History of al-Andalus 711 - 1492
711 - 732 Invasions
Omayyad conquest Battles : Battle of Guadalete Battle of Toulouse | Battle of Tours
756 - 1039 Omayyads of Córdoba
Caliphate of Córdoba Al-Mansur Ibn Abi Aamir
1039 - 1085 Taifas
1085-1145 Almoravids
Almoravid conquest Battle of Sagrajas
1147 - 1238 Almohads
Battle of Las Navas de Tolosa
1238 - 1492 Emirate of Granada
Nasrid dynasty Battle of Granada
connected articles
Map of Al-Andalus Reconquista

Al-Andalus (Arabic: الأندلس‎) was the Arabic name given to those parts of the Iberian Peninsula governed by Muslims, or Moors, at various times in the period between 711 and 1492.¹ As a political domain or domains, it was successively a province of the Umayyad Caliphate initiated successfully by the Caliph Al-Walid I (711-750), the Emirate of Córdoba (c. 750-929), the Caliphate of Córdoba (929-1031), the Caliphate of Córdoba's taifa (successor) kingdoms.

In succeeding centuries, al-Andalus became a province of the Berber dynasties of the Almoravids and Almohads, subsequently fragmenting into a number of minor states, most notably the Emirate of Granada. For large parts of its history, particularly under the Caliphate of Córdoba, Andalus was a beacon of learning and the city of Córdoba became one of the leading cultural and economic centers in both the Mediterranean basin and the Islamic world.

For much of its history, Al-Andalus existed in conflict with Christian kingdoms to the north. In 1085 Alfonso VI of Castile captured Toledo, precipitating a gradual decline until, by 1236, with the fall of Córdoba, the Kingdom of Granada remained the only Muslim ruled territory in what is now Spain. The Portuguese Reconquista culminated in 1249 with the conquest of the Algarve by Afonso III. In 1238, Granada officially became a tributary state to the Kingdom of Castile, then ruled by Ferdinand III. On January 2, 1492, Muhammad XII of Granada surrendered complete control of Granada to Ferdinand and Isabella, Los Reyes Católicos ("The Catholic Monarchs").

Etymology of al-Andalus

The etymology of the word "al-Andalus" is disputed. Furthermore, the extent of Iberian territory encompassed by the name may have changed over centuries. As a designation for Iberia or its southern portion, the name is first attested 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).²

At least three specific etymologies have been proposed in Western scholarship, all presuming that the name arose after the Roman period in the Iberian Peninsula's history. Their originators or defenders have been historians. Recently, linguistics expertise has been brought to bear on the issue. Arguments from toponymy (the study of place names), history, and language structure demonstrate the lack of substance in all preceding proposals, and evidence has been presented that the name predates the Roman occupation rather than postdates it.³

A major objection to all earlier proposals is that the very name Andaluz (the equivalent of Andalus in Spanish spelling) exists in several places in mountainous areas of Castile.⁴ Furthermore, the fragment and- is common in Spanish place names, and the fragment -luz also occurs several times across Spain.

Older proposals

In Western scholarly tradition, right up to the present moment, the name has been considered by most commentators to come from "Vandal", the name of the Germanic tribe that colonized parts of Iberia from 407 to 429. However, on the one hand there is in fact no historical (i.e., documentary) attestation of this, and on the other hand there are numerous toponymic, linguistic, and historical reasons why it is untenable. This proposal is sometimes associated with the 19th century historian, Dozy;⁵ but it predates him and he recognized certain of its shortcomings. Although he accepted that "al-Andalus" derived from "Vandal", he believed that geographically it referred only to the harbor from which the Vandals departed Iberia for Africa -- the location of which harbor was unknown.⁶

Another proposal is that "Andalus" is an Arabic language version of the name "Atlantis". This idea has recently been defended by the Spanish historian, Vallvé, but purely on the grounds that it is allegedly plausible phonetically and would explain several toponymic facts -- no historical evidence offered.⁷ In Modern Standard Arabic, the name for "Atlantis" is aţlānţis, and this is the title of the entry for Atlantis in the Arabic language Wikipedia⁸.

