Politics Religion and State building (11th – 16th/19th centuries)

Introduction

The emergence of the Saadian movement at the beginning of the 16th century is a remarkable moment in time for historians in that they can hereafter base their research on more and more plentiful written sources recorded in Morocco but also in Portugal and Holland. This is not owed to chance but to the Saadian's deliberate choice to devise an ideological historiography and political foundation legitimizing a movement that its adversaries deemed disloyal to the makhzen[1] . In Moroccan tradition, the makhzen refers to the central power as it arose from the Almohads[2] breach of relations with the Abbasid caliphate and its subsequent tribal foundation. These sources have been thoroughly exploited at the beginning of the 20th century by Europeans then by the new generation of Moroccan historians. Both groups have reached converging conclusions: power as set up by the Saadians marks a turning point in Moroccan history. Their rise represents a breach with earlier dynastic models, be they Almoravid, Almohad or Marinid[3] . These dynasties based their legitimacy in « esprit de corps » or assabyya[4] as described by Ibn Khaldun[5] . Conversely the Saadians defined their legitimacy through the interweaving of political and religious thought. The marabouts gave it significant support in more ways than one, becoming the very soul of the movement and giving it political and social vigour.

On the strength of their study of the functions of the zawiya[6] as base institution, and noting its influence on political and social life, researchers cite the importance of the religious factor as a major driver of Morocco's historic evolution. A comparative approach will help reposition, in Laraoui's terms, “the maraboutic movement” in reference to “the Hilalian tribal model”. Hence the necessity to delve into the modalities of the Saadians' rise to power and to establish the extent to which maraboutism[7] surpassed the Khaldunian model and at which point it “succeeded in appropriating the second [tribal] model” (Abdallah Laroui). Or, in other words, can we describe the Saadian model as going beyond the heritage described and analysed by Ibn Khaldun? To begin answering this question, it behoves to take the full range of sources into consideration and to prioritise the study of micro-history.

Contemporary studies of the Saadians focus on the tierce that accounts for their breakthrough and their temporary success: maraboutism, sharifism[8] and jihad[9] . Relevant though they be, these criteria should not obscure others. We shall do well not to overlook the role of the Souss' tribal structures, the weight of the economic factor in internal balances of power, or the significance of Portuguese inroads and economic domination, in the emergence of the Jazouli[10] inspired marabouts. A range of historiographic questions remain unanswered: Is it true that the marabouts' role was to ease tribal tensions and to uphold social order thus ensuring a united front before the Portuguese conquest? Is it true that Souss populations had to unite under Saadian leadership to recover their lands from foreign invaders and free their economy from Portuguese monopoly and /or its Arab collaborators'? Where does the factor come in of the mythical Saadian Sharifs (or Shorfa) who posed as « mystically inspired Mahdis[11] and as imams[12] perpetuating the Jazoulite heritage » (M. Kably).

  1. Makhzen

    “Magazine” in the sense of warehouse. It was the place where money and precious goods were stored whence it assumed the meaning of “treasury”, ending up referring in the 16th century to the entire central government apparatus.

  2. Almohads

    Politico-religious movement started in the heart of the Atlas among Berber tribes in 1225 and which dominated the Maghreb and the Iberian peninsula between 1148 and 1269. The dynasty assumed caliphal dignity from the outset with Abd al-Mumin's investiture.

  3. Marinids

    Dynasty that ruled between 1258 and 1420. Their Zenata Berber tribe originally lived in today's Algeria. Marinid rulers are remembered for their interest in Andalusian architecture and scholarship. They opened the first Islamic schools or madrasas. This interest in learning is also borne out by the works of great Maghreb historians such as Ibn Khaldun, Ibn al-Khatib, Ibn Abi Zar. The dynasty was founded by the tribe chief Abu Yahiya who set up his power centre in Fes in 1248, where they built a new town. But Marrakesh would only come under Marinid control in 1269 under his brother Abu Yusuf (1258-1286). The Marinids supported the kingdom of Granada against the Christians but without succeeding in getting the better of them. They extended their control eastwards by taking over Tlemcen (1337) and Tunis (1347). Defeated in Kerwan, their retreat, at first temporary saw them fall back on their heartlands in North-Western Africa.

  4. Assabiyya

    Al-assabiyya is fundamental to Ibn Khaldun's theoretical thinking: it is the human interconnection fundamental in desert nomadic societies, that is the initial tribal basis upon which it is possible to build a state in the Maghreb.

  5. Ibn Khaldun

    Great Muslim scholar, historian considered by many as the father of sociology. Born in Tunis in 1332, died in Cairo in 1406. His best known works are Muqaddimah (Prolegomenon) followed by Kitābu l-ibār, (Book of Lessons).

  6. Zawiya

    A Zawiya (originally corner) was a prayer space. The word acquired a broader meaning that reflected its religious, educational and political roles. As a result of its implication in social change from the beginning of the 16th century, the Zawiya became a multi-purpose entity.

  7. Maraboutism

    Movement built around the spiritual following of a holy, pious and revered man. But the evolution undergone by Morocco since the middle of the 15th century led the movement to go beyond the personal status of such a founding figure and to become a critical social force party to all the changes experienced by Morocco since the 16th century.

    The marabouts formed in Morocco a caste akin to that of other shorfa in the descent of Muhamad : they enjoyed the same religious prestige and exercised like them a spiritual influence on the rest of the population. The Marabout is a holy man who has dedicated his life to his faith. But, as often happens, the word changed meaning, referring to the historical evolution of the marabouts' role from the 12th century in the evolving proto-state constructions of what would become Morocco.

  8. Sharifism

    Sharifism formed on the word Sharif (plural shorfa), the term refers to the descent of the Prophet Muhammad in the Muslim tradition. But sharifism, as a movement is linked to the politics of Marinid monarchs who used it as a political trump. Sharifism thus took on a mainly ideological hue.

  9. Jihad

    (In this context) armed struggle to defend “God's word” in other words, a “holy war” against “God's enemies”.

  10. Muhammad al-Jazouli

    The Jazoulis are the adepts of a great Sufi, Muhammad ibn Sulayman al-Jazuli al-Simlali, who lived between the end of the 14th century and 1465. His teachings are based on Sufi principles drawn from many schools. He is known for his commitment to Jihad and his involvement during the monarchic crisis of the mid-15th century.

  11. Mahdis

    Mahdism is a doctrine drawn from traditional Shia belief. The Mahdi is awaited as a “liberator”, the man who at the end of ages will come and establish justice on earth.

  12. Imam

    Meaning "he who stands in front/ who leads prayer" in the Muslim tradition. He is also the “jurist” or the “preacher” and further in a politico-religious sense, the “leader” or “guide” of the Umma. Finally, in the Shia doctrine, the imam alone may infallibly interpret the Quran.

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