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Journal articles on the topic 'Islam in Spain'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Rusniati, Rusniati. "MASUKNYA ISLAM DI SPANYOL (Studi Naskah Sejarah Islam)." Al-Din: Jurnal Dakwah dan Sosial Keagamaan 4, no. 1 (2019): 108–19. http://dx.doi.org/10.35673/ajdsk.v5i2.591.

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AbstractThe history of Islam in the hemisphere has long been evidence of Islam's triumph in this hemisphere. One of them in Spain. Spain is a country that was once conquered by Islam to develop the religion of Islam in the country. When Islam entered Spain, this country experienced many rapid civilizations both from Islamic culture and education, because Spain was supported by a fertile country with high economic income. thus producing great thinkers. Spain experienced rapid development and Islamic culture and education which began with studying religious and literary sciences, then increased

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2

Akyuni, Qurrata. "Perkembangan Pendidikan Islam di Negara Eropa: Pendidikan Islam di Spanyol." Serambi Tarbawi 10, no. 1 (2022): 69–82. http://dx.doi.org/10.32672/tarbawi.v10i1.5069.

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Islamic education in Spain began to develop, marked by the provision of the Spanish state religion department that schools in Spain were officially allowed to provide Islamic religious lessons for their Muslim students. This is due to the growing number of Muslim students in primary and secondary schools so that some areas in Spain have to offer Islamic religion classes. This official recognition from the government opens up opportunities for Muslims in Spain to teach religion in both public and private schools. In addition, there is also the opportunity to build self-managed schools, carry ou

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Matondang, Abdul Rahman, Sufrida Said, and Luthfi Luthfi. "Sejarah Islam di Spanyol: Dualisme Makna antara Penyebaran Agama dan Kolonialisme Islam." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 24, no. 2 (2023): 169–84. http://dx.doi.org/10.19109/jia.v24i2.18731.

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This research aims to analyze the dualism of meaning in the history of Islam in Spain, concerning the spread of Islam and the practices of colonialism that occurred during the Al-Andalus period. The research utilizes a historical approach, drawing on the works of Kuntuwijoyo as the analytical foundation. The research methodology involves a historical analysis of various relevant sources, including historical literature, records, and previous studies. The collected data is then analyzed to understand the historical context, cultural influences, intellectual developments, as well as the impact o

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Hamzah, Saidin. "Islamic Reconstruction in Spanish (Historical Study)." Al-Iftah: Journal of Islamic studies and society 3, no. 1 (2022): 51–63. http://dx.doi.org/10.35905/aliftah.v3i1.3513.

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This research aims to reconstruct the history of Islam in Spain, the main problem in this research is how Islam is in Spain. The sub-issues raised are 1) how was the process of the arrival of Islam in Spain? 2) How is the development and progress of Islamic civilization in Spain? 3) What factors led to the decline and destruction of Islam in Spain? The aims of the research are: 1) to examine and analyze the arrival of Islam in Spain, 2) to examine and analyze the development and progress of Islamic civilization in Spain, and 3) to reconstruct the factors causing the decline and destruction of

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Azman, Zainal, Supriadi Supriadi, and Joni Helandri. "The History of The Islamic Development In Spain." El-Ghiroh 22, no. 1 (2024): 41–55. http://dx.doi.org/10.37092/el-ghiroh.v22i1.704.

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When Islam entered Spain, this country experienced rapid civilization both in terms of Islamic culture and education, because Spain was supported by a fertile country with high enough economic income which produced great thinkers. Spain experienced rapid development and Islamic culture and education began by studying religion and literature, then increasing by studying the sciences of reason. The history of the glory of Islam in Spain needs to be learned from the beginning of its emergence. Therefore, this study explores the history of the arrival of Islam in Spain. This research is qualitativ

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Khatimah, Husnul. "Peradaban Islam di Spanyol." Al-Adillah: Jurnal Hukum Islam 1, no. 1 (2021): 13–19. http://dx.doi.org/10.61595/aladillah.v1i1.53.

