HIKMATUNA

Vol. 6 No. 1 2020

ISSN: 2460-531X (Print)
2503-3042 (Online)
Journal for Integrative Islamic Studies
Published by: Pascasarjana Institut Agama Islam Negeri Pekalongan

Islamic Tolerance on Religious Freedom, Culture

and Thought in Andalusia
Article History
Submitted: 19-10-2019 Meirison
Reviwed: 26-05-2020
Aproved: 15-06-2020 meirison@uinib.ac.id
UIN Imam Bonjol Padang

Abstract
Andalusian civilization was formed by a combination of complex societies consisting of Arabs,
Berbers, Goths, Israelis, Africans, and Salsabes. Logically it is difficult for multi-ethnic
communities to coexist peacefully. This social mosaic is a challenge when Islam entered
Andalusia. That is because Islam was born in the Arabian Peninsula which has a different culture
from Andalusia. Based on the problem of how the influence of Islamic and Muslim tolerance on
freedom of religion, culture and thought in Andalusia and through literature study with a historical
approach; data collection (heuristic), verification, interpretation and historiography, the authors
get the conclusion that cultural assimilation has interacted with tolerance as an influence of
Islamic teachings. The influence is not only limited to the development of teachings, but the life
of the Andalusian people. For example the birth of the Moor and Mozarabic groups, the
development of linguistics and politics. Another indication is the attitude of the Andalusian
community and especially Muslims who tolerate religious schools, sects that are different from
Islam. Andalusian people lived side by side peacefully for centuries. Educated Jewish and
Christian communities are satisfied with their situation under Islamic hegemony and its laws.

Keywords: Andalusia, Islamic Tolerance, Civilization

URL: http://e-journal.iainpekalongan.ac.id/index.php/Hikmatuna/article/view/2313
DOI: https://doi.org/10.28918/hikmatuna.v6i1.2313

Abstrak
Peradaban Andalusia terbentuk gabungan dari masyarakat yang kompleks terdiri dari orang
Arab, Berber, Goth, Israel, Afrika, dan Salsabes. Secara logika sulit bagi masyarakat multi etnik
untuk hidup berdampingan dengan damai. Mosaik sosial ini merupakan tantangan tersendiri
ketika Islam masuk ke Andalusia. Hal tersebut dikarenakan Islam lahir di Jazirah Arab yang
memiliki kultur budaya berbeda dengan Andalusia. Berdasarkan pada permasalahn bagaimana
pengaruh toleransi Islam dan muslimin terhadap kebebasan beragama, berbudaya dan pemikiran
di Andalusia dan melalui kajian pustaka dengan pendekatan sejarah; pengumpulan data
(heuristik), verifikasi, interprestasi dan historiografi, penulis memperoleh simpulan bahwa
asimilasi budaya telah berinteraksi dengan toleransi sebagai pengaruh ajaran Islam. Pengaruh
yang tidak hanya sebatas pada perkembangan ajaran, namun kehidupan masyarakat Andalusia.
Misalnya lahirnya kelompok Moor dan Mozarabic, perkembangan linguistik dan politik. Indikasi
lainnya adalah sikap masyarakat Andalusia dan khususnya umat Islam yang mentoleransi
sekolah agama, sekte yang berbeda dengan Islam. Masyarakat Andalusia hidup berdampingan
dengan damai selama berabad-abad. Masyarakat Yahudi dan Kristen yang terpelajar puas
dengan situasi mereka di bawah hegemoni Islam dan hukum-hukumnya.

