A History of the Muslim World to 1405

by Vernon O Egger

  A third factor in the unexpected irruption of the Islamic movement into regions outside the peninsula was one that we shall see repeated many times over the next eight centuries when nomads were recruited into armies in the Afro-Asiatic land mass: Although the nomads were supposed to be instruments of the policy of political leaders, their own needs and expectations often dictated policy. The irony facing the Medinan and Meccan elites was that a majority of their troops were of necessity the very bedouin who historically had depended on raiding settlements for the acquisition of their surplus. In a sense, the Muslim leadership was riding a tiger by depending on armies made up of the social group that posed a perpetual threat to the personal, political, and economic security of town dwellers.

  It would have been extremely difficult, if not impossible, to have escaped the dilemma. Muslims expected the raids and battles to yield plunder as well as strategic or religious gains. The Qur’an stipulated that the Prophet would retain one-fifth of the captured property from such battles for distribution among the community, and the remainder would be divided among the warriors who participated in the fighting. The wars under the first caliphs continued that policy, with one-fifth of the captured property going to the caliph. Each Muslim victory yielded plunder and recruits from the ranks of the vanquished. The additional warriors made the next stage of conquest easier, but they also made the next stage imperative. Further conquests were needed to satisfy the demand and expectation of plunder. The conquest of neighboring tribes within the peninsula, then of settlements outside the peninsula, and then of contiguous areas beyond, proved to be a way of providing the nomads with loot, which kept their minds on new enemies and opportunities, rather than on the central government. Controlling the forces that made their very success possible, however, would be a continuing challenge for the Muslim leadership.

  The Arabian Peninsula merges imperceptibly with the land mass of southwest Asia. So, too, did the presence of Arabs extend from the peninsula into the Fertile Crescent. From the Medinan perspective, the Syrian and Iraqi Arabs were obvious candidates for incorporation into the Umma. The Syrian portion of the Fertile Crescent received priority. As we have seen, Muhammad had already sent more than one army in its direction. Its oases and green hills were known to those who plied the caravan trade, and it was the setting for many of the important religious figures mentioned in the Qur’an. Populated by numerous Arabs, it attracted Muslims for both religious and economic reasons.

  In the autumn of 633, four Arab armies entered southern Syria and were soon joined by a fifth army that Abu Bakr transferred to Syria from its location on the southern Euphrates in Iraq, where it had been engaged in raiding and reconnaissance. The total manpower of the Muslim forces probably amounted to about 24,000 troops, including both infantry and cavalry. Abu Bakr died a few months later and was succeeded by his friend ‘Umar by the same process of deliberation that had brought Abu Bakr into the leadership role a mere two years earlier. Reflecting the common vision of the two men, the Syrian conquest proceeded without interruption.

  Whereas the Muslim conquest of Syria proceeded seamlessly despite the death of the first caliph, the Byzantine defense of the region never became coherent. Plague and sustained warfare had reduced the population of the area by twenty to forty percent over the previous century, and adequate provision had not been made for the loss of the Ghassanid auxiliaries. Byzantine armies, forced to move at the rate of their infantry, might travel twenty miles per day at best and by this time had developed a reputation for preferring a defensive rather than an offensive posture. They had also lost much of their discipline and combat readiness. The best of the regular imperial troops were concentrated near Constantinople, and those in Syria were outnumbered by their own, friendly, Arab forces by a ratio of at least two to one, and perhaps five to one. The populace was sullen. The numerous Monophysite Christians had no reason to feel loyalty to distant Constantinople, and the Jews were suffering severe persecution in retaliation for their active support of the Sasanian occupation that had just ended.

  The first objective of the Muslims was to establish dominance over the Arabic-speaking areas of southern and eastern Syria. Many of these tribes put up stiff resistance against what they thought was another raid from desert dwellers, but many local Arabs, including Christians, joined the conquering armies. With these reinforcements, the invaders developed a numerical advantage over the local defenders. Syrian cities in the interior began to fall, and Damascus surrendered in 636. At that point, Heraclius realized that the invasion was a serious threat and sent in a huge Byzantine army that was reinforced by Arab and Armenian mercenaries. At the Yarmuk River, a tributary of the Jordan River just south of Lake Tiberias (the Sea of Galilee), the Muslims and their local allies decisively defeated the Byzantine coalition, effectively sealing the fate of Syria. The only question would be how long the sieges of the remaining cities would take. Over the next few months, Antioch and Aleppo fell, and Jerusalem capitulated in 637. The seaport of Caesarea was the last Byzantine city to fall, in 640. The Muslim Arabs now ruled the coastal plains and the interior, although they never gained effective control of the remote and rugged Lebanese mountainous areas.

