When our Shaykh, Sa’īd al-Kamalī, was in Qurtuba a few years ago.
Just imagine, the Shaykh is carrying the same legacy of scholarship his ancestors did in al-Andalus.
May Allah protect him. Amīn.
Just imagine, the Shaykh is carrying the same legacy of scholarship his ancestors did in al-Andalus.
May Allah protect him. Amīn.
How the Masājid of Al-Andalus would look like.
This one was in the city of Zaragoza.
This one was in the city of Zaragoza.
One of the most important Tasfīr you can read in your life. From the Andalusī scholar Ibn Juzayy al-Kalbī. The Tafsīr is rich in Arabic grammar explanations, Tazkiyah, opinions of the Sahabah, etc. This version is from Saudiyyah. With the Tahqīq from Shaykh Alī as-Sālhī and Taqrīrāt from Shaykh Abdur Rahman ibn Nāsir al-Barrāk.
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Here is a brief biography of the imām from the website, Islamweb:
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Ibn Juzayy may Allaah have mercy upon him is the great Muslim imaam, Haafith (memorizer), Tafseer scholar, scholar of Fiqh and Usool Al-Fiqh (fundamentals of Islamic Fiqh), Abu Al-Qaasim Muhammad ibn Ahmad ibn Muhammad ibn 'Abdullaah ibn Yahya ibn Juzayy Al-Kalbi Al-Ghirnaati Al-Andalusi. He died as a martyr on 741 AH at the age of 48. He participated in jihaad and was known for his aspiration to attain martyrdom.
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Muslim scholars highly praised him; Ibn Al-Khateeb may Allaah have mercy upon him wrote:
"He may Allaah have mercy upon him was sincerely devoted to knowledge, studying, writing, and teaching, and he ventured into different areas of knowledge: Arabic language, Usool Al-Fiqh, Quranic modes of recitation, Hadeeth, Arabic literature, and Tafseer. He memorized and comprehended the statements of the earlier scholars and studied many books and references ... He penned many books in different disciplines and areas of knowledge; some of his writings are: Waseelat Al-Muslim fi Tahtheeb Saheeh Muslim, Al-Anwaar As-Saniyyah fi Al-Kalimaat As-Sunniyah, Ad-Daʻwaat wal-Athkaar Al-Mukharrajah min Saheeh Al-Akhbaar, Al-Qawaaneen Al-Fiqhiyyah fi Talkhees Math-hab Al-Maalikiyyah, At-Tanbeeh ʻala Mathhab Ash-Shaafiʻiyyah wal-Hanafiyyah wal-Hanbaliyyah, Taqreeb Al-Wusool ila ʻilm Al-Usool, An-Noor Al-Mubeen fi Qawaaʻid ʻAqaai’d Ad-Deen, Al-Mukhtasar Al-Baari’ fi Qiraa'at Naafiʻ, Usool Al-Qurraa’ As-Sittah ghayra Naafiʻ, Al-Fawaa’id Al-ʻAammah fi Lahn Al-ʻAammah, in addition to other books in Tafseer, Quranic modes of recitations, and other academic disciplines. He studied at the hands of many scholars from different parts of the world..." [Al-Ihaatah fi Akhbaar Ghirnaatah 3/11]
Ibn Hajar Al-ʻAsqalaani may Allaah have mercy upon him wrote:
"Muhammad ibn Ahmad ibn Muhammad ibn 'Abdullaah ibn Yahya ibn ʻAbd Ar-Rahmaan ibn Yoosuf ibn Juzayy Al-Kalbi Al-Ghirnaati, who was nicknamed Abu Al-Qaasim. Ibn Al-Khateeb said about him, 'He was sincerely devoted to knowledge, studying, writing, and teaching, and he ventured into different areas of knowledge: Arabic language, Usool Fiqh, Fiqh, Arabic literature, and Hadeeth. He was appointed as a Khateeb of his hometown despite his young age; people commended his righteousness and character. He studied at the hands of Abu Jaʻfar ibn Az-Zubayr, Abu Al-Hasan ibn Samʻoon, Abu 'Abdullaah ibn Al-ʻImaad and accompanied Al-Haafith Ibn Rasheed. He also narrated from Abu 'Abdullaah ibn Abi ʻAamir ibn Rabeeʻ and Abu Al-Majd ibn Abi ʻAli ibn Abi Al-Ahwas. He penned Hadeeth collections, some of which are Waseelat Al-Muslim fi Tahtheeb Saheeh Muslim, Al-Baari’ fi Qiraa’at Naafiʻ, and Al-Fawaa’id Al-‘Aammah fi Lahn Al-ʻAammah. He was killed in Al-Kaaʻinah, in Tareef, on Jumaada Awwal, 7, in 741 AH." [Ad-Durar Al-Kaaminah fi Aʻyaan Al-Mi’ah Ath-Thaaminah 5/89]
He was one of the honorable scholars of the Ahlus-Sunnah Wal-Jamaaʻah. His Tafseer book is among the best and most accurate in Tafseer science; he adopted a thorough approach interpreting the Quran by the Quran, the Sunnah, or the interpretations of the Companions, identifying their preponderant opinions and the outweighing ones in case of a difference in opinion. He also investigated the statements of the commentators of the Quran, identifying the authentic and inauthentic ones and the preponderant opinions and the outweighed ones.
