Situation of Jews in Islamic Societies (1)

Jews in the era of Prophet Muhammad (peace be upon him and his progeny)
In view of the fact that Jews had a book and expected the appearance of a prophet from among themselves-a descendant of Isaac- apposed Prophet Muhammad (peace be upon him and his progeny) who was a descendant of Ismail and not of Jews.
What increases Jews’ hatred and enmity to Islam and its prophet was Prophet Muhammad’s invitation of Jews to join Islam which was very difficult for them to accept. They considered it a disregard of their priority over other religions. For a tribe having a book it was absolutely painful that a man from uncivilized tribe invite them to Islam.
Anyway, Prophet Muhammad continued inviting them in the hope that they will believe and become Muslim. In the case of Prophet Muhammad’s travel to Yasreb, Jews welcomed him warmly. This increased Prophet Muhammad’s hope and increased his relationship with the great man of Jewish religion and made a friendship covenant with them.
The purpose of the Prophet Muhammad (peace be upon him) with this covenant was the establishment of unity among Muslim immigrants and supporters of Jews against pagans, or at least some kind of security against insider in the rear face of the idolaters of Mecca.
The second Aqabe homage obviated any trace of animosity between the two major tribes of the Ansar, the Aws and Khazraj, but soon the Jews with their mischief kindled the fire of sedition and conflict between the two tribes.
On the other hand, this tribe tried make Messenger of Allah (peace be upon him and his progeny) suffer by asking questions and inappropriate excuses, but Allah conciliated the Prophet and appeased him by sending down this verse:
(O Prophet!) People of the book want you to send down a book from the sky. Yes. They asked Moses bigger than this, and said Show God to us. So due to their oppression, they were struck with lightning.
Jews who didn't get what they wanted with their mischiefs, and on the other hand could not manipulate the text and distort its verses, did another conspiracy and distorted a great deal of traditions most of which were about Israelis. Prominent Jews such as Ka'ab al-Ahbar, Wahb ibn Munabbih and Abdullah bin Salam, by apparently converting to Islam managed to get inside and implement this plan.
The Holy Quran says, referring to the same thing: Some of the People of the Scripture say: believe in the morning to what is revealed to the believers, and at the end of the day the say don't believe, if they (the religion) convert back. In the battle of Badr, unlike a treaty with the Prophet (peace be upon him and his progeny), not only refrained from defending Muslims, but also spread the rumor of defeating Muslims and killing of Prophet Muhannad also among the people.
Several times Prophet Muhammad (peace be upon him and his progeny) signed covenants with them and declared the freedom of Jewish religion and freed their properties, but each time it was violated. Ibn Ishaq mentions some of the Jews of Bani Nadir like Banu Tha'laba ibn Fation, Bani Qaynuqa, Bani Qurayza, Bani Zoraigh, Bani Haritha, Bani Amr Ibn Awf and Bani Najjar, all of them were scientists (Ahbar) of Jews and usually asked question from Prophet Muhammad to denounce him, and their answers were in the form of verses from the Holy Quran. It names Aws and Khazraj hypocrites who worked with the Jews and the hypocrites in their hostility to the Jewish prophet's name and says:
The used to come to the mosque of prophet and make fun of Muslims and their religion until one day Prophet Muhammad (peace be upon him and his progeny) saw them sitting near each other whispering something. He ordered that they be forced out of the mosque. The followers of the Messenger of God immediately forced them out of the mosque.
Ibn Isaac (in his tradition) explains: the first one hundred of Quran verses were sent down addressing these scientists and the people of Aws and Khazraj.
Making mischief among Muslims by Jews is a long story in the history of Islam; here we suffice to mention one of these cases:
Shas Ibn Qeis was an old Hew who had a bitter enmity with Muslims and was jealous of them. He walked past a group of Prophet’s followers who were from Aws and Khazraj tribes. He became angry when he saw the unity between the two tribes gained as a result of their converting to Islam. Consequently, he sent a Jewish youth among them to recall the war of Boas and make a schism between them. As a result of this, the men of two tribes stood against each other but Prophet Muhammad (peace be upon him and his progeny) appeased them.
In the fifth year after hegira, they united Arab tribes against Muslims and when felt that situation is difficult for Muslims, broke their covenant and stood by anti-Muslim tribes.
