Relevant bibliographies by topics / Muslims Spain

Contents

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

Academic literature on the topic 'Muslims Spain'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Muslims Spain"

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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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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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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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Bahjat, Munjid Mustafa, Tahraoui Ramdane, and Abdul Shakour Preece. "Muslim Andalusia: New Insights into Linguistic and Literary Exchanges between the East and the West." Asiatic: IIUM Journal of English Language and Literature 12, no. 1 (July 9, 2018): 166–79. http://dx.doi.org/10.31436/asiatic.v12i1.1216.

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This paper offers a new perspective on the cultural relations between Arab Muslims of the East and Christians of the West, in medieval Iberia (known as al-Andalus by the Muslims) from 711 to 1031 C.E, identifying the benefits that emerged from such relations. Evidence has been extracted from primary historical sources, including the travel writings of Ibn Hayyan and Ibn Jubayr, along with other Western sources and writings born out of the academic exchange of ideas and literature between Muslim Spain and the European states of the time. The discussion also draws upon manuscripts and studies that transcend the stereotypical images of the victors and the defeated. The main thesis of this study argues that universal values and mutual respect between Muslim and non-Muslim communities of medieval Spain were in fact the norm and not the exception. It endeavours to show that literature, in all its forms, had a significant impact on the development and maintenance of harmonious, peaceful relations between Muslims and non-Muslims (mainly Christians). The paper highlights the synthesis between the Arabic and Spanish languages, between Arabic and European poetry and between Arab and European tales and stories. The findings contest the idea of a clash of civilisations and instead demonstrate how in medieval Spain, people of various creeds and cultures communicated and interacted successfully in spite of their religious and cultural differences.
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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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Akyuni, Qurrata. "Perkembangan Pendidikan Islam di Negara Eropa: Pendidikan Islam di Spanyol." Serambi Tarbawi 10, no. 1 (January 30, 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 out worship and celebrate religious holidays.
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Elbendary, Amina. "Muslims in Spain, 1500-1614." Journal of Early Modern History 11, no. 1-2 (2007): 132–36. http://dx.doi.org/10.1163/157006507780385035.

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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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Haniffa, Farzana. "The Moors’ Islamic Cultural Home and the Modern Muslim Ummah: Negotiating Identity, Politics, and Community in 1940s Sri Lanka." International Journal of Islam in Asia 4, no. 1-2 (April 16, 2024): 125–50. http://dx.doi.org/10.1163/25899996-20241071.

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Abstract The Moors’ Islamic Cultural Home (MICH) was incorporated in the State Council in 1944. This paper will look at the establishment of the MICH as indicating the emergence of a particular post-World War II aspirational Muslim middle-class sensibility in Sri Lanka. It will argue that this sensibility emerged at the intersection of two sets of anxieties – Muslims as a minority in a soon to be majoritarian state, and the Muslim elite as insufficiently educated and forward looking in comparison with other elites in the country. In the period when the MICH was established, Ceylonese Muslims distanced themselves from Indian Muslims living in Sri Lanka but presented a connection with a Muslim past through invoking the Moors of Spain. Through the MICH the Muslim elite presented themselves as learned, modern, and as leading poorer Muslims out of destitution toward a modern middle-class way of life.
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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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Dissertations / Theses on the topic "Muslims Spain"

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Allen, Marilyn Penn. "Cultural flourishing in tenth century Muslim Spain among Muslims, Jews, and Christians." Connect to Electronic Thesis (ProQuest) Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/443016315/viewonline.

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ʻĪd, Yūsuf. "al-Funūn al-Andalusīyah wa-atharuhā fī Ūrūbbā al-quruwusṭīyah." Bayrūt : Dār al-Fikr al-Lubnānī, 1993. http://books.google.com/books?id=OCpIAAAAMAAJ.

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Caraballo-Resto, Juan Francisco. "Shifting perspectives : an anthropological understanding of fundamentalism amongst Muslims in Spain." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211296.