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Before the advent of Islam, Spain was inhabited by various nations, including the Suevi and the Celts who were one family with the original inhabitants of England, Scotland and Ireland. Apart from these nations, the Cartaghe, Romans and Vandals also inhabited the land. With a background of political conflict, Governor Vandal invited the Arabs to flock to Andalusia to carry out an invasion through the command of Thariq bin Ziyad and at that time Islam recorded a victory. From then on, Spain was a very important center of Islamic civilizatio rivaling Baghdad in the East. The existence of Islam i

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Kudri, Kudri. "Wilayah Keagamaan dan Wilyah Kajian Dalam Studi Islam." Jurnal Adabiya 22, no. 1 (2020): 56. http://dx.doi.org/10.22373/adabiya.v22i1.7458.

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Islamic Studies conducted in library of capital city Baghdad and also in Spain where university of Cordoba stand as a center of culture, built by Abdurrahman III from Umayyid Dynasty. Spain and Baghdad continue to compete in education field, that is why cultural centers or Islamic studies centers are located in three palces, Baghdad, Egypt and Spain, Islamic studies in Europe especially in Rumania found a peace situation with local authority, in America, people have high curiosity to know more about Islam, meanwhile in South East Asia, Islam manifested in three ways through trading, missionary

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DAHIRI, Mohammed. "Islam and Freedom of Religion and Belief in Spain." Ijtihad Journal for Islamic and Arabic Studies 1, no. 1 (2024): 47–86. https://doi.org/10.5281/zenodo.12628028.

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ABSTRACTUnlike other European countries, the Islamic component is a distinctive feature of Spain's past and an element of its identity. Spain's exceptional relationship with Islam, as a culture, a civilization, and a religion, dates back to the eighth century AD. However, the fall of the Kingdom of Granada in 1492 AD/898 AH and the expulsion of Muslims from Andalusian lands marked the end of Muslim rule in the Iberian Peninsula, and with it, the Islamic presence, officially ceased. From this date until the early twentieth century, the presence of Islam was virtually absent from the Spanish rel

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Simon, Larry J. "Islam, Spain, and Medieval Christian Anti-Semitism." Thought 62, no. 4 (1987): 435–43. http://dx.doi.org/10.5840/thought198762416.

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10

Clarke, Nicola. "Christian Identity amid Islam in Medieval Spain." Islam and Christian–Muslim Relations 27, no. 4 (2016): 527–29. http://dx.doi.org/10.1080/09596410.2016.1193957.

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Mijares, Laura. "Changing Paradigms: Islam and Muslims in Spain." Journal of Muslims in Europe 9, no. 3 (2020): 403–12. http://dx.doi.org/10.1163/22117954-12341421.

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Abstract Based on a selection of four recent publications, this article addresses the question of Islam and Muslims in Spanish society within the framework of the peripheral position of Spanish Orientalism. These publications discuss Islam in Spain from perspectives that differ in objectives and methodology. The first book, by anthropologist Josep Lluís Mateo Dieste deals with the image of “the Moorish” over the course of Spanish history. The second, written by sociologist Salvatore Madonia is representative of a new line of research specifically interested in young Muslims in Spanish societie

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Catlos, Brian A. "Christian Identity amid Islam in Medieval Spain." Al-Masāq 27, no. 2 (2015): 185–87. http://dx.doi.org/10.1080/09503110.2015.1049435.

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ARSHAD, RASYIDAH, SYAIDATUN NAZIRAH ABU ZAHRIN, and NURUL SHAHIRAH ABDUL SAMAD. "THE IMPACT OF SPANISH INQUISITION ON ISLAMIC CIVILIZATION." MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no. 1 (2020): 199–208. http://dx.doi.org/10.17576/malim-2020-2101-16.

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The Spanish Inquisition was established as an official body blessed by the Roman Catholic Church, because the Catholic rulers Isabella and Ferdinand were determined to rid Spain of any heretics or non-Catholics. The greatest impact of the inquisition was the banishment of Islam from Spain. Spain has been a vibrant civilization for six centuries, serving as the shield of other religions. There was no divine guidance left untouched, or even a small group of believers left. It has resulted in Islam being delayed in Christian Europe for several decades. Even though Muslims have come to Europe in t

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Lems, Johanna M., and Ana I. Planet Contreras. "Struggling with and against the Governance of Islam in Spain." Religions 14, no. 3 (2023): 306. http://dx.doi.org/10.3390/rel14030306.