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Here is a brief biography of the imām from the website, Islamweb:
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Ibn Juzayy may Allaah have mercy upon him is the great Muslim imaam, Haafith (memorizer), Tafseer scholar, scholar of Fiqh and Usool Al-Fiqh (fundamentals of Islamic Fiqh), Abu Al-Qaasim Muhammad ibn Ahmad ibn Muhammad ibn 'Abdullaah ibn Yahya ibn Juzayy Al-Kalbi Al-Ghirnaati Al-Andalusi. He died as a martyr on 741 AH at the age of 48. He participated in jihaad and was known for his aspiration to attain martyrdom.
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Muslim scholars highly praised him; Ibn Al-Khateeb may Allaah have mercy upon him wrote:
"He may Allaah have mercy upon him was sincerely devoted to knowledge, studying, writing, and teaching, and he ventured into different areas of knowledge: Arabic language, Usool Al-Fiqh, Quranic modes of recitation, Hadeeth, Arabic literature, and Tafseer. He memorized and comprehended the statements of the earlier scholars and studied many books and references ... He penned many books in different disciplines and areas of knowledge; some of his writings are: Waseelat Al-Muslim fi Tahtheeb Saheeh Muslim, Al-Anwaar As-Saniyyah fi Al-Kalimaat As-Sunniyah, Ad-Daʻwaat wal-Athkaar Al-Mukharrajah min Saheeh Al-Akhbaar, Al-Qawaaneen Al-Fiqhiyyah fi Talkhees Math-hab Al-Maalikiyyah, At-Tanbeeh ʻala Mathhab Ash-Shaafiʻiyyah wal-Hanafiyyah wal-Hanbaliyyah, Taqreeb Al-Wusool ila ʻilm Al-Usool, An-Noor Al-Mubeen fi Qawaaʻid ʻAqaai’d Ad-Deen, Al-Mukhtasar Al-Baari’ fi Qiraa'at Naafiʻ, Usool Al-Qurraa’ As-Sittah ghayra Naafiʻ, Al-Fawaa’id Al-ʻAammah fi Lahn Al-ʻAammah, in addition to other books in Tafseer, Quranic modes of recitations, and other academic disciplines. He studied at the hands of many scholars from different parts of the world..." [Al-Ihaatah fi Akhbaar Ghirnaatah 3/11]
Ibn Hajar Al-ʻAsqalaani may Allaah have mercy upon him wrote:
"Muhammad ibn Ahmad ibn Muhammad ibn 'Abdullaah ibn Yahya ibn ʻAbd Ar-Rahmaan ibn Yoosuf ibn Juzayy Al-Kalbi Al-Ghirnaati, who was nicknamed Abu Al-Qaasim. Ibn Al-Khateeb said about him, 'He was sincerely devoted to knowledge, studying, writing, and teaching, and he ventured into different areas of knowledge: Arabic language, Usool Fiqh, Fiqh, Arabic literature, and Hadeeth. He was appointed as a Khateeb of his hometown despite his young age; people commended his righteousness and character. He studied at the hands of Abu Jaʻfar ibn Az-Zubayr, Abu Al-Hasan ibn Samʻoon, Abu 'Abdullaah ibn Al-ʻImaad and accompanied Al-Haafith Ibn Rasheed. He also narrated from Abu 'Abdullaah ibn Abi ʻAamir ibn Rabeeʻ and Abu Al-Majd ibn Abi ʻAli ibn Abi Al-Ahwas. He penned Hadeeth collections, some of which are Waseelat Al-Muslim fi Tahtheeb Saheeh Muslim, Al-Baari’ fi Qiraa’at Naafiʻ, and Al-Fawaa’id Al-‘Aammah fi Lahn Al-ʻAammah. He was killed in Al-Kaaʻinah, in Tareef, on Jumaada Awwal, 7, in 741 AH." [Ad-Durar Al-Kaaminah fi Aʻyaan Al-Mi’ah Ath-Thaaminah 5/89]
He was one of the honorable scholars of the Ahlus-Sunnah Wal-Jamaaʻah. His Tafseer book is among the best and most accurate in Tafseer science; he adopted a thorough approach interpreting the Quran by the Quran, the Sunnah, or the interpretations of the Companions, identifying their preponderant opinions and the outweighing ones in case of a difference in opinion. He also investigated the statements of the commentators of the Quran, identifying the authentic and inauthentic ones and the preponderant opinions and the outweighed ones.