Kata kunci: Andalusia, Toleransi Islam, Kebudayaan

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A. INTRODUCTION
The Arab Muslim government ruled Andalusia in a demonstrably long time. It took
place for about eight centuries. Andalusia was inhabited by diverse ethnic groups, such as al-
Mohad, musta'rib (person who have been assimilation with Arab Culture), Jews, Saqalibah,
and other ethnicities who united with the Andalusian community under the banner of Islam
(Abdul Aziz Salim, 2016, p. 34). Andalus had a unique and harmonious distinction of
civilization with a considerably high sense of tolerance in religious and ethnic differences.
The book entitled Islamic Culture, written by Amin Husein, depicted how Islam gave color
to the plural society, which was diverse cultures in Andalusia but could still live in harmony
without experiencing riots and chaos between religious communities. Besides, he also
elaborated indications of religious harmony formed through culture and language in the
Andalusian society under Islamic hegemony at that time and the trace of Islamic tolerance
left in the form of culture and freedom of thought.
The author of this current research examined some literature as data for verification
and interpretation. One of the sources was a book about the occupation of Islam in
Andalusia entitled "Aḫbār maǧmūʿa fī fatḥ al-Andalus wa-ḏikr umarā'ihā raḥimmahum
Allāh wa-'l-ḥurūb al-wāqiʿa bi-hā bainahum". This book outlines the conquest of
Andalus, which was carried out at the request of its inhabitants who were wronged by
Rodrigo, the ruler of the Iberian peninsula at that time, which had an impact on openness
and freedom in carrying out economic activities. Another literature used was an article
entitled Heine and Convivencia: Coexistence in Andalus Muslims compiled by Ernest
Schonfield, which describes the life of Muslims in Andalus as a center of civilization and
culture that full of tolerance manifested in religion and culture that should be emulated
by modern European society. In the discussion of this article, the author had also reviewed
a book entitled at-Taʿāyuš as-silmī baina 'l-adyān as-samāwīya: fi' l-Andalus min al-fatḥ
al-islāmī ḥattā nihāyat duwal aṭ-Ṭawāʾif 92h / 484h = 711m / 1091m". This book
describes the tranquil life in Andalusia from the beginning of the occupation to the end
of the kingdom of the tribe (Muluk Tawaif) in 711-1091 AD. This book illustrates the
blend of cultures and languages and religious tolerance in Andalus and that most of riots
and chaos were triggered by politics and power, not by intolerance raised by Muslims.
The ethnic dispute took place sometimes, but only temporarily.
Interestingly, when there was political instability, the science developed rapidly,
and even many had contributed to the treasury for world civilization. A tranquil life
remained until the end of the reign of Arab Muslims in Andalusia. Through the study of
various related literature and the adoption of the historical approach method, which
involved library research for data collection (heuristics), verification, interpretation, and
historiography. The novelty of this present paper lies in the discussion of cultural
assimilation and the influence it had made as well as freedom of thought as proof of
tolerance of Islam on religious people.
B. DISCUSSION
Andalusia was a name given by the Arabs to the territory under Muslim control
after conquering the Iberian peninsula with an army led by Tariq bin Ziad (711 M / 92
H). The word Andalus did not originate in Arabic but was made an Arabic lafaz after
Islam ruled the peninsula (Yāqūt Ibn-ʿAbdallāh ar-Rūmī, 1987, p. 209). According to
historians, the use of the name of Andalus had traditionally been derived from the word
Vandals, and then it was made the Arabic Alfaz (words), namely Andalus (Qasyqalandi
Misri, 2018, p. 211). Some experts argued that the first to build the land of Andalus was
Andalus bin Yafit, the son of Noah, so the name Andalus was enshrined (Gayangos, 2010,

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p. 243) from the name of the person who first lived in the area. Ibn Syabat opined, "the
name originated from the name of the German tribe who once ruled the Iberian peninsula,
so the peninsula was named Vandals then after Muslims entered this region, the name
was changed into Andalus. Situated in the North West of Europe, Andalus shares a border
with the Mediterranean Sea to the East, Atlantic Sea to the west, Pyrénées Mountains to
the north and Jabal Straits Strait to the south which separates the European continent from
Africa (Mukhtār & Unesco, 1981, p. 281). This strait connects Morocco and Andalus. It
is located in the southernmost region of Spain. Jabal Thariq hilltop reaches 438 meters,
while the channel is 80 Km and 15 Km wide in the smallest part.

