Author: Obaidullah Nimruzi
The Guardian of Al-Andalus (Spain); Sultan Yusuf ibn Tashfin [MABH] (Part Eight)
Latham; Between Magic, Modesty, and the Environment
Some theories point to the superstitious or religious-magical dimension of Latham, as if covering the face was a means of protecting oneself from the evil eye or evil spirits. Sha’ira writes: “It is possible to search for the roots of Latham in the magical beliefs of ancient times that continued until the Al-Murabitin era.” [1]
Ultimately, it can be concluded that although the desert environment and climatic conditions played a major role in the emergence of “Latham,” historical, social, psychological, and even military factors also played a role in its establishment and continuation. This cultural importance and prominence led some historians to use the name “Al-Moltasmun” synonymously with the Al-Murabitin.
The Founders of the Al-Murabitin (Almoravid) State
Any discussion of the Al-Murabitin State and its rulers must undoubtedly begin with the introduction of the founder of this great movement and the organizer of its strategic lines. This man was none other than “Yahya ibn Ibrahim al-Jadali”, the original thinker, the unifier of the tribes of the Latham and a reformer who was concerned with the religious future of his people.
Yahya ibn Ibrahim; the Seed of Faith in the Heart of the Desert
The tribes of the Sanhaja of the Sahara had based their livelihood on trade with Sudan; but the constant threat of the kingdom of “Ghana” stood in the way of this trade route, and to counter this threat, alliances were often concluded between the tribes of Matuna, Masufa, and Jadalah. In the meantime, Yahya ibn Ibrahim, who was the head of the Jadalah tribe and the spiritual leader of the Sanhaja of the Sahara, paved the way for widespread reform with his rationality, vision, and sincere faith. [2]
Yahya ibn Ibrahim, after handing over the reins of affairs to his son Ibrahim, set out for Hajj In 429 AH. On his way back, he passed through Kairouan and met Abu Imran al-Fasi, the great Maliki sheikh. Attending his lectures and listening to his sermons had such an impact on him that he asked him to send a knowledgeable person with him to the Western Desert to familiarize his people with the principles of religion and the teachings of Islam. [3]
During this meeting, when Abu Imran asked about the religion of those regions, Yahya replied: “We do not know any religion or have any knowledge. Only ignorant traders occasionally come to us; but there are those among us who are eager to learn the Quran and religion, if a way is provided for them.”
The Mission of Guidance: The Beginning of the Religious Reform Movement in the Western Desert
When Yahya ibn Ibrahim al-Jadali arrived at Kairouan on his pilgrimage and met the great Maliki sheikh, Abu Imran al-Fasi, there, he shared with him his desire for religious reform among his people. The sheikh replied: “سأنظر لك إن شاء الله في ذلك” That is: I will think about this matter, Allah willing.
After consulting with his students, Sheikh Abu Imran said to Yahya: “I will guide you to one of the learned jurists of the Farthest Maghreb, from the people of Sus. I know him to be a jurist, a clever, pious man, and adorned with great knowledge. His name is “Wajaj bin Zalu Al-Lumti,” he is from the people of Sousse al-Aqsa. He studied with me in Kairouan, and after returning to Sousse, he built a house for students of knowledge and Quran recitation, which he called “Dar al-Murabitin.”
Sheikh Abu Imran wrote a letter addressed to Wajaj and handed it over to Yahya ibn Ibrahim. The letter read as follows: “أما بعد؛ إذا وصلك حامل كتابي هذا – وهو : يحيى بن إبراهيم الجدالي – فابعث معه من طلبتك من تثق بعلمه ودينه وورعه وحسن سياسته، يقرئهم القرآن، ويعلمهم شرائع الإسلام، ويفقههم في دين الله، وله ولك في ذلك الثواب والأجر العظيم، والله لا يضيع أجر من أحسن عملاً”
Translation: “But then, if the bearer of this letter – Yahya ibn Ibrahim al-Jadali – come to you, then send with him one of your students whose knowledge, religion, piety, and good policy you trust, so that he may teach the people the Qur’an, teach them the rules of Islam, and bring them insight of Islam. There is a great reward for you and him. And Allah does not waste the reward of the doers of good.” [4]
Yahya ibn Ibrahim set out for Sousse with this letter and met Sheikh Wajaj bin Zalu Al-Lumti; this meeting took place around 430 AH. [5]
After reading the letter, Wajaj gathered his students, read it to them, and encouraged them to carry out Sheikh Abu Imran’s request.
