Fifth part of the bookscans of Al Andalus. Historical Figures, here's the previous part
expelled from their homes, since they had not surrendered peacefully, but had fought.
Charlemagne, chastened, realized that the pacts signed with the Muslim lords of northern Spain deserved no trust. He would never set foot on the Peninsula again, and subsequently dedicated itself to strengthening its borders with Hispanic Islam. For this he created the kingdom of Aquitaine, whose mission consisted of not taking our eyes off the activity of the Muslims of the places bordering Gaul.
From the disaster suffered by Charlemagne in Roncesvalles we have remains what some consider the most beautiful song of deeds of literature, La Chanson de Roland, an authentic gem of the epic poetry. Within the Spanish Ballads we find two romances that have this fact as their theme: Of the battle of Roncesvalles and the Romance of Doña Alda. The Basques also preserve a song dedicated to Roncesvalles, the Altabizaren cantua, which according to the Irishman Macnab, was written in the same century in which this event took place. But Ibn al-Arabí, who had been the originator of this whole story, was not reflected in any of these beautiful romances!
Amrus ben Yusuf: the muladí of Huesca
Muladí comes from an Arabic word that translates as "mixed race or foreigner", and was applied to those Christians who converted to Islam and continued living among the Muslims. There were many who decided to abandon Christianity, possibly for practical reasons, including stopping paying taxes, or reaching a position of social relevance among the new owners of the country and there were not a few who achieved it. There was also sincere converts, since in those centuries the roots of the Christianity was not as deep as it may seem.
This was the case of our character, Amrus ben Yusuf, whom the Christian chronicles will know him as Amorroz, born in Huesca and one of the staunchest defenders of the policies of al-Hakam I. After the death of Abd al-Rahman I, his son Hisham, a very pious emir, introducer of the Maliki doctrine in Spain, and who Driven by his religious fervor, he dedicated himself to waging war on the Northern Christians. Al-Andalus remained at peace and therefore the new emir was able to dedicate himself
to harass the Asturian monarchy. But his reign was to be very short, just seven years, and was succeeded by his second son, al-Hakam I.
But the arrival of the new emir was greeted with rebellions in all the border marches. In the most remote areas of Córdoba, the authority of the emir hardly represented anything and the governors lived in a regime of almost total independence. The insurrections against the power of the emirate were more than frequent and al-Hakam had the unfortunate luck to have to face them all. In this hard task, he will have a paladin who will always be at his side: Amrus, who will not hesitate to take radical measures when the matter is serious. This muladí would become famous on what was known as the “day of the pit.”
In the year 797, the always restless Toledo, inhabited mostly by muladíes, rose up against the Umayyad power to recognize a rebel Ubayd Allah ben Jamir, who together with a poet of Toledo, Girbib ben Abd Allah, dissatisfied with the emir, had in charge of calming down the spirits. It wasn't the first time this happen, nor would it be the last, and al-Hakam's predecessors had already had to work hard to put a stop to the rebels of Toledo.
Amrus, who at that time ruled the stronghold of Huesca, was commissioned by the emir to subdue that uprising by the means that it considers opportune. And there went Amrus willing not to disappoint his lord.
He began by eliminating the leader of the rebellion, Ubayd Allah ben Jamir, who fell into a trap prepared by him and then decided to give a lesson to the people of Toledo that they would find difficult to forget.
Amrus, according to him to avoid friction with the population, said that the best would be that, along with his troops, he would settle on a mound near the city. Towards the northwest, near the bridge over the Tagus River, rose a small fortress, possibly on the site now occupied by the Alcazar. When the enclosure was more or less finished, the emir, in agreement with Amrus, he sent an army under the command of his son, the prince Abd al-Rahman, pretending that he was going on an expedition against the Christians and that "coincidentally" had to pass near Toledo. It was a good occasion to invite the prince to visit Toledo, and Amrus, accompanied by the most important people of the city, they came out to receive him and begged him to honor them with his presence.
Abd al-Rahman seemed somewhat reluctant to accept the invitation, but In the end he agreed to it and to celebrate it the most influential mula-díes of Toledo were invited to the new fortress to celebrate a banquet in honor of the emir's son. Until then everything was more or less normal, but as the guests arrived, they became enter through a narrow passage, at the very edge of a large ditch, and the Amrus's executioners cut off their heads, while their bodies was thrown into the pit. That was the " castle of you will go and no you will come back"!
The number of those beheaded was very large. Maybe not as much as 5,000, according to some chroniclers; maybe about 700
being a very high number. What the leading class of Toledo was thus beheaded and the terrible impression produced by this event remained, for a long time, both among the Muslims and among the muladies of Toledo and from other cities.
Dozy narrates that terrible day like this: "At daybreak, a doctor that had not seen anyone leave through either of the two door, became suspicious and asked the people gathered near the entrance of the castle what had happened to the guests who had arrived early. "They must have gone out through the other door," they answered- It's strange!-the doctor then objected -; I have been for some time at the other door and I haven't seen anyone leave. After watching the steam rising above the walls, exclaimed:
Unfortunates! I swear to you that this vapor is not the smoke of a feast, but the vapor of the shed blood of your brothers, beheaded"
When things got really bad, al-Hakam knew that he could count on Amrus and so he also entrusted him with the submission of Zaragoza, the capital of the Upper March, as seditious as Toledo.