Implications of Islamic Teachings on Andalus

The Vivendi mode (peaceful life in religion) was one of the prominent phenomena
in religious life that existed in the Andalusian Muslim civilization. In it, three Samawi
religions were gathered, namely Islam, Christianity, and Judaism, which lived side by
side despite experiencing periods of crisis and tension of relations between religious
communities. Overall, religious life in Andalus was managed well in a simultaneously
sounded harmony. During the Gothic period, the Jews underwent undesirably dreadful
massacres until Islam arrived in the area. For this reason, they provided information and
ways to make it easier for Muslims to enter the Andalusian territory and conquer it (Ṭāhā,
2004, p. 204). The Gothic people came from the Visigoth tribe, considered a heresy by
the Catholic church, which caused prolonged riots. At the same time, Jews went through
continuous slaughter. They were predominantly expelled from their homes until finally,
Jews and religions were completely ethnically and religiously prohibited on the Iberian
peninsula in 616 and 711 CE.
The massacre of Jews ended after Muslims entered to control the entire Iberian
peninsula, which continued to expand into southern France. Islam gave a relief to the
religious community, which was reflected in an Islamic society that had just occupied the
area formerly controlled by the German tribe (Gothic). Cultural assimilation occurred
between these three Samawi religions. There were Christians and Jews who spoke Arabic,
different Arabic items of clothing, different drinks, food, and children's names. Jews
received religious freedom by being allowed to make a pilgrimage to Baitul Maqdis and
rearranged their religious books. One of the results of this freedom was the book compiled
by Judah Halevi, known in Arabic as Abu Hasan. The book features the relationship of
Judaism with other religions. The Jews also held important positions in government
administration, and this had made both parties, Muslims, and Jews, maintained a good
relationship for centuries (Schonfield, 2018). Islamic Shari'ah considers Judaism to be a
heavenly religion. The Jews entrusted their merchandise that was loaded onto Muslim
ships to be traded. They visited the homes of their co-workers and gave their
congratulations on the Islamic holidays. Jews enjoyed the privilege granted to them for
an extended period. Jews, additionally, were granted permission to apply their own
muamalah law in their society, and more importantly, they also got the freedom to
perform their religious practice. In addition, Jews were also appointed as ministers,
advisers, and doctors who served in the Palace. The Jewish priests were set free to carry
out their activities without any restrictions and restraints; many synagogues evidenced
this existed in the Andalusian region at the era of the Umayyads Murabitin (Moravides)
and al-Mohad (Rā’if, 1987, p. 252).

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Religious Freedom and Debate