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The process of accommodation of Islam in Spain is based on the Constitution of 1978, which guarantees the freedom of religion. Regarding Islam, the Cooperation Agreement signed in 1992 between the State and the Islamic Commission of Spain brought with it a formal recognition of the practice of the Islamic faith. Thirty years later, the sole interlocutor appointed by the State seems to be ineffective in the pursuance of compliance with Islamic religious rights. In various regions other actors have engaged in claims-making for rights that include, among others, the access to cemetery space for I

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Boll, Jessica R. "Selling Spain: Tourism, Tensions, and Islam in Iberia." Journal of Intercultural Communication 20, no. 2 (2020): 42–55. http://dx.doi.org/10.36923/jicc.v20i2.304.

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Spain’s relationship with Islam is both phobic and -philic, attitudes revealed in policy and practice throughout the country. This paper examines the ways in which Spain’s unique multicultural, multi-religious past affects the nation’s present, specifically with regard to tourism. The aim is to situate Spanish concerns amongst the broader context of cultural tourism by exposing how Spain’s history is concurrently sold to Muslims and non-Muslims and providing insight into how the representation of this history reflects (or rejects) the nation’s current circumstances. Although Spain's tourist in

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Amin, Hafiza Sumaiya, and Atif Aftab. "http://habibiaislamicus.com/index.php/hirj/article/view/169." Habibia Islamicus 5, no. 1 (2021): 1–8. http://dx.doi.org/10.47720/hi.2021.0501e01.

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Golden Era of Muslim Spain was tremendously progressive in every filed of life, especially in the field of education. Muslim caliphs took keen interest in the development of education. Scholars from around the world were invited and adequate. The magnificent support of education by Muslim Caliphs raised the standard of learning and literacy to a high level in Spain. During Golden Era of Muslim Spain, focused was specifically on primary education. State worked for the grooming and development of new generation. The study raised specific questions; Did Masjid played an important in the developme

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Muhammad Basri, Nur Hijriyati Waisa, and Salsabila Aulia. "Jejak Islam di Spanyol dan Dampaknya terhadap Perkembangan Renaissance di Eropa." Bhinneka: Jurnal Bintang Pendidikan dan Bahasa 2, no. 1 (2023): 65–74. http://dx.doi.org/10.59024/bhinneka.v2i1.631.

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This article examines the significant role of Islam in Spain, or Al-Andalus, and its profound impact on the development of the Renaissance in Europe. Focusing on “Islamic Traces in Spain,” this article describes the long and prosperous period of Al-Andalus for more than seven centuries. The aim of the research is to explore the cultural, scientific and intellectual influence of Islam in Spain on European civilization. The research methodology involves historical and literary analysis to explore the contribution of Islam in shaping the intellectual foundations of Europe. Major findings include

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Diaz, Marta Dominguez. "The Islam of “Our” Ancestors: An “Imagined” Morisco Past Evoked in Today’s Andalusian Conversion Narratives." Journal of Muslims in Europe 2, no. 2 (2013): 137–64. http://dx.doi.org/10.1163/22117954-12341261.

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Abstract Spain has the highest rates of conversion to Islam in the European Union. A significant proportion of converts live in Andalusia, which was once part of medieval Muslim Spain (al-Andalus). The “Muslim past” is looked to with a burgeoning sense of nostalgia, yet little is known about this romantic longing. Some converts perceive al-Andalus as a glorious epoch marked by religious co-existence (convivencia) and the flowering of Arabic culture, remembering those medieval Muslims who were exiled from Spain or who stayed and practised Islam secretly, and viewing themselves as heirs of these

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Conde Solares, Carlos. "The Moral Dimensions of Sufism and the Iberian Mystical Canon." Religions 11, no. 1 (2019): 15. http://dx.doi.org/10.3390/rel11010015.

