate, al-Andalus was fragmented into minor states and principalities. Attacks from the Christians
Christians
intensified, led by the Castilians under Alfonso VI. The Almoravid
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
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
Emirate of Granada
became a tributary state of the Kingdom of Castile
Kingdom of Castile
two years later. In 1249, the Portuguese Reconquista
Reconquista
culminated with the conquest of the Algarve
Algarve
by Afonso III, leaving Granada
Granada
as the last Muslim state on the Iberian Peninsula. Finally, on January 2, 1492,[8] Emir
Emir
Muhammad
Muhammad
XII surrendered the Emirate of Granada
Emirate of Granada
to Queen Isabella I of Castile, completing the Christian Reconquista
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.[9]

Contents

1 Name 2 History

2.1 Province of the Umayyad
Umayyad
Caliphate 2.2 Umayyad
Umayyad
Emirate and Caliphate
Caliphate
of Córdoba 2.3 Taifas period 2.4 Almoravids, Almohads, and Marinids 2.5 Emirate of Granada, its fall, and aftermath

3 Society

3.1 Non- Muslims
Muslims
under the Caliphate

4 Culture

4.1 Art and architecture 4.2 Philosophy

4.2.1 Al-Andalus
Al-Andalus
philosophy 4.2.2 Jewish philosophy and culture 4.2.3 Homosexuality

5 See also 6 Footnotes 7 References 8 Bibliography 9 External links

Name[edit] Main article: Name of Andalusia The toponym al-Andalus is first attested by inscriptions on coins minted in 716 by the new Muslim government of Iberia. These coins, called dinars, were inscribed in both Latin and Arabic.[10][11] The etymology of the name "al-Andalus" has traditionally been derived from the name of the Vandals; however, proposals since the 1980s have challenged this contention. In 1986, Joaquín Vallvé proposed that "al-Andalus" was a corruption of the name Atlantis,[12] Halm in 1989 derived the name from a Gothic term, *landahlauts,[13] and in 2002, Bossong suggested its derivation from a pre-Roman substrate.[14] History[edit] Province of the Umayyad
Umayyad
Caliphate[edit] Main article: Umayyad
Umayyad
conquest of Hispania

The Age of the Caliphs   Muhammad, 622–632   Rashidun Caliphate, 632–661    Umayyad
Umayyad
Caliphate, 661–750

During the caliphate of the Umayyad
Umayyad
Caliph
Caliph
Al-Walid I, the commander Tariq ibn-Ziyad
Tariq ibn-Ziyad
led a small force that landed at Gibraltar
Gibraltar
on April 30, 711, ostensibly to intervene in a Visigothic civil war. After a decisive victory over King Roderic
Roderic
at the Battle of Guadalete
Battle of Guadalete
on July 19, 711, Tariq ibn-Ziyad, joined by Arab governor Musa ibn Nusayr
Musa ibn Nusayr
of Ifriqiya, brought most of the Visigothic Kingdom
Visigothic Kingdom
under Muslim occupation in a seven-year campaign. They crossed the Pyrenees
Pyrenees
and occupied Visigothic Septimania
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
Caliph
in Damascus. The regional capital was set at Córdoba, and the first influx of Muslim settlers was widely distributed. The small army Tariq led in the initial conquest consisted mostly of Berbers, while Musa's largely Arab force of over 12,000 soldiers was accompanied by a group of mawālī (Arabic, موالي), that is, non-Arab Muslims, who were clients of the Arabs. The Berber soldiers accompanying Tariq were garrisoned in the centre and the north of the peninsula, as well as in the Pyrenees,[15] while the Berber colonists who followed settled in all parts of the country – north, east, south and west.[16] Visigothic lords who agreed to recognize Muslim suzerainty were allowed to retain their fiefs (notably, in Murcia, Galicia, and the Ebro valley). Resistant Visigoths
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
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
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
Avignon
and Arles
Arles
and overran much of Provence. In 737, they traveled up the Rhône
Rhône
valley, reaching as far north as Burgundy. Charles Martel
Charles Martel
of the Franks, with the assistance of Liutprand of the Lombards, invaded Burgundy and Provence
Provence
and expelled the raiders by 739.