The debate is a natural interaction phenomenon between humans that aims to find
sources and propositions that can distinguish between rights and vanity. The debate
following human nature seeks to find out for more appropriate solutions to a problem.
Andalus is a country that is free in the realm of thought, and there is no coercion of
religious ideology and beliefs. The thought-provoking debate was carried out to answer
questions or warn those who were negligent or to correct mistakes and provide
enlightenment to the inappropriateness that occurred. Muslims had already had free
thoughts since the early spread of this religion by fighters and conquerors of Islam. They
did not force the community under their authority to convert into Islam (at-Talmasāni &
Utsman, 2011, p. 55). The debate carried out by the Andalusian community influenced
the scientific life in that era in which the discussion had become a culture of the society
as it encouraged people to read works compiled by scholars in the field of religion and
other sciences.
One of the results of the culture of debate and logic in the Andalusian society was
the dualism of language used in Andalusian society. Ibn Rushd said that he debated with
Christians and Jews on religious matters in various places, including in restaurants and
houses of the Ulema, such as as-Syatibi, the compiler of al-Muwafaqat fi Usul as-Syari
'Ah. A Jew debated on the issue of Aqeedah and was well served by the Imam (Ḥazm &
Shahrastānī, n.d., p. 261). The priests and scholars also debated with the arguments
provided in books and holy books on various occasions, both in the church and at parties.
Muslims did not object to entering churches and synagogues to conduct day and night
debates, and the priests would gladly serve the guests who attended the scientific debates.
The method used by people who participated in the debate was varied. As an example,
the Fuqoha, in arguing with Christians, used the naqli (textual) argument since it was
focused on the narration of the hadith (at-Talmasāni & Utsman, 2011, p. 56). Others used
logic and reason to discuss the problems presented.
The one who followed this path was Abu Ishaq as-Syatibiy, who had a lot of debates
with Jews. Imam Syatibi said, "one day we had a debate on the issue of Isa Alaihi Salam,
whether he was born without father or with father. The Jews argued that the world
happened without anything preceding it. There was also a misconception about the birth
of Jesus. They frequently used chaotic logic in this matter. Isa A.S. should have been able
to exist without an object causing it to occur in the same way as nature being made without
material. The debates conducted were dealing with the creed and the issues of miracles.
Abu Ja'far Muhammad ibn Ahmad ibn Abdushamad al-Khazraji debated with a priest
from Toledo in the faith of Trinity, the Cross, and Penance in 582 H. Likewise, Ahmad
bin Umar al-Ansari al-Qurtubi (656 AH) argued with one of the Christian priests about
the faith. Father, Son, Holy Spirit and the trinity, and the Christian concept of the Trinity
of Unity. The priest brought the books to Cordova to support his arguments. Other debates
were about the spread of Islam by the sword and coercion and talaq in Islam, and
polygamy was another concept debated by Christian priests and Islamic jurists and
scholars (Abdul Halim Rajab, 2011, p. 67). There were two dimensions of this debate,
namely the personality of the members of the discussion. A debate in the aspects of
science and morals. The discussion participants consisted of Muslim and non-Muslim
scholars who had in-depth knowledge in their fields and extensive investigation and
horizons. They comprehended the texts of the religions that would be debated. The debate
carried out by Ibn Hazam, al-Khazraji, al-Qurtubi was based on the Qur'an, the Gospel,

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and the Torah, and the results of their debates were observable (Ali al-Hajji, 1992, p. 56).
The second dimension was the moral dimension, which was different from the aspects of
science. Allah S.W.T has given the moral size in Islam as guidance:
ِ َٰ َٰ ِ ۟ ِ۟ ِ‫ِ ا‬ ِ ِ َ‫وََل َُٰتَ ِدلُٓو۟ا أ َْهل ٱلْ ِك َٰت‬
ٓ ‫ين ظَلَ ُموا منْ ُه ْم ۖ َوقُولُٓوا ءَ َامناا بِٱلاذ‬
َُُ‫ى أُن ِزَل إِلَيْ نَا َوأُن ِزَل إِلَيْ ُك ْم َوإِ ََُٰنَا َوإِ ََُٰ ُك ْم ََٰوحد َوََْ ُن ل‬ ْ ‫ب إِاَل بِٱلاِِت ه َى أ‬
َ ‫َح َس ُن إاَل ٱلذ‬ َ َ
‫ُم ْسلِ ُمو َن‬

"And do not argue with the People of the Scripture except in a way that is best, except for
those who commit injustice among them, and say, "We believe in that which has been
revealed to us and revealed to you. And our God and your God is one, and we are Muslims
[in submission] to Him (29:46)"

Ibn Hazam interpreted Allah's commandment as an obligation to be gentle in debate

while rudeness and violence were like a coachman whipping his horse. Some Jews
collected verses that were zahir contrary due to many factors such as lack of knowledge
of the asbabunuzul (Reasons and occasions of revelations of the Holy Quran), nasikh
mansukh (the abrogating and abrogated), exceptions and so on. Ibn Naghzaliah was a Jew
who liked to debate on this (Muhsin Salman, 2016). Ibn Hazam, in the fiqh of the debate,
said: "among the Jews, there are people who desire to be hostile to Islam and Muslims,
broken and dissolved in anger towards the Prophet Muhammad S.A.W. They consist of
Zindiqs who follow splinter religions and perverted schools of thought. They consist of
Jews, which the curse of God will continue to afflict him, and God's anger is always with
him and those who sympathize with them (Ibrahim Anis, 1972, pp. 639–640).
1. Living in Peace
‫ش قَلِ ًيل اما تَ ْش ُكُرو َن‬ ِ ِ ‫َولَ َق ْد َم اكَٰنا ُك ْم ِف ْٱْل َْر‬
َ ِ‫ض َو َج َع ْلنَا لَ ُك ْم ف َيها َم ََٰعي‬
And We have indeed established you upon the earth and made for you therein ways
of livelihood. Little are you grateful (Surah al-A'raf:10).