Vallvé writes:

Arabic texts offering the first mentions of the island of al-Andalus and the sea of al-Andalus become extraordinarily clear if we substitute this expressions with "Atlántida" or "Atlantic". The same can be said with reference to Hercules and the Amazons whose island, according to Arabic commentaries of these Greek and Latin legends, was located in jauf al-Andalus—that is, to the north or interior of the Atlantic Ocean.

The "Island of al-Andalus" is mentioned in an anonymous Arabic chronicle of the conquest of Iberia composed two to three centuries after the fact.⁹ It is identified as the location of the landfall of the advance guard of the Moorish invasion of Iberia. The chronicle also says that "Island of al-Andalus" was subsequently renamed "Island of Tarifa". The preliminary invasion force of a few hundred, led by the Berber chief, Tarif abu Zura, seized the first bit of land that is encountered after crossing the Strait of Gibraltar in 710. The main invasion force led by Tariq ibn Ziyad followed them a year later. The landfall, now known in Spain as either Punta Marroquí or Punta de Tarifa, is in fact the southern tip of an islet, presently known as Isla de Tarifa or Isla de las Palomas, just offshore of the Iberian mainland.¹⁰

This testimony of the Arab chronicle, the modern name "Isla de Tarifa", and the above mentioned toponymic evidence that "Andaluz" is a name of pre-Roman origin taken together lead to the supposition that the "Island of Andalus" is the present day Isla de Tarifa, which lies just offshore from the modern day Spanish city of Tarifa. The extension of the scope of the designation "Al-Andalus" from a single islet to all of Iberia has several historical precedents.

In the 1980s, the historian Halm, also rejecting the "Vandal" proposal, originated an innovative alternative.¹¹ Halm took as his points of departure ancient reports that Germanic tribes in general were reported to have distributed conquered lands by having members draw lots, and that Iberia during the period of Visigothic rule was sometimes known to outsiders by a Latin name, Gothica Sors, whose meaning is 'lot Gothland'. Halm thereupon speculated that the Visigoths themselves might have called their new lands "lot lands" and done so in their own language. However, the Gothic language version of the term Gothica Sors is not attested. Halm claimed to have been able to reconstruct it, proposing that it was *landahlauts (the asterisk is the standard symbol among linguists for a linguistic form that is merely proposed, not attested). Halm then suggested that the hypothetical Gothic language term gave rise to both the attested Latin term, Gothica Sors (by translation of the meaning), and the Arab name, Al-Andalus (by phonetic imitation). However, Halm did not offer evidence (historical or linguistic) that any of the language developments in his argument had in fact occurred.

History

Conquest and early years

Main article: Umayyad conquest of Hispania

The invaders in Iberia in 711 constituted mainly Berbers of North Africa. Some were Arabs. The Muslims of the Iberian Peninsula are commonly known as the Moors (in Spanish Moros), from an ancient Roman ethnonym, Mauri. The Christians of the Iberian Peninsula began to use this term exclusively for Muslims when the Muslims lost administrative control of northern parts of Spain and Portugal.^{citation needed} Other words such as "Moriscos" and "Mudéjar" came into use in Spain in the mid-thirteenth century.^{citation needed}

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

Under the orders of the Great Umayyad Caliph Al-Walid I, Tariq ibn-Ziyad led a small force that landed at Gibraltar on April 30, 711. After a decisive victory at the Battle of Guadalete on July 19, 711, Tariq ibn-Ziyad brought most of the Iberian Peninsula under Muslim occupation in a seven-year campaign. They crossed the Pyrenees and occupied parts of southern France, but were eventually defeated by the Frank Charles Martel at the Battle of Poitiers in 732. The Iberian peninsula, except for the Kingdom of Asturias, became part of the expanding Umayyad empire, under the name of al-Andalus. The earliest attestation of this Arab name is a dinar coin, preserved in the Archaeological Museum in Madrid, dating from five years after the conquest (716). The coin bears the word "al-Andalus" in Arabic script on one side and the Iberian Latin "Span" on the obverse.¹²

At first, al-Andalus was ruled by governors appointed by the Caliph, most ruling for periods of under three years. However, from 740, a series of civil wars between various Muslim groups in Iberia resulted in the breakdown of Caliphal control, with Yūsuf al-Fihri, who emerged as the main winner, effectively becoming an independent ruler.