Despite all these enmity and mischief, Prophet Muhammad (peace be upon him) treated them kindly so as to appease them; but it didn’t satiate their hunger for making mischiefs and the situation worsened. It made no choice for Prophet Muhammad (peace be upon him)
to fight against them in the battles of Bani Qainoqa (2nd hegira year), Bani Nazir (4th hegira year), Bani Qoraize (5th hegira year) and Kheibar (7th hegira year) and beated them.
The elaboration of Jews mischief in the early years of Islam needs more pages than is available now.
Judaism in the Holy Quran
Quran has not mention a tribe more than Bani Israel and Jews. While describing their corrupt behavior and deeds in various verses, it censures them. Let’s look at some of these verses to show this more clearly:

• They sold Quranic verses very cheap.
• They distorted verses of the book of Allah.
• They believe to some of Divine orders and disobey some.
• God withdrew his mercifulness toward them because of the crimes they committed.
• Whenever a prophet says something against their will, they will rise against him and kill him.
• Whenever they started a war, God has beaten them and they have tried their best to spread vice in the earth.
• They have broken their covenant and killed prophets.
• They are usurers and liars.
• Apposing God’s prohibition, the make money by usury and take people’s property by force.
• They are destined to be under the wrath of God.
• They are trying to corrupt in the earth.
• Satan has dominated them.
• They are brutally cruel and their hearts are harder than stones.
• They are greedier to life than any other people.
• They turned to worshiping a calf in the absence of Moses.
• Except a few, they don’t see themselves deserve of hell.
• They intend to lead Muslims astray.
• They cover the truth with the false.
• They don’t see God to be effective in the administration of life.
• They are the hardest enemies of Muslims.
• Jews learned people without action are like donkeys which carry books but are unaware of it.
• The moment they were given knowledge, they started disobeying and created dualism.
• They see themselves friends of God because of their conceit.
• They are not satisfied with the prophet unless he obeys them.
• The libeled saint Mary.
• In addition to that, Quran has censured them in different verses because of their renegade, covering of the truth, inclination to polytheism, worshipping calf, schism, and cowardliness.

The way Muslims treated Jews under obligation
Considering the great number of verses in Quran censuring Jews and all their troubles and mischiefs and enmities to Prophet Muhammad (peace be upon him) and Muslims in the early years of the appearance of Islam, it was expected that Muslims-when assumed power-take revenge and do the same with them and take them away from themselves after all those difficulties they went through; but they didn’t do it and what happened was- to many strangers- so astonishing and beautiful. In their communication with Jews, Muslims showed the most attractive scenes of forgiveness, laxity and generosity. History can be en evidence that Jews in the world of Islam were always under obligation and had a book and have lived happily and in security by their fellow Muslims.
Holy Quran clearly addresses Muslims: Lord does not prevent your friendship with those who do not fight your faith and those who did not force you out of your land, because God loves the people with equity. Allah forbids you only from befriending those who fought against you for religion and forced you out of your land.
Prophet Muhammad (peace be upon him and his progeny) in every occasion recommends people to socialize with people of the Book, and respecting the rights and dignity of their order and said: Anyone who bothers and oppresses any others, I will not look at him.
Islam relies on observing tolerance with non-Muslims in the Muslim world and directs people's attention to the words of Prophet Muhammad when he said: anyone who bothers Jews and expect from them more than their abilities is condemned in my view.
To observe good manners and justice with them the order. On that the Prophet (peace be upon him) never anything with the People of the Book to mortgage the helm and exact amount of the loan. Even after death, his armor with one of the Jews of Medina and next caliphs made it out of his mortgage.
It is clear that among the Companions and Muslims, the rich were not many who were willing to sacrifice their lives and property in the way of the Prophet, but the appearance of the Messenger of Allah (peace be upon him) wanted to do this, to guide his people on how to interact with people of the Book.
Imam Ali (peace be upon him) and the caliphate before him, when preparing a group of soldiers to carry out operations, commanders order them to behave well with the Jews.
Imam Ali (peace be upon him) in his governmental command, after inviting Malik Ashtar to kindness to a peasant, says they are two-fold: either your brother in religion, or the like (and type) of your creation.
When the two women, Muslim and Jewish, asked Imam Ali (peace be upon him) to get their share of the spoils, they each received an additional amount of 25 dirhams and treaties, the Arab woman complained that Ali has seen both alike.
Imam Ali (peace be upon him) said: By Allah in the spoils, no preference for sons of Ishmael rather than Isaac do not see children.