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This dissertation focuses on religious fundamentalism. For the past two decades, fundamentalism has been discussed in the social sciences as a style of belief by which beleaguered followers attempt to preserve their distinctive identity as a people in the face of modernity and secularization. However, it is my contention that this universalistic approach often undermines religious diversity and oversimplifies cultural particularities. Moreover, I find that the term ‘fundamentalist' is, more often than not, a label for the ‘Other'; one that is invariably negative and thus, dismisses and vilifies. With this argument in mind, in my research I present how different Muslim groups in Madrid and Barcelona understand the concept of ‘fundamentalism'—a term widely used by the Spanish media after the Madrid bombings claimed by Al-Qaeda in 2004. By examining how different Muslim groups repeat, alter, adapt, and argue ‘fundamentalism' in their daily lives, I explore who uses the term, under what circumstances and with what intent. In doing so, we also analyze broader, everyday problematics pertaining to Muslims in Spain. Rather than providing an universalistic definition of ‘fundamentalism' that offers an all encompassing meaning, in my research I present an analysis that is entangled with the individual. Centered on agency, this work first examines the category-construction process of the concept of fundamentalism; second, it explores how Muslims in Madrid and Barcelona understand this concept; and finally, it analyzes the the [sic] how the popular rhetoric of fundamentalism impacts the ways in which some Muslims their religiosity in a Muslim-minority context like Spain.
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Echevarria, Arsuaga Ana. "Fortress of faith : the perception of Muslims in fifteenth century Spain." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/20493.

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Echevarría, Ana. "The fortress of faith : the attitude towards Muslims in fifteenth century Spain /." Leiden ; Boston ; Köln : E. J. Brill, 1999. http://catalogue.bnf.fr/ark:/12148/cb370559002.

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Eckersley, Ben. "The myth of minority : cultural change in Valencia in the thirteenth century at the time of the conquests of James I of Aragon /." St Andrews, 2007. http://hdl.handle.net/10023/374.

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Tansey, Colin M. "Anti-radicalization efforts within the European Union : Spain and Denmark." Thesis, Monterey, Calif. : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Mar/09Mar%5FTansey.pdf.

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Thesis (M.A. in Security Studies (Europe and Eurasia))--Naval Postgraduate School, March 2009.
Thesis Advisor(s): Yost, David S. ; Shore, Zachary. "March 2009." Description based on title screen as viewed on April 24, 2009. Author(s) subject terms: anti-radicalization, assimilation, Denmark, European Union, integration, Islam, multiculturalism, Muslims, Spain, terrorism, tolerance. Includes bibliographical references (p. 71-77). Also available in print.
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El-Bachouti, Mohammed Hicham. "Individualization of muslim religious practices: contextual creativity of second-generation Moroccans in Spain." Doctoral thesis, Universitat Pompeu Fabra, 2017. http://hdl.handle.net/10803/402893.

