Relevant bibliographies by topics / Medieval Islamic West

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Medieval Islamic West'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Medieval Islamic West"

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Bangura, Ahmed Sheikh. "Islam in West Africa." American Journal of Islam and Society 14, no. 3 (October 1, 1997): 91–93. http://dx.doi.org/10.35632/ajis.v14i3.2271.

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Islam in West Africa is a collection of nineteen essays written by NehemiaLevtzion between 1963 and 1993. The book is divided into five sections. dealingwith different facets of the history and sociology of Islam in West Africa.The first section focuses on the patterns, characteristics, and agents of thespread of Islam. The author offers an approach to the study of the process of thatIslamization in West Africa that compares pattems of Islamizacion in medievalMali and Songhay to patterns in the Volta basin from the seventeenth to thenineteenth centuries. He also assesses the complex roles played by Africanchiefs and kings and slavery in the spread of Islam.Section two focuses on the subject of lslam and West African politics fromthe medieval period to the early nineteenth century. Levtzion identifies twotrend in African Islam: accommodation and militancy. Islam's early acceptancein West African societies was aided by the fact that Islam was initially seen asa supplement, and not as a substitute, to existing religious systems. Levtzionanalyzes the dynamics of Islam in African states as accommodation gave wayin time to tensions between the ruling authorities and Islamic scholars, callingfor a radical restructuring of the stare according to Islamic ideals. The tensionsbetween the Muslim clerics of Timbuktu and the medieval Songhay rulers. andthe ultimately adversarial relationship between Uthman dan Fodio and the Gobirleadership in eighteenth-century Hausaland, are singled out for sustained analysis ...
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Chism, Christine. "Arabic in the Medieval World." PMLA/Publications of the Modern Language Association of America 124, no. 2 (March 2009): 624–31. http://dx.doi.org/10.1632/pmla.2009.124.2.624.

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Observers of the recent political polarizations of western and Islamic culture might be forgiven for concluding that we are living in a new Middle Ages (Holsinger; Eco). Such narratives as “the clash of civilizations” (Huntington) and “the rise of the modern West” (McNeill; which beguiles with the dangerous fantasy of the fall of the atavistic East) have attained the status of cultural mythologies. Conversely, modern Arab cultures have never forgotten the shock of their first encounters with medieval Europeans in the Levant and al-Andalus: the legacies of crusade, countercrusade, occupation, and re-conquest. Extremists have politicized the orientalist divide described by Edward Said to create their own postcolonial mythologies. We are now in danger of projecting current impasses historically backward until Islam and the West seem always to have been enemies, inimical by nature and throughout history. Doing so would reify East and West and render them monolithic. Most troubling, such mythologies obscure the uneasy, strategic, and often stunningly productive interchanges that enrich what might better be considered as a complex intercultural evolution. The deep roots of the encounter between Islam and Christendom—the influence of Arabic science, literature, and philosophy and of Islamic forms of thought, historiography, economics, and cultural practice—deserve a richer, less politicized examination. It would be useful to try to see medieval Islamic cultures write back, from a time before European hegemony, decentering and defamiliarizing their Western neighbors. What would a medieval world look like if it constructed itself not as a tedious intermission between classical and Renaissance enlightenments, but rather as a heterogeneous fretwork of contact zones, aversions, and transmissions between sophisticated and acquisitive cultures? This medieval world could better serve our own twenty-first-century global culture, whose multiplex networks exceed simple polarization. To this outcome, the study of Arabic writing in the premodern and early modern world is key.
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Stillman, Norman A. "The Jews of the Medieval Islamic West: Acculturation and its limitations." Journal of the Middle East and Africa 9, no. 3 (July 3, 2018): 293–300. http://dx.doi.org/10.1080/21520844.2018.1519768.

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Abuali, Eyad. "Arabic-Islamic Views of the Latin West." American Journal of Islam and Society 34, no. 3 (July 1, 2017): 153–56. http://dx.doi.org/10.35632/ajis.v34i3.787.