Ali (peace be upon him) when he hears that the army of the city of Al Anbar, in the border attack and his administration Monuments Muslim women and non-Muslim dirham and looted out of their hands and feet, the head seething grief and said: If a Muslim dies out of the sadness of such a tragedy, there will be no blame for him.
When a Jew in the time of the second Caliph sued Ali (peace be upon him) and summoned him to court, Khalifa said Abal Hassan! Get up and sit with your complainer. Ali (peace be upon him) stood up angrily and upset with the state of the Jewish and sat down. After the work was finished, the Caliph said to Ali (peace be upon him), 'Do you get upset by sitting next to your accuser? Ali (peace be upon him) said: never! I was upset that you didn't justice to us and called me with respect and used my title and you didn't do the same with him.
Upon the appointment of Mohammed bin Aba Bakr to the Egyptian authorities, emphasized him to treat them with justice. Elsewhere, the abuse of prohibited dirhams and assets and their blood like mine and respects the lives of Muslims.
Imam Sajjad (peace be upon him) in the expression of Jews, quoting the Prophet of Islam (peace be upon him) says that:
Anyone who persecuted non-Muslim, I am his enemy.
Imam Muhammad Baqir (peace be upon him) has also said:
If you associate with a Jew, treat him kindly.
It is also quoted from the second caliph that he was passing a tribe and saw a blind man who was begging. He asked if he was a people of the Book. He said: Yes, I am Jew. Why have you fallen to this day? He said: don't ask about the tax and poverty and my age. Omar then gave him something from his property, and sent him to the treasury capacitor and said: By Allah, I have not done justice to his right. As long as he was young we drew interest and now that he is old, we leave him.
When Jerusalem in the thirteenth year of Hegira (636 AD) was conquered by Muslims, the commander and the archbishop of the city, Sevronius, the treaty of the Caliph wanted to prevent the entry and stay of the Jews to Jerusalem, but the Muslims ruled the land to the took the yoke of tyranny pollen were Jews and they were able to live in peace and freedom.
It is quoted that in the same trip, Khalifa observed that ancient Roman part of the temple and the Jewish temple in Jerusalem, were buried in the soil. To remove dirt from the temple, he began to work and even wrote to the edge of his clothes, the soil was moved. Muslim soldiers saw this, he rushed to help and, in time, removed the soil on the side of their body.
According to the writings of Jew authors, after the conquest of Iraq by the Muslims, the second caliph appointed Rabbi Akbar "Bostan" as the religious leader of the Jewish tribe in the Muslim countries and called him "Ra's Al-Jalut.
The recurrent recommendations of the Messenger of Allah (peace be upon him) in respect of the dignity and status of Jews, led to the early Muslims to show special sensitivity to this issue. Ibn Abbas, the famous companion, slaughtered a sheep and asked his servant to distribute the meat and not to forget the Jewish neighbor. Since this was repeated several times, the servant said in protest: how many times do you say this?
Ibn Abbas said: Prophet Muhammad (peace be upon him) recommended so much about the neighbors that I was led to think that neighbors have a share of inheritance.
Not only in Islam, but also in later periods of Islamic history of Jews living alongside Muslims were comfortable and pleasant. Human relations are excellent, the free social space, they can lead to all facilities and their capacities to develop and operate to achieve a perfect life.
Even historical tradition, in some cases, respect the interests and their rights than Muslims, has been the focus of attention and focus!
In the year 311 Hijri (923), Al-Moghtader, the Abbasid caliph, issued an edict that if one Jews dies without having a heir, the legacy he left to his co-religionists. While the legacy of a Muslim, in such circumstances, was transferred to the treasury.
Adam Metz said.
In Islamic law, any law that Jews in close economic activity there, and they were able to take great strides in profitable businesses. They exchange a lot of work, business, medical and paid plantation. Even Jews, set up the system with specific jobs. So that in your country, more and more doctors dealers were among the Christians and more exchange dealers were Jews.
According to Islam, Muslims and Jews, people had the same rights and the interests of a government and the public, alike in general. Even tax which they are paid and some orientalists to it, that Muslims pay Zakat. But to pay zakat for Muslims, became worshiping, and a tribute to the people of the book, legally.
Thus, Muslims and religious minorities, could pay past due financial, security and well-being and social life are necessary.
