al-Andalus Research Articles

Assessment of Risk Factors, Health Related Quality of Life among Hypertensive Patients in Primary Health Care Center- Iraq-2020

Background; Chronic diseases disturb life expectancies, (1) that effect psychological, social, and economical status.(2) The present study evaluated the risk factors and health related quality of life (HRQL) among hypertensive patients. Objectives: Assessment of risk factors, (HRQL) among hypertensive patients in ALAndalus primary health care center in AL-Ramadi city during the period January–March-2020. Materials &methods: a cross sectional study involved 100 hypertensive patients using Flanagan Quality of Life Scale in AL- Andalus primary health care center in AL-Ramadi city during the period January–March-2020. Results: The study revealed that 66% of the patients were males and 67% of them were over 55 years, working, graduated, smokers and from urban area. About half of females were over 55 years that 42% of them completed 2nd school but all of them were not-working and from rural area. Sixty percent of persons had high blood cholesterol level with average mean was 240, 220 mg/dl for males & females respectively, the same percent had cardiac disease while, 40% of them had diabetes mellitus for both sexes. The average body mass index was 39, 36 among males and females respectively. Thirty eight percent of patients had good and very good material and physical well-being with average mean 2.5 ± (0.5), while only twentyfour percent had good and very good relationships with other people, the average mean was 2.0 ± (0.5) with statistical significance with sex. Thirty-two percent of persons had good and very good social, community, and civic activities with average mean 2.4 ± (1.0) and significant with sex. Only twenty-eight percent of persons had personal development and fulfillment with average mean 2.5 ± (0.4) and significant with sex, while forty-two percent of them had recreation with average mean 3.0 ± (1.0) that also significant with sex. Conclusion: High risk factors for both sexes and poor quality of life, mostly among female hypertensive patients.

BIOGRAPHY AS LITERATURE OF LIFE: A REFLECTION ON THE LIFE AND WORKS OF SHAYKH FAZAZI AL- ANDALUSI

This paper is designed to discuss the significant place of biography in the work of literature. This is an area that has been less explored by researchers in literary history and this poses great danger for historical scholarship and literature at the wider context. It is fair to say that the future of any community is determined and measured by the attention it pays to her historical personages, because the future nestles comfortably in the past. Therefore, this paper focuses on the biography of Shaykh al- Fazazi al-andalusi. The study adopted historical descriptive method. In the dim twilight of history, al- Fazazi was born and flourished in the political and intellectual scene of the Muslim Spain in the 13th century, spent his utmost strength and skill holding life cheap in support of a cause so high and placing without reserve his chivalry, prowess, wit, and learning. In the light of this importance, a reflection on the life and works of al- Fazazi is necessary. The paper argues that al- Fazazi straddles a fine path of faithful Muslim, and demonstrates artful arrangement in his poetic works. He employed a number of Arabic metaphors that are connected with political traditions, Islamic context, and general cultural experience. The use of epenthetic vowel, phonological component of grammar and the uniformity between edges of prosodic and morphological constituents are model of elegant style. The paper concludes that al- Fazazi, is one of the famous literary figures of his era who brazes the trail of new development in Arabic literature of his era and outstanding littérateur to be reckoned with in all ages.