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Interactions between Latin Europeans and the Islamic world during the medievalperiod have received great attention in numerous scholarly studies. Thefocus of such works often consists of an attempt to delineate the constructionof identities and the extent to which they were utilized to mark out an “other.”By contrast, one of König’s most important conclusions demonstrates that formedieval Arab-Islamic scholars writing about the Latin West, these Latin Christiansocieties “were often simply regarded as alternative manifestations ofhuman life and its social and political organisation” (pp. 327-28).This is primarily a historiographical investigation with a macro-historicalapproach. König analyzes material spanning the early Islamic period (the seventhcentury) to the later medieval period (the fifteenth century) and covers arange of genres. It could be said that such an approach fails to critically analyzethe motivations of individual Muslim authors, something that the author doesacknowledge in his preface. However, such analyses lie beyond the scope ofthe project at hand. Furthermore, a macro-historical approach is necessary forchallenging previous scholarship on the subject. Bernard Lewis asserted thatthe Latin West was perceived as a united barbaric monolith, one viewed at bestwith disinterest in the minds of Muslim writers – a view that continues to influencescholarship to this day ...
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Zulmuqim, Zulmuqim, Zainimal Zainimal, Martin Kustati, Besral Besral, Refinaldi Refinaldi, and Adriantoni Adriantoni. "The Characteristics of Pesantren in the Development of Islamic Education in West Sumatra." Ulumuna 24, no. 1 (June 18, 2020): 132–54. http://dx.doi.org/10.20414/ujis.v24i1.382.

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The aim of the study is to investigate the characteristics of pesantren in the development of Islamic education in West Sumatra. This region is well known for the early history of Islamic education in Indonesia. This is a qualitative study where the data were gathered through observation, interview, focus group discussion, and documentation in eleven pesantrens in the province of West Sumatra. This study reveals three main characters of the Islamic boarding schools, namely institutional system, curriculum and learning system and typology. Institutionally, Islamic boarding schools is under the auspices of a foundation. However, leadership and regeneration are still closely linked to the family of the pesantren founders. The curriculum and learning system are integrated from general/state school curriculum, classical pesantren curriculum, and modern Islamic school curriculum. Various classical-medieval literature in Islamic studies, commonly known as kitab kuning, are to a great extent also still used, especially in the institutions that only run traditional Islamic boarding schools (pesantren salaf). Keywords: Characteristics, Islamic boarding schools, Islamic education
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Grant, Edward. "Celestial Motions in the Late Middle Ages." Early Science and Medicine 2, no. 2 (1997): 129–48. http://dx.doi.org/10.1163/157338297x00096.

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AbstractWith the introduction of Greco-Islamic science and natural philosophy, medieval natural philosophers were confronted with three distinct astronomical systems: Aristotelian, Ptolemaic, and the system of al-Bitruji. A fundamental problem that each had to confront was how to explain simultaneous contrary motions in the heavens -for example, the sun's motion, which moves east to west with a daily motion while simultaneously moving west to east along the ecliptic- within an Aristotelian physical system that assumed that a simple body could have only one proper motion. How medieval natural philosophers resolved this problem is the focus of the article.
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Morton, Nicholas. "Arabic-Islamic Views of the Latin West: Tracing the Emergence of Medieval Europe." Islam and Christian–Muslim Relations 27, no. 4 (May 20, 2016): 524–25. http://dx.doi.org/10.1080/09596410.2016.1186967.

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Lázaro, Fabio López. "The Rise and Global Significance of the First “West”: The Medieval Islamic Maghrib." Journal of World History 24, no. 2 (2013): 259–307. http://dx.doi.org/10.1353/jwh.2013.0053.

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Salaymeh, Lena. "Imperialist Feminism and Islamic Law." Hawwa 17, no. 2-3 (October 23, 2019): 97–134. http://dx.doi.org/10.1163/15692086-12341354.