Professor Zarrinkoub writes:
If tax they would receive, in exchange for the exemption was that the war in exchange for security protection and that Islam was supplied to them. In addition, the tax annually from one to four dinars was no more than it had received from people who were capable of carrying weapons. Monks, women, and elderly were not tax immature, blind, disabled, poor and slaves were exempt from it.
In the meantime, Jews minimum paid tribute to the Islamic state. Benjamin of Tudela Andalusian Jewish tourists in the sixth century AD, Islamic countries visited, writes:
Jews throughout the Islamic world, paid taxes once in a year.
Anyway, after the Baghdad was founded and was chosen as the caliphate Center of Bani Abbas, it became the city where the largest Jewish leader and Abbasid Caliph himself issued the presidential decree of Ra's Al-Jalut.
Abbasid caliphs still agreed with the continuation of the Jewish clan headed by Bastani family under the title of Ra's Al-Jalut and they received their chairmanship of the ruling from Khalifa.
At a time when Europe's Jews were ostracized by their community and were condemned to isolation and to live in low quality neighborhood and infected places outside of town called "ghetto" , many groups of Jews in the cities and Islamic countries lived along with Muslims with peace and security although it is usually preferred to live in close proximity to each other, but never a specific neighborhoods (like the ghetto) there for them, and even temples, scattered throughout the city so that they were found almost everywhere.
The combination and coexistence between Muslims and religious minorities, led to the Islamic community earlier centuries, religious tolerance displayed scenes of exquisite appearance. So that in the year 371 Hijri en elder of Sophia and Muslims, Jews and Christians moved together behind his corpse.
Islamic State, not only intervenes in religious ceremonies of Jews, but according to historical accounts, some caliphs, personally leading companies in their ceremonies and festivals and to maintain it. And in times of drought, the government, religious minorities to establish religious groups, and to seek advice, Christians and Jews after bishop of the city, to pray for rain to fall.
The minority continued to own affairs, that even legal claims its independence in the eyes of their superiors, the temples were resolved. At the same time could, if desired, the claims put forward in Islamic courts. As the heads of the Jews in the city of Mosul, the action to prosecute and punish offenders were Jews in the city, there is a prison for Jews.
Sir Thomas Arnold in the invitation to Islam, a debate on the spread of the Islamic faith, said:
Although the history of Islam, sometimes mixed with violent behavior has been some, but the truth must be said, non-Muslims in general were in the shadow of an Islamic state as an example for its release in Europe cannot be found yesterday.
Regardless of the Jews in the Muslim communities of the manifestations of social justice and the security and prosperity enjoyed complete, they desired in the shadow of society "will be active participants in the cultural life of Muslims.
He did some practicing, and some like Hasday Ben Shebrut to financial affairs Abdul Rahman Nasser's government and Jewish Testament such as Abraham ibn Naghzaleh in Granada came to the office of the ministry."
The mixing of Muslims with Jews was so extensive and sometimes mutual that Abu Saleh Al-Farazi said poems in this regard.
In the same way, Hasan Ibn Khaghani, the Egyptian poet, said poems in regard to the welfare of Jews and their access to some of important and sensitive jobs in the Islamic states.
Louis Gizenberg, the professor at the Institute of Jewish Studies in New York, writes:
Jews are indebted to Islamic civilization. Because it was in the shadow of this civilization and the open space for religious advertisement that they succeeded to publish Jewish teaching among their fellows and revise Talmud.
The government of Egypt did not suffice to the freedom of practicing religious traditions, but participated in these programs by closing offices and distributing sweets and gifts.
In the era of Ayybian, a famous Jew named Musa Ibn Meimun (1135-1204) was appointed as the special physician of Salahoddin Ayubi. After that, Jews from every corner of the world traveled to Egypt and Palestine. In the court of Salahoddin Ayubi, Jews were treated properly and enjoyed full protection and support.
Salahoddin Ayubi’s brother, Malik Aadel, welcomed warmly 300 Jews scholars who had fled England and France in 1211 and gave them the permission to establish their own religious schools and build their own temples.
David ben Gorion, a famous Zionist and the first prime minister and minister of defense of Zionist regime describes the personality of Salahoddin Ayubi in the following words:
Immediately after the conquest of Beit Al-Moghadas, Salahoddin issued an order and invited all Jews who had escaped from Christians to come back to Quds. After years of this fair king’s invitation, Jewish groups came to Quds from all parts of the world. About 300 scholars and great Jewish men came and lived in this land.
