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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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Jikeli, Gunther. "How Do Muslims and Jews in Christian Countries See Each Other Today? A Survey Review." Religions 14, no. 3 (March 17, 2023): 412. http://dx.doi.org/10.3390/rel14030412.
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Muslim–Jewish relations have a long and complex history. However, notions that all Jews and Muslims are eternal enemies are proven wrong both historically and by today’s survey data. A comprehensive review of the available survey data from the last two decades provides a glimpse into the views of Muslims and Jews of each other in countries where both communities are a minority. It is based on surveys from Austria, Belgium, Denmark, France, Germany, Hungary, Italy, Latvia, the Netherlands, Poland, Russia, Spain, Sweden, the U.K., and the U.S., including more than 91,000 respondents, comprising almost 27,000 Muslims and, in additional surveys, more than 52,000 Jewish respondents. Many Muslims and Jews acknowledge that the other community suffers from discrimination, albeit to varying degrees. Jews often see Islam and Muslim extremists as a threat to Jews, but most Jews, more than society in general, seem to distinguish between Muslim extremists and Muslims in general. Antisemitic attitudes are significantly higher among Muslims than among the general population in all surveys, even though the majority of Muslims in most European countries and in the United States do not exhibit antisemitic attitudes. The differences in anti-Jewish attitudes between Muslims and non-Muslims do not disappear when controlling for sociodemographic factors.
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ARSHAD, RASYIDAH, SYAIDATUN NAZIRAH ABU ZAHRIN, and NURUL SHAHIRAH ABDUL SAMAD. "THE IMPACT OF SPANISH INQUISITION ON ISLAMIC CIVILIZATION." MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no. 1 (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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Boll, Jessica R. "Selling Spain: Tourism, Tensions, and Islam in Iberia." Journal of Intercultural Communication 20, no. 2 (August 25, 2020): 42–55. http://dx.doi.org/10.36923/jicc.v20i2.304.
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Spain’s relationship with Islam is both phobic and -philic, attitudes revealed in policy and practice throughout the country. This paper examines the ways in which Spain’s unique multicultural, multi-religious past affects the nation’s present, specifically with regard to tourism. The aim is to situate Spanish concerns amongst the broader context of cultural tourism by exposing how Spain’s history is concurrently sold to Muslims and non-Muslims and providing insight into how the representation of this history reflects (or rejects) the nation’s current circumstances. Although Spain's tourist industry often capitalizes on Iberia’s Islamic past, marketing the peninsula as a leading destination for both “halal tourism” and for those seeking glimpses of medieval al-Andalus, Christian-Muslim tensions continue to plague the nation as controversies, prejudice, and violence abound.
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Amelang, James S., and L. P. Harvey. "Muslims in Spain, 1500 to 1614." Sixteenth Century Journal 37, no. 2 (July 1, 2006): 494. http://dx.doi.org/10.2307/20477884.
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Khenkin, S. "Muslims in Spain: Problems of Adaptation." World Economy and International Relations, no. 3 (2008): 48–58. http://dx.doi.org/10.20542/0131-2227-2008-3-48-58.
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Nirenberg, David. ":Muslims in Spain, 1500 to 1614." American Historical Review 110, no. 5 (December 2005): 1606–7. http://dx.doi.org/10.1086/ahr.110.5.1606.
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Hamdani, Abbas. "The Expulsion of Muslims from Spain." Digest of Middle East Studies 1, no. 4 (October 1992): 13–21. http://dx.doi.org/10.1111/j.1949-3606.1992.tb00387.x.
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Vila, Jacinto Bosch. "The muslims of portugal and Spain." Institute of Muslim Minority Affairs. Journal 7, no. 1 (January 1986): 69–83. http://dx.doi.org/10.1080/13602008608715965.
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Gubic, M. "Muslims in Spain, 1500 to 1614." Mediterranean Quarterly 17, no. 4 (October 1, 2006): 160–63. http://dx.doi.org/10.1215/10474552-2006-028.
