La stabile presenza di comunità ebraiche in territori a maggioranza musulmana è un elemento caratteristico della storia del Vicino e Medio Oriente, fin dai tempi del Profeta Muhammad - su di lui siano la Pace e le benedizioni d'Iddio - fino alla metà del secolo scorso.
Furono ebraiche le tribù con cui i primi musulmani stipularono un patto di protezione reciproca, quando feroci persecuzioni li costrinsero a lasciare il santuario della Mecca per rifugiarsi nell'oasi di Yathrib; furono ebrei gli studiosi ed i pellegrini cui fu permesso a più riprese di recarsi e stabilirsi liberamente a Gerusalemme, in seguito alla conquista della città da parte di eserciti musulmani, prima col II califfo °Umar Ibn al-Khattab nel 637, e poi col leader Salahaddin Ayyub al- in 1187 AD
This could occur naturally, by virtue of the specific status of protection and security ( dhimma ) that Islamic law explicitly provides for non-Muslim religious minorities: to them it is recognized, inter alia, full autonomy with regard to religious doctrines and practices of worship, and the legal resolution of their own conflicts, the expression of their legitimate representatives, the Community collection of taxes. They were also exempted from military service, and in some cases could take a central role in the dynamics of economic and cultural development of Muslim societies - in which even the European Jewish communities often found refuge when their home countries were plagued by periodic campaigns of anti-Semitic persecution. To date, the second largest Jewish community in the Middle East is firmly established in the territory of the Islamic Republic of Iran.
The song plays in particular describe the multiple relationships between Jews and Muslims in medieval Islamic society in Egypt, starting from some reliable sources Jewish.
Freely adapted from "A Mediterranean society", ed. Bompiani, pp. 378-82
The solid and reliable witness offered by the documents Ghenizah Cairo shows how Muslims, Christians and Jews lived close to each other , and an even greater extent than might be inferred solely from literary sources. Many neighborhoods were predominantly Jewish, but not exclusively so. Our files contain only three references to real "neighborhoods" specifically Jewish in Kairouan (in mid-eleventh century), al-Mahalla (in a document dated 1202), and Mosul (in a letter dated May 16, 1237). The bulk of our material on the setting up Jewish, we are naturally Fustat , where most of the Jewish population was concentrated in certain areas situated on the edge of the old Byzantine citadel, which formed the nucleus of Muslim city. Jewish homes were in other parts of the city, including some luxury sites, an act comes to a residence that once belonged to the famous vizier Ibn Killis .
If the documents give information to the boundaries of a property, we see that even in Jewish areas at least half of the homes belonged to friendly neighbors. The preponderance of neighboring Christians can be explained by the fact that Christians and Jews had lived in the Roman walled city before the advent of Islam, while remaining focused on their old neighborhoods, so as to be even closer to their much revered places of worship. There are frequent references to both Muslims and Christians who rent houses or apartments for Jews, for Jews who rent houses to Gentiles. The narrow
interfaith relations that prevailed in Fustat was also reflected in ownership of houses and shops corporate partnership by members of the community different religions.
In buildings where, as often happened, the various apartments were not entirely separated from each other, social habits could create difficulties between Jews and Muslims, the Muslim custom required that women had their separate segment, a What ever accepted by the Jews. Jewish women suffering from many problems in housing shares, with the risk of not being able to celebrate Shabbat, and for these reasons, the Jewish authorities promulgated a statute which forbade any rent or sell parts of their houses to Muslims. Even privately they were trying to protect women from such incidents at home. [...]
part of Islam, in the choice of domicile were no restrictions for non-Muslims . This is attested by both literary sources and the Charter of Ghenizah. It was only the fanatical sect of the Almoravids in Morocco to apply constraints. A similar decree attributed to the Fatimid caliph al-Hakim about Fustat is considered retrospective or an allocation made by scholars, or, if implemented, a policy brief. For the modern traveler who visited Morocco in the Mellot, the Jewish neighborhoods, are told che questi posti sono caratteristici del tardo Medioevo e non del periodo della Ghenizah, che nel Nordafrica occidentale terminò centoventi anni prima rispetto all'Est musulmano.
La cooperazione interconfessionale tra le varie comunità religiose era ancor più stretta nelle questioni economiche. Significativo è il fatto di trovare società commerciali costituite tra ebrei, cristiani e musulmani, e persino con qadim . Alcune scuole di legge musulmane proibivano questi legami, oppure prevedevano che avessero certe restrizioni. Tuttavia, nel corso del secolo XI, il periodo che ci ha lasciato nella Ghenizah il maggior numero di documenti commerciali, simili vincoli e restrizioni non sono detectable.
In many cases Muslims acted as business agents ( Wakil ) for the Jews, and Jews as agents for Muslims. The most common form of joint company was the commendation, in which the funds or assets were provided by a party while the other put his job. Between Muslims and Jews were implemented many of these agreements, where we see that sometimes they were the first to put the capital, and sometimes the second. [...]
The following question submitted Maimonides is instructive in several respects: "What does it say about our teacher members to a workshop, as some Jews and other Muslims, but working together in the same art? Members have had an arrangement under which [the gain made] on Friday went to the Jews and the Muslims went on Saturday [ day dedicated to prayer and the other from one tradition ]. The equipment of the laboratory is in society, the branch is in a case that gold, and the other that of the glass. "Maimonides ruled that the agreement was legal as long as the Jewish artisans had not participated in the profits generated during Shabbat. Another thing, however, was the law about whether to give employment to a Gentile. He was not allowed to derive any profit from the work performed by an employee friendly Shabbat. However, think it was kind of practice as the use by Jews and Jews by gentiles. There was perhaps a double work ethic, depending on whether they were agreements between members of their community or with members of another? In his Code of Law, Maimonides flatly prohibits such agreements, and in fact the documents contain virtually Ghenizah indication that there was a dual model which brings the activities. There is indeed a proven case in which special attention was devoted to work that was commissioned gentlemen polite, but generally does not identify any difference in treatment with regard to non-Jews, nor expect it in a society where, as we have seen, business relationships between members of the three confessions were frequent and cordial.
They were, therefore, the Muslim-Jewish-Christian relations, confined to business enterprises, or to feel that perhaps the proximity of residential areas and close cooperation in trade would lead to a certain degree of social contacts between members of the three faiths?
Particularly noteworthy are the friendly relations between the religious and the dignitaries of the various denominations. Letters from Ghenizah and questions to Maimonides and his son Abraham, in addition to the responsibilities of their data, we see that there is always meant with respect for the Muslim jurists and judges, often wishing them success both spiritual and temporal. Of special interest is a document that shows how Mosheh Maimonides, Ibn Sana 'al-Mulk (the qadi of Cairo, and renowned poet, 1155-1215), and a number of other Muslim and Jewish intellectuals were closely contact between them.
On the other hand, is left with the impression that Muslims rarely participate in the Jewish community events. However, there are reports of extraordinary rallies. In the description of a solemn reading of the roll of the Passover, which took part in more than eight hundred adult males is Rabbanites is Karaites , the narrative concludes by stating that, on an occasion like the one for the Jews was always a religious holiday, there were Muslims, who knew the story of Easter from their holy book.
- also read " A look at the Iranian Jewish community "
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