The

1. The Almoravid and Almohad Empires The Almohads

2. The Almohad Empire at its fullest extent

3. The Almohads: 1145 -- 1203 The Expansion of Empire (by phases)

4. The Almohads Video Excerpt“The Almoravids and the Almohads” Pt. 2 [29:00 – 56:00 min] * Begins with end of discussion of ‘Ali b. Yusuf and his contributions to Marrakesh’s Andalusian-influenced architecture and culture. . .

5. The Almohads ‘Almohads’ – from al-Muwahhidun, i.e., “the monotheists" or "the Unitarians“ [referring to belief in the unity of one God] Founder: Muhammed Ibn Tumart Masmuda preacher from mountains, Tinmallcentre[shown in Video segment]

6. The Almohads Ibn Tumart: objected Almoravids’ Islam Very success and opulence of Marrakesh seen as symbol evidence that Almoravids had forsaken true religion Heavy engagement of Andalusians (including Christians, Jews), ‘laxness’ vis-à-vis gender roles [see Lecture ‘Society’ below] part of critique

7. The Almohads Ibn Tumart: retreated to mountains 1120, built up following from centreTinmall 1130s: sporadically, successfully attacked Almoravids from mountain strongholds; Ibn Tumart killed in battle 1130 1047: successor Al Mu’min successfully laid siege to Marrakesh, Ibn Tashfin killed – Al-Mu’min declared himself Caliph

8. The Almohads (Bennison): section drawing attention to ‘tropes’ that begin to shape writing about Ibn Tumart and his successor Al Mu’min Point of writing history: to establish ‘credentials’ Biographies of Ibn Tumart full of chronological problems: but written to show his engagement with all major scholars at the time, travelling to all the major centres of learning

9. The Almohads Meant to legitimate Ibn Tumart’s Religious teachings : challenged Malikism by drawing on (another school of thought), Shafi’ism Shafi was himself student of Malik b. Anas: began to draw on, recognize larger collection of hadith (beyond “the approved”) [see lecture ‘Religion, Law, Learning]

10. The Almohads Most Significant: claim to be the mahdi ‘the guided one’: believed he was ‘divinely chosen to restore the true faith’ Certain texts emphasize that prior to the coming of the mahdi, society would know immorality and impurity -- Almohads played on this citing the degeneracy of the Almoravids

11. The Almohads Hijra: Withdrawal from plains to mountains (especially time spent in cave contemplating): seen as replicating the Prophet’s hijra and his reception of ‘the word’ in cave outside Mecca ‘ritual’ had become significant to establishing legitimacy of authority: was used effectively

12. The Almohads Overcoming divisions: In ‘sweeping’ from mountains into plains, encountered much opposition Success came from combining tribal and religious affiliation: some Masmuda supported because they’d never truly be Sanhaja; al-Mu’min was Zenata – able to bring his ‘tribe’ into movement while retaining Masmuda followers

13. The Almohads Competitive challenges continued: Almoravid connections with al-Andalusia strong 1148 (year following conquest of Marrakesh): ‘spiritual guide’ from Sus (southern Morocco) declared himself al-hadi (similar to mahdi) Successfully sought support from al-Andalusia, major Moroccan cities (Sale, Ceuta)

14. The Almohads Eventually defeated rebellion but. . . Then faced Almoravid Prince who had been supportive of al-hadi: he continued to move back and forth between Morocco and al-Andalusia Only matter of time until there would be another challenge to Almohad authority

15. The Almohads Now clear where the next Almohad conquest would be: al-Andalusia [see Bennison 74-8] what was now clear was that the Almohad expansion under al-Mu’min was no longer an articulation of religious superiority but rather one of raw political power and Almohad ‘imperialism’!

16. The Almohads [There is much more in this chapter; however, you are only responsible for this section. We will return to issues of Almohad religion, economy and society in subsequent lectures.]