Poetry and Architecture in Al-Andalus

Poetry and Architecture in Al Andalus
Name:
Course:
Professor Name:
(April, 2013)
Introduction:
The history of Al-Andalus has been captivated by great historians for centuries. This refers to the history of an Islamic state and society on European soil. According to Docker and Curthoys, (2010), Al-Andalus is for some historians a puzzle to deal with because its of its contractions, original trends, and its extraordinary history. This state stands out in many aspects that are distinguishable and therefore one needs to approach its contents in different perspectives so as to understand it well. Many sclolaers have been torched by the society that lived in this state by then diue to its open mindedness. The inhabitants of Andalus lived were according to Docker and Curthoys Were Muslims, Christians and the Jews and above all they co-existed in harmony with each other (Docker & Curthoys, 2010). Yet, there were some instances of war which characterized Andalusian history during different centuries.
Different scholars agrees that the highly developed Andalusian culture stood out as one of the most original and unique cultures of the medieval period. According to Docker and Curthoys Al-Andalus was exceptional in that it did not develop ex-nihilo, but instead interacted with other political entities in the Mediterranean World, especially the Maghrib and the Christian kingdoms of the North and even with the Middle Eastern states of the time. To end with, it is important to approach Al-Andalus as a changing happening; this is because this kingdom lasted for over eight centuries (Docker & Curthoys, 2010).
Background of Al-Andalus
In the words of Anderson and Owen, Al-andalus was a name given to the parts of Iberian Peninsula which was under the control of Muslims. It existed between 711 and 1492 which about eight centuries. This region included the province of Umayyan Caliphate which was initiated by Caliph Al-walid1 in the years between 711 and 750, the Emirate of Cordoba in the years between 750 and 929, the Caliphate of Cordoba between 929 and 1031 and finally the Caliphate of Cordoba’s taifa kingdoms in the years in the years between 1031 and 1492 (Anderson & Owen, 2007).
They went further to explain that the kings in these kingdom ensured that the people in the kingdom regardless of their faith lived in harmony; the Christians, Muslims and the Jews who lived here cooperated. This led to cultural exchange and prosperity. For instance, the city of Cordoba became one of the leading cities both economically and culturally in the Islamic world and the Mediterranean basin as different kinds of people traveled from other regions to this place (Anderson & Owen, 2007).
From most of the historians including Fletcher, Barton, and Linehan agrees that this kingdom existed in conflict with its neighbors and mostly the northern Christian kingdoms. The northern Christian latter overpowered them in the year 1085 (Fletcher, Barton, & Linehan, 2007). For instance, in 1085 Toledo was captured by Alfpnso VI of Leon and Castile. This led to the decline of Islam faith in the region and eventually led to the fall of the kingdom of Cordoba in 1236. In their words, Fletcher, Barton, and Linehan, the fall left the Emirate of Granada as the only Muslim territory in what is know today as Spain (Fletcher, Barton, &Linehan, 2007).
They went further to acknowledge that with the conquest of the Algarve by Afonso III in 1249 the Portuguese Reconqusta was terminated. The Emirate of Granada became part of the kingdom of Castle which was by then under Ferdinand III the king. And finally, Martin (2012) says in the year 1492 Emirate of Granada was surrendered by Emir Muhammad XII to the queen by then of Castle, Queen Isabella I (Martin, 2012). According to Fletcher, Barton, and Linehan the surrender led to the termination of the Al-Andalus as a political entity (Fletcher, Barton, & Linehan, 2007). However, this did not end the Muslim aspects in the region even though the Queen and her husband were regarded as Christian monarchs.
The role of Muslim in the region
Islam played a very critical role in shaping the destiny of the people who lived in Iberian Peninsula by then. Many historians including Menocal, Scheindlin and Sells agree that the Muslim did not enter the region as oppressors but they entered as deliberators (Menocal, Scheindlin & Sells, 2000). The Muslim presence in Iberian Peninsula led to lighting up of the people while the rest of the region remained in darkness. It is true that this region raised great civilization quite ahead of the other parts of Europe because the Muslim made Iberian Peninsula the centre for knowledge and learning.