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Given the limitations posed on some religious practices in secular contexts, a trend of individualization, or a self-fashioned approach to religious practices, has surfaced in an emerging debate in literature dealing with the study of Muslim minorities and their practices. While the term is used for critical arguments, it lacks empirical data, which this research aimed to contribute to by using in-depth, semi-structured interviews. The study starts by mapping the basic elements of a “theory of individualization,” and analyzing the literature behind it. Following it, interviews are conducted and analyzed, by which the study contextualizes individualization in Europe, taking Spain’s second-generation Moroccans as a case study, to answer the research question: How do Muslims reconcile their religious duties with their everyday life in contemporary Spanish society? The literature points to the generational gap in analyzing individualization, and draws a line to secularization. However, the empirical findings of this project help us argue that individualization is a product of a process I refer to as Contextual Creativity. By such, the study poses a theoretical challenge to secularization in Europe. The limited set of religious options in a context demonstrates that they matter more than the generational effect. Equally, they do not translate to personal secularization, but an expression of limitations, rather than liberties. In order to invite our interviewees to share with us their trajectories’ patterns and modes of individualization, the project invoked two specific practices: daily prayers and social interactions (school, work, community), as these two stand as a continuous everyday struggle for the individual trying to accommodate both religious duties and societal interferences.
Dadas las limitaciones que se plantean en algunas prácticas religiosas en contextos seculares, una tendencia de individualización, o una manera individual de abordar sobre las prácticas religiosas, ha salido a la superficie en la literatura que trata sobre el estudio de las minorías musulmanas y sus prácticas. Si bien el término se utiliza para los argumentos críticos, que carecen de datos empíricos, ésta investigación espera poder contribuir a ello a través del uso de entrevistas llevadas a cabo en profundidad. Se inicia el estudio mediante la asignación de los elementos básicos de una "teoría de la individualización", y el análisis de la literatura detrás de ella. A raíz de ésta teoría, se realizan entrevistas y se analizan, y tras estudiarlas se contextualiza la individualización en Europa, usando como marco a marroquíes de segunda generación de España, para entonces responder a la pregunta de investigación: ¿Cómo concilian los musulmanes sus deberes religiosos con su vida cotidiana en la sociedad española contemporánea? La literatura señala en repetidas ocasiones a la brecha generacional en el análisis de la individualización, y traza línea a la secularización. Sin embargo, los hallazgos empíricos de este proyecto ayudan a plantear que la individualización es producto de un proceso al cual me refiero como Creatividad Contextual. Así el estudio propone un reto contra el entendimiento de secularización en Europa. El conjunto limitado de opciones religiosas en un contexto demuestra que importan más que el efecto generacional. Igualmente, no se traducen a la secularización individual, sino una expresión de limitaciones en lugar de libertades. Con el fin de invitar a los entrevistados a compartir las formas de individualización y sus trayectorias, el proyecto invoca a dos prácticas específicas: las oraciones diarias y las interacciones sociales (escuela, trabajo, comunidad), ya que estos dos se destacan como lucha diaria continua para aquella persona que intente dar cabida a la vez a los derechos religiosos y las interferencias sociales.
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Stiles, Paula R. "Christian and non-Christian Templar associates in the 12th and 13th century crown of Aragon." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13665.

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This thesis seeks to illuminate the nature, extent and complexity of Templar interactions with their associates, particularly non-Christians, women and Mozarabs, by examining these interactions where the most evidence exists for them---northeastern Spain. Evidence for Temple associations with both Christians and non-Christians is strongest and most prolonged here. The overall nature of these interactions was friendlier than expected in a crusading group. In fact, Templars actively competed with the secular Church, nobility and the king in the Crown of Aragon for lordship over non-Christians because non-Christians were a lucrative tax base. Some non-Christians also sought association with the Templars because the Templars were a strong, international group with friendly ties to the Aragonese kings. The Temple could therefore offer protection from other lords against excessive taxation and exploitation, and physical attack. Documentary evidence shows mutually beneficial interactions as the Temple's (and its non-Christian associates') ongoing preference over time and space. Chapter one examines Templar interactions in general, both with associates and non-associates. Chapter two looks at Templar associations in Novillas, the first Templar house founded in the Crown of Aragon. Chapter three deals with the Tortosa and the lower Ebro Valley, which has the most varied surviving Templar documentation in the areas studied. Chapter four deals with Gardeny (in Lleida/Lerida), which has the largest number of surviving documents for all of the areas in the study. Chapter five looks at Monzon and Barcelona, the main Templar houses for Aragon and Catalonia respectively. The last chapter deals with Huesca, the northernmost house in the study.
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Vazquez-Paluch, Daniel Andrzej. "The establishment of the Maliki School in Muslim Spain." Thesis, SOAS, University of London, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.570656.

