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Toledo, Spain
I had the chance to visit one of the most remarkable medieval cities in Europe — a place where almost every corner carries traces of Andalusian history. My friend, Ali al-Andalusi, showed me around as much as he could in a single day, but it’s nearly impossible to see all of Toledo’s history in a single visit.
We walked through former mosques that were later converted into churches, saw Andalusian-style gardens, and talked down narrow streets once walked by the early Muslims of al-Andalus. Every corner has a price of Andalusian history.
It’s a city that you must visit if you’re in Spain. But the town holds difficult memories as well, especially related to the Inquisition and the forced conversions of the Muslim population. The city even has a well-known Torture Museum that reflects that.
I had the chance to visit one of the most remarkable medieval cities in Europe — a place where almost every corner carries traces of Andalusian history. My friend, Ali al-Andalusi, showed me around as much as he could in a single day, but it’s nearly impossible to see all of Toledo’s history in a single visit.
We walked through former mosques that were later converted into churches, saw Andalusian-style gardens, and talked down narrow streets once walked by the early Muslims of al-Andalus. Every corner has a price of Andalusian history.
It’s a city that you must visit if you’re in Spain. But the town holds difficult memories as well, especially related to the Inquisition and the forced conversions of the Muslim population. The city even has a well-known Torture Museum that reflects that.
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The Mukhtasar of al-Tulaytili (the Toledan)
The Mukhtasar of al-Tulaytili was one of the well-known books of Maliki fiqh studied during the early era of Andalus before al-Murshid al-Muin of Imam ibn Ashir and Mukhtasar Khalil.
The author was from the city of Toledo, Spain and lived around 600 years before Imam ibn Ashir and 350 years before Imam Khalil.
Some Maliki jurists said, “Whoever memorizes it is the jurist of his village.”
Imam ibn Fakhar said, “O people of Toledo, two books have crossed your bridge and been received by the people: the Tafsir of Yahya ibn Mazin (explanation of Muwata), and the Mukhtasar of Ibn ʿUbayd (Mukhtaṣar of al-Tulaytili).”
In this mukhtasar, the author addressed the rulings of acts of worship and some rulings related to transactions, particularly those concerning usury (riba).
The Mukhtasar of al-Tulaytili was one of the well-known books of Maliki fiqh studied during the early era of Andalus before al-Murshid al-Muin of Imam ibn Ashir and Mukhtasar Khalil.
The author was from the city of Toledo, Spain and lived around 600 years before Imam ibn Ashir and 350 years before Imam Khalil.
Some Maliki jurists said, “Whoever memorizes it is the jurist of his village.”
Imam ibn Fakhar said, “O people of Toledo, two books have crossed your bridge and been received by the people: the Tafsir of Yahya ibn Mazin (explanation of Muwata), and the Mukhtasar of Ibn ʿUbayd (Mukhtaṣar of al-Tulaytili).”
In this mukhtasar, the author addressed the rulings of acts of worship and some rulings related to transactions, particularly those concerning usury (riba).
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The work received considerable attention from later Maliki scholars in the forms of versification, annotation, and commentary. Such as:
-Abu ʿAbd Allah al-Karsuti al-Fasi (d. 690 AH) produced an annotation on it
-ibn al-Fakhkhar al-Judhami al-Andalusi (d. 723 AH) authored an extensive commentary titled Manzum al-Durr fī Sharh Kitab al-Mukhtasar
-Abu Hatim al-Darir composed a poem of the book
-Abu ʿAbd Allah al-Karsuti al-Fasi (d. 690 AH) produced an annotation on it
-ibn al-Fakhkhar al-Judhami al-Andalusi (d. 723 AH) authored an extensive commentary titled Manzum al-Durr fī Sharh Kitab al-Mukhtasar
-Abu Hatim al-Darir composed a poem of the book
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Mosque of Cristo de la Luz — Toledo, Spain
One of the most striking places I visited in Toledo was the Mosque of Cristo de la Luz. It is an incredibly important piece of Andalusian history. It was built during the Caliphate period and is the oldest surviving mosque in the city and one of the few that still preserves its original Andalusi architecture.
One of the most striking places I visited in Toledo was the Mosque of Cristo de la Luz. It is an incredibly important piece of Andalusian history. It was built during the Caliphate period and is the oldest surviving mosque in the city and one of the few that still preserves its original Andalusi architecture.