  Although the chronology is not certain, it appears that after the battle of Yarmuk, ‘Umar felt that he could send troops into Iraq. When the Muslims began their attacks on Iraq, local Arab nomads and the Aramaic towns fought to protect themselves. Soon, however, the primary Muslim army devastated a much larger Sasanian force at Qadisiya, northwest of Hira. It then moved on to capture Ctesiphon. From that point, the largely Nestorian and Jewish population of central Iraq put up little resistance. Meanwhile, a second Muslim army captured southern Iraq. The young Sasanian emperor, Yazdagird, fled east, and, by 638, the Muslims had secured almost all of the Tigris and Euphrates valleys. The conquerors established military settlements to serve as garrison cities that could ensure security, serve as supply points, and keep the Arab troops from mixing with the local people. Kufa and Basra were the biggest of these new settlements, and within a short time, each of these new towns was thronged with tens of thousands of Arabs from the peninsula.

  Meanwhile, in 639, the Arab commander ‘Amr ibn al-‘As requested permission from ‘Umar to lead a force into the Nile valley. ‘Umar, whose clearly stated focus had been the subjugation of Arab populations rather than conquest in general, initially refused. After further consideration, ‘Umar gave his reluctant consent, perhaps being persuaded by the security threat posed by the Byzantine army and navy that were based in Alexandria. Muslim armies now entered a new phase of their conquests. From that point, they would spread the hegemony of Islam wherever their power enabled them to overcome local resistance. ‘Amr’s army benefitted from the policies of the Orthodox patriarch, Cyrus. After the Byzantines retook Egypt from the Sasanians in 628, Cyrus had begun a savage repression of Monophysitism, with the result that Copts provided no support to their hated Byzantine overlords. ‘Amr’s army won control of Egypt by 641, and he created a military garrison and capital, calling it Fustat. Significantly, it was near the old Roman settlement of Babylon, on the southern fringe of the Nile delta, rather than at the traditional seaside capital, Alexandria. Whereas Alexandria was Greek in culture and faced the Byzantine-dominated Mediterranean, Fustat—like Kufa and Basra—was for Arab troops, and was oriented toward Medina.

  Iran

  Seven years of campaigning won the Fertile Crescent and Egypt for the Muslim armies. The flat terrain and arid and semiarid climate were familiar and congenial to the victors; the poor organization and morale of the imperial armies had allowed the traditional superiority of nomadic attackers to prevail over settled life; and after the initial shock, the population had reacted to the new administration with a mixture of relief and resignation. The momentum of the victories carried the Muslim armies to the east and to the west simultaneously, and they were continuously augmented by migrants from Arabia, new converts in the conquered territories, and even by warriors
, such as former Sasanian troops, who were not required to convert as a condition of service in the Muslim army. The next stage of the conquests would prove to be no less remarkable than the first, but would be much more difficult.

  The Sasanians had been defeated in Iraq, but Yazdagird’s generals organized a large army on the Iranian plateau with the intention of driving out the invaders. ‘Umar ordered a campaign to meet him that entailed having to advance through the Zagros Mountains, a terrain unfamiliar to the Arab army. The Zagros at that point are 125 miles wide. They run north and south and are arranged in parallel, rugged ridges that contain deep gorges. It was in the Zagros that the Arab army encountered Yazdagird at Nahavand in 642, the most difficult and costly of all the battles the Arabs had to fight against the Sasanian forces. The Arabs won, however, and Yazdagird once again fled to the east as a fugitive, with the Arabs in pursuit.

  The Arab campaign to conquer Iran was well planned, but it faced formidable challenges. One was a change in leadership. In 644, ‘Umar ibn al-Khattab was stabbed to death by an Iranian who had been captured during the conquest. His successor was ‘Uthman ibn ‘Affan, who had supported Muhammad from the beginning of his mission. Again reflecting the remarkable unity of the early leadership, the Iranian campaign continued without interruption under the new caliph.

