Given that the city’s rulers were already of Hispanic-Arabic descent, when the Moors lived in Toledo (then Tulaytulah) more than a thousand years ago, their customs were fairly similar to Christian customs. In other words, they had quite an unclear relationship with wine and food. Sufism and Arabic poetry also defend the good points of wine, for example: “in memory of the beloved, we drank a wine, we were drunk with it before creation of the vine”.

In Tulaytulah, both Christians and Jews drunk wine during celebrations. However, although the Koran prohibited the consumption of wine, there is some ambiguity surrounding the matter in the book, as pointed out by Paulina López Pita. During the Mequí period, it was said that wine was a gift: “And from the fruits of date palms and grapes you produce intoxicants, as well as good provisions. This should be (sufficient) proof for people who understand” (Sura 16,67). The Koran also states that in paradise, there will be rivers of milk, water and wine, a delight to drinkers.

However, it is also true that Muslims at the time, and now, must have read the following, which is almost certainly a prohibitive statement: “Do not attempt to pray while you are in a state of drunkenness, [but wait] until you know what you are saying” (Sura 1, 13). With regard to these ambiguities, according to jurist Malik. B Anás, it is acceptable to drink grape juice (asir 'inab) and the juices (nabid) of raisins and other fruits before they have fermented to become alcoholic.

In Toledo, large quantities of fermented nabid were served at the I'dar (party) in honour of the young Yahya, son of King Al-Ma'mun, but Muslims continue to view grape juice as if it were alcohol. In summary, it is fair to say that wine was also an elixir enjoyed by all residents of Toledo during this period.