Nasrid Caliphate 1232-1492
When, in the beginning of the ninth century of Islam, the Tartars went home, Egypt was in the possession of the Mamhik Sultans, several of whom struggled for power and fought for profit. Of Syria, part was in the hands of the Egyptian Sultans, while part was still in the hands of descendants of the Ayyubid Sultans; indeed, almost each city was under an independent ruler. For 'Irak, Fars, and Mesopotamia there was a struggle going on between Ilkhans, Jilaris, Muzaffaris, Karakoyounlus, Litmuris, and others ; whereas Transoxania and Afghanistan were under the Timurid Mongols. Asia Minor was the object of struggles between the Osmanlis and the relics of the Seljiiks ; for the rest of the Nearer East the remnants of the Tartars and the remnants of the Atabeks disputed. North Africa was divided between the Marfnis and the Hafsis. The Arabian peninsula was under a number of small principalities always at war with and raiding one another. Weak and disordered as all these dynasties were, they were united under a Caliph yet weaker than themselves, viz. the representative of the 'Abbasids in Egypt.
The last days of the Almohades saw the reconquest of Spain by Christian arms everywhere triumphant. By 1230 A.D. the Almohades had been driven out of the peninsula, although they continued to rule Africa tor about forty years after this date. Amidst the general wreck one spot remained where the Moors could find shelter. This was Granada. Of Moslem power in Spain nothing remained save the Nasrid dynasty in Granada.
Here, in 1232 AD, Muhammad Ibnu '1-Ahmar assumed the proud title of 'Conqueror by Grace of God' (GhAlib billdh) and founded the Nasrid dynasty, which held the Christians at bay during two centuries and a half. That the little Moslem kingdom survived so long (1232-1492 AD) was not due to its own strength, but rather to its almost impregnable situation and to the dissensions of the victors. The latest bloom of Arabic culture in Europe renewed, if it did not equal, the glorious memories of Cordova and Seville.
In this period arose the world renowned Alhambra, i.e., the Red Palace' (al-Hamri) of the Nasrid kings, and many other superb monuments of which the ruins are still visible. The Puerta del Vino may serve as our introduction to the buildings which were founded by the second or Nasrid dynasty. That the palace called by foreigners simply the Alhambra and by Spanish writers the Alcazar, to distinguish it from the Alcazaba, was erected by Mohammed I. (Al Ahmar) about the middle of the Thirteenth Century, there is no reason to doubt. Earlier allusions to the Red Palace refer possibly to some pre-existing structure on the site of the present one. On the walls of the palace is constantly repeated the founder's device: "There is no conqueror but God," the words uttered by him in mournful deprecation of the acclamations of his subjects on his return from assisting St. Ferdinand in the reduction of Seville. During the two and a half centuries of the Nasrid rule, the place underwent many radical transformations and renovations, and it is by no means easy to distinguish the work of the different sultans. It is evident from the inscriptions that Yusuf I. and Mohammed V. had the largest share in the restoration and decoration or the edifice. In their day it was no doubt more than twice the size it is now. Probably an entire wing was removed to make room for the palace of Charles V. and the Harem - generally the most extensive part of a Moslem residence - is wanting.
We must not, however, be led away into a digression even upon such a fascinating subject as Moorish architecture. Information concerning literary matters is scantier than it might have been, on account of the vandalism practised by the Christians when they took Granada. It is no dubious legend (like the reputed burning of the Alexandrian Library by order of the Caliph 'Umar), but a well ascertained fact that the ruthless Archbishop Ximenez made a bonfire of all the Arabic manuscripts on which he could lay his hands. He wished to annihilate the record of seven centuries of Muhammadan culture in a single day. The names of Ibnu 'l-Khadb and Ibn Khaldun represent the highest literary accomplishment and historical comprehension of which this age was capable. The latter, indeed, has no parallel among Oriental historians.
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