Love & Thanks,
Inventing the past, and denying the present.
On Sunday, April 18, 2004, this revealing exchange took place between outgoing Spanish Prime Minister Jose Maria Aznar, and interviewer Chris Wallace of FoxNews:
In the apartment that was blown up, police found a videotape in which the bombers referred to Spain as Andalusia, what it was called by the Muslim Moors before they were driven out in 1492.
Jose Maria Aznar (through the translator):
So this means that Iraq, for them, was just a pretext. In the eyes of Islamic terrorism, it looks at the West, and Spain is a very special part of this parcel, because they feel that to recover Spain is to get back some of their territory.
Islamic scholar Mordechai Nisanrecently discussed the contention by the founder of the Institute of Islamic Education, M. Amir Ali, that Medieval Spain had actually been “liberated” by Muslim forces, who “deposed its tyrants”. Nisan extrapolated this ahistorical narrative line, and pondered:
Reflecting on March 11, as Muslim terrorism killed 200 and wounded 1,400 in Madrid, one wonders whether one day this event will also not be commemorated as a liberating moment.
Events surrounding the completion of the new Granada Mosque, which was marked by celebratory announcements July 10, 2003 of a “…return of Islam to Spain”, were also consistent with Nisan’s dark musings. At a conference entitled “Islam in Europe” that accompanied the opening of the mosque, disconcerting statements were made by European Muslim leaders. Specifically, the keynote speaker at this conference, Umar Ibrahim Vadillo, a Spanish Muslim leader, encouraged Muslims to cause an economic collapse of Western economies (by ceasing to use Western currencies, and switching to gold dinars), while the German Muslim leader Abu Bakr Rieger told Muslim attendees to avoid adapting their Islamic religious practices to accommodate European (i.e., Western Enlightenment?) values.
Shortly after this event, a Wall Street Journal editorialist in a grossly distorted encomium to Muslim Spain, mentioned the “pan-confessional humanism” of Andalusian Islam, and even asserted: “one could argue that the oft-bewailed missing ‘reformation’ of Islam was under way there until it was aborted by the Inquisition.”
María Rosa Menocal, Yale Professor of Spanish and Portuguese, in her 2002 hagiography of Muslim Spain, The Ornament of the World, has further maintained that
the new Islamic polity not only allowed Jews and Christians to survive, but following Qur’anic mandate, by and large protected them.
We believe that reiterating these ahistorical, roseate claims about Muslim Spain abets the contemporary Islamist agenda, and retards the evolution of a liberal, reformed “Euro-Islam” fully compatible with post-Enlightenment Western values.
Iberia (Spain) was conquered in 710-716 AD by Arab tribes originating from northern, central and southern Arabia. Massive Berber and Arab immigration, and the colonization of the Iberian peninsula, followed the conquest. Most churches were converted into mosques. Although the conquest had been planned and conducted jointly with a strong faction of royal Iberian Christian dissidents, including a bishop, it proceeded as a classical jihad with massive pillages, enslavement, deportations and killings.
Toledo, which had first submitted to the Arabs in 711 or 712, revolted in 713. The town was punished by pillage and all the notables had their throats cut. In 730, the Cerdagne (in Septimania, near Barcelona) was ravaged and a bishop burned alive. In the regions under stable Islamic control, Jews and Christians were tolerated as dhimmis – like elsewhere in other Islamic lands – and could not build new churches or synagogues nor restore the old ones. Segregated in special quarters, they had to wear discriminatory clothing. Subjected to heavy taxes, the Christian peasantry formed a servile class attached to the Arab domains; many abandoned their land and fled to the towns. Harsh reprisals with mutilations and crucifixions* would sanction the Mozarab (Christian dhimmis) calls for help from the Christian kings. Moreover, if one dhimmi harmed a Muslim, the whole community would lose its status of protection, leaving it open to pillage, enslavement and arbitrary killing.
By the end of the eighth century, the rulers of North Africa and of Andalusia had introduced Malikism, one of the most rigorous schools of Islamic jurisprudence, and subsequently repressed the other Muslim schools of law. Three quarters of a century ago, at a time when political correctness was not dominating historical publication and discourse, Evariste Lévi-Provençal, the pre-eminent scholar of Andalusia, wrote: “The Muslim Andalusian state thus appears from its earliest origins as the defender and champion of a jealous orthodoxy, more and more ossified in a blind respect for a rigid doctrine, suspecting and condemning in advance the least effort of rational speculation.”
The humiliating status imposed on the dhimmis and the confiscation of their land provoked many revolts, punished by massacres, as in Toledo (761, 784-86, 797). After another Toledan revolt in 806, seven hundred inhabitants were executed. Insurrections erupted in Saragossa from 781 to 881, Cordova (805), Merida (805-813, 828 and the following year, and later in 868), and yet again in Toledo (811-819); the insurgents were crucified, as prescribed in Qur’an 5:33*.
The revolt in Cordova of 818 was crushed by three days of massacres and pillage, with 300 notables crucified and 20 000 families expelled. Feuding was endemic in the Andalusian cities between the different sectors of the population: Arab and Berber colonizers, Iberian Muslim converts (Muwalladun) and Christian dhimmis (Mozarabs). There were rarely periods of peace in the Amirate of Cordova (756-912), nor later.
