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Journal articles on the topic 'Muslim Spain'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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1

Kaakeh, Abdulkader, M. Kabir Hassan, and Stefan F. van Hemmen Almazor. "Attitude of Muslim minority in Spain towards Islamic finance." International Journal of Islamic and Middle Eastern Finance and Management 11, no. 2 (June 18, 2018): 213–30. http://dx.doi.org/10.1108/imefm-11-2017-0306.

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Purpose This paper aims to use a theoretical model based on the theory of reasoned actions to investigate the effects of attitude, religious motivation, awareness and service and pricing on the intention to use Islamic banking among the Muslim minority in Spain. It also aims to determine the profile of a potential Islamic banking customer among this minority. Design/methodology/approach The research focuses on a survey of Muslims living in Barcelona, Spain, who know of the existence of Islamic finance but do not have access to it. The research uses factor analysis and logit regression to analyse the data. Findings The results show that attitude, religious motivation and awareness are important factors affecting the intention to use Islamic banking. The study also shows that the potential Islamic banking customer in Spain is a Muslim (Spanish, Moroccan or Pakistani), male, and did not reach university degree in his education. Research limitations/implications The sample has 154 participants living in Barcelona, with the rest of Spain being ignored, although results should apply to all Muslims in Spain. Also, this study does not consider attitude as a moderator. Practical implications The research shows the potential for Islamic banks in the Spanish market and the possibility of raising awareness about Islamic banking. Social implications Islamic banking in Spain could help the Muslim minority to participate effectively in financial activities, thus leveraging their capacity to integrate into the community. The study also highlights the importance of empowering the women in this minority and could help society by encouraging off-banking money to flow into the financial sector. Originality/value The research is the first empirical attempt to test the factors affecting the intention among Muslims in Spain to deal with Islamic banking. The study also highlights the importance of Islamic finance for Muslim minorities as a method to support their religious identity.

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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 medieval Muslims. Conversion for them is not conversion but a rediscovery of the “truly Muslim nature” of Andalusia. Fundamental to this Andalusian convert discourse is the claim that Islam is not an “imported” religion but a local, indigenous one. An analysis of these Andalusian converts’ narratives will contribute to a more nuanced understanding of the current ideological battles over national and religious identity.

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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 (July 17, 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, while the Jews also existed there. When the Muslims (Moors) conquered this country, they behaved and treated the people here with fairness and tolerance. The tolerance of Muslims has had a profound impact on non-Muslims and the environment here. Many of non-Muslims converted to Islam with their own consent. Muslims gave them full enfranchise to worship according to their own religion; the priest did not need to hide their religious status. Muslim Spain had complete freedom of education which led to students coming from other countries for pursuit education. Non-Muslims adopted culture, living style and ways to dress of Muslims. They learned Arabic and began to read poetry in Arabic. Arabic literature translated into Hebrew and Latin by non-Muslims. In Muslim Spain there was freedom of expression. The Jewish scholar Ibn Naghrila spoke on the beliefs of Muslims under the Muslim rule in Spain.Hasdai ibn Shaprot (d.970) established a madrasa for Jews in Cordova to teach the Holy Scripture and Talmud. Katie Magnus (d.1924) says, “Like a dream in the night – Life in Spain”. Due to the tolerance of Muslims, Europeans became aware of civilization and from that time renaissance began. Muslims behaved non-Muslims with tolerance, contrary to non-Muslims, while they overcome on Muslims, wherever their attitude with Muslims is always regrettable. With the fall of the Muslim’s empire, Spain fell into the darkness of ignorance. Stanley lane-Poole (d.1931) says, “The Moors were banished, for a while the Christian Spain shone, like the Moon, with a borrowed light, then came the eclipse, and in that darkness Spain grovelled ever since”.

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Saliba, George. "The Fifth International Symposium of the History of Arab Science." American Journal of Islam and Society 9, no. 4 (January 1, 1992): 583–84. http://dx.doi.org/10.35632/ajis.v9i4.2535.

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In the context of the five-hundred-year anniversary celebrations of the"discovery of the New World" now going on in the United States andSpain, the Syrian Institute for the History of Science (Aleppo University,Aleppo, Syria), organized the Fifth International Symposium of the Historyof Arab Science in conjunction with the lnstituto de Cooperaci6n conel Mundo Arabe (Institute of Cooperation with the Arab World, the ForeignMinistry of Spain). The theme of the conference, which dealt withthe contribution of al Andalus (i.e., Muslim Spain) to the history ofscience and teclmology, was the obvious reason for this international cooperationbetween the agencies of Syria and Spain.The contribution of al Andalus in the realms of science and technologyto both Muslim and European countries is undeniably importantin its own right and should be investigated by similar symposia, not onlyin Spain or Muslim countries. It was, however, ironic that the fivehundred-year anniversary celebrations of the "discovery of the NewWorld" coincided with the expulsion of Muslims from Spain after the reconquista,not to mention the fact that the "New World" had already beendiscovered thousands of years before Columbus by the native Americans ...

