The Use of Islamic Materials by Non-Muslim Writers r 91who aspired to join the conquerors could do so by immigrating to the
garrison towns (amsār), where it was much easier to assimilate.^4 In addi-
tion, the Umayyad (660–750) found legal solutions to overcome the ob-
stacles that had been hampering mass conversion to Islam, in particular
to solve the financial difficulties caused by emigration and conversion.^5
This opened the doors for mass assimilation.^6
Moreover, ̔Abd al-Malik’s (fl. 685–705) arabization of the caliphate’s
administration generated a profound linguistic revolution. Within several
decades, Arabic replaced the languages previously used by the population
of the Fertile Crescent. As a result, the central Islamic lands, and par-
ticularly the urban centers of the caliphate, witnessed the expansion of a
new Arabo-Islamic civilization.^7 This civilization was adhered to by Arab
tribesmen, and the diverse cultures of these regions, including Jews and
Christians, were engulfed by it.^8
Before giving several Jewish and Christian accounts on the relations
between their communities and the dominant Islam, I will look at some
stories that were popular among Muslim authors who wrote on the Is-
lamic conquests (futuhat). These pseudo-historical traditions often in-
clude anecdotes about the role of Jews and Christians in helping the ad-
vance of Islam. This kind of historical account had polemical significance.
It was used by Muslim writers not only to prove the truth of Islam and that
it was the ultimate faith, but also to negate the validity of other religions
and even to present these religions as essentially the enemies of Islam.
In the Islamic accounts of the emergence of Islam we can distinguish
two complementary types of descriptions of the functions played by the
“People of the Book” in this formative period. In both, the ancient religions
serve to legitimate the new mission, Islam. In one, Jews and Christians are
represented as negative and refutable. In the other, they are described
as collaborating with the advancing Muslims. Although these narratives
construct their image as untrustworthy people, they do not contradict
their role as eyewitnesses confirming the message of the Prophet.
Some Muslim authors present the ahl al-kitab as people who acquired
the knowledge of reality, but refrained from obedience to the truth.^9 This
vision of the People of the Book can be easily traced in the hagiogra-
phy (sira) of the Prophet and in Quranic exegesis, particularly in those
chapters of the sira that depict Muhammad’s encounters with Jews and
Christians.^10 These people are said to have preserved written evidence
concerning the future coming of the prophet Muhammad but concealed