See previous description of ABD-AR-RAHMAN III. (912-961) during the Independent Emirate.
Tudmir
The majority of the Christian inhabitants of Orihuela (Auraiola) and al-Andalus became Muslims[1]. Ofcourse the process took many years, but was speed up in the ninth and tenth centuries. These Arabized Christians were called mozárabes. They knew more of the Arabic language, literature and culture than the Latin and Christian literature. Alvaro, a Christian author complained about that in his Indicus Luminosus[2]:
Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church’s literature, and looking down with contempt on the streams of the Church that flow forth from Paradise; alas! the Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend’s health intelligibly, while you may find a countless rabble of all kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which display high flights of beauty and more skill in handling metre than the gentiles themselves possess.
In the past, Norman raiders had plundered the Peninsular coastal towns. For that reason ‘Abd al-Rahman II had fortified the coastal towns and established a coast guard. The navy became also very strong. In order to guard Ceuta and Gibraltar, ‘Abd al-Rahman III posted a fleet manned by mariners and soldiers under the command of two Qa’ids, Ahmad b. Muhammad b. Ilyas and Yunus b. Sa’id, on the African coasts in 931[3].
The Kuras’ Governors of the Murcian Mediterranean coast between 929 and 938 (first time of the Caliphate according to the Muqtabis of Ibn Hayyan)[4] were:
Tudmir
The majority of the Christian inhabitants of Orihuela (Auraiola) and al-Andalus became Muslims[1]. Ofcourse the process took many years, but was speed up in the ninth and tenth centuries. These Arabized Christians were called mozárabes. They knew more of the Arabic language, literature and culture than the Latin and Christian literature. Alvaro, a Christian author complained about that in his Indicus Luminosus[2]:
Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church’s literature, and looking down with contempt on the streams of the Church that flow forth from Paradise; alas! the Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend’s health intelligibly, while you may find a countless rabble of all kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which display high flights of beauty and more skill in handling metre than the gentiles themselves possess.
The Nubian Story teller in the Harem
Painting of Frederick Arthur Bridgman
In the past, Norman raiders had plundered the Peninsular coastal towns. For that reason ‘Abd al-Rahman II had fortified the coastal towns and established a coast guard. The navy became also very strong. In order to guard Ceuta and Gibraltar, ‘Abd al-Rahman III posted a fleet manned by mariners and soldiers under the command of two Qa’ids, Ahmad b. Muhammad b. Ilyas and Yunus b. Sa’id, on the African coasts in 931[3].
The Kuras’ Governors of the Murcian Mediterranean coast between 929 and 938 (first time of the Caliphate according to the Muqtabis of Ibn Hayyan)[4] were:
Consequently, there existed a category of senior and military officials and at the service of the Caliphate, which usually belongs to families of Umayyad clients, already known for the emirate and to major lineages linked to the dynasty by kinship of clan type or tribal type.
Professor Emilio Martínez discusses in his book the foundation inscription of the mosque (333/944) of La Fonteta, Guardamar (Alicante) . At that time the current province of Alicante belonged to the territory of Todmir.
Ahmad ibn Muhammad al-Razi
Ahmad ibn Muhammad al-Razi, known as the al-Tariji (The Chronicler) lived between 284-343 A.H. (888-955 A.D.). Al-Andalus (Muslim Spain). He was an Andalusi scholar who was born in Cordoba, and son of the trader Muhammad ibn Muza al Razi of Persian origin. Being disciple of Qasim ibn Asbag and Ahmd ibn Jalid, he became member of the court of the Umayyads of Cordoba. His most important work was the Arabic royal chronicle Akhbar muluk al-Andalus (History of the Kings of al-Andalus). It combined first-hand information, access to the records of the Umayyad chancery, and courtly praise for his patrons. His son Isa ibn Ahmad al-Razi continued after 977 his work under caliph al-Hakam II.