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This study explores the shared spaces and common ground between the moral theosophies of Sufism and Christian mysticism in Spain. This article focuses on how Sufis, Carmelites and other mystical authors expressed spiritual concepts, establishing networks of mutual influence. Medieval and Golden Age mystics of Islam and Christianity shared a cultural canon based on universal moral principles. Both their learned and popular traditions used recurrent spiritual symbols, often expressing similar ethical coordinates. Spiritual dialogue went beyond the chronological and geographical frameworks shared

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Manan, Nuraini A. "Kemajuan dan Kemunduran Peradaban Islam di Eropa (711M-1492M)." Jurnal Adabiya 21, no. 1 (2020): 54. http://dx.doi.org/10.22373/adabiya.v21i1.6454.

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Spain is more commonly known as Andalusia, the Andalusia comes from the word Vandalusia, which means the country of the Vandals, because the southern part of the Peninsula was once ruled by the Vandals before they were defeated by Western Gothia in the fifth century. This area was ruled by Islam after the rulers of The Umayyah seized the peninsula's land from the West Gothies during the time of the Caliph Al-Walid ibn Abdul Malik. Islam entered Spain (Cordoba) in 93 AH (711 AD) through the North African route under the leadership of Tariq bin Ziyad who led the Islamic army to conquer Andalusia

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Al Chaidar, Teuku Syahrul Ansari, Irfan Iryadi, and Dedy Tabrani. "The Theoretical Reflection of Islamo-Fascism and Darul Islam Movement in Indonesia." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 8, no. 2 (2019): 31–36. http://dx.doi.org/10.33258/konfrontasi2.v8i2.4.

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This study regarding the theoretical reflection of Islam-fascism and Darul Islam movement in Indonesia. History of Islam in Indonesia is also the history of power struggle (caliphate) which has not been completed until now. At that time Islam respecting plurality and respect the existing culture. The spirit of pluralism and tolerance enforced developed with enriched intellectual repertoire. Increasingly repressive and hegemonic states, bulldoze people across ethnic, class, and layers. Political regimentation of Suharto's New Order devastated spirit of nationality and humanity. Therefore, the i

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Marín-Guzmán, Roberto. "Some Reflections on the Institutions of Muslim Spain." American Journal of Islamic Social Sciences 21, no. 1 (2004): 26–56. http://dx.doi.org/10.35632/ajiss.v21i1.498.

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This essay analyzes the major political, military, and administrative institutions of al-Andalus (Muslim Spain) and explains how they gave a sense of unity to the Abode of Islam (dar al-Islam) by replicating the same institutions used in the East (al- Mashriq). The military institutions (e.g., jund, thughur, and husun) helped to keep Muslim Spain safe from enemy attacks, both Christian and Muslim, and to suppress all revolts, while the political institutions enabled the authorities to keep al-Andalus unified, levy taxes, administer the cities (sahib al-madinah), supervise the markets (sahib al

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Marín-Guzmán, Roberto. "Some Reflections on the Institutions of Muslim Spain." American Journal of Islam and Society 21, no. 1 (2004): 26–56. http://dx.doi.org/10.35632/ajis.v21i1.498.

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This essay analyzes the major political, military, and administrative institutions of al-Andalus (Muslim Spain) and explains how they gave a sense of unity to the Abode of Islam (dar al-Islam) by replicating the same institutions used in the East (al- Mashriq). The military institutions (e.g., jund, thughur, and husun) helped to keep Muslim Spain safe from enemy attacks, both Christian and Muslim, and to suppress all revolts, while the political institutions enabled the authorities to keep al-Andalus unified, levy taxes, administer the cities (sahib al-madinah), supervise the markets (sahib al

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Alonso, Rogelio. "The Spread of Radical Islam in Spain: Challenges Ahead." Studies in Conflict & Terrorism 35, no. 6 (2012): 471–91. http://dx.doi.org/10.1080/1057610x.2012.675547.

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del Mar Rosa-Rodriguez, Maria. "Simulation and Dissimulation: Religious Hybridity in a Morisco Fatwa." Medieval Encounters 16, no. 1 (2010): 143–80. http://dx.doi.org/10.1163/138078510x12535199002758.

