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Dhimmi Watch: Andalusian Myth, Eurabian Reality
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.
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.
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Dhimmi Watch: Andalusian Myth, Eurabian Reality