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CAMP, KATHRYN. "ANA ECHEVARRÍA, The Fortress of Faith: The Attitudes Towards Muslims in Fifteenth Century Spain, Medieval Iberian Peninsula, vol. 12 (Leiden, Boston, Cologne: E. J. Brill 1999). Pp. 254. $108 cloth." International Journal of Middle East Studies 33, no. 3 (August 2001): 450–52. http://dx.doi.org/10.1017/s002074380122306x.

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In The Fortress of Faith: The Attitudes Towards Muslims in Fifteenth Century Spain, Ana Echevarría presents a study of four mid-15th-century texts and argues that their polemical tone toward the Muslim world was inspired by contemporary historical events and revealed a Christian Spain preparing itself to end Muslim rule on the Iberian Peninsula. She argues that the events of 1450–70 are key to understanding Fernando and Isabel's renewed march against Granada in 1474 and that ecclesiastical literature of this time—as a manifestation of a “frontier church”—can provide a glimpse of the ideas common at court and among the clergy. At the center of her book are the works of three theologians (Juan de Segovia, Alonso de Espina, and Juan de Torquemada) and one layman (the Aragonese Pedro de Cavallería)—all written between 1450 and 1461—and Echevarría juxtaposes these texts with a wide selection of similar treatises written in Spain and elsewhere since the Muslim invasion of Iberia in 711. For each of her four primary texts, she provides the historical context of the author's life as well as an analysis of each work's style, sources, symbolism, and mode of argumentation against Islam (which, in general, involved allegations about the illegitimacy of the Muslim Prophet, holy text, or tenets). She then compares the views of these authors with the legal norms governing interactions among Muslims, Christians, and Jews in 15th-century Spain and concludes that both reveal an “evolution towards intolerance and violence which was common to the society and its rulers” and that impelled the eventually successful conquest of Granada.

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Kamil, Sukron, and Zakiya Darojat. "The Study of Mosque Management in Indonesia and Spain: Majority and Minority Muslim Factors." Insaniyat : Journal of Islam and Humanities 6, no. 1 (November 30, 2021): 71–88. http://dx.doi.org/10.15408/insaniyat.v6i1.23115.

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This article aims to analyze and compare the management of mosques between two countries; Indonesia, where Muslims are the majority population, and Spain where Muslims are the minority. The research question is summed upon how the Muslims respond to the mosque management in two countries, Indonesia and Spain. Constructed by both research methods, qualitative and quantitative, this article lists mosques in urban areas both in Indonesia and Spain and analyzes several aspects related to mosque management. The number of questionnaires distributed was 100 to Indonesian Muslim communities in Jabodetabek (Jakarta, Bogor, Depok, Tangerang, and Bekasi), and 100 Muslims in the City of Madrid and Sevilla, in Spain. The study found high scores for mosque management in urban Indonesia related to the community's satisfaction with the mosque services either in the social field (as the power of civil society) or in the main service fields (worship/da'wa). Meanwhile, the score for managing mosques in Spain is low. This fact is related to the issue of better access to resources: economic, socio-cultural, and political mosques in Indonesia as they are the majority population. On the other hand, Spanish Muslims often face various obstacles in building mosques, one of them being tied up with the issue of Islamophobia. In conclusion, Mosque management in Indonesia seems better than in Spain both in social services and in worship/da'wah.

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Amin, Hafiza Sumaiya, and Atif Aftab. "http://habibiaislamicus.com/index.php/hirj/article/view/169." Habibia Islamicus 5, no. 1 (February 10, 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 development of primary education? Did Primary education was easily accessible to every child? These questions were evaluated with the help of credible and authentic reference books. Through investigation it was found that Islam and Prophet (P.B.U.H) strongly emphasized on value and acquisition of knowledge. To acquired knowledge Masjid played central role from the early days of Islam. Every Masjid had one Madrasah along with complete teachings of Islam and worldly education. During Golden Era of Muslim Spain state followed the tradition of making Madrasah with Masjid. Elementary schools were established in every town during Golden Era of Muslim Spain, State made primary education free for all citizens. Administration provided financial and managerial support and spends a lot of money for primary education during Golden Era of Muslim Spain. Primary education played vital role in the development of new generation and became of progressive society. Education became the sign of prestige and luxury for people to its best during Golden Era of Muslim Spain.