Interior of the Mosque–Cathedral of Córdoba
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
Berbers
in al-Andalus had been tense in the years after the conquest. Berbers
Berbers
heavily outnumbered the Arabs in the province, had done the bulk of the fighting, 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 had revolted and managed to carve out a rebel state in Cerdanya
Cerdanya
for a while. In 740, a Berber Revolt
Berber Revolt
erupted in the Maghreb
Maghreb
(North Africa). To put down the rebellion, the Umayyad
Umayyad
Caliph
Caliph
Hisham dispatched a large Arab army, composed of regiments (Junds) of Bilad Ash-Sham,[17] 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
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. In 741, Balj b. Bishr led a detachment of some 10,000 of the Arabic-speaking troops referred to as "the Syrians" across the straits.[18] The Arab governor of al-Andalus, joined by this force, crushed the Berber rebels in a series of ferocious battles in 742. However, a quarrel immediately erupted between the Syrian commanders and the Andalusi, the so-called "original Arabs" of the earlier contingents. The Syrians defeated them 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 when Abū l-Khaṭṭār al-Ḥusām, the new governor of al-Andalus, assigned the Syrians to regimental fiefs across al-Andalus[19] – the Damascus
Damascus
jund was established in Elvira (Granada), the Jordan jund in Rayyu ( Málaga
Málaga
and Archidona), the Jund
Jund
Filastin in Medina-Sidonia
Medina-Sidonia
and Jerez, the Emesa (Hims) jund in Seville
Seville
and Niebla, and the Qinnasrin jund in Jaén. The Egypt
Egypt
jund was divided between Beja (Alentejo) in the west and Tudmir (Murcia) in the east.[20] The arrival of the Syrians substantially increased 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
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
Lower March
(capital initially at Mérida, later Badajoz), the Middle March (centered at Toledo), and the Upper March
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
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
Franks
in 759. Al-Andalus
Al-Andalus
was sealed off at the Pyrenees.[21] The third consequence of the Berber revolt was the collapse of the authority of the Damascus
Damascus
Caliphate
Caliphate
over the western provinces. With the Umayyad
Umayyad
Caliphs distracted by the challenge of the Abbasids in the east, the western provinces of the Maghreb
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
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
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, conspired with the arriving Umayyad
Umayyad
exiles. Umayyad
Umayyad
Emirate and Caliphate
Caliphate
of Córdoba[edit] Main articles: Emirate of Córdoba
Emirate of Córdoba
and Caliphate
Caliphate
of Córdoba

Abd-ar-Rahman III
Abd-ar-Rahman III
and his court receiving an ambassador in Medina Azahara, Còrdoba

In 756, the exiled Umayyad
Umayyad
prince Abd al-Rahman I
Abd al-Rahman I
(nicknamed al-Dākhil, the 'Immigrant') ousted Yūsuf al-Fihri to establish himself as the Emir
Emir
of Córdoba. He refused to submit to the Abbasid caliph, as Abbasid
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
Abbasid
caliph.[22] 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
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
Umayyad
power throughout al-Andalus but extended it into western North Africa
North Africa
as well. In 929 he proclaimed himself Caliph, elevating the emirate to a position competing in prestige not only with the Abbasid
Abbasid
caliph in Baghdad
Baghdad
but also the Fatimid caliph in Tunis—with whom he was competing for control of North Africa.

The Caliphate
Caliphate
of Cordoba in the early 10th century

The period of the Caliphate
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, sparking the Arab Agricultural Revolution.[7][23][24] Among European cities, Córdoba under the Caliphate, with a population of perhaps 500,000, eventually overtook Constantinople
Constantinople
as the largest and most prosperous city in Europe.[25] Within the Islamic world, Córdoba was one of the leading cultural centres. The work of its most important philosophers and scientists (notably Abulcasis
Abulcasis
and Averroes) had a major influence on the intellectual life of medieval Europe. Muslims
Muslims
and non- Muslims
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
Ibn Sina
("Avicenna") to Italy. This transmission of ideas remains one of the greatest in history, significantly affecting the formation of the European Renaissance.[26] Taifas period[edit] Main article: Taifa

Gold dinar minted in Córdoba during the reign of Hisham II

The Caliphate of Córdoba
Caliphate of Córdoba
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. In 1013, invading Berbers
Berbers
sacked Córdoba, massacring its inhabitants, pillaging the city, and burning the palace complex to the ground.[27] After 1031, the taifas 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
Muslims
as "the Galician nations",[28] and which had spread from their initial strongholds in Galicia, Asturias, Cantabria, the Basque country, and the Carolingian Marca Hispanica
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
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
Almoravids
they had summoned from the south went on to conquer and annex all the Taifa
Taifa
kingdoms. Almoravids, Almohads, and Marinids[edit] See also: Timeline of the Muslim presence in the Iberian peninsula

