Today’s blog continues from last week’s discussion of the Nasrid College and the multicultural exchange it fostered in Medieval Iberia by shifting the focus to the intellectual and political.
In Muแธฅarram 750/April 1349, the Nasrid College, located directly across from the former Great Mosque of Granada (today the cathedral) and near the main market, was completed.[1] It reflected the intersection between knowledge and power, cosmopolitanism and learning, in Nasrid Granada. Although the Nasrid College was certainly the most significant example of an Andalusi madrasah during the Middle Ages, the Granadan scholar-statesman and historian Lisฤn al-Dฤซn ibn al-Khaแนญฤซb (d. 1374) states that โthe admirable college was constructed during the reign of Yลซsuf and was the most illustrious of all the colleges in his capital,โ indicating that there may have been other such colleges in the kingdom.[2] The Nasrid College sought to establish the preeminence of the Granada as a leading intellectual and cultural center in the Islamic West. Its prominence reflected the transformation of Granada from an embattled frontier polity into a major center of learning in the Islamic West, competing with other intellectual centers such as Fez, Tlemcen, Tunis, Marrakesh and Meknes. Although law, Arabic grammar, and theology constituted the integral components of the curriculum, the subjects taught at the Nasrid College encompassed both the โtraditional sciencesโ (al-โulลซm al-naqliyyah) as well as the โphilosophical sciencesโ (al-โulลซm al-โaqliyyah), and included jurisprudence, logic, medicine, astronomy, philosophy, mathematics, arithmetic, and geometry. Some of these subjects would also be studied with professors from the Nasrid College in other spaces in Granada, including the home and chancery. The students and teachers at the Nasrid College included some of the greatest luminaries from al-Andalus as well as North Africa during the 14th and 15th centuries. The Nasrid College contained a significant library that housed many of the most important works produced in the late medieval Islamic West, as well as many books from across the Islamic world. According to a note by the 15th-century Andalusi scholar Abลซ โAbd Allฤh Muแธฅammad b. al-แธคaddฤd al-Wฤdฤซ ฤshฤซ, for example, an ornamented and calligraphic manuscript of the monumental โComprehensive History of Granadaโ (al-Ihฤแนญah fฤซ Akhbฤr Gharnฤแนญah, authored by Ibn al-Khaแนญฤซb) was deposited in the library of Nasrid College during the reign of Muแธฅammad V (r. 1354-1359, 1362-1391), where it remained as an endowment (taแธฅbฤซs), and was consulted by subsequent generations of scholars.

Following the Iberian Christian conquest of Granada in 1492, the Nasrid College survived largely intact, until much of it was demolished during the early 18th century to make way for a new Baroque structure. Although only the prayer niche (miแธฅrฤb) and the Oratory of the Following the Iberian Christian conquest of Granada in 1492, the Nasrid College survived largely intact, until much of it was demolished during the early 18th century to make way for a new Baroque structure. Although only the prayer niche (miแธฅrฤb) and the Oratory of the Nasrid College survives to the present day, recent studies by historians and archaeologists have sought to reconstruct the original structure, which included a monumental gate and pool.

The survival of several contemporary Marinid colleges in North Africa, including those in Fez, Meknes, and Salรฉ built during the 1340s and 1350s, may also provide an idea of both the scale and style of the Nasrid College.








Like the monumental colleges constructed by Marinid rulers in North Africa, especially Abลซ al-แธคasan โAlฤซ (r. 1331โ1348) and Abลซ โInฤn (1348โ1358), this structure was intended to c
Like the monumental colleges constructed by Marinid rulers in North Africa, especially Abลซ al-แธคasan โAlฤซ (r. 1331โ1348) and Abลซ โInฤn (1348โ1358), this structure was intended to celebrate the elaborate wealth and power of the sovereign, while proclaiming his commitment to knowledge. There are remarkable architectural and artistic similarities between the Nasrid College and other royal monuments in Granada, including the Alhambra, as well as with Marinid colleges in North Africa, particularly the College of Abลซ al-แธคasan โAlฤซ in Salรฉ, which was built several years earlier. Similar to the Marinid colleges, the verses inscribed on the walls of the Nasrid College, which were preserved in medieval and early modern texts, were authored by leading scholars, litterateurs and courtiers. These celebrated the patronage of learning by Yลซsuf I, and illustrate the interrelationship between royal power and learned elites in the Nasrid kingdom.[3]


In addition to reflecting a shared idiom of sovereignty and learned kingship across both Islamic Spain and North Africa, the similarities between these colleges, which were built within several years of one another, provides an important indication of the cultural and artistic exchange across the Islamic West. It also illustrates the role of interregional connections in strengthening the ties of affiliation and the diffusion of institutions between Iberia and North Africa during this period. Itinerant scholars, administrators and artisans served as cultural intermediaries and conduits for the exchange of ideas and institutions between Nasrid Granada and Marinid Morocco. The Nasrid College was merely one illustration of this broader phenomenon.


