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91-449: The medieval Ibero-Romance varieties were broadly similar (with Castilian standing out as an outlier). Andalusi Romance was distinguished from the others not by its linguistic features primarily, but rather by virtue of being written in the Arabic script . What is known or hypothesized about the particular linguistic features of Andalusi Romance is based on relatively sparse evidence, of which

182-530: A superstrate prestige language and would remain the dominant vehicle of literature, high culture, and intellectual expression in Iberia for five centuries (8th–13th). Over the centuries, Arabic spread gradually in Al-Andalus , primarily through conversion to Islam . While Alvarus of Cordoba lamented in the 9th century that Christians were no longer using Latin, Richard Bulliet estimates that only 50% of

273-486: A boy Pelagius in 925 (for refusal to convert to Islam and submit to the caliph's sexual advances), and Argentea in 931. According to Wolf, there is no reason to believe that they stopped even then. Eulogius's writings documenting stories of the Córdoba martyrs of 851–59, encouraged by him to defy Muslim authorities with blasphemies and embrace martyrdom , contrast these Christians with the earlier official Christianity of

364-404: A religion and not merely a threat. Spanish Christians sought to discourage apostasy from Christianity and to defend Christian beliefs, but they increasingly became connected to the dar al-Islam (land of Islam), through shared culture, language, and regular interaction. A few were Arab and Berber Christians coupled with Muslim converts to Christianity who, as Arabic speakers, felt at home among

455-462: A wide variety of languages aside from Arabic, including Persian , Malay and Urdu , which are not Semitic . Such adaptations may feature altered or new characters to represent phonemes that do not appear in Arabic phonology . For example, the Arabic language lacks a voiceless bilabial plosive (the [p] sound), therefore many languages add their own letter to represent [p] in the script, though

546-456: A yearly cash payment supplemented with specific agricultural products. In exchange, Theodomir received Abd al-Aziz' promise to respect both his property and his jurisdiction in the province of Murcia . There was no change in the composition of the people on the land, and in cases like this one, even their Visigothic lords remained. In the Moorish controlled region of Al-Garb Al-Andalus to

637-720: Is based on relatively sparse evidence, including Romance topographical and personal names, legal documents from the Mozarabs of Toledo, names in botanical texts, occasional isolated romance words in the zajal poetry of Ibn Quzman , and Pedro de Alcalá 's Vocabulista . The discovery in the late 1940s of the Kharjas , refrains in Romance in muwashshah poetry otherwise written in Arabic and Hebrew , illuminated some morphological and syntactic features of Andalusi Romance, including sentence rhythms and phrasal patterns. Other than

728-524: Is first documented in Christian sources from the 11th century; the term Mozarab was not used by Muslims to describe Christians. Contemporary Arabic sources described Christians as naṣārā ( نصارى ' Nazarenes '), or imprecisely by their legal-religious status: ahl adh-dhimma ( أهل الذمة 'people of the covenant ') or mu‘āhidūn ( معاهدون 'contractual partners'). The term Mozarab , now sometimes applied broadly to all Christians in al-Andalus,

819-457: Is found in the choruses (or kharjas ) of Andalusi lyrical compositions known as muwashshahs , which were otherwise written in Arabic. The script used to write the Mozarabic kharjas was invariably Arabic or Hebrew , less often the latter. This poses numerous problems for modern scholars attempting to interpret the underlying Mozarabic. Namely: The overall effect of this, combined with

910-533: Is imprecise; many Christians living in Islamic Spain resisted Arabization , for example. Christians and Jews were designated as dhimmi under Sharia (Islamic law). Dhimmi were allowed to live within Muslim society, but were legally required to pay the jizya , a personal tax, and abide with a number of religious, social, and economic restrictions that came with their status. Despite their restrictions,

1001-502: Is one of the few kharjas whose interpretation is secure from beginning to end. It has been transcribed from a late thirteen-century copy in Hebrew script, but it is also attested (in rather poor condition) in an Arabic manuscript from the early twelfth century. ke farayo aw ke s̆erad de mibe, habībī? non te twelgas̆ de mibe. What shall I do, or what shall become of me, my friend? Don't take yourself from me. Another kharja

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1092-409: Is presented below, transcribed from Arabic script by García Gómez: My lord Ibrahim, oh [what a] sweet name, come to me at night. If not, if you do not want to, I will go to you —tell me where!— to see you. However the above kharja , like most others, presents numerous textual difficulties. Below is Jones's transcription of it, with vowels inserted and uncertain readings italicized. Note