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Abstract This article presents three arguments about defects in imperialist feminism. First, I show that imperialist feminists engage in decontextualized comparisons: they consistently compare Western women to the Muslimwoman, without comparing Muslim men and women or comparing non-Muslim men and women. These inconsistent comparisons are the source of significant misrepresentations of Muslim women. Second, I propose that imperialist feminists view Muslim women through the heteronormative male gaze. That is, when imperialist feminists assess Muslim women’s practices, they implement the normative assumptions of heterosexual males in the West. Third, I argue that imperialist feminists incorrectly presume that Western women enjoy full autonomy or fail to recognize that women everywhere do not enjoy full autonomy. I present medieval Islamic legal ideas about a wife’s right to sexual fulfillment as evidence that the liberal myth of autonomy is not translatable to orthodox Islamic jurisprudence.
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Caskey, Jill. "Steam and "Sanitas" in the Domestic Realm: Baths and Bathing in Southern Italy in the Middle Ages." Journal of the Society of Architectural Historians 58, no. 2 (June 1, 1999): 170–95. http://dx.doi.org/10.2307/991483.

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This study presents five little-known bathing chambers from the region of Amalfi in southern Italy. Dating from the thirteenth century, the baths define with remarkable consistency a type of structure that has not previously been identified or considered in histories of medieval architecture in the West. The study begins with an analysis of the five bathing chambers and their specific architectural features, technological remains, and domestic contexts. The diverse antecedents of the buildings, which appear in ancient Roman, medieval Italian, Byzantine, and Islamic architecture, are explored, along with the implications of this eclecticism for the history of southern Italy. Utilizing the rich array of surviving medieval documents for the region, including episcopal charters, royal decrees, and medical treatises, the study then reconstructs the economic, social, and scientific significance of the baths within medieval Amalfi. As monuments outside the traditional contexts of art production in southern Italy, the baths challenge long-standing characterizations of southern Italy's art and architecture, and point to the existence of a Mediterranean-wide balneal culture in which Byzantine, Islamic, and southern Italian communities participated.
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Dissertations / Theses on the topic "Medieval Islamic West"

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Shalem, Avinoam. "Islamic portable objects in the medieval church treasuries of the Latin West." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/20776.

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Over the last 1,300 years Europe and the Islamic world have confronted each other. The dynamic and even tense relationship between them has caused cultural interchanges which are clearly marked on both. The present study focuses on portable Islamic objects in European church treasuries and, therefore, belongs to the large field of research of East-West interaction. A corpus of Islamic artefacts still or formerly in the possession of the medieval church treasuries of Europe has not as yet been the subject of wholly comprehensive examination, and the present study is intended to contribute to this as yet largely unexplored field. The scope of this study is confined to the Middle Ages, namely from the mid 7th century until ca. 1300, with the exception of medieval Spain which is dealt with up to the fall of the Nasrids in 1492. It examines East-West interactions only from one side of the coin, namely Islam in the West, and is restricted to the Latin West. Unlike former approaches, this study does not discuss the impact or the influence that these artefacts had on the art of the West, but tries to answer how Islamic artefacts reached the Latin West and what the attitude towards them in the ecclesiastical sphere was. The body of the thesis is divided into three main parts. In the first part the principal different 'routes' by which Islamic objects reached the Latin West are examined. The objects are classified into five groups. The first chapter deals with Islamic vessels which were brought by pilgrims as souvenirs from the Near East. The second one focuses on the exchange of royal presents. The third one examines the accounts referring to the dispersion of the Fatimid treasury.
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Benchekroun, Chafik Toum. "Images et connaissances de l'Occident chrétien au Maghreb médiéval." Thesis, Toulouse 2, 2019. http://www.theses.fr/2019TOU20027.