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Brodman, James W., and Kenneth Baxter Wolf. "Christian Martyrs in Muslim Spain." American Historical Review 94, no. 4 (October 1989): 1084. http://dx.doi.org/10.2307/1906645.

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Gilliot, Claude, and Salma Khadra Jayyusi. "The Legacy of Muslim Spain." Studia Islamica, no. 81 (1995): 213. http://dx.doi.org/10.2307/1596032.

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Farah, Caesar, and Salma Khadra Jayyusi. "The Legacy of Muslim Spain." Sixteenth Century Journal 27, no. 1 (1996): 158. http://dx.doi.org/10.2307/2544281.

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Sells, Michael, and Salma Khadra Jayyusi. "The Legacy of Muslim Spain." Journal of the American Oriental Society 117, no. 4 (October 1997): 757. http://dx.doi.org/10.2307/606486.

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12

Weststeijn, Johan. "Dutch scholars on Muslim Spain." Al-Masāq 16, no. 2 (September 2004): 205–15. http://dx.doi.org/10.1080/0950311042000269828.

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Lourie, Elena. "Christian martyrs in Muslim Spain." History of European Ideas 12, no. 2 (January 1990): 301–2. http://dx.doi.org/10.1016/0191-6599(90)90259-h.

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14

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 (November 10, 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 the last two centuries, Islam has been practiced as a personal religion of worship and prayer, but never as a government that has protected and enriched the lives of all religions, as we have seen during the Muslim rule of Andalusia. The aim of this paper is specifically to discuss the policies of the Spanish Inquisition on the Muslims in Andalusia. Muslim policies are discussed in great depth compared to other groups, because they were the majority and most resistant to policies. The analysis of the impact of the Inquisition is important to understand how Islam was eradicated from the Spanish society and later re-emerged as a significant presence in Spain.

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Kyryushko, M. I. "Dialogue between Muslims and Christians as part of the process of integrating Muslims into European society." Ukrainian Religious Studies, no. 37 (December 6, 2005): 40–50. http://dx.doi.org/10.32420/2006.37.1702.

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The presence of a large Muslim community in many European countries (most notably France, Germany, the United Kingdom, Italy, Spain), a growing role in the political processes of the Muslim population of Turkey, Albania, Macedonia, Bosnia and Herzegovina, the Kosovo region, the Kosovo region, and the Kosovo region. centers in European capitals, the emergence of international pan-European Muslim organizations attract the attention of researchers. The problem is whether modern Muslims are living in developed European countries as genuine Europeans, are they seeking full integration into European society, or are they looking to find themselves in a kind of new ghetto, delineated by the boundaries of religious and cultural differences.

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Jasch, Hans-Christian. "State-Dialogue with Muslim Communities in Italy and Germany - The Political Context and the Legal Frameworks for Dialogue with Islamic Faith Communities in Both Countries." German Law Journal 8, no. 4 (April 1, 2007): 341–80. http://dx.doi.org/10.1017/s2071832200005642.

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Estimates of the number of Muslims in EU Member States vary widely, depending on the methodology and definitions used and the geographical limits imposed. Excluding Turkey and the Balkan-regions, researchers estimate that as many as 13 to 20 million Muslims live in the EU: That is about 3.5 - 4% of the total EU population. Muslims are the largest religious minority in Europe, and Islam is the continent's fastest growing religion. Substantial Muslim populations exist especially in Western European countries, including France, Germany, the United Kingdom, Spain, Italy, the Netherlands, Belgium and the Scandinavian Countries. Europe's Muslim populations are ethnically diverse and Muslim immigrants in Europe hail from a variety of Middle Eastern, African, and Asian countries, as well as Turkey. Most Muslim communities have their roots in Western Europe's colonial heritage and immigration policies of the 1950s and 1960s used to counter labor shortages during the period of reconstruction after World War II. These policies attracted large numbers of North Africans, Turks, and Pakistanis. Furthermore, in recent years, there have been influxes of Muslim migrants and political refugees from other regions and countries, including the Balkans, Afghanistan, Iraq, Somalia, and the West Bank and Gaza Strip.

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Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.

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The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.

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Rybina, M. V. "The Christian Church of Muslim Spain." Izvestiya MGTU MAMI 9, no. 1-6 (December 15, 2015): 29–34. http://dx.doi.org/10.17816/2074-0530-66969.

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The article considers the main problem points in characteristic of Christian Church state in the conquered Arab-Muslim territories of the Iberian Peninsula. The author analyzes them in terms of the social role of the Church in conditions of coexistence of Christians with the politically dominant Muslim community.

