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Fall of Almoravid dynasty
Berber dynasty that once ruled over Al-Andalus and Maghreb
- 1147
- Azougui
- Sub-Saharan Africa
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Berber dynasty that once ruled over Al-Andalus and Maghreb
Fetching the article from Wikipedia…
The Almoravid dynasty (Arabic: المرابطون, romanized: Al-Murābiṭūn, lit. 'those from the ribats') was a Berber Muslim dynasty centered in the territory of present-day Morocco. It established an empire that stretched over the western Maghreb and al-Andalus, starting in the 1050s and lasting until its fall to the Almohads in 1147.
The Almoravids emerged from a coalition of the Lamtuna, Gudala, and Massufa, nomadic Berber tribes living in what is now Mauritania and the Western Sahara, traversing the territory between the Draa, the Niger, and the Senegal rivers. Their movement was motivated by a reformist Islamic ideology, preached by their early religious leader Abdallah ibn Yasin, which sought to forcibly impose a rigorist and orthodox Maliki Sunni Islam on the world around them. During their expansion into the Maghreb, they founded the city of Marrakesh as a capital, c. 1070. Shortly after this, the empire was divided into two branches: a northern one centered in the Maghreb, led by Yusuf ibn Tashfin and his descendants, and a southern one based in the Sahara, led by Abu Bakr ibn Umar and his descendants.
The Almoravids expanded their control to al-Andalus (the Muslim territories in Iberia) and were crucial in temporarily halting the advance of the Christian kingdoms in this region, with the Battle of Sagrajas in 1086 among their signature victories. This united the Maghreb and al-Andalus politically for the first time and transformed the Almoravids into the first major Berber-led Islamic empire in the western Mediterranean. Their rulers never claimed the title of caliph and instead took on the title of Amir al-Muslimīn ("Prince of the Muslims") while formally acknowledging the overlordship of the Abbasid caliphs in Baghdad. The Almoravid period also contributed significantly to the Islamization of the Sahara region and to the urbanization of the western Maghreb, while cultural developments were spurred by increased contact between al-Andalus and Africa.
Almoravid power in al-Andalus began to decline after the loss of Zaragoza in 1118. The final cause of their downfall was the Masmuda-led Almohad rebellion initiated in the Maghreb by Ibn Tumart in the 1120s. The last Almoravid ruler, Ishaq ibn Ali, was killed when the Almohads captured Marrakesh in 1147 and established themselves as the new dominant power in both North Africa and Al-Andalus.
The term "Almoravid" comes from the Arabic "al-Murabit" (المرابط), through the Spanish: almorávide.
In Arabic, "al-Murabit" literally means "one who is tying" but figuratively means "one who is ready for battle at a fortress". The term is related to the notion of ribaṭ رِباط, a North African frontier monastery-fortress, through the root r-b-ṭ (ربط "rabaṭ": to tie, to unite or رابط "rābaṭa": to encamp).
The name "Almoravid" was tied to a school of Malikite law called "Dar al-Murabitin" founded in Sus al-Aksa, modern day Morocco, by a scholar named Waggag ibn Zallu. Ibn Zallu sent his student Abdallah ibn Yasin to preach Malikite Islam to the Sanhaja Berbers of the Adrar (present-day Mauritania). Hence, the name of the Almoravids comes from the followers of the Dar al-Murabitin, "the house of those who were bound together in the cause of God."
It is uncertain exactly when or why the Almoravids acquired that appellation. Al-Bakri, writing in 1068, before their apex, already calls them the al-Murabitun, but does not clarify the reasons for it. Writing three centuries later, Ibn Abi Zar suggested it was chosen early on by Abdallah ibn Yasin because, upon finding resistance among the Gudala Berbers of Adrar (Mauritania) to his teaching, he took a handful of followers to erect a makeshift ribat (monastery-fortress) on an offshore island (possibly Tidra island, in the Bay of Arguin). Ibn 'Idhari wrote that the name was suggested by Ibn Yasin in the "persevering in the fight" sense, to boost morale after a particularly hard-fought battle in the Draa valley c. 1054, in which they had taken many losses. Whichever explanation is true, it seems certain the appellation was chosen by the Almoravids for themselves, partly with the conscious goal of forestalling any tribal or ethnic identifications.
The name might be related to the ribat of Waggag ibn Zallu in the village of Aglu (near present-day Tiznit), where the future Almoravid spiritual leader Abdallah ibn Yasin got his initial training. The 13th-century Moroccan biographer Ibn al-Zayyat al-Tadili, and Qadi Ayyad before him in the 12th century, note that Waggag's learning center was called Dar al-Murabitin (The house of the Almoravids), and that might have inspired Ibn Yasin's choice of name for the movement.