Map showing the extent of the Almoravid
Almoravid
empire

Expansion of the Almohad
Almohad
state in the 12th century

In 1086 the Almoravid
Almoravid
ruler of Morocco, Yusuf ibn Tashfin, was invited by the Muslim princes in Iberia
Iberia
to defend them against Alfonso VI, King of Castile and León. In that year, Tashfin crossed the straits to Algeciras
Algeciras
and inflicted a severe defeat on the Christians
Christians
at the Battle of Sagrajas. By 1094, ibn Tashfin had removed all Muslim princes in Iberia
Iberia
and had annexed their states, except for the one at Zaragoza. He also regained Valencia
Valencia
from the Christians. The Almoravids
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
Battle of Alarcos
in 1195. In 1212, a coalition of Christian kings under the leadership of the Castilian Alfonso VIII defeated the Almohads
Almohads
at the Battle of Las Navas de Tolosa. The Almohads
Almohads
continued to rule Al-Andalus
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
Murcia
(1243) and the Algarve
Algarve
(1249), only the Emirate of Granada
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
Iberia
from present-day Mali
Mali
and Burkina Faso
Burkina Faso
through the merchant routes of the Sahara. The last Muslim threat to the Christian kingdoms was the rise of the Marinids
Marinids
in Morocco during the 14th century. They took Granada
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
Afonso IV of Portugal
and Peter IV of Aragon, decisively defeated the Marinids
Marinids
at the Battle of Río Salado in 1340 and took Algeciras
Algeciras
in 1344. Gibraltar, then under Granadian rule, was besieged in 1349–50. Alfonso XI
Alfonso XI
and most of his army perished by the Black Death. His successor, Peter of Castile, made peace with the Muslims
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[edit] See also: Emirate of Granada, Nasrid dynasty, and Granada
Granada
War

A 15th-century portrait of Muhammad
Muhammad
XII, the last ruler of al-Andalus

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 Muhammad
Muhammad
ibn al-Ahmar 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.[29] However, for most of its existence Granada
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
Maghreb
and the rest of Africa. The city of Granada
Granada
also served as a refuge for Muslims
Muslims
fleeing during the Reconquista, accepting numerous Muslims expelled from Christian controlled areas, doubling the size of the city[30] and even becoming one of the largest in Europe throughout the 15th century in terms of population.[31][32]

Muhammad
Muhammad
XII's family in the Alhambra
Alhambra
moments after the fall of Granada, by Manuel Gómez-Moreno González, c. 1880

In 1469, the marriage of Ferdinand of Aragon
Aragon
and Isabella of Castile signaled the launch of the final assault on the emirate. The King and Queen convinced Pope Sixtus IV
Pope Sixtus IV
to declare their war a crusade. The Catholic Monarchs
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
Muhammad
XII surrendered the city and the fortress palace, the renowned Alhambra
Alhambra
(see Fall of Granada). By this time Muslims
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
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."[33] Under the conditions of the Capitulations of 1492, the Muslims
Muslims
in Granada
Granada
were to be allowed to continue to practice their religion. Mass forced conversions of Muslims
Muslims
in 1499 led to a revolt that spread to Alpujarras
Alpujarras
and the mountains of Ronda; after this uprising the capitulations were revoked.[34] In 1502 the Catholic Monarchs
Catholic Monarchs
decreed the forced conversion of all Muslims
Muslims
living under the rule of the Crown of Castile,[35] although in the kingdoms of Aragon
Aragon
and Valencia (both now part of Spain) the open practice of Islam was allowed until 1526.[36] Descendants of the Muslims
Muslims
were subject to expulsions from Spain between 1609 and 1614 (see Expulsion of the Moriscos).[37] The last mass prosecution against Moriscos for crypto-Islamic practices occurred in Granada
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.[38] Society[edit]