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This investigation looks at the development of the Maliki school in Muslim Spain in the 3rd/9th and 4th/10th centuries. It begins with an introduction to the subject which covers the relevant bibliography, the main sources used and a brief look at Malik's life and legal thought. Part I then deals with the beginnings of Malikism in al-Andalus. After a quick glance at Malik's earliest students in al-Andalus, the legal views of Yahya b. YaQya -Malik's most famous Andalusian student- are closely analysed. Then the legal views of the two other most famous Andalusian Malikis of the 3rd/9th century _clsa b. Dinar and C Abd aI-Malik b. I:IabIb- are looked at. In part II the variety of legal trends in the 4th/10th century are looked at using the works of al-Tulaytall, al-KhushanI, al-Jubayn, Ibn Zarb, Ibn Abi Zamanin and Ibn al-Attar. The analysis, attempts to concentrate on the legal views of the jurists -their attitude towards Malik's authority, their way of dealing with the binding texts of the Qur'an and the injunctions of the Prophet and whether there is a sense of school doctrine. The investigation concludes that already in the 3rd/9th century Malik's authority was well established whilst his students were becoming increasingly important. By the 4th/10th century the school was firmly established although attitudes to Malik's views showed that it was still acceptable to differ from the eponym.
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Books on the topic "Muslims Spain"

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Khadra, Jayyusi Salma, and Marín Manuela, eds. The legacy of Muslim Spain. 2nd ed. Leiden: E.J. Brill, 1994.

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Kennedy, Hugh. Muslim Spain and Portugal: A political history of al-Andalus. London: Longman, 1996.

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B, Mann Vivian, Glick Thomas F, Dodds Jerrilynn Denise, and Jewish Museum (New York, N.Y.), eds. Convivencia: Jews, Muslims, and Christians in medieval Spain. New York: G. Braziller in association with the Jewish Museum, 1992.

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D, Anderson Glaire, and Rosser-Owen Mariam, eds. Revisiting al-Andalus: Perspectives on the material culture of islamic Iberia and beyond. Boston: Brill, 2007.

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D, Anderson Glaire, and Rosser-Owen Mariam, eds. Revisiting al-Andalus: Perspectives on the material culture of islamic Iberia and beyond. Boston: Brill, 2007.

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Anne, Dozy Reinhart Pieter. Spanish Islam: A history of the Muslims in Spain. New Delhi: Goodword Books, 2001.

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Fierro, Ma Isabel. Atlas ilustrado de la España musulmana. Madrid: Susaeta, 2012.

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García-Arenal, Mercedes. Messianism and puritanical reform: MahdÕis of the Muslim west. Leiden: Brill, 2005.

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Miller, Kathryn A. Guardians of Islam: Religious authority and Muslim communities of late medieval Spain. New York: Columbia University Press, 2008.

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García-Arenal, Mercedes. Messianism and puritanical reform: Mahdīs of the Muslim west. Leiden: Brill, 2006.

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Book chapters on the topic "Muslims Spain"

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García-Arenal, Mercedes. "The converted Muslims of Spain." In Routledge Handbook of Islam in the West, 57–72. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429265860-7.

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Khan, Abdul Qayyum. "The Muslims' Rule in Spain." In European Imperialism and the Third World, 5–54. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003377719-2.

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Abend, Lisa. "Spain’s New Muslims: A Historical Romance." In In the Light of Medieval Spain, 133–56. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230614086_7.

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Ruiz, Teofilo F. "Trading with the ‘Other’: Economic Exchanges between Muslims, Jews, and Christians in Late Medieval Northern Castile." In Medieval Spain, 63–78. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9781403919779_4.

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Forey, Alan. "The Papacy and Muslims Residing in Christian Spain, c. 1050-1300." In OUTREMER, 135–50. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.outremer-eb.5.111267.

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Ferrín, Emma Montanos. "Specific Aspects of Coexistence among Jews and Muslims in Medieval Spain: Between iura propria and ius commune." In Jewish-Muslim Relations, 121–39. Wiesbaden: Springer Fachmedien Wiesbaden, 2019. http://dx.doi.org/10.1007/978-3-658-26275-4_8.

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Roth, Norman. "Muslim Spain." In Jews, Visigoths and Muslims in Medieval Spain, 41–72. BRILL, 1994. http://dx.doi.org/10.1163/9789004624245_004.

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"Spain." In Yearbook of Muslims in Europe, Volume 6, 555–69. BRILL, 2014. http://dx.doi.org/10.1163/9789004283053_042.

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"Spain." In Yearbook of Muslims in Europe, Volume 5, 603–18. BRILL, 2012. http://dx.doi.org/10.1163/9789004255869_043.