  The other challenges were the different terrain and the new level of resistance from the local inhabitants. In southwestern Iran, the Sasanian royal family’s favorite province of Fars produced the fiercest resistance of all. Five years (645–650) of sustained, brutal fighting were required to reduce such opposition, during which time the Sasanian aristocracy was exterminated. The inhabitants of Fars resisted conversion to Islam for longer than any other group in Iran. In order to control the other Iranian cultural areas, an invader must master the Zagros Mountains, rugged Azerbaijan in the northwest, and the Elburz Mountains south of the Caspian Sea, as well as maintain a vigilant watch on the great deserts of the interior. Moreover, unlike Iraq, whose population had not defended the Sasanian regime, other provinces fought the invaders almost as fiercely as the inhabitants of Fars did. The Muslim army encountered bitter and prolonged fighting in Azerbaijan from the fiercely independent mountain peoples there. As a result, the province suffered extensive destruction. On the northern Iranian plateau itself, the Arabs also faced stiff resistance. The Arabs secured the southern slopes of the Elburz Mountains while following the trade route east through Rayy en route to Khorasan. They took Nishapur (Neyshabur) and Merv (near modern Mary) in 651, not long after Yazdagird was murdered in that region by his own companions. Due to its size and its resistance, Khorasan was not effectively under Arab control until 654.

  In 656, the conquests suddenly stopped for a decade, due to a civil war that rocked the new community of Islam. This bloody conflict was a shock to the many Muslims who had assumed that the principles of religious unity, equality, and justice would bring an end to factionalism. (The civil war will be the subject of a detailed treatment in the next chapter.) At this point, it is sufficient to say that the conflict began when the third caliph, ‘Uthman, was assassinated in 656 by disgruntled warriors from the garrison of Fustat in Egypt. These men then secured the selection of ‘Ali ibn Talib as ‘Uthman’s successor. ‘Ali was the Prophet’s cousin and had been among the very earliest of the converts to Islam. He was widely admired, and a devoted group of followers had been demanding that he be selected caliph ever since the death of the Prophet. Now, however, because he took no steps to punish the murderers of his predecessor, ‘Ali became the target of a vendetta by ‘Uthman’s kinsmen, who were known as the Umayyads.

  The vendetta grew to such large proportions that it became a civil war. The leader of the Umayyad cause was ‘Uthman’s nephew, Mu‘awiya, the talented governor of Syria. In 661, ‘Ali became the third caliph in a row to be murdered, stabbed to death while at prayers in a mosque. Mu‘awiya now claimed the right to succeed ‘Ali as caliph. Because Mu‘awiya remained in Syria, Damascus became the center of Muslim political and economic power, and Medina was relegated to the periphery of the Arab empire. Mu‘awiya (661–680) proved to be a skillful and honest administrator, but one of his decisions won him enduring enmity among many Muslims. Rather than relying on a council to select the next caliph, he named his own son to be his successor. His family, the Umayyads, thus became the dynastic rulers who claimed the leadership of the Arab empire from 661 until they were overthrown in 750.

  Under the Umayyads, the conquests resumed. Using Coptic sailors who had been in the Byzantine naval squadron based in Alexandria, the Arabs led several fruitless naval raids on Constantinople between 667 and 680. During these same campaigns, however, the Arabs captured Crete and established a presence on the island of Cyprus, which they used as a base to attack Byzantine shipping for the next three centuries. Arab armies could not secure a lasting foothold in the densely settled areas north of the Taurus Mountains. The Byzantines had lost Syria and Egypt, but still retained Anatolia and the Balkans. Anatolia’s population was equal to that of Egypt and Syria combined, and by possessing it and the Balkans, Constantinople was sufficiently wealthy to remain the mighty capital of a powerful empire for centuries to come. The Sasanians had been destroyed, but the Byzantines would engage the Muslims in almost continuous warfare for centuries and present a difficult barrier against further Islamic expansion despite their notorious political instability.

  Map 2.1 Arab Conquests, 632–750

  North Africa and the Iberian Peninsula

  North Africa did not lure the Arabs the way Syria and Iraq had. Arab troops occupied Tripoli in 643 during ‘Amr’s consolidation of his victory in Egypt, but he attempted no conquests further west. For several decades thereafter, North Africa provided an opportunity for local warriors and adventurers to make raids while the main theater of conquest lay to the east.

