The Maghreb, Muslim North Africa

The Maghreb, Muslim North Africa

The area in North Africa that the Arab geographers designated as the Maghreb was isolated from Islam’s power center in the east by expanses of desert. After the Umayyad conquest, the area consequently soon fell apart into a number of small, independent Berber states. In many cases, their founders were charismatic leaders who headed popular religious movements. Their goal was both to establish a society based on what they considered purer forms of Islam and to wage jihad (“holy war”) against the Christian world, which was increasingly seen as a threat. Spain in the north, and not the caliphate in Syria and Iraq, was to play a dominant role as a source of artistic and cultural inspiration. Political developments in al-Andalus and the Maghreb were also closely linked.

The Zirids (972-1152) ruled Tunisia and eastern Algeria. Since the time of the Aghlabids (800-909), their capital of Kairouan, with its great mosque, had developed into North Africa’s most important theological center. But harrying Bedouins who invaded North Africa from the east forced the Zirids to the coast, where they built up a fleet. This was the start of an age of piracy that made large parts of the Mediterranean unsafe for several centuries, countered by the attacks and conquests of Christian forces along the coast of North Africa.

In the west, the Almoravids (1062-1147) conquered Morocco and founded Marrakesh. This Berber dynasty seized power in southern Spain in 1090, criticizing earlier minor Spanish Muslim realms for their decadence and lack of devoutness. After a few decades, the Almoravids themselves were accused of religious laxness by another Berber dynasty, the Almohads (1130-1269), which managed to conquer all of North Africa. The Almohad Empire was controlled from Seville and Marrakesh, and the strict religious principles that permeated Almohad society were reflected in an architectural style with a stylized, geometric idiom.

After suffering defeat in Spain to Christian forces in 1212, the Almohad Empire collapsed and was succeeded in North Africa by a number of smaller states. In addition to conflicts among themselves, they came under increasing pressure in the 14th and 15th century from the kingdoms of Christian Spain. Soon an even more formidable enemy appeared in the east, the Ottoman Empire, which expanded westward from the 16th century. Despite alliances with the Christian powers, only Morocco, under the Sadian dynasty (1510-1659) and their successors, managed to avoid ending up as an Ottoman vassal state.

EXPLORE

EXPLORE
Close-item Close-overlay Coin no. 5 of 19
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  • GENERAL INFORMATION
  • LEGEND AND DESIGN
  • HISTORICAL NOTE

On the death of the Aghlabid governor Abu’l-Gharaniq Muhammad II, whose greatest pleasure in life had been hunting, his brother Abu Ishaq Ibrahim II acceded by popular acclaim.

Although he was a strange man who combined the merits of a just sovereign with those of a cruel tyrant, who would kill members of his family with impunity, his twenty-eight year reign saw a period of prosperity in Ifriqiya.

The flowering of architecture, which had been one of the remarkable achievements of his predecessors, continued, and included the rebuilding of the magnificent mosques at Kairouan and Tunis. In spite of the time he spent hunting, Muhammad II had conquered Malta during his reign, and Ibrahim II captured the city of Syracuse in Sicily in 264 H (877-878 AD).

His son, Abu’l-‘Abbas ‘Abd Allah II, was appointed governor of Sicily and then went on to seize Palermo and Reggio. Ibrahim’s reign ended when, at the command of the Abbasid caliph al-Mu’tadid, he abdicated in 289 (902) and devoted the remainder of his life to penitence.

The Aghlabid gold dinars were similar in style and legends to the first period Abbasid dinars. In addition to these, the quarter dinar, or rub‘, was widely used because of the absence of a silver coinage in North Africa at the time, and became the model for the tari of Norman Sicily.

This piece was exceptionally well struck and is in virtually perfect condition. Despite its small size, the first statement of the kalima and the name Balagh, probably the mintmaster, in the obverse field, and Surah 9 verse 33 in the margin are clearly inscribed.

As is usual with the Aghlabid gold coinage, the reverse field bears the second statement of the kalima, with the Aghlabid motto ghalab (victory) above, Ibrahim’s name below, and the denomination and date formula in the margin.

It is interesting to note that the word dinar came to be applied to gold coinage in general, rather than following the practice of the Umayyads who named their fractional coinage rub‘ (quarter), thulth (third) and nisf (half).