In the words of Zwartjes the people of the area who were converted into Islamic faith were taught how to read and write. More importantly, they were given lessons on science, math, medicine astronomy, navigation, art and even architecture (Zwartjes, 1997). This expended the area as many people traveled from different parts of Europe in search of knowledge from the well established universities under Muslim management. Historians Zwartjes included agree that the region give up most of the well know key intellectual figures in the world by then (Zwartjes, 1997).
The universities produced many philosophers, historians, physicians, judges, artists, architectures, sciences and so on. Zwartjes mentions some of the well know key figures who were ‘products’ of Iberian Peninsula Universities to include: Martin Luther who is well know for his role in Christianity reformation which brought about Protestantism, many Muslim leaders like Ibn Rushd, (Averroes) Ibn Sina, (Avicenna) Ibn Zuhr, (Avenzoar), Al-Kwarizmi, (Algorizm) and Al-Razi, (Razes) were all products of these Universities. The great ideas these learned men became a source of knowledge for the latter philosophers; people like St. Thomas Aquinas did borrow his ideas from Andalusia philosophers, Ibn Sina and Ibn Rushd (Zwartjes, 1997).
Since the ‘invesion’ of the Muslims in Iberian Peninsula things were never the same again, most of its towns become unique to the entire world. This was because the Muslim artisans applied their expertise skills of architecture in the construction of the mosques, the palaces and even the buildings in the towns. They had mastered high tech techniques in designing and art works. For instance the Alhamdra palace and the great mosque of Cordoba are among the well recognized magnificent architectural masterpieces of the Muslim even today. According to Menocal, Scheindlin and Sells this great palace is known today as utopia, the brightest memory of the lost golden age of pleasure, tolerance, poetry, learning and art. This has lead them to quote a saying of one Muslim as,
“A sun dwells in this place and even its shadow is blessed. In this palace a multitude of pleasures capture the eye and suspend the intellect. Here a crystal world teaches marvels. Everywhere Beauty is carved, opulence is manifest” (Menocal, Scheindlin & Sells, 2000).
The Islamic architecture was sophisticated and decorative with motivating designs. In the words of Zwartjes the architectures loved the use of stones, stucco, and plaster for covering the entire outside walls of the building (Zwartjes, 1997). It did not take long before the use stones in the walls were replaced by the use of bricks. The two examples given above, the palace and the Mosque, the architectures used bricks instead of stones in the construction of their walls. Unfortunately, Zwartjes regrets that most of the architectural designs that the Muslim build were destroyed by their Christian counterparts when the defeated them in 1492(Zwartjes, 1997). He says Alhambra is the only existing testimony of the great work of the ancient Muslim architectures which is intact and preserved by the Spanish government today.
On the other hand, Menocal, Scheindlin and Sells are to the view that the Muslims’ influence in this area led to a great impact in the vicinity of art. Even though the Muslim artists were prohibited from making any image of a living thing in order to focus on one crucial thing, the oneness of God, they did great works. Images of trees, objects and even flowers were eminent (Menocal, Scheindlin & Sells, 2000).This restriction was mainly because the Muslims believed that making of images could divert the focus of the people leading them to idolatry.
Above all, the artists could be influenced by their good works thus making them adore the images hence making them to go against the values of Islam, humility and humbleness. Andarus art is known for its famous repetitious patterns which are a constant reminder of the uniqueness of their God, Allah. Calligraphical, floral, arabesque, and geometric designs flourished in the Muslim world (Menocal, Scheindlin & Sells, 2000).
The Muslims achieved a lot in Iberian Peninsula because they had realized that they were all Muslims regardless of their origin; they had forgotten their “Arabness”. Historians including Menocal, Scheindlin and Sells agree Islam gave them the identity they needed (Menocal, Scheindlin & Sells, 2000). For instance, the tradition of the people in Iberian Peninsula before coming of the Arabs was totally bad. When news were brought to a man whose wife had giv...