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AbstractCatholic religiosity became the central premise for law and order in sixteenth century Spain. Consequently, many Muslims left the Peninsula, and those that remained were forced to choose between renouncing Islam and becoming martyrs. In 1504, the Mufti of Oran wrote a fatwa to the Moriscos in Spain allowing them to simulate a Catholic religiosity while dissimulating an Islamic religiosity. He declared that even without formally practicing Islam, they were true Muslims as long as the “intention of their hearts” was pure. Mediated by simulation and dissimulation, gestures of guilt ensued

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Nurul Hafidzah and Nasril Nasril. "Sejarah Masuknya Islam di Andalusia." Bhinneka: Jurnal Bintang Pendidikan dan Bahasa 3, no. 1 (2024): 178–86. https://doi.org/10.59024/bhinneka.v3i1.1144.

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Before the arrival of Islam, Andalusia, which is now part of Spain, experienced various phases of power and conflict. The region was originally under the control of the Roman Empire and was known as Iberia. . After the Roman period, the Vandals controlled the region, so it became known as Vandalusia. This study aims to analyze the history of the entry of Islam in Andalusia. The research method used is library research where data sources are obtained from books, articles, journals and other readings. With this research, it can produce knowledge about the process of Islamic entry in Andalusia.

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Marwah Maulana Sidik, Akbar Al Firdaus, M.Tajudin Zuhri, Nenden Munawaroh, and Masripah. "WARISAN ANDALUSIA: JEJAK INTELEKTUAL ISLAM DALAM SEJARAH SPANYOL." AL-MUADDIB: Jurnal Kajian Ilmu Kependidikan 7, no. 3 (2025): 20–31. https://doi.org/10.46773/muaddib.v7i3.1814.

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This study aims to examine the development of Islamic civilization and thought in Spain, particularly during the golden era of Al-Andalus (711–1492 CE). Employing a literature review approach, this research gathers and analyzes various historical and scholarly sources that discuss the contributions of Muslims in science, philosophy, art, and culture. The findings reveal that Al-Andalus served as an intellectual hub of the Islamic world, acting as a bridge of knowledge between the East and the West. Figures such as Ibn Rushd and Ibn Arabi demonstrated remarkable achievements in philosophy and m

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Robinson, Francis. "Islam, Modernism and the West." American Journal of Islam and Society 16, no. 4 (1999): 132–36. http://dx.doi.org/10.35632/ajis.v16i4.2090.

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The relations between Muslim peoples and the West, and between Muslimpeoples and forms of modernity, have become increasingly pressing issues ofscholarly and political concern over the past twenty-five years. In part, this isdue to the growing power of Islamism in the lives and politics of many Muslimsocieties and, in part, to the fact that some fonns of Islamism can appear to beprofoundly hostile to all that the West represents. The growing presence ofMuslim peoples in Western societies and the many assumptions which thatpresence calls into question has also caused scholars and politicians to

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Mediano, Fernando Rodríguez. "Sacred Calendars: Calculation of the Hegira as a Historiographical Problem in Early Modern Spain." Journal of Early Modern History 20, no. 3 (2016): 229–65. http://dx.doi.org/10.1163/15700658-12342499.

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This paper studies how Early Modern Spanish historians confronted the problem of calculating the equivalence between the Christian Era and the Hegira. Chronological polemics concerning the Hegira were deeply embedded in a major historiographical problem, namely the role Islam and al-Andalus played in the history of Spain. Besides the technical issues, chronology is one of the most important ways by which an Islamic Iberian past was integrated in a narrative about national history. Once Islam became a historical actor for Spanish and European historians, rather than just a religion to confront,

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Rooh Ullah and Dr Mushtaq Ahmad. "Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts." Journal of Islamic Civilization and Culture 3, no. 01 (2020): 94–110. http://dx.doi.org/10.46896/jicc.v3i01.86.