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Plaza del Pino, Fernando Jesús, Verónica C. Cala, Encarnación Soriano Ayala, and Rachida Dalouh. "Hospitalization Experience of Muslim Migrants in Hospitals in Southern Spain—Communication, Relationship with Nurses and Culture. A Focused Ethnography." International Journal of Environmental Research and Public Health 17, no. 8 (April 17, 2020): 2791. http://dx.doi.org/10.3390/ijerph17082791.

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The coast of southern Spain is one of the main entry points for Africans who want to reach Europe; in this area, there is an important immigrant community of African origin, mostly Muslims. The objective of this study is to describe and understand the hospitalization experience of Muslim migrants in public hospitals in southern Spain, especially their relationship with the nurses who care for them. Data were collected from May 2016 to June 2017. This study followed the principles associated with focused ethnography. During data collection, open interviews with 37 Muslim patients were conducted. Three themes emerged from the inductive data analysis: lack of communication with nurses, discriminatory experiences at the hospital and their experience of Islam in the hospital. We conclude that caring for Muslim patients requires specific training not only for nurses but also for other health professionals; existing communication problems must be addressed by establishing the role of the intercultural mediator as an idiomatic and cultural bridge between patients and nurses. In addition, hiring health professionals with migrant backgrounds would help convert hospitals into spaces for intercultural coexistence.

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Abulafia, David. "Sugar in Spain." European Review 16, no. 2 (May 2008): 191–210. http://dx.doi.org/10.1017/s1062798708000148.

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Sugar has attracted attention from economic historians, particularly because of its significance in the organisation of labour – notably the role of sugar in the development of slavery in the New World. In a Mediterranean setting, the links to slavery are less obvious, but the gradual westward transfer of sugar technology from the Levant to Sicily (under Muslim rule, and later under Aragonese rule) and to Spain reflects seismic changes in the Mediterranean economy. This was a luxury product and, as demand in western Europe grew, European merchants sought sources of supply closer to home than the eastern Mediterranean. Their reluctance to trade in the Levant reflected political uncertainties in the period when Turkish power was rising in the region. In southern Spain, Valencia (under Christian rule) and Granada (under Muslim rule) became major suppliers to northern Europe by the 15th century. Paradoxically, the survival of the last Muslim state in Spain, Granada, was made possible through the injection of capital by Italian and other merchants trading in sugar. However, the discovery of the Atlantic islands, especially Madeira, gave the Portuguese an opportunity to develop sugar production on a massive scale, again targeting Flanders and northern Europe. The article concludes with the arrival of sugar in the Caribbean, in the wake of Columbus.

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Marín-Guzmán, Roberto. "Some Reflections on the Institutions of Muslim Spain." American Journal of Islamic Social Sciences 21, no. 1 (January 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-suq), and, finally, to administer the region’s provinces (kuwar).

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Marín-Guzmán, Roberto. "Some Reflections on the Institutions of Muslim Spain." American Journal of Islam and Society 21, no. 1 (January 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-suq), and, finally, to administer the region’s provinces (kuwar).

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Iqbal, Ahmad Saeed, and Muhammad Asif. "Tariq Ali's Shadows of the Pomegranate Tree: A Khaldunian Study." Global Language Review V, no. III (September 30, 2020): 11–20. http://dx.doi.org/10.31703/glr.2020(v-iii).02.

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Tariq Ali's Shadows of the Pomegranate Tree is the postmodern retelling of what happened to the Muslim civilization in Spain and how the Muslims fell from their grandeur in a cyclic mode of rising and fall. Due to the lack of social solidarity (Asabiyyah) and weak civilization (Umran), the Nasrid Empire in Granada became weak and was overrun by the stronger Christian civilization. Ibn Khaldun's Cyclic Theory of the rise and fall of civilizations from his Muqaddimah is applied as a major theoretical perspective and two of his key concepts, Asabbiyah and Umran are also discussed with reference to Ali's work. Ali's metafiction combines politics as well as the poetics of the postmodern culture and shows the relevance of Khaldunian ideas to the current metamorphosis in the Muslim World. The study deconstructs the Eurocentric notions of Muslim history and finds the trajectory of cultural conflicts of Christian-Muslim civilizations.

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Mijares, Laura. "Changing Paradigms: Islam and Muslims in Spain." Journal of Muslims in Europe 9, no. 3 (October 6, 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 societies. The third publication, by anthropologist Jordi Moreras focuses on “radicalisation” as a new trend to study Muslim populations. The last volume, coordinated by arabist Luz Gómez-García, includes a significant number of articles, which analyze the relationship between the legitimacy and authority of Islam from a transnational perspective.

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Pomeroy, Hillary. "Muslim Lands, Christian Heroes, Jewish Voices." European Judaism 33, no. 1 (March 1, 2000): 70–83. http://dx.doi.org/10.3167/ej.2000.330111.