Clothing of al-Andalus in the 15th century, during the Emirate of Granada

The society of al-Andalus was made up of three main religious groups: Muslims, Christians, and Jews. The Muslims, although united on the religious level, had several ethnic divisions, the main being the distinction between the Arabs and the Berbers. The Arab elite regarded non-Arab Muslims
Muslims
as second-class citizens; and they were particularly scornful of the Berbers.[39] The ethnic structure of al-Andalus consisted of Arabs at the top of the social scale followed by, in descending order, Berbers, Muladies, Mozarabes, and Jews.[40] Each of these communities inhabited distinct neighborhoods in the cities. In the 10th century a massive conversion of Christians
Christians
took place, and muladies ( Muslims
Muslims
of native Iberian origin), formed the majority of Muslims. The Muladies
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
Christians
became monolingual in the last surviving Muslim state in the Iberian Peninsula, the Emirate of Granada
Granada
(1230-1492). 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 1100.[41][42] Mozarabs were Christians
Christians
who had long lived under Muslim and Arab rule, adopting many Arab customs, art, and words, while still maintaining their Christian and Latin rituals and their own Romance languages. 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
Jews
in Granada
Granada
and roughly 100,000 in the whole of Islamic Iberia.[43] Non- Muslims
Muslims
under the Caliphate[edit] See also: La Convivencia and Golden age of Jewish culture in the Iberian Peninsula

A Christian and a Muslim playing chess in 13th-century al-Andalus

Non- Muslims
Muslims
were given the status of ahl al-dhimma (the people under protection), with adult men paying a "Jizya" tax, equal to one dinar per year with exemptions for the elderly and the disabled. Those who were neither Christians
Christians
nor Jews, such as pagans, were given the status of Majus.[44] The treatment of non- Muslims
Muslims
in the Caliphate
Caliphate
has been a subject of considerable debate among scholars and commentators, especially those interested in drawing parallels to the coexistence of Muslims
Muslims
and non- Muslims
Muslims
in the modern world.[45]

Image of a Jewish cantor reading the Passover
Passover
story in al-Andalus, from a 14th-century Spanish Haggadah

Jews
Jews
constituted more than five percent of the population.[46] Al-Andalus
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 longest period of relative tolerance began after 912 with the reign of Abd-ar-Rahman III
Abd-ar-Rahman III
and his son, Al-Hakam II, when the Jews
Jews
of al-Andalus prospered, devoting themselves to the service of the Caliphate
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
Iberia
became an asylum for the oppressed Jews
Jews
of other countries.[47][48] Under the Almoravids
Almoravids
and the Almohads
Almohads
there may have been intermittent persecution of Jews,[49] but sources are extremely scarce and do not give a clear picture, though the situation appears to have deteriorated after 1160.[50] Muslim pogroms against Jews
Jews
in al-Andalus occurred in Córdoba (1011) and in Granada
Granada
(1066).[51][52][53] However, massacres of dhimmis are rare in Islamic history.[54] The Almohads, who had taken control of the Almoravids' Maghribi and Andalusi territories by 1147,[55] far surpassed the Almoravides
Almoravides
in fundamentalist outlook, and they treated the non- Muslims
Muslims
harshly. Faced with the choice of either death or conversion, many Jews
Jews
and Christians
Christians
emigrated.[56][57] Some, such as the family of Maimonides, fled east to more tolerant Muslim lands.[56] Culture[edit]

This section needs expansion. You can help by adding to it. (May 2017)

Many ethnicities, religions, and races coexisted in al-Andalus, each contributing to its intellectual prosperity. Literacy in Islamic Iberia
Iberia
was far more widespread than in many other nations in the West at the time.[58] 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,[citation needed] which helped spread new ideas and innovations over time. Art and architecture[edit]

The Alhambra, constructed by the orders of the first Nasrid emir Ibn al-Ahmar in the 13th century

The Alhambra
Alhambra
palace and fortress best reflects the culture and art of the last centuries of Moorish rule of Al-Andalus.[59] The complex was completed towards the end of the Muslim rule of Spain by Yusuf I (1333–1353) and Muhammed V, Sultan of Granada
Granada
(1353–1391). Artists and intellectuals took refuge at Alhambra
Alhambra
after the Reconquista
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 Abbasid
Abbasid
architecture.[59] 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
Caliphate
horseshoe arch, the Almohad
Almohad
sebka (a grid of rhombuses), the Almoravid
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. Philosophy[edit] Al-Andalus
Al-Andalus
philosophy[edit] See also: Early Islamic philosophy The historian Said al-Andalusi wrote that Caliph
Caliph
Abd-ar-Rahman III
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
Averroism
school of philosophy, was influential in the rise of secular thought in Western Europe. Detail from Triunfo de Santo Tomás by Andrea Bonaiuto, 14th century