Al-Andalus represented the land of jihad par excellence. Every year, sometimes twice a year, raiding expeditions were sent to ravage the Christian Spanish kingdoms to the north, the Basque regions, or France and the Rhone valley, bringing back booty and slaves. Andalusian corsairs attacked and invaded along the Sicilian and Italian coasts, even as far as the Aegean Islands, looting and burning as they went. Thousands of people were deported to slavery in Andalusia, where the caliph kept a militia of tens of thousand of Christian slaves brought from all parts of Christian Europe (the Saqaliba), and a harem filled with captured Christian women. Society was sharply divided along ethnic and religious lines, with the Arab tribes at the top of the hierarchy, followed by the Berbers who were never recognized as equals, despite their Islamization; lower in the scale came the mullawadun converts and, at the very bottom, the dhimmi Christians and Jews.
The Andalusian Maliki jurist Ibn Abdun (d. 1134) offered these telling legal opinions regarding Jews and Christians in Seville around 1100 C.E.: “No…Jew or Christian may be allowed to wear the dress of an aristocrat, nor of a jurist, nor of a wealthy individual; on the contrary they must be detested and avoided. It is forbidden to [greet] them with the [expression], ‘Peace be upon you’. In effect, ‘Satan has gained possession of them, and caused them to forget God’s warning. They are the confederates of Satan’s party; Satan’s confederates will surely be the losers!’ (Qur’an 58:19 [modern Dawood translation]). A distinctive sign must be imposed upon them in order that they may be recognized and this will be for them a form of disgrace.”
Ibn Abdun also forbade the selling of scientific books to dhimmis, under the pretext that they translated them and attributed them to their co-religionists and bishops. In fact, plagiarism is difficult to prove since whole Jewish and Christian libraries were looted and destroyed. Another prominent Andalusian jurist, Ibn Hazm of Cordoba (d. 1064), wrote that Allah has established the infidels’ ownership of their property merely to provide booty for Muslims.
In Granada, the Jewish viziers Samuel Ibn Naghrela and his son Joseph, who protected the Jewish community, were both assassinated between 1056 to 1066, followed by the annihilation of the Jewish population by the local Muslims. It is estimated that up to five thousand Jews perished in the pogrom by Muslims that accompanied the 1066 assassination. This figure equals or exceeds the number of Jews reportedly killed by the Crusaders during their pillage of the Rhineland, some thirty years later, at the outset of the First Crusade.
The Granada pogrom was likely to have been incited, in part, by the bitter anti-Jewish ode of Abu Ishaq, a well known Muslim jurist and poet of the times, who wrote: “Put them back where they belong and reduce them to the lowest of the low..turn your eyes to other [Muslim] countries and you will find the Jews there are outcast dogs…Do not consider it a breach of faith to kill them…They have violated our covenant with them so how can you be held guilty against the violators?”
The Muslim Berber Almohads in Spain and North Africa (1130-1232) wreaked enormous destruction on both the Jewish and Christian populations. This devastation- massacre, captivity, and forced conversion- was described by the Jewish chronicler Abraham Ibn Daud, and the poet Abraham Ibn Ezra. Suspicious of the sincerity of the Jewish converts to Islam, Muslim “inquisitors” (i.e., antedating their Christian Spanish counterparts by three centuries) removed the children from such families, placing them in the care of Muslim educators. Maimonides, the renowned philosopher and physician, experienced the Almohad persecutions, and had to flee Cordoba with his entire family in 1148, temporarily residing in Fez — disguised as a Muslim — before finding asylum in Fatimid Egypt.
Indeed, although Maimonides is frequently referred to as a paragon of Jewish achievement facilitated by the enlightened rule of Andalusia, his own words debunk this utopian view of the Islamic treatment of Jews:
The Arabs have persecuted us severely, and passed baneful and discriminatory legislation against us…Never did a nation molest, degrade, debase, and hate us as much as they.
A valid summary assessment of interfaith relationships in Muslim Spain, and the contemporary currents responsible for obfuscating that history, can be found in Richard Fletcher’s engaging Moorish Spain. Mr. Fletcher offers these sobering, unassailable observations:
The witness of those who lived through the horrors of the Berber conquest, of the Andalusian fitnah in the early eleventh century, of the Almoravid invasion- to mention only a few disruptive episodes- must give it [i.e., the roseate view of Muslim Spain] the lie. The simple and verifiable historical truth is that Moorish Spain was more often a land of turmoil than it was of tranquility…Tolerance? Ask the Jews of Granada who were massacred in 1066, or the Christians who were deported by the Almoravids to Morocco in 1126 (like the Moriscos five centuries later)…In the second half of the twentieth century a new agent of obfuscation makes its appearance: the guilt of the liberal conscience, which sees the evils of colonialism- assumed rather than demonstrated- foreshadowed in the Christian conquest of al-Andalus and the persecution of the Moriscos (but not, oddly, in the Moorish conquest and colonization). Stir the mix well together and issue it free to credulous academics and media persons throughout the western world. Then pour it generously over the truth…in the cultural conditions that prevail in the west today the past has to be marketed, and to be successfully marketed it has to be attractively packaged. Medieval Spain in a state of nature lacks wide appeal. Self-indulgent fantasies of glamour…do wonders for sharpening up its image. But Moorish Spain was not a tolerant and enlightened society even in its most cultivated epoch.
The socio-political history of Andalusia was characterized by a particularly oppressive dhimmitude that is completely incompatible with modern notions of equality between individuals, regardless of religious faith. At the dawn of the 21st century, we must insist that Muslims in the West adopt post-Enlightenment societal standards of equality, not “tolerance,” abandoning forever their hagiography of the brutal, discriminatory standards practiced by the classical Maliki jurists of “enlightened” Andalusia.
*The Noble Qur’an- Three esteemed translations, online:Sura 005, Verse 033
The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter.
The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom.
The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement