Tariq ibn Ziyad was a Muslim general who led the Islamic conquest of Visigothic Hispania in 711-718 A.D. He is considered to be one of the most important military commanders in Iberian history. Under the orders of the Umayyad Caliph Al-Walid I he led a large army from the north coast of Morocco, consolidating his troops at a large hill now known as Gibraltar. The name “Gibraltar” is the Spanish derivation of the Arabic name Jabal Tāriq (جبل طارق), meaning “mountain of Tariq” named after him.
Most medieval historians give little or no information about Tariq’s origins or nationality. Ibn ‘Abd al-Hakam, Ibn al-Athir, Al-Tabari and Ibn Khaldun do not say anything, and have been followed in this by modern works such as the Encyclopedia of Islam and Cambridge History of Islam. There are three different accounts given by a few Arabic histories which all seem to date from between 400 and 500 years after Tariq’s time.
Most historians, Arab and Spanish, seem to agree that he was a slave of the emir of Ifriqiya (North Africa), Musa bin Nusayr, who gave him his freedom and appointed him a general in his army. But his descendants centuries later denied he had ever been Musa’s slave. The earliest reference to him seems to be in the Mozarab Chronicle, written in Latin in 754, which although written within living memory of the conquest of Spain, refers to him erroneously as Taric Abuzara.
Musa bin Nusayr appointed Tariq governor of Tangiers after its conquest in 710-711, but an unconquered Visigothic outpost remained nearby at Ceuta, a stronghold commanded by a nobleman named Julian.
After Roderic came to power in Spain, Julian had, as was the custom, sent his daughter to the court of the Visigothic king to receive an education. It is said that Roderic raped her, and that Julian was so incensed he resolved to have the Arabs bring down the Visigothic kingdom. Accordingly he entered into a treaty with Tariq (Musa having returned to Qayrawan) to secretly convey the Muslim army across the Straits of Gibraltar, as he owned a number of merchant ships and had his own forts on the Spanish mainland.
About April 29 711, the army of Tariq, composed of recent converts to Islam, was landed at Gibraltar by Julian.(the name Gibraltar is derived from the Arabic name Jabal at Tariq, which means mountain of Tariq).
Tariq’s army contained about 7000 men, and Musa is said to have sent an additional 5000 reinforcements. Roderic, to meet the threat, assembled an army said to number 100,000. Most of the army was commanded by, and loyal to, the sons of Wittiza, whom Roderic had brutally deposed. Tariq won a decisive victory when the Visigothic king, Roderic, was defeated and killed on July 19 at the Battle of Guadalete.
On the advice of Julian, Tariq split his army into various divisions which went on to capture Cordoba, Granada and other places, while he remained at the head of the division which captured Toledo and Guadalajara. Tariq was de facto governor of Hispania until the arrival of Musa a year later.
Both Tariq and Musa were simultaneously ordered back to Damascus by the Umayyad Caliph Al-Walid I in 714, where they spent the rest of their lives.
In the many Arabic histories written about the conquest of Spain, there is a definite division of opinion regarding the relationship between Tariq and Musa bin Nusayr. Some relate episodes of anger and envy on the part of Musa, that his freedman had conquered an entire country. Others do not mention, or play down, any such bad blood.
The most extreme episode is in the earliest Arabic history, that of Ibn Abd al-Hakam (9th century). He stated that Musa was so angry with Tariq that he imprisoned him, and was going to execute him, were it not for the intervention of Mugith ar-Rumi, a freedman of the caliph Al-Walid I. It was for this reason that the caliph recalled Tariq and Musa. And in the Akhbār majmūa (11th century) it states that after Musa arrived in Spain and met up with Tariq, Tariq dismounted from his horse as a sign of respect, but Musa struck him on the head with his horsewhip.
On the other hand, another early historian al-Baladhuri (9th century) merely states that Musa wrote Tariq a “severe letter” and that the two were later reconciled.
One of the most important of the Germanic peoples, the Visigoths separated from the Ostrogoths in the 4th century AD, raided Roman territories repeatedly, and established great kingdoms in Gaul and Spain.