The meaning of ‫ معايش‬is to live peacefully and side by side, related to life, food,
drinks, and income. These aspects of life cover various dimensions such as
community, economy, politics, religion, which all aim to make people feel happy. Ibn
Khaldun believed that civil society is a necessity and a mandatory requirement in a
civilization to meet all basic needs of humans(Fitriani, 2019). Without this, the
existence of humans as a caliph on earth that has been outlined by Allah S.W.T will
seem flawed.

2. Living in Terminology of Peace

In terminology, living together is also called coexistence. From a political
perspective, it is a wide restriction of disputes or minimizing aqeedah disputes
between two forces or mediating two warring parties (al-Gharyān, 2003, p. 4). opined
living side by side in peace can be interpreted as "peaceful coexistence," or Vivendi
mode (practical compromise) in resolving problems of conflict between two or
several beliefs before the emergence of standard rules (Muhammad Natsir, -, p. 157).
In general, peaceful life is the desire of each party, be it religion, sect, ethnic and

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political groups to live together peacefully to realize security, peace, and stability of
various sectors of life (Muhsin Salmān, 2016).

The factors that cause harmony among religious, ethnic, and cultural groups
featured in Andalus. These were mentioned in the pages of laws, scientific assemblies,
and languages , which were tools for communicating and relating to one another. Both
indigenous people, migrants, and those born in Andalus and grew and developed with
different cultures could assimilate with local culture along with religious and ethnic
diversity. The Arabic language gave colors to the culture and social relations among the
people of Andalus (Mufidah, 2018). According to Andalus, culture was a culture that
mutually completed one another both materially and morally. Before the conquest of Arab
Muslims and barbarian, Andalus had yet to have a lifestyle full of beauty and enchanting
literature and prominent science on the European continent (Ali al-Hajji, 1992, p. 344).
Christians studied Arabic and its culture due to the social status they would gain in
education and position in the state administration. Besides, they were also enlightened in
science that was not yet owned by other Western Europe, such as Algebra, Chemistry,
Physics, and Astronomy, and other sciences, as since the reign of the Bani Umayah,
Andalus had implemented compulsory education. It was there that they recognized
Islamic law, which was applied in all areas controlled by Muslim Andalus. Although
some of them remained Christian, at lEast their Christian women had worn hijab and
covered their bodies as practiced by Muslim women in Andalus at that time.
The second century of Hijri or the eighth century A.D. was recognized as a period
of turbulence and rapid change. Fundamental changes had taken place continuously in
the Iberian Peninsula community. As Christians saw the rapid changes in the Andalusian
civilization, which was rich in all forms of culture and science, they immediately
embraced the fundamentals of the religion of Islam, even though they did not embrace
the faith. Islamic Aqeedah had influenced the churches in Toledo, Catalonia, concerning
the position of Isa al-Masih, whether he was adopted or a child in a real meaning. The
adoption of this child was influenced by knowledge disseminated by the Islamic
civilization and sparked by Bishop Felix of the city of Orgel in the provinces of Toledo
and Elipando. There was friction within the church as some people considered Jesus was
no longer the Lord of His substance but was appointed as God had raised Abraham to be
His lover, as stated in the al-Qur'an al-Karim. This had divided the Catholic church who
used to believe in the Holy Trinity concept, that Isa al-Masih was God himself (Husaini,
2006, p. 33).
The translation of science movement quoted by Muslim Arabs into Spanish started
when the Spanish territories of the north were extended to the south to "Tajo" and Ebro.
(Ridley, 2011, p. 356) outlined that there were interactions between Arabic and Latin in
the Roman language/el romance. This influence could be found in Latin Arabic or Arabic-
Castelo dictionaries in Spanish in the Middle Ages. This did not mean that Muslims were
more influenced by Spanish culture than they were. One of the proof was the book
compiled by Simonet, which said many Latin Iberian words were found in the dictionaries
and languages used by Musta'ariba Andalus (Omar, 1968, p. 221).
Christians could not obtain scientific texts from Greece compiled by their
philosophers except through Muslim intermediaries, which had been quoted in Arabic.
These texts had long been brought to the libraries in Baghdad and translated into Arabic.