He wrote in the introduction of his Tafseer book:
'I included in this book the commentary of the Quran and the other Quranic sciences; I adopted a useful approach to make it a brief and comprehensive textbook; I intended it to accomplish four objectives:
Firstly, citing a great number of statements of scholars in one small book to make it easier for the seekers of knowledge. The book includes the same information cited in the long references but briefly summarized and filtered with no room for redundancy ... I included all the Quranic sciences and the brief and most important conclusions, not the unneeded or irrelevant information.
Secondly, I cited some anecdotes and subtle benefits that can be rarely found in any other book because they are the product of my wisdom, experience, and knowledge imparted to me by my teachers or the anecdotes cited in other books.
Thirdly, I keenly illustrated the problems either by addressing the problematic topics or by eliminating the possibilities and explaining the general points.
Fourthly, I verified the statements of past commentators of the Quran, identifying the authentic and inauthentic and the preponderant and the outweighed; this is because the opinions are of different levels (of authenticity); some are authentic and can be relied on as evidence, others are false and should simply be overlooked and rejected, and a third category includes those that are possibly authentic and possibly inauthentic. This possibility may be equal or not, and there are other levels in between as well. I classified the statements and opinions of scholars into different categories in order to identify each category easily marked with certain expressions indicating each of them; those declared false or void were referred to as 'weak or far-fetched', underlining that there are other preponderant, stronger, or most famous ones outweighing them and then citing the preponderant ones or remarking that 'such-and-such was said' so as not to attribute to anyone what he has not actually stated...''[110]"
Allaah Knows best.
'I included in this book the commentary of the Quran and the other Quranic sciences; I adopted a useful approach to make it a brief and comprehensive textbook; I intended it to accomplish four objectives:
Firstly, citing a great number of statements of scholars in one small book to make it easier for the seekers of knowledge. The book includes the same information cited in the long references but briefly summarized and filtered with no room for redundancy ... I included all the Quranic sciences and the brief and most important conclusions, not the unneeded or irrelevant information.
Secondly, I cited some anecdotes and subtle benefits that can be rarely found in any other book because they are the product of my wisdom, experience, and knowledge imparted to me by my teachers or the anecdotes cited in other books.
Thirdly, I keenly illustrated the problems either by addressing the problematic topics or by eliminating the possibilities and explaining the general points.
Fourthly, I verified the statements of past commentators of the Quran, identifying the authentic and inauthentic and the preponderant and the outweighed; this is because the opinions are of different levels (of authenticity); some are authentic and can be relied on as evidence, others are false and should simply be overlooked and rejected, and a third category includes those that are possibly authentic and possibly inauthentic. This possibility may be equal or not, and there are other levels in between as well. I classified the statements and opinions of scholars into different categories in order to identify each category easily marked with certain expressions indicating each of them; those declared false or void were referred to as 'weak or far-fetched', underlining that there are other preponderant, stronger, or most famous ones outweighing them and then citing the preponderant ones or remarking that 'such-and-such was said' so as not to attribute to anyone what he has not actually stated...''[110]"
Allaah Knows best.
Here is some of the benefits of the Tasfīr for those who have Taqwa.
﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ﴿
This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun. 2:2
ibn Jauzay here explains the this Ayah from Surah Barqarah with other Ayāt.