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Islamic ideology is the basis and source of Islamic state, which sets out the rights of Muslims as well as the Dhimmis. Islam teaches the tolerance and fairness to non-Muslims citizens. Islam gives the non-Muslims religious freedom. Quran says, “There is no compulsion in Faith”. Prophet Muhammad (P.B.U.H) says, “If anyone wrongs a Mu'ahid, detracts from his rights, burdens him with more work than he is able to do, or takes something from him without his consent, I will plead for him on the Day of Resurrection”. Arab Muslims conquered Spain in 711 A.C. The Muslims defeated Christians there, whi

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Bové, Carol Mastrangelo. "Spain and Islam Once More: Fundamentalism in Sainte Thérèse d’Avila." Journal of French and Francophone Philosophy 26, no. 2 (2018): 69–80. http://dx.doi.org/10.5195/jffp.2018.859.

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Julia Kristeva's Teresa, My Love: An Imagined Life of the Saint of Avila confronts us with the contemporary problem of violent forms of fundamentalism, especially Islamic, as it recreates the life of Saint Theresa. The novel's psychoanalytic perspective engages our emotions and sensations, and is also therapeutic for author and reader. But most of all, it engages our thinking and deals in depth with this compelling, timely issue.

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Astor, Avi. "Religious Governance and the Accommodation of Islam in Contemporary Spain." Journal of Ethnic and Migration Studies 40, no. 11 (2014): 1716–35. http://dx.doi.org/10.1080/1369183x.2013.871493.

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Wasalmi Wasalmi. "Islam Pada Masa Dinasti Fathimiyah." Tabsyir: Jurnal Dakwah dan Sosial Humaniora 5, no. 3 (2024): 175–91. http://dx.doi.org/10.59059/tabsyir.v5i3.1473.

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History has recorded that the Fatimid dynasty was an Islamic dynasty that was born in the X century and had very brilliant achievements in Islamic civilization. In fact, this dynasty was able to compete with the two great dynasties at that time, namely the Abbasid dynasty in Baghdad and the Umayyad dynasty in Spain. The glory of Islam during the Fatimid dynasty, was very developed, prosperous in the economic field, educational institutions were built including: the great mosque of al-Azhar which became a university educational institution in Cairo, Dar al-'Ilmi as a center for the study of Isl

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Hidayati, Nurul, Yazida Ichsan, Ratna Wulandari, and Dwi Aknan Lutfiyan. "Pengaruh Seni Asitektur Terhadap Perkembangan Pendidikan Islam di Andalusia." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 3, no. 1 (2021): 73–86. http://dx.doi.org/10.32939/ishlah.v3i1.40.

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The discourse related to the influence of architecture on the development of Islamic education in Andalusia is actually a very important discussion to do. On the one hand, from a historical perspective, under the Umayyah II dynasty, Andalusia became a beacon of civilization in the fields of science, technology and art that contributed to Europe. On the other hand, art as part of the manifestation of civilization is rarely studied, especially its influence on Islamic education. The purpose of this research is to know and describe how the development of architectural arts and its effects on Isla

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Del Castillo Puente, Angel Maria, and Alejandro De Pablo Carrera. "Religion and companies: the keys for doing business in the Islam." Journal of the Sociology and Theory of Religion 9 (January 20, 2020): 16–31. http://dx.doi.org/10.24197/jstr.0.2020.16-31.

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The aim of this research has been to analyze empirically the internal demand and its future evolution, as well as whether and how the Spanish retailers are currently satisfying the needs of Muslim residents in Spain. There are numerous articles about the great market potential Halal as the result of growth of the Muslim population and the expected future growth of the population. These studies in Spain are based on the great potential of Spanish manufacturers to increase their sales through exports, finance and tourism. Once reviewed the existing bibliography, we have not found any research th

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BALLESTÍN, Alfredo. "El Islam en los Dialogi de Pedro Alfonso." Revista Española de Filosofía Medieval 10 (October 1, 2003): 59. http://dx.doi.org/10.21071/refime.v10i.9248.

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Pedro Alfonso is one of the most important persons in Medieval Europe. A wise Jew, educated under Islam and converted to Christianity, he is acquainted with all the religious, scientific and cultural background of the three monotheist semitic cultures that coexist in Medieval Spain along the centuries and that Pedro Alfonso will transmit in Europe. We present the Spanish translation of chapter fifth of the work Dialogues Against Jews, in which he strongly rejects the Islamic religion.