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The translation movement began to bloom in the 5th century of Hijri or the 11th century
of A.D. The inhabitants of the Iberian Peninsula could not remove the cultural influence
left by Muslim Arabs, especially in the style of language they used in communication. A
Muslim married to a Spanish woman who was influenced by the language styles of the
two different nations would give birth to a new generation with a new lifestyle. The
Muslim Arabs in Andalusia had inherited a profound distinction to the Spanish language,
especially in the vocabulary used in various fields of life, such as agriculture, commerce,
art, skills, administration, military rules to religious knowledge, which consisted of
approximately 4000 words. Overall, Arabic vocabulary makes up 17% of the Spanish
Latin vocabulary. Spain is the only country that uses lafaz (words) Kha (‫ )خ‬J, ‫ ج‬tsa / ce, z
(‫ )ثاء‬which is used by many words in conversation and writing as well as alif and lam al
(‫( )ال‬Anān Muhammad Abdullah, 1961, p. 414). During the Caliphate, Spain made
Andalus a cultural center connected with the outside world and other Western European
countries. The books that were translated into Arabic were translated into Latin, which
alternatively became the basis for modern Spanish.
Dissemination of knowledge to other Western Europe was done through Toledo,
which made it developed into a center of science. The spread of knowledge was
accelerated by Muslims who moved to France and Italy; some of the scientists became
professors in those countries. They lived under Mozarabic's blankets. The Morris family
in England was part of Muslim scholars. The kings of Norman since Roger I, Frederick
II, Manfred, and Carles Anjou all supported the Islamic science. They invited people from
Sicilia who were originated from Spain, Sardinia, and Corsica to Palermo to become
teachers with no regard for the nation, as long as they were good at teaching Artes
Arubum (Omar, 1968, p. 85). Translation into Latin began in the 7th century Hijri, which
appeared in the Catalonia region, the capital of Barcelona, and long texts started to be
translated into modern Spanish.
The first Arabic-Latin dictionary, Glosorium Arabicum, was printed and published
by a German named Zaibold in Berlin. It has encouraged many Germans and other
Europeans to come to Catalonia to study Arabic. First to arrive was Reverend Gerberto
Aurillac, who was sent to the city of Ve to study at his house of worship. This had opened
the door of knowledge for the Catholic church under the name Sylvester II. The
implications of this scientific relationship were Islamic scholars transferring astronomy
through Astrolabes in determining the local time, which was far better than the tools used
by Ptolemy. I investigated from Andalusian history pages, and evidence was obvious that
rural communities and the judges had communicated in Spanish and also Arabic in that
time. The judges debated with the defendants in Spanish when the hearing was held.
Arabic was spread throughout Spain and was still used as a communication tool until the
end of Islamic authority there. It could still be found in the Escurial Gospels written in
Arabic with the handwriting of a priest who lived in Fes in the first half of the 6th century
or 12 A.D. The book was written after he returned from Andalus.
There is a mass of evidence to show that Christian, Jewish, cardinal, priest, and
Rabbi mastered Arabic. They invested a lot in the translation of Arabic books in both
religious or scientific books, Aqliyah (logic) and Naqliyah (text). Jews were proficient in
Arabic and compiled books in Arabic and produced not a few literary works (Omar, 1968,
p. 68). A more explicit example was the fusion of two civilizations, as discussed earlier
in the fusion of languages between two bilingual societies. They could speak Arabic and