  North Africa west of central Libya (the Gulf of Sidra) is usually referred to as the Maghrib, an Arabic word meaning “land of the west,” or “land of sunset.” The Maghribi coastal plain is fertile for most of its length, and the area comprising modern Algeria and Tunisia was a major source of wheat, wine, and olive oil for the Romans and Byzantines. Peasant villages dotted the coast and were found throughout the valleys and passes of the mountain ranges, which become progressively more imposing from Tunisia into Morocco. Most of the towns were ports along the coast, although some were located in fertile wheat-growing areas dozens of miles inland. Roman Carthage had attained a population of at least 100,000 at its peak, but it never fully recovered after having been sacked by the Vandals in 439.

  In the seventh century, the Berbers were the dominant ethnic group throughout the 2000 miles from the Libyan plateau to the Atlantic coast. The Berber languages belong to the Afroasiatic language family, along with the Semitic, Chad, and ancient Egyptian languages. However, several of the major Berber dialects are almost mutually incomprehensible, and the result has been a long history of rivalry and conflict among the major groupings. Like the Arabs themselves, some Berbers were camel nomads, a greater number were seminomads, and the largest number were settled in villages and towns. The pastoral and village Berbers had always remained little touched by Roman and Byzantine culture, but urban Berbers had assimilated to it, especially in the beautiful and prosperous areas of northern Tunisia and eastern Algeria, the Roman province of “Africa.” Under the Arabs, this province would become known as Ifriqiya.

  The coastal areas of the Maghrib were largely Christian, and boasted hundreds of bishops in an age when each town had its own bishop. Luminaries such as Tertullian (c. 160–c. 220) and Augustine of Hippo (354–430) established North Africa as a major center of Christian activity. Carthage was one of the major churches in the Christian world during the third and fourth centuries. During the fourth and fifth centuries, however, a major controversy broke out within the North African Church that opened bitter ethnic and social cleavages, leaving the Christian community divided on the eve of Muslim expan
sion.

  During the mid-seventh century, the Maghrib was a venue for raids by Arabs stationed in Egypt. Under Mu‘awiya, the Umayyads launched larger raids into Byzantine North Africa in the 660s and 670s, coordinated with their attacks on Constantinople. A notable accomplishment of these raids was the creation in 668 of a headquarters at Qayrawan (Kairouan), which eventually became one of the most important cities in North Africa. However, the raiders were not able to capture Byzantine cities or subdue the Berber tribesmen.

  The first major invasion did not take place until 693. Although the army captured Carthage, it was soon expelled by tribal forces. A second invasion in 698 was more successful. In that year, Carthage was destroyed, and during the period 705–714, the Maghribi governor Musa ibn Nusayr overran the areas to the west, all the way to the Atlantic. Musa owed much of his success to Berber tribesmen, many of whom converted to Islam during the 690s and joined his army. Unlike the sedentary Berbers, numerous nomadic Berbers from the coastal plains formally adopted Islam (albeit with a considerable admixture of folk religion) by the end of the seventh century. North Africa may well have been the most Islamized of the conquered areas by that time. Thousands of nomadic Berbers joined the conquering Muslim armies. Although they were not paid a stipend as the Arabs were, the Berber warriors were allowed to share in the distribution of the plunder of the conquests, unlike the non-Arabs in the Muslim armies of the east. Many Berbers became high-ranking civil and military officers in the new administrative system.

  Before he had even consolidated his position in the Maghrib, Musa received an unexpected appeal from the Visigothic royal family of the Iberian Peninsula for support against a usurper named Roderick. The Visigoths had crossed the Pyrenees three hundred years earlier, but had not managed to subdue the whole peninsula until the 630s, when Muhammad was consolidating his position at Medina. They had long been influenced by Roman culture, and provided patronage to those who produced it. The great Latin scholar Isidore of Seville (c. 560–636) was a beneficiary of such cultural largesse. Initially maintaining a clear division between themselves and the much larger Hispano–Roman population, the Visigoths gradually adopted legal and religious policies during the seventh century that appeared to be creating a stable society. The economy, however, remained dangerously dependent on a weak agricultural sector that proved to be vulnerable to recurring droughts during the seventh and early eighth centuries. The famines and social unrest that resulted provoked the formation of factions within the military elite, leading to great instability within the regime. The Jews, who had already been persecuted by the Visigoths, now became scapegoats for the growing unrest, and were tortured, enslaved, and forced to convert to Christianity. The political crisis reached its peak in 710, when Roderick seized the throne and one faction within the royal family appealed to Musa for aid.