Visigothic Division and Muslim Preservers of Order

Abstract

Visigothic Division and Muslim Preservers of Order Sara Gottardi A History of Early al-Andalus: The Akhbar Majmu'a is an anonymous anthology of texts ranging from the eighth to the eleventh century. Early Islamic Spain: The History of Ibn al-Qūṭīya is a collection of the teachings of the Ibn al-Qūṭīya (895-977), a descendant of the Visigothic King Witiza. The manuscripts of these texts are bound together, and they represent some of the earliest versions of the legend of Rodrigo and Florinda (James 4). The seventh to eleventh centuries were a period of transition in Arab culture where written communication slowly gained equal footing with oral transmissions (Sayeed 108). Earlier, oral traditions had been considered more reliable than written ones because of the value of face-to-face communication and the prestige this lent to the information (Sayeed 88). As a result, the fact that the manuscripts are several centuries removed from their original sources does not undermine their value. These two sources describe the conquest of Hispania from a Muslim point of view with the rhetorical purpose of legitimizing Umayyad control of al-Andalus. Originally, the Umayyads had created a caliphal regime based in Damascus beginning in AD 661/Hijri 41. However, in AD 750/Hijri 132, the Iraqi 'Abbasids rebelled against the Syrian Umayyads. Their uprising gained widespread support due to tensions over the unequal treatment given to new converts, the heavy taxes imposed on non-Arabs, and the use of public funds to purchase land that was only given to Umayyad supporters instead of being more equally divided among the different tribes (Marín-Guzman 73-75). The 'Abbasids managed to kill all but one of the Umayyad princes, 'Abd al-Rahmān I. He escaped Damascus, made his way to Africa, and eventually entered al-Andalus in AD 756/Hijri 138. 'Abd al-Rahmān I and his successors ruled al-Andalus as emirs until, in the tenth century, 'Abd al-Rahmān III declared himself caliph. By this time, the 'Abbasid's power had weakened, and the African Fatimids had also declared their own caliphate. 'Abd al-Rahmān III [End Page 221] claimed that the Damascan Umayyad caliphate had continued in al-Andalus and was the true caliphate. This move was calculated to undermine the 'Abbasids and dissuade the Fatimids from attempting any incursions into Umayyad territory. An important part of 'Abd al-Rahmān III's legitimizing efforts lay in emphasizing the Muslim conquest of al-Andalus as an event that happened under the leadership of the Umayyads. This was a period of great expansion of Muslim territory into Asia, Africa, and al-Andalus. These successes brought an influx of material wealth and land. According to Marín Guzmán, the motivation for these impressive expansions was overpopulation, lack of food and resources, and limited opportunities (61). Nevertheless, the conquests are usually presented as examples of the Umayyad caliphate's prosperous leadership and the significant economic benefits reaped from the military successes during their rule in Damascus and al-Andalus (Ardzrooni 438). The successful annexation of new territory implies the stewardship of these caliphs was divinely favored, ultimately meaning the 'Abbasid rebellion was unsanctioned and illegitimate. This is the aspect 'Abd al-Rahmān III focused on, and his patronage of al-Andalus' historians ensured they would highlight the benefits of Umayyad leadership. Both the final compiler of the Akhbar Majmu'a and Ibn al-Qūṭīya belong to this period of historical efforts. Both sources refer to the legend of Rodrigo and Florinda. They present it as an example of a great Muslim victory and imply that the Christians' defeat is the result of divine judgment for moral corruption. They create a set of contrasting foils between Rodrigo, the last Visigothic king, and the Umayyad caliph, Khalid ibn alWalīd. Rodrigo is a prideful and destructive ruler. He betrays his subjects' trust by putting his own desires before their safety, which lead the Visigothic nobility to seek help from the Muslims in order to restore justice and order. Rodrigo's conduct contrasts with the morality and loyalty depicted between the Muslims and their Umayyad caliph al-Wal...