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The Park of Emir Muhammad I — Madrid, Spain
On my trip to Madrid, I came across a place that beautifully reflects the city’s Islamic roots, the Park of Emir Muhammad I. This park is dedicated to Emir Muhammad I of Córdoba, the Umayyad ruler who founded the original settlement of Madrid (Mayrit in Arabic) in the 9th century, the very beginning of what would become modern Madrid.
What makes this park special is that this part of the city was the first fortified enclosure built under Muslim rule in the 800s and stand as one of the oldest surviving traces of Madrid’s old Islamic history.
For centuries, this history was hidden beneath later layers of the city and was only a plot of land, but in the early 2010s the Madrid authorities transformed the area into a park as we see now.
On my trip to Madrid, I came across a place that beautifully reflects the city’s Islamic roots, the Park of Emir Muhammad I. This park is dedicated to Emir Muhammad I of Córdoba, the Umayyad ruler who founded the original settlement of Madrid (Mayrit in Arabic) in the 9th century, the very beginning of what would become modern Madrid.
What makes this park special is that this part of the city was the first fortified enclosure built under Muslim rule in the 800s and stand as one of the oldest surviving traces of Madrid’s old Islamic history.
For centuries, this history was hidden beneath later layers of the city and was only a plot of land, but in the early 2010s the Madrid authorities transformed the area into a park as we see now.
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Forwarded from Tariq B. Abdul Lateef
Al-Imām al-Muqri’ Al-Shāṭibī (ie of Xàtiva, Andalus)
He is the author of the masterful poem on the 10 qirā’āt still studied to this day, titled Ḥirz al-Amānī wa Wajh al-Tahānī (famously known as al-Shāṭibiyyah).
He avoided idle talk and would only speak out of necessity. He never sat to teach recitation except in a state of ritual purity (taharah), with a good appearance and humility.
When Sahih al-Bukhari, Muslim, and the Muwatta were read to him, the manuscripts would be corrected from his memory.
Born: 538 Hijri (1143)
Passed: 590 Hijri (1194)
He is the author of the masterful poem on the 10 qirā’āt still studied to this day, titled Ḥirz al-Amānī wa Wajh al-Tahānī (famously known as al-Shāṭibiyyah).
He avoided idle talk and would only speak out of necessity. He never sat to teach recitation except in a state of ritual purity (taharah), with a good appearance and humility.
When Sahih al-Bukhari, Muslim, and the Muwatta were read to him, the manuscripts would be corrected from his memory.
Born: 538 Hijri (1143)
Passed: 590 Hijri (1194)
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There has been a recent discovery of a Muslim graveyard in Seville, Spain.
Our brother Muhammad Idrisi explains the historical significance of this important find and the Muslim presence in the region.
For more details and ongoing updates, follow his page and support the academic work being done:
Al-Andalusia University
support.alandalusia.org
Our brother Muhammad Idrisi explains the historical significance of this important find and the Muslim presence in the region.
For more details and ongoing updates, follow his page and support the academic work being done:
Al-Andalusia University
support.alandalusia.org
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Forwarded from Riyad Ramo al-Maliki ☕️📚
Explanation of al-Muwata by Imam ibn Muzayyin
Tafsir al-Muwatta is an interpretive work attributed to Yahya ibn Muzayyin an early Andalusian Maliki scholar from the 3rd Hijri/9th century. He belonged to the first generations of jurists in al-Andalus who helped establish the Muwatta of Imam Malik as the foundational legal text of the region.
Despite its title, Tafsir Yahya ibn Muzayn is not a Quranic tafsir. But it is a commentary on the Muwatta, hadiths of Prophet (ﷺ) compiled by Imam Malik, clarifying its legal meanings, narrations, and juristic implications.
The importance of this work is reflected in what Qadi Iyad reports in his book Tartib al-Madarik, collections of biographies of Maliki scholars, quoting Ibn al-Najja, who said:
“O people of Tulaytula (Toledo), two books have crossed your bridge and have been well received by the people: the Tafsir of Yahya ibn Muzayn, and the Mukhtasar of Ibn Ubayd.”
This testimony highlights the early scholarly value of Ibn Muzayn’s work in al-Andalus.
Tafsir al-Muwatta is an interpretive work attributed to Yahya ibn Muzayyin an early Andalusian Maliki scholar from the 3rd Hijri/9th century. He belonged to the first generations of jurists in al-Andalus who helped establish the Muwatta of Imam Malik as the foundational legal text of the region.