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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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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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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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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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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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Wasserstein, David J. "Jews, Christians and Muslims in Medieval Spain." Journal of Jewish Studies 43, no. 2 (October 1, 1992): 175–86. http://dx.doi.org/10.18647/1647/jjs-1992.
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Haqparast, Habibullah, and Mohammad Mollah Salangi. "Impact of Islamic Civilization on the European Intellectual Awakening: An Analytical Study." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 1 (January 29, 2024): 57–62. http://dx.doi.org/10.55559/sjahss.v3i1.223.
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Islam, a religion originating with the command 'Iqra' (Read), places a significant emphasis on learning and the pursuit of various sciences, considering it a duty for all Muslims from infancy to old age. Consequently, the cultivation of science and knowledge assumed a central role in all aspects of Muslim affairs. In stark contrast to the ignorance and darkness prevailing in Europe during the Middle Ages, where matters were viewed through the ecclesiastical lens, the flourishing Islamic civilization emerged. The relentless endeavours of Muslim scholars propelled a range of sciences, including natural sciences, mathematics, astronomy, philosophy, history, literature, and geology, to unprecedented heights. Witnessing the advancements of Muslims in diverse scientific domains, Europeans, mired in their own scientific stagnation, regarded Muslims as apostates, accusing them of prioritizing materialistic and worldly pursuits, hindering salvation. The scientific accomplishments of Muslims profoundly influenced the Renaissance and the awakening of Europe. At a time when reason and knowledge were confined by the Church, it was Muslim scientists who not only translated the science and philosophy of the Greeks into Arabic but also preserved, developed, and expanded these intellectual pursuits. Following the Crusades, Muslim knowledge and technology permeated the Western world through interactions in Spain, Sicily, and Italy involving merchants, soldiers, and translators, laying the groundwork for the European Renaissance and intellectual awakening.
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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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Navarro-Granados, María, and Verónica C. Cobano-Delgado Palma. "Young Muslim Perceptions of Their Socio-Educational Inclusion, Religiosity, and Discrimination in Spain: Identifying Risks for Understanding." Social Sciences 13, no. 3 (March 7, 2024): 156. http://dx.doi.org/10.3390/socsci13030156.
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The Muslim population is one of the religious groups facing the greatest obstacles to full socio-educational inclusion in the West. These are particularly noticeable among young people in areas such as access to employment. The purpose of this study was to find out their own perceptions of their socio-educational inclusion, discrimination, and religiosity. An eminently quantitative methodology was used, with an ad hoc questionnaire administered to a representative sample of a total of 1157 Muslims aged between 18 and 24. The results show that a higher level of religiosity is not related to a lower sense of belonging to Spanish society and should no longer be considered an obstacle to the socio-educational inclusion of young Muslims in Spanish society. On the other hand, their responses show that there is a relationship with greater perceived discrimination, especially in access to employment. In particular, women wearing hijab are substantially vulnerable. Young people, and especially Muslim women, make up a vulnerable population that requires specific school-to-work transition policies to improve their inclusion in the Spanish labour market. This research contributes to an important reflection based on the opinions of young Muslims themselves about supporting better socio-educational inclusion in Spain.
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Ahmed, Mohammed Ibraheem. "Muslim-Jewish Harmony: A Politically-Contingent Reality." Religions 13, no. 6 (June 10, 2022): 535. http://dx.doi.org/10.3390/rel13060535.
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This paper argues that Muslim-Jewish relations are largely contingent upon politics. Through the examination of Muslim and Jewish populations and their interaction with the state, this article demonstrates that at times of constructive political engagement, day-to-day Muslim-Jewish encounters are positive. Likewise, at times of political conflict, Muslim-Jewish harmony ceases. This article juxtaposes two distinct eras, along with two opposite case studies within them: Islamic Spain in the eleventh century and Israel in the twentieth/twenty-first century. In this manner, both eras demonstrate that the political reality between Muslims and Jews is the contingent factor that determines Muslim-Jewish relations in general.