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The Spanish Jews who fled to North Africa from the 1391 pogroms were joined a century later, in 1492, by a larger wave of exiles, the thousands of Jews who had chosen to leave Spain rather than convert to Christianity. These fellow Jews, the megorashim or expelled Jews, had been forbidden to take 'gold and silver or minted coins' out of Spain (Edwards 1994: 52). They did, however, take with them invisible assets: their Spanish language and culture. This Iberian presence in Morocco was further reinforced by the arrival of a third group of Spanish-speaking Jews fleeing the forced conversions imposed by Portugal in 1497.

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Michalak, Laurence. "MOHJA KAHF, Western Representations of the Muslim Woman: From Termagant to Odalisque (Austin: University of Texas Press, 1999). Pp. 207. $16.95 paper." International Journal of Middle East Studies 33, no. 4 (November 2001): 638–40. http://dx.doi.org/10.1017/s0020743801344070.

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The Muslim woman—secluded, oppressed, and either longing for liberation or ignorant in her false consciousness—has been an enduring topos in the Western imagination since the spread of Islam. Right? Wrong. Mohja Kahf explains that in fact “the question of the liberty, or lack thereof, of the Muslim woman” does not appear until around the 17th century, and the image of the subjugated Muslim woman, with its trappings of harems and veils, does not reach full fruition until the 18th and 19th centuries. If we go back to the 8th century, even after the Muslims had conquered Spain and part of France, there was a lack of European curiosity about Muslims and a tendency to see them as just another enemy who was not particularly different from the pagans of Europe. Orientalism and its gendered images came much later and were based on and helped to justify Western domination over the East, especially during the rise and heyday of colonialism. What, then, was the European image of the Orient—in particular, of Muslim women—during the many centuries before Orientalism, when the Muslim world was as powerful as, or even more powerful than, Europe? Kahf answers this question by introducing us to a series of fictional Muslim women from European literature of the Middle Ages through the late Romantic period.

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Collins, R. "Shorter notice. Muslim Spain and Portugal. Kennedy." English Historical Review 114, no. 455 (February 1999): 142–43. http://dx.doi.org/10.1093/enghis/114.455.142.

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Tieszen, Charles L. "Muslim Spain Reconsidered: From 711 to 1502." Islam and Christian–Muslim Relations 26, no. 1 (October 31, 2014): 125–26. http://dx.doi.org/10.1080/09596410.2014.966613.

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Schonfield, Ernest. "Heine and Convivencia: Coexistence in Muslim Spain." Oxford German Studies 47, no. 1 (January 2, 2018): 35–50. http://dx.doi.org/10.1080/00787191.2018.1409508.

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Collins, R. "Shorter notice. Muslim Spain and Portugal. Kennedy." English Historical Review 114, no. 455 (February 1, 1999): 142–43. http://dx.doi.org/10.1093/ehr/114.455.142.

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Collins, R. "Shorter notice. Muslim Spain and Portugal. Kennedy." English Historical Review 114, no. 454 (February 1, 1999): 142–43. http://dx.doi.org/10.1093/ehr/114.454.142.

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32

Clarke, Nicola. "Muslim Spain Reconsidered: From 711 to 1502." Al-Masāq 28, no. 3 (September 2016): 302–3. http://dx.doi.org/10.1080/09503110.2016.1243777.

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Hitchcock, Richard. "Christian-Muslim Understanding(s) in Medieval Spain." Hispanic Research Journal 9, no. 4 (September 2008): 314–25. http://dx.doi.org/10.1179/174582008x325087.

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RIESZ, LEELA. "CONVIVENCIA: A SOLUTION TO THE HALAL/ PORK TENSION IN SPAIN?" Revista de Administração de Empresas 58, no. 3 (June 2018): 222–32. http://dx.doi.org/10.1590/s0034-759020180303.

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ABSTRACT This work illuminates the connection between foodways and identity forging in Spain’s migration context. The concern of Moroccan and Pakistani Muslims over maintaining halal food practices conflicts with Spain’s reliance on and celebration of Iberian ham. This "two food cultures conflict," which I conceptualize as a halal/pork binary, can be traced back to the 15th century Spanish reconquista. However, Moroccan restaurateurs’ current revival of the convivencia (coexistence) narrative, their emphasis on a collective Andaluzi identity, and tapasization and halalization of Moroccan-Muslim and Spanish foodways are possible solutions to this tension. This identity work in the restaurant allows them to reconcile the cultural, religious, and gastronomic tensions between Muslims and non-Muslims in Spain and rewrites halal foodways into the Spanish foodscape.