The Almoravids, sometimes called "al-mulathamun" ("the veiled ones", from litham, Arabic for "veil") trace their origins back to several Saharan Sanhaja nomadic tribes, dwelling in an area that stretches between the Senegal River in the south and the Draa River in the north. The first and main Almoravid founding tribe was the Lamtuna. It occupied the region around Awdaghust (Aoudaghost) in the southern Sahara according to contemporary Arab chroniclers such as al-Ya'qubi, al-Bakri and Ibn Hawqal. According to French historian Charles-André Julien: "The original cell of the Almoravid empire was a powerful Sanhaja tribe of the Sahara, the Lamtuna, whose place of origin was in the Adrar in Mauritania." The Tuareg people are believed to be their descendants.
These nomads had been converted to Islam in the 9th century. They were subsequently united in the 10th century and, with the zeal of new converts, launched several campaigns against the "Sudanese" (pagan peoples of sub-Saharan Africa). Under their king Tinbarutan ibn Usfayshar, the Sanhaja Lamtuna erected (or captured) the citadel of Awdaghust, a critical stop on the trans-Saharan trade route. After the collapse of the Sanhaja union, Awdaghust passed over to the Ghana Empire; and the trans-Saharan routes were taken over by the Zenata Maghrawa of Sijilmasa. The Maghrawa also exploited this disunion to dislodge the Sanhaja Gazzula and Lamta out of their pasturelands in the Sous and Draa valleys. Around 1035, the Lamtuna chieftain Abu Abdallah Muhammad ibn Tifat (alias Tarsina), tried to reunite the Sanhaja desert tribes, but his reign lasted less than three years.
Around 1040, Yahya ibn Ibrahim, a chieftain of the Gudala (and brother-in-law of the late Tarsina), went on pilgrimage to Mecca. On his return, he stopped by Kairouan in Ifriqiya, where he met Abu Imran al-Fasi, a native of Fez and a jurist and scholar of the Sunni Maliki school. At this time, Ifriqiya was in ferment. The Zirid ruler, al-Mu'izz ibn Badis, was openly contemplating breaking with his Shi'ite Fatimid overlords in Cairo, and the jurists of Kairouan were agitating for him to do so. Within this heady atmosphere, Yahya and Abu Imran fell into conversation on the state of the faith in their western homelands, and Yahya expressed his disappointment at the lack of religious education and negligence of Islamic law among his southern Sanhaja people. With Abu Imran's recommendation, Yahya ibn Ibrahim made his way to the ribat of Waggag ibn Zelu in the Sous valley of southern Morocco, to seek out a Maliki teacher for his people. Waggag assigned him one of his residents, Abdallah ibn Yasin.
Abdallah ibn Yasin was a Gazzula Berber, and probably a convert rather than a born Muslim. His name can be read as "son of Ya-Sin" (the title of the 36th surah of the Qur'an), suggesting he had obliterated his family past and was "re-born" of the Holy Book. Ibn Yasin certainly had the ardor of a puritan zealot; his creed was mainly characterized by a rigid formalism and a strict adherence to the dictates of the Quran, and the Orthodox tradition. (Chroniclers such as al-Bakri allege Ibn Yasin's learning was superficial.) Ibn Yasin's initial meetings with the Gudala people went poorly. As he had more ardor than depth, Ibn Yasin's arguments were disputed by his audience. He responded to questioning with charges of apostasy and handed out harsh punishments for the slightest deviations. The Guddala soon had enough and expelled him almost immediately after the death of his protector, Yahya ibn Ibrahim, sometime in the 1040s.
Ibn Yasin, however, found a more favorable reception among the neighboring Lamtuna people. Probably sensing the useful organizing power of Ibn Yasin's pious fervor, the Lamtuna chieftain Yahya ibn Umar al-Lamtuni invited the man to preach to his people. The Lamtuna leaders, however, kept Ibn Yasin on a careful leash, forging a more productive partnership between them. Invoking stories of the early life of Muhammad, Ibn Yasin preached that conquest was a necessary addendum to Islamicization, that it was not enough to merely adhere to God's law, but necessary to also destroy opposition to it. In Ibn Yasin's ideology, anything and everything outside of Islamic law could be characterized as "opposition". He identified tribalism, in particular, as an obstacle. He believed it was not enough to urge his audiences to put aside their blood loyalties and ethnic differences, and embrace the equality of all Muslims under the Sacred Law, it was necessary to make them do so. For the Lamtuna leadership, this new ideology dovetailed with their long desire to refound the Sanhaja union and recover their lost dominions. In the early 1050s, the Lamtuna, under the joint leadership of Yahya ibn Umar and Abdallah ibn Yasin—soon calling themselves the al-Murabitin (Almoravids)—set out on a campaign to bring their neighbors over to their cause.