During the attacks of the Crusaders, many of the Jews, like indigenous Muslims and Christians were molested and murdered. Especially in the first attack in Jerusalem (the fifteenth of July 1099), many of them from men, women and children were massacred in the streets of the city and blood baths were created.
In this attack, the Crusaders burned temples which were full of refugees and destroyed them over their heads. Jews who were fleeing were put for sale in the slave market. It is said that even thirty Jews were traded for a Dinar.
De Blowin considered Crusaders' brutal treatment of Jews, as an avenue for the murder of Jesus Christ.
Following the killings, the Jewish survivors in Palestine, fled the country fled the country and in resided in safer areas, in a way that Benjamin of Tudela, a Jewish tourist, in 1170 while visiting Palestinian cities saw no Jews there.
The displacement of the Jews and their absence in Palestinian cities, especially Jerusalem continued until Salahoddin Ayoubi conquests when by the conquest of Jerusalem (Friday, 25 Rajab 583 Hijri = October 1187), he allowed the return of the Jews to this City and visited them with openness and tolerance.
Judah Harizi, the Jewish poet in about 1216, after a quarter-century, the conquest of Jerusalem and the return of the Jews, of the city met, writes:
... If the Christian Crusaders question why you made obstacle for Jewish settlement in Palestine? They say, because they killed our God. Therefore, the Crusaders can-if they want- eat us alive. But God sent Salahoddin, the righteous king and his wisdom and courage prompted ornate building. He mobilized the army of Egypt and the siege of Jerusalem, the city turned out. He then across the precursors of blood, the children of Abraham to all the cities where they had taken refuge, called and invited them to return to Jerusalem.
Benjamin of Tudela, a Jewish tourists around the year 564 Hijri = 1168, during the reign of Mustanjid, visited Baghdad, was surprised by the privileged position of Ra's Al-Jalut (leader of the Jews) in the court of the Caliph and explains details of the meeting with Khalifa". He says: Rabbi wanting to visit caliph, had to arrange his meeting with them men in the court.
When it comes to the outer part of the court, court men warmly welcome him and he reciprocated that with the property and distributes gifts among them. Then the servants, her hands were full with respect to the Caliph's presence will bow in front of him. Then, on cue Khalifa royal dignitaries, he will sit in a special place in the next caliph help.
At this time Khalifa greets and appeases him and asks his cause of visit, Rabbi blesses Khalifa and tells his desires. Khelifa admitted his requests without hesitsation and promised to do them. After the meeting, let go with peace and dignity challenged and, along with off the court, he left the place.
During the reign of the Abbasid Caliphate, the Jews had a lot of comfort. They could easily use facilities and their ability to achieve their aspirations and ambitions.
At the time, the Torah and the Talmud was translated into Arabic.
Jews of Baghdad, had the vast district that until the Mongol invasion, was available. This neighborhood has a school and 23 temple; the main temple was decorated with colorful alabaster stones, along with gold and silver ornaments.
As for the respect for religious temples of Jews and practical support, it should be added that the government of Egypt with the aim to manage and maintain temples and religious institutions of Judaism and Christianity spent a lot of money.
Jewish temple in Jerusalem was considered the most important Jewish organizations in the Fatimid period and enjoyed the constant and continuous financial support from the Fatimid caliphs. In the same period (eleventh century) this tribe had 29 Jewish schools in Fustat and 14 schools in Cairo all of which were administered under a united organization.
Voltaire. G. Fischel, a Jewish author, issued a detailed description about the life and performance of Jacob Ben-Keles, Jewish minister of the court of the Fatimid Egypt and showed how he appointed a large number of his fellow at executive positions.
The author points out that although Jacob Ben-Keles, seemingly abandoned Judaism and converted to Islam, but all the evidence during the performance of his ministry suggests that he confided only to achieve the highest government positions and attract the attention of the ruler of Egypt and Syria who had said: "If Jacob Ben-Keles were Muslim, he could be worthy of the ministry".
He adds that his being Jewish provided little difficulty because the tolerance and openness of Muslim rulers toward Jews, so that many Jews were able to have access to the highest government posts.
He was in charge of some of the Fatimid Caliphs, at the time of Caliph (Al-Aziz) son of Fatimid caliph Moez, so the privileged position that he died in the year 380, Caliph with great sadness and prayed on his body placed it in the grave with their hands.