1183-558: Is still active in Toledo . Since Toledo was the most deeply rooted centre where they remained firm, the Gothic rite was identified and came to be known as the "Toledan rite" . In 1080, Pope Gregory VII called the council of Burgos, where it was agreed to unify the Latin liturgical rite in all Christian lands. In 1085, Toledo was reconquered and there was a subsequent attempt to reintroduce

1274-405: The kharjas , or closing lines of an Andalusi muwaššaḥ poem, are the most important. The traditional term for the Romance varieties used in al-Andalus is "Mozarabic", derived from Mozarab , (from the Arabic : مُسْتَعْرَب , romanized :  musta‘rab , lit.   'Arabized') a term used to refer to Arabized Christians in al-Andalus. In the context of medieval Iberia,

1365-680: The Anglo-Norman historian, Orderic Vitalis , some 10,000 Mozarabs were sent by Alfonso for settlement on the Ebro. Mozarabs were scarce in Tudela or Zaragossa , but were more common in a place such as Calahorra , conquered by the Kingdom of Navarre in 1045. During the early stages of Romance language development in Iberia , a set of closely related Romance dialects was spoken in Muslim areas of

1456-660: The Christians of al-Andalus , or the territories of Iberia under Muslim rule from 711 to 1492 . Following the Umayyad conquest of the Visigothic Kingdom in Hispania , the Christian population of much of Iberia came under Muslim control. Initially, the vast majority of Mozarabs kept Christianity and their dialects descended from Latin . Gradually, the population converted to Islam —an estimated 50% by

1547-657: The Gospels and the Psalms , anti-Islamic tracts and a translation of a church history . To this should be added literary remains in Latin which remained the language of the liturgy. There is evidence of a limited cultural borrowing from the Mozarabs by the Muslim community in Al-Andalus. For instance, the Muslims' adoption of the Christian solar calendar and holidays was an exclusively Andalusi phenomenon. In Al-Andalus,

1638-463: The Martyrs of Córdoba were martyred between the years 850 and 859, being decapitated for publicly proclaiming their Christian beliefs. Dhimmi (non-Muslims living under Muslim rule) were not allowed to speak of their faith to Muslims under penalty of death. Wolf points out that it is important to distinguish between the motivations of the individual martyrs, and those of Eulogius and Alvarus in writing

1729-580: The Memoriale . Jessica A. Coope says that while it would be wrong to ascribe a single motive to all forty-eight, she suggests that it reflects a protest against the process of assimilation. They demonstrated a determination to assert Christian identity. The Mozarab population was badly affected by the hardening of relations between the Christians and the Muslims during the Almoravid period. In 1099,

1820-782: The Mozarabic Rite . The Christian kingdoms of the north, though, changed to the Latin liturgical rites and appointed northerners as bishops for the reconquered sees. Nowadays, the Mozarabic Rite is allowed by a papal privilege at the Mozarab Chapel of the Cathedral of Toledo , where it is held daily. The Poor Clare church in Madrid , La Inmaculada y San Pascual, also holds weekly Mozarabic masses. A Mozarab brotherhood

1911-642: The Sahel , developed with the spread of Islam . To a certain degree the style and usage tends to follow those of the Maghreb (for instance the position of the dots in the letters fāʼ and qāf ). Additional diacritics have come into use to facilitate the writing of sounds not represented in the Arabic language. The term ʻAjamī , which comes from the Arabic root for "foreign", has been applied to Arabic-based orthographies of African languages. Today Iran, Afghanistan, Pakistan, India, and China are

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2002-802: The Syriac alphabet , which are both derived from the Aramaic alphabet , which, in turn, descended from the Phoenician alphabet . The Phoenician script also gave rise to the Greek alphabet (and, therefore, both the Cyrillic alphabet and the Latin alphabet used in America and most European countries.). In the 6th and 5th centuries BCE, northern Arab tribes emigrated and founded a kingdom centred around Petra , Jordan . These people (now named Nabataeans from

2093-469: The taifa kingdoms; there were several parishes in Toledo when the Christians occupied the city in 1085, and abundant documentation in Arabic on the Mozarabs of this city is preserved. An apparently still significant Mozarab group, which is the subject of a number of passages in the Arabic chronicles dealing with El Cid 's dominion over Valencia , was also to be found there during this same period. Similarly,

2184-470: The 13th century, it was an exclusively Christian concern. There were frequent contacts between the Mozarabs in Al-Andalus and their co-religionists both in the Kingdom of Asturias and in the Marca Hispanica , the territory under Frankish influence to the northeast. The level of literary culture among the northern Christians was inferior to that of their Mozarab brethren in the historic cities to