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Fikri, Shofil, Aulia Rosferyn Mufidah P.J, Nanda Aulia Rahmaputri, M. Wildan Qolbi H, M. Seto Nugroho, and M. Akbar. "Orientalisme Dalam Hadis." Jurnal Ilmu Sosial, Humaniora dan Seni 2, no. 5 (2024): 536–49. https://doi.org/10.62379/jishs.v2i5.1753.

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Orientalism is research carried out by non-Muslims on aqidah, Shari'a, language and the development of Islam which is based on several motives, namely religion, science, economics and politics which aims to distance people from the true religion by fostering doubts about religion. Islam. Orientalism emerged around the 7th century H in Andalusia (Spain) when Christians put pressure on Muslims which resulted in Muslims doubting that the crusades were not finished. Through orientalism, the figures destroy the faith that already exists in the hearts of Muslims and instill the feeling that Islam is

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Jamil, Rahmah Raini, and Dahimatul Afidah. "PHILOSOPHY AND SUFISM AT THE GOLDEN AGE ERA OF ISLAM IN SPAIN." 3rd Annual International Conferences on Language, Literature, and Media, no. 1 (August 25, 2021): 307. http://dx.doi.org/10.18860/aicollim.v2i1.1352.

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Islam began to color Spain during the Umayyad dynasty under the leadership of Walid bin Abdul Malik (705-715 AD). Figures who have an important role are Tharif bin Malik, Tariq bin Ziyad, and Musa bin Nushair. In the Middle Ages, after Islam came, various advances in the political and intellectual fields were born. Islam became the beacon of the start of intellectual progress for Europe. The peak of Spanish Muslim intellectual achievement occurred in the arena of philosophical thought. Along with the progress of philosophy in the 12th century, there was a lower line of thought, namely the path

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Coope, Jessica A. "An Etiquette for Women: Women’s Experience of Islam in Muslim Spain." Essays in Medieval Studies 29, no. 1 (2013): 75–83. http://dx.doi.org/10.1353/ems.2013.0001.

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Gould, Robert. "Islam Returns to Spain: Religious Diversity, Political Discourse and Women's Rights." Islam and Christian–Muslim Relations 26, no. 2 (2015): 165–82. http://dx.doi.org/10.1080/09596410.2014.997964.

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Arigita, Elena. "Representing Islam in Spain: Muslim Identities and the Contestation of Leadership." Muslim World 96, no. 4 (2006): 563–84. http://dx.doi.org/10.1111/j.1478-1913.2006.00148.x.

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Carvajal López, José Cristóbal. "Pottery production and Islam in south-east Spain: a social model." Antiquity 83, no. 320 (2009): 388–98. http://dx.doi.org/10.1017/s0003598x00098501.

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AbstractStudying the pottery produced in the Granada region between the eighth and eleventh centuries AD, the author describes a changing discourse of Roman and Islamic forms. This in turn can be held to reflect the changing social relations between conquerors and conquered.

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Zambrana-Tévar, Nicolás. "Civil Liability for Sex Abuse by Muslim Clergy in Spain." Journal of Law, Religion and State 9, no. 2-3 (2021): 270–98. http://dx.doi.org/10.1163/22124810-2021j006.

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Abstract State courts of civil law and common law jurisdictions alike are used to applying the rules of direct and indirect tort liability to Christian churches in different ways and with different results. But recent court decisions have put the issue of the civil liability of religious groups for acts of sex abuse by clergy in a different context, that of Islam. A common denominator in the reasoning of courts worldwide is the relevance of religious authority – authority to appoint and supervise clergy or authority vested in clergy – as an important factor in the attribution of civil liabilit

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Zhiri, Oumelbanine. "Mapping the Frontier between Islam and Christendom in a Diplomatic Age: al-Ghassânî in Spain." Renaissance Quarterly 69, no. 3 (2016): 966–99. http://dx.doi.org/10.1086/689039.