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• Guidance
﴾ هُدًى لِّلْمُتَّقِينَ﴿
A guidance to those who are Al-Muttaqun. 2:2
• Support
﴾ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ﴿
Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinun. 16:128
• Love
﴾ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ﴿
Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun. 3:76
• Provision in which he can’t Imagine
﴾ مَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا﴿
Then when they are about to fulfil their And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 65:2
• Affairs made easy
﴾ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا﴿
whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. 65:4
﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ﴿
This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun. 2:2
ibn Jauzay here explains the this Ayah from Surah Barqarah with other Ayāt.
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• Guidance
﴾ هُدًى لِّلْمُتَّقِينَ﴿
A guidance to those who are Al-Muttaqun. 2:2
• Support
﴾ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ﴿
Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinun. 16:128
• Love
﴾ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ﴿
Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun. 3:76
• Provision in which he can’t Imagine
﴾ مَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا﴿
Then when they are about to fulfil their And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 65:2
• Affairs made easy
﴾ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا﴿
whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. 65:4
Imām Qurtubī on the Ayah:
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
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Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.
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Tafsīr:
Perhaps that you love the state of being at ease and leave off fighting. And it is evil for you that you overcome, belittle and turn away from your command (from fighting in the cause of Allah).
And this is absolutely correct. Just as (was) concordant in the lands of Al-Andalus.
They left off Jihād and they became cowards about fighting. Most of them fled/ran away (from it).
So the enemies seized control on the lands. And which lands?! The Enemies took prisoners, killed, enslaved and stole.
Inna lilāhi wa Inna ilahyi rājiūn.
That is what came about between our hands.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
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Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.
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Tafsīr:
Perhaps that you love the state of being at ease and leave off fighting. And it is evil for you that you overcome, belittle and turn away from your command (from fighting in the cause of Allah).
And this is absolutely correct. Just as (was) concordant in the lands of Al-Andalus.
They left off Jihād and they became cowards about fighting. Most of them fled/ran away (from it).
So the enemies seized control on the lands. And which lands?! The Enemies took prisoners, killed, enslaved and stole.
Inna lilāhi wa Inna ilahyi rājiūn.
That is what came about between our hands.
Ibn Hazm al-Andalusī:
Men are divided in their opinions, which of those two disasters (separation, and breaking off) is the more cruel.
Each of them is a hard ascent, a bloody death, a black calamity, a year of drought; in each there is something repellent and hostile to the instincts of us all.
To the proud, noble, tender, affectionate, loyal soul nothing seems so calamitous as separation; for this comes upon a man as if of set purpose, these misfortunes seek him out deliberately and personally. And when the blow of separation falls, he cannot find any solace for his soul; he is unable to divert his thoughts in any direction, without discovering something to re-awaken his tragic passion and stimulate his grief, some new cause of pain, some new argument to emotion, some new encouragement to weep for his dear friend.
Breaking off on the other hand is an invitation to oblivion, the forerunner of the pulling up of tent pegs. To the yearning, susceptible, sentimental, excitable, inconstant soul breaking off is a great sickness, and very liable to prove fatal; whereas separation is a consolation, and brings a blessed forgetfulness.
For my own part death itself would be easier for me to face, than parting from my beloved; and breaking off only brings me sadness and, if it continue, may well provoke me to frenzy.
📚Ring of the Dove.
#storiesofalandalus #scholarsofAndalus #alandalus #love #friendship #الحب #الأندلس
Men are divided in their opinions, which of those two disasters (separation, and breaking off) is the more cruel.
Each of them is a hard ascent, a bloody death, a black calamity, a year of drought; in each there is something repellent and hostile to the instincts of us all.
To the proud, noble, tender, affectionate, loyal soul nothing seems so calamitous as separation; for this comes upon a man as if of set purpose, these misfortunes seek him out deliberately and personally. And when the blow of separation falls, he cannot find any solace for his soul; he is unable to divert his thoughts in any direction, without discovering something to re-awaken his tragic passion and stimulate his grief, some new cause of pain, some new argument to emotion, some new encouragement to weep for his dear friend.
Breaking off on the other hand is an invitation to oblivion, the forerunner of the pulling up of tent pegs. To the yearning, susceptible, sentimental, excitable, inconstant soul breaking off is a great sickness, and very liable to prove fatal; whereas separation is a consolation, and brings a blessed forgetfulness.
For my own part death itself would be easier for me to face, than parting from my beloved; and breaking off only brings me sadness and, if it continue, may well provoke me to frenzy.
📚Ring of the Dove.
#storiesofalandalus #scholarsofAndalus #alandalus #love #friendship #الحب #الأندلس
The Madhab of Imām al-Awzā’ī (d. 157 H.) is the first jurisprudential school that the people of al-Andalus knew.
