Muslims In Spain Research Articles

Muslims in Spain, 1500 to 1614

Book Review| December 01 2006 Muslims in Spain, 1500 to 1614 L. P. Harvey: Muslims in Spain, 1500 to 1614. Chicago: University of Chicago Press, 2005. 448 pages. ISBN 0-226-31963-6. $40. Reviewed by Marijan Gubic. Marijan Gubic Marijan Gubic Search for other works by this author on: This Site Google Mediterranean Quarterly (2006) 17 (4): 160–163. https://doi.org/10.1215/10474552-2006-028 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Marijan Gubic; Muslims in Spain, 1500 to 1614. Mediterranean Quarterly 1 December 2006; 17 (4): 160–163. doi: https://doi.org/10.1215/10474552-2006-028 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search nav search search input Search input auto suggest search filter Books & JournalsAll JournalsMediterranean Quarterly Search Advanced Search The text of this article is only available as a PDF. Mediterranean Affairs, Inc.2006 Article PDF first page preview Close Modal Issue Section: Reviews You do not currently have access to this content.

Muslims in Spain: 1500 to 1614 – L. P. Harvey

Muslims in Spain: 1500 to 1614 – L. P. Harvey

:Muslims in Spain, 1500 to 1614

:<i>Muslims in Spain, 1500 to 1614</i>

Muslims in Spain, 1500 to 1614

Muslims in Spain, 1500 to 1614

:Muslims in Spain, 1500 to 1614

L. P. Harvey has studied the history and literature of Muslim communities in the Iberian Peninsula for more than half a century. His Islamic Spain, 1250–1500 (1990) surveyed the history of Muslim communities in Islamic polities (such as Granada) as well as those living under Christian rule (called Mudéjares). Its last chapter chronicled the age, beginning with the conquest of Granada, in which Iberia's Muslims became “All Mudejars Now.” That period did not last long. In 1500, only eight years after the conquest of Granada, a rebellion in that city moved Christian authorities to initiate a series of more or less forced conversions, and a new religious class was born: the Moriscos (as they came to be known), converts to Christianity from Islam. By 1526, all the Muslims of Spain had been converted through a series of campaigns more military than evangelizing. Many, however, continued to consider themselves Muslim, and to practice their religion clandestinely as best they could. From 1526 until the expulsion of all the Moriscos in 1611–1614, Islam survived in Spain only as a crypto-religion. From Mudéjar, to Morisco, to exile: it is this history of Islam that L. P. Harvey synthesizes here.

Muslims In Spain: Between The Historical Heritage And The Minority Construction

L'a. souligne que les Espagnols semblent plus tolerants vis a vis de l'immigration musulmane que le reste des Europeens. L'Islam y est religion autorisee depuis 1967 et a fait l'objet d'un accord avec l'Etat en 1992. Actuellement le projet d'integrer l'Islam dans le systeme educatif est a l'etude : enseignement de la religion musulmane dans les ecoles publiques ou sous contrat, formation de professeurs de religion, etc. Ce projet divise et la classe politique espagnole et les musulmans entre eux. Un des problemes majeurs est le manque d'interlocuteurs regionaux representatifs capables d'intervenir dans le processus de decentralisation en cours en Espagne. La presence musulmane devient un objet de debat et de tension; il semble que l'Espagne d'aujourd'hui soit plus a l'aise avec son heritage musulman qu'avec la realite sociale.

Medieval Italian pilgrims to Santiago de Compostela: New literary evidence

This paper offers literary evidence of the interest in the cult of St James on the part of late medieval Italian pilgrims. While extant written itineraries are few, occasional literary references demonstrate this interest without furnishing precise details of the route to Santiago de Compostela. Compostela holds a special place in chivalric literature: the legendary wars against Muslims in Spain and the status of the warrior Roland as a popular saint derive much of their impetus from the piety centred on Santiago. One episode of the widely-circulated chivalric romance Guerrino il Meschino by the Florentine Andrea da Barberino displays its genre's concern with the Spanish shrine and details and route from Rome to Compostela. Andrea, known for his verisimilar style, incorporates a virtuoso display of contemporary geographical knowledge which gives his fiction the texture of a chronicle. The author's inclusion of towns not found in the chivalric literary corpus argue for his reliance on maps or the testimonies of returned pilgrims. Places named tally with those in actual pilgrim accounts. The passage in Guerrino furnishes evidence of Italian pilgrimages to Santiago in the early fifteenth century, a period for which no historical accounts remain.