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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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Rasero, Lluís Samper, and Jordi Garreta Bochaca. "Muslims in Catalonian Textbooks." Journal of Educational Media, Memory, and Society 3, no. 1 (March 1, 2011): 81–96. http://dx.doi.org/10.3167/jemms.2011.030106.
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Textbooks are basic elements that shape the school curriculum. Despite the democratization and decentralization of the Spanish educational system, a certain ideological inertia and bias with respect to their contents and focus persists. The study presented here is based on an empirical analysis of the contents of 264 books used at the primary (6-11 years), secondary (12-14 years) and baccalaureate (15-16 years) levels. The results point to the existence of an "unstated" curriculum, where only brief mention of Islam, Arabs and Muslims, and their presence in Spain predominate. These are usually accompanied by images - for cognitive support - that serve to maintain an exotic, anti-modern, anti-Western and, in other words, an "Orientalist" image of this group.
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van Oudenhoven, Jan Pieter, Boele de Raad, Carmen Carmona, Anne-Kathrin Helbig, and Meta van der Linden. "Are Virtues Shaped by National Cultures or Religions?" Swiss Journal of Psychology 71, no. 1 (January 2012): 29–34. http://dx.doi.org/10.1024/1421-0185/a000068.
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The present paper examines the relative influence of religion and nation on conceptions of virtues. In a first study, conducted in the Netherlands, 926 respondents of different profession, age, sex, and religious background rank ordered a list of 15 virtues. A comparison of Dutch Muslims and non-Muslims showed a remarkably high resemblance in their ratings of virtues. Only faith was rated as being much more important by Muslims than by non-Muslims. In the second study, the influence of national cultures was examined. Adults (N = 795) from two culturally relatively similar countries, Germany and the Netherlands, and from Spain rated the same list of virtues. Crossnational differences between the two Northern European countries and Spain by far exceeded the influence of religion on the importance ratings of virtues. The implications of the findings for the often-mentioned clash of religions are discussed. Currently, the influence of religion on the values of immigrants may be overemphasized and other important characteristics may be underestimated.
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Abulafia, David. "The servitude of jews and muslims in the medieval Mediterranean : origins and diffusion." Mélanges de l École française de Rome Moyen Âge 112, no. 2 (2000): 687–714. http://dx.doi.org/10.3406/mefr.2000.9065.
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The relationship between the concept of the Jew or Muslim as servus camere regie and other types of servitude remains unclear. This article first examines the early use of the terminology in the Spanish kingdoms and in Germany, England and France. For Germany, a close comparison with the status of the ministeriales suggests that the positive concept of honourable service to the crown must be taken into account in assessing the «servitude» of German Jews. The negative impact of theological ideas of Jewish servitude is examined. The spread of the concept of the servus camere regie from Germany to Sicily and its application to Muslims in Southern Italy and Spain is analysed. The reaction of Jews and Muslims to this status is briefly discussed. It is shown that by the end of the Middle Ages the negative connotations of service by Jews and Muslims to the crown had triumphed over the positive ones.
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Manan, Nuraini A. "Kemajuan dan Kemunduran Peradaban Islam di Eropa (711M-1492M)." Jurnal Adabiya 21, no. 1 (July 17, 2020): 54. http://dx.doi.org/10.22373/adabiya.v21i1.6454.
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Spain is more commonly known as Andalusia, the Andalusia comes from the word Vandalusia, which means the country of the Vandals, because the southern part of the Peninsula was once ruled by the Vandals before they were defeated by Western Gothia in the fifth century. This area was ruled by Islam after the rulers of The Umayyah seized the peninsula's land from the West Gothies during the time of the Caliph Al-Walid ibn Abdul Malik. Islam entered Spain (Cordoba) in 93 AH (711 AD) through the North African route under the leadership of Tariq bin Ziyad who led the Islamic army to conquer Andalusia. Before the conquest of Spain, Muslims had taken control of North Africa and made it one of the provinces from the Umayyad Dynasty. Full control of North Africa took place in the days of Caliph Abdul Malik (685-705 AD). Conquest of the North African region first defeated until becoming one of the provinces of the Umayyad Caliph spent 53 years, starting from 30 H (Muawiyah ibn Abi Sufyan's reign) to 83 H (al-Walid's period). Before being defeated and then ruled by Islam, in this region there were sacs which became the basis of the power of the Roman Empire, namely the Gothic Kingdom. In the process of conquering Spain there were three Islamic heroes who could be said to be the most effective in leading units of troops there. They are Tharif ibn Malik, Tariq ibn Ziyad, and Musa ibn Nushair. Subsequent territorial expansion emerged during the reign of Caliph Umar ibn Abdil Aziz in the year 99 AH/717 AD, with the aim of controlling the area around the Pyrenian mountains and South France. The second largest invasion of the Muslims, whose movement began at the beginning of the 8th century AD, has reached all of Spain and reached far to Central France and important parts of Italy. The victories achieved by Muslims appear so easy. It cannot be separated from the existence of external and internal factors. During the conquest of Spain by Muslims, the social, political and economic conditions of this country were in a sad state. Politically, the Spanish region was torn apart and divided into several small countries. At the same time, the Gothic rulers were intolerant of the religious beliefs adopted by the rulers, namely the Monophysites, especially those who adhered to other religions, Jews. Adherents of Judaism, the largest part of the Spanish population, were forced to be baptized to Christianity. Those who are unwilling brutally tortured and killed. The people are divided into the class system, so that the situation is filled with poverty, oppression, and the absence of equality. In such situations, the oppressed await the arrival of the liberator and the liberator was from Muslims. Warrior figures and Islamic soldiers who were involved in the conquest of Spain are strong figures, their soldiers are compact, united, and full of confidence. They are also capable, courageous, and resilient in facing every problem. Equally important are the teachings of Islam shown by the Islamic soldiers, like tolerance, brotherhood, and help each other. The attitude of tolerance of religion and brotherhood contained in the personalities of the Muslims caused the Spanish population to welcome the presence of Islam there. Since the first time Islam entered in the land of Spain until the collapse of the last Islamic empire was about seven and half centuries, Islam played a big role, both in fields of intellectual progress (philosophy, science, fiqh, music and art, language and literature) and the splendor of physical buildings (Cordova and Granada). The long history passed by Muslims in Spain can be divided into six periods. Spanish Muslims reached the peak of progress and glory rivaled the glory of the Abbasid sovereignty in Baghdad. Abdurrahman Al-Nasir founded the Cordova University. He preceded Al-Azhar Cairo and Baghdad Nizhamiyah.
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Hofmann, Murad Wilfried. "Muslims as Co-Citizens in the West-Rights, Duties, Limits and Prospects." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 87–95. http://dx.doi.org/10.35632/ajis.v14i4.2219.
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One major side-effect of the current process of economic and culturalglobalization seems to be that our world is becoming multireligious. Inparticular, this results from the accelerated spread of Islam. There arealready six million Muslims in the United States, virtually all of themAmerican citizens, with an impressive and growing infrastructure. InEurope, due to labor migration, foreign students, war refugees, and asylumseekers, the number of Muslims is around four million in France,perhaps three million in the United Kingdom, and 2.5 million inGermany. Altogether, including Bosnia-Hercegovina, there may beabout twenty million Muslims in western and central Europe today.Due to its structural tolerance vis-A-vis “peoples of the book,” theMuslim world has always been multireligious. Islam expanded into formerlyChristian temtories-the Near East, North Africa, Spain,Byzantium, the Balkans-without eliminating the Christian communities.Nowhere is this more evident than in Cairo, Damascus, and Istanbul,and in countries like Greece and Serbia. This situation was facilitated bythe fact that the Qur’an contains what may be called an “IslamicChristology.”Coexistence with the large Jewish populations within theMuslim empire-aside from the Near East in Muslim Spain,and subsequentlyin North Africa and the Ottoman Empire-was facilitated, inturn, by the extraordinary focus of the Qur’an on Jewish prophets in generaland Moses in particular! On this basis, Islamic jurisprudence developedthe world’s first liberal law called al-siyar for the status of religiousminorities (al-dhimmi).~In the Western world, developments were entirely different. Here, religiousintolerance became endemic, even between Christian churches; ...