2275-426: The 16th century, it was also used for some Spanish texts, and—prior to the script reform in 1928 —it was the writing system of Turkish . The script is written from right to left in a cursive style, in which most of the letters are written in slightly different forms according to whether they stand alone or are joined to a following or preceding letter. The script does not have capital letters . In most cases,

2366-568: The 9th century. Evidence points to a rapid attrition in the North. For instance, during the 1st centuries of Muslim rule, the Mozarab community of Lleida was apparently ruled by a qumis (count) and had its own judiciary, but there is no evidence of any such administration in the later period. Although Mozarab merchants traded in Andalusi markets, they were neither influential nor numerous before

2457-724: The Almoravids. Other Mozarabs fled to Northern Iberia. This constituted the end of the Mozarabic culture in Al-Andalus. For a while, both in North Africa and in Northern Iberia, the Mozarabs managed to maintain their own separate cultural identity. However, in North Africa, they were eventually Islamized. Over the course of the 12th and 13th centuries, there unrolled a steady process of the impoverishment of Mozarab cultivators, as more and more land came under control of magnates and ecclesiastical corporations. The latter, under

2548-438: The Arabic alphabet use the same base shapes. Most additional letters in languages that use alphabets based on the Arabic alphabet are built by adding (or removing) diacritics to existing Arabic letters. Some stylistic variants in Arabic have distinct meanings in other languages. For example, variant forms of kāf ك ک ڪ ‎ are used in some languages and sometimes have specific usages. In Urdu and some neighbouring languages,

2639-520: The Arabic script is used to write Serbo-Croatian , Sorani , Kashmiri , Mandarin Chinese , or Uyghur , vowels are mandatory. The Arabic script can, therefore, be used as a true alphabet as well as an abjad , although it is often strongly, if erroneously, connected to the latter due to it being originally used only for Arabic. Use of the Arabic script in West African languages, especially in

2730-578: The Arabic script were incorporated among the assortment of scripts used for writing native languages. In the 20th century, the Arabic script was generally replaced by the Latin alphabet in the Balkans , parts of Sub-Saharan Africa , and Southeast Asia , while in the Soviet Union , after a brief period of Latinisation , use of Cyrillic was mandated. Turkey changed to the Latin alphabet in 1928 as part of an internal Westernizing revolution. After

2821-459: The Aramaic alphabet, which continued to evolve; it separated into two forms: one intended for inscriptions (known as "monumental Nabataean") and the other, more cursive and hurriedly written and with joined letters, for writing on papyrus . This cursive form influenced the monumental form more and more and gradually changed into the Arabic alphabet. The Arabic script has been adapted for use in

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2912-547: The Christians paid the jizya tax, the only relevant Islamic law obligation, and kept Roman-derived, Visigothic -influenced civil Law. Most of the Mozarabs were descendants of local Christians and were primarily speakers of Romance varieties under Islamic rule. They also included those members of the former Visigothic ruling elite who did not convert to Islam or emigrate northwards after the Muslim conquest. Spanish Christians initially portrayed Muslims primarily as military or political enemies, but with time, Islam came to be seen as

3003-596: The Emperor Charlemagne 's major offensives was to annihilate the Moorish frontier by taking Zaragoza, which was an important Mozarab stronghold. However, the offensive failed because the Mozarabs of the city refused to cooperate with the Catholic emperor. Vives concludes that the Mozarabs were primarily a self-absorbed group. They understood that they could gain a great deal by remaining in close contact with

3094-571: The Islamic lunar calendar was supplemented by the local solar calendar, which were more useful for agricultural and navigational purposes. Like the local Mozarabs, the Muslims of Al-Andalus were notoriously heavy drinkers. Muslims also celebrated traditional Christian holidays sometimes with the sponsorship of their leaders, despite the fact that such fraternisation was generally opposed by the Ulema . The Muslims also hedged their metaphysical bets through

3185-485: The Islamic administration under some rulers. A prominent example being that of Rabi ibn Zayd, a palace official, who, sometime between 961 and 976, wrote the famous Calendar of Córdoba for Abd ar-Rahman III , undertook various diplomatic missions in Germania and Byzantium , and was rewarded with the bishopric of Elvira (present-day Granada ). Furthermore, in 1064, Emir Al-Muqtadir of Zaragoza sent Paternus ,

