DOCSLIB.ORG

Timeline / 1000 to 1500 / MOROCCO

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Timeline / 1000 to 1500 / MOROCCO Timeline / 1000 to 1500 / MOROCCO Date Country | Description 1038 A.D. Morocco Abu Imran al-Fassi, originally from Fez and celebrated faqih from Ifriqya (Tunisia), where he settled to teach, dies in Kairouan. 1054 A.D. Morocco The Almoravid Sanhaja set out the conquer the Maghreb under the leadership of ‘Abdallah ibn Yassine. 1055 A.D. Morocco The Almoravids take the town of Sijilmassa. 1062 A.D. Morocco The Almoravids found the town of Marrakesh, heralding the start of a new era in Maghreb and al-Andalus. 1069 A.D. Morocco The Almoravids enter Fez and take control of the Maghreb. 1086 A.D. Morocco The Almoravid amir Yusuf ibn Tashufin wins the Battle of Zallaca near to Badajoz and mints a gold coin, known as the maravedis in the Christian West. 1094 A.D. Morocco Yusuf ibn Tashufin annexes Andalusia to the Almoravid empire. 1100 A.D. Morocco The geographer al-Sharif al-Idrissi is born in Sebta. Half a century later he writes a geography book entitled Kitab nuzhat al-Mouchtaq at the request of the Norman King Roger II. 1123 A.D. Morocco Al-Mahdi ibn Tumart takes action against the Almoravids to aid the Hargha, Tinmel, Hintata tribes, etc. 1147 A.D. Morocco ‘Abd al-Mu’min, who succeeds Al-Mahdi ibn Tumart, makes a ceremonious entrance in Marrakesh, announcing the triumph of the Almohad movement. 1148 - 1149 A.D. Morocco Date Country | Description ‘Abd al- Mu’min rebuilds the mosque of Tinmel, birthplace of the Almohad dynasty and the prototype of its mosques. 1152 A.D. Morocco The Almohads take Algiers and Constantine, overcoming the last heir of the Bani Hammad, Yahia ibn ‘Abd al-Aziz (515–47/1121–52) and unifying Morocco and the Central Maghreb. 1158 A.D. Morocco ‘Abd al-Mu’min starts the construction of the Great Mosque of the Koutoubiya in Marrakesh. 1159 A.D. Morocco ‘Abd al-Mu’min conquers Ifriqiya and unifies the three countries of the Maghreb (Morocco, Algeria and Tunisia). 1193 A.D. Morocco Amir Ya‘qub al-Mansur win the Battle of Alarcos against the Spanish. 1196 - 1197 A.D. Morocco Ya‘qub al-Mansur founds the town of Rabat (Ribat al-Fath – the field of victory). 1212 A.D. Morocco The Almohads lose the Battle of Las Navas de Tolosa in Andalusia. 1269 A.D. Morocco The Marinids enter Marrakesh, ousting the Almohads. 1276 A.D. Morocco The Marinid Sultan Abu Yusuf takes Algeciras, Tarifa and Ronda and founds the town of Fez al-Jdid, al-Madina al-Bayda, in Fez. 1277 A.D. Morocco Sultan Abu Yusuf orders the construction of a new town at Algeciras. 1304 A.D. Morocco The great geographer Ibn Battuta, born in Tangiers, begins a 25-year journey that would take him to China in Asia and Timbuktu in Africa. 1349 A.D. Morocco Sultan Abu Inan founds the library of the Qarawiyin Mosque in Fez. Date Country | Description 1350 A.D. Morocco Abu Inan builds the Buinaniya madrasa in Fez, where Marinid decorative arts find their full aesthetic expression. 1380 A.D. Morocco Ibn Marzuq, celebrated historian of the Marinid Sultan Abu al-Hassan, dies in Fez. 1415 A.D. Morocco The Portuguese take the town of Sebta. 1458 A.D. Morocco The Portuguese take the town of Qsar al-Saghir. 1489 A.D. Morocco A Portuguese column infiltrates Moroccan lands and begin work on the Graciosa fortress on the Loukkos River. 1497 A.D. Morocco The Duke of Medina-Sidonia takes the town of Melilla..
