Oran fatwa

The Oran fatwa was a responsum fatwa (Islamic legal opinion issued on request) issued for Muslims in the Crown of Castile (now part of Spain) to address the crisis caused by forced conversions to Christianity there.[1] The date of composition of the fatwa was given as the month of Rajab 910 AH (end of 1504 CE),[2] shortly after the implementation of forcible conversions of Muslim in the Crown of Castile (1500–1502).[3] The fatwa, while reaffirming the orthodox obligation of all Muslims, sets out detailed relaxations of the sharia requirements for the benefit of the persecuted Muslims of Spain.[4] The fatwa allowed for outwardly conforming to Christianity and performing acts that are ordinarily forbidden in Islamic law when necessary to survive, while maintaining internal convictions against such acts.[5]

The fatwa enjoyed wide currency among Muslims and Moriscos (Muslims nominally converted to Christianity and their descendants) in Spain, and one of the surviving aljamiado translations was dated at 1564, 60 years after the original fatwa.[6] The fatwa has been described as the "key theological document" to understand the practice of Spanish Muslims following the Reconquista up to the expulsion of the Moriscos.[1][7] The author of the fatwa (mufti) was Ahmad ibn Abi Jum'ah, a North African scholar of Islamic law of the Maliki school.[8] The fatwa was termed the "Oran fatwa" by modern scholars, due to the nisba "Al-Wahrani" ("of Oran") that appears in the text as part of the name of the author.[9]

Context

Islam has been present in Spain since the Umayyad conquest of Hispania in the eighth century. At the beginning of the twelfth century, the Muslim population in the Iberian peninsula, called Al-Andalus by the Muslims, including Arabs, Berbers and indigenous converts, was estimated to number as high as 5.5 million.[10] As the Christian conquest of Iberia (reconquista) progressed, the Muslim presence declined. At the end of the fifteenth century, around the time of the fall of Granada, the total number of Muslims in Spain was estimated to be between 500,000 to 600,000 out of the total Spanish population of 7 to 8 million.[10] Approximately half of the Muslims lived in the former Emirate of Granada, the last independent Muslim state in Spain, now annexed into the Crown of Castile.[10] About 20,000 lived in other territories of Castile, and most of the remainder lived in the territories of the Crown of Aragon.[11]

Forced conversions to Christianity was the background of the fatwa. The painting depicts the mass baptism of Muslims in Granada by Cardinal Cisneros.

Prior to the completion of the reconquista, the defeated Muslims were generally given freedom of religion as terms of their surrender. For example, the Treaty of Granada, which governed the surrender of Granada, guaranteed a set of rights to the Muslims of Granada, including religious tolerance and fair treatment, in return for the capitulation. The increasing occurrences of forced conversion triggered a series of Muslim rebellions in Granada (1499–1501).[12][13] The rebellion was suppressed, and afterwards the Muslims in Granada were no longer given the rights that had been provided to them by the Treaty of Granada.[14] They were given the choice of: (1) remain and accept baptism, (2) reject baptism and be enslaved or killed, or (3) be exiled.[15] The option of exile was often not feasible in practice because of the difficulty in uprooting one's family and making the journey to Muslim lands in North Africa, the inability to pay the fee required by the authorities for safe passage, and the general tendency by the authorities to discourage and hinder such exodus.[15] Some Muslims, especially those living near the southern coast, took the option of exile,[16] but for most, publicly converting to Christianity while secretly continuing to believe and practice Islam was the only available option for surviving as Muslims.[17] The population converted en masse, and by 1501 the entire Muslim population of Granada was nominally converted to Christianity.[18][19] The apparent success of Granada's forced conversions triggered a series of edicts and proclamations in 1501 and 1502 which effectively put the Muslims elsewhere in Castile to the same fate.[19] In addition to having to accept Christianity and abandon the Islamic faith and rituals, the new converts were also pressured to conform to Christian ways, including by attending church, sending their children to be instructed in the Christian doctrine, and partaking of food and beverages forbidden by Islamic law.[20]

Previous opinions

Prior to the Oran fatwa, the predominant position of Islamic scholars had been that a Muslim could not stay in a country where rulers made proper religious observance impossible.[21] Therefore, a Muslim's obligation was to leave, when they were able to.[22] Even before the systematic forcible conversion, religious leaders had argued that Muslims in Christian territory would be subject to direct and indirect pressure, and preached emigration as a way to protect the religion from erosion. [23] Notably, contemporary North African scholar Ahmad al-Wansharisi, who was considered the leading authority on the subject of Muslims in Spain,[24] wrote that leaving Christian lands and emigrating to Muslim lands was compulsory in almost all circumstances.[23]

Content

The opening of the fatwa showed sympathy to the Muslims of Spain, who kept their religious faith despite its causing them so much suffering and risk. The mufti (author of the fatwa) exhorted that they continue to adhere to the religion of Islam and instruct it to their children when they reached maturity.[1]