3276-411: The Islamic law. By the mid-9th century, as the episode of the Córdoba martyrs reveals, there was a clear Christian opposition against the systematic pressure by a variety of legal and financial instruments of Islam, resisting their conversion and absorption into Muslim culture. The initial official reaction to the Córdoba martyrs was to round up and imprison the leaders of the Christian community. Towards

3367-514: The Moors. There was a steady rate of decline among the Mozarab population of Al-Andalus towards the end of the Reconquista. This was mainly caused by conversions, emigration towards the northern part of the peninsula during the upheavals of the 9th and early 10th centuries and also by the ethno-religious conflicts of the same period. The American historian, Richard Bulliet , in a work based on

3458-576: The Mozarabic bishop of Tortosa , as an envoy to king Ferdinand I of León in Santiago de Compostela , while the Christian Abu Umar ibn Gundisalvus, a Saqaliba (a Slav ), served the same taifa ruler as the Wazir (Vizier, or the equivalent to prime minister). Conversion to Islam was encouraged by the Umayyad caliphs and emirs of Córdoba . Many Mozarabs converted to Islam to avoid

3549-462: The Mozarabs at Córdoba in which Christians martyred themselves to protest against Muslim rule. However, Kenneth Baxter Wolf concludes that Eulogius was not the instigator of these persecutions but merely a hagiographer. This is consistent with other historical records of two Christians executed in 860, and shortly after a third one. The subsequent executions were in 888–912 and 913–920. Still more executions were recorded in Córdoba in 923 (Eugenia),

3640-463: The Muslim world with the intention of protecting Muslim settlers from corrupting indigenous influences. The Arab and mostly Berber immigrants who settled in the existing towns were drawn into broad contact with natives. Their immigration, though limited in numbers, introduced new agricultural and hydraulic technologies, new craft industries, and Levantine techniques of shipbuilding. They were accompanied by an Arabic-language culture that brought with it

3731-513: The Peninsula by the general population. These closely related historic dialects are today known as the Mozarabic language , though there never was a common standard. This archaic Romance language is first documented in writing in the Peninsula in the form of choruses ( kharjas ) in Arabic and Hebrew lyrics called muwashshahs . As they were written in Arabic and Hebrew alphabets

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3822-485: The Visigoths, by Reccared, the previous bishop of Córdoba, who counseled tolerance and mutual forbearance with the Muslim authorities. However, since then Christians became increasingly alienated not only because they could not build new churches or ring church bells, but primarily because they were excluded from most positions of political, military, or social authority and suffered many other indignities as unequals under

3913-464: The clergy was extremely widespread. Some Christian authorities ( Álvaro and Eulogius of Córdoba ) were scandalized at the treatment of Christians, and began encouraging the public declarations of the faith as a way to reinforce the faith of the Christian community and protest the Islamic laws that Christians saw as unjust. Eulogius composed tractates and martyrologies for Christians during this time. The forty-eight Christians (mostly monks) known as

4004-787: The collapse of the Soviet Union in 1991, many of the Turkic languages of the ex-USSR attempted to follow Turkey's lead and convert to a Turkish-style Latin alphabet. However, renewed use of the Arabic alphabet has occurred to a limited extent in Tajikistan , whose language's close resemblance to Persian allows direct use of publications from Afghanistan and Iran. As of Unicode 15.1, the following ranges encode Arabic characters: Used to represent / ɡ / in Morocco and in many dialects of Algerian . Most languages that use alphabets based on

4095-400: The decade after 850, it was apparent that at least four Christian basilicas remained in the city, including the church of Saint Acisclus that had sheltered the only holdouts in 711, and nine monasteries and convents in the city and its environs; nevertheless, their existence soon became precarious. It is supposed that the Mozarabs were tolerated as dhimmi and valued taxpayers, and no Mozarab

4186-513: The defense of the thaghr (front line fortress towns), participating in raids against Christian neighbours and struggles between Muslim factions. For instance, in 936, a significant number of Christians holed up in Calatayud with the rebel Mutarraf, only to be massacred in a desperate stand against the Caliphate forces. There is very little evidence of any Christian resistance at Al-Andalus in

4277-520: The dhimmi were fully protected by the Muslim rulers and did not have to fight in case of war, because they paid the jizya. As the universal nature of Roman law was eroded and replaced by Islamic law in part of the Iberian Peninsula , Sharia law allowed most ethnic groups in the medieval Islamic world to be judged by their own judges, under their own law: Mozarabs had their own tribunals and authorities. Some of them even held high offices in

