Yesterday I started reading the book The Myth of the Andalusian Paradise by Darío Fernández-Morera. So far I've read about a fifth of it. This was a book that badly needed to be written. In fact, so badly did it need to be written that I had considered doing it myself, but it would have taken me years of devoted study to do it properly. The book debunks one of the cornerstones of multicult mythology: the supposedly blissful coexistence of Muslims, Christians and Jews. Along the way, it deconstructs other absurd claims such as that Islam is a religion of peace and Jihad means an internal striving for spiritual improvement.
I'll have more to say about this book later, but here I'll content myself with some extracts corroborating a claim I continually make, a fact that is among the most significant in the entire history of our continent, and one that is systematically covered up by what purports to be the anti-Islamic resistance movement, the Counterjihad, better described as the Counterjewhad, namely that Jews collaborated with Muslims during their invasion of Spain.
In addition, several primary Muslim sources (among them Akhbar Majmua, al-Qutiyya, Ibn al-Athir, al-Khatib, al-Razi, Ibn Idhari al-Marrakushi, and al-Maqqari) as well as Christian sources (among them Rodrigo Jiménez de Rada [1170–1247]) record that the Jewish community sided with the invaders and kept guard over major cities after they had fallen to Muslim armies—a collaboration not surprising in view of the Visigoths’ anti-Jewish legislation. This support also helps explain militarily the relative speed of the Muslim conquest: it permitted Islamic forces to move rapidly on without having to leave behind substantial contingents to protect their rear guard and lines of communication, which allowed them to show up unexpectedly at key strategic points, terrifying both civilians and enemy garrisons.
Finally, the invaders used a mixture of “shock and awe” tactics and “peaceful” treaties. In the “peaceful” treaties, the Muslim conquerors granted momentary privileges and autonomy to those Visigoth secular and religious leaders who did not resist and who paid a tribute (as shown in the treatise with the lord Theodomir), allowing them to keep, at least for a time, their land, servants, and religion. This approach was necessary because the invaders were initially far less numerous than the natives.
But as both Muslim and Christian sources attest, the Islamic forces were more ruthless and knew how to demoralize an enemy better than any army since the Roman conquest. Both Muslim and Christian sources mention a story that, even if apocryphal, illustrates the knowledge of the tactical use of terror in psychological warfare. Shortly after the Islamic forces landed, the flesh of the cadavers of some Christians killed in battle were boiled in large cauldrons under the sight of terrified Christian prisoners, who became convinced that the Muslims were cannibals. The Muslims then set loose the prisoners, who, al-Kardabus says, “told every Christian they met what they had seen, so that Allah filled their hearts with panic. Afterwards came the battle against Rodrigo.”
The Muslim historians al-Kardabus and Abd al-Wahid al-Marrakushi write that Musa Ibn Nusayr sacked, enslaved, and spent three years waging jihad against the Spanish infidels. Along with al-Kardabus, al-Marrakushi and al-Maqqari say that Musa spent as much time “pillaging” as “organizing” the conquered land. These sources also mention that several members of the tabiun (a generation of pious Muslims who were direct disciples of Muhammad’s Companions) entered Spain to direct the jihad and the conversion of the land. The presence of these members of the tabiun underlines the fundamentally religious motivation of the invasion—a jihad.
If Christians resisted, a massacre would follow after a Muslim victory. Near Orihuela, the defeated Christians were punished with extermination.
After the Muslims took Córdoba in a furious assault, the remaining Christian defenders retreated to a church to continue fighting. According to al-Maqqari, the Muslims put the building to the torch and the Christians inside died, without surrendering; according to al-Kardabus, when the Christians surrendered, the Muslim commander had them beheaded. According to the Akhbar Majmua, the Muslim commander then left Córdoba in the hands of the Jewish community.
Toledo, the Visigoth capital, offered no resistance to the rapid advance of the Islamic forces because most warriors had marched with King Rodrigo to meet the enemy. Nonetheless, Musa executed some aged Toledan nobles for reasons that scholars do not agree on, but perhaps it was simply pour encourager les autres.
According to al-Athir, the invaders left Jews, accompanied by a certain number of Muslim warriors, in charge of Toledo and moved on to Guadalajara. The Muslims forces captured Seville after a siege, sending the Christian warriors fleeing to the North. According to al-Athir, the invaders again left the Jewish community to guard the city. In front of Merida, the Islamic forces followed a victory with a massacre of the fleeing “polytheists.”
Back in Seville, when Christians revolted against the occupying Muslim-Jewish garrison, a reinforced Muslim army retook the city and massacred the inhabitants. According to the Akhbar Majmua and al-Khatib, after taking Elvira (Arabic garbling of the ancient name Illiberis, eventually renamed Granada), the conquerors also left the Jewish community in charge.Source: The Myth of the Andalusian Paradise by Darío Fernández-Morera
Note he offers an apology in advance for the Jewish betrayal, saying it was "not surprising in view of the Visigoths’ anti-Jewish legislation". Future Muslim historians could just as well offer a similar apology for Muslims supporting jihad in France because of the French burka ban. It doesn't occur to the author that the argument works both ways. The Spanish may have sensed traitorous disaffection among Jews. There are fragmentary indications that the Visigothic Spanish king believed Jews were conspiring with his enemies to overthrow him and that this is what inspired his "anti-Jewish legislation"; that and the fact that Jews were running a Christian slave racket. His belief, in any event, proved to be correct. It's a bit like the Russian Tsar who thought Jews were trying to overthrow his regime and kill his family, which they eventually did. Yet he too is stigmatised in the historical record as an evil anti-semite who deserved to be overthrown because of his crazy, irrational dislike of Jews.
Perhaps suspicion of, and hostility to an alien people that lives among other peoples while cherishing its separateness from them, and periodically engages in plots or allies with foreign aggressors in ways that bring ruin to the "people of the land" is not quite so crazy and irrational after all.