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Mumtaz, Soofia. "Akbar S. Ahmed. Discovering Islam: Making Sense of Muslim History and Society. London and New York: Routledge and Kegan Paul, 1988. x + 215pp.£ 25.00 (Hardback)." Pakistan Development Review 28, no. 3 (September 1, 1989): 261–65. http://dx.doi.org/10.30541/v28i3pp.261-265.

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This book is a personalized search by the author for a reconciliation between the "Islamic ideal" and the vast variety of ethnically, economically, politically and socially diverse muslim societies the world over. The research is conducted with reference to "six socia-historical categories", which constitute for the author "a theory of Islamic History". These are: 1. the time of the Prophet and the ideal caliphs (Le., the fIrst four caliphs called Rashidun); 2. the Arab dynasties (meaning the Umayyads and the Abbasids); 3. the three muslim empires (or the Ottomans, the Saffavids and the Mughals); 4. Islam of the periphery (referring to societies in which muslims are in minority, nameiy, the USSR, China, Southeast Asia and South of the Sahara in Africa); 5. Islam under European rule (Le., under the impact of colonization by England, France, Germany, Spain, Portugal and Italy on ''muslim society"); and 6. contemporary Islam. (p. 33).

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MACHIN-AUTENRIETH, MATTHEW. "Spanish Musical Responses to Moroccan Immigration and the Cultural Memory of al-Andalus." Twentieth-Century Music 16, no. 2 (April 30, 2019): 259–87. http://dx.doi.org/10.1017/s1478572218000324.

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AbstractThe notion of a shared history across the Mediterranean is central to a number of Spanish-Moroccan musical collaborations, which draw on the notion of convivencia: the alleged peaceful coexistence between Christians, Jews, and Muslims in medieval Spain. In this article, I explore the relationship between a ‘musical’ convivencia and Moroccan immigration in Spain, focusing on two prominent case studies: Macama jonda (1983) and Inmigración (2003). Spanning a twenty-year period, I argue that these two productions illustrate shifting responses to Moroccan immigration at distinct historical moments: the post-Franco era and post-9/11. These two productions illustrate the malleability of the convivencia myth, employing it for distinct social and political purposes. I argue that Macama jonda and Inmigración should be read as products of shifting political and cultural relations between Spain and Morocco, and Spain's negotiation of its Muslim past.

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Hashim, Rosnani. "Rethinking Islamic Education in Facing the Challenges of the Twenty-first Century." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 133–47. http://dx.doi.org/10.35632/ajis.v22i4.1676.

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The Muslim ummah, as a world community, faces many challenges at thethreshold of the new century. The fateful event of 9/11 has revealed yetanother facet of the problems plaguing Muslim society: the existence ofradical, or what some media have labeled “militant,” Muslim groups.Despite the Muslim world’s condemnation of the 9/11 terrorist attack, theUnited States considered itself the victim and thus launched its “war againstterrorism” against the alleged perpetrators: the Taliban and al-Qaeda. Iraq,which was alleged to be building weapons of mass destruction (WMDs)and assisting al-Qaeda, became the second target. Iran would have becomethe immediate third target if the international community had supported theBush administration’s unilateral declaration of war against Iraq. But it didnot, for the allegations could not be proven.Unfortunately, this new American policy has not helped to curb aggressionor terrorism; rather, it has caused radical groups to run amok andindulge in even more acts of terrorism in Israel, Palestine, Indonesia, Turkey,Spain, Iraq, and Saudi Arabia. The 9/11 tragedy has caused the West to holdmore negative images of Muslims and Islam and has made life more difficultfor Muslims living in the West. In response, anti-Americanism hasgrown throughout the world, particularly in the Muslim world.1September 11 seemed to provide certain Muslim governments with thelicense to combat terrorism on the local front more rigorously. This actionheightened the conflicts between local Muslims and the ruling governments,as in the case of General Musharraf of Pakistan, who decided to cooperatewith Washington in its “war against terrorism” by providing bases forAmerican forces. After 9/11, Egypt, Tunisia, and Malaysia all receivedrepeated praise from Washington for their experience and seriousness incombating terrorism and joining the alliance against it, despite their trackrecord on, for example, human rights violations vis-à-vis the ruling elites’ ...

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Glick, Thomas F. "Christian Martyrs in Muslim Spain. Kenneth Baxter Wolf." Speculum 64, no. 2 (April 1989): 512. http://dx.doi.org/10.2307/2852021.

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Regenspan, David. "The Legacy of Muslim Spain, Salma Khadra, editor." Digest of Middle East Studies 5, no. 3 (July 1996): 63–67. http://dx.doi.org/10.1111/j.1949-3606.1996.tb00669.x.

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Gould, Andrew C. "Muslim Elites and Ideologies in Portugal and Spain." West European Politics 32, no. 1 (December 4, 2008): 55–76. http://dx.doi.org/10.1080/01402380802509818.

