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The djāhilī framework in which the poetic piece attributed to Hind bint Uṯhāṯhāh is located, represents the depravation of the Banū Umayyah, who symbolize the pagan world that should be transcended by the new political-religious model, Islam. The author confronts two different political-religious models using precise language to attack Hind bint Rabī `ah from both sexual and cultural viewpoints. Opposite Hind bint Rabī `ah, who acts like an anti-Islamic pagan symbol, the leaders of which died in the mythical battle of Badr, we find the Muslims killed in Uḥud who symbolize the self-martyrdom offering like representatives of the new model. ; El marco ğāhilī en el que se sitúa la pieza, atribuida a Hind bint Uṯāṯāh, sirve para representar la depravación de los Banū Umayyah, como representantes del mundo pagano al que el nuevo modelo político-religioso, el islam, trata de dejar atrás. La autora, para ello, contrapone dos modelos político-religiosos distintos utilizando un preciso lenguaje con el que arremete sexual y culturalmente contra Hind bint Rabī'ah, que actúa como símbolo de paganismo anti-islámico cuyos máximos representantes caen en la mítica batalla de Badr. Frente a ello, los musulmanes caídos en Uḥud simbolizan la entrega auto-martirial del musulmán como representante del nuevo modelo.

"A Companion to Late Antique and Medieval Islamic Cordoba covers the history and culture of Roman, late antique, Visigoth and al-Andalus Cordoba in nineteen contributions, from the foundation of the city in the 169/168 B.C. by the praetor Marcus Claudius Marcellus, to the end of the Muslim period in 1236, when the city fell into the hands of Ferdinand III the Saint, King of Castile. Making use of archaeological data and historical sources, combined with the latest research on the various fields under study, its authors give a compelling account of Cordoba's most important archaeological, urban, political, legal, social, cultural and religious facets throughout the most exciting fifteen centuries of the city"--

"Muslim law developed a clear legal cadre for dhimmīs, inferior but protected non-Muslim communities (in particular Jews and Christians) and Roman Canon law decreed a similar status for Jewish and Muslim communities in Europe. Yet the theoretical hierarchies between faithful and infidel were constantly brought into question in the daily interactions between men and women of different faiths in streets, markets, bath-houses, law courts, etc. The twelve essays in this volume explore these tensions and attempts to resolve them. These contributions show that law was used to try to erect boundaries between communities in order to regulate or restrict interaction between the faithful and the non-faithful--and at the same time how these boundaries were repeatedly transgressed and negotiated. These essays explore also the possibilities and the limits of the use of legal sources for the social historian"--Back cover

"This volume collects some of the papers presented at the Third International Congress on Eastern Christianity, 'Knowledge Transfer in the Mediterranean World, ' which took place in Córdoba in December 2010"--Preface