Latin (Romance), another name for Spanish. Romance (Romance), was the only medium
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to express feelings and was used by all levels of society in cities, villages, farmers. This
Romance language was a mixture of Amiyah and Spanish Arabic ((Ibn-Buṭlān & Lévi-
Provençal, 2001, p. 86). These two languages were commonly used in the palaces of the
umara and their aides. At the same time, the influence of Arabic on Latin could be further
seen from the market language used by the Andalusians even though it used Romance but
was written in Arabic until the 12th century A.D (Ṭāhā, 2004, pp. 67–68). The researchers
said Arabic vocabulary was used in Spanish about a quarter of the dictionaries currently
used in Spain, while in Portuguese, there were about 300 Arabic vocabularies, and many
were also in Catalonia (Ṭaqqūsh, 2005, p. 422).
Ibn Sahal al-Isybili, his father was a Jew named Ibrahim who converted to Islam
and was strong in the teachings of Islam and was known for his strong memorization and
capability to compose beautiful poetry in the ghazal, description, zuhud (Asceticism), and
famous for deception (Andalus music). The writing of the al-Qur'an with Caligraphy of
Andalus had a special feature that had not existed yet in the East since the writing of the
Kufi. The writings were written and obtained when Uqbah bin Nafi 'al-Fihri went to
Morocco to study and fight (jihad) (Ibyārī, 1989, p. 33). Arabic calligraphy was
introduced to Andalus through a coin carved with Arabic next to it. The establishment of
a new country required printing new currencies in the form of gold and silver coins. The
calligraphy was also obtained through pilgrims and trade. East and West relations (the
Iberian Peninsula) continued unceasingly (Omar, 1968, p. 35). At the Murabitin period,
the culture of Morocco and Andalus came together called al-Amazihgi. This cultural
friction continued in the period of al-Almohad. The Andalusian influence had also colored
Morocco, which was reflected in the style of al-Qairawan's writing in al-Qur'an al-Karim,
described by Antonia Fernandes (Ustāz Karāsi, 2011, p. 256). In this way, Caligraphy
Kufi and Andalusi mingled in the cities of Morocco and the region of Granada as a symbol
of cultural friction and civilization that lasted for a long time, indicating that there had
been an extended harmony between ethnics, religious and national cultures before
Muslims were expelled from Andalus. Shortly after, the Jews were also expelled from
Andalus and re-accepted by Muslims in Central and Eastern European regions, such as
Bosnian Serbia, which was the Ottoman Turkish province at that time (Saharuddin et al.,
2020).
The Influence of Islam on European Communities
Various European works of literature were born after they came in contact with
Muslim literature. Some of them were artificial and natural, and some were created
spontaneously. All European authors referred to Islamic books in outlining their works.
With new language and style, and orderly arranged-words, their books were well received
by the public(Handy & Bontemps, 1991, p. 23). At the initial stage, the writings emerged
from various royal palaces. The princes wrote some, high-ranking officials of the
kingdom, or hired men, such as Shakespeare and others. Although Islamic literature
developed in public circles, what was important was that Islamic literature had entered
the middle part of Europe with new patterns and mosaics. From a literary perspective, the
birth of new literary works is very pleasing.
Some of the literary works that existed in this era were in the form of epigram and
monorhyme. There were also caesurae of different lengths. Andalusian lyrics of love
received its initial formation in Europe in the form of a stanza. The rhyme system, as well
as the meter, were well-composed. Although in the beginning, the meter appeared to be