Despite its title, Tafsir Yahya ibn Muzayn is not a Quranic tafsir. But it is a commentary on the Muwatta, hadiths of Prophet (ﷺ) compiled by Imam Malik, clarifying its legal meanings, narrations, and juristic implications.
The importance of this work is reflected in what Qadi Iyad reports in his book Tartib al-Madarik, collections of biographies of Maliki scholars, quoting Ibn al-Najja, who said:
“O people of Tulaytula (Toledo), two books have crossed your bridge and have been well received by the people: the Tafsir of Yahya ibn Muzayn, and the Mukhtasar of Ibn Ubayd.”
This testimony highlights the early scholarly value of Ibn Muzayn’s work in al-Andalus.
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Bab al-Mardum Toledo | باب المردوم
Dating to the Umayyad Islamic period of Toledo, around the 10th century, this gate known as Bab al-Mardum was built when the city stood as a major urban and defensive center of al-Andalus. It was formed part of old Toledo’s northern wall system, controlling access to the city.
The name al-Mardum comes from the root Arabic word (رَدَمَ) meaning to fill up with earth. So it can meaning that the gate was partially blocked or filled in at some point in its history.
Following the Christian conquest of 1085, the gate was preserved rather than demolished. During the 13th–14th centuries, it was remodeled in the Mudéjar style, blending Andalusian Islamic architectural forms such as the horseshoe arch and brickwork.
I took this photo on my visit to Toledo around last month and did some minor edits.
Dating to the Umayyad Islamic period of Toledo, around the 10th century, this gate known as Bab al-Mardum was built when the city stood as a major urban and defensive center of al-Andalus. It was formed part of old Toledo’s northern wall system, controlling access to the city.
The name al-Mardum comes from the root Arabic word (رَدَمَ) meaning to fill up with earth. So it can meaning that the gate was partially blocked or filled in at some point in its history.
Following the Christian conquest of 1085, the gate was preserved rather than demolished. During the 13th–14th centuries, it was remodeled in the Mudéjar style, blending Andalusian Islamic architectural forms such as the horseshoe arch and brickwork.
I took this photo on my visit to Toledo around last month and did some minor edits.
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January 2 — Granada, the Day of the Taking
January 2 marks the fall of Granada in 1492, the last Muslim-ruled city of al-Andalus. On this day, the keys of the city were handed to the Catholic Monarchs, bringing nearly eight centuries of Muslim political presence in Iberia to an end.
This happened around 533 years ago.
Mosques became churches, Arabic became suppressed, and entire communities were expelled. Yet the legacy of al-Andalus did not disappear. Today it survives in scholarly works, architecture, and memory.
January 2 marks the fall of Granada in 1492, the last Muslim-ruled city of al-Andalus. On this day, the keys of the city were handed to the Catholic Monarchs, bringing nearly eight centuries of Muslim political presence in Iberia to an end.
This happened around 533 years ago.
Mosques became churches, Arabic became suppressed, and entire communities were expelled. Yet the legacy of al-Andalus did not disappear. Today it survives in scholarly works, architecture, and memory.
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Forwarded from Tariq B. Abdul Lateef
Realistic Muslim Unity
The Muslims almost lost Sicily immediately after conquering it, were it not for the intervention of the Andalusian Navy.
At this time, the two were different Muslim polities: Andalus was Umayyad and Sicily was Aghlabid (an Abbasid vassal). They weren’t perfect but they understood Muslim unity.
— Tārīkh al-ʿArab wa-ḥaḍāratihim fī al-Andalus
The Muslims almost lost Sicily immediately after conquering it, were it not for the intervention of the Andalusian Navy.
"When the Aghlabids conquered the island of Sicily in [the year] AH, Byzantine fleets began attacking the Islamic forces there. In the year 214 AH, Emir Abd al-Rahman al-Awsat (206–238 AH) dispatched a naval expedition from the port of Tortosa to Sicily to reinforce the Islamic garrison stationed there."
At this time, the two were different Muslim polities: Andalus was Umayyad and Sicily was Aghlabid (an Abbasid vassal). They weren’t perfect but they understood Muslim unity.
— Tārīkh al-ʿArab wa-ḥaḍāratihim fī al-Andalus
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