Roman power in Spain collapsed during the 5th century ce when a number of Germanic peoples—the Suebi, the Alani, the Vandals. The Visigoths were settled agriculturists in Dacia (now in Romania) when they were attacked by the Huns in 376 and driven southward across the Danube River into the Roman Empire. They were allowed to enter the empire but the exactions of Roman officials soon drove them to revolt and plunder the Balkan provinces, assisted by some Ostrogoths. On Aug. 9, 378, they utterly defeated the army of the Roman emperor Valens on the plains outside Adrianople, killing the emperor himself. For four more years they continued to wander in search of somewhere to settle. In October 382 Valens’ successor, Theodosius I, settled them in Moesia (in the Balkans) as federates, giving them land there and imposing on them the duty of defending the frontier. It was apparently during this period that the Visigoths were converted to Arian Christianity. They remained in Moesia until 395, when, under the leadership of Alaric, they left Moesia and moved first southward into Greece and then to Italy, which they invaded repeatedly from 401 onward. Their depredations culminated in the sack of Rome in 410. In the same year Alaric died and was succeeded by Ataulphus, who led the Visigoths to settle first in southern Gaul, then in Spain (415).
In 418 they were recalled from Spain by the patrician Constantius, who later became emperor as Constantius III, and were settled by him as federates in the province of Aquitania Secunda between the lower reaches of the Garonne and Loire rivers. Their chieftain Wallia died soon after the settlement in Aquitaine was carried out, and he was succeeded by Theodoric I, who ruled them until he was killed in 451 fighting against Attila in the Battle of the Catalaunian Plains. Theodoric I is the first Visigothic leader who can properly be described as a monarch.
While persistently trying to extend their territory, often at the empire’s expense, the Visigoths continued to be federates until 475, when Theodoric’s son Euric declared himself an independent king. Euric also codified the laws issued by himself and his predecessors and fragments of his code, written in Latin, have survived. It was under him, too, that the Gallic kingdom, of which the capital was at Toulouse, reached its widest extent. It stretched from the Loire to the Pyrenees and to the lower reaches of the Rhône River and included the greater portion of Spain. Euric, a fervent Arian, was succeeded by his tolerant son Alaric II, who in 507 was defeated and killed by Clovis and the Franks at the decisive battle of Vouillé near Poitiers.
As a result of Vouillé the Visigoths lost all their possessions in Gaul apart from Septimania, a strip of land stretching along the coast from the Pyrenees to the Rhône with Narbonne as its capital, which the Franks were never able to wrest from them. Henceforth, until they were finally destroyed by the Muslims in 711, the Visigoths ruled Septimania and much of Spain, with Toledo as their capital.
Reign of the Andalusian Umayyads
ʿAbd al-Rahman I
The ascent of ʿAbd al-Raḥmān assured the survival of Muslim power in Spain. Confronted by the intrigues of the ʿAbbāsids, by the jealousy of the earlier Muslim settlers, who opposed his appointments, and by the uncertain situation on the Frankish frontier, he nevertheless succeeded in establishing himself in Córdoba, setting up an Umayyad administration, and introducing the elements of Syrian culture into Al-Andalus. Supported by his standing mercenary army, he temporarily repressed the rivalries of the Arab aristocracy. In 763 he defended his territories against an invasion organized by al-Manṣūr, the ʿAbbāsid caliph of Baghdad. After defeating the ʿAbbāsid force, ʿAbd al-Raḥmān executed its leaders and sent their preserved heads to Baghdad as a gesture of defiance. The ʿAbbāsids were subsequently unable to effectively intervene in Spain and never succeeded in recovering northwest Africa.
ʿAbd al-Raḥmān introduced internal reforms to Al-Andalus, which included the formation of a council of state, the reorganization of the judiciary under a senior qadi (judge), and the division of Spain into six military provinces. His embellishment of Córdoba included the construction of a spectacular mosque, schools, and hospitals, and he was noted for his clemency toward Spain’s Christian population. The Frankish annexation of Narbonne and of the hitherto independent duchy of Aquitaine further weakened the Pyrenean frontier, and, when a dissident governor of Zaragoza appealed to the Franks, their king, Charlemagne, invaded Spain, only to find the gates of Zaragoza shut against him. He was defeated by a combination of Basques and Muslims as he retreated through the Pyrenees at Roncesvalles (778).
After this failure, Charlemagne realized that he could not win Spanish support for his designs without the favour of the Spanish church. He intervened in the adoptionist controversy in order to discredit the metropolitan of Toledo and to separate the church of the small independent kingdom of Asturias. He succeeded in undermining the authority of Toledo, and the creation of the kingdom of Toulouse enabled his frontiersmen to conquer Barcelona (801), which was placed under a Gothic governor. The imperialism of the Franks soon led to a revival of localist sentiment, however, and, after Charlemagne’s death in 814, the Basques and other Pyrenean peoples broke away from Frankish rule. In the Asturias, the peace with the Muslims had ended as the authority of Toledo was rejected, and armies from Córdoba advancing up the Ebro began to raid Álava and Castile. The young Alfonso II withstood these attacks for 10 years, until a succession crisis in the emirate of Córdoba gave him some respite.