4368-441: The discrepancies. Arabic script Co-official script in: Official script at regional level in: The Arabic script is the writing system used for Arabic ( Arabic alphabet ) and several other languages of Asia and Africa. It is the second-most widely used alphabetic writing system in the world (after the Latin script ), the second-most widely used writing system in the world by number of countries using it, and

4459-589: The ecumenical standards of Rome. The reaction of the Toledan people was such that the king refused to implement it, and in 1101 enacted the "Fuero (Code of laws) of the Mozarabs" , which awarded them privileges. He specified that it applied only to the Castilians, Mozarabs, and Franks of the city. During both his first marriage to Agnes of Aquitaine and his second marriage to Constance of Burgundy , both of whom were devout Catholics, King Alfonso VI of Castile

4550-690: The end of the 11th century, many of them Muladí ( ethnic Iberians previously converted to Islam), are totally distinct from the Mudéjars and Moriscos who converted gradually to Christianity between the 12th and 17th centuries. Separate Mozarab enclaves were located in the large Muslim cities, especially Toledo , Córdoba , Zaragoza , and Seville . Mozarab ( Spanish : mozárabes [moˈθaɾaβes] ; Portuguese : moçárabes [muˈsaɾɐβɨʃ] ; Catalan : mossàrabs [muˈsaɾəps] , from Arabic : مُسْتَعْرَب , romanized :  musta‘rab , lit.   'Arabized')

4641-479: The end of the decade of the martyrs, Eulogius's martyrology begins to record the closing of Christian monasteries and convents, which to Muslim eyes had proved to be a hotbed of disruptive fanaticism rather than a legitimate response against a slow but systematic elimination of Christianity. As previously with the Muslims, so as the Reconquista advanced, the Mozarabs integrated into the Christian kingdoms, where

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4732-480: The hands of Jewish and Muslim traders until the dramatic shifts initiated by European commercial expansion throughout the 11th and 12th centuries. With the development of Italian maritime power and the southward expansion of the Christian Reconquista , Andalusi international trade came increasingly under the control of Christian traders from northern Iberia, southern France, and Italy. By the middle of

4823-437: The heavy jizyah tax which they were subjected to as dhimmi. Conversion to Islam also opened up new horizons to the Mozarabs, alleviated their social position, ensured better living conditions, and broadened scope for more technically skilled and advanced work. Apostasy , however, for one who had been raised as a Muslim or had embraced Islam, was a crime punishable by death. Until the mid-9th century, relations between Muslims and

4914-451: The higher learning and science of the classical and post-classical Levantine world. The emir of Córdoba , Abd ar-Rahman I 's policy of allowing the ethnic Arab politico-military elite to practice agriculture further encouraged economic and cultural contact and cohesion. Moreover, the interaction of foreign and native elements, fostered by intermarriage and contact in day-to-day commercial and social life rapidly stimulated acculturation between

5005-529: The influence of the Benedictine bishop of Cluny Bernard , and the Archbishop of Toledo Rodrigo Jiménez de Rada , who was himself the principal buyer of Mozarab property in the early 13th century fomented a segregationalist policy under the cloak of religious nationalism. Jiménez de Rada's bias is symbolized in his coining of the semi-erudite etymology of the word Mozarab from Mixti Arabi , connoting

5096-418: The integrity of their culture, and they never lost personal and cultural contact with the Christian world. In the generations that followed the conquest, Muslim rulers promulgated new statutes clearly disadvantageous to dhimmi . The construction of new churches and the sounding of church bells were eventually forbidden. But when Eulogius of Córdoba recorded the martyrology of the Martyrs of Córdoba during

5187-517: The kings privileged those who settled the frontier lands. They also migrated north to the Frankish kingdom in times of persecution. Significantly large numbers of Mozarabs settled in the Ebro valley . King Alfonso VI of Castile induced Mozarab settlers by promising them lands and rewards. His importation of Mozarab settlers from Al-Andalus was very unusual because of its startling nature. According to

5278-417: The letter Hā has diverged into two forms ھ ‎ dō-čašmī hē and ہ ہـ ـہـ ـہ ‎ gōl hē , while a variant form of ي ‎ yā referred to as baṛī yē ے ‎ is used at the end of some words. Mozarab The Mozarabs (from Arabic : مُسْتَعْرَب , romanized :  musta‘rab , lit.   'Arabized'), or more precisely Andalusi Christians , were