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"Spain." In Yearbook of Muslims in Europe, Volume 4, 545–61. BRILL, 2012. http://dx.doi.org/10.1163/9789004234499_042.

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Conference papers on the topic "Muslims Spain"

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Mira Rico, Juan Antonio. "Analysis of cultural management models in medieval castles in the province of Alicante (Spain) and the Pomeranian voivodeship (Poland)." In FORTMED2024 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2024. http://dx.doi.org/10.4995/fortmed2024.2024.18048.

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This paper analyses the management of medieval castles in the province of Alicante (Spain) and the Pomeranian voivodeship (Poland) from the beginning of the second decade of the 21st Century to nowadays. In this sense, Atalaya Castle (Villena) and Castalla Castle have been selected within the Spanish context. They are of Muslim origin and were integrated into the Crowns of Aragon and Castile. On the other hand, Sztum Castle and Kwidzyn Castle, which belong to the Teutonic Order, have been chosen within the Polish context. The main purpose of this research is to know which models of cultural management are applied in the medieval fortifications of these administrative areas. Therefore, both qualitative and analytical methodologies have been used to this effect. As for the results, this research has allowed to know the positive and negative elements regarding the cultural management applied in these castles.
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2

Collado-Espejo, Pedro Enrique, Juan Fernández-del-Toro, Josefina García-León, and Vincenzina La-Spina. "Análisis integral, reconstrucción 3D y propuesta de musealización de la muralla medieval de Mula (Región de Murcia, España)." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11433.

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Integral analysis, 3D reconstruction and proposed musealization of the medieval wall of Mula (Region of Murcia, Spain)The city of Mula (Region of Murcia, Spain), still retains important canvases of the medieval wall of the three enclosures (Alcazaba, Albacar and Medina) that shaped the urban layout from the twelfth century (Muslim domain), until the end of the fifteenth century (Christian Reconquest). Currently, the Albacar site is the most complete. On the Islamic Alcazaba was built, in the sixteenth century, the Castle and the wall of the Medina, only a few sections remain. Until now, the medieval wall was a great unknown. The historical landmark of the city has always been the castle. The communication focuses on exposing the exhaustive historical analysis, material, constructive and the state of conservation carried out of the medieval wall of Mula and, especially, of Albacar (the best preserved site). In addition, there has been a virtual volumetric recomposition, in 3D, of the entire Islamic walled complex (walls, towers, entrance doors to the Medina and cistern of Albacar). Also, the musealization of the Albacar site and the recovery of the volume of the cistern has been projected. This work is contributing to the recognition and social awareness of the heritage importance of the Islamic walls of Mula, being a guarantee for its restoration and conservation as a cultural reference of the city.
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3

García-Pulido, Luis José. "Dos fortalezas fronterizas entre los reinos de Castilla y Granada en las Cantigas de Santa María de Alfonso X El Sabio (último tercio del siglo XIII)." In FORTMED2024 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2024. http://dx.doi.org/10.4995/fortmed2024.2024.18064.

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Cantigas de Santa Maria (‘Canticles of Holy Mary’) consists of 420 poems with musical notation written during the reign of Alfonso X of Castile (r. 1251-1284). Two of the codices preserved are richly illuminated with medieval narrative vignettes.Canticle number 185 depicts a ploy of war between the Castilian and Nasrid commanders of two mythical fortresses in the valley of the river Jandulilla, next to Sierra Mágina in south-eastern Spain, in the present-day province of Jaén. The location of the first of them, Chincoya, has generated a debate in the last decades given its early destruction and abandonment. At the second one, Bélmez, many structures have survived, since an imposing keep was built on top of its fortress when it first fell into Castilian hands in the first half of the 14th century.Over the centuries, this valley has been an important pass connecting the upper valley of the river Guadalquivir with the northern highlands of Granada. In the 13th century, this natural route was reinforced with fortifications that would later become key elements in the control of the border between the Christian kingdom of Castile and the Muslim state of Granada.This area formed part of the land that Ferdinand III of Castile had promised to deliver to Baeza in 1243 when it was conquered. The Treaty of Jaén in 1246 between the Christian king and the first ruler of the Nasrid dynasty, Muḥammad I, left some of these castles on Muslim territory, converting them into border posts in the face of the southern expansion of the Castilian kingdom after the Battle of Navas de Tolosa (1212).This paper analyses the configuration of the fortresses of Chincoya and Bélmez on the basis of the preserved remains, contrasting it with the iconography that illuminated the Códice Rico de las Cantigas de Alfonso X El Sabio (codex T, Library of El Escorial, MS T.I.1).
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4

