The Moriscos and the Qur’an
By Nuria de Castilla | Published on September 10, 2019
My current research project bears upon the Qur’an in the Iberian Peninsula in the Late Middle Ages until the Early Modern Period. When I was studying Spanish Philology at the Autónoma University of Madrid, I had the opportunity to be engaged in the cataloguing process of te corpus of Spanish Poetic Manuscripts of the Golden Age (sixteenth-seveteenth centuries) and held at the Spanish National Library in Madrid. The first manuscript I found in this library which drew my attention included, at the beginning, a short poem quite in tune with contemporary tastes. That small, but thick volume was a treatise of religious controversy against the Christians, written by a Morisco; it started with the Arabic basmala (“in the name of God, Merciful and Compassionate”) written in Latin script followed by a text in perfect Spanish. A few folios later, there were some Qur’anic chapters in Arabic written in Latin script. The text was completed, according to the colophon between, 1020 and 1031 (what is to say, 1611 and 1621 of the common era). At that moment, Don Quixote and Sancho were already walking out from the pages of their homebook, and Cervantes was writing the sencond part (published in 1614).
I discovered then what became my main research topic after my PhD: the Islamic handwritten production developed in Spain in the late Middle Ages and Early Modern Period, and which is one of the very few direct witnesses we have of the Mudéjar and Morisco communities (the Islamic communities in Spain under Christian rulers). Over the last years, I have enlarged my field of research, and I study this production in relation to the Maghribi book tradition from the twelfth century onwards [1], the European Christian manuscript production, and the Ottoman cultural tastes.[2]
Over the years, I have learned up to what point codicology (or the study of the book’s materiality), ecdotic (or the explanation of the textual relationship between the extant witnesses [3]) and linguistics (taken into account the education and origin of the copyist) could enhance our research as philologists and historians. I have also realized the importance of correctly understanding the hieroglossy phenomenon, that is to say, the hierarchical relationship between different languages or within the same language, and the hierography, realizing that our explanations can evolve as we study more and more manuscripts. The chronological, geographical, cultural, social, and economical context makes every single manuscript a witness of a specific situation and purpose. Therefore, the text cannot make us forget the context: the production, transmission and, as a consequence, the aim and use of that book. And this, as Prof. Jesús R. Velasco has rightly invited us to do through his publications, leads us to read carefully what is written outside the limits of the writing box, in the margins, between the lines, in another direction, what is crossed out, in order to understand everything that is not said, which is one of the most important things that will help us to reconstruct the message that really was.
In that first Morisco manuscript I found in the Spanish National Library, some chapters of the Qur’an in Arabic were copied in Latin script. No translation into Spanish, no Arabic script. It is one of the rare examples of Arabic language written in Latin script from Early Modern Spain; and it is transliterating the sacred text! Where is the sacrality of the Arabic script about which so much has been written? Which was the purpose of these folios? Was the copyist favoring the pronunciation above the script? Was the recitation more important than the meaning itself? Some of the sentences are far from the Arabic original text. Did they understand it? If it was a problem of understanding, why use the Arabic text in Latin script and not the Aljamiado translation?
The Morisco Qur’an
To grasp the different possible uses of the Qur’anic text among the Morisco communities and the meaning of those switching codes, I started to work on the manuscripts of the Qur’an that Mudéjars and Moriscos produced and read in Spain. I catalogued the Aljamiado and Qur’anic manuscripts kept in the library of the Spanish National Research Council (CSIC, Madrid), developing a deeper study around the Qur’an in that collection.[4] I suggested to categorize the copies of the sacred text during this period into three groups:
- the full Qur’anic text, in almost all the cases divided into many volumes;
- what I have called the ‘Morisco Qur’an’, that is to say a selection of homogeneous Qur’anic excerpts; and
- copies made for individual or family use, also consisting of extracts.
The extant copies of the full Qur’anic text (in several volumes) were mainly copied in the fifteenth century, and are only in Arabic (with the exception of the single complete translation preserved of the Qur’an into Spanish of that period, which was made later, in 1606).[5]
Surprisingly, in the sixteenth century, the extant copies of the Qur’anic text are mainly excerpts: some of them, copied in small and very low quality volumes, are used as prayers, but what most copies transmit is what I have called the “Morisco Qur’an”: an homogeneous selection of suras and verses, Q. 1; Q. 2:1–5, 163, 255–257, 284–286; Q. 3:1–6, 18–19 (first part), 26–27; Q. 9:128–129; Q. 26:78–89; Q. 28:88; Q. 30:17–19; Q. 33:40–44; Q. 36; Q. 67; Q. 78–114, representing 12% of a complete muṣhaf. This selection is usually complemented by a series of prayers and invocations of the Prophet of various length. The systematic occurrence of this selection is striking; it shows only limited variation in content from one copy to another, the variants adding other verses to the pre-established selection without modifying its basis.