Ahmad al Rāzī was the author of the emergence of Andalusian geography. His description of Spain contains a geographical part. Almost all Hispano-Arabic geographers follow the scheme outlined by the Cordovan writer in their descriptions. His work has come to us as the Chronicle of Rasis, the Moor - a translation commissioned by King Don Dionis of Portugal in 1300. The French Arabist Levi Provençal made a reconstruction of the original text, which is reproduced below.
Professor Emilio Martínez discusses in his book the foundation inscription of the mosque (333/944) of La Fonteta, Guardamar (Alicante) . At that time the current province of Alicante belonged to the territory of Todmir.
Ahmad ibn Muhammad al-Razi
Ahmad ibn Muhammad al-Razi, known as the al-Tariji (The Chronicler) lived between 284-343 A.H. (888-955 A.D.). Al-Andalus (Muslim Spain). He was an Andalusi scholar who was born in Cordoba, and son of the trader Muhammad ibn Muza al Razi of Persian origin. Being disciple of Qasim ibn Asbag and Ahmd ibn Jalid, he became member of the court of the Umayyads of Cordoba. His most important work was the Arabic royal chronicle Akhbar muluk al-Andalus (History of the Kings of al-Andalus). It combined first-hand information, access to the records of the Umayyad chancery, and courtly praise for his patrons. His son Isa ibn Ahmad al-Razi continued after 977 his work under caliph al-Hakam II.
Ahmad al Rāzī was the author of the emergence of Andalusian geography. His description of Spain contains a geographical part. Almost all Hispano-Arabic geographers follow the scheme outlined by the Cordovan writer in their descriptions. His work has come to us as the Chronicle of Rasis, the Moor - a translation commissioned by King Don Dionis of Portugal in 1300. The French Arabist Levi Provençal made a reconstruction of the original text, which is reproduced below.
“The district of Jaén is adjacent to the Tudmir, which lies east of Jaen and west of Córdoba. It is a very popular area with very good trees and all its land is irrigated by the river, just like the Nile in Egypt. Its soil has favourable natural properties and there are numerous mines where a large amount of silver is mined. Tudmir has the benefits of both land and sea; it has good fields, well defended towns and castles such as the cities of Lorca, Murcia, and Orihuela, which is a city with long history where people have lived for a long time. Another town is Alicante. It is located in the Sierra de Benicadell (Banu l-Qatil), from which other mountains rise and several great cities found in which very good silk fabrics are manufactured. Its inhabitants were bad people with bad manners, but very skilled in their work. One city is Cartagena, which the Muslims called al-Qayrawan (Alquirone). There is also a very good and very old port called Denia .”
Epigraphies in the region of Murcia
The Islamic civilization made a significant contribution to the science of historiography thanks to its rich legacy of historical texts. This is not limited to their books. The extraordinary number of epigraphs played an important role in transmitting the Islamic culture. The epigraphic inscriptions can be found on buildings, textiles, ceramics, ornaments, arms, coins, and metal or glass objects. Discussing all the findings of epigraphic inscription in the region of Murcia would fill many pages and is outside the scope of this book. However, it is important that we know the main works written on this matter in order to be able to study the epigraphies of Murcia in detail in case of interest.
Coming back to the book of Professor Emilio Martínez, most inscriptions were found in the Santa Clara la Real Palace (Al-Qasr al-Sagir), the castle of Monteagudo, and the recently discovered Muslim town of Siyasa (Cieza).
Although Professor Martinez Enamorado emphasizes the absence of archaeological material in the castle of Monteagudo, these materials are in the National Archaeological Museum and the Regional Archaeological Museum of Murcia. Some of these materials have been published by Torres Balbas ; Levi-Provençal ; Manzano Martínez and Bernal Pascual ; Navarro Palazón , and by Navarro and Jiménez . On the other hand inscriptions on tombstones as those dated 577/1181 were published by Labarta y Barcelo .
The Arabic inscriptions found in Siyasa were studied and published by Navarro Palazón. The Monastery of Santa Clara (al-Qasr al-Sagir) was also studied by Navarro Palazón.