Http://habibiaislamicus.com/index.php/hirj/article/view/169

Golden Era of Muslim Spain was tremendously progressive in every filed of life, especially in the field of education. Muslim caliphs took keen interest in the development of education. Scholars from around the world were invited and adequate. The magnificent support of education by Muslim Caliphs raised the standard of learning and literacy to a high level in Spain. During Golden Era of Muslim Spain, focused was specifically on primary education. State worked for the grooming and development of new generation. The study raised specific questions; Did Masjid played an important in the development of primary education? Did Primary education was easily accessible to every child? These questions were evaluated with the help of credible and authentic reference books. Through investigation it was found that Islam and Prophet (P.B.U.H) strongly emphasized on value and acquisition of knowledge. To acquired knowledge Masjid played central role from the early days of Islam. Every Masjid had one Madrasah along with complete teachings of Islam and worldly education. During Golden Era of Muslim Spain state followed the tradition of making Madrasah with Masjid. Elementary schools were established in every town during Golden Era of Muslim Spain, State made primary education free for all citizens. Administration provided financial and managerial support and spends a lot of money for primary education during Golden Era of Muslim Spain. Primary education played vital role in the development of new generation and became of progressive society. Education became the sign of prestige and luxury for people to its best during Golden Era of Muslim Spain.

Sarah Stroumsa (2019), Andalus and Sefarad: On Philosophy and Its History in Islamic Spain

Sarah Stroumsa (2019), Andalus and Sefarad: On Philosophy and Its History in Islamic Spain

Gerbert von Aurillac und die Übermittlung der arabischen Ziffern nach Europa

The French clergyman Gerbert of Aurillac, later to become Pope Sylvester II, is said to have represented all numbers with only “nine symbols” on his abacus and is therefore regarded as the one who brought the Arabic numerals to Europe. In his own writings, however, he only used the Roman numerals. Early illustrations of Arabic numerals appear in Europe around the year 1000 in the Abacus treatise of Bernelinus of Paris, who was probably a pupil of Gerbert. In two manuscripts of his “Liber abaci” the number “3” is displayed in a peculiar shape, reminiscent of the sign for “three” in Roman shorthand. Since Gerbert used this shorthand, the sign in question could be an indication of his role in the introduction of the new numbers. In the further course of the study an attempt is made to retrace the possible course of the transmission of Arabic numerals from Muslim Spain to Europe.

Plant use in Muslim Spain: Preliminary results from the medieval town of Madīnat Ilbīra

The paper presents preliminary results of archaeobotanical studies carried out at the Madīnat Ilbīra site in Spain. The functioning of the town, which was the capital of one of the administrative districts (kūras) of al- Andalus, falls in the period between the second half of the 9th century and the 11th century. However, the analysed soil samples were collected from archaeological contexts dated mostly to the last decades of the 10th century and to the 11th century. The samples yielded an interesting set of data about the preserved plant remains. Although the taxonomic diversity of the plants is not high, the analysis revealed remains of naked and hulled wheat (emmer wheat), millet, poppy seeds, perhaps peas, cucumber or melon, and grapevine. Although crop plants played an important role in the everyday diet of the town inhabitants, wild plants also were probably collected and used. The latter are represented in the analysed materials by, for example, wild strawberry, common mallow and common purslane. The preserved charcoal remains confirm the use of different species of wood as fuel.

Andalus and Sefarad: On Philosophy and Its History in Islamic Spain By Sarah Stroumsa

<i>Andalus and Sefarad: On Philosophy and Its History in Islamic Spain</i> By <scp>Sarah</scp> <scp>Stroumsa</scp>

Optimum Treatment Planning Technique Evaluation For Synchronous Bilateral Breast Cancer With Left Side Supraclavicular Lymph Nodes

Background: the Bilateral breast cancer cases are classified as a complex in radiotherapy treatment especially those with the left side mastectomy and right-side lumpectomy with left side supraclavicular lymph nodes patients. The purpose of this study is to find the optimum treatment planning technique among the three available techniques: 3D-CRT, IMRT, and VMAT.Materials and Methods: Ten Bilateral breast cancer included in this study with left side mastectomy and right-side lumpectomy with left side supraclavicular lymph nodes. The cross-sectional clinical study conducted in Baghdad ‎radiotherapy and nuclear medicine and Al-Andalus privet radiotherapy ‎hospital, Baghdad, Iraq. The patients are delineated by oncologists and prepare for radiation planning by MONACO 5.1 treatment planning system (TPS) with an X-ray photon beam of 6 MV or 10 MV energy using ‎ELEKTA‏’‏s Agility linear accelerator. The prescribed dose set at (4005 cCy per 15 fractions. Results: The treatment with 3D-CRT, IMRT, and VMAT show a significant difference in the results. VMAT give high dose distribution for the left mastectomy breast and it’s regional supraclavicular lymph nodes while the IMRT gives a higher value for the right side breast with lumpectomy. The good homogeneity index acquired with IMRT while VMAT gives a better conformity index. The 3D-CRT planning technique lowers the dose tho the heart and lunges better than the other techniques.Conclusion: Depending on the patient health and stage, the optimum treatment planning applied. Generally, VMAT is the optimum treatment planning technique for the studied group of SBBC patients. IMRT give effective coverage results better than the 3D-CRT.