Challenges to the Umayyad emirate
ʿAbd al-Raḥmān had designated his second son, Hishām I (788–796), to follow him, but this was challenged by his elder son, Sulaiman, governor of Toledo. The standoff was resolved when Sulaiman accepted a pension in Africa. Hisham was succeeded by his young son al-Ḥakam I (796–822), but again the succession was disputed. The rebellion of Toledo, savagely repressed by the murder of many of the Gothic inhabitants, obliged the emir to engage large numbers of professional soldiers, often Slavs or Berbers, and to levy new taxation to support them. When the population of Córdoba rebelled, the uprising was put down with great bloodshed, and the suburb of Secunda was razed.
Under ʿAbd al-Raḥmān II (822–852), the urban rebellions were stilled, as the Muslim garrisons protected themselves in inner fortresses. Frankish pressure, after the fall of Barcelona and Tarragona, was relaxed, and the Muslims left the northeast to the mawālī Banū Qāsī family, whose influence was for a time so great that they were called the “Third Kings of Spain.” The court of Córdoba, now prosperous, cultivated Arabic literature and the refinements of Eastern life. The tranquility of Al-Andalus was shaken in 844 when the Norsemen sailed down the Atlantic seaboard and forced their way into the Guadalquivir, raiding Sevilla.
In the north, Alfonso II’s small Asturian kingdom had allied itself with its Basque neighbours and repopulated the frontier of Castile. It occupied the new capital of Oviedo and attracted the bishops of Galicia, where the discovery of the supposed tomb of St. James at Padrón had turned the nearby town of Santiago de Compostela into a significant Christian religious centre.
In the south, the Christians of Córdoba, now obliged to use Arabic or be excluded from the business of the state, again became restless. When ʿAbd al-Raḥmān II was succeeded by his son Mohammed I (852–886), some of these Mozarabs (Spanish Christians who retained their faith but adopted the Arabic language) protested by seeking out martyrdom. This movement, led by Eulogius (died 859), ultimately collapsed, and many Christians subequently converted to Islam. Finding themselves still discriminated against, they joined the great rebellion of the crypto-Christian chief ʿUmar ibn Ḥafṣūn, which raged from 880 until 928. ʿUmar’s rebellion grew under a pair of weak emirs—al-Mundhir (886–888) and ʿAbd Allāh (888–912)—and for a moment ʿUmar threatened Córdoba itself.
ʿUmar’s contemporary, Alfonso III (866–910), king of Asturias, supported the cult of St. James at Santiago de Compostela in an effort to energize his Christian kingdom. He authorized Vimara Peres to set up the county of Portugal, and claimed that his goal was the restoration of the Visigothic monarchy in Spain. Alfonso styled himself as emperor, but his aspirations were quashed when he was deposed by his sons, and his dream of a reborn Visigothic kingdom died with ʿUmar. Instead, the new ruler of Córdoba, ʿAbd al-Raḥmān III (912–961), outplayed the Christians with a shrewd combination of diplomacy and aggression.
The Golden Age of Muslim Spain
ʿAbd al-Raḥmān III would prove to be the greatest of the Spanish Umayyad rulers. His grandfather was the emir ʿAbd Allāh, and his father, Muhammad, was assassinated when ʿAbd al-Raḥmān was still an infant. Gifted with charm and a keen intellect, the young prince quickly became ʿAbd Allāh’s favourite, and he was selected as the emir’s heir apparent over a number of other contenders. ʿAbd Allāh died in October 912, and ʿAbd al-Raḥmān ascended the throne when he was just 21 years old. He would govern Muslim Spain for nearly half a century.
The restored gate to the palace at the ruins of the royal city of Madīnat al-Zahrāʾ, built by ʿAbd al-Raḥmān III.