The fatwa reaffirmed the obligation to perform the ritual prayers (salat), even if only by making slight movements, the ritual charity (zakat), even though by showing generosity to a beggar, and the ritual ablution (ghusl), "even though by plunging into the sea". The fatwa also allowed the Muslims to omit the ritual prayers –  normally performed an obligatory five times a day at prescribed times – when they were prevented from doing so, and instructed them make up the missed prayers at night-time instead. It also provided instructions for performing the ritual dry ablution (tayammum) when ritually pure water was not available, to replace the ritual ablution that is ordinarily required before performing the salat. When tayammum was not possible, even slight pointing motions with hands or face toward clean earth, stone or tree, was acceptable.[4]

The fatwa permitted participating in Christian rituals and worships outwardly, while silently considering them as forbidden. When the Muslims prostrate to "their idols", they were to internally desire to perform the Islamic prayer, even if not actually facing Mecca, and when they bowed down to the "idols", they were to turn their attention toward Allah.[4] When obliged to perform blasphemy, such as cursing Muhammad, or accepting Jesus as the son of God or Mary as His consort, the fatwa instructed them to do so, and to employ "whatever stratagems" to negate their meaning whenever possible. For example, the fatwa suggested mispronouncing the name of Muhammad, or intending to curse someone else with a similar name, when being required to curse the Prophet Muhammad. [25]

The fatwa also allowed consuming wine, pork, and other things normally forbidden by the sharia, as long as the Muslims did not intend to make use of them and rejected them in their hearts.[26] The fatwa reaffirmed the permissibility of a Muslim man marrying a Christian woman (as People of the Book).[25] Marriage between a Muslim woman and a Christian man was to be avoided unless under duress, and while doing so the Muslims should "cleave firmly to the belief that that is forbidden".[25]

The fatwa's closing encouraged the Muslims to write to the mufti about anything else that presented difficulty to them, so that he could give additional legal opinions. The fatwa discreetly did not name any specific recipient, instead designated the persons it was addressed to by "al-guraba" (those living abroad) yet near to Allah".[1]

Analysis

The fatwa is considered a departure from the previous legal opinions among Islamic scholars which typically emphasised the obligation to emigrate from any country where proper religious observance was not possible.[27][28] Recipients of this fatwa would be able to stay put, outwardly conforming to Christianity and not see themselves as abandoning their faith.[6] The fatwa was not seen as a permanent and universal relaxation of the sharia; instead, the sender and the recipients of the fatwa must have seen its provisions as temporary expedients under extraordinary circumstances intended to help the Muslims of Spain through the crisis.[6] The fatwa began by affirming in orthodox terms the obligations of all Muslims,[4] and ended by expressing hopes that Islam may again be practiced openly without ordeals, tribulations and fear.[29]

The fatwa is also notable in that it covered a whole range of Islamic religious duties. (A responsum fatwa usually only addresses a specific enquiry on a difficult point of detail.)[1] The fatwa also went into specific practical challenges faced by Muslims in Spain, such as the pressure to curse Muhammad, eat pork, drink wine, and intermarry with the Christians. This suggests that the author had some knowledge of what life under Christian rule was like.[30]

Impact

The opinion in the fatwa had a lasting impact in the Morisco community until their expulsion from Spain in 1609–1614, depicted in The Expulsion at the Port of Denia by Vicente Mostre, 1613.

The fatwa appeared to enjoy wide currency within the Muslim and Morisco community of Spain, for it was translated and copied as late as 1563 and 1609 in different parts of Spain.[7][6] The full geographical reach of the text is unknown, but it appeared to be originally addressed to the Muslims (or Moriscos) of Castile as a response to their forced conversions in 1500–1502.[6] After the forced conversion was extended to the Crown of Aragon in the 1520s, the fatwa circulated there, too.[6]

The opinion formed the basis of the Moriscos' Islamic status and practices for more than a century, until their expulsion in 1609–1614.[6] Some aspects of crypto-Islam in this fatwa, such as using Christian worship as replacement for regular Islamic rituals, would be described in the works of the Morisco writer known as "the Young Man of Arévalo", written c. 1530s.[31]

Surviving manuscripts

The Vatican Library, which houses the only surviving Arabic copy of the fatwa

As of 2006, there are four known surviving manuscripts containing the fatwa. One of them is an Arabic copy, discovered by Muhammad Abdullah 'Inan in the Vatican in 1951 and kept in the Borgiano collection of the Vatican Library. The other three were translations in Spanish written in the Arabic script (aljamiado). One of them was kept in Aix-en-Provence, France, and one in Madrid, Spain.[32] The third aljamiado translation used to be in Madrid but its location is currently unknown.[33][34]