The “Morisco Qur’an” is typically the first chapter of a miscellany, although exceptionally it can constitute a whole unitary volume. Its size is quarto or octavo volume, whereas the complete Qur’an is copied on quarto or folio format manuscripts, with more decoration and liturgical annotations in the margins. The chronology is also important. From a study of the extant witnesses, I could suggest that the “Morisco Qur’an” started to be produced, copied and read from the beginning of the sixteenth century by the Morisco communities of the Iberian Peninsula, after the forced conversions to Catholicism in 1502 in Castile and 1526 in Aragon. For some scholars, these selections were due to the lack of knowledge of Arabic and the secrecy of this written culture,[6] but this does not seem to be the case. Some of the manuscripts are too big to be hidden easily, and we know that some Moriscos were fluent in the Arabic language, at least more than it was argued until two decades ago. Although no similar Qur’anic excerpts are known in the Maghreb, I could show that they are found in other areas where Arabic is not the dominant language: the Ottoman Empire (sixteenth and seventeenth centuries)[7], India (eighteenth century), Central Asia (eighteenth and nineteenth centuries) and the Malayan world (nineteenth century). I suggested then that these selections could be related to the process of memorization of the passages of the Qur’an that were considered important, but they could also be linked to a possible liturgical use, apparently lost today.[8]
One or more copyists,[9] textual traditions,[10] languages (Arabic, Aljamía –Spanish in Arabic script- or both)[11], scripts (Arabic and Latin)[12], kinds of paper and gathering sizes could be involved in the elaboration of these Qur’anic texts, whether complete or as excerpts.[13] The Moriscos sometimes copied more or less faithfully from their model;[14] in others cases, they wrote new translations of the Qur’an in Aljamía, relying on exegetic commentaries, keeping bilingual glossaries.[15] In some cases, they restored textually and materially copies of older manuscripts by inserting paper to strengthen the sheets, or adding words, sentences or even replacing folios and gatherings when the text was illegible or had already disappeared in the sixteenth century.[16]
Global Morisco innovations
It has been put forward in the case of the micrographies found in the margins of some Ottoman manuscripts that they were originated from a Sefardi influence exerted in Ottoman lands after the expulsion of the Jews from the Iberian Peninsula. The chronology could support the hypothesis that the Moriscos were the originators of a series of innovations that were unknown elsewhere in the Muslim West, but which influenced Ottoman religious and scriptural practices.[17] Thus, as I have already pointed out, selections similar to those of the “Morisco Qur’an” are found in the Ottoman Empire since the end of the sixteenth century, but they were already known by the Moriscos since the beginning of the century. In the same way, the Qur’an copies with 15 lines to the page were extensively produced in the Ottoman Empire in the eighteenth and nineteenth century. This kind of pattern, which implied a much faster production process, with much less errors, that made it easier for the reader to memorize the text, was already established within Morisco communities earlier, in the sixteenth century. However, it seems that this kind of production only became common in Ottoman lands.