Castle of Monteagudo (1882)
Lorca
As a famous traditionalist and natural philosopher of Lorca we find Moliamed, son of Chonaidin, sharp genius insightful of the interpretation of the meaning of the phrases, who died in 933 to 934, and also Hafs, son of Mohammed, son of Hafs, disciple of Abulósna, son of the region’s qadi Abd Rahman, son of Fadl, and died in the year 936 to 937.
Lorca
As a famous traditionalist and natural philosopher of Lorca we find Moliamed, son of Chonaidin, sharp genius insightful of the interpretation of the meaning of the phrases, who died in 933 to 934, and also Hafs, son of Mohammed, son of Hafs, disciple of Abulósna, son of the region’s qadi Abd Rahman, son of Fadl, and died in the year 936 to 937.
Castle of Lorca. Photo of José Lorca
Espinardo
Historically speaking, the beginning of the configuration the Andalusian hydraulic system in Murcia can be stipulated (after the foundation of the Madinat Mursiya ordered by 'Abd Al-Rahman II (822-852) in the year 825) between the end of the 9th century and the period of political and military stability in the 10th century. Thus during the reigns of 'Abd al-Rahman III (929-961) or Al-Hakam II (961-976), although some authors reject that this took place before the 11th century , the Arab geographer al-‘Udri (11th century) mentions its existence for the first time. In his account Tarsi 'al-Akhbar (c. 1075) Al-'Udrī reveals the existence of a single ditch: "The beginning of the canal (saqiya) starting from the river that is in Qantarat Askāba (currently Alcantarilla) and reaching the properties of the inhabitants of the city (Madina) of Mursiya up to the territorial limit of the farmstead Taws, which is one of the farmhouses of the city (Madina) Orihuela (Uryūla) . On the other hand various studies of Carmona and Pocklington should also be taken into account .
The Caliphal Rabit of the Dunes of Guardamar del Segura is the only Islamic monastic complex of the Andalusian Umayyad period (10-11th century) preserved almost in its entirety. This fact was possible because after being abandoned in the middle of the eleventh century, as a result of the civil war suffered by the Caliphate the whole rabit was buried and saved from attacks. So it was hidden under the sand for almost nine centuries until in 1897 during the reforestation work people found a headstone inscription in Arabic. The engineer Francisco Botella who was responsible for repopulation of the pine forest ordered to translate it. The text was as follows:
"In the name of Allah, the Compassionate, the Merciful, there is no God, but Allah: Muhammad is the messenger of Allah, this mosque was finished in the month of Almoharren in the year 333 A.H. (944 AD).... The building of it was ordered by Ahmed, the son of Bohul [Ahmad b. Habïb b. Bahlûl], the son of the daughter of Alwatsecbilā, he who seeks reward from Allah. He did so with the help (under the direction at the cost) of Mohammed, the son of Abusalema, ......work of Aben Borracha, the builder ."
Historically speaking, the beginning of the configuration the Andalusian hydraulic system in Murcia can be stipulated (after the foundation of the Madinat Mursiya ordered by 'Abd Al-Rahman II (822-852) in the year 825) between the end of the 9th century and the period of political and military stability in the 10th century. Thus during the reigns of 'Abd al-Rahman III (929-961) or Al-Hakam II (961-976), although some authors reject that this took place before the 11th century , the Arab geographer al-‘Udri (11th century) mentions its existence for the first time. In his account Tarsi 'al-Akhbar (c. 1075) Al-'Udrī reveals the existence of a single ditch: "The beginning of the canal (saqiya) starting from the river that is in Qantarat Askāba (currently Alcantarilla) and reaching the properties of the inhabitants of the city (Madina) of Mursiya up to the territorial limit of the farmstead Taws, which is one of the farmhouses of the city (Madina) Orihuela (Uryūla) . On the other hand various studies of Carmona and Pocklington should also be taken into account .