Del Rey, Miguel, and Antonio Gallud. "Intervención en el Castillo de Biar. Consolidación de una ruina como alternativa posibilista en la defensa del patrimonio." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11352.

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Biar's Castle intervention. Consolidation of a ruin as a possibilist alternative in the defense of heritageConsolidation of ruin and didactic recovery of the castle's profile dominating the landscape. Almohad fortress that should have been recorded at the beginning of the powerful existing tower, surrounded by a protective wall with adarve, all on steep rocks. The fortress is transformed over time, being in service as a defense between Muslim Spain and Christian Spain in the twelfth and thirteenth centuries, to later, be a point of friction between the Kingdoms of Castilla and Aragón, remaining active until the mid-sixteenth century, with an intervention in the nineteenth century during the Carlist wars. Is located on the top of a hill at 745 m altitude, next to the town. The orography marks a deep slope to the northeast, more than 100 m high, while to the west, falling towards the population, the slope is smoother. Because of its situation, the castle has a very important visual impact, so landscape considerations acquire a special meaning. The intervention is partial on the second walled enclosure and in total ruin, proposing an eloquent restoration that allows to approach its complex history and the construction techniques used, within a strong economy of means in the project and subsequent maintenance. We can restore the image of the courtyard, its spatiality and know the remains of existing buildings. Both, the remnants emptying of crashes, and the restoration of the traces of the internal walls, the various heights of the walls and their guard steps, allow us to understand the whole along the time. The undoubted visual and landscape interest of Biar Castle is a relevant aspect of the intervention.
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5

Serrano Latorre, María José, Adolfo Alonso Durá, Pedro Enrique Collado Espejo, and Santiago Tormo Esteve. "Castillejo de Monteagudo (Murcia, España). Análisis integral para la conservación de estructuras islámicas en regiones sísmicas." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11430.

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Castillejo of Monteagudo (Murcia, Spain). Comprehensive analysis for Islamic structures conservation in seismic regionsThe Castillejo of Monteagudo, which was built on second half of the twelfth century, is a fortified palace situated on rural suburbs of Murcia. It is 4 km to the northeast from the historic center of the city. This monument was part of a big almunia constitued by several emblematic buildings and some important hydraulic and agricultural infrastructures. It is unique in the Iberian Peninsula so its study and conservation are important to understand a not so well known historical period. The walls of this building were constructed in rammed earth and they contained one of the most important cruised patio of hispanic-muslim architecture. In spite of been listed as a Cultural Interest property its conservation state is awful. Its abandonment hinders its preservation for future generations. The Region of Murcia is an area with seismic activity. So, considering the place where the Castillejo is located, a seismic-structural study from a virtual model is executed to check its behavior in front of an earthquake. The results supply relevant information of both its current structural conservation state and its behavior or damages in case of a seismic event. That allow us to assess how urgent an intervention is and also it assures the correct way of conservation, restoration and maintenance.
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6

Ebaugh, Helen Rose, and Dogan Koc. "FUNDING GÜLEN-INSPIRED GOOD WORKS: DEMONSTRATING AND GENERATING COMMITMENT TO THE MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mvcf2951.

