Author: Obaidullah Nimruzi
The Guardian of Al-Andalus (Spain), Sultan Yusuf ibn Tashfin (Part 13)
The End of a Rebellion and the Dawn of Light: The Martyrdom of Abdullah ibn Yasin and the Murabitun’s Battle with the Barghawata
After the death of Yunus ibn Ilyas, the leadership of the Barghawata tribe passed to one of his relatives, Abu Ghafir. He was notorious among the Berber tribes for scandalous affairs and bloody events. The Moroccan poet Sa‘id ibn Hisham al-Masmudi mocked him and his sect in satirical poetry, saying: “وهذي أمةٌ هلكوا وضَلُّوا يقولون: النبي أبو غفير” Translation: “This nation perished and went astray, for they claimed their prophet was Abu Ghafir!”
“سيعلم أهل تامسنا إذا ما هنالك يونس وينو أبيه” Translation: “The people of Tamesna will one day know where Yunus and his father have ended up.”
“وعاروا لا سُقُوا ماءً معيناً فأخزى الله أمَّ الكاذبينا”
Translation: “They were disgraced and deserve to be deprived of pure water. May God disgrace the mothers of the liars!”
“أتوا يوم القيامة مفظعين يقودون البرابر حائرينا”
Translation: “On the Day of Judgment, they will come terrified, leading the Berbers astray and bewildered.” [1]
Abu Ghafir married forty-four women, and after him, his son Abu Hafs ibn Abu Ghafir took over the leadership of the Barghawata.
This deviant sect was a constant source of trouble for Muslims throughout history. The Umayyads of al-Andalus, the Idrisid dynasty, and other rulers of the Maghreb fought against them, but the Barghawata always resisted fiercely—until the newly founded Murabitun state rose up and made the destruction of this sect a top priority in their jihad. [2]
A Moment of Great Sacrifice
When the Murabitun reached the region of Tamesna, there was no barrier left between them and the Barghawata. Abdullah ibn Yasin realized it was time to fight this deviant group, whose misguidance was among the most apparent and dangerous.
He led a Murabitun army toward the Barghawata lands. Their leader at that time was Abu Hafs ibn Abdullah, whose lineage went back to the self-proclaimed prophet Salih ibn Tarif. Ibn Yasin launched a sincere jihad for the sake of Allah against them, with the aim of purifying Muslim lands from their corruption. [3]
Severe and intense battles broke out between the two sides. Many Murabitun fighters were martyred, and Ibn Yasin himself suffered critical wounds. He was brought back to the camp in a state of near-death. In his final moments, he summoned the elders and leaders of the Murabitun and made the following will:
“O Murabitun! I am departing this world today, and you are now in enemy territory. Do not fear or become weak, for your honor will be lost if you falter. Remain united. Be helpers to one another and brothers in the path of Allah. Beware of division and jealousy over leadership. Allah gives kingship to whom He wills and appoints as His successor on earth whom He chooses. I am leaving this mortal world—so carefully choose a leader for yourselves, one who will guide your army, fight the enemy, and collect your wealth through zakat and taxation justly.” [4]
Abdullah ibn Yasin passed away shortly after and was buried on an elevated place near the city of Rabat, in an area known today as Kurifla. His shrine is still honored by people today. [5]
Self-Sacrifice to the Final Breath: The End of ibn Yasin’s Life and His Everlasting Will
From his will, it is clear that Abdullah ibn Yasin remained sincere and devoted to his mission until the very end. Despite his severe injuries and with death approaching, he did not cease to remind and advise his companions. Neither the pain of his wounds, nor the blood flowing from them, nor the noise and clamor of battle could stop him from delivering his final counsel to the Murabitun. In those farewell moments, he was more concerned with the future of his mission than with himself. He was fulfilling the responsibility he felt upon his shoulders.
In this unwavering level of faith and unshakable certainty, he surrendered his soul to his Lord—truly embodying the verse: (كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ) Translation: “Every soul shall taste death.” [6] This event occurred on Sunday, the 24th of Jumada al-Awwal, in the year 451 AH (1059 CE). [6]
He lived a life of tireless effort, steadfastness, and asceticism, becoming one of the shining examples of patience and adherence to principles and values. His life was marked by simplicity and piety—he lived with minimal means, and in every stage of his life, whether during times of isolation and few supporters or in times of leadership and power, he remained an ascetic, a worshipper, a scholar, and a teacher.
At the beginning of his mission, when people saw him as weak and vulnerable, they destroyed his home. He was forced to flee in fear and secrecy, afraid of being killed or imprisoned by tribal leaders. He took refuge on a remote island and settled there until one by one, believers joined him. He then organized and trained them morally based on Islamic teachings and gradually created a new society that was completely different from the previous tribal and ignorant ways. [7]
Even when his supporters grew in number and he commanded a large army and conquered territories, Abdullah ibn Yasin never changed his ways. Despite the tribes submitting to his leadership and the doors of the Maghreb opening to him, he became more humble, more God-fearing, and more devout. He was known for fasting and night worship, dedicating his life to teaching, learning, and jihad.
He successfully raised a generation of scholars and warriors who continued his path after him—committed to the very principles he had lived by. This generation carried forward his mission and brought it to fruition. Abdullah ibn Yasin departed this world hoping for the reward Allah has promised to the patient, striving, and ascetic believers. Meanwhile, the Murabitun remained faithful to their pure Islamic beliefs, calling people to the faith and striving in its cause.
Through their efforts, they built a magnificent civilization that became a source of pride for Islam and Muslims—and a cause of defeat and disgrace for the polytheists.
Continues…
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References:
[1] al-Salawi, al-Istiqsa li-Akhbar Duwal al-Maghrib al-Aqsa, vol. 2, p. 7
[2] Ibn Abi Zar‘, Rawd al-Qirtas, p. 84; Ibn Khaldun, al-‘Ibar, vol. 6, p. 76; al-Salawi, al-Istiqsa, vol. 2, p. 16
[3] Ibn al-Khatib, A‘mal al-A‘lam, vol. 3, p. 230
[4] Ibn Abi Zar‘, Rawd al-Qirtas, p. 84; Ibn al-Khatib, A‘mal al-A‘lam, vol. 3, p. 230
[5] Ibn al-Khatib, A‘mal al-A‘lam, vol. 3, p. 230
[6] Ibn Abi Zar‘, Rawd al-Qirtas, p. 84; Ibn al-Khatib, A‘mal al-A‘lam, p. 2303; Ibn ‘Idhari, al-Bayan al-Maghrib, vol. 4, p. 16; al-Hilal al-Mushiyya, p. 23; al-Bakri, al-Maghrib, p. 168
[7] al-Hilal al-Mushiyya, p. 23; al-Bakri, al-Maghrib, p. 168
