Author: Obaidullah Nimruzi
The Guardian of Al-Andalus (Spain): Sultan Yusuf ibn Tashfin [MABH] (Part 7)
First Chapter
The Emergence of the Almoravid (Murabitin) State
At the beginning of this study, the first question that comes to mind is: where does the name Almoravids (Murabitin) come from and what does it mean? Also, why are they sometimes referred to as Mulaththamīn (the veiled ones)? What do these two titles signify, and who gave them these names?
Therefore, before delving into the main discussion, it is necessary to clearly explain these concepts:
The Secret of the Name “Murābiṭīn”: From the Qur’an to the African Desert
The Noble Qur’an mentions the word ribāṭ and murābaṭah several times, including in this verse: (يَأَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ ) [Surah Al- Imran: 200] Translation: “O you who believe! Be patient, and urge each other to perseverance, and remain stationed (for the cause of Allah), and fear Allah so that you may succeed.”
And also in another verse, the Exalted Allah says: (وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ) [Surah al-Anfal: 60] Translation: “And prepare against them whatever force you can, and horses tied for battle, by which you may terrify the enemy of Allah and your enemy.”
Based on this Qur’anic concept of steadfastness and constant readiness in defense of the religion, Shaykh ‘Abdullah ibn Yasin—who was the founder of the Murābiṭīn movement—named his followers Murābiṭīn (those stationed for the cause of Allah) after their numbers surpassed a thousand. This naming was not without reason; for he saw in his follower’s admirable patience, deep religious zeal, and strong determination to support Islam.
It is said that during that time, there were mountains near the tribes of Lamtūnah where some Berber peoples lived who had not yet embraced Islam. ‘Abdullah ibn Yasin invited them to Islam, but when they refused, he ordered Yahya ibn ‘Umar to lead a campaign against them. The Lamtūnah tribe fought them, emerged victorious, captured many prisoners, and divided them among themselves—even assigning a portion to the commander of the army. This was the first time the Lamtūnahs divided the khums (a fifth of the spoils) among themselves in the deserts.
In this battle, more than half of the army was killed. But ‘Abdullah ibn Yasin, through perseverance and patience, rebuilt and strengthened the army, and continually urged them to remain steadfast until they finally defeated the enemy. After this victory, he officially named them Murābiṭīn and gave Yahya ibn ‘Umar the title Amīr al-Haqq (Commander of Truth). [1]
“Ribāṭ Island”: The Official Beginning of the Movement
As will be detailed further in this research, ‘Abdullah ibn Yasin resided on an island near the mouth of the Senegal River, where he organized a group of his followers. This place became a center for training and nurturing them, and it may have been here that they came to be called Murābiṭīn, since they lived in a ribāṭ (a fortified station). However, it was after the aforementioned military victory that he officially gave them this name. It is worth mentioning that he himself did not invent the concept of a ribāṭ—in Islamic history, the term referred to fortified locations along the frontiers where scholars, warriors, ascetics, and Islamic preachers resided, ready to defend the Islamic borders and propagate the faith.
The name al-Murābiṭūn appears in Latin sources as Al-Moravides, derived from the same word ribāṭ, from which this group emerged. [2]
The Mulaththamūn Tribe: Guardians of the Desert and Bearers of the Almoravid Tradition
Mulaththamūn or the veiled ones refers to a large group of desert tribes from the Ṣanhāja confederation. These tribes formed the core of the forces that, with great passion and loyalty to the Almoravid state under the leadership of the Lamtūnah tribe, entered the political and military scene.
Even today, the Tuareg—considered historical heirs of the Almoravids after the fall of their state—still preserve many of the physical and cultural traits of that nation, including the wearing of veils (lithām), nomadic desert life, and certain physical characteristics. Interestingly, these tribes continue to inhabit the same regions once settled by the Mulaththamūn.
Although wearing a lithām (veil) is common in most desert regions of the world—due to environmental factors such as blowing sand, intense summer heat, or biting winter cold—among these tribes, the practice goes beyond necessity. Their strict adherence to veiling is so intense that revealing the face is considered shameful and immodest. This cultural behavior has piqued the curiosity of researchers, prompting them to study its historical, social, and cultural roots.
There are several theories about the origin of this tradition. Some believe that veiling was already customary among these tribes before the advent of Islam and was passed down through generations. It may have had security or social motivations, in addition to the natural challenges of living in a harsh desert climate.
Others say that similar to how Arab Bedouins covered their faces to protect against the elements, these people did the same. Their skin tones were often wheat-colored or darker, and when they conquered new territories, they reinforced the use of the lithām.
One historical account narrates that a group of the Lamtūnah tribe left their homes for a surprise attack on their enemies. When the enemy learned of this, they launched a counterattack on the homes, which were left with only elders, women, and children. The elders, sensing the danger, instructed the women to dress in men’s clothing, don turbans, and tightly veil their faces so they would not be recognized. The women followed these orders, took up weapons, and surrounded the homes with the elderly and children at the front.
When the enemy saw a large crowd surrounding the area, they assumed that the men had returned and were determined to defend their homes to the death. As a result, they decided not to fight, instead taking the livestock and retreating. But while they were gathering the herds, the men returned, encircled the enemy, and killed many—so many, in fact, that the number of women who fought and killed exceeded that of the men. From that time on, wearing the lithām became a lasting tradition for them. [3]
In addition to the reasons mentioned, another motive is cited: the deep-rooted sense of modesty and shyness among this tribe. The writer and jurist Abu Muhammad ibn Hamid wrote the following lines about Yusuf ibn Tashfin and his children:
ملكٌ له شرفُ العُلى من حميرٍ
لمّا حَوَوا أحوازَ كلّ فضيلةِ
وإن انتموا صَنهاجةً فهُمُ هُمُ
غلبَ الحياءُ عليهِمُ فتَلثَّموا
It means: A king whose noble lineage was from the lineage of Himyar, when he possessed all the boundaries of virtue, although he was from the Sanhaja tribe, but because modesty overcame them, they wore the litham. [4]
Continues…
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References:
[1]. Ibn Idhari, Al-Bayan al-Mughrib fi Akhbar al-Andalus wa’l-Maghrib, vol: 4, p: 12.
[2]. Philip Hitti, History of the Arabs, vol: 4, p: 12.
[3]. Ibn Khaldun, Tarikh al-Ibar wa Diwan al-Mubtada wa al-Khabar, vol: 6, p: 42, Dar al-Fikr, Beirut, 2004.
[4]. Al-Muqri, Nafh al-Tib min Ghosn al-Andalus al-Ratib, vol: 4, p: 127, Dar Sader, Beirut, 1968.