5369-470: The letters transcribe consonants , or consonants and a few vowels, so most Arabic alphabets are abjads , with the versions used for some languages, such as Kurdish dialect of Sorani , Uyghur , Mandarin , and Bosniak , being alphabets . It is the basis for the tradition of Arabic calligraphy . The Arabic alphabet is derived either from the Nabataean alphabet or (less widely believed) directly from

5460-686: The local Arabic lexicon ( Lubb and Fortun ), and others were adopted in translated form (such as Sa'ad for Felix ). In the witness lists, Mozarabs identified themselves with undeniably Arabic names such as al-Aziz , and Ibn Uthman . Several Mozarabs also used the name Al-Quti (The Goth), and some may have been actual descendants from the family of the Pre-Islamic Visigothic Christian king, Wittiza . There are but few remains of Christian scholarly discourse in Muslim Iberia. What remains in Arabic are translations of

5551-407: The main non-Arabic speaking states using the Arabic alphabet to write one or more official national languages, including Azerbaijani , Baluchi , Brahui , Persian , Pashto , Central Kurdish , Urdu , Sindhi , Kashmiri , Punjabi and Uyghur . An Arabic alphabet is currently used for the following languages: With the establishment of Muslim rule in the subcontinent , one or more forms of

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5642-527: The majority Christian population of Al-Andalus , were relatively cordial. Christian resistance to the first wave of Muslim conquerors was unsuccessful. In Murcia , a single surviving capitulation document must stand for many such agreements to render tribute in exchange for the protection of traditional liberties; in it, Theodomirus ( Todmir in Arabic), Visigothic count of Orihuela , agrees to recognize Abd al-Aziz as overlord and to pay tribute consisting of

5733-419: The many regional revolts that formed the great fitna or unrest in the late 9th century. The ability of the Mozarabs to assimilate into Moorish culture while maintaining their Christian faith has often caused them to be depicted by Western scholars as having a strong allegiance to Catholicism and its cause. However, the historian Jaume Vicens Vives offers another view of the Mozarabs. He states that one of

5824-807: The memoirs of the emir of Granada clearly indicate the existence of a relatively large rural Christian population in some parts of the Málaga region towards the end of the 11th century. Until the reconquest of Seville by the Christians in 1248, a Mozarab community existed there, though in the course of the 12th century Almoravid persecution had forced many Mozarabs in Al-Andalus to flee northward. Christians did not enjoy equal rights under Islamic rule, and their original guarantees, at first fairly broad, steadily diminished. They were still allowed to practice their own religion in private, but found their cultural autonomy increasingly reduced. Mozarabs inevitably lost more and more status, but they long maintained their dignity and

5915-511: The middle of the 12th century. This stemmed from commercial disinterest and disorganization in the early Middle Ages, rather than any specific or religious impediments set up by the Muslim rulers. Unlike Andalusi Muslims and Jews, Mozarabs had little interest in commerce because of their general perception of trade as lowly and despicable. This was in stark contrast to the greater respect accorded to merchants in Jewish and Muslim societies, where trade

6006-408: The middle of this century, he asserts, the population of Al-Andalus was still half Christian. The expansion of the Caliphate had come primarily through conversion and absorption, and only very secondarily through immigration. The remaining Mozarab community shrank into an increasingly fossilized remnant. Relatively large numbers of Mozarab communities did, however, continue to exist up to the end of

6097-521: The name of one of the tribes, Nabatu) spoke Nabataean Arabic , a dialect of the Arabic language. In the 2nd or 1st centuries BCE, the first known records of the Nabataean alphabet were written in the Aramaic language (which was the language of communication and trade), but included some Arabic language features: the Nabataeans did not write the language which they spoke. They wrote in a form of

6188-425: The north was stimulated by the learning of Mozarab immigrants, who helped to accentuate its Christian identity and apparently played a major role in development of Iberian Christian ideology. The Mozarab scholars and clergy eagerly sought manuscripts, relics and traditions from the towns and monasteries of central and southern Iberia that had been the heartland of Visigothic Catholicism. Many Mozarabs also took part in

6279-577: The obvious Arabic influence, and remnants of a pre-Roman substratum, early Mozarabic may also have been affected by African Romance , which would have been carried over to the Iberian Peninsula by the Berbers who made up most of the Islamic army that conquered it and remained prominent in the Andalusi administration and army for centuries to come. The possible interaction between these two Romance varieties has yet to be investigated. Mozarabic

