A review of the third 50 pages

With Al-Andalusia broken down into a group of self-governing taifas, a new political atmosphere, with new coalitions and new enemies, was created. New Kings, new Princes, new Viziers came into power. Granada, a Muslim taifa, was led to several victories over other taifas, such as Seville, by Samuel The Nagid (or Ibn Nagrila) - the Nagid being a title confirming Samuel as the head of the Granadan Jewish community. Samuel's contribution to his community, however, also came into a different form: he wrote poetry in Hebrew. This was a first attempt at making Hebrew more like Arabic, i.e., making it into a language that could speak to God as well as speaking to human's emotions. Later, on other European vernaculars will follow the same path. The importance of this break away from liturgical bounds was the nascent seed that gave life to European literature, itself seed of free thought.

On the other side, poetic and literary renditions of emotions and thought were as intrinsic to the Arab culture as the religion itself. In fact, they find their roots in pre-Islamic times as the "hanging odes". In the beginning of the first millenium, Ibn Hazm wrote, among several dozens of important works, the 'Neck-ring of the Dove' - a testament to the power of love. The Arabic and Muslim writings had been and still were at the time of the Millenium very "first-rate" works, easily aligning, and not confronting, human's expressions, rational and logical thinking with divine revelation.

At the same time, with constant political fluidity, taifas changing hands and with increasing influence of the Northern Christian kingdoms in the Muslim world, such as the conquest of Toledo and the Norman capture of Barbastro, the Europeans began to be exposed to the literary wealth of old Al-Andalusia, the philosophical and scientific materials translated into Arabic from Greek and other languages. Europe finally had a glimpse of the Muslim civilization.