When Al-Hakam's son Hisham II
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 of 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
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
Platonism
with Hermetic philosophy. Its use of incantations led the book to be widely dismissed in later years, although the Sufi
Sufi
communities continued to study it. A prominent follower of al-Majriti was the philosopher and geometer Abu al-Hakam al-Kirmani
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
Averroes
(1126–1198) was the founder of the Averroism
Averroism
school of philosophy, and his works and commentaries influenced medieval thought in Western Europe[citation needed]. Another influential al-Andalus philosopher was Ibn Tufail. Jewish philosophy and culture[edit] Main article: Golden age of Jewish culture in Spain

Jewish Street Sign in Toledo, Spain

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
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
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. Homosexuality[edit] 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 behaviour 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 Abdallah ibn Buluggin, 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 behaviour of women.[60] See also[edit]

Gharb Al-Andalus Almohad
Almohad
dynasty Almoravids Arab diaspora Islam and anti-Semitism in Iberia History of Islam History of the Jews
Jews
under Muslim rule Hispanic and Latino Muslims Islamic Golden Age Islam in Spain La Convivencia Moorish Gibraltar Morisco Mozarab Muladi Muslim conquests Social and cultural exchange in Al-Andalus Timeline of the Muslim presence in the Iberian peninsula Kemal Reis List of Moorish writers

Footnotes[edit]