The Emirate and Caliphate of Córdoba

The interior of the Cathedral of Cordoba, formerly the Mosque of Cordoba, built by the Umayyads on the site of the Saint Vincent Visigothic Christian basilica and rededicated as a Christian cathedral in the 13th Century. The mosque is one of the finest examples of Arab-Islamic architecture in the Umayyad style.

In 750, the Abbasids overthrew the Umayyads for control of the great Arab empire. But in 756, the exiled Umayyad prince Abd-ar-Rahman I (later titled Al-Dākhil) 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 even 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 c. 1000 at the apogee of Al-Mansur.

The Caliphate broke up into many taifa states in 1031. (The northern areas shown here in white, red, yellow & dark blue were Christian)

The period of the Caliphate is seen by Muslim writers 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 by far the most advanced in Europe. 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.¹³ 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 after the reconquista of Toledo in 1085 . The most noted of these was Michael Scot (c. 1175 to c. 1235), who took the works of Ibn Rushd ("Averroes") and Ibn Sina ("Avicenna") to Italy. This transmission was to have a significant impact on the formation of the European Renaissance.

The First Taifa Period

The Córdoba Caliphate effectively collapsed during a ruinous civil war between 1009 and 1013, although it was not finally abolished until 1031. Al-Andalus then broke up into a number of mostly independent states 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", ¹⁴ 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, Islamic rulers of the Maghreb. Their desperate maneuver would eventually fall to their disadvantage, however, as the Moravids they had summoned from the south went on to conquer many of the taifa kingdoms.

Almoravids, Almohads and Marinids

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, Yusuf ibn Tashfin crossed the straits to Algeciras and inflicted a severe defeat on the Christians at the az-Zallaqah. By 1094, Yusuf ibn Tashfin had removed all Muslim princes in Iberia and annexed their states, except for the one at Zaragoza. He regained Valencia from the Christians.

The Almoravids were succeeded in the 12th century 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 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, but with much reduced power and prestige; and 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 Kingdom of Granada survived as a Muslim state, but only as a tributary of Castile. Most of its tribute was paid in gold from present-day Mali and Burkina Faso that was carried to Iberia through the merchant routes of the Sahara.

A manuscript page of the Qur'an in the script developed in al-Andalus, 12th century.

The last Muslim threat to the Christian kingdoms was the rise of the Marinids in Morocco during the 14th century, who 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, helped by Afonso IV of Portugal and Pedro IV of Aragon, decisively defeated the Marinids at the Battle of Salado in 1340 and took Algeciras in 1344. Gibraltar, then under Granadian rule, was besieged in 1349-1350, Alfonso XI along with most of his army perished by the Black Death. His successor, Pedro 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.

In 1469 the marriage of Ferdinand of Aragon and Isabella of Castile signaled the launching of the final assault on the Emirate of Granada (Gharnatah). The King and Queen convinced the Pope to declare their war a crusade. The Christians crushed one center of resistance after another and finally, in January 1492, after a long siege, the Moorish king, Muhammad abu Abdallah, surrendered the fortress palace, the renowned Alhambra, itself.

See also: Timeline of the Muslim presence in the Iberian peninsula

Society

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 that had long lived under Muslim rule and so had adopted 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.

A later illustration, depicting the Jewish Soldiers fighting alongside the forces of Muhammed IX, Nasrid Sultan of Granada, at the Battle of Higueruela, 1431.