Al-Ḥumaidī said in the biography of Sa’sa’ah b. Salām:
❝He was Andalusi, Faqīh, one of the companions of al-Awzā’ī, and he was the first to introduce the Awzā'ī school into al-Andalus. He died in the year 192 H.❞
• Source: al-Muqtabas, pg. 237.
Adh-Dhahabī said:
❝Al-Awzā’ī had an independent Madhab, which was followed by the Fuqahā of Shām for a while, and the Fuqahā of al-Andalus for another while; and then it went extinct.❞
• Source: Siyar A’lām an-Nubalā, (7/117).
‘Abd al-Bāset al-Fākhūrī said:
❝The people of Shām and their neighbors and the people of al-Andalus followed on the Awzā’ī Madhab for about two hundred and twenty years.❞
• Source: Tuḥfat al-Anām Mukhtasar Tārīkh al-Islām, pg. 82.
↪️Then it was followed by the Madhab of Imām Mālik (d. 179 H.).
Al-Ḥumaidī said in the biography of Ziyād b. ‘Abd ar-Raḥman b. Ziyād:
❝He was the first to introduce into al-Andalus the jurisprudence of Mālik ibn Anas. And before this it was followed the Awzā’ī Madhab [in al-Andalus], Ziyād died in al-Ándalus the year 193, and it was also said that he died in the year 199. Ibn Ḥazm said: he died in the year 204.❞
• Source: al-Muqtabas, pg. 212.
↪️And followed, by last, by the Madhab of Imām Dāwūd adh-Dhāhirī (d. 270 H.).
Ibn al-Farḍī said in the biography of ‘Abd-Allāh b. Muḥammad b. Qāsim al-Qurtubī:
❝He went to Iraq, he met Abū Sulaymān Dāwūd al-Qiyāsī, and wrote about him all his books and introduced him into al-Andalus. He was followed by the people of his time, the knowledge of Dāwūd was the majority, and he considered the knowledge of Mālik, although he was inclined to the knowledge of Dāwūd and his arguments. He met al-Muznī and transmitted his Ḥadīth, and he was noble. He died in the year 272.❞
• Source: Tārīkh ‘Ulamā al-Andalus, (1/378).
Al-Ḥumaidī said in the biography of Sa’sa’ah b. Salām:
❝He was Andalusi, Faqīh, one of the companions of al-Awzā’ī, and he was the first to introduce the Awzā'ī school into al-Andalus. He died in the year 192 H.❞
• Source: al-Muqtabas, pg. 237.
Adh-Dhahabī said:
❝Al-Awzā’ī had an independent Madhab, which was followed by the Fuqahā of Shām for a while, and the Fuqahā of al-Andalus for another while; and then it went extinct.❞
• Source: Siyar A’lām an-Nubalā, (7/117).
‘Abd al-Bāset al-Fākhūrī said:
❝The people of Shām and their neighbors and the people of al-Andalus followed on the Awzā’ī Madhab for about two hundred and twenty years.❞
• Source: Tuḥfat al-Anām Mukhtasar Tārīkh al-Islām, pg. 82.
↪️Then it was followed by the Madhab of Imām Mālik (d. 179 H.).
Al-Ḥumaidī said in the biography of Ziyād b. ‘Abd ar-Raḥman b. Ziyād:
❝He was the first to introduce into al-Andalus the jurisprudence of Mālik ibn Anas. And before this it was followed the Awzā’ī Madhab [in al-Andalus], Ziyād died in al-Ándalus the year 193, and it was also said that he died in the year 199. Ibn Ḥazm said: he died in the year 204.❞
• Source: al-Muqtabas, pg. 212.
↪️And followed, by last, by the Madhab of Imām Dāwūd adh-Dhāhirī (d. 270 H.).
Ibn al-Farḍī said in the biography of ‘Abd-Allāh b. Muḥammad b. Qāsim al-Qurtubī:
❝He went to Iraq, he met Abū Sulaymān Dāwūd al-Qiyāsī, and wrote about him all his books and introduced him into al-Andalus. He was followed by the people of his time, the knowledge of Dāwūd was the majority, and he considered the knowledge of Mālik, although he was inclined to the knowledge of Dāwūd and his arguments. He met al-Muznī and transmitted his Ḥadīth, and he was noble. He died in the year 272.❞
• Source: Tārīkh ‘Ulamā al-Andalus, (1/378).