^ "Para los autores árabes medievales, el término Al-Andalus
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
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
Al-Andalus
a todas aquellas tierras que habian formado parte del reino visigodo: la Peninsula Ibérica y la Septimania
Septimania
ultrapirenaica." ("The Arabs and Muslims
Muslims
from the Middle Ages
Middle Ages
used the name of al-Andalus for all those lands that were formerly part of the Visigothic kingdom: the Iberian Peninsula
Iberian Peninsula
and Septimania")  ^ Esposito, John L. (2003). Oxford Dictionary of Islam. Oxford University Press.  ^ O'Callaghan, Joseph F., A History of Medieval Spain, Cornell University Press, 1983, p.142 ^ Lewis, Bernard. The Jews
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
Caliph
(the descendant of Mohammed--the prophet of G-d on earth), the Jews
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
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
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
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
Muslims
but enjoying internal autonomy" (Watt 144) ^ a b "Rediscovering Arabic Science Muslim Heritage". www.muslimheritage.com. Retrieved 18 December 2016.  ^ a b Zaimeche, Salah (August 2002). "Agriculture in Muslim civilisation : A Green Revolution in Pre-Modern Times". Muslim Heritage. Archived from the original on 7 October 2017.  ^ "Historia en el aula". El Historiador. Archived from the original on 8 December 2015. Retrieved 28 November 2015.  ^ "The Moors
Moors
in Andalucia - 8th to 15th Centuries". Andalucia Com SL. Retrieved 28 November 2015.  ^ Michael L. Bates (1992). "The Islamic Coinage of Spain". In Jerrilynn D. Dodds. Al-Andalus: The Art of Islamic Spain. Metropolitan Museum of Art. p. 384. ISBN 978-0-87099-636-8.  ^ Thomas F. Glick (2005). Islamic And Christian Spain in the Early Middle Ages. BRILL. p. 21. ISBN 90-04-14771-3.  ^ 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
Al-Andalus
und Gothica Sors". Der Islam. 66 (2): 252–263. doi:10.1515/islm.1989.66.2.252.  ^ Bossong, Georg (2002). Restle, David; Zaefferer, Dietmar, eds. "Der Name al-Andalus: neue Überlegungen zu einem alten Problem" [The Name al-Andalus: Revisiting an Old 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
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
Vandals
is shown to have no serious foundation. The phonetic, morphosyntactic, and 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
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.  ^ Roger Collins (7 May 2012). Caliphs and Kings: Spain, 796-1031. John Wiley & Sons. pp. 8–9. ISBN 978-0-631-18184-2.  ^ 'Abdulwāhid Dḥanūn Ṭāha (July 2016). "Early Muslim Settlement in Spain: The Berber Tribes in Al-Andalus". Routledge Library Editions: Muslim Spain. Taylor & Francis. pp. 166–177. ISBN 978-1-134-98576-0.  ^ Specifically, 27,000 Syrian troops were composed of 6,000 men from each of the four main Syrian junds of Jund
Jund
Dimashq (Damascus), Jund Hims (Homs), Jund
Jund
al-Urdunn (Jordan), and Jund
Jund
Filastin (Filastin), plus 3,000 from Jund
Jund
Qinnasrin. An additional 3,000 were picked up in Egypt. See R. Dozy (1913) Spanish Islam: A History of the Muslims
Muslims
in Spain (translated by Francis Griffin Stokes from Dozy's original (1861) French Histoire des Musulmans d'Espagne, with consultation of the 1874 German version and the 1877 Spanish version) Chatto & Windus, London, page 133 ^ Roger Collins (7 May 2012). Caliphs and Kings: Spain, 796-1031. John Wiley & Sons. p. 12. ISBN 978-0-631-18184-2.  ^ Mahmoud Makki (1992). "The Political History of Al-Andalus". In Salma Khadra Jayyusi, Manuela Marín. The Legacy of Muslim Spain. BRILL. pp. 12–13. ISBN 90-04-09599-3. CS1 maint: Uses editors parameter (link) ^ Levi-Provençal, (1950: p.48); 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. ^ Squatriti, Paolo (2014). "Of Seeds, Seasons, and Seas: Andrew Watson's Medieval Agrarian Revolution Forty Years Later". The Journal of Economic History. 74 (4): 1205–1220. doi:10.1017/S0022050714000904.  ^ Ruggles, D. Fairchild (2008). Islamic Gardens and Landscapes. University of Pennsylvania Press. pp. 15–36. ISBN 978-0812240252.  ^ 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. ^ Gerber, Jane S. (1994). Jews
Jews
of Spain: A History of the Sephardic Experience. Simon and Schuster. p. 54. ISBN 9780029115749.  ^ 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
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
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) ^ Fletcher, Richard; Fletcher, Richard A. (2006). Moorish Spain. University of California Press. p. 27. ISBN 9780520248403.  ^ Ruiz, Ana (2012). Medina Mayrit: The Origins of Madrid. Algora Publishing. p. 57. ISBN 9780875869261.  ^ 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
Muslims
(muwalladûn) plus Arabs and Berbers. At this point Christians
Christians
still vastly outnumbered Muslims. By 1100, however, the number of indigenous Muslims
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
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
Granada
by Richard Gottheil, Meyer Kayserling, Jewish Encyclopedia. 1906 ed. ^ Harzig, Hoerder and Shubert, 2003, p. 42. ^ Lewis, Bernard (1987) [1984], The Jews
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 (2003). "Homosexuality". In E. Michael Gerli, Samuel G. Armistead. Medieval Iberia. Taylor & Francis. p. 398. ISBN 978-0-415-93918-8. CS1 maint: Uses editors parameter (link)

References[edit]

Glick, Thomas (1999). "Islamic and Christian Spain in the Early Middle Ages: Comparative Perspectives on Social and Cultural Formation". Retrieved 23 October 2011. [permanent dead link]

Bibliography[edit]

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
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
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External links[edit]

Wikimedia Commons has media related to Al-Andalus.

Wikiquote has quotations related to: Al-Andalus

Photocopy of the Ajbar Machmu'a, translated by Lafuente 1867 The routes of al-Andalus (from the UNESCO
UNESCO
web site) The Library of Iberian Resources Online Al-Andalus
Al-Andalus
Chronology and Photos Christian Martyrs in Muslim Spain by Kenneth Baxter Wolf The Musical Legacy of Al-Andalus – historical maps, photos, and music showing the Great Mosque of Córdoba and related movements of people and culture over time Patricia, Countess Jellicoe, 1992, The Art of Islamic Spain, Saudi Aramco World "Cities of Light: The Rise and Fall of Islamic Spain" (documentary film) Al-Andalus: the art of Islamic Spain, an exhibition catalog from The Metropolitan Museum of Art (fully available online as PDF) History of the Spanish Muslims, by Reinhart Dozy, in French

Coordinates: 37°N 4°W / 37°N 4°W / 37; -4

Authority control

WorldCat Identities VIAF: 313540021 GND: 4536234-

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