The Berbers, who made up the bulk of the invaders, lived in the mountainous regions of what is now the north of Portugal and in the Meseta Central, while the Arabs settled in the south and in the Ebro Valley in the northeast. The Jews worked mainly as tax collectors, in trade, or as doctors or ambassadors. At the end of the fifteenth century there were about 50,000 Jews in Granada and roughly 100,000 in the whole of Islamic Iberia.¹⁵

Non-Muslims under the Caliphate

See also: Golden age of Jewish culture in the Iberian Peninsula

Treatment of non-Muslims

The non-Muslims were given the status of ahl al dhimma (the people under protection), adults paying a "Gezia" tax, equal to 1 Dinar per year with exemptions for old people, women, children and the disabled, whenever there was a Christian authority in the community. When there was no Christian authority, the non-Muslims were given the status of majus.¹⁶

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. María Rosa Menocal, a specialist in Iberian literature, has argued that "tolerance was an inherent aspect of Andalusian society".¹⁷ In her view, the Jewish and Christian dhimmis living under the Caliphate, while allowed fewer rights than Muslims, were much better off than in other parts of Christian Europe.

Jews constituted more than 5% of the population.¹⁸ Jews from other parts of Europe emigrated to Al-Andalus, where they were treated with dignity, as were Christians of sects regarded as heretical by various European Christian states.^{citation needed} Al-Andalus was a key center of Jewish life during the early Middle Ages, producing important scholars and one of the most stable and wealthy Jewish communities. But there is no consensus among scholars that the relationship between Jews and Muslims was indeed a paragon of interfaith relations. Bernard Lewis takes issue with this view, arguing its modern use is ahistorical and apologetic. He argues that Islam traditionally did not offer equality nor even pretended that it did, arguing that it would have been both a "theological as well as a logical absurdity."¹⁹

Rise and fall of Muslim power

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

The Caliphate treated non-Muslims differently at different times. The longest period of tolerance began after 912, with the reign of Abd-ar-Rahman III and his son, Al-Hakam II where the Jews of Al-Andalus prospered, devoting themselves to the service of the Caliphate of Cordoba, to the study of the sciences, and to commerce and industry, especially to 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.²⁰²¹

Christians, braced by the example of their coreligionists across the borders of al-Andalus, sometimes asserted the claims of Christianity and knowingly courted martyrdom, even during these tolerant periods. For example, 48 Christians of Córdoba were decapitated for religious offences against Islam. They became known as the Martyrs of Córdoba. These deaths played out, not in a single spasm of religious unrest, but over an extended period of time; dissenters were fully aware of the fates of their predecessors and chose to protest against Islamic rule.²²

With the death of al-Hakam III in 976, the situation worsened for non-Muslims in general. The first major persecution occurred on December 30, 1066 when the Jews were expelled from Granada and fifteen hundred families were killed when they did not leave. Under the Almoravids and the Almohads there may have been intermittent persecution of Jews,²³ but sources are extremely scarce and do not give a clear picture, though the situation appears to have deteriorated after 1160.²⁴

During these successive waves of violence against non-Muslims, many Jewish and even Muslim scholars left the Muslim-controlled portion of Iberia for the then-still relatively tolerant city of Toledo, which had been reconquered in 1085 by Christian forces. Some Jews joined the armies of the Christians (about 40,000), while others joined the Almoravids in the fight against Alfonso VI of Castile.

The 11th century saw Muslim pogroms against Jews in Spain; those occurred in Cordoba in 1011 and in Granada in 1066.²⁵²⁶²⁷

The Almohads, who had taken control of the Almoravids' Maghribi and Andalusian territories by 1147,²⁸ far surpassed the Almoravides in fundamentalist outlook, and they treated the dhimmis harshly. Faced with the choice of either death or conversion, many Jews and Christians emigrated.²⁹³⁰ Some, such as the family of Maimonides, fled east to more tolerant Muslim lands,²⁹ while others went northward to settle in the growing Christian kingdoms.³¹³² However, the Almohads also encouraged the arts and letters, especially the falsafah movement that included Ibn Tufail, Ibn al-Arabi and Averroes.²⁸

Medieval Spain and Portugal was the scene of almost constant warfare between Muslims and Christians. Periodic raiding expeditions were sent from Al-Andalus to ravage the Christian Spanish and Portuguese kingdoms, bringing back booty and slaves. In raid against Lisbon in 1189, for example, the Almohad caliph Yaqub al-Mansur took 3,000 female and child captives, while his governor of Córdoba, in a subsequent attack upon Silves in 1191, took 3,000 Christian slaves.³³

Culture

C.W. Previte-Orton writes in his Cambridge medieval history,³⁴

The brilliant Saracenic civilization of Moslem Spain rendered the Moors, even during their declines under the Reyes de Taifas, the most cultured people of the West.

Many tribes, religions and races coexisted in al-Andalus, each contributing to the intellectual prosperity of Andalusia. Literacy in Islamic Iberia was far more widespread than any other country of the West.³⁵

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, freedom to travel between the two Caliphates was allowed, which helped spread new ideas and innovations over time.

In the 10th century, the city of Cordoba had 700 mosques, 60,000 palaces, and 70 libraries, the largest of which had up to 600,000 books. In comparison, the largest library in Christian Europe at the time had no more than 400 manuscripts, while the University of Paris library still had only 2,000 books later in the 14th century.

Philosophy

Andalusian philosophy

Averroes, founder of the Averroism school of philosophy, was influential in the rise of secular thought in Western Europe.

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.

However, 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. However, 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". An outstanding scholar in astronomy and astrology was Maslamah Ibn Ahmad al-Majriti (died 1008), an intrepid traveller who journeyed all over the Islamic world and beyond, and who kept in touch with the Brethren of Purity. Indeed, it is said to have been he who brought the 51 "Epistles of the Brethren of Purity" to al-Andalus and who added the compendium to this work, although it is quite possible that it was added later by another scholar of the name al-Majriti. Another book attributed to al-Majriti is the Ghayat al-Hakim "The Aim of the Sage", a book 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 kept studies of it.

A prominent follower of al-Majriti was the philosopher and geometer Abu al-Hakam al-Kirmani. A follower of his in turn was the great Abu Bakr Ibn al-Sayigh, usually known in the Arab world as Ibn Bajjah, "Avempace"

The Andalusian philosopher Averroes (1126–1198) is considered the father of secular thought in Europe and possibly the most important among them. He was the founder of the Averroism school of philosophy, and his works and commentaries had an impact on the rise of secular thought in Western Europe.³⁶ He also developed the concept of "existence precedes essence".³⁷

Another infuential Andalusian philosopher who had a significant influence on modern philosophy was Ibn Tufail. His philosophical novel, Hayy ibn Yaqdhan, translated into Latin as Philosophus Autodidactus in 1671, developed the themes of empiricism, tabula rasa, nature versus nurture,³⁸ condition of possibility, materialism,³⁹ and Molyneux's Problem.⁴⁰ European scholars and writers influenced by this novel include John Locke,⁴¹ Gottfried Leibniz,⁴² Melchisédech Thévenot, John Wallis, Christiaan Huygens,⁴³ George Keith, Robert Barclay, the Quakers,⁴⁴ and Samuel Hartlib.⁴⁵

Jewish philosophy and culture

Main article: Golden age of Jewish culture in Spain

With the relative tolerance of al-Andalus and the decline of the previous center of Jewish thought in Babylonia, al-Andalus became the center of Jewish intellectual endeavors. 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 in a widely celebrated Jewish thinker of the Middle Ages, Maimonides (1135-1205), though he did not actually do any of his work in al-Andalus, as, when he was 13, his family fled persecution by the Almohads.

Astronomy

Main article: Islamic astronomy

In the 11th-12th centuries, astronomers in Al-Andalus took up the challenge earlier posed by Ibn al-Haytham, namely to develop an alternate non-Ptolemaic configuration that evaded the errors found in the Ptolemaic model.⁴⁶ Like Ibn al-Haytham's critique, the anonymous Andalusian work, al-Istidrak ala Batlamyus (Recapitulation regarding Ptolemy), included a list of objections to Ptolemic astronomy. This marked the beginning of the Andalusian school's revolt against Ptolemaic astronomy, otherwise known as the "Andalusian Revolt".⁴⁷

In the late 11th century, al-Zarqali (Latinized as Arzachel) discovered that the orbits of the planets are elliptic orbits and not circular orbits,⁴⁸ though he still followed the Ptolemaic model.

In the 12th century, Averroes rejected the eccentric deferents introduced by Ptolemy. He rejected the Ptolemaic model and instead argued for a strictly concentric model of the universe. He wrote the following criticism on the Ptolemaic model of planetary motion:⁴⁹

"To assert the existence of an eccentric sphere or an epicyclic sphere is contrary to nature. [...] The astronomy of our time offers no truth, but only agrees with the calculations and not with what exists."

Averroes' contemporary, Maimonides, wrote the following on the planetary model proposed by Ibn Bajjah (Avempace):

"I have heard that Abu Bakr [Ibn Bajja] discovered a system in which no epicycles occur, but eccentric spheres are not excluded by him. I have not heard it from his pupils; and even if it be correct that he discovered such a system, he has not gained much by it, for eccentricity is likewise contrary to the principles laid down by Aristotle.... I have explained to you that these difficulties do not concern the astronomer, for he does not profess to tell us the existing properties of the spheres, but to suggest, whether correctly or not, a theory in which the motion of the stars and planets is uniform and circular, and in agreement with observation."⁵⁰

Ibn Bajjah also proposed the Milky Way galaxy to be made up of many stars but that it appears to be a continuous image due to the effect of refraction in the Earth's atmosphere.⁵¹ Later in the 12th century, his successors Ibn Tufail and Nur Ed-Din Al Betrugi (Alpetragius) were the first to propose planetary models without any equant, epicycles or eccentrics. Al-Betrugi was also the first to discover that the planets are self-luminous.⁵² Their configurations, however, were not accepted due to the numerical predictions of the planetary positions in their models being less accurate than that of the Ptolemaic model,⁵³ mainly because they followed Aristotle's notion of perfect circular motion.

Economics

Main article: Islamic economics in the world

Linguistics

"The Toledo School" was a famous center of medieval linguistics. Members of this school included; Yehudah ibn Tibbon, Herman the German, Adelard of Bath and Gerard of Cremona.

Medicine

Main article: Islamic medicine

Muslim physicians from Al-Andalus contributed significantly to the field of medicine, including the subjects of anatomy and physiology. Abu al-Qasim al-Zahrawi (Abulcasis), regarded as the "father of modern surgery",⁵⁴ contributed greatly to the discipline of medical surgery with his Kitab al-Tasrif ("Book of Concessions"), a 30-volume medical encyclopedia which was later translated to Latin and used in European and Muslim medical schools for centuries. He helped lay the foudations for modern surgery,⁵⁴ with his Kitab al-Tasrif, in which he invented numerous surgical instruments, including the first instruments unique to women,⁵⁵ as well as the surgical uses of catgut and forceps, the ligature, surgical needle, scalpel, curette, retractor, surgical spoon, sound, surgical hook, surgical rod, and specula,⁵⁶ and bone saw.⁵⁷

Ibn Zuhr (Avenzoar) was the earliest known experimental surgeon.⁵⁸ In the 12th century, he was responsible for introducing the experimental method into surgery, as he was the first to employ animal testing in order to experiment with surgical procedures before applying them to human patients.⁵⁹ He also performed the first dissections and postmortem autopsies on humans as well as animals.⁶⁰

Music

The lute was adopted from the Arab world. 1568 print.