Most “Morisco Qur’ans” are in Arabic, but some are bilingual (Arabic-Aljamía) and even in a few cases only in Aljamía. The first preserved translation of the Qur’an in Spanish – lost nowadays — was carried out by the Segovian “alfaquí” Īsā b. Jābir (Iça de Gebir) in the fifteenth century.[18]) However, all the extant manuscripts transmitting an Aljamiado translation of the Qur’an date from the sixteenth century or beginning of the seventeenth century.[19]
It would have made sense that these Castilian translations would have been supported to some extent by the Latin translations made in the Iberian Peninsula during the previous centuries. The Morisco production is fully aware of the peninsular Christian book tradition.[20] However, the Qur’anic translations do not only ignore these previous Latin translations, but they also do not take into account the same exegetical commentaries; the Latin and Aljamiado translations of the Qur’an produced in Iberia until the Early Modern Period are therefore very different.[21]
The Inquisition and the Qur’an
In sixteenth-century Spain, the Moriscos were not the only ones interested in the Qur’anic text. On the one hand, the Inquisition tried to locate all the existing copies of the text with the aim of taking them away.[22] On the other hand, ecclesiastics, intellectuals, bibliophiles and scholars used this sacred book to learn Arabic.[23]
Finding a copy of the Qur’an was so difficult in Christian circles during the sixteenth century that the Belgian scholar Nicolas Clénard sent a letter to Charles V on 17 January 1540, begging the Emperor to give him all the Arabic books that were being burned in Spain.[24] Unfortunately, the Emperor’s answer (if any) has not been preserved, but there is a very interesting and very little known chapter which allows us to come out to the duality and paradox of the Arabic written culture in Spain. The same ruler who asked to build his palace in the middle of the Alhambra of Granada, took as part of the booty of the Expedition to Tunis in 1535 some manuscripts of the Qur’an. All of them were brought to Europe, and remained there. Having inherited the volumes of his father, king Philip II sent to the Royal Library of the El Escorial at least two of these volumes. One of them is still in the library, next to the luxurious Qur’an of Mulay Zaydān, commissioned by the Saadian Sultan and copied in 1599. Together with other Arab manuscripts, these two copies became part of the royal collection of Philip III, the same monarch who signed the edict of expulsion of the Moriscos in 1609.
Coda
I have written extensively about the Qur’an in Muslim Spain during the sixteenth and seventeenth centuries and you have the results quoted in the footnotes. However, my research about the royal European interest on Qur’anic manuscripts has just started. I would like to present you a work in progress today: the collection of Qur’anic manuscripts taken by Charles V as part of the booty taken from the sacking of Tunis in 1535, and now scattered among different libraries around the world. After the respondent’s comments, I will be honored to discuss any of the aspects given in my written text or in my oral presentation.
Notes
- Nuria Martínez de Castilla (ed.), Documentos y manuscritos árabes en el Occidente musulmán, Madrid, CSIC, 2010 and id., Qur’anic Manuscripts in the Western Islamic World, special issue of the Journal of Qur’anic Studies 19.3 (2017).[↑]
- Nuria de Castilla, “A Binding for Philip II of Spain and its Ottoman Inspiration”, in Michele Bernardini and Alessandro Tadei (eds), 15th International Congress of Turkish Art. Proceedings, Ankara, Ministry of Culture and Tourism Republic of Turkey, University of Naples “L’Orientale”, Istituto per l’Oriente C. A. Nallino, 2018, pp. 197–205; id., “Maghribi Bindings in Ottoman Dress. About Changes of Tastes and Techniques in Saadian Morocco”, Turcica 50 (2019), pp. 91–116.[↑]
- Nuria M. de Castilla, “Importancia de las ediciones críticas y los estudios codicológicos en los estudios moriscos”, Al-Qantara 34.2 (2013), pp. 547–553.[↑]
- Martínez de Castilla, “Quranic Manuscripts from Late Muslim Spain”, Journal of Quranic Studies 16.2 (2014), 89–138.[↑]
- El Corán de Toledo. Ed. y estudio del manuscrito 235 de la Biblioteca de Castilla-La Mancha, ed. by Consuelo López-Morillas, Gijón, Trea, 2011. [↑]