Andalus and Sefarad: On Philosophy and Its History in Islamic Spain by Sarah Stroumsa (review)

Reviewed by: Andalus and Sefarad: On Philosophy and Its History in Islamic Spain by Sarah Stroumsa Oliver Leaman Sarah Stroumsa. Andalus and Sefarad: On Philosophy and Its History in Islamic Spain. Princeton, NJ: Princeton University Press, 2019. xvii + 220 pp. doi:10.1017/S0364009420000264 Admirers of Sarah Stroumsa's work, and I count myself among them, will not be disappointed by this book. It builds on a collection of her recent work on the culture of al-Andalus, and in particular on the thought of the Jews and Muslims who lived in the region from the eighth to the fifteenth centuries. The precise nature of their interaction remains a mystery, despite her careful sifting through of the evidence we have today, such as it is. Thinkers were rather sparse in their references to other thinkers in the region, although it is often entirely obvious that they were in fact discussing their work and employing their ideas. I am not sure there is anything very new in this book, but there is a mass of careful [End Page 439] detail and discussion on the cultural context and its wider political background that illuminates our understanding of this period. In particular, Stroumsa establishes beyond question that there was a shared Andalusi consciousness between Jewish and Muslim intellectuals, a feeling of cultural superiority, perhaps, over other parts of the Jewish and Islamic world. The detail of the discussion is impressive. Stroumsa ranges from a wider account of Islamicate culture to the culture that flourished in al-Andalus; the different schools of thought; the physical resources, and who used them; the Muʿtazilah, Karaites, and Zahiris; the role of Neoplatonism and mysticism; and much more. The competing philosophical positions are well articulated and Stroumsa sheds new light on their differences and points of interest. On the other hand, although many Jewish and Muslim thinkers were undoubtedly engaged in a common exercise, it was always clear who was in charge of the project, and it was not the Jews. It is unknown how much, if any, Jewish material was ever read or considered by their Muslim peers. As in most cases where there is a dominant and subordinate culture, the former tends to ignore the latter, which only increases the ardor of the latter for the former, of course. There is a lot in the book on the question of influence, on how one thinker influenced others, on how political changes influenced thinkers, and how a particular doctrine played a role in the construction of an intellectual climate. I am often suspicious of this sort of language. Its looseness is never more apparent than in chapter 5, on Aristotelianism in al-Andalus. We are told that the thought of Averroes and Maimonides was distinctly marked by the Almohad movement that took over the region in the twelfth century. Stroumsa makes this claim of influence many times in this chapter, but by page 148 we might start to doubt these assertions, since we are told that Averroes rejected the Almohad policy on the indoctrination of the masses, by contrast with Maimonides, who accepted it. How could they both be influenced by something that they took contrary positions on? It is like two people asking someone which path they should take, and one subsequently goes left and the other right. We are informed, quite rightly, that the Almohad doctrine was based on Ibn Tumart and his attempt, like all religious reformers, to produce a basic set of principles that embodies the essence of the correct religion, and Averroes in his legal work emphasizes the role of general legal principles, while Maimonides of course bases his Mishneh Torah on such principles, which he uses to upend many traditional ways of resolving issues in Jewish law. By contrast, the earlier regime criticized by the Almohads, the Almoravids, were said to have used the Maliki madhab to emphasize case law rather than general principles. Jewish law also was based on a complex set of ideas and arguments and examples, which Maimonides replaced with his own rulings, based on what he argued are the fundamental principles of Judaism. It is a tempting narrative. The Almohads had principles that they transmitted to...

Polychrome glazed ware production in Tunisia during the Fatimid-Zirid period: New data on the question of the introduction of tin glazes in western Islamic lands

The production of polychrome decorated ceramics began in Ifriqiya in the 9th century under Aghlabid rule, with continuity during the 10th century under the Fatimids. These comprised finely painted brown and green designs with a characteristic yellow background (a transparent lead glaze containing iron oxide). This production was substituted in the 11th century by a polychrome production over a white tin opaque glaze. The hypothesis stating that tin glazes were introduced in Tunisia after the Fatimids took over Egypt has been recently proposed. However, polychrome ceramics with a white opaque background have been found in 10th century archaeological sites which might indicate otherwise. A ceramic assemblage found at the site of Bir Ftouha dating from the Fatimid-Zirid period which contains polychrome with both transparent yellow and white opaque backgrounds has been analysed. The white opaque glazes do not contain tin but were opacified by the addition of large quartz particles. This study supports the theory that tin glazes reached Tunisia after the Fatimid occupation of Egypt and is the first step to answering many open questions regarding the spread of tin glaze in the Mediterranean, the role of the Fatimids and the connections of Ifriqiya with Islamic Spain and Sicily.

Afro-Latin dance as reconstructive gestural discourse: the figuration philosophy of dance on salsa

ABSTRACT The Afro-Latin dance known as ‘salsa’ is a fusion of multiple dances from West Africa, Muslim Spain, enslaved communities in the Caribbean, and the United States. In part due to its global origins, salsa was pivotal in the development of the Figuration philosophy of dance, and for ‘dancing-with,’ the theoretical method for social justice derived therefrom. In the present article, I apply the completed theory Figuration exclusively to salsa for the first time, after situating the latter in the dance studies literature. My first section explores Juliet McMains’ recent history, Spinning Mambo into Salsa, with an emphasis on the dynamics of class, race and sex therein. My second section explores a resonant Afro-Latin dance history, Marta E. Savigliano’s Tango and the Political Economy of Passion, where she deploys salsa’s sister-dance (tango) as a ‘counter-choreography’ to the choreography of postmodern neocolonialism. And my third section applies Figuration’s four central aspects of dance (or ‘Moves’) to salsa qua member of its ‘societal’ family of dance. In conclusion, through partnering with salsa, Figuration emerges as a member of its own ‘discursive’ family of dance, while salsa emerges as a gestural discourse capable of helping reconstruct a more socially-just world from the postmodern ruins of today.

Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts

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”.

The Last Stand of Al Andalus Lessons on the Changing Nature of War from an Early Modern Islamic Insurgency

The present article pursues a two-fold purpose. The first is to identify elements of continuity throughout history in internal armed conflicts where state structures are still in the process of being formed or, if already consolidated, where they have suffered serious deterioration. The second is to present and analyze a case study that has received scant attention in scientific literature on insurgencies, namely, the War of the Alpujarras, which was fought at the beginning of the early modern period and was the last Islamic rebellion in Spain.

The introduction of the glaze in al-Andalus: Technological waves and Oriental influences

AbstractThis research develops a much-needed approach to the study of glazed ware production in al-Andalus (Muslim Spain and Portugal) during the early Middle Ages. The introduction of glaze to the Iberian Peninsula was a long and complex process involving three waves of technology transfer arriving from the eastern Islamic regions between the ninth and eleventh centuries. In this paper, the main glaze workshops of each technological wave have been characterised in order to understand how the medieval technological transmission took place and how political and economic factors influenced this gradual dissemination.

Andalus and Sefarad: On Philosophy and its History in Islamic Spain. By Sarah Stroumsa

Andalus and Sefarad: On Philosophy and its History in Islamic Spain. By Sarah Stroumsa

Portions of paradise: aromatic landscapes in Chilean urban gardens (1671–1897)

ABSTRACT The present essay identifies the smellscapes of colonial and early Republican Chile through the reconstruction of botanical aromas in private urban gardens. Using archival documents in the Chilean National Archives, the Franciscan Archives of Chile, the Judicial Archives of San Juan Province and the Historical Archives of Mendoza we identify the botanical contents of enclosed gardens and orchards in upper-class homes. In contrast to previous studies that have linked the bad odors of early modern Latin America to infirmity and poverty, our purpose is to consider the place of pleasant aromas as part of a garden typology in which the garden is a reconstruction of paradise. Through our analysis of inventories and appraisals we identify continuities in botanical contents and structure between private Chilean gardens and prototypes in Moorish Spain. Our data confirms that the aromas of roses, jasmine, and citrus were a feature of the elite Chilean garden alongside native plants, and the resulting pleasant sensorial experiences imparted a paradisiacal ideal adapted from Moorish-Spanish antecedents. Ultimately, we interpret the fragrances of such private gardens as performances of power that gave presence to the hidden sites where elite Chilean networks were forged, and thus served as ephemeral signals of social exclusivity.

Review of Brian Catlos, Kingdoms of Faith: A New History of Islamic Spain

Review of Brian Catlos, Kingdoms of Faith: A New History of Islamic Spain

Understandings Maghreb Traveler’s Notes and Writer’s Texts: Phantasmagorias of the Western Crusaders in the Muslim West during the fall of Alandalus Religious Tolerance History (500-1070)

Ghiyath Al-Din Naqqshwho wrote, inPersian, a detailedaccount of his travel fromHerattoBeijingon a diplomatic mission in1420-1422. It became one of the most detailed accounts of China in thePersian and Turkish literature for the next century or two. In the 14thcentury we can trace Ibn Battuta (أبن بطوطه) (1304 –1368 or 1369),Moroccan world traveler in his Rihla(1355)– literally entitled "A Gift tothose Who Anticipate the Wonders of Cities and the Marvels ofTraveling". We have also another example from the 13th century Yaqutal-Hamawi (اقوتيA الحم22 وى)(1179–1229) Mu'jam Al Buldan(نجومالبل22دان) (اطلس الدول) (Dictionary of Countries). From the 12th century, we find Abuad-Din al-Husain Muhammad ibn Ahmad Ibn Jubayr(1145– 1217) TheTravels of Ibn Jubayr((رحلات ابن الجابرى )1185(. The core interest of theessay is to underline how the Maghreb travelers contributed in theliterature of Journeys as great writers who traveled from Maghreb andlived in the Muslim Spain at that time.

In the Shadow of the Capitals: Frontier Castle Boroughs of the Al-Andalus

In the Shadow of the Capitals: Frontier Castle Boroughs of the Al-Andalus

Lupitus von Barcelona: Zur Identität eines wissenschaftlichen Übersetzers des 10. Jahrhunderts

In one of his letters of the year 984, Gerbert of Aurillac, the later Pope Sylvester II, asks a certain Lupitus of Barcelona for his translation of a book on astronomy. This translator has so far been identified with Seniofred Llobet, who was by that time the archdeacon of Barcelona cathedral. A thorough examination of the letter as well as of other contemporary sources, however, precludes the archdeacon from this identification. The translator Lupitus must rather have been a Mozarabic clergyman who immigrated from Muslim Spain, from where he probably brought with him the Arabic original for his translation. This paper intends to throw some light on a hitherto poorly studied stage of the transmission process that brought the astrolabe from Al-Andalus to Europe.