While the College came to be known in later sources as al-Madrasa al-Yลซsufiyya or โThe College of Yลซsuf,โ and came to be associated with the name of Yลซsuf I (r. 1333-1354), it was in fact the creation of Abลซ Nuโaym Riแธwฤn al-Naแนฃrฤซ (d. 1359), this Nasrid sovereignโs royal chamberlain.[4] Abลซ Nuโaym Riแธwฤn was a prominent example of a particular class of Nasrid society that modern scholarship has referred to as โrenegades,โ enslaved people and freedmen and their descendants who were an integral part of Granadaโs population. Riแธwฤn was born into a Castilian Christian family in Calzada de Calatrava before being enslaved as a child during a Nasrid raid in the late 13th century. Following his captivity, he was converted to Islam and manumitted, received an education in the Nasrid court, and eventually appointed to leading positions of executive authority, including royal chamberlain, chief minister and commander of the military. The rise to prominence of Riแธwฤn during this period is also corroborated by contemporary Castilian and Aragonese sources, including the Crรณnica de Alfonso XI, which describes him as โa Muslim knight known as Reduan, the son of a Christian man and Christian woman, whom the king of Granada trusted immensely (un cavallero moro que dezian Reduan que fuera fijo de christiano e de christiana e era ome quien fiava mucho el rey).โ[5] There is substantial evidence that Riแธwฤn served as an intermediary with the Iberian Christian kingdoms, and corresponded directly with Alfonso IV (r. 1327โ1336) and Pedro IV (r. 1336โ1387) of Aragรณn in order to secure a peace treaty between the Nasrids and Aragรณn. In these documents, four of which have been preserved in the Archivo de la Corona de Aragรณn, Riแธwฤn consistently refers to himself as โRiแธwฤn, son of Godโs servant, the chief minister of the Sultanโ (Riแธwฤn ibn โAbd Allฤh wazฤซr al-sulแนญฤn).



Alongside his prominent role in politics, diplomacy and administration, Riแธwฤn was also among the most important patrons of scholars and learning within Nasrid Granada. According to the Granadan scholar-statesman Ibn al-Khaแนญฤซb, one of the beneficiaries of Riแธwฤnโs patronage, the latter invested considerable funds into a pious endowment (waqf),[6] which formed the foundation of the Collegeโs existence (and stipends for its students), personally financed its decoration and ornamentation, and linked it with the urban system of waterworks to ensure it had a steady supply of water from the river.[7] Such details enable us to appreciate the role of the endowment, or waqf (pl. awqฤf), as one of the avenues in which scholar-officials and palace functionaries, particularly upwardly-mobile ones, invested their wealth to leave their imprint on the kingdom. The construction of the Nasrid College, in addition to fortifications and mosques by Riแธwฤn, demonstrates how his own personal wealth, accumulated over decades while in royal service, played an important role in developing the urban space of Granada. The centrality of a Castilian-born freedmen in the emergence of Granadaโs most important institutions of learning illustrates the ways in which the Nasrid College embodied the intersection of traditions of learning, notions of sovereignty and borderland realities in Nasrid Granada.


This concerted program of urban expansion and elaborate construction in Granada during the 14th century was accomplished through the close collaboration between the secretarial class, nobles, artisans, and craftsmen. The establishment of the Nasrid College and its transformation into one of the most important institutions of learning in Granada was made possible by the close relationship between the sovereign, leading statesmen such as Riแธwฤn and the various secretaries and functionaries within the Nasrid chancery. The construction of the Nasrid College and the circumstances surrounding it demonstrate that, far from being a period of โintellectual decline,โ the 14th and 15th centuries in the Islamic West witnessed the emergence of a rigorous scholarly culture that produced brilliant individuals and prolific scholars. The Nasrid College, which has now become the subject of numerous interdisciplinary studies that have included historians, philologists, and archaeologists, has the potential to shed light on this larger cultural renaissance.