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Cervi, Laura. "Exclusionary Populism and Islamophobia: A Comparative Analysis of Italy and Spain." Religions 11, no. 10 (October 10, 2020): 516. http://dx.doi.org/10.3390/rel11100516.
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Exclusionary populism is well known for twisting real grievances of the citizens, by problematizing the gap between “us” and “them”, capitalizing on identity lines, calling out as “others” those who do not share “pure people’s” identity and culture. Especially after 9/11, Muslims have become the ideal-type of “other”, making Islamophobia the primary populist anti-paradigm. This article contributes to the burgeoning literature on Islamophobic populism analyzing the presence of Islamophobia in the electoral discourse of Vox party in Spain and Lega in Italy. In addition, it makes a novel contribution by discussing and testing the existence of different models of Islamophobia, distinguishing between “banal Islamophobia” and “ontological Islamophobia”. Applying clause-based semantic text analysis—including qualitative and quantitative variables—to thirty speeches by the two party leaders, Santiago Abascal and Matteo Salvini, during the last three elections (General, Regional and European), the paper concludes that, despite the similarities, the two politician display two different models of Islamophobia. Whereas Abascal displays a clear “ontological Islamophobia”, depicting Muslims ontologically incompatible with Spanish civilization (defined precisely by its anti-Muslim history), the latter presents a mix of arguments that oscillate between “ontological” and “banal” Islamophobia.
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Variash, Irina. "“The Muslim Question” in 16th Century Spain." ISTORIYA 14, no. 6 (128) (2023): 0. http://dx.doi.org/10.18254/s207987840027169-4.
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The article challenges the traditional perception of the negative image of the Muslim period in the mass consciousness of that time, based on the material from “Relaciones Topográficas de Felipe II”. Neither the objects of “Moorish origin”, nor the “Moors” themselves, nor the “Moriscos” had any negative connotations in the perception of the Spanish people in the 16th century. Intellectuals took the lead in reevaluating the historical experiences of that time, which led to the development of national historiography and the emergence of the “Black Legend”, depicting the intense conflict between Muslims and Christians during the long Reconquista period. This reevaluation was driven more by the goals of state-building than by popular sentiments, as the scientific and political knowledge of that time was just beginning to comprehend the ideas of a unified kingdom, standardized laws, and a shared history.
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Qamber, Rukhsana. "Family Matters." ISLAMIC STUDIES 60, no. 3 (September 30, 2021): 223–46. http://dx.doi.org/10.52541/isiri.v60i3.1791.
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History has so far paid scant attention to Muslims in the earliest phase of colonizing the Americas. As a general policy, the Spanish Crown prohibited all non-Catholics from going to early Spanish America. Nevertheless, historians recognize that a few Muslims managed to secretly cross the Atlantic Ocean with the European settlers during the sixteenth century. Later they imported African Muslim slaves but historians considered both Africans and indigenous peoples passive participants in forming Latin American society until evidence refuted these erroneous views. Furthermore, the public had assumed that only single Spanish men went to the American unknown until historians challenged this view, and now women’s role is fully recognized in the colonizing enterprise. Additionally, despite the ban on non-Catholics, researchers found many Jews in the Americas, even if the Spanish Inquisition found out and killed almost all of them. In line with revisionist history, my research pioneers in three aspects. It demonstrates that Muslim men and women went to early Spanish America. Also, the Spanish Crown allowed Muslims to legally go to its American colonies. Additionally, the documents substantiate my new findings that Muslims went to sixteenth-century Latin America as complete families. They mostly proceeded out of Spain as the wards or servant-slaves of Spanish settlers after superficially converting to Catholicism. The present study follows two case studies that record Muslim families in early sixteenth-century Spanish America. Paradoxically, their very persecutor—the Spanish Church and its terrible Inquisitorial arm—established their contested belief in Islam.
