Al-Andalus from Conquest to Fall (Volume 1, Excerpts)

Source: "الأندلس من الفتح إلى السقوط_Volume_001.pdf" by Ragheb El Sergany (transcribed audio lectures from Islamweb.net)

Subject: Historical study of Al-Andalus (Islamic Spain and Portugal) from its conquest to its fall.

Key Themes and Ideas:

Most Important Ideas and Facts:

1. The Importance of Studying History: The author strongly advocates for studying history, particularly Islamic history and the history of Al-Andalus.

• Studying history provides a clear vision of Islam's trajectory and helps understand the causes of strength and weakness, allowing for the correction of mistakes.

• History is full of lessons for those with intellect and insight.

• The Quran itself dedicates a significant portion to stories, demonstrating the divine emphasis on learning from the past. The author cites the verses: }فَاْقُصِص اْلقََصَص لَعَلَُّهْم يَتَفَكَُّروَن{ (Al-A'raf: 176) and }لَقَْد َكاَن فِي قََصِصِهْم ِعْبَرةٌ أِلُْوِلي األَْلبَاِب{ (Yusuf: 111).

• Studying the history of Al-Andalus is not about sentimentality or dwelling on the past, but about reflection and contemplation, which is the foundation for studying this great history.

• The author intends to analyze history accurately and reveal aspects that have been obscured or distorted, particularly regarding Islamic history.

• Studying Al-Andalus reveals God's fixed and unchanging laws ("Sunan Allah") concerning His creation and the earth. Just as water boils at a fixed temperature and fire burns, there are constant laws governing the transformation of nations, whether from corrupt to righteous or vice versa.

1. Al-Andalus as a Case Study: The history of Al-Andalus is highlighted as particularly important due to its scope and the clarity with which God's laws are evident within it.

• The history of Al-Andalus spans over 805 years (from 92 AH to 897 AH), representing more than two-thirds of Islamic history.

• It contains numerous historical cycles, with the rise and fall of states, periods of strength and conquest, and periods of decline and defeat.

• Al-Andalus saw the emergence of various characters, including brave mujahideen, fearful cowards, pious individuals, and those who deviated from God's law, offering valuable insights for understanding the future of Muslims.

• The author notes a lack of knowledge among Muslims regarding key events and figures in Al-Andalus history, such as the Battle of Wadi Barbate, the burning of ships by Tariq ibn Ziyad, Abd al-Rahman al-Dakhil, Abd al-Rahman al-Nasir (described as the greatest ruler in medieval Europe), Yusuf ibn Tashfin (leader of the Battle of Zallaqa), Abu Bakr ibn Umar al-Lamtuni (who spread Islam in Africa), Abu Yusuf Yaqub al-Mansur (leader of the Battle of Al-Arak), the Murabitun and Muwahhidun dynasties, the Mosque of Cordoba, the Library of Umayyad Cordoba, Al-Zahra Palace and City, and the tragic Battle of Al-Uqab (Alarcos) which resulted in the death of over 80,000 Muslims.

• Understanding how Al-Andalus fell and the factors that led to its decline is crucial for identifying potential pitfalls for the Muslim community today.

• The history of Al-Andalus is a "huge real treasure of knowledge, experience, and lessons", providing a vast resource for learning.

1. Addressing the Claim that Islam Spread by the Sword: The author directly confronts the criticism that Islam was spread through force and aggression.

• The author distinguishes between two types of Jihad (struggle): Jihad al-Dafa' (defensive Jihad) and Jihad al-Talab (offensive Jihad or the Jihad of spreading the call to Islam).

• Jihad al-Dafa' is the universally accepted defense of one's land when attacked.

• Jihad al-Talab is the obligation of the Muslim Ummah (nation) to spread the final religion of Islam to the entire world.

• The author argues that rulers of non-Muslim lands would inevitably obstruct the spread of Islam as it challenged their authority and interests. Therefore, military force was necessary to protect the callers to Islam and allow the message to reach the people.

• The text emphasizes that Muslims did not fight the common people but rather the armies and rulers who prevented the message of Islam from reaching their populations.

• Historical evidence shows that large nations converted to Islam through Islamic conquests, while conversion through trade was a less frequent exception. The author argues against the notion that missionaries alone could have achieved this widespread conversion, citing the need for a protective force.

• The author refutes the idea that the current era is one of politics and diplomacy, not military action, by pointing to ongoing military conflicts around the world.

• The author contrasts the motives of Islamic conquests (spreading justice, mercy, and the true religion) with the motives of other historical and contemporary powers (killing, looting, and committing atrocities).