The first 10 years of ʿAbd al-Raḥmān III’s reign were spent in restoring central authority, the rest in defending his northern borders against the inroads of the Leonese and in stemming the westward advance in North Africa of the Fāṭimids. Almost from the moment he assumed the throne, he campaigned against ʿUmar, reducing the warlord’s sphere of influence and capturing his strongholds. ʿUmar died in 917, and, although his sons resumed their allegiance to the rulers of Córdoba, the rebel fortress of Bobastro would not fall until 928. In 929 ʿAbd al-Raḥmān III declared himself caliph, and under his rule Córdoba grew to become the largest and most cultured city of Europe. The seat of Europe’s first academy of medicine and a centre for geographers, architects, craftsmen, artists, and scholars of every kind, Córdoba rivaled for a brief period the splendour of Harun al-Rashid’s Baghdad. He also built the opulent royal city of Madīnat al-Zahrāʾ (Medina Azahara) some 5 miles (8 km) west of Córdoba. The city was abandoned after the unrest that consumed the Umayyad caliphate in 1009, and the ruins of Madīnat al-Zahrāʾ would remain undiscovered until the early 20th century. In 2018 Madīnat al-Zahrāʾ was designated a UNESCO World Heritage site as an outstanding example of the arts and architecture of Muslim Spain.
For a time ʿAbd al-Raḥmān III’s navy mastered the western Mediterranean, and he maintained diplomatic relations with the Byzantine emperor and with the princes of southern Europe. He also dominated northwest Africa, which supplied him with Berber troops. These forces would prove vital for his struggle against the Christian kings of Leon and Navarre. The Leonese had tested ʿAbd al-Raḥmān in the first year of his reign by driving deep into Umayyad territory and slaughtering the Muslim population of Talavera de la Reina. Beginning in 920, ʿAbd al-Raḥmān led a series of campaigns that culminated in the sacking of the Navarrese capital at Pamplona in 924. This brought a period of stability to the Christian frontier, but the ascent of Ramiro II to the Leonese throne in 932 ushered in an era of renewed hostility. Skirmishes along the frontier led to a clash at Simancas in 939, where the Muslims were soundly beaten and ʿAbd al-Raḥmān himself narrowly escaped death. A growing Castilian separatist movement within his own domains rendered Ramiro unable to capitalize on this victory, however, and he negotiated a five-year truce with the caliphate in 944.
After Ramiro’s death in 950, the Christian kingdoms descended into civil war, and ʿAbd al-Raḥmān was quick to recover that which had been lost. By the end of the decade, Muslim domination of Spain was virtually complete. The king of Navarre, Garcia Sánchez, was ʿAbd al-Raḥmān’s cousin, and he owed his throne to the caliph’s support. Sancho I, the king of Leon, was deposed by his own nobles but regained the crown in 960 entirely as a result of ʿAbd al-Raḥmān’s intervention. By the time of ʿAbd al-Raḥmān’s death in 961, the Christian kingdoms had been thoroughly subjugated. Ambassadors from Leon, Navarre, Barcelona, and Castile all traveled to Cordóba to pledge homage and pay tribute to the caliph.
The decline of the Spanish Umayyads
ʿAbd al-Raḥmān III was succeeded by his son, al-Ḥakam II (961–976), a lover of learning who gave protection to writers and thinkers who were not strictly orthodox. During his largely peaceful reign, the library of Cordóba boasted a collection of more than 400,000 books. Al-Ḥakam came to the throne relatively late in life, and his heir, Hishām II (976–1013), succeeded him at age 12. The young caliph would spend his reign as a puppet; his mother had supported the rise of Abū ʿĀmir al-Manṣūr (Almanzor), a courtier who could trace his descent to the initial Muslim conquest. Manṣūr possessed keen political instincts and, with skill, tact, and efficiency, came to establish himself as the de facto ruler of the caliphate. With his father-in-law, the general Ghālib, he overthrew the previous ḥajib (chief minister) in 978. A rupture with Ghālib led to the latter’s defeat and death in battle in 981, and that year Manṣūr adopted the honorific al-Manṣūr bi-Allāh (“Made Victorious by God”).
Manṣūr gave the African territories local independence under Umayyad suzerainty, maintaining the caliphate’s influence in the Maghreb while reducing the drain on his own treasury. He introduced military reforms that professionalized the army, and he recruited a new cadre of skilled Berber troops. Manṣūr showed no hesitation about using this force, and he carried out dozens of punishing campaigns against the Christian states of northern Spain. He sacked the capitals of virtually every Christian kingdom on the Iberian Peninsula, and in 997 he razed Santiago de Compostela. Although Hishām II retained the nominal title of caliph, in 994 Manṣūr began to style himself as al-Malik al-Karīm (“Noble King”) as a reflection of the power he wielded. He died at Medinaceli on August 10, 1002, while returning from a campaign.