Following this call, one of Wajaj ibn Zalu’s prominent students, Abdullah ibn Yasin, volunteered, and thus a great movement began.
Abdullah ibn Yasin; Reformer of the Western Desert
His full name is Abdullah ibn Yasin ibn Makkuk al-Jazuli, his mother was Tin Yaz Amaran. [6]
He was from the Jazula tribe and from a village called Tamnawt on the way to the desert of Ghana. He was considered one of the most prominent students of Sheikh Wajaj; he was a virtuous, religious, pious, politician and knowledgeable in various sciences. [7]
Abdullah ibn Yasin went to the Western Desert with Yahya ibn Ibrahim. The people of the Jadalah and Lamtunah tribes were happy with the arrival of these two divine men, welcomed them in advance and especially honored Abdullah ibn Yasin with the utmost respect. He began teaching the Quran and the basics of religion and tried to organize the lives of the people based on Islamic law. [Ibid]
he selected an elite group of tribal men to teach them the principles of religion with a precise plan. In this way, about seventy tribal elders, good people and those interested in jurisprudence gathered around him and devoted themselves completely at his disposal. They, with great enthusiasm, accompanied Abdullah ibn Yasin for a long time and benefited from his teachings. [8]
Reformer in action
Sheikh Abdullah ibn Yasin considered his main duty not only to teach; but also, to enjoin good and forbid evil. He tried to prevent people from wrong habits and customs of ignorance. Among the behaviors that he opposed was marrying more than four free wives, which was common among some tribes. He told them: “ليس هذا من السنة، وإنما سنة الإسلام أن يجمع الرجل بين أربع نسوة حرائر فقط، وله فيما شاء من ملك اليمين سعة” Translation: “This is not from the Sunnah (of the Prophet); Rather, the Islamic tradition is that a man should marry only four free women, and as for the concubines, he is allowed to have as many as he wants.” [9]
Abdullah ibn Yasin marked a turning point in the history of the religious reform of the Western Sahara by these words, he began the Murabitin movement from here, as a movement based on Sharia, science, piety, and politics; a movement that later led to the powerful Al-Murabitin state and encompassed large parts of the Maghreb and Andalusia.
Continues…
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[1] Shu’ayra, Tarikh al-Murabitin al-Siyasi, p. 31.
[2]. Ibn Abi Zar’, Rawd al-Qirtas, p. 79; al-Sawi, al-Istiqsa li-Akhbar al-Maghrib al-Aqsa, vol. 4, p. 2
[3]. Ibn Zunaytan, al-Hulal al-Mawshiya fi Dhikr al-Akhbar al-Murrakushiya, p. 20
[4]. Al-Sawi, al-Istiqsa li-Akhbar Dawl al-Maghrib al-Aqsa, vol. 7, p. 2
[5]. Same source, Ibn Abi Zar’, Rawd al-Qirtas, p. 78.
[6] Al-Bakri, al-Maghrib fi Dhikr Bilad Afriqiya wa al-Maghrib, p. 165
[7] Ibn ‘Idhari, al-Bayan al-Maghrib, vol. 4, p. 11; Ibn Abi Zar’, Rawd al-Qirtas, p. 78.
[8] Ibn Zunaytan, al-Hulal al-Mawshiya, p. 20.
[9] Al-Sawi, al-Istiqsa, vol. 7, p. 2