Main article: Andalusian classical music

A number of musical instruments used in Western music, particularly in Spanish music, are believed to have been derived from Arabic musical instruments used in Al-Andalus: the lute was derived from the al'ud, the rebec (ancestor of violin) from the rebab, the guitar from qitara, naker from naqareh, adufe from al-duff, alboka from al-buq, anafil from al-nafir, exabeba from al-shabbaba (flute), atabal (bass drum) from al-tabl, atambal from al-tinbal,⁶¹ the balaban, the castanet from kasatan, sonajas de azófar from sunuj al-sufr, the conical bore wind instruments,⁶² the xelami from the sulami or fistula (flute or musical pipe),⁶³ the shawm and dulzaina from the reed instruments zamr and al-zurna,⁶⁴ the gaita from the ghaita, rackett from iraqya or iraqiyya,⁶⁵ the harp and zither from the qanun,⁶⁶ canon from qanun, geige (violin) from ghichak,⁶⁷ and the theorbo from the tarab.⁶⁸

Sociology

Main article: Early Muslim sociology

Technology

Main articles: Inventions in the Muslim world and Muslim Agricultural Revolution

See also

Timeline of the Muslim presence in the Iberian peninsula Muslim conquests Umayyad Caliphate Caliphate of Córdoba Al'Garb Al'Andalus Almoravid dynasty Almohad dynasty La Convivencia Reconquista Islamic Golden Age Muslim conquests Muslim inventions Islamic science Islam in Spain History of Islam History of Spain History of Portugal Golden Age of the Jewish Spain Antisemitism in Al-Andalus Jews of the Bilad el-Sudan (West Africa) Jews and Judaism in Africa History of the Jews under Muslim rule Golden age of Jewish culture in the Iberian Peninsula Arab diaspora Spanish people Berber people Andalucia Moors Dhimmi Morisco Mozarab Kemal Reis Barbary pirates Ottoman Navy List of Moorish writers

History of Spain series Prehistoric Iberia Roman Hispania Medieval Spain  – Visigothic Kingdom  – Suebic Kingdom  – Byzantine Spania  – al-Andalus  – Reconquista Kingdom of Spain  – Age of Expansion  – Age of Enlightenment Reaction and Revolution First Spanish Republic The Restoration Second Spanish Republic Spanish Civil War Spain under Franco Transition to Democracy Modern Spain Topics Economic History Military History

History of Portugal series Prehistoric Iberia Oestriminis and Ophiussa Gallaeci, Lusitanians, Celtici, Cynetes Roman conquest of Hispania Second Punic War and Lusitanian War Roman Hispania, Lusitania and Gallaecia Visigothic Kingdom and Suevi Moorish rule and Reconquista Asturian rule Leonese rule First County of Portugal County of Coimbra Kingdom of Galicia and Portugal Second County of Portugal Kingdom of Portugal Establishment of the Monarchy Consolidation of the Monarchy 1383–1385 Crisis Discoveries Portuguese Empire and its evolution 1580 Crisis and the Iberian Union Age of Enlightenment Invasions, Liberalism and Civil War Constitutional Monarchy First Republic Military dictatorship Estado Novo (New State) Third Republic Carnation Revolution to EEC 1990s 2000s Topics Economic history Cultural history Arts history Military history Colonial history Demographic history Diplomatic history Sports history Language history Music history History of the Azores History of Madeira  Timeline of Portuguese history

