Scholarly perspective of life in Islamic Spain
The Muslim invasion, and subsequent administration of Iberia, freed the major Spanish population of Jews from Visigothic [Christian] oppression. It was said that immediately after the invasion,
the Jewish population of Toledo "opened the gates" of the city, welcoming the North African Muslims (Wexler 218). Though ruthless fighters,
the Moors were very just. They gave the Goth Spaniards an opportunity to surrender each of their provinces, to which most capitulated.
"It is a common misapprehension that the holy war meant that the Muslims gave their opponents a choice 'between Islam and the sword'. This was sometimes the case, but only when the opponents were polytheist and idol-worshippers. For Jews, Christians, and other 'People of the Book'.there was a third possibility, they might become a 'protected group', paying a tax or tribute to the Muslims but enjoying internal autonomy" (Watt 144).
Even in those early days,
the Moors knew and practiced the principles of chivalry. They had already won the title to Knightliness which many centuries later compelled the victorious Spaniards to addressed them as "Knights of Granada, Gentleman, albeit Moors" (Lane-Poole 26)...
...
Within a century of their activity, the Moors, with assistance of the Jews, had developed a civilization based in Cordoba that surpassed that of any in Europe; it was known as Al-Andalus. At the end of the eighth century,
Al-Andalus was the most populous, cultured, and industrious land of all Europe, remaining so for centuries. During this prosperous period, trade with the outside world was unrivaled. It was during this time of economic expansion, the Jews, who had been virtually eliminated from the peninsula in the seventh century by the Christians, grew once more in numbers and flourished. Hume wrote in his book "Spanish People": "Side by side with the new rulers lived the Christians and Jews in peace. The latter rich with commerce and industry were content to let the memory of their oppression by the priest-ridden Goths sleep" (Hume 23).
...The occupation of Iberia by the Moors was a welcome occurrence for a well pummeled and remaining Jewish population. Of course the Muslims were not completely tolerant, but they were more tolerant than the rulers of the previous administration. Under the ruling Caliph, the Jews were able to preserve their rites and traditions. Peaceful coexistence led to their economic and social expansion. Their status was that of Dhimmis, non-Muslims living in a land governed by Muslims. The Jews had limited autonomy, but full rights to practice their religion, as well as full protection by their Muslim rulers...
...From the second half of the eighth century to the end of the eleventh century Jewish life flourished while contributing greatly to scholarship. A translating program was established in Toledo, using Jews as interpreters. There they translated the Arabic books into romance languages, as well as Greek and Hebrew texts into Arabic. This included many major works of Greek science and philosophy. Jews studied and contributed to mathematics, medicine, botany, geography, poetry, and philosophy. It was at this time that the study of Medicine expanded to produce a large number of exceptional Jewish physicians. Islam had its sway over Jewish cultural life too. In literature, and the arts, the Muslim influence on the Jews is enormous. Though written in non-Islamic language and script, medieval Hebrew poetry, and much of the prose literature, belong to the same cultural world as Arabic and other literatures of Islam (Lewis 81). In the Caliphate of Cordoba [the geographical zenith of Islamic life in Al-Andalus], the Jewish element became increasingly important, reaching its peak in the tenth century (Diaz-Mas 3). Jews lived among themselves in a walled area known as the aljama (Jewish quarter). There they lived among their own administration, and managed their own communal affairs (Epstein 1). There the Jewish community had their own legal court known as the Beit Din. This court, with Rabbis as Judges, would render both religious and civil legal opinions pertaining to Jewish affairs inside the aljama. In the Beit Din the Jews were allowed to settle their own disputes. This of course was positive for the them; but it was also positive for the Muslims to, as it decreased the work load of the Islamic courts.
The influence Islamic culture injected into Jewish life was significant. Jews accepted many customs and traditions of the Moors and interweaved them into their daily life. The Arabic language, instead of Spanish and Hebrew, was used for prayers. Ceremoniously washing of the hands and feet, which is an Islamic custom, became adopted by Jews before entering Synagogues. Moreover, Jewish music was sung to the tune of old Arabic melodies. Jews adopted the clothing style of their Moorish neighbors...
Diaz-Mas, Paloma. Sephardim: The Jews from Spain. Chicago.
Epstein, Isidore. Studies in the Communal Life of the Jews of Spain.
Hume, Martin A. S. The Spanish People: Their Origin, Growth and Influence. New York
Lane-Poole, Stanley. The Story of the Moors in Spain. Baltimore, MD:
Watt, Montgomery. A History of Islamic Spain.
http://www.sephardicstudies.org/islam.html
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