Quiet and safe social space for Jews in Islamic countries, and the spirit of tolerance and forgiveness provided to the people of his that Muslims showed, led to Jews with a sense of complete security and without the least fear and worry, activities and jobs on their own interest and to engage in business and trade and accumulate wealth, including major investors in the country.
Some of the jobs that paid the Jews in Islamic society, such as currency exchange and criticism altogether impure coins, was the star turn.
At the end of the third century, describes the changes in how financial transactions in the areas of Eastern and Western government came Abbasid gold dinar and silver Dirham be replaced.
In the second and third centuries, taxes western regions of the Abbasid Caliphate territory, by collecting gold coins were made in the eastern cities through silver. But from the beginning of the fourth century it was decided that throughout Islamic countries, financial transactions in concert, performed only with gold.
This requires that those funds could, gold and silver coins to exchange with each other and assess the value of coins and recognize pure from the impure.
It was here that employment exchange as a necessity, in a society of the Abbasid government was formed, and as a result, other specialty coins emerged as critical.
These are mainly in the area of expertise and interest of the Jews and of the way to achieve huge wealth.
The door was open and everyone could come to the general public where non-coin gold and silver coins with low cost, but at the same time, coin dealers and critics as well as by the Mint and the people. . They would take coins and precious metals from people and it was is equivalent to the official price of gold dinar.
In Iraq, two prominent Jewish names referred Yusef Bin Ishagh and Harun Bin Omran at the beginning of the fourth century, his minister of ten thousand gold dinar loans taken.
Seemingly, the Jewish owner of an institution such as banks have today, because when the minister, Ali al-Furat, in the year 306 Hijri (918) was removed from his position and his property was taken, admitted that among the Jews, the sum of seven hundred thousand dinars, savings.
The Jews, as a trustee of the property and cash accepted and in place of it, to those who needed, their interest loans or futures sales gains were large.
It is said that Abu Ali capacitor, the amount of 50 thousand dinars to exchange trusted minister, Ali bin Isa also put seventeen thousand dinars in loans to other exchanges.
Naser Khosrow in his travelogue which is in Egypt, a rich Jew called Abu seen an enormous wealth, and on the roof of his house three silver vase was placed on every one of them was productive fruit trees, as if the garden.
He in his travelogue describes the way Jews did their commercial transactions:
In this town, everyone gives his wealth to the dealer and he receives a valid vouchers, which can buy all your groceries. As long as he remains in Basra, instead of cash, he only uses the remittances.
Jewish writer, Voltaire. G. Fischer also writes: In the fourth century, invoicing was common among Jewish merchants in the Islamic countries, and for the transfer of cash, promissory notes and bills of credit were used. This meant that their own credit, without being placed at risk, could pass to the point that they desire. Thus, we see that in those days, a tradesman having only two servants and a guide carried his enormous wealth of five thousand dinars, in the form promissory notes, and transported them over a long journey with peace of mind.
Naser Khosrow mentions exchanger of Isfahan; he says that in those period about 200 changers were active.
Inspection of dealers and critics of their performance, led a lot of capital owner to borrow their money without any record of receiving the receipt to the money changer for the fear of confiscation. As it is said that one of the brokers gave one hundred thousand dinars without being registered where to his banker. Dealers for the maintenance of this loan, they charge and the other with the loan with interest, from the funds to the needy and even large businesses, to bring to his wealth.
It is worth mentioning that all the disdain of the nature and behavior of the Jews in the Holy Quran and all plots against the Prophet Muhammad (peace be upon him) and the Muslims, however, the kind treatment of Muslims to them did not work and even against Muslims with the tribe of tolerance towards They were shown to the spirits of their abnormal behavior is also not neglected.
Abu Uthman Jahez, theologian and scholar of the third century writes:
Pride and arrogance of the inferior races is deeper and broader, but hardship and lack of them prevent the emergence of this feature. For this reason except for the learned people, no one is aware of them.
Then Jahez names two categories of people as evidence of the character: slaves of Sind, and other Jewish people.
Ikhvan AL-Safa which is the name of a philosophical population in Basra and other Islamic countries were in the fourth century, in their Epistles (vol. 1, pp. 308- 310) described spiritual, moral behavior of this tribe in their time; it is not void of use to mention some of them here.