6370-438: The original Mozarabs. A prominent example of a Muslim who became a Mozarab by embracing Christianity is the Andalusi rebel and anti-Umayyad military leader, Umar ibn Hafsun . The Mozarabs of Muslim origin were descendants of those Muslims who converted to Christianity following the conquest of Toledo , and perhaps also following the expeditions of King Alfonso I of Aragon . These Mozarabs of Muslim origin who converted en masse at

6461-437: The peninsula, would have described their spoken language simply as " ladino ", i.e. Latin . The term Ladino has since come to have the specialized sense of Judeo-Spanish . Arab writers used the terms al-Lathinī or al-'ajamīya ( العَجَمِيَّة , from ʿajam , 'non-Arab'). Romance was the main language spoken by the population of Iberia when the Umayyads conquered Hispania in 711. Under Muslim rule, Arabic became

6552-527: The people of Granada , by order of the Almoravid emir, Yusuf ibn Tashfin , acting on the advice of his Ulema , destroyed the main Mozarab church of the Christian community. The Mozarabs remained apart from the influence of French Catholic religious orders , such as the Cistercians – highly influential in northern Christian Iberia, and conserved in their masses the Visigothic rite, also known as

6643-465: The population of al-Andalus had converted to Islam by the death of Abd al-Rahman III in 961, and 80% by 1100. By about 1260, Muslim territories in Iberia were reduced to the Emirate of Granada , in which more than 90% of the population had converted to Islam and Arabic-Romance bilingualism seems to have disappeared. What is known or hypothesized of the particular linguistic features of Andalusi Romance

6734-406: The quantitative use of the onomastic data as furnished by scholarly biographical dictionaries, concluded that it was only in the 10th century when the Andalusi emirate was firmly established and developed into the greatest power of the western Mediterranean under Caliph Abd ar-Rahman III , that the numerical ratio of Muslims and Christians in Al-Andalus was reversed in favour of the former. Prior to

6825-401: The rampant textual corruption, is that modern scholars can freely substitute consonants and insert vowels to make sense of the kharjas , leading to considerable leeway, and hence inaccuracy, in interpretation. It is widely agreed that Mozarabic had the following features: The following two features remain a matter of debate, largely due to the ambiguity of the Arabic script: Presented below

6916-452: The south, due to the prosperity of Al-Andalus. For that reason, Christian refugees from Al-Andalus were always welcomed in the north, where their descendants came to form an influential element. Though impossible to quantify, the emigration of Mozarabs from the south was probably a significant factor in the growth of the Christian principalities and kingdoms of northern Iberia. For most of the 9th and 10th centuries, Iberian Christian culture in

7007-533: The specific letter used varies from language to language. These modifications tend to fall into groups: Indian and Turkic languages written in the Arabic script tend to use the Persian modified letters , whereas the languages of Indonesia tend to imitate those of Jawi . The modified version of the Arabic script originally devised for use with Persian is known as the Perso-Arabic script by scholars. When

7098-408: The term is first documented in Christian sources from the 11th century; it was not used by Muslims to describe Christians. Some scholars dislike the term for its ambiguity. According to Consuelo Lopez-Morillas: It has been objected that the term straddles ambiguously the realms of religion and language, and further implies, erroneously, that the dialect was spoken only by Christians. The very form of

7189-799: The third-most by number of users (after the Latin and Chinese scripts ). The script was first used to write texts in Arabic, most notably the Quran , the holy book of Islam . With the religion's spread , it came to be used as the primary script for many language families, leading to the addition of new letters and other symbols. Such languages still using it are: Persian ( Farsi and Dari ), Urdu , Uyghur , Kurdish , Pashto , Punjabi ( Shahmukhi ), Sindhi , Azerbaijani (Torki in Iran), Malay ( Jawi ), Javanese and Indonesian ( Pegon ), Balti , Balochi , Luri , Kashmiri , Cham (Akhar Srak), Rohingya , Somali , Mandinka , and Mooré , among others. Until

7280-503: The two groups. The heterodox features of Mozarabic culture inevitably became more prominent. However, Christian women often married Muslim men and their children were raised as Muslims. Even within Mozarab families, legal divorce eventually came to be practised along Islamic lines. Some Mozarab men were even circumcised . Ordination of the clergy ultimately drifted far from canonical norms, breaking apostolic succession , and various Muslim sources claim that concubinage and fornication among

7371-468: The use of Roman Catholic sacraments. In the earliest period of Muslim domination of Iberia, there is evidence of extensive interaction between the two communities attested to by shared cemeteries and churches, bilingual coinage, and the continuity of late Roman pottery types. Furthermore, in the peninsula the conquerors did not settle in the amsar , the self-contained and deliberately isolated city camps set up alongside existing settlements elsewhere in