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Il est difficile d’infirmer l’idée qu’une vision caricaturale de l’Occident chrétien prévaut dans le Maghreb médiéval, vision qui résume l’Autre à des traits à la fois généraux et stéréotypés. A l’époque médiévale, les auteurs maghrébins semblent peiner à différencier les puissances chrétiennes les unes des autres, préférant souvent désigner (ce que cette thèse veut appeler) l’Autre méditerranéen de façon vague et éloignée : « Romains », « Francs », « Chrétiens », ou plus rarement « mécréants ». Ces appellations paraissent souvent être jetées à tout hasard, et être parfaitement équivalentes. Mais, quoique cette impression soit en grande partie correcte, certaines nuances peuvent peut-être apporter une plus grande clarté sur l’état et le degré de connaissance de l’Autre dans la conscience cultivée (au sens hégélien de l’expression) des élites intellectuelles maghrébines médiévales. Cet Autre multiséculaire, antéislamique. Déjà, en 171, 540 ans avant 711, les Maures traversaient le détroit de Gibraltar pour attaquer la Bétique, poussés par une récolte plus qu’insuffisante. Constituant un danger tout à fait considéré à l’époque. Déjà sous Néron, le poète Calpurnius écrivait : « trucibusque obnoxia Mauris pascua Geryonis ». Quoique l’Islam vienne parachever et ancrer cette gigantesque mise en situation psychologique. L’identité intellectuelle maghrébine médiévale a pour base une période antéislamique fantasmée de l’Arabie de Mahomet. Il ne faut pas oublier que Juifs et chrétiens furent chassés tout simplement d’Arabie après la mort de Mahomet, car ils souilleraient la patrie du Prophète par leur seule présence. Il s’agit ici d’un élément fondateur de la représentation traditionnelle des Chrétiens et des Juifs en Terre d’Islam. Cela influencera les visions juridiques des relations pouvant être entreprises entre les Maghrébins et l’Occident chrétien. Ainsi nombre de juristes maghrébins médiévaux présenteront comme illicites les échanges commerciaux entre Maghrébins et Chrétiens (d’Occident) se réalisant avec des monnaies chrétiennes gravées de croix, voire gravées d’inscriptions latines tout simplement. Même la relation avec l’Autre est donc définie par le refus de l’Autre. Car, l’Occident chrétien c’est Dār al-ḥarb (une terre de guerre)
It is difficult to refute the idea that a caricatural vision of the Christian West prevails in the medieval Maghreb, a vision that summarizes the Other with both general and stereotyped traits. In medieval times, Maghreb writers seem to struggle to differentiate the Christian powers from one another, often preferring to designate (what this thesis wants to call) the Mediterranean Other vaguely and remotely: "Romans", "Francs", "Christians", or more rarely "unbelievers". These appellations often appear to be thrown at random, and to be perfectly equivalent. But, although this impression is largely correct, some nuances may perhaps bring greater clarity to the state and degree of knowledge of the Other in the cultivated consciousness (in the Hegelian sense of expression) of the elite medieval Maghreb intellectuals. This other multisecular, pre-Islamic. Already, in 171, 540 years before 711, the Moors crossed the Strait of Gibraltar to attack Betic, pushed by a crop more than insufficient. Constituting a danger quite considered at the time. Already under Nero, the poet Calpurnius wrote: "trucibusque obnoxia Mauris pascua Geryonis". Although Islam comes to complete and anchor this gigantic psychological situation. The medieval Maghreb intellectual identity is based on a fantasized pre-Islamic period of Arabia of Muhammad. It must not be forgotten that Jews and Christians were simply expelled from Arabia after the death of Muhammad, for they would defile the homeland of the Prophet by their mere presence. This is a founding element of the traditional representation of Christians and Jews in the Land of Islam. This will influence the legal visions of the relations that can be undertaken between the Maghrebians and the Christian West. Thus many medieval Maghreb jurists will present as illicit trade between Maghrebians and Christians (of the West) being realized with Christian coins engraved with crosses, even engraved with Latin inscriptions quite simply. Even the relationship with the Other is therefore defined by the refusal of the Other. Because, the Christian West is Dār al-ḥarb (a land of war)
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Brisville, Marianne. "L'alimentation carnée dans l'Occident islamique médiéval : productions, consommations et représentations." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2119.