Manṣūr’s eldest son, ʿAbd al-Malik al-Muẓaffar, continued the so-called ʿĀmirid dictatorship, ruling for six years before his premature death in 1008. His younger brother, ʿAbd al-Raḥmān Sanchuelo, lacked the political skill to operate the delicate machinery that his father had constructed. He lost control of the Berber generals and angered the Arab aristocracy by having himself proclaimed successor to the caliph. In 1009 a revolution in Cordóba led to the deposition of Hishām II and murder of Sanchuelo. No Umayyad could control the Berbers, who sacked the capital and began to demand land in Al-Andalus. The uprising would usher in some 20 years of unrest.
In 1016 the Ḥammūdids of Ceuta intervened and set up their own caliphate but spent nearly a decade fighting among themselves. Finally, in November 1031 the leading families of Cordóba abolished the caliphate and declared a republic. The provinces of Al-Andalus became independent taifas (principalities) whose rulers pretended to be ḥajibs of a no-longer existent caliphate.
Ummayad conquest of Hispania
The Byzantine Empire, weakened by its wars with Persia and the alienation of its Coptic Christian and Jewish populations, lost Syria and Egypt between 636 and 640 to the nascent Ummayad Caliphate, which then invaded Libya. The Byzantines managed to hold Carthage until almost the end of the 7th century, but the establishment of the Muslim military headquarters at Kairouan in 670 marked the beginning of the Islamic conquest of the Maghreb.
From there Sidi Uqbah led an expedition to Morocco in 680-682. Uqbah was killed on the return journey, and it was not until 705 that the caliph al-Walid appointed a new governor, Mūsā ibn Nuṣayr. Mūsā annexed the entirety of North Africa as far as Tangier, leaving his general Ṭāriq ibn Ziyād to administer and Islamize the Berbers. Only Ceuta remained in Christian hands, being supplied from the Iberian Peninsula by the visig0th king Witiza.
On the death of Witiza, his dispossessed family appealed to the Muslims, ceded Ceuta, and enabled Ṭāriq to land in Spain with a Berber army. On hearing the news, Roderick, who had succeeded Witiza as king of the Visigoths, hastened southward, and Ṭāriq called on Mūsā for reinforcements. Roderick was killed in battle near Arcos de la Frontera (Cadiz) on July 23, 711. Ṭāriq at once marched on Ṭulayṭulah(Toledo) and occupied it, probably while the family of Witiza was still negotiating with Mūsā and the caliph. Mūsā himself brought another army, reduced Merida, the last stronghold of the followers of Roderick, entered Toledo and Saraqusṭah (Zaragoza), and perhaps crossed the northern Meseta, forcing the Visigoths to submit or flee.
When the caliph summoned Mūsā to return to the Umayyad capital at Damascus, Mūsā left his son Abd al-Aziz to govern Al-Andalus from Ishbīliyah (Sevilla). Both Mūsā and Ṭāriq were accused of misappropriation and died in obscurity in the East. Abd al-Aziz was murdered, and the caliphs appointed a succession of governors. The capital was moved to Cordoba, and the three sons of Witiza were restored to the “royal estates” but not to royal power. Pelayo, a follower of Roderick, established himself in a strong position in the Asturias (718–737). After an unsuccessful attempt to subdue him, in which Pelayo won a small but significant battle at Covadonga, he was left alone.
The Muslim governors carried their advance into gothic Gaul, settling Berbers in the Pyrenees, and penetrated deep into France. A Muslim army was defeated by Charles Martel at the Battle of Tours (732), but significant raids into Frankish territory would continue for the next decade. Muslim expansion north of the Pyrenees would come to a halt largely because of the great rebellion of the Berbers which erupted throughout North Africa in 739. This uprising spread to Spain, and the governor of Al-Andalus requested assistance from Damascus. The caliph dispatched an army from Syria under Balj ibn Bishr, which suppressed the Berbers in North Africa before embarking from Ceuta to Spain. Balj put down the rebellion in Spain, seized power in Córdoba (742), and executed the governor, only to be killed in combat shortly thereafter. These troubles enabled Alfonso I of the Asturias to briefly assert himself in Galicia and the Meseta, but he lacked the resources to occupy them permanently.