• The author cites the statement of Rib'i ibn Amir to Rustam, the Persian general, which summarizes the mission of the Muslim army: to liberate people from worshipping creation to worshipping the Creator, from the injustice of religions to the justice of Islam, and from the narrowness of this world to the vastness of this world and the hereafter.

• The author quotes Abu Hurayrah's commentary on the verse }كُْنتُْم َخْيَر أُمَّ ٍة أُْخِرَجْت ِللنَّاِس{ (Al Imran: 110), stating that the Muslims are the "best people for the people," bringing them in chains (metaphorically) until they enter Islam, thus saving them from eternal hellfire and worldly injustice.

• The author contends that many people desire to enter Islam but are prevented from doing so. The presence of a Muslim army created an environment where people could hear and consider the message.

• The author states that the verse }ال إِْكَراهَ فِي الّدِيِن{ (Al-Baqarah: 256) does not contradict Islamic conquests. Muslims offered the people of conquered lands the choice to remain on their faith or embrace Islam, with the understanding that Islam offered true happiness in this life and the hereafter.

• The author highlights the moral decline and suffering in the world (citing the AIDS epidemic and violence in various regions) as evidence of the need for Islam's justice and mercy.

1. Geography and Early Inhabitants of Al-Andalus:

• Al-Andalus corresponds to modern-day Spain and Portugal (the Iberian Peninsula), covering an area of 600,000 square kilometers (less than one-third the size of Egypt).

• Early inhabitants included Germanic tribes from Scandinavia (Sweden, Denmark, Norway), possibly originating from Germany. These tribes were known as the Vandals, and the region was called "Vandalsia," which later became "Andalusia."

• The Vandals were described as savage and uncivilized (the English word "vandalism" is cited as a related term).

• After the Vandals, the region was ruled by other Christian groups known as the Visigoths until the Muslim conquest.

1. The Timing of the Conquest and the Role of the Umayyad Dynasty:

• The conquest of Al-Andalus occurred in 92 AH during the Umayyad Caliphate, specifically during the reign of Caliph al-Walid ibn Abd al-Malik (ruled 86-96 AH).

• The author defends the Umayyad dynasty, arguing that they are often unfairly criticized and that they played a significant role in the spread of Islam, particularly in North Africa, Afghanistan, and parts of Russia. They also compiled the Sunnah and encouraged Jihad.

• The Umayyad rule lasted from 40 AH to 132 AH (92 years), founded by the companion Mu'awiyah ibn Abi Sufyan. The author defends Mu'awiyah and his contributions.

• Other notable Umayyad rulers mentioned include Abd al-Malik ibn Marwan, his sons al-Walid, Sulayman, Yazid, and Hisham, and the famous Fifth Rightly Guided Caliph, Umar ibn Abd al-Aziz.

• The author acknowledges that the later years of the Umayyad dynasty saw decline and deviation but emphasizes that the conquest of Al-Andalus was one of their positive contributions.

1. The State of Europe Before the Muslim Conquest:

• Europe at that time was in a state of great ignorance, injustice, and poverty.

• There was significant oppression of the populace by rulers, with wealth concentrated in the hands of the elite while the common people lived in misery.

• The focus of rulers was on building palaces and fortresses, neglecting the welfare of the people.

• Peasants were treated as property, bought and sold like goods.

• There was a lack of basic hygiene, with people rarely bathing. Travelers noted the lack of spoken language among some groups.

• Practices like burning the deceased and even living individuals (wives, servants) with them were observed, indicating a significant lack of civilization.

• The author contrasts this state with the positive changes brought by Islam.

Quotes of Note:

• "دراسة تاريخ األندلس خاصة والتاريخ اإلسالمي عامة تمد المطلع برؤية واضحة لمسيرة اإلسالم ومعرفة أسباب القوة والضعف وتدارك األخطاء؛ ففي تلك األخبار عبرة ألولي األلباب وعظة لذوي البصائر." (Studying the history of Al-Andalus in particular and Islamic history in general provides the reader with a clear vision of the path of Islam and helps understand the reasons for strength and weakness and rectify mistakes; for in those stories are lessons for those with intellect and admonition for those with insight.)

• "سنن هللا في خلقه ال تتبدل وال تتغير" (God's laws in His creation do not change or alter.)