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syllabic, its verses were paving a step in the form of rhymes or poems for singing. The
literary works in the form of poetry or rhymes can cause enjoyment both in the heart and
ears. It is one of the reasons why people sing. At this point, the desire for the birth of
Islam had been fulfilled (Omar, 1968, p. 85).
People considered that there was something unclear in the relation of Islamic
literature and the people who sang it in Europe. Most European singers and authors did
not understand Arabic. The questions arose of how they get the inspiration in creating
their compositions and who had delivered Islamic literature to Europe. Since Dozy,
various theories have been unfolded. Don Julian Ribera, An author from Spain, wrote in
his book: "Disertacionesy Opusculos," published in Madrid, in 1928, explaining this
issue: (Dr. C Bacumker, 1991, p. 231).
"In general, Spanish Muslims, so-called Europeans " Moor. " This Moor, both from
the upper classes and the lowest, all flew in their body of Spanish blood and the religion
of Islam. Their way of thinking was not different from other Islam wherever its adherents
lived. They were influenced by the Qur'an in all their deeds. Broadly speaking, the Moors
were good at Latin; for them, Latin was the same as Spanish. Besides the Moors, there
was another group called Mozarabic. These Mozarabic were Christian inhabitants of
Spain. In religious beliefs, they adhered to the teachings of the church, in matters of
culture and literature, they embraced Islam. This was not surprising as Europe, who was
living under Christian rule, could accept Islamic literature as moreover Christians who
were living amid the Islamic government (Abdul Aziz Salim, 2016, p. 225).
Mozarabic group was closely related to the population of Europe due to the unity
of the religion. Mozarabic was derived from the words of Moses-Arabes, which was the
followers of Christian who lived with Arabic civilization. They were closer to the mosque
than to the church or synagogue. Moors and Mozarabes were the two groups who
contributed the most to deliver Islamic literature and civilization to Europe. Due to the
fanatical nature of the Spanish people, when they rebelled from Muslim rule, many
beautiful literary works, which were formed in 700 years, were completely burned down
and destroyed.
Consequently, Spain turned into a nation that was no longer meaningful in Europe.
A Muslim writer named Ibn Quzman, spent his entire life in Spain gathering various
poetry of native children from various dialects at the beginning of the 12th century A.D.
He collected information from Europeans who were good at singing Troubadors to the
peak of 12th-century singing literary arts. He did this with care and sincerity so that he
could compose 150 volumes of the book, mainly the song. From these collections, it was
informed that all Spanish songs resembled Muslim singing techniques. The end of the
poetry of one poem was similar to the model of the Muslims. The meters were all
accentual, which was based on sound and not syllabic, just as Muslims had done (Bobo
et al., 2004, p. 166). Muslim stanzas were carefully arranged so that the poetry could be
sung together. To this day, there are no European works that can rival Ibn Quzman's
efforts. If Europe owes a debt to religion and nation to the Jews, that is how Europeans
owe literature to Muslims (Muir, p. 22).
C. CONCLUSION
The influence of Islamic teachings in Andalusia is reflected in the lives of Andalusia
people in various aspects. Cultural Assimilation, Mixed culture is realized through the emergence
of new elements in the society. Marriage has created such a new generation such as Moors and

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Mozarabic were the two groups that contributed most to deliver Islamic literature and civilization
to Europe. Cultural friction occurred that it traced into works of art and culture that can be seen
until now. Arabic vocabulary, music, free philosophical thought patterns are still evident in
European society. Muslim tolerance towards non-Muslims did not stop there. Many Christians
and Jews occupied essential positions regardless of religion or ethnicity. Islamic Sharia had
guaranteed minority rights in Andalus, which consisted of various ethnic, cultural, and religious
groups, to live in peace side by side under the auspices and spirit of Islamic sharia.
Indications of Tolerance. It could be seen from the attitude of Muslims who tolerated
religious schools, sects that were different from Islam; this way, Islam could develop anywhere
following space, time, and place. Another indication of tolerance was that there was no coercion
and violence in religion. They lived side by side with various religions and even left the natural
influence of philosophical thinking on religion, literature, and culture. Ahlu Dzimah/non-Muslims
in Andalus liked to coexist with Muslims. They obtained their rights as citizens, such as freedom
to express their opinions, to get a decent living, and to perform their religious practice. They were
closer to the mosque than to the church or synagogue.

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