Sevilla’yı Endülüs’ün kalbi yapan üçlü yapı neyi simgeliyor?

In Conversation with Prof. Dr. Abdullah Durakoğlu: A Journey into the Historical Depths of Seville and al-Andalus

In this interview with Prof. Dr. Abdullah Durakoğlu—an esteemed scholar tracing the legacy of al-Andalus and exploring the intersections of history and philosophy—we are invited on a journey that moves beyond the geography of the Iberian Peninsula into cities etched with the memory of a once-flourishing civilization. Since his first visit to Spain in 2016, his intellectual engagement with the legacy of al-Andalus began with a profound impression left by the historic city of Toledo and has since deepened in the city of Seville.

This dialogue offers a sincere narrative of how an academic’s personal observations can serve to keep historical memory alive, while also illuminating how a deep intellectual curiosity for Andalusian civilization can evolve into an ongoing scholarly and philosophical journey.

Travel Notes from al-Andalus: The Historical Triad of Seville

My first visit to Spain took place in 2016. I had traveled there to present a paper on Kant’s moral philosophy at an international conference held in Madrid. Following the conference, I explored Madrid and, the next day, visited Toledo, a city located approximately 70 kilometers from the capital. While Madrid, situated in the heart of the Iberian Peninsula, struck me as an ordinary national capital with limited historical allure, I was deeply impressed by the rich historical and cultural heritage of Toledo.

As a philosopher, I was familiar with the names of the major cities that flourished under the Umayyad rule in al-Andalus during the Middle Ages, which lasted nearly seven centuries. However, I was unaware that Toledo was among them. When I used to think of al-Andalus, the image that came to mind was a stylized map of the southern Iberian Peninsula, marked with four distinct geometric circles representing key cities: Balansiyya (Valencia) in the east, Gharnata (Granada) in the south, and slightly northwest of Granada, a circle denoting Ishbiliyya—modern-day Seville. Interestingly, I had no mental reference point for Toledo, historically referred to as Ṭulayṭulah by Andalusian Muslims.

Despite not being as prominent as Cordoba or Seville, Ṭulayṭulah (Toledo) held considerable importance in the Umayyad administration of al-Andalus. Today, it serves as the capital of the autonomous region of Castilla-La Mancha. The city is strategically located on a hill almost encircled by the Tagus River, providing a naturally defensible position. Due to its religious plurality, Toledo houses a remarkable concentration of religious architecture, reflecting its shared heritage among adherents of the three major Abrahamic faiths.

Among the most significant Islamic religious structures remaining in Toledo is the Bab al-Mardum Mosque (commonly known as Bib Mardum). As seen in visual depictions, this mosque was constructed in a style quite distinct from what one might typically associate with Islamic architecture, particularly that of the Ottoman Empire. For many today, the image of a mosque is shaped by Ottoman influences—domed structures accompanied by slender minarets that resemble pens or needles.

The Umayyad architecture of al-Andalus, however, followed a different stylistic trajectory. This divergence can be attributed to two main factors. First, Andalusian architecture was heavily influenced by the Visigothic tradition of church construction. Many mosques built under the Umayyads retained Visigothic arches and construction techniques, in contrast to the Ottoman preference for Byzantine models. Notably, there are virtually no architectural similarities between Visigothic and Byzantine traditions.

Second, the contrasting political conditions also played a role in shaping mosque architecture. The Ottoman Empire, enjoying long-standing political stability and centralized authority, was able to undertake mosque construction as a prolonged and symbolically rich endeavor. Minarets, in this context, became prominent symbols of Islamic power and presence. In contrast, the Umayyads in al-Andalus operated under constant threat, particularly from the Christian kingdoms in the north. As a result, mosques were constructed relatively quickly, often with less attention to ornamental detail.

Moreover, minarets in al-Andalus were often built with multiple functions in mind. In addition to their religious purpose, they served as watchtowers—a necessity in a region subject to frequent military threats. Consequently, Andalusian minarets tend to have thicker and more robust structures compared to the slender Ottoman form, reflecting their defensive utility.