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The projects sponsored by the Gülen-inspired movement are numerous, international and costly in terms of human and financial capital. Critics of the movement often question the fi- nancing of these initiatives – with some convinced of collusion with Middle Eastern govern- ments, others (within Turkey) suspicious that Western governments are financially backing the projects. Aware of these criticisms, in a recent comment to a group of visiting follow- ers, Fethullah Gülen indicated greater financial transparency must become a priority for the movement. This paper addresses the financing of Gülen-inspired projects, based on interviews with busi- ness leaders in Turkey, as well as local businessmen throughout Turkey who constitute the financial infrastructure of the movement. In addition, the paper presents data from one local Gülen movement organisation in Houston, Texas, that collects thousands of dollars annually from local members, mostly students on small educational stipends. The paper is framed sociologically in terms of organisational theories of commitment. Beginning with Kanter (1972;1977) and including subsequent major figures in the organi- sational field (e.g. Reichers 1985; Meyer and Allen 1991; Hall 2002; Scott 2003), scholars have demonstrated a positive correlation between sacrifices asked of members and degree of commitment to the goals of the organisation. Using this perspective, the paper argues that the financial contributions made by members in the Gülen movement both demonstrate commit- ment to the ideals espoused by Fethullah Gülen and generate commitment to the movement. The paper presents empirical evidence, based on interviews with financial supporters both in Turkey and the U.S., of how financial resources are generated, the initiatives being supported and the impact of financial giving on the commitment of supporters. The Gülen movement is a civil society movement that arose in the late 1960s in Turkey, initially composed of a loose network of individuals who were inspired by M. Fethullah Gülen. As a state-approved mosque preacher, Gülen delivered sermons in cities throughout Turkey, beginning with a handful of listeners and gradually drawing tens of thousands of people. His sermons focused not only on religious texts but included a broad array of such topics as religion and science, social justice, human rights, moral values and the importance of education. Gülen repeatedly stressed the importance of educating the youth of society by establishing first-rate schools that expose students to the latest scientific knowledge in an at- mosphere of moral values. The projects sponsored by Gülen-inspired followers today number in the thousands, span international borders and are costly in terms of human and financial capital (Woodhall 2005). These initiatives include over 2000 schools and seven universities in more than ninety countries in five continents (Yavuz and Esposito 2003; Baskan 2004; Tekalan 2005), two modern hospitals, the Zaman newspaper (now in both a Turkish and English edition), a television channel (Samanyolu), a radio channel (Burc FM), CHA (a ma- jor Turkish news agency), Aksiyon (a leading weekly news magazine), national and interna- tional Gülen conferences, Ramadan interfaith dinners, interfaith dialog trips to Turkey from countries around the globe and the many programs sponsored by the Journalists and Writers Foundation. In addition, the Isik insurance company and Bank Asya, an Islamic bank, are af- filiated with the Gülen community. In 1993 the community also established the Business Life Cooperation Association (ISHAD) which has 470 members (Baskan 2004). Questions regarding the financing of these numerous and expensive projects are periodically raised by both critics of the Gülen Movement and newcomers to the movement who are invited to Gülen related events. Because of the large amounts of money involved in these projects, on occasion people have raised the possibility of a collusion between the movement and various governments, especially Saudi Arabia and/or Iran, and including the Turkish government. There has even been suspicion that the American CIA may be a financial partner behind the projects (Kalyoncu, forthcoming). Aware of these criticisms, in a recent comment to a group of visiting followers, Fethullah Gülen indicated that a priority must be proactive financial transparency. In this paper, we address directly the issue of the financing of Gülen inspired projects based on the little that is available in published sources, including an interview with Gülen himself, and supplementing that information with interviews with business leaders in Turkey who constitute the infrastructure of the movement. In addition, we present data from one local Gülen organization in Houston, Texas, that regularly collects over half a million dollars from local members, mostly students on small educational stipends. Our analysis is framed socio- logically in terms of organizational theories of commitment. We argue that the contributions made by rank and file movement members, as well as by wealthier sponsors, both demon- strate commitment to the ideals of the movement and simultaneously generate commitment to the movement. An analysis of Gülen-inspired financial contributions must include the ideological and reli- gious motivations inherent in the concepts of hizmet, himmet, sohbet, istisare, and mutevelli. For an understanding of these concepts, we are most indebted to the superb work of Mehmet Kalyoncu whose study of the Gülen movement in Mardin, a city in southeastern Turkey, was very helpful both in understanding these ideas and in demonstrating their applicability to the financing of local projects in the city.
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