The Caliphal Rabit of the Dunes of Guardamar del Segura is the only Islamic monastic complex of the Andalusian Umayyad period (10-11th century) preserved almost in its entirety. This fact was possible because after being abandoned in the middle of the eleventh century, as a result of the civil war suffered by the Caliphate the whole rabit was buried and saved from attacks. So it was hidden under the sand for almost nine centuries until in 1897 during the reforestation work people found a headstone inscription in Arabic. The engineer Francisco Botella who was responsible for repopulation of the pine forest ordered to translate it. The text was as follows:
"In the name of Allah, the Compassionate, the Merciful, there is no God, but Allah: Muhammad is the messenger of Allah, this mosque was finished in the month of Almoharren in the year 333 A.H. (944 AD).... The building of it was ordered by Ahmed, the son of Bohul [Ahmad b. Habïb b. Bahlûl], the son of the daughter of Alwatsecbilā, he who seeks reward from Allah. He did so with the help (under the direction at the cost) of Mohammed, the son of Abusalema, ......work of Aben Borracha, the builder ."
The first Sufi institution in Rabit in Guadarmar del Segura
Photo: http://www.guardamarturisme.com
Photo: http://www.guardamarturisme.com
It is quite possible that after the year 944 there arose an extensive network of rabits from the coast to the interior towns and villages:
Established in 944 according to the Arabic inscription on its foundation stone the ribat at Guardamar comprised a communal mosque, a large reception area, lodging rooms for pilgrims, and thirteen cells for the resident hermits. In a pointer to the religious exercises that were practiced there each of the cells contained its own prayer niche while Arabic have been preserved from the late eleventh and early twelfth centuries in which pilgrims ask for prayers to be said on their behalf. There is considerable debate over the extent to which such ribats spread across Islamic Spain and the regions of North and Saharan Africa to which Spain was connected. However, Arabic sources from Muslim Spain do point to the existence of an extensive network by the eleventh century ranging from Denia and Almeria on the eastern coast to Toledo and Badajoz inland and to Silves on the western fringes of the Iberian Peninsula.
Orihuela
The first unquestionable archaeological evidence of the existence of an Islamic cemetery in the city of Orihuela appeared in 1999 . The cemetery was located intramurally within the medieval fence of the city near the old acequia of Almoradi, that makes a ditch of the wall and the Moorish mosque, today a cathedral, and in which sixty graves appeared on several levels. Three gravestones bore the dates 943, 946, and 994.
Cehegín
It seems beyond doubt that the city of Cehegin had its origins in the military settlement of the North African tribal group Sanhaja in the tenth century, which gave the new establishment its name: al-Sinhayiyin, Cehegín.
Established in 944 according to the Arabic inscription on its foundation stone the ribat at Guardamar comprised a communal mosque, a large reception area, lodging rooms for pilgrims, and thirteen cells for the resident hermits. In a pointer to the religious exercises that were practiced there each of the cells contained its own prayer niche while Arabic have been preserved from the late eleventh and early twelfth centuries in which pilgrims ask for prayers to be said on their behalf. There is considerable debate over the extent to which such ribats spread across Islamic Spain and the regions of North and Saharan Africa to which Spain was connected. However, Arabic sources from Muslim Spain do point to the existence of an extensive network by the eleventh century ranging from Denia and Almeria on the eastern coast to Toledo and Badajoz inland and to Silves on the western fringes of the Iberian Peninsula.
Orihuela
The first unquestionable archaeological evidence of the existence of an Islamic cemetery in the city of Orihuela appeared in 1999 . The cemetery was located intramurally within the medieval fence of the city near the old acequia of Almoradi, that makes a ditch of the wall and the Moorish mosque, today a cathedral, and in which sixty graves appeared on several levels. Three gravestones bore the dates 943, 946, and 994.
Cehegín
It seems beyond doubt that the city of Cehegin had its origins in the military settlement of the North African tribal group Sanhaja in the tenth century, which gave the new establishment its name: al-Sinhayiyin, Cehegín.
0 comentarios:
Publicar un comentario