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Jakubowski, Filip Andrzej. "The Influence of the Reconquista on Muslim Law in Al-Andalus." Colloquia Humanistica, no. 6 (November 22, 2017): 9–22. http://dx.doi.org/10.11649/ch.2017.003.

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The Influence of the Reconquista on Muslim Law in Al-AndalusLife in the reality of the borderlands between the Muslim and Christian worlds had significant influence on both sides. It also had an impact on Muslim law (sharia) which is observable in a very precious source – fatwas (Muslim legal rulings). Among those collected form the area of Al-Andalus (Muslim Spain and Portugal) and North Africa this paper discusses issues connected with the long-standing conflict between Christians and Muslims, known as the Reconquista. The problems include ransoming captives, defending Muslim towns or trade relations with Christians. This analysis reflects upon the impact of the Reconquista on everyday life, as it was seen in sharia. Wpływ rekonkwisty na prawo islamskie w Al-Andalus w świetle wybranych fatwŻycie na styku świata muzułmańskiego i chrześcijańskiego wpływało na obie strony. Odcisnęło także swe piętno na prawie muzułmańskim (szariacie), co można zaobserwować w bardzo cennym źródle – fatwach (muzułmańskich orzeczeniach prawnych). Niniejsza praca omawia problemy związane z rekonkwistą w oparciu o fatwy zebrane z obszaru Al-Andalus (muzułmańskiej Hiszpanii i Portugalii) oraz Afryki Północnej w kompilacji Al-Wanšarīsīego. Rozważane zagadnienia obejmują wykup jeńców, obronę muzułmańskich miast oraz relacje handlowe z chrześcijanami. Tym samym wyłania się obraz wpływu rekonkwisty na życie codzienne muzułmanów, tak jak został on zachowany w fatwach omawianego okresu.

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Alaminos Fernández, Paloma, and Antonio Francisco Alaminos Fernández. "Ethnocentrism and Cultural Stereotypes of Muslims in Spain." OBETS. Revista de Ciencias Sociales 15, no. 1 (June 29, 2020): 17. http://dx.doi.org/10.14198/obets2020.15.1.01.

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This research studies the relationship between ethnocentrism and Muslim stereotypes in Spain. Stereotypes are defined as positive or negative orientations related to attributes associated with an image of Muslims. After considering the application of a latent variable or a cumulative scale, we chose the latter in order to minimize the effect of missing values. The two strategies (that measure positive or negative stereotypes) are consistent with each other and express complementary measurements. By specifying and adjusting a structural model, we established an empirical relationship between ethnocentrism and stereotypes, controlling for the effect of gender, age, education, income, political ideology, and habitat size. We conclude that there is a direct effect of age and educational level as explanatory variables of ethnocentric feeling, as well as gender, ideological position and habitat size with respect to the presence of positive stereotypes.

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Gómez de Caso Zuriaga, Jaime. "Treasures and wondrous objects in Gothic Toledo and Muslim Medieval culture." NOWELE / North-Western European Language Evolution 71, no. 2 (June 21, 2018): 142–60. http://dx.doi.org/10.1075/nowele.00009.gom.

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Abstract The aim of the present contribution is twofold. On the one hand we shall discuss the background of some Islamic legends about places and wondrous objects – holy relics of the past – that had once been in the possession of the Gothic monarchy by inheritance, but were subsequently lost or looted out of al-Andalus by the Muslim leaders. On the other hand our study is concerned with the relationship between the content of the legends in question and the “loss of Spain” in a more general sense, i.e. not only the loss of these objects by the Christian Goths subsequent to their loss of power in Spain, but also their disappearance from Muslim ownership. Besides, the legends possess a moral core, which is interesting in its own right: the way in which they are viewed in the Muslim sources, the locations and objects they describe, and their relationship to the Gothic monarchy may provide the modern reader with an insight into the striking vision of the past held by the invading Muslim culture.

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Drews, Wolfram. "Imperial Rule in Medieval Spain." Medieval History Journal 20, no. 2 (September 21, 2017): 288–318. http://dx.doi.org/10.1177/0971945817718641.