Ikhvan on describing the relationship between ethics and religion, and that human morality is a function of his religious beliefs, while telling stories, said:
Both Jews and Magi, were traveling on the road. Magi riding on a mule and benefited from travel necessities, but the Jewish one had no luggage. While talking, Magi asked about the faith of their Jewish fellow traveler. Jew answered: I adore God of Bani Israel and seek forgiveness from him for me and my fellows; as for others, not only I don't think of them, I think it is ok to kill them and take their properties.
Then he asked his co-traveler about his religion.
Magi replied: I want goodness for myself and for all our fellow human beings and I don't want malevolent for any of the people, nor their co-religionists or non-religionists.
Jew said, even if they oppress you?
He said: Yes, because I believe that the world has a God which is wise and He does not hide anything from the servants and punish the wicked and reward the righteous.
Jews said, but I do not see you practice your religion?
He asked: how?
Replied: because I am your fellow and am hungry and tired while you are on mule, satiated and comforted.
Thus, the Magi gave him a portion of food put him on his mule. Some time they traveled. When the Jew knew that the Magi is fully tired and exhausted, standing alongside the counter and speed. Magi called him and asked him to stop, but the Jewish man shouted: didn't I make you aware of my religion? Then accelerated away while the magi was running after him begging him to wait.
Magi who was disappointed looked on to heaven and said: My Lord! I believe that I was on my behavior. Show him that you are as I have described you.
As Magi walked a little, he noted that his Jewish fellow has fallen from the mule and is waiting for his companion to help him.
The Magi came to his compound, mounted and walked.
But the Jews beg him not to leave him alone to die in the wilderness. Finally, after discussions that took place among them, Magi had pity on him get him on and went to the city and handed him over to his family.
This story, whether real or imaginary, carries a message which given to the role that Jews have shown throughout history is not hidden.
However, despite all the privileges and facilities enjoyed by Jews in the eastern region of the Islamic caliphate, apparently, Andulusian Jews have had a better and more freedom.
During the conquest of Andalusia, Jews and Muslims welcomed for freedom from oppression of local authorities, with the cooperation of the Arab conquerors. Arabs were alongside their Muslim soldiers, to protect the conquered areas. This time, the Jews of Andalusia dreamed about achieving freedom and comfort before. He also met a number of government positions were excellent. They were allowed to trade, to anywhere they want, travel freely and practice their religion as they wish. They were able to force their children to education were held in Christ Church, to restore their sight. These are some of the factors that prompted waves of Jewish immigration across Europe to Andalusia and thousands of Jewish immigrants migrated to settled in the cities of Cordoba, Mlqa, Toledo, Seville and Sraqsth and even in Al-Bireh and Alisaneh, due to the multitude of Jews, were called Jewish cities.
Jews of Andalusia, under the influence of Islamic culture and civilization bagan an intellectual movement. They are influenced by the efforts of Muslim scholars, tried to revive the language and culture of the Hebrew deciding. Thus, in this way they benefited from an approach in dealing with the culture and language of the Qur'an Muslims.
The Jewish sages, those who had more influence in the West, are Ibn Jabarul and Musa Ibn Meimun. They are both wise people of Andalusia as it were, and both have shown that Jewish thought at the time to what extent, under the influence of Islamic thought. Ynbv Elahie Ibn Jebrool that only Latin translations of ancient remains, so close to the Islamic wisdom that Scholastic philosophers, he sometimes believed a Muslim sage. The Dalyel Al-Hayerin written by Ibn Meimun had a significant effect on the philosophy of Thomas Dachoyans, was under the influence of Ibn Rushd.
Jews founded a scientific academy in Alisane city to teach both Hebrew and Arabic languages. The Academy, a group of Jewish scholars rose to take advantage of the rules of the Arabic language, the principles and rules of the Arabic language honorably.
In the fourth century, one of the scientists of the Jewish linguist, known as Abu Sulayman David Abraham, published a detailed dictionary in Hebrew culture entitled Ajroon (meaning Assembly of words). After him, other linguists from the tribe including Yahva Ibn Quraish and Abu Zakaria Yahya Ibn Davud, known as Judah Hayuj that he is the first rules of syntax and derivation of the Hebrew order.
Due to the proximity of the Hebrew and Arabic (both of Samyand languages), Jews easily and quickly learned the Arabic language and became expert in it.
Arabic language became so widespread in the Andalusian Jewish community that not only ordinary people, but also Jewish scientists used it for their books and their writings, even in theology and the Law of Moses.