Mohamad Ballan
Mellon Fellow, Medieval Institute
University of Notre Dame (2021-2022)
Assistant Professor of History
Stony Brook University
Further Reading
Abu Rihab, Muhammad al-Sayyid Muhammad. al-Madฤris al-Maghribฤซyah fฤซ al-สปaแนฃr al-Marฤซnฤซ : dirฤsah ฤthฤrฤซyah miสปmฤrฤซyah. Alexandria: Dฤr al-Wafฤสผ li-Dunyฤ al-แนฌibฤสปah wa-al-Nashr, 2011.
Aciรฉn Almansa, Manuel. โInscripciรณn de la portada de la Madraza.โ Arte Islรกmico en Granada, pp. 337-339. Granada, 1995.
Al-Shahiri, Muzahim Allawi. al-แธคaแธฤrah al-สปArabฤซyah al-Islฤmฤซyah fฤซ al-Maghrib : al-สปaแนฃr al-Marฤซnฤซ. Amman: Markaz al-Kitฤb al-Akฤdฤซmฤซ, 2012
Bennison, Amira K ed. The Articulation of Power in Medieval Iberia and the Maghrib. Oxford: Oxford University Press, 2014.
Buresi, Pascal and Mehdi Ghouirgate. Histoire du Maghreb medieval (XIeโXVe siรจcle). Paris: Armand Colin, 2013
Cabanelas, Dario. โLa Madraza รกrabe de Granada y su suerte en รฉpoca cristiana,โ Cuadernos de la Alhambra, nยบ 24 (1988): 29โ54
________. โInscripciรณn poรฉtica de la antigua madraza granadinaโ Miscelรกnea de Estudios รrabes y Hebraicos Secciรณn รrabe-Islam 26 (1977): 7-26.
Ferhat, Halima. โSouverains, saints, fuqahฤโ.โ al-Qantara 18 (1996): 375โ390
Harvey, Leonard Patrick. Islamic Spain, 1250โ1500. Chicago, University of Chicago Press, 1990
Le Tourneau, Roger. Fez in the Age of the Marinides. University of Oklahoma Press, 1961
Makdisi, George. โThe Madrasa in Spainโ http://www.persee.fr/web/revues/home/prescript/article/remmm_0035-1474_1973_num_15_1_1235
Mattei, Luca. โEstudio de la Madraza de Granada a partir del registro arqueolรณgico y de las metodologรญas utilizadas en la intervenciรณn de 2006.โ Arqueologรญa y Territorio 5 (2008): 181-192
Prado Garcรญa, Celia. โLos estudios superiores en las madrazas de Murcia y Granada. Un estado de la cuestiรณn.โ Murgetana 139 (2018): 9-21.
Rodrรญguez-Mediano, Fernando. โThe Post-Almohad Dynasties in al-Andalus and the Maghrib.โ In The New Cambridge History of Islam, Volume II: The Western Islamic World, Eleventh to Eighteenth Centuries, edited by Maribel Fierro, pp. 106โ143. Cambridge: Cambridge University Press, 2012.
Rubiera Mata, Marรญa Jesรบs. โDatos sobre una โMadrasaโ en Mรกlaga anterior a la Naแนฃrรญ de Granada.โ Al-Andalus 35 (1970): 223โ226
Sarr, Bilal and Luca Mattei. โLa Madraza Yusufiyya en รฉpoca andalusรญ: un diรกlogo entre las fuentes รกrabes escritas y arqueolรณgicas.โ Arqueologรญa y Territorio Medieval 16 (2009): 53โ74.
Secall, M. Isabel Calero. โRulers and Qฤdฤซs: Their Relationship during the Naแนฃrid Kingdom.โ Islamic Law and Society 7 (2000): 235โ255
Seco de Lucena Paredes, Luis. โEl แธคฤลทib Riแธwฤn, la madraza de Granada y las murallas del Albayzรญn.โ Al-Andalus 21 (1956): 285โ296.
Simon, Elisa. โLa Madraza Nazari: Un centro del saber en la Granada de Yusuf I.โ https://andalfarad.com/la-madraza-nazari/
[1] The most important scholarship about the Nasrid College includes La Madraza: pasado, presente y futuro (Granada: Editorial Universidad de Granada, 2007), eds. Rafael Lรณpez Guzmรกn and Marรญa Elena Dรญez Jorge; La Madraza de Yusuf I y la ciudad de Granada: anรกlisis a partir de la arqueologรญa (Granada: Editorial Universidad de Granada, 2015), eds. Antonio Malpica Cuello and Luca Mattei.
[2] Ibn al-Khatฤซb, al-Lamแธฅa al-Badriyya fฤซ al-Dawla al-Naแนฃriyya (Kuwait, 2013), p. 153. For a discussion of an earlier college built in the Nasrid kingdom, see Marรญa Jesรบs Rubiera Mata, โDatos sobre una โMadrasaโ en Mรกlaga anterior a la Naแนฃrรญ de Granada,โ Al-Andalus 35 (1970), pp. 223โ226.
[3]Darรญo Cabanelas, โInscripciรณn poรฉtica de la Antigua madraza granadina,โ Miscelรกnea de Estudios รrabes y Hebraicos, Secciรณn รrabe-Islam 26 (1977), pp. 7โ26.
[4] For an overview of this figureโs life and career, see Luis Seco de Lucena Paredes, โEl แธคฤลทib Riแธwฤn, la madraza de Granada y las murallas del Albayzรญn,โ Al-Andalus 21 (1956), 285โ296.
[5] Fernรกn Sรกnchez de Valldolid, Crรณnica de Alfonso XI, BN MS 829, ff. 190rโ190v.
[6] For a comprehensive study of awqฤf in al-Andalus, see Alejandro Garcรญa-Sanjรบan, Till God inherits the Earth: Islamic Pious Endowments in al-Andalus (9-15th centuries) (Leiden: Brill, 2007).
[7] Ibn al-Khaแนญฤซb, al-Iแธฅฤแนญa, 1: 508โ509.













