The pre-history of the Iberian Crusades can be traced to the disintegration of Umayyad Caliphate of Córdoba in 1031 and the subsequent emergence of a constellation of weak successor kingdoms.
Three videos that detail the changing borders in Iberia during the medieval period.
Christina Civantos examines the contemporary presence of medieval Muslim Iberia in Arab and Hispanic cultures and in global understandings of tolerance.
This article examines the complex phenomena of the Farfan, a Christian knight serving a Muslim ruler during the religious wars of 13th century Iberia.
This dissertation aims to study the diplomatic relations that Cordoba, as the capital of al-Andalus, kept with the Byzantine, Christian Iberian and Western European courts.
From the mid-12th century, the production of lavishly illuminated copies of certain texts acquired a special ideological meaning in the Maghrib, due to the rise of the Almohads.
Professor David Wacks’s fascinating discussion of the Iberian Peninsula and it’s incredible linguistic heritage.
In this research, we are going to study the Historical period where Albucasis lived, and the famous physicians there. Then we have to study the most important achievements of Albucasis in oral surgery
This paper is a study of fragments of the work entitled in Arabic Tahsil gharad al-qasid fi-tafsil al-marad al-wafid, which was written in the 14th century by the well known Spanish physician Ibn Khatima
In a recent paper, Danie Curtis has given a framework for classifying preindustrial societies in accordance with four variables, these are, the property, the power, the market of basic products and the modes of production.
Our aim in this paper is to collect anecdotes about women whose existence is well established in history, and to determine why they have been considered worth mentioning in literary or historical works.
By approximately 930, the Jewish family of Hasdai son of Joseph ibn Shaprut had moved from their hometown of Jaen to the Muslim capital of Cordova,
In this paper I am going to look at the ways in which contemporary concerns have shaped historians’ depictions of Medieval Iberian societies, and how that distant past is now used by politicians.
A policy of coexistence among the Peoples of the Book was pursued by Abd al-Rahman III as such an existence was conducive to economic prosperity. To pursue these ends, the Jewish community was tolerated and protected, while the muwallads, mozarabs and Christian principalities were managed through violence and enforced cooperation within the Iberian Peninsula.
How did a Muslim mini-state emerge on the southern coast of France in the tenth century?
We in fact find a great diversity of reactions to Muslim expansion from Christian authors, depending on their particular circumstances and point of view
As the balance of power began to shift from Muslim to Christian, a power struggle erupted among Christian rulers that would continue for generations, even as the light of Arabic poetry burned bright enough to influences centuries of Western verse.
In Spain, the Islamic past usefully differentiates Iberia from the rest of Europe, and its monuments—particularly the Great Mosque of Cordoba and the Alhambra—are a source of pride. However, the Islamic past is treated as ‘distant.’
The most commonly used term for homosexual contacts between men in Arabic is fil (or amal) qawm Lût (“the act of the people of Lot”), from which is derived the substantive liwàt. The man who indulges in such acts is called lufl.
The Great Mosque of Cordoba is universally recognized as one of the most singular monuments of medieval architecture. Celebrated for its harmony, balance, dramatic use of light and decoration, and its overall unity and aesthetic sensitivity, the monument belongs to an established functional type, the hypostyle mosque, but amounts to more than a mere variant of this type.
Falconry was valued as a major element of the cultural transfer between the medieval elite of western Christianity and Islam, connecting the pre-Islamic world of the Near East with the Umayyad and Abbasid courts on one hand and Christian Europe on the other.
In the spring of the year AD 711, the Visigothic kingdom of Iberia was invaded and conquered by an army from the nearby Muslim Empire.
Although linguistic competence and language knowledge were essential, rulers often looked for the cultural aptitudes of their official translators to guarantee the success fo the diplomatic missions.
Robert I. Burns, S.J., and Paul E. Chevedden describe how a much-besieged citadel became the focus for Christian-Muslim co-existence in medieval Spain.