A new governor temporarily pacified Al-Andalus, but the Umayyad caliphate was on the verge of collapse. Caliph Hishām ibn Abd al-Malik had kept the factional tensions between northern (Qays) and southern (Kalb) Arab tribes in check, but those simmering feuds turned into open conflicts after his death in 743. Meanwhile, many non-Arab Muslims (mawali) had gravitated toward Hahimiyyah, an explicitly anti-Umayyad sect, and in 747 Abu Muslim launched a major uprising against the Umayyad caliph Marwān II.
Abu Muslim’s armies propelled the Abbasids to power in 749, and the defeat of Marwān II at the Battle of the Great Zāb River in 750 marked the end of the Umayyad caliphate. During this time, Spain was governed by Yusuf al-Fihrī, an experienced general who had established himself at Narbonne, and al-Sumail, Yusuf’s Syrian lieutenant, who held Zaragoza and the northeast frontier. While the Abbasids worked to exterminate the remnants of the Umayyad line, the grandson of Hishām ibn Abd al-Malik, Abd al-Rahman I, fled to North Africa.
After making his way to Spain in 755, Abd al-Rahman surveyed the political landscape, and he expertly played the rival factions of Al-Andalus against each other. Backed by a mercenary army, he eventually gathered enough strength to challenge Yusuf for supremacy. In May 756 ʿAbd al-Raḥmān defeated Yusuf’s forces outside Córdoba, and ʿAbd al-Raḥmān chose that city as the capital of the Spanish Umayyad emirate (caliphate from 929).
Our suggested route explores the heritage, history and culture of al-Andalus, the Islamic Andalusia of the 8th to 15th centuries.
Follow these routes to marvel at unique sites like the Alhambra in Granada and the Great Mosque of Cordoba, and visit charming villages far from the usual tourist circuits.
Below, we present four of the routes that make up the Routes of the Al-Andalus Legacy, which are recognized as certified Cultural Routes of the Council of Europe.
TIPS AND RECOMMENDATIONS
The easiest way to follow them is by car. You can also use public transport as there are bus lines that link the different locations along the route.
WHEN TO GO ON THE ROUTE
The mild climate of Andalusia means that you can enjoy the trip at any time of year. Spring is, perhaps, the most recommendable time, although each season offers its specific advantages for this experience.
The Route of the Caliphate
This route is an adventure of the spirit: from Cordoba to Granada, two turning points in history, two unrepeatable moments, two golden centuries.
Cordoba, the zenith, the dazzling light that made the other cities of the West pale in comparison. Granada, the decadent refinement of a whole civilisation on the brink of destruction. And in between, the castles, the cities that began as staging posts or milestones of a turbulent rugged exchange, and then camps and bases to besiege Granada. This route passes through 24 municipalities and is more than just a history lesson. It is also a pleasure for the senses.
Route of the Nasrids
This route takes you deep into the history of the ancient kingdom of Granada which was ruled by the Nasrid dynasty from the 13th to the 15th centuries.
The remains of fortifications and castles located along the route recall the territorial struggles between Muslims and Christians that took place in the area. It starts in the town of Navas de Tolosa, passes through cities such as Úbeda, Baeza and Jaén, and ends in Granada. The route passes through 27 towns, as well as beautiful natural areas such as Sierra Morena, Sierra Magina and the Sierra de Cazorla y Segura.
The Washington Irving Route
This route follows the 1829 journey of the American Romantic writer Washington Irving, who was fascinated by the richness and exoticism of the Hispanic-Muslim civilization.
The route runs between Seville and Granada, the two obligatory stops on the Romantic journey that popularised the image of Andalusia in Europe, attracting a multitude of artists, writers, sightseers and all kinds of travellers. The route runs along the main trading route between the southern Christian territories and the Nasrid kingdom of Granada. It unites the capitals of the two traditional regions of Lower and Upper Andalusia; two plains, the Campiña and the Vega, and 23 municipalities with an extraordinary wealth of landscapes and heritage, places, towns and cities rich in historical, legendary and literary allusion.
Route of the Almoravids and Almohads
From the 11th to the 13th century, the Almoravids and Almohads ruled over the territory of Al-Andalus.
Through this route you will discover its architectural heritage, mainly castles and defensive elements. It spans 400 kilometres from the city of Tarifa and, along two branches, reaching Granada, passing through various towns inland and along the coast of Malaga and Cadiz. Jerez de la Frontera and Ronda are just two of the 29 towns you will visit during the journey.