Load more

Recommended publications
  • Timeline / 500 to 1300 / MOROCCO
    Timeline / 500 to 1300 / MOROCCO Date Country | Description 533 A.D. Morocco The Vandals take refuge in Mauritania Tingitana (Northern Morocco in Antiquity). 544 A.D. Morocco The Goths attempt to occupy the town of Sebta. 578 A.D. Morocco Byzantium puts down the Berber revolt that flared up after local chieftains are murdered by Sergius, Byzantine Governor of Tripoli. 681 A.D. Morocco ‘Uqba (Okba) ibn Nafi reaches Sebta, Tangiers then Walili (Ancient Volubilis) before going on to the town of Nfis in the Haouz and Igli in the Souss. 711 A.D. Morocco Tarik ibn Ziyad crosses the Straits of Gibraltar, defeats King Roderick of Spain and takes Córdoba and Toledo. 740 A.D. Morocco Northern Morocco is shaken by the Kharijite revolt lead by Maysara al-Matghari. 757 A.D. Morocco Issa ibn Yazid al-Assouad founds the town of Sijilmassa at Tafilalet, the great desert port on the gold route. 788 A.D. Morocco Idris ibn ‘Abdallah (Idris I) takes up residence at Walili, then in the Andalusian Quarter (Adwat al-Andalousiyyin) in Fez, which he founded on the right bank of the Wadi Fez. 808 A.D. Morocco Idris II (son of Idris I) founds the town of al-Aliya in the Kairouan Quarter (Adwat al- Qayrawaniyyin) on the left bank of the Wadi Fez. 836 A.D. Morocco A moribund Idrisid Morocco vacillates between the Umayyads of al-Andalus and the Fatimids of Ifriqiya for 27 years. 857 A.D. Morocco Date Country | Description Fatima al-Fihriya, daughter of a Kairouanese man living in Morocco, founds the Qarawiyin Mosque in Fez.
    [Show full text]
  • The Berber Identity: a Double Helix of Islam and War by Alvin Okoreeh
    The Berber Identity: A Double Helix of Islam and War By Alvin Okoreeh Mezquita de Córdoba, Interior. Muslim Spain is characterized by a myriad of sophisticated and complex dynamics that invariably draw from a foundation rooted in an ethnically diverse populace made up of Arabs, Berbers, muwalladun, Mozarebs, Jews, and Christians. According to most scholars, the overriding theme for this period in the Iberian Peninsula is an unprecedented level of tolerance. The actual level of tolerance experienced by its inhabitants is debatable and relative to time, however, commensurate with the idea of tolerance is the premise that each of the aforementioned groups was able to leave a distinct mark on the era of Muslim dominance in Spain. The Arabs, with longstanding ties to supremacy in Damascus and Baghdad exercised authority as the conqueror and imbued al-Andalus with culture and learning until the fall of the caliphate in 1031. The Berbers were at times allies with the Arabs and Christians, were often enemies with everyone on the Iberian Peninsula, and in the times of the taifas, Almoravid and Almohad dynasties, were the rulers of al-Andalus. The muwalladun, subjugated by Arab perceptions of a dubious conversion to Islam, were mired in compulsory ineptitude under the pretense that their conversion to Islam would yield a more prosperous life. The Mozarebs and Jews, referred to as “people of the book,” experienced a wide spectrum of societal conditions ranging from prosperity to withering persecution. This paper will argue that the Berbers, by virtue of cultural assimilation and an identity forged by militant aggressiveness and religious zealotry, were the most influential ethno-religious group in Muslim Spain from the time of the initial Muslim conquest of Spain by Berber-led Umayyad forces to the last vestige of Muslim dominance in Spain during the time of the Almohads.
    [Show full text]
  • JGI V. 14, N. 2
    Journal of Global Initiatives: Policy, Pedagogy, Perspective Volume 14 Number 2 Multicultural Morocco Article 1 11-15-2019 Full Issue - JGI v. 14, n. 2 Follow this and additional works at: https://digitalcommons.kennesaw.edu/jgi Part of the Arts and Humanities Commons, and the Social and Behavioral Sciences Commons Recommended Citation (2019) "Full Issue - JGI v. 14, n. 2," Journal of Global Initiatives: Policy, Pedagogy, Perspective: Vol. 14 : No. 2 , Article 1. Available at: https://digitalcommons.kennesaw.edu/jgi/vol14/iss2/1 This Article is brought to you for free and open access by DigitalCommons@Kennesaw State University. It has been accepted for inclusion in Journal of Global Initiatives: Policy, Pedagogy, Perspective by an authorized editor of DigitalCommons@Kennesaw State University. For more information, please contact [email protected]. Multicultural Morocco JOURNAL of GLOBAL INITIATIVES POLICY, PEDAGOGY, PERSPECTIVE 2019 VOLUME 14 NUMBER 2 Journal of global Initiatives Vol. 14, No. 2, 2019, pp.1-28. The Year of Morocco: An Introduction Dan Paracka Marking the 35th anniversary of Kennesaw State University’s award-winning Annual Country Study Program, the 2018-19 academic year focused on Morocco and consisted of 22 distinct educational events, with over 1,700 people in attendance. It also featured an interdisciplinary team-taught Year of Morocco (YoM) course that included a study abroad experience to Morocco (March 28-April 7, 2019), an academic conference on “Gender, Identity, and Youth Empowerment in Morocco” (March 15-16, 2019), and this dedicated special issue of the Journal of Global Initiatives. Most events were organized through six different College Spotlights titled: The Taste of Morocco; Experiencing Moroccan Visual Arts; Multiple Literacies in Morocco; Conflict Management, Peacebuilding, and Development Challenges in Morocco, Moroccan Cultural Festival; and Moroccan Solar Tree.
