Christian, Jews, Muslim Relations in Spain Before 1492

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Jewish population existed in the Spanish provinces. Examples of these Provinces were Toledo, Cordoba, and Granada. Smaller towns were Ocana, Almazan and Aranda. The traditional language of the majority of Sephardim is called Ladino. It is thought that substantial Jewish immigration occurred during the period of the Roman occupation of Hispania. The Jews of Hispania had been utterly embittered and alienated by Catholic rule. By the time of the Muslim invasion them, the moors were a liberating force.

Despite the institutional disabilities, the Jews were the minority in a land that was first Roman, then Christian, followed by the Muslim and finally again the Christian, they prospered in wealth, becoming so much part of the of Spain that certain Spanish Kings and themselves declared themselves as “King of the three Religion” and had their tombs inscribed in Latin, Arabic, and Hebrew. A Jewish “Golden Age” occurred under Muslim rule when Jewish countries became noted of poets, philosophers, cartographers, merchants, and even prime ministers. This pattern continued for a while under Christian rule, although increasing pressure was brought upon the Jews to convert. (Toefilo, 2007)

Nation-wide crisis in 1391 caused about half of Spanish Jews to leave the fold, and again some Jews chose conversion rather than exile from their beloved land. About three hundred thousand Jewish left Spain and scattered in other neighboring countries. Before this period of the “Golden Age”, Sisebur (in 612) wanted to expel the Jews from Spain, the Jews were forced to be converted or be expelled from the country. 90,000 Jews were converted while some fled to North Africa and Gaul. Many conversions maintained their Jews identity secretly. The reign of Suintila (in 621-631) was tolerable. Most of the conversions returned to Judaism and a number of the exiled returned to Spain. In 633, the fourth council of Toledo directed that all who had reverted to Judaism had to return to Christianity. This then followed the reign of Chintila (in 639-639) who ordered that only Catholics could remain in the Kingdom, this made many be Catholics while some few Jews fled out of the country.

The eight councils of Toledo in 653 forced Jews to forbid their rites like that of circumcision and observation of the Sabbath. The converted Jews were stoned or burned by fellow Jews who believed they were practicing Judaism making their lives hard in the land.

Wamba, who reigned from 672 to 682, lightened the tide load on their shoulders. The reign of Ergwig from 680 to 687 was terrible to the Jews because he called for the forced baptism. Children who were seven years and above were forcefully taken away from their parents and also he ensured that no aid was given from Catholic sympathizers. (Toefilo, 2007)

Erica (who reigned in 687-702) relaxed the pressure on Jews, though they (Jews) had economic hardship like increased tax payment, they were also forced to sell all the property acquired from Christians. This law ended the agricultural practice played by Jews. The Jews were not allowed to do any business transaction with the Christian of the Kingdom or those overseas. The trend was clearly of increased persecution of Jews. This is shown in 694 when the Jews were accused of conspiring with Muslims across the Mediterranean. The property belonging to the Jews was confiscated and themselves enslaved. (Toefilo, 2007)

The Jews were alienated by Catholic rule at the time of the Muslim invasion. The Moors were perceived as freedom fighters. The Muslims were also welcomed by Jews wanting them to rule the country. In many conquered towns, the towns were left in the hands of Jews before they proceeded further in the north. This is the period that was known as the Golden Age for Spanish Jews. The Jews helped the Muslims with food, clothes shelters, and other basic needs because once a town was captured; the defense was left in their hands.

Muslims’ rule was a great opportunity in comparison to that under prior Christian Visigoths. Iberia was seen as a land of relatives and opportunity. The establishment of Umayyad rule by Abd-ar-Rahman in 755 led the native Jewish community to be joined by Jews from the rest of Europe. Arabic culture made a lasting impact on Sephardic cultural development. In adopting the Arabic culture, many Jews were converted to Muslims.

Sephardic was a more tolerant and welcoming culture under Muslim rule. Muslim rulers encouraged a sophisticated cultural legacy that was different from Islam thus allowing Jews and other minorities to be converted in this culture without feeling any pressure to the change. Sephardim are historically distinguished by several features.

They were also allowed to senior positions.
They had freedom of choice in the culture and religion of their choice.
Their skill at mastering both religious works and more secular subjects such as poetry and philosophy.
Their multicultural proficiency enabled them to converse and publish in both Hebrew and Arabic.
Because of their acceptance into Muslim society and culture, Sephardim were more open to external influences and more tolerant of differences.

Indeed Muslims entered Spain not as aggressors or oppressors, but as a liberator. In this multicultural society, many Jews and Christians held government positions, many Jews flourished because they were given freedom and tolerance. (Jeffrey, 2003)

They freely entered the fields of government, science, medicine, and literature. Spain was like home because elsewhere the Jews were persecuted in Europe. The Jews, Muslims, and Christians lived together in peace and harmony. The Jews and Christians were allowed to practice their faith as long as they respected their leader from the Muslims Religion.

Because of this freedom, the Muslims accorded to Christian, many Christians started desiring to be Muslims, which made Muslims become the official language of literature and scholarship in Spain for all. By the year 1000 – Christians, Jews, and Muslims devoted their time to studying Arabic. They started practicing Arabic culture and that is why they were called “Mozaraba” which made one of Christian Priest Alvaro complain, he exclaimed, “Oh, the pain and the sorrow! The Christian have even forgotten their own language………, while as soon as they have to write Arabic, there is no difficulty in finding a whole multitude who can express themselves with the greatest elegance in this language….” (Jeffrey, 2003)

Under the rule of Muslims, Spain became the center for learning and knowledge. The Muslims were taught how to read and write math, Arabic, Qua ran and Hadith and they became leaders in math, science, medicine, astronomy, navigation, and so on. This was done in Andalus.

In the 10^th century, Islamic civilization reached its peak. Libraries and research institutions grew rapidly in Spain. The Arab scholars produced encyclopedias on medicine, astronomy, psychology, biology, etc. which were translated by the Christian scholars. Other products produced by Muslims were papers, cotton, salt, satin, clocks, soaps, surgical instruments. These made Spain unique in the world between the years 711 to 1084.

The skills in architecture in making mosques and palaces were unique, example Abdur-Rahman who united various tribes and groups of people in Andalusia in 756 planned and built the great mosque of cordoba, which was prescribed as a jewel of the tenth century.

Spain saw many dynasties that ruled her; the 11^th century marked the decline of the Umayyad Empire. Almonavides rose in 1056 which was followed by almohades in 1130 that declined and paved way for Christian rule in 1269 gaining control of much of the peninsula.

In 1469, Isabella of Castile and Ferdinand of Argon married. Their marriage united their Kingdoms which paved the way to occupy Spain. Cordoba was taken by the castle in 1236 and Seville in 1248, only Granada remained as the last stronghold in Muslim, Ferdinand and Isabella took Spain in 1492 finally. (Edward, 2005)

Work Cited Source

Edward, M. Ritual in Early modern in Europe. London: Cambridge University Press, 2005.

Ella, S. Unthinking Eurocentrism, London: Routledge, 1999.

Jeffrey L. Singman. Daily Life in Medieval Europe, London: Greenwood PublishingnGroup, 2003.

Johan, G. and Stephen, M. The course of Human History, New York: ME Sharpe, 2005.

Toefilo, F. Spain Centuries of Crisis. New York: Blackwell Publishing, 2007.

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Christian, Jews, Muslim Relations in Spain Before 1492

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