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AbstractThis essay analyzes the travel account authored by Moroccan ambassador Muhammad al-Ghassânî, who visited Spain in 1690–91. The account shows the evolution of the early modern frontier between Christian Europe and Islamic North Africa, from a militarized boundary to the development of diplomatic relations. Both an agent and witness of that history, al-Ghassânî describes a heterogeneous space: he surveys the border, explores the foreign land of modern Spain, and reimagines the memory of al-Andalus. His important account, based on sharp observation and serious research, helps nuance the p

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Ramayanti, Ani. "Pendidikan Agama Islam dan Strategi Melawan Radikalisasi Kekerasan di Spanyol." ARZUSIN 2, no. 6 (2022): 588–601. http://dx.doi.org/10.58578/arzusin.v2i6.704.

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Spain’s public schools need Islamic religious education to prevent terrorism. This is because many children in Spain’s schools are Muslim, which means they need to be educated about Islamic religious ideas. This is why Spain passed a law for Islamic religious education in public schools. They also passed new legislation that emphasized adaght against Islamic terrorism. These laws gave teachers of Islamic Education a significant role in countering Islamic terrorist messages and preventing violent radicalization.

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Gil-Benumeya, Daniel. "España y lo moro: ambigüedades coloniales y políticas." Viento Sur, no. 160 (June 7, 2018): 45–65. https://doi.org/10.5281/zenodo.14744607.

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Rofiq, Ahmad Choirul. "MENGEMBALIKAN SUPREMASI ILMU PENGETAHUAN DUNIA ISLAM." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 11, no. 1 (2013): 19. http://dx.doi.org/10.21154/cendekia.v11i1.389.

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Abstract: A long time ago Muslim people used to achieve their golden ages for many centuries. The glory of civilization was accomplished in every aspect of life. That achievement was obtained because the leaders of Muslim society at that time were very responsible for their people and religion. They optimally created a large number of good environments and encouraged their people to do intellectual activities. Muslim people did not only gain their golden ages but also gave a significant contribution to the West so that the western people could carry out their renaissance and move themselves fr

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Mazouz, Muhammad. "Problematics of political authority within Islam." Contemporary Arab Affairs 6, no. 3 (2013): 341–57. http://dx.doi.org/10.1080/17550912.2013.823012.

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This paper sets out to disentangle what is discernible from the historical record and the evidence from legendary accounts of the spread of Islam by conquest. It argues that rather than by the sword, Islam came to Spain through the development and succession of ideas. The paper further deconstructs the theory of Islamic governance, attributing forms of rule not to Islamic teachings but to prevailing power structures and struggles. It is contended that what is known of specific incidents reaches us through the narration of the incident, rather than by its physical existence. If a serious event

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Dr. Rafiuddin, Riasat Ali та Dr. Riaz Ahmad. "مطالعۂ اسلام کا مسیحی اسلوب: تاریخی تناظر میںChristians’ Methodology of the Study of Islam: Historical Perspective". Al-Qamar 3, № 2 (2020): 617–30. https://doi.org/10.53762/bdn6g011.

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The Christians started study of Islam at the time of revelation on prophet Muhammad (SAW). In the beginning some of their religious persons like Waraqah bin Nofil and Najashi confirmed that Muhammad (SAW) is the Prophet of God and the Holy Quran is a revealed book. But when Islam entered in Christians occupied areas (Syria, Egypt, Spain etc) and these areas went under the control of Muslims and the people of these areas started accepting Islam, the Christians started opposing Islam not only with weapons but also with pen. These opposing attitudes were on peak during the Crusade period and that

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Idris, Asmady. "Thomas W. Arnold (2012). The Spread of Islam in the World: A History of Peaceful Preaching. New Delhi: Goodword Books. 467 pages. [ISBN: 8187570229]." Journal of Al-Tamaddun 17, no. 2 (2022): 265–66. http://dx.doi.org/10.22452/jat.vol17no2.21.

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Arnold’s book offers a balanced analysis and an alternative perspective for those who seek to find the truth about Islam. It has 13 chapters (including introduction and conclusion) and each chapter covers almost all regions that had interacted with Islam. The story line of the book begins with how Islam first established in Mecca and Medina, and later it spreads to all Arabian Peninsula and other corners of the earth encompassing western Asia, Africa, Spain Andalusia, central Asia, China, India, and Malay Archipelago. In the time of writing in 1896, Prof Arnold estimated that there were about

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