The intellectual history of Islamic Spain-time frame 711 to 1248 - Research Paper Example

I Order#: 443560 Topic: The intellectual history of Islamic Spain-time frame 711 to 1248. Intellectual and political histories are inter-linked. As for the intellectual history of Islamic Spain, William Montgomery Watt writes, “Many of the outward forms which are most easily apprehended by the modern scholars were contributed by the Arabs, and also something of the spiritual drive. Yet the creative energies which produced the great aesthetic achievements in architecture, literature and other arts seem to have come at least as much from Iberian element or some section of it.”(p.169) Watt further states, “Certainly Muslim Spain inherited from the Visigoths notable techniques for artistic metal-work, and something of this seems to have been carried over to the present time.”(p.49) What was the outcome of the interaction of Islam with Christianity and Judaism during the period 711-1248 and how it shaped the intellectual history of Spain? Muslims invaded and conquered Iberia in 711 and the Umayyad amirs opted Cordoba as the capital of Al-Andalus. Abd al-Rahman I was one of the important Umayyad leaders. Under his benevolent rule and broad outlook, this city acquired reputation for nobility and refined disposition and matched in splendor the city of Baghdad in the east. Intellectuals of all faiths arrived regularly in Cordoba to participate in scientific symposiums supported by the rulers. Such cultural activities were greatly encouraged under the rule of his successors. By the 10th century, when caliph Abd al-Rahman III ruled, Cordoba was the top city in Europe in every respect, with amenities comparable to the modern metropolitan cities. Running water in private dwellings, well-laid streets and glowing streetlights, lush green gardens, variety of foods, good medical facilities, excellent apparel and great encouragement to arts and crafts was the hallmark of his rule. Skilled artisans commanded respect and had ample creative opportunities. When one evaluates the merits of the city during that period, with a population of half a million, no more elaboration is needed about the administration. The city included many suburbs, a good number of mosques, public utilities, suqs (markets), many palaces and apparel manufacturing units. In the early 11th century, with mounting economic and military pressures, the disintegration of the caliphate commenced .Bishko writes, “On the political side, indeed, we are given a pious but unrealistic hypothesis that the breakdown of the Caliphate and the failure of its successor states can be ascribed to the fact that a great imperial power violates per se the spiritual premises of Islam. We are further told that schism between the power-hungry, materialistic upper class and the profundity of religious masses made political unity and defeat of the Christian advance impossible.”(Bishko, 1966, p.142) Many small kingdoms known as taifas sprouted. But from the angle of lifestyles, they followed the original pattern of Cordoba. With the end of the caliphate and petty kingdoms(taifas) coming in to prominence in the 11th century, the importance switched over to Granada(Gharnatah) A tribe known as Zirids shifted from Cordoba and established an independent kingdom in Granada. “At the beginning of the eleventh century (fifth century, Anno Hegirae), the old Muslim power of caliph and Amir in Central and Southern Spain seemed to stand unassailable. By 1085, Toledo had been occupied permanently by Christians from the north, and the total re-conquest of the peninsula though delayed by the Almoravid invasion, was a matter of only of time. Much distinction of intellect and brilliance in architecture, horticulture, and other fields was yet to spring forth, but Muslim Spain was doomed.”(King, 1986, p.91) One of the important aspects of the intellectual history of Islamic Spain is constant interaction with the Christianity, sometimes for better and often for worse. Thomas E Burman writes, “A brief Latin life of Muhammad composed by someone with a fairly good knowledge of Islam was known to be circulating in Spain in the mid-ninth century as well, since Eulogius copied it into his own works. These ninth-century tracts, together with more famous works of Eulogius and Paulus Alvarus which likewise, though less directly dealt with Islam as a religion, provide abundant evidence of contemporary Spanish-Christian interest in, knowledge of, and desire to confront the religion of the Prophet.”