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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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Pradana, Mahir, Rubén Huertas-García, and Frederic Marimon. "Spanish Muslims’ halal food purchase intention." International Food and Agribusiness Management Review 23, no. 2 (June 3, 2020): 189–202. http://dx.doi.org/10.22434/ifamr2019.0200.
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The purpose of this paper is to investigate the factors that influence purchase intention of halal food among Spanish Muslim consumers. Data were obtained from a survey of 228 consumers living in various regions of Spain, then analyzed using the partial least squares technique. Our results showed that product awareness does not have an effect on purchase intention while other constructs do, including the mediating effect of consumers’ attitude towards halal label and moderating effect of religious involvement. This study thus contributes to the advancement of knowledge on factors that motivate the purchase intention of halal food.
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Mohamad, Mahathir. "Towards the Twenty First Century." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 427–31. http://dx.doi.org/10.35632/ajis.v10i3.2499.
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I would like to thank the organizers for inviting me to the jointlaunching of the Institute of Islamic Understanding, Malaysia, and theopening ceremony of this congress.The idea of the Institute of Islamic Understanding, Malaysia, was firstsuggested because of the confusion among Muslims and non-Muslimsregarding Islam. This discord has led to misunderstanding and animositynot only between Muslims and non-Muslims but among Muslims themselves.Whether we like it or not, many non-Muslims consider Islam areligion that is closely related to backwardness, poverty, and weakness.Of late, some Muslims have also been closely associated with violenceand irrationality-an act or thought which is without principles.We are deeply disappointed with such incorrect views. But the truthis that Muslims and Islamic nations are far behind, weak, and dependenton others for their various needs. At the same time, Muslims themselvesfind cooperation and unity difficult. They allow themselves to be used astools and to serve the interests of others. They are unable and often Wlwillingto help each other, whlch leads to disunity, animosity, disagreement.The administration of Islamic countries is usually weak andbackward, chaotic and disorderly. No Muslim country can be considereda major power worthy of international respect. Rather, all are considereddeveloping countries, even though some have enonnous wealth. The mainreason for this is that they lack technology and sophistication.This was not always true, for in the past Islam and MusUms enjoyeda prolonged period of success and prosperity, respect and esteem. Afterthe death of the Prophet, Muslims spread Islam from Spain to China.Through their missionary activities, military might, and efficient rule, theyerected the largest empire in world history. Islamic countries evolved andwere famous for their high and sophisticated civilization. They producedexperts in administration, development, agriculture, industry, engineering,defense, science, mathematics, shipping, navigation, medicine, and other ...
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Brooks-McDonald, James. "Muslims in Spain: 1500 to 1614 - L. P. Harvey." Reviews in Religion & Theology 14, no. 1 (November 9, 2006): 33–34. http://dx.doi.org/10.1111/j.1467-9418.2007.00323_6.x.
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Swartz, Merlin. "Muslims in Spain: 1500–1614. By L. P. Harvey." Journal of the American Academy of Religion 75, no. 2 (June 1, 2007): 487–90. http://dx.doi.org/10.1093/jaarel/lfm031.
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Khalid, Dr Nomana. "The Organization of "Nafhut Tayyib min Ghusn al Andalus al Rutayyib” by Allama al-Maqr’ri." Journal of Religious Studies I, no. II (June 15, 2018): 157–66. http://dx.doi.org/10.33195/uochjrs-v1i2632018.