    [Show full text]
  • The Almohad Caliphate: a Look at Al-Andalus Through Arabic Documentation and Their Artistic Manifestations
    arts Article The Almohad Caliphate: A Look at Al-Andalus through Arabic Documentation and Their Artistic Manifestations Ignacio González Cavero ID Department of History and Art Theory, Faculty of Philosophy and Letters, Autonomous University of Madrid, 28049 Madrid, Spain; [email protected] Received: 14 June 2018; Accepted: 23 July 2018; Published: 1 August 2018 Abstract: The main objective of this article is to reflect on the importance and influence of the Andalusian cultural legacy during the years of the Almohad dominance in the Islamic West. To do this, I will examine the written Arabic documentation and those material testimonies that have reached us, which will allow me to get closer to a greater knowledge of this reformist movement. In this sense, I will analyze the artistic, political and religious landscape, which will lead me to address a reality that becomes the vehicle of legitimation of this new caliphate. Keywords: caliphate; Almohad; Maghreb; al-Andalus; Umayyads; architecture 1. Introduction The Almohad movement (al-muwah. h. id), which emerged at the beginning of the 12th century in North Africa, has been a case study for prestigious specialists for decades. The works accomplished by historians, philologists, archaeologists and art historians, among others, allow us to approach their knowledge with an interdisciplinary character, a reality that is increasingly necessary to achieve a greater understanding of this particular period of time. In this sense, the investigations carried out on the origins and evolution of this new reformist dynasty (Millet 1923; Huici Miranda 1949, pp. 339–76; Saidi 1984), the doctrine it professed (Abboud 1996, pp.
    [Show full text]
  • Morocco in the Early Atlantic World, 1415-1603 A
    MOROCCO IN THE EARLY ATLANTIC WORLD, 1415-1603 A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History By Earnest W. Porta, Jr., J.D. Washington, DC June 20, 2018 Copyright 2018 by Earnest W. Porta, Jr. All Rights Reserved ii MOROCCO IN THE EARLY ATLANTIC WORLD, 1415-1603 Earnest W. Porta, Jr., J.D. Dissertation Advisor: Osama Abi-Mershed, Ph.D. ABSTRACT Over the last several decades, a growing number of historians have conceptualized the Atlantic world as an explanatory analytical framework, useful for studying processes of interaction and exchange. Stretching temporally from the 15th into the 19th century, the Atlantic world framework encompasses more than simply the history of four continents that happen to be geographically situated around what we now recognize as the Atlantic basin. It offers instead a means for examining and understanding the transformative impacts that arose from the interaction of European, African, and American cultures following the European transatlantic voyages of the 15th and 16th centuries. Though it has not been extensively studied from this perspective, during the fifteenth and sixteenth centuries Morocco possessed geopolitical characteristics that uniquely situated it within not only the Islamic world, but the developing Atlantic world as well. This study considers Morocco’s involvement in the early Atlantic world by examining three specific phases of its involvement. The first phase lasts approximately one hundred years and begins with the Portuguese invasion of Ceuta in 1415, considered by some to mark the beginning of European overseas expansion.