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With the coronation of Alfonso VII of Léon and Castile as ‘emperor of all Spain’ in Toledo in 1135 the imperial aspirations of the Leonese kings reached a climax. Their origins, however, go back to the tenth century, when individual kings were called ‘imperator’ in charters. This article traces the origins of this tradition within the context of political history and outlines the phenomenon of imperial self-ascriptions on the Iberian Peninsula. While modern research traditionally focused on the question of whether or not the kings of León pursued an ‘imperial programme’ and, if they did, what fundamental ideas lay behind such a programme, this article proposes a different approach: by focusing on the interdependencies between Christian and Muslim powers, it argues that the coronation of Alfonso VII could have been a direct response to the proclamation of ‘Abd al-Mu’min as caliph of the Almohad Empire in 1132. A close analysis of the royal and imperial titles already used by Alfonso’s grandfather Alfonso VI shows that he imitated the traditional caliphal title to be ‘ruler of the faithful’, although religious references were not a traditional part of Christian imperial titles. By examining Leonese and Almohad imperial self-ascriptions, the article offers a model by which we can explore the ways in which neighbouring imperial powers influenced each other and developed competing claims to power. The article establishes that Christian use of imperial titles on the Iberian Peninsula came to an abrupt end once competition with Muslim rivals became obsolete. It underlines the importance of the individual context in which a title was used, a point that stands in stark contrast to the received view that there was an unchanging ‘conceptual core’ to the notion of ‘empire’ as it was used by the peninsula’s kings. The article also highlights the hegemonic connotations of imperial notions in medieval Iberia and the importance of a motif of rulership that included subjects of both Christian and Muslim belief.

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Al Disuqi, Rasha. ""Royall Tyler’s Thee Algerine Captive and the Barbary Orient”." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 376–78. http://dx.doi.org/10.35632/ajis.v6i2.2691.

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The first problem is constant quotations of distorted Islamic image portrayals,and a one and a half page dialogue without evaluation. If the dialoguedoes anything, it increases hostility between Muslim and non-Muslim withoutproviding a critical Islamic evaluation. Options are: examination of sources,Orientalist roots, Tyler’s erroneous characterization, all with enhancementof Islamic values, correcting the thought process. One option the paper missesis captivity due to piracy- a Western coinage invented to cover up the West’sillegitimate attack of Muslim shores. Historically, the Muslims were on thedefensive from the previous century, when Spain and Portugal raided theirshores and persecuted Moriscos, Moroccans, and Islamic North Africa.America joined later, assuming the Muslims’ guilt. That captivity brings outan awareness of the despotic American slavery system is not the sole valueof Underhill’s experience. That he continues forming erroneous judgementsbased on racial biases is more important. The entire experience provides astroke of Islamic irony. While a Christian fails to judge Islam, Islam’s systemof equality in the eyes of God renders Underhill’s awareness stale, captivitya legend, and blindness of war purpose ignorance. Of course the issue couldbe discussed in more profundity and length. If the Islamic perspective is notbrought out, then, the casual non-Muslim reader may read the paper as anadventure of a romantic nationalist when war was a romantic enterprise. Inthis way, the Islamic thesis is lost. There has to be a definite awareness ofthe historical context of such Orientalist writings. This issue is extremely crucialfor Muslim scholars and sheds light on the purpose of Orientalist works witha political goal. We will not go so far as researching who has created racism,or who has created slavery in the American system, which are equally validpoints for this paper, but we should see the historical milieu of this work.Placement in context helps Muslims understand academic endeavors atmisrepresenting Islam at this point in history.The author’s paper entitled “In Search of the Orient: The Muslim Easton the Contemporary American Literary Scene,’’ published by the InternationalInstitute of Islamic and Arabic Studies is of much hgher quality becauseof covering new ground, although it does not mention an important work bya Muslim scholar, Dr. Layla al-Farsy; “Washington Irving’s Mahomet: A Studyof the Sources.” ...

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Ruiz, Teofilo F., and Bernard F. Reilly. "The Contest of Christian and Muslim Spain: 1031-1157." Hispanic American Historical Review 73, no. 2 (May 1993): 307. http://dx.doi.org/10.2307/2517770.

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Burns, Robert I., and Paul E. Chevedden. "A Unique Bilingual Surrender Treaty from Muslim‐Crusader Spain." Historian 62, no. 3 (March 1, 2000): 511–34. http://dx.doi.org/10.1111/j.1540-6563.2000.tb01995.x.

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Ruiz, Teofilo F. "The Contest of Christian and Muslim Spain: 1031-1157." Hispanic American Historical Review 73, no. 2 (May 1, 1993): 307–8. http://dx.doi.org/10.1215/00182168-73.2.307.

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Manzano, Eduardo. "Muslim Spain Reconsidered. From 711 to 1502By Richard Hitchcock." Journal of Islamic Studies 27, no. 3 (October 28, 2015): 395–98. http://dx.doi.org/10.1093/jis/etv099.

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Charisi, D., Z. Laffranchi, and S. A. Jiménez-Brobeil. "Sexual dimorphism in two mediaeval Muslim populations from Spain." HOMO 67, no. 5 (October 2016): 397–408. http://dx.doi.org/10.1016/j.jchb.2016.08.001.

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