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“Allama al-Maqr’ri” was a great scholar and author of many books. He wrote a valuable and informative book on Spain. Muslims ruled over Spain for a long period of time. Allama al-Maqr’ri compiled Spain’s history, geographical status, conspicuous personalities as well as unique aspects of that time. This Arabic book named "Nafhut Tayyib min Ghusn al Andulus al Rutayyib”" consists on ten volumes and divided in two major parts. The first one consists of Spain’s history and the other part is about Lisin ud Din al-Khateeb. This article will provide a comprehensive overview of this precious book, its division, major parts and contents and provide the knowledge of the splendor history of Muslims in Europe. Keywords: Andalus, Maq’rri, History, Lisan ud Din
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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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MAIJAR, ANDRI, SITI FADILLA, and NOVI BUDIMAN. "PARADIGMA FAKTA SOSIAL DALAM FILM FETIH 1453, KAJIAN STUKTURAL FUNGSIONAL." Ekspresi Seni : Jurnal Ilmu Pengetahuan dan Karya Seni 23, no. 2 (November 5, 2021): 364. http://dx.doi.org/10.26887/ekspresi.v23i2.1624.
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ABSTRAKFilm sebagai karya seni tentu tidak terlepas dari paradigma masyarakat dalam membaca sebuah fenomona baru dalam film (realitas film). Film Fetih 1453 yang bercerita tentang peperangan umat muslim untuk merobohkan dan mengambil alih konstatinopel (Spanyol) dari tangan non muslim ini dapat dikaji melalui paradigma fakta sosial dengan memasukan aspek-aspek teori sturktural fungsional dan teori konflik. Kelompok-kelompok masyarakat yang hadir dalam film tersebut juga merefleksikan konflik sosial yang terjadi pada masa kejadian dalam film tersebut. Beberapa konflik sosial seperti pandangan masyarakat dan kekuasaan menjadi poin-poin penting untuk menciptakan dramatik dalam film tersebut. Sebagai fungsi film sebagai sarana komunikasi dan representasi dari kehidupan masyarakat, film ini dianggap cukup berhasil dalam menghadirkan realitas tersebut. Film-film bernuansa religi ini juga menjadi bahan kajian dan dakwah bagi umat muslim untuk melihat kekuatan umat islam di zaman tersebut. ABSTRACTFilm as a work of art indeed cannot be separated from the paradigm of society in reading a new phenomenon in film (film reality). The film Fetih 1453, which tells about the war of Muslims to overthrow and take over Constantinople (Spain) from the hands of non-Muslims, can be studied through the paradigm of social facts by incorporating aspects of functional, structural theory, and conflict theory. The community groups present in the film also reflect the social conflicts that occurred during the events in the film. Several social conflicts, such as people's views and power, become essential points to create drama in the film. As a function of film as a means of communication and representation of people's lives, this film is considered quite successful in presenting this reality. These films with religious nuances are also material for study and da'wah for Muslims to see the strength of Muslims at that time
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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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Raczek, Till. "Magic and Popular Medicine in Spanish Aljamiado-Texts." Arabist: Budapest Studies in Arabic 18 (1996): 55–62. http://dx.doi.org/10.58513/arabist.1996.18.5.
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In this paper some parts of Aljamiado manuscripts from Spain will be presented that deal with magic and popular medicine. These Aljamiado texts were written down by the Moriscos, the last Muslims who stayed in Spain after the Reconquista of 1492. These texts were written in Arabic characters, but mostly not in Arabic, but Aljamía, i.e. Spanish, although in nearly all the manuscripts there are also passages in Arabic.
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Nirenberg, David, and Norman Roth. "Jews, Visigoths, and Muslims in Medieval Spain: Cooperation and Conflict." Journal of the American Oriental Society 117, no. 4 (October 1997): 753. http://dx.doi.org/10.2307/606485.
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신정환. "Spain and Muslims in the Mediterranean －Focusing on Don Quixote－." Journal of Mediterranean Area Studies 16, no. 3 (August 2014): 93–111. http://dx.doi.org/10.18218/jmas.2014.16.3.93.
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