After the advent of al-Hakam, the two best generals of his father, Abd al-Karim ben Mugith and his brother, Abd al-Malik, in those moments at enmity with the new emir, they tried to evict the Aragonese chief Bahlul ben Marzuq from Zaragoza, to They settled in the city, but they did not succeed. He got a Cordoban army, and
Bahlul fled towards upper Aragon. Later this Bahlul, would take over Huesca, while other small rebellions by the Banu Qasi took place, who were descendants, it seems, of Musa ben Fortún, that Aragonese count who converted to Islam in the first moments of the conquest.
Given this panorama, it was evident that the action of Amrus who, also with full powers of the emir, came to Zaragoza in 802. Its activity was frenetic. Persecuted and killed Bahlul; took over the fiefdom of the Banu Qasi, and harshly punished to the muladíes of Huesca for their rebellious attitude. In that same year he ordered the construction of the stronghold of Tudela, between Zaragoza and Pamplona, an intermediate point that would serve as support in that always upheaval area. In this stronghold there was his son, Yusuf, commanding a strong garrison. He reinforced the walls of Huesca and put one of his cousins in charge of this city. Al-Hakam could sleep peacefully when it came to the Upper March... but even the most faithful soul is tempted in some occasions.
Installed on the banks of the Ebro, Amrus lived like a prince, enjoying your well-earned peace of mind. He had everything, or almost everything he could want, but he began to think that he too, which had garnered so much success for the emir of Cordoba, could become independent of his tutelage. It seems that he came to engage conversations with the Frankish monarch, Louis the Pious, so that supported their independence intentions and all these maneuvers reached al-Hakam's ears. The emir acted intelligent, and instead of openly declaring war on that subject that now
showed to be unfaithful, but that he had served him so many times with loyalty, he sent troops to the border, under the command of General Abd al-Karim ben Mugith, urging him not to act with the weapons until seeing Amrus's reaction to the message that the emir gave him.
This message from al-Hakam was written in the most praiseworthy and affectionate towards the muladí that you can imagine and Amrus, after reading it, was ashamed of his thoughts. He left Zaragoza and marched towards Córdoba to, once again, bear witness the emir his fidelity. Al-Hakam showered him with attention and gifts and confirmed him in the government of the Upper March. Amrus, after of this trip, he only lived two years and at his death the son of the emir, Abd al-Rahman, took charge of this March, for some time, to later pass to the son of Amrus, such was the good memory that his father had left in the emirate of Cordoba.
The "Rabadis": adventurous spirits
Most historians consider the emir al-Ha-kam I despotic and cruel. There is no doubt that his character was too impulsive and his justice extremely summary, but it is also true that his reign was affected by a series of rebellions and serious events that he had to repress as best he could. He never enjoyed the appreciation of his subjects who considered him inflexible, little inclined to piety, although it was not like that, abusive with taxes and little given to listening advice from no one. However, Dozy believes that he also had humanitarian feelings, like any other man, and that, despite of his cruel actions, his bad reputation was due, especially, to the wrath of the rebellious alfaquis, whom this emir never appreciated. And in this context, the terrible events of the suburb, rabad in Arabic, took place.
The emiral city of Córdoba had grown a lot. From Africa and from the East any Arabs and Berbers from the Maghreb continually arrived attracted by the prosperity of al-Andalus. The mosque had to be expanded larger to accommodate the number of believers who came to pray to it, and
The city was expanding beyond its walls. After the Roman bridge over the Guadalquivir was restored, there was no longer a problem for the population to settle in a suburb on the left bank of the river, which reached the vicinity from a village, Shaqunda, ancient Roman Secunda.
The inhabitants of this suburb were of very diverse origins and they carried out a multitude of diverse jobs. Besides of what could be considered the Cordoba plebs, there were many small Mullawad and Christian artisans and merchants, but due to its proximity to the main mosque and the emiral palace, many Cordobans who were employed, either in the mosque or in the palace, they settled there. Among this diverse population, also found the alfaquíes, religious leaders of the doctrine Malikí, who had reached a very prominent position and a very notable influence at court, especially with the emir Hisham, father of al-Hakam I.
This suburb will soon become a focus of discontent towards the emir's policy, promoted by the same alfaquies who with al-Hakam had neither the appreciation nor the influence that they achieved with his predecessor. On the other hand, in the city al-Hakam did not enjoy of many sympathies so it was only a matter of time before the situation exploded.
And it happened that one day a rumor spread through the city that seventy-two leading citizens had been executed and that their corpses were going to be exposed, crucified, on the right bank of the Guadalquivir. The mood be-
gan to exalt, without knowing or without asking themselves the reason for these executions. What happened was that a plot had been hatched to overthrow the emir and put in his place one of his cousins, the Umayyad Muhammad ben al-Qasim. Many notable people from the Córdoba of that time were involved in this conspiracy. Al-Hakam's cousin pretended to accept the proposal, but was immediately to tell the emir, also providing him with the list of the conspirators. Inthat same day, the emir ordered them to be arrested and executed, taking advantage of the occasion to order the murder of two of his uncles, sons of Abd al-Rahman I, who had been imprisoned since his ascension to the throne, possibly to prevent them from rebelling against him or challenging him for power. Between the crucified were figures of great social relevance, such as the son of a cadi, a palace eunuch, a market inspector and even a alfaqui. The impression that this action produced in Córdoba could not be more negative towards the emir, and the discontent, already notable, increased.
There was a plotting everywhere, at any time of the day. In the mosques, in the markets, in the streets discontent was chewed, while everyone distrusted everyone, believing they saw spies and confidants of the emir throughout the entire city.
Al-Hakam, aware of the mood, equipped himself withweapons, restored the walls, surrounded himself with a strong personal guard under the command of a Christian, Count Rabí, and prepared himself for the worst.