7462-808: The vernacular by the Moorish conquerors led the Christian polemicist Petrus Alvarus of Córdoba to famously lament the decline of spoken Latin among the local Christians. The use of Arabic cognomens by the Mozarab communities of Al-Andalus is emblematic of the adoption by the Christians of the outward manifestations of Arab-language Islamic culture. The Mozarabs employed Arabic-style names such as Zaheid ibn Zafar , Pesencano ibn Azafar , Ibn Gafif , Ibn Gharsiya (Garcia), Ibn Mardanish (Martinez), Ibn Faranda (Fernandez), in purely Christian contexts. This demonstrates that they had acculturated thoroughly and that their Arabic names were not mere aliases adopted to facilitate their movement within Muslim society. Conversely, some Christian names such as Lope and Fortun entered

7553-489: The vowels have had to be reconstructed. Mozarab had a significant impact in the formation of Portuguese , Spanish and Catalan , transmitting to these many words of Andalusi Arabic origin. The northward migration of Mozarabs explains the presence of Arabic toponyms in places where the Muslim presence did not last long. The cultural language of Mozarabs continued to be Latin , but as time passed, young Mozarabs studied and even excelled at Arabic. The implantation of Arabic as

7644-415: The west of Al-Andalus, which included the modern region of Algarve and most of Portugal, Mozarabs constituted the majority of the population. The Muslim geographer Ibn Hawqal , who visited the country in the middle of the 10th century, spoke of frequent revolts by Mozarab peasants employed on large estates, probably those of the ruling aristocracy. There is also substantial evidence that Mozarabs fought in

7735-540: The word suggests (again a false perception) that it denotes a language somehow related to Arabic. To describe the varieties of Romance in al-Andalus, Spanish scholars are increasingly using romance andalusí (from the Arabic: أَنْدَلُسِيّ , romanized:  andalusī , lit.   'of al-Andalus'), or Andalusi Romance in English. Speakers of Andalusi Romance, like speakers of Romance anywhere else on

7826-534: The year 951 —and was influenced, in varying degrees, by Arab customs and knowledge, and sometimes acquired greater social status in doing so. The local Romance vernaculars , with an important contribution of Arabic and spoken by Christians and Muslims alike, are referred to as Andalusi Romance , or the Mozarabic language . Mozarabs were mostly Catholics of the Visigothic or Mozarabic Rite . Due to Sharia and fiqh being confessional and only applying to Muslims,

7917-409: Was condemned to death until the formation of the party led by the Christian leaders Eulogius (beheaded in 859) and Alvaro of Córdoba , whose intense faith led them to seek martyrdom by insulting Muhammad , and criticizing Islam. The Arabization of the Christians was opposed by Eulogius himself, who called for a more purely Christian culture stripped of Moorish influences. To this end, he led a revolt of

8008-450: Was ephemeral. Mozarabic had a significant impact on the formation of Spanish , especially Andalusian Spanish , and served as a vehicle for the transmission of numerous Andalusi Arabic terms into both. Because Mozarabic was not a language of higher culture, such as Latin or Arabic , it had no standard writing system. Numerous Latin documents written by early Mozarabs are, however, extant. The bulk of surviving material in Mozarabic

8099-551: Was frequently combined with other callings, such as politics, scholarship, or medicine. It is often mistakenly assumed that Mozarab merchants forged a vital commercial and cultural link between the north and south across the Iberian frontiers. Mozarab refugees may have had influence in northern Iberian trade at places like Toledo, but there is no reason to believe that they engaged in commerce with their abandoned homeland. Most traffic between Al-Andalus and Christian regions remained in

8190-441: Was spoken by Mozarabs (Christians living as dhimmis ), Muladis (natives converted to Islam), Jews, and possibly some of the ruling Arabs and Berbers. The cultural and literary language of the Mozarabs was at first Latin, but as time passed, it came to rather be Arabic, even among Christians. Due to the continual emigration of Mozarabs to the Christian kingdoms of the north, Arabic toponyms are found even in places where Arab rule

8281-433: Was under constant pressure to eradicate the Mozarabic Rite. A popular legend states that Alfonso VI submitted the Mozarab liturgy and its Roman counterpart to ordeal by fire, putting the fix in for the Catholic rite. Hence, the Mozarab liturgy was abolished in 1086. The Mozarabic Chapel in the Cathedral of Toledo still uses the Mozarabic Rite and music. In 1126, a great number of Mozarabs were expelled to North Africa by

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