(p.34) During the Muslim era, the city of Seville, shot into prominence. As the centre for learning and wealth its competition was with Cordoba. When Vikings attacked the city in the 9th century, the Umayyad amir Abd al-Rahman created a naval fleet and a number of watchtowers in defense of his kingdom. During the reign of poet-king al-Mutamid, Seville was a matchless city as for learning, wealth and splendor. But the conflicts between the Christian and Muslim rulers were commonplace during this era. Fernando III of Castile conquered it in the year 1248. Burman writes, “ In piecing together what we can of the intellectual history of the Mazarabs as it is preserved in their religious-controversial writings, therefore, we also have the opportunity to refine our understanding of how medieval and later Europeans came to believe what they did about the Islamic world.”(p.4)An anecdote goes thus: “When asked by the Caliph what he thought about Muhammad, the Catholics answered that “Muhammad deserves praise from all rational people” because he followed “the path of the prophets and all the lovers of God.”(p.67) In 711, Arabs crossed the Strait of Gibraltar and established control over much of the Iberian Peninsula. Within 3 years, in 714, Muslims had occupied almost all the peninsula. Muslims crossed to Sicily and established control there for 130 years, until Muslim rule fell in 1091 to the Normans.”(The Legacy of….)The Muslim conquerors were from Morocco. They were dark-skinned and the locals referred to them as “Moors.” Tariq ibn Ziyad crossed the Straight of ‘Gibraltar’ and defeated King Roderic and the Muslims were reportedly supported by the Jews to capture Spain. Thus Almoravids and the Almohads came to be established in Spain. The reason for support by the Jews was they were persecuted by the Christian rulers. Muslims were looked upon as liberators in Spain. Muslim rule in Spain is hailed as the Golden Age in Jewish history. Jews welcomed the conquest of Spain by the Muslims in 711. The Muslims rulers pursed the wise policy of tolerance of all religions and did not interfere in the religious issues of Christians and Jews. They enjoyed unhindered presence in all major fields like government, medicine, science and literature. Social system of Muslims was better and many embraced the faith of Islam for its nobility and respect for the fellow human beings. By 1000, the language of the Muslims, Arabic, had become the official language of literature and scholarship. Children of all the faiths, Christians, Muslims, and Jews devoted their time to study Arabic. Arabic culture was adopted willingly. Christians studied Muslim theologians and philosophers to such an extent that they forgot their own language Latin. The intellectual history of Spain was written in golden letters so to say, during this period. As compared to rest of the Europe that was engulfed in darkness, a great civilization flourished in Andalusia. Spain turned out to be the centre of learning and knowledge. “The Muslims were taught reading, writing, math, Arabic, Quran, and Hadith (Sayings of the Prophet Muhammad PBUH), and became leaders in math, science, medicine, astronomy, navigation, etc. Al-Andalus became renowned for its prosperity as people who quested for knowledge journeyed from afar to learn in its universities under the feet of the Muslims.”(The Legacy of….) A galaxy of intellectuals showed their brilliance through their literary and philosophical creations. “Muslim Spain produced philosophers, physicians, scientists, judges, artists, and the like. Ibn Rushd, (Averroes) Ibn Sina, (Avicenna) Ibn Zuhr, (Avenzoar), Al-Kwarizmi, (Algorizm) and Al-Razi, (Razes) to name a few, were all Muslims educated in Andalus.” (The Legacy of….) Muslim Spain became the repository of knowledge from Greece and Rome. Arab scholars produced encyclopedias on every conceivable subject important of them being medicine and astronomy. Toledo was hailed as the cradle of learning. Mention of about 200 surgical instruments and 200 stars with Arabic names indicates the level of progress of the intellectual acumen of Muslim Spain. The golden era of Muslim rule lasted from 711 to 1084 in Spain and that served as a model for the entire world. ************* Works Cited Bishko, C. J .Review (Untitled), A History of Islamic Spain by Montgomery Watt: The American Historical Review, Vol. 72, No.1 (Oct-1966) p.142 Burman, Thomas E. Religious Polemic and the Intellectual History of the Mozarabs; E. J. Brill, 1994. King, Noel Q. The Rise and Fall of the party Kings: Politics and Society in Islamic Society in Islamic Spain, 1002-1086 by David Wasserstein: Church History, Vol. 55, No.1 (Mar, 1986) pp.91-92 The Legacy of Al-Andalus: Muslim Spain: Retrieved on May 24, 2010 Watt, William Montgomery (Author), Cachia, Pierre (Author).A History of Islamic Spain; Edinburgh University Press, 1996. Read More