Footnotes

Bibliography

• Alfonso, Esperanza, 2007. Islamic culture through Jewish eyes : al-Andalus from the tenth to twelfth century. New York, NY :Routledge. ISBN 978-0-415-43732-5
• Al-Djazairi, S.E. 2005. The Hidden Debt to Islamic Civilisation. Bayt Al-Hikma Press. ISBN 0-9551156-1-2
• Bossong, Georg. 2002. Der Name Al-Andalus: Neue Überlegungen zu einem alten Problem. In David Restle and Dietmar Zaefferer, eds, Sounds and systems: studies in structure and change. A festschrift for Theo Vennemann. Berlin: Mouton de Gruyter. pp. 149-164. (In German) Also available online: see External Links below.
• Cohen, Mark. 1995. Under Crescent and Cross: The Jews in the Middle Ages Princeton University Press. ISBN 0-691-01082-X
• Collins, Roger. 1989. The Arab Conquest of Spain, 710–797, Blackwell. ISBN 0-631-19405-3
• Frank, Daniel H. and Leaman, Oliver. 2003. The Cambridge Companion to Medieval Jewish Philosophy. Cambridge University Press. ISBN 0521655749
• Halm, Heinz. 1989. Al-Andalus und Gothica Sors. Der Islam 66:252-263.
• Hamilton, Michelle M., Sarah J. Portnoy, and David A. Wacks, eds. 2004. Wine, Women, and Song: Hebrew and Arabic Literature in Medieval Iberia. Newark, Del.: Juan de la Cuesta Hispanic Monographs.
• Harzig, Christiane, Hoerder, Dirk and Shubert, Adrian. 2003. The Historical Practice in Diversity. Berghahn Books. ISBN 1571813772
• Jayyusi, Salma Khadra, ed. 1994. The legacy of Muslim Spain. 2 vol. Chief consultant to the editor, Manuela Marín. Leiden: Brill. [Originally published 1992 in German.]
• Kennedy, Hugh. 1996. Muslim Spain and Portugal: A Political History of al-Andalus, Longman. ISBN 0-582-49515-6
• Kraemer, Joel. 1997. Comparing Crescent and Cross (book review). The Journal of Religion, 1997 July, 77(3):449-454.
• Kraemer, Joel. 2005. Moses Maimonides: An Intellectual Portrait. In Kenneth Seeskin, ed., The Cambridge Companion to Maimonides. Cambridge University Press. ISBN 0521819741
• Lafuente y Alcántara, Emilio, translator. 1867. Ajbar Machmua (colección de tradiciones): crónica anónima del siglo XI / dada a luz por primera vez, traducida y anotada por Emilio Lafuente y Alcántara. Madrid: Real Academia de la Historia y Geografía. In Spanish and Arabic. Also available in the public domain online, see External Links.
• Luscombe, David et al., eds. 2004. The New Cambridge Medieval History: Volume 4, c.1024-c.1198, Part 1. Cambridge University Press. ISBN 0-521-41411-3
• Marín, Manuela et al., eds. 1998. The Formation of Al-Andalus: History and Society. Ashgate. ISBN 0-86078-708-7
• Menocal, Maria Rosa. 2002. Ornament of the World: How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain. Back Bay Books. ISBN 0-316-16871-8
• Monroe, James T. 1974. Hispano-Arabic Poetry: A Student Anthology. Berkeley: University of California Press.
• Netanyahu, Benzion. 1995. The Origins Of The Inquisition In Fifteenth Century Spain. Random House ISBN 0-679-41065-1
• O'Callaghan, Joseph F. 1975. A History of Medieval Spain. Cornell University Press. ISBN 0801492645
• Omaar, Rageh. 2005. An Islamic History of Europe. video documentary, BBC 4, August 2005.
• Reilly, Bernard F. 1993. The Medieval Spains. Cambridge University Press. ISBN 0521397413
• Roth, Norman. 1994. Jews, Visigoths and Muslims in Medieval Spain: Cooperation and Conflict. Leiden: Brill. ISBN 9004061312
• Sanchez-Albornoz, Claudio. 1974. El Islam de España y el Occidente. Madrid: Espasa-Calpe. Colección Austral; 1560. [Originally published in 1965 in the conference proceedings, L'occidente e l'islam nell'alto medioevo : 2-8 aprile 1964, 2 vols. Spoleto: Centro Italiano di studi sull'Alto Medioevo. Series: Settimane di studio del Centro Italiano di studi sull'Alto Medioevo; 12. Vol. 1:149-308. ]
• Stavans, Ilan. 2003. The Scroll and the Cross: 1,000 Years of Jewish-Hispanic Literature. London: Routledge. ISBN 041592930X
• Wasserstein, David J. 1995. Jewish élites in Al-Andalus. In Daniel Frank (Ed.). The Jews of Medieval Islam: Community, Society and Identity. Brill. ISBN 90-04-10404-6

Films

• Cities of Light: The Rise and Fall of Islamic Spain (Unity Productions Foundation documentary)

External links

• Paper by Georg Bossong evaluating proposals for the etymology of "al-Andalus". In German.
• Photocopy of the Ajbar Machmu'a, translated by Lafuente 1867