The calligraphic state: textual domination and history in a Muslim society

In this nearly outstanding work, the author describes in elegant detail the legal, educational, and administrative workings of Ibb, a small city in Yemen, in the 19th and 20th centuries. I had not heard of Ibb before, but will not now forget it. How nice to go to Ibb, I thought while reading the book, to sit under the tree and listen to the qadi (judge), or to discuss fiqh (Islamic jurisprudence) with the Mufti in his halls. What a pleasant place it seems to be, a still functioning, organic, classical Islamic town. Brinkley Messick is a powerful observer. The underpinnings of life in Ibb are extensively, yet tastefully, examined, as is Ibb's setting in the larger context of Yemen. Many interesting personages are introduced in these pages, and Messick writes of them with sympathy and familiarity. Particularly intriguing is his description of fiqh manuals and their uses. These are the many basic handbooks of the madhhabs (interpretations of the shari'a based on the work of the early signal scholars of Islam). They are semantic and linguistic jewels, condensations and distillations of practical Islam, as it has until recently been known. These works are expounded in commentaries and are still used in traditional education throughout the Islamic world. In fact, there can be no detailed transmission of the knowledge and teachings of practical Islam without them. During the Spanish Inquisition (1478), while the Muslims of Spain were being ethnically cleansed, as it were, these manuals were the one type of literature the beleaguered Muslims continually produced and preserved, written in their Eljamiado script and language. Many contemporary authors write tiresomely about Islamic topics, as from an isolated, distant, and elevated vantage point. Because of the ubiquitousness of this approach, one might think it the normal way of dealing with the subject. For a perspicacious reader, however, such works never answer the questions of how or why. All things Islamic are to some degree out of sync with what is thought to be normal in our Western perspective. True understanding requires more audacious intellectual approaches. Messick has achieved such an approach. Although it is a bit short on the why, this book's strong suit is how Islam actually works in a specific setting. It is the best description in English I have come across of how Islam is taught, learned, and put to use in a real location. Further, the author humanizes his subjects. The players are met in their formal roles, as they would like to be met, rather than as abstractions, dates, and figures. The flow of l9th-20th century Yemeni history is nicely represented in these pages. The reader is treated to an outline of the formation of Yemen as it came to be, concentrating on the special intellectual personalities and events that built the institutions that made pre-Ottoman Yemen what it was. The imperialism of the Ottomans in the Islamic world was unlike that of the British and French, whose machinations were to sink the traditional ship of classical Islam. …

The Significance of 1492 to the Jews and Muslims of Spain

The Significance of 1492 to the Jews and Muslims of Spain

Christian and Muslim Theology as Represented by Al-Shahrastāni and St. Thomas Aquinas

So much attention has been concentrated on the doctrines on which Christians and Muslims differ that often it is not realized how closely their philosophical presuppositions agree on many matters. In the following pages, which form a brief comparison of Ash'arite theology as represented by al-Shahrastānī (d. 1153) in his Nihāyatu-l-Iqdām fī ‘ilmi’ l-kalām with Catholic theology as represented by St. Thomas Aquinas (d. 1274) in his Summa contra Gentiles, an attempt is made to bring points of agreement into prominence.The Summa contra Gentiles possesses such enormous value in itself that the primary object of its composition has been lost sight of. Yet the connexion between it and Islam is indissoluble. It was written at the request of the Master-General of the Dominicans, Raymund of Pinnaforte, with the express purpose of convincing the Muslims of Spain of the rational basis of Christianity and the errors of their own religion. In the second chapter of the Summa (quae sit auctoris intentio) St. Thomas particularly singles out Muhammadans. Jews, he says, can be refuted from the Old Testament; heretics from the New Testament; but Machomestitae et Pagani can only be convinced by natural reason. And it is to natural reason that he proceeds to appeal.Though none was better equipped than St. Thomas to undertake an exposition of the Catholic Faith, it is, I think, clear that he felt himself at a disadvantage in writing against people whose books he could not read and of whom he knew only from the translations of others.