Emission of Islam in Spain

The fifty eighth rare Arabic publication of explores and presents Islam in the Kingdom of Spain, its roots in Andalusia, the plight of the remained Moriscos, and their re-emission.

The studies of the book, which were wrote by Spanish researchers whom the majority of them are Muslims, documented the plight of Muslims between the constraints and restrictions of the religious state, which were behind their deportations in the late of the fifteenth century, and the grace of a civil state that allowed their faith to survive and advertise itself.

This publication introduces the confusion of Muslims and youth in Spain today, between their ambitions toward civilization in Andalusia, and the dream of a better future that strives for integration and adaptation.

The first study was by the Spanish researcher and professor Ada (Adiba) Romero Sanchez. It dealt with the reflection of past on present, and its impact on the lives of Muslims in Spain and their suffering of the forgery practiced on their history.
The study made a defense on the history of Islam and its writers, and the story of its codification in the Arab and Latin novels. Also it documented the history of the Moriscos, and dealt with the Andalusian manuscripts which were written, hidden, later transferred to North of Africa and Sudan by the Moriscos.

The researcher tackled the current reality of Muslims in Spain by criticizing the Educational curricula, which presents the history of Islam in way that justifies the expulsion of Moriscos.

Finally, the study highlighted the academic weakness of Arabic studies and the scarcity of Arab Studies departments in the Spanish universities.

In his article on dialogue of civilization, Abd as-Samad Antonio Romero Roman, one of the Muslim community symbols in Spain, expressed the inner side of symbolism activists in the Spanish society.

His article dealt with the cultural interaction, the isolation and integration of Muslims as well as the Islamic education and its future in Spain.

The researcher also implored to the importance of dialogue and promoting coexistence by stressing that the diversity of cultures and civilizations is a grace, as well as the role of the civil society in countering marginalization, injustice, violence and extremism.

The Spanish artist Hashim Cabrera revealed the manifestations of Islam revival in Spain and new Muslims of Andalusia by believing on the important role of Muslims in Spain and following the stages of their growing community within the context of globalization.

The study examined the return of Islam to Spain after Franco regime, and focused on the importance of “historical memory” in re-introducing of Islam in Spain. He referred to the efforts of Ibn Rushd International Islamic University in Cordoba and its late chancellor Ali Kettani, and the role of Islamic organizations.

Cabrera addressed the fear of Islam and how Muslims can overcome this obstacle by stressing the need of updating the understanding of Islam and applying it to fit with generations and new trends.

The head of the Catalan Islamic council, Abdennur Prado, addressed in his long study two important issues: first, the new Islamic thought in Andalusia at the present time. He explained its privacy and concerns of its owners. The modern Islamic Andalusian thought – according to Prado – is an independent, democratic, anti-totalitarian and based on creativity.

He addressed one of its most prominent pioneers, Abdulrahman Mohammed Mannan, a Spanish Muslim with Moroccan roots, who is opposed to institutional Islam. He also introduced a summary of Abdelmunim Aya bold ideas, and Ibrahim Cabrera who excelled in the interpretation and translation of Islamic jurisprudence.

The second issue studied by Prado was the religious rights of Muslims in Spain, as the Constitution of 1978 represented the beginning of the era of openness. Also the secularism of the state guaranteed that it’s not affiliated to any religion, despite of its recognition of religions in general.

In 1989 it was declared that Islam is in the list of the “solid religions in society”, and it was the beginning of cooperation between Muslims and State. The researcher pointed out that the inability of applying religious rights related to the difficulty of mosques construction, and in the burial procedures according to Islamic law.

He addressed the right of teaching Islam, scarcity of Halal food, and the reluctance of the government to expedite the enforcement of laws that guarantee rights as its exploiting internal divisions of the Islamic groups and their ideological differences.

Young Muslims in Spain was the subject of the Spanish researcher Natalia Andujar, the supervisor of the Department of Culture and Islamic religion at Camilo Jose Cela University in Madrid. The population of Muslims in Spain is between one million and a half million Muslims, and young people live within multiple identities in the era of globalization and within the disputation of nation and religion. The researcher states that the European crisis and the Arab revolutions generated a new model in Spain that calls for real democracy. The study concluded that Spanish Islam needs to modify its fundamental rules, and identify its root between the currents as young Muslim societies are moving toward integration and constructive coexistence.

On Arabization and its contribution to the dissemination of Arab and Islamic culture in Spain, came the study of Professor Bárbara Bolloix Gallardo, a Professor in the Department of History at the University of Washington in St. Louis. She addressed the disputation of philology scientists and some thinkers on the depth of the Andalusian influence on the culture, language, science and the identity of Spain.

Dr. Manuel Gutierrez, a Spanish researcher specialized in philosophy, dealt with the rebirth of Sufism in the Iberian Peninsula. He cited the implications of Sufism by providing some examples, such as Ibn Massra in the ninth century, and Ibn Arif and Ibn Barian in the eleventh century and stated that the return of Sufism is not a strange event due to the Islamic Spanish formation.

The comparison between Islam in Spain and Latin America was the subject of the Chilean researcher Qasim Victor Salazar Cabrera, as the Moriscosian Andalusian immigration was one of the major Islamic immigrations as well as the immigration of West Africa, the Levant and India.

The study included a presentation of the history of immigrations, factors and implications with a comparison between the two types of Islam in Spain and Latin America in terms of behavior, practice and understanding.

Moorish Culture in Spain, which was written by Titus Burckhardt, was the book chosen for this publication.The book was presented by Emilio Alzueta and provided a long reading in which he concluded at the end that “for many centuries, people in the Arab world viewed Andalusia as the lost Paradise, but there were important reasons behind the discontinuing of this treasure”.

He also stated that the book of “Culture Moorish in Spain “proves the Internal conflict and the gradual loss of unity among Muslims. The work on this project and its studies took a year of discussion, suggestions, follow-up and nomination of the appropriate researchers.

It was Professor Ada Romero, whose efforts had the largest share of this entire project, as she supervised, reviewed and arbitrated its studies with her assistant Mr. Suhaib Molina, and Al-Mesbar Team.
Source:  www.almesbar.net



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