- L.P. Harvey, for instance, stated that “the crypto-Muslims had to content themselves with an abbreviated selection of suras, presumably such little volumes [as] could be secreted with greater ease” (Muslims in Spain. 1500–1614, Chicago/London: Chicago University Press, 2005, p. 144).[↑]
- The contents of a manuscript in the Vatican Library are very similar to the “Morisco Qur’an”: Q. 2:1–5,163–164, 255–257, 284–286; Q. 3:1–6, 26–7; Q. 9:128–129; Q. 26:78–89; Q. 30:17–19; Q. 36; Q. 93–114. Martínez de Castilla, “Qur’anic Manuscripts from Late Muslim Spain”, p. 98.[↑]
- Nuria M. de Castilla, “Qur’anic Manuscripts from Late Muslim Spain”, p. 102.[↑]
- Nuria M. de Castilla, “The copyists and their texts. The Morisco translations of the Qur’an in the Tomás Navarro Tomás Library (CSIC, Madrid)”, Al-Qantara 35.2 (2014), pp. 493–525.[↑]
- Castilla, “Importancia de las ediciones críticas”; Consuelo López-Morillas, The Qur’an in sixteenth-century Spain: Six Morisco Versions of Sūra 79, London, Tamesis Books, 1982.[↑]
- Nuria de Castilla, “An Aljamiado Translation of the “Morisco Qur’an” and its Arabic Text (ca. 1609)”, Translating Sacred Texts, ed. by M. García-Arenal et alii, Journal of Medieval Encounters, in print.[↑]
- Nuria de Castilla, «Les emplois linguistiques et culturels derrière les textes aljamiados», Intellectual History of Islamicate World 7 (2019), p. 263–297.[↑]
- Castilla, “Qur’anic Manuscripts from Late Muslim Spain”.[↑]
- Nuria M. de Castilla, “El tafsīr de Ibn Abī Zamanīn en español: dos copias moriscas del siglo XVI”, Anaquel de Estudios Árabes (2015), pp. 135–156;[↑]
- María José Hermosilla Llisterri, “Dos glosarios de Corán aljamiado”, Anuario de Filología, 9 (1983), pp. 117–149. She states that the CSIC RESC/40 glossary is in complete agreement with RESC/18 translations; and for López-Morillas, that same RESC/40 is almost identical to the translation included in RESC/47 (López-Morillas, El Corán de Toledo, p. 148).[↑]
- Nuria M. de Castilla, “‘Hacer libros no tiene fin’. Los moriscos aragoneses y su patrimonio manuscrito”, in El texto infinito. Reescritura y tradición en la Edad Media y el Renacimiento, Salamanca, 2014, pp. 749–758. Nuria de Castilla, Libros sin lectores, Cordova, forthcoming.[↑]
- Annie Vernay-Noury, “Marges, gloses et décor dans une série de manuscrits arabo-islamiques”, Revue des mondes musulmans et de la Méditerranée 99–100 (2002), pp. 117–131. Nuria M. de Castilla, “Were the Moriscos in Touch with Contemporary Ottoman Developments? Twin Qur’anic Copies from the end of the Sixteenth Century”, Intellectual History of the Islamicate World 4 (2016), pp. 245–264.[↑]
- This faqīh is mainly known for having written in 1462 the Suma de los mandamientos y devedamientos de la santa ley y sunna (‘Summa of the commands and interdictions of the Holy Law and Sunna’), a treatise of religious and Mālikī law also known as the Breviario sunní (“Sunni Breviary”) or Kitāb segoviano (“Segovian Book”). Gerard Wiegers, Islamic Literature in Spanish and Aljamiado. Yça of Segovia (fl. 1450), His Antecedents and Successors (Medieval Iberian Peninsula: Texts and Studies, 8), Leiden, Brill, 1994.[↑]
- Nuria M. de Castilla, “A Bilingual ‘Morisco Qur’an’ with Thirteen Lines to the Page”, Qur’anic Manuscripts in the Western Islamic World, ed. by N. Martínez de Castilla, special issue of the Journal of Qur’anic Studies 19.3 (2017), 34–44.[↑]
- Nuria M. de Castilla, Una biblioteca entre dos tapas, Saragossa, IEIOP, 2010, I chapter.[↑]
- Nuria M. de Castilla, “Traduire et commenter le Coran dans la Péninsule Ibérique (XIIe-XVIIe siècle)”, Comptes Rendus de l’Académie des Inscriptions et Belles Lettres IV (2013) [2015], pp. 1723–1739. Thomas E. Burman, “Tafsīr and Translation: Traditional Arabic Qur’ān Exegesis and the Latin Qur’āns of Robert of Ketton and Mark of Toledo”, Speculum 73, 1998, pp. 703–732.[↑]
- See, for instance, Carmen Barceló y Ana Labarta, Archivos moriscos. Textos árabes de la minoría islámica valenciana 1401–1608, Valencia, Universitat de València, 2009; Jacqueline Fournel-Guérin, “Le livre et la civilisation écrite dans la communauté morisque aragonaise (1540–1620)”, Mélanges de la Casa de Velázquez 15 (1979), pp. 241–260.[↑]
- Nuria M. de Castilla, “The Teaching and Learning of Arabic in Salamanca in the Early Modern Period”, in The Teaching and Learning of Arabic in Early Modern Europe, Leiden, Brill, 2017, pp. 163–188.[↑]
- Id., p. 164.[↑]