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L’alimentation se trouve à la croisée des domaines économiques et sociaux, culturels et religieux, matériels et environnementaux. Cette caractéristique se trouve renforcée dans le cas de la viande en raison de ses modalités de production et de consommation et de ses représentations. Sources de tensions et d’ambiguïtés, de désirs et de dégoûts, la chair animale subit de multiples processus menant de l’obtention de « la matière première » à la consommation de cet aliment qui apparaît comme une construction éminemment culturelle fabriquée grâce à des techniques matérielles. L’historiographie a traditionnellement caractérisé la viande comme étant un aliment rare, cher et consommé essentiellement, voire uniquement par les élites. Alors que cette vision a récemment été nuancée et fortement pondérée pour l’Occident chrétien médiéval, il s’avère essentiel de réinterroger l’image issue des sources textuelles à l’aune des données archéologiques dans l’Occident islamique médiéval. Les discours produits des sources arabes – telles que les traités culinaires, diététiques ou juridiques – concourent à valoriser l’aliment carné au moyen d’un large spectre argumentaire associant les dimensions matérielles, socio-économiques, socioculturelles et symboliques. Toutefois, la confrontation avec les données archéozoologiques mène à considérer les trois paramètres majeurs qu’étaient la quantité, la qualité et la fréquence de consommation de cette denrée particulière. Il convient de même d’appréhender l’ensemble de la population d’al-Andalus et du Maghreb médiéval et de percevoir dans quelle mesure la saisonnalité représentait un enjeu majeur dans l’approvisionnement et dans la consommation des viandes
Food is at a crossroads of various fields: economical, social, cultural, religious, material, and environmental. This characteristic is heightened in the case of meat because of its modalities of production, consumption, and representation. Being a source of tensions and ambiguities, of desire and disgust, animal flesh goes through multiple processes leading from the procurement the “raw material” to its consumption as an aliment, which appears as an eminently cultural construction made by material techniques. The historiography has traditionally characterized meat as an aliment being rare, expensive, and mainly, or even, only consumed by the elites. While this vision for the Medieval Christian West has been nuanced and pondered since, it is all the more fundamental to question the traditional image of a rare and expensive aliment for the Medieval Islamic West, by the confrontation of the textual and the archæological data available for this space. All the discourses provided by the Arabic sources—culinary, dietetic, and juridical ones—are unanimous in the valorisation of meat, by means of a large spectrum of arguments that associate the material, socio-economic, socio-cultural, and symbolic dimensions. However, confronting the textual and archæozoological data leads to consider three major parameters, which are the quantity, the quality, and the frequency of the consumption of this particular commodity. Moreover, it is crucial to apprehend, socio-economically and socio-culturally, all the strata of the population of al-Andalus and of the Medieval Maghreb, in order to perceive how far seasonality represented a major issue in the supply and the consumption of meat
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Books on the topic "Medieval Islamic West"

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Islam Christianized: Islamic portable objects in the medieval church treasuries of the Latin West. Frankfurt am Main: Peter Lang, 1996.

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Ana, Rodríguez López, ed. Diverging paths?: The shapes of power and institutions in medieval Christendom and Islam. Leiden: Brill, 2014.

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Tampoe, Moira. Maritime trade between China and the West: An archaeological study of the ceramics from Siraf (Persian Gulf), 8th to 15th century A.D. Oxford, England: B.A.R., 1989.

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Travellers, intellectuals, and the world beyond Medieval Europe. Farnham, Surrey: Ashgate, 2010.

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Jews, Christians, and the abode of Islam: Modern scholarship, medieval realities. Chicago: The University of Chicago Press, 2012.