    [Show full text]
  • Ibn Tūmart's Teachers: the Relationship with Al-Ghazālī
    Al-Qantara, vol. 18, nº 2 (1997) IBN TÜMART'S TEACHERS: THE RELATIONSHIP WITH AL-GHAZÀLÎ MADELEINE FLETCHER Tufts University The intelectual profile of Almohadism can be established from a large number of texts. The writings of Averroes, Ibn Tufayl, Muhyî al-Din Ibn al-*'Arabî and others show the wide spectrum of ideas current in this twelfth century renaissance period in Spain and the Maghreb. Elements common both to this sophisticated cultural flowering and to the teaching of Ibn Tûmart, the Berber jurist who started the Almohad movement in the Atlas mountains at the beginning of the century, show the relationship of the Almohad renaissance to the previous intellectual climate in Spain as well as to the intellectual world of eastern Islam. In establishing this intellectual context of Almohadism, the relationship between Ibn Tûmart and Abu Hamid al-Ghazàlï is of great interest. This article focuses on the evidence for this relationship, showing how al-Ghazâlî played at least a symbolic, and probably a substantive role in the development of the ideological split between Almoravids and Almohads. Like most other Muslim religious scholars, Ibn Tûmart traveled for the purpose of study. From 500 to 514 A. H. (1106/7-1120 A. D.), according to various sources, he went to Cordoba and then to the east: Alexandria, Syria, Mecca and Baghdad. For this period in Ibn Tûmart's life, there are discrepancies as to names of teachers, dates and places among the accounts. In the most important example, nine out of ten sources say that Ibn Tûmart met al-Ghazalï, Ibn al-Athïr being the only one to deny it.
    [Show full text]
  • Revised Identities of the Almoravid Dynasty and Almohad Caliphate and Al- Bayan Al-Mugrib Rolando J
    Claremont Colleges Scholarship @ Claremont CMC Senior Theses CMC Student Scholarship 2014 Pieces of a Mosaic: Revised Identities of the Almoravid Dynasty and Almohad Caliphate and al- Bayan al-mugrib Rolando J. Gutierrez Claremont McKenna College Recommended Citation Gutierrez, Rolando J., "Pieces of a Mosaic: Revised Identities of the Almoravid Dynasty and Almohad Caliphate and al-Bayan al- mugrib" (2014). CMC Senior Theses. Paper 844. http://scholarship.claremont.edu/cmc_theses/844 This Open Access Senior Thesis is brought to you by Scholarship@Claremont. It has been accepted for inclusion in this collection by an authorized administrator. For more information, please contact [email protected]. 1 CLAREMONT McKENNA COLLEGE PIECES OF A MOSAIC: REVISED IDENTITIES OF THE ALMORAVID DYNASTY AND ALMOHAD CALIPHATE AND AL­BAYAN AL­MUGRIB SUBMITTED TO PROFESSOR HEATHER FERGUSON AND PROFESSOR KENNETH B. WOLF AND DEAN NICHOLAS WARNER BY ROLANDO J. GUTIERREZ FOR SENIOR THESIS SPRING 2014 APRIL 28, 2014 2 3 Abstract This study seeks to clarify the identities of the Almoravid and Almohad Berber movements in the larger Crusade narrative. The two North African Islamic groups are often carelessly placed within the group identified as “Islam” in discussions about the series of military campaigns that took place not only in the traditional Holy Land but also throughout regions of the Mediterranean such as Spain; this generalized identifier of “Islam” is placed against a much more complex group of generally Christian parties, all of them seen as separate, unique groups under the umbrella identifier of Christianity. This foray into a late 13th century North African Arabic history of the two groups will attempt to build a more robust identity for the two groups.
    [Show full text]
  • The Boundaries of Europe Discourses on Intellectual Europe
    Pietro Rossi (Ed.) The Boundaries of Europe Discourses on Intellectual Europe Published on behalf of ALLEA Series Editor: Günter Stock, President of ALLEA Volume 1 The Boundaries of Europe From the Fall of the Ancient World to the Age of Decolonisation Edited by Pietro Rossi AKADEMIE FORSCHUNG ISBN 978-3-11-042556-7 e-ISBN (PDF) 978-3-11-042072-2 e-ISBN (PUB) 978-3-11-042083-8 ISSN 2364-1398 eISSN 2364-2947 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. © 2015 Walter de Gruyter GmbH, Berlin/Boston Cover: www.tagul.com Typesetting: Michael Peschke, Berlin Printing: CPI books GmbH, Leck ♾ Printed on acid free paper Printed in Germany www.degruyter.com Foreword by Series Editor Günter Stock There is a debate on the future of Europe that is currently in progress, and with it comes a perceived scepticism and lack of commitment towards the idea of European integration that increasingly manifests itself in politics, the media, culture and society. The question, however, remains as to what extent this reported scepticism truly reflects people’s opinions and feelings about Europe. We all consider it normal to cross borders within Europe, often while using the same money, as well as to take part in exchange programmes, invest in enterprises across Europe, and appeal to Europe institutions if national regulations, for example, do not meet our expectations.
    [Show full text]
  • The Saylor Foundation 1 the Berber Dynasty
    The Berber Dynasty “Berber” is a catchall term that refers to the Caucasoid people that appeared in a region of western North Africa known as the