• "لَقَْد َكاَن فِي قََصِصِهْم ِعْبَرةٌ أِلُْوِلي األَْلبَاِب" (Indeed, in their stories is a lesson for those with intellect.) (Yusuf: 111)

• "عندما تقرأ التاريخ كأنك تقرأ المستقبل، فاهلل سبحانه وتعالى بسننه الثوابت قرأ لك المستقبل، وحدد لك كيف ستكون العواقب، والمؤمن الحصيف ال يقع في أخطاء السابقين، والمؤمن الناجح العاقل يكرر ما فعله السابقون ونجح معهم، وال يقع في أخطاء من عارض منهج هللا سبحانه وتعالى أو وقع في خطأ وإن كان غير مقصود." (When you read history, it is as if you are reading the future, for God, through His fixed laws, has read the future for you and determined how the consequences will be. The insightful believer does not fall into the mistakes of those who came before, and the successful intelligent believer repeats what the previous successful ones did, and does not fall into the mistakes of those who opposed God's path or made a mistake, even if it was unintentional.)

• "أوالً: األندلس تاريخ يشمل )805 سنوات كاملة مرت بالتاريخ اإلسالمي، من سنة )92هـ إلى سنة 897هـ( وكان له تداعيات بعد فترة 897هـ." (First: Al-Andalus is a history that spans 805 full years of Islamic history, from 92 AH to 897 AH, and had repercussions after 897 AH.)

• "تاريخ األندلس ثروة حقيقية ضخمة جداً من العلم والخبرة والعبرة، وصفحات طويلة جداً أكثر من 800 سنة." (The history of Al-Andalus is a truly huge treasure of knowledge, experience, and lessons, very long pages spanning over 800 years.)

• "}ال إِْكَراهَ فِي الّدِيِن{" (There shall be no compulsion in [acceptance of] the religion.) (Al-Baqarah: 256)

• "}َوَكذَِلَك َجعَْلنَاكُْم أُمَّ ةً َوَسًطا ِلتَكُونُوا شَُهَداَء َعلَى النَّاِس َويَكُوَن الرَّ سُوُل َعلَْيكُْم َشِهيًدا{" (And thus We have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.) (Al-Baqarah: 143)

• "لقد ابتعثنا هللا لنخرج العباد من عبادة العباد إلى عبادة رب العباد، ومن جور األديان إلى عدل اإلسالم، ومن ضيق الدنيا إلى سعة الدنيا واآلخرة" (Indeed, God has sent us forth to bring people from the worship of creation to the worship of the Creator, from the injustice of religions to the justice of Islam, and from the narrowness of this world to the vastness of this world and the Hereafter.) (Statement attributed to Rib'i ibn Amir)

• "}كُْنتُْم َخْيَر أُمَّ ٍة أُْخِرَجْت ِللنَّاِس{" (You are the best nation produced for mankind.) (Al Imran: 110)

• "أما األندلس فتسمى اآلن أسبانيا والبرتغال، أو ما يسمى بشبه الجزيرة األيبيرية" (As for Al-Andalus, it is now called Spain and Portugal, or what is known as the Iberian Peninsula.)

• "}قَاتِلُوا الَِّذيَن يَلُونَكُْم ِمَن اْلكُفَّاِر َوْليَِجُدوا فِيكُْم ِغْلَظةً{" (Fight those who are near you of the disbelievers and let them find in you harshness.) (Al-Tawbah: 123)

• "وقد فتحت األندلس في سنة )92هـ( في الدولة األموية، خصوصاً في خالفة الوليد بن عبد الملك رحمه هللا الخليفة األموي الذي حكم من سنة 86هـ إلى سنة 96هـ" (Al-Andalus was conquered in the year 92 AH during the Umayyad state, specifically during the caliphate of Al-Walid ibn Abd al-Malik, may God have mercy on him, the Umayyad caliph who ruled from 86 AH to 96 AH.)

• "والدولة األموية مظلومة في التاريخ اإلسالمي" (The Umayyad state is wronged in Islamic history.)

• "الواقع أن أوروبا في ذلك الوقت كانت تعيش في فترة من فترات الجهل العظيم المنتشر في كل األرض، وبعد كبير جداً عن كل مناهج العدل التي نشرها اإلسالم بعد ذلك، وظلم بيّن من الحكام للمحكومين" (The reality is that Europe at that time was living in a period of great ignorance spread throughout the land, and was very far from all the methods of justice that Islam later spread, and there was clear injustice from the rulers to the ruled.)

In Summary:

The excerpts from Ragheb El Sergany's "Al-Andalus from Conquest to Fall" present a strong case for the historical significance of Al-Andalus as a crucial period for understanding Islamic history and God's historical patterns. The author defends the concept of Jihad al-Talab as a necessary means of spreading Islam's message and liberating people from oppression, contrasting the perceived benefits of Islamic rule with the dire conditions in pre-Islamic Europe. The text also serves as a call for Muslims to re-engage with their history, particularly the rich and often overlooked history of Al-Andalus, to draw lessons for the present and future.