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Penn-Paris-Dumbarton Oaks Colloquia (4e 1982 Morigny-Champigny, France). La notion de liberté au Moyen Âge : Islam, Byzance, Occident : Penn-Paris-Dumbarton Oaks colloquia : IV session des 12-15 octobre 1982 =: The concept of freedom in the Middle Ages : Islam, Byzantium and the West : Penn-Paris-Dumbarton Oaks colloquia: IV session of October 12-15, 1982. Paris: Les Belles lettres, 1985.

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Sandra, Aubé, and Institut du monde arabe (France). Musée, eds. Lumières de la sagesse: Écoles médiévales d'Orient et d'Occident. Paris: Publications de la Sorbonne, 2013.

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Idols in the east: European representations of Islam and the Orient, 1100-1450. Ithaca: Cornell University Press, 2009.

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Samman, Tarif Al. Die arabische Welt und Europa: Ausstellung der Handschriften- und Inkunabelsammlung der Österreichischen Nationalbibliothek : Handbuch und Katalog : Prunksaal, 20. Mai-16. Oktober 1988. Graz, Austria: Akademische Druck- und Verlagsanstalt, 1988.

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Lohse, Tillmann, editor of compliation and Scheller, Benjamin, editor of compliation, eds. Mittelalter in der grösseren Welt: Essays zur Geschichtsschreibung und Beiträge zur Forschung. Berlin: De Gruyter, 2014.

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Book chapters on the topic "Medieval Islamic West"

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Van Steenbergen, Jo. "‘Medieval’ transformations across Islamic West-Asia." In A History of the Islamic World, 600–1800, 171–201. First edition. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003056591-11.

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Glick, Thomas F. "Arabic and Islamic Studies The Arab West." In Handbook of Medieval Studies, edited by Albrecht Classen, 1–6. Berlin, New York: De Gruyter, 2010. http://dx.doi.org/10.1515/9783110215588.1.

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Van Steenbergen, Jo. "‘Medieval’ symbiotic transformations in Islamic West-Asia." In A History of the Islamic World, 600–1800, 330–67. First edition. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003056591-16.

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Van Steenbergen, Jo. "‘Medieval’ transformations in West-Asia’s Euphrates-to-Nile Zone—Part 1." In A History of the Islamic World, 600–1800, 202–28. First edition. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003056591-12.

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Van Steenbergen, Jo. "‘Medieval’ transformations in West-Asia’s Nile-to-Euphrates Zone—Part 2." In A History of the Islamic World, 600–1800, 229–56. First edition. | New York : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003056591-13.

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Adang, Camilla. "Swearing by the Mujaljala: A fatwā on dhimmī Oaths in the Islamic West." In Law and Religious Minorities in Medieval Societies: Between Theory and Praxis, 159–72. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.relmin-eb.5.109355.

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Taylor, Christopher. "Prester John, Christian Enclosure, and the Spatial Transmission of Islamic Alterity in the Twelfth-Century West." In Contextualizing the Muslim Other in Medieval Christian Discourse, 39–63. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230370517_3.

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Wasserstein, David J. "Families, Forgery and Falsehood: Two Jewish Legal Cases From Medieval Islamic North Africa." In The legal status of ḏimmī-s in the Islamic West (second/eighth-ninth/fifteenth centuries), 335–46. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.relmin-eb.1.101824.

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Albarrán, Javier. "From the Islamic West to Cairo: Malikism, Ibn Tūmart, al-Ghazālī and al-Qāḍī ‘Iyāḍ’s Death." In Artistic and Cultural Dialogues in the Late Medieval Mediterranean, 3–29. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53366-3_1.

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Hérnandez López, Adday. "La compraventa de vino entre musulmanes y cristianos ḏimmíes a través de textos jurídicos mālikíes del Occidente islámico medieval." In The legal status of ḏimmī-s in the Islamic West (second/eighth-ninth/fifteenth centuries), 243–74. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.relmin-eb.1.101820.

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