A review of the fourth 50 pages

In 1106, Petrus Alfonsi converted from Judaism to Christianity and left his native Islamic Spain and immigrated to London. There, he probably served as a Physician to Henry I in Norman England and quickly became a "celebrity sage". He became a "widely read author on high-tech subjetcs that were just beginning to be apprehended and coveted outside the Arabic-reading world: astronomical tables, astrology, calendrical calculations, astrolabes". He also introduced imaginative fiction, a genre in which later England would excel, with his book 'The Priestly Tales' to England. The irony in Petrus' life story is that Petrus Alfonsi himself was regarded just as one of many regular scholars of his time in the Muslim world. While his works made a huge impact in Europe, they were commonplace in the Muslim lands.

In the next century, due to the lack of political cohesion, many Al-Andalusians, both Muslims and non-Muslims, had to resettle constantly for reasons of peace, refuge and survival. The Jewish intellectuals, Judah Halevi and Moses ibn Ezra, were part of those who seeked refuge elsewhere - Halevi migrating South and ibn Ezra migrating North. The latter was appalled when he reached the Christian North. He described the culture he found there thus: "Among them I am like a lone human among so many wild animals, a lion among monkeys and parrots....I live among desert wolves". In any case, along with the migration of commons and intellectuals, the continent saw a shift in literature genre and styles, spreading the Al-Andalusian knowledge to other parts of the world.

In the 1140s, possibly in an attempt at standing against the authority of the Pope, the Abbot of Cluny took some radical steps: he gave refuge to Peter Abelard, controversial scholar and thinker of his time and travelled to Toledo to 'study' Islam. In Toledo, he hired Robert of Ketton, who had been translating Muslim scientific works (such as Al-Khawarizmi's works) into Latin, to translate the Qur'an, Hadith and texts of the lives of the Prophet and his successors. The Abbot's intentions for these translations were unclear, but possibly, he intended to use them as a scholarly attack on the Muslims rather than taking the path of the Crusaders, who occupied much of the rest of the Church at the time.