This is an article about the western scholars known as Arabists, not the political movement Pan-Arabism.
Arabists began in medieval Muslim Spain, which lay on the frontier between the Muslim and Christian worlds. At various times, either a Christian or a Muslim kingdom might be the most hospitable toward scholars. Although some translation of Arabic texts into Latin (mostly of works on mathematics and astronomy) began as early as the 10th century, major work dates from the School of Toledo, which began during the reign of Alfonso VII of Castile, (1105–1157), when Jews literate in Arabic were driven north from al-Andalus (now Andalusia) by the religious rigidity of the Almohad dynasty.
Translations were made into medieval Latin or Church Latin, then Europe's lingua franca, or into medieval Spanish, which was the vernacular language of that time and place. Early translations included works by Avicenna, Al-Ghazali, Avicebron, etc.; books on astronomy, astrology, and medicine; and the works of some of the Ancient Greek philosophers, especially Aristotle, who unlike Plato had been relatively unknown and largely ignored in medieval Christendom prior thereto. The philosophical translations were accompanied by the Islamic commentaries, e.g., on Al-Ghazali, Ibn Sina (Avicenna), and Ibn Rushd (Averroës), to the point of there being an identifiable Averroist school of philosophy in Christian Europe.
This cultural borrowing from the Arab culture enjoyed the strong patronage of Alfonso X of Castile (1221-1284), who commissioned translations of major works into the Latin and the Castilian Spanish of the time. This led to the first Spanish translation of the Qur'an, and of such influential works as Kalilah and Dimnah, Libro de los Engannos e Asayamientos de las Mugeres (Book of the Deceits and Lies of Women), the Escala de Mahomá (The Ascension of Mohammed) and Los juegos del ajedrez (The Games of Chess).
The works of Alfonso X in history and astronomy drew on numerous elements of Muslim knowledge. Also, the Tales of Count Lucanor, by Juan Manuel and El Libro de buen amor (The Book of Good Love) by Arcipreste de Hita from this period both show an interpenetration and symbiosis of Oriental and Spanish cultures.
Spain was so dynamic a center of medieval Arabism as to draw scholars from throughout Christian Europe, notably Gerard of Cremona, Herman of Carinthia, Michael Scotus, and Robert of Ketton. In 1143, Robert of Ketton made the first Latin translation of the Qur'an, at the request of Peter the Venerable, abbot of Cluny. Marcos de Toledo produced another translation of the Qur'an in the 13th century under a mandate from archbishop Rodrigo Ximénez de Rada, who later edited the landmark Historia Arabum ("history of the Arabs"), drawing on the work of al-Razi for the knowledge of al-Andalus prior to the Almoravid conquest.
Raymundus Martini, author of Pugio fidei adversos mauros et iudaeos (The Fight of Faith Against Moors and Jews), also wrote an Arabic dictionary. Ramon Llull, established a school in Majorca in 1275 to teach Arabic to preachers. Pope Honorius IV granted permission to Martini and Llull to found a center for "oriental studies" in Rome. While Llull may have been motivated in large measure by the desire to proselytise, his relationship to the Arab world was not so simple. According to Julián Ribera, Llull wrote his Book of the Gentile and the Three Wise Men in Arabic, then translated it into Catalan as the Llibre del gentil e dels tres savis.
This trend continued in the 15th century, with Juan de Segovia's trilingual Qur'an (Arabic, Spanish, and Latin), now lost, and Cardinal Cisneros's multilingual Bible. In the 16th century, Pedro de Alcalá produced his Arabic primers for Spanish speakers, and several histories were written about the previous century's reconquest of the Kingdom of Granada with its aftermath of Moorish uprisings.
Burton's time in the Indian province of Sindh prepared him well for the transgressive pilgrimage to Mecca and Medina that he undertook in 1853 (he was not a Muslim and non-Muslims are forbidden to enter these holy cities ). Seven years in India had given Burton a familiarity with the customs and behaviour of Muslims. This journey made Burton famous. He had planned it whilst travelling disguised among the Muslims of Sindh, and had laboriously prepared for the ordeal by study and practice (including having himself circumcised to further lower the risk of being discovered).
Although Burton was not the first non-Muslim European to make the Hajj (that distinction belonging to Ludovico di Barthema in 1503), his pilgrimage is the most famous and the best documented of the time. He adopted various disguises, including that of a Pathan, to account for any oddities in speech, but he still had to master intricate Islamic ritual, and the minutiae of Eastern manners and etiquette. Burton's trek to Mecca was quite dangerous and his caravan was attacked by bandits (a common experience at the time). As he put it, although "...neither Koran or Sultan enjoin the death of Jew or Christian intruding within the columns that note the sanctuary limits, nothing could save a European detected by the populace, or one who after pilgrimage declared himself an unbeliever." The pilgrimage entitled him to the title of Hajji and to wear a green turban. Burton's own account of his journey is given in Personal Narrative of a Pilgrimage to Al Madinah and Meccah (1855).