In the early 1050s, a kind of triumvirate emerged in leading the Almoravid movement, including Abdallah Ibn Yasin, Yahya Ibn Umar and his brother Abu Bakr Ibn Umar. The movement was now dominated by the Lamtuna rather than the Guddala. During the 1050s, the Almoravids began their expansion and their conquest of the Saharan tribes. Their first major targets were two strategic cities located at the northern and southern edges of the desert: Sijilmasa in the north and Awdaghust in the south. Control of these two cities would allow the Almoravids to effectively control the trans-Saharan trade routes. Sijilmasa was controlled by the Maghrawa, a part of the northern Zenata Berber confederation, while Awdaghust was controlled by the Soninke. Both cities were captured in 1054 or 1055. Sijilmasa was captured first and its leader, Mas'ud Ibn Wannudin, was killed, along with other Maghrawa leaders. According to historical sources, the Almoravid army rode on camels and numbered 30,000, though this number may be an exaggeration. Strengthened with the spoils of their victory, they left a garrison of Lamtuna tribesmen in the city and then turned south to capture Awdaghust, which they accomplished that same year. Although the town was mainly Muslim, the Almoravids pillaged the city and treated the population harshly on the basis that they recognized the pagan king of Ghana.
Not long after the main Almoravid army left Sijilmasa, the city rebelled and the Maghrawa returned, slaughtering the Lamtuna garrison. Ibn Yasin responded by organizing a second expedition to recapture it, but the Guddala refused to join him and returned instead to their homelands in the desert regions along the Atlantic coast. Historian Amira Bennison suggests that some Almoravids, including the Guddala, were unwilling to be dragged into a conflict with the powerful Zanata tribes of the north and this created tension with those, like Ibn Yasin, who saw northern expansion as the next step in their fortunes. While Ibn Yasin went north, Yahya Ibn Umar remained in the south in the Adrar, the heartland of the Lamtuna, in a defensible and well-provisioned place called Jabal Lamtuna, about 10 kilometres northwest of modern Atar. His stronghold there was a fortress called Azuggi (also rendered variably as Azougui or Azukki), which had been built earlier by his brother Yannu ibn Umar al-Hajj. Some scholars, including Attilio Gaudio, Christiane Vanacker, and Brigitte Himpan and Diane Himpan-Sabatier describe Azuggi as the "first capital" of the Almoravids. Yahya ibn Umar was subsequently killed in battle against the Guddala in 1055 or 1056, or later in 1057.
Meanwhile, in the north, Ibn Yasin had ordered Abu Bakr to take command of the Almoravid army and they soon recaptured Sijilmasa. By 1056, they had conquered Taroudant and the Sous Valley, continuing to impose Maliki Islamic law over the communities they conquered. When the campaign concluded that year, they retired to Sijilmasa and established their base there. It was around this time that Abu Bakr appointed his cousin, Yusuf ibn Tashfin, to command the garrison of the city.
In 1058, they crossed the High Atlas and conquered Aghmat, a prosperous commercial town near the foothills of the mountains, and made it their capital. They then came into contact with the Barghawata, a Berber tribal confederation who followed an Islamic "heresy" preached by Salih ibn Tarif three centuries earlier. The Barghawata occupied the region northwest of Aghmat and along the Atlantic coast. They resisted the Almoravids fiercely and the campaign against them was bloody. Abdullah ibn Yasin was killed in battle with them in 1058 or 1059, at a place called Kurīfalalt or Kurifala. By 1060, however, they were conquered by Abu Bakr ibn Umar and were forced to convert to orthodox Islam. Shortly after this, Abu Bakr had reached as far as Meknes.
Towards 1068, Abu Bakr married a noble and wealthy Berber woman, Zaynab an-Nafzawiyyah, who would become very influential in the development of the dynasty. Zaynab was the daughter of a wealthy merchant from Kairouan who had settled in Aghmat. She had been previously married to Laqut ibn Yusuf ibn Ali al-Maghrawi, the ruler of Aghmat, until the latter was killed during the Almoravid conquest of the city.
Text from the Wikipedia article “Almoravid dynasty”, available under CC BY-SA 4.0.