Since the discovery, the texts have been transcribed or translated into modern Spanish, English and German.[7] Historian L. P. Harvey provides a near-complete English translation in his book Muslims in Spain, 1500 to 1615.[35][33]

Authorship

The surviving translations of the fatwa give the name of the author in various slightly different forms. All of them are thought to be derived from the Arabic name Ahmad ibn Abi Jum'ah al-Maghrawi al-Wahrani, with some adding the name 'Ubaydallah, which might be a pious formulae, meaning "the little servant of God".[36] The nisba al-Wahrani ("of Oran") refers to the city of Oran (Arabic: وهران‎, Wahran) in modern-day Algeria, then part of the Zayyanid kingdom of Tlemcen.[37] Thus, the author is often referred to as "the Mufti of Oran" and the document to be called "the Oran fatwa", even though there appeared to be no indication that the fatwa was issued in Oran or that the author resided or had an official authority in Oran.[9] Devin Stewart identified the author as Abu al-Abbas Ahmad ibn Abi Jum'ah al-Maghrawi al-Wahrani (b. unknown – d. 1511 in Fez), a Maliki jurist who had studied in Oran and Tlemcen and probably issued the fatwa in Fez while a professor of Islamic law there.[8]

The commonly accepted date of the composition of the fatwa is 1 Rajab 910 AH, as this was the date that appears in most of the surviving manuscripts.[2] This day in the Islamic calendar corresponds to around 8 December 1504.[38] One manuscript added "3 May 1563" in addition to 1 Rajab 910, which would have been a date conversion error, but historians L. P. Harvey and Devin Stewart have suggested that the 1563 date might have been the date of the translation.[38][6] Additionally, one other manuscript gives "Rajab 909", which was probably a copying error.[2]

References

Footnotes

  1. 1 2 3 4 5 Harvey 2005, p. 60.
  2. 1 2 3 Stewart 2007, p. 270.
  3. ↑ Stewart 2007, p. 60.
  4. 1 2 3 4 Harvey 2005, p. 61.
  5. ↑ Stewart 2007, p. 266: "It is particularly intriguing in that it grants comprehensive dispensation to Muslims living under the Inquisition to dissimulate – to conform outwardly to Christianity in their daily lives, performing acts that are expressly forbidden in Islamic law, if necessary, just as long as they do this with the internal knowledge that these acts are ordinarily forbidden and without relinquishing their internal conviction."
  6. 1 2 3 4 5 6 7 8 Harvey 2005, p. 64.
  7. 1 2 3 Stewart 2007, p. 266.
  8. 1 2 Stewart 2007, p. 296.
  9. 1 2 Stewart 2007, p. 273.
  10. 1 2 3 Carr 2009, p. 40.
  11. ↑ Carr 2009, pp. 40–41.
  12. ↑ Coleman, David (25 September 2003). Creating Christian Granada: Society and Religious Culture in an Old-World Frontier City, 1492–1600. Cornell University Press. p. 6. ISBN 0-8014-4111-0. Outraged by Cisneros's efforts and his reported use of torture, Granada's Muslims in December 1499 rose up in an open rebellion that quickly spread to the nearby Alpujarras Mountains.
  13. ↑ Carr 2009, p. 59.
  14. ↑ Lea 1901, p. 35.
  15. 1 2 Harvey 2005, p. 48.
  16. ↑ Harvey 2005, pp. 48–49.
  17. ↑ Harvey 2005, p. 49.
  18. ↑ Carr 2009, p. 74.
  19. 1 2 Harvey 2005, p. 57.
  20. ↑ Harvey 2005, pp. 49–52.
  21. ↑ Harvey, pp. 63–64.
  22. ↑ Harvey, p. 64.
  23. 1 2 Harvey, p. 56.
  24. ↑ Stewart 2007, p. 298.
  25. 1 2 3 Harvey 2005, p. 62.
  26. ↑ Harvey 2005, pp. 61–62.
  27. ↑ Harvey 2005, pp. 63–64.
  28. ↑ Stewart 2007, pp. 266, 298–299.
  29. ↑ Harvey 2005, p. 63.
  30. ↑ Harvey 2005, p. 65.
  31. ↑ Harvey 2005, p. 185.
  32. ↑ Stewart 2007, pp. 266–267.
  33. 1 2 Stewart 2007, p. 267.
  34. ↑ Stewart 2007, p. 300.
  35. ↑ Harvey 2005, pp. 61–63.
  36. ↑ Stewart 2007, pp. 270–271.
  37. ↑ Michael R.T. Dumper; Bruce E. Stanley, eds. (2008), "Oran", Cities of the Middle East and North Africa, Santa Barbara, USA: ABC-CLIO, ISBN 9781576079201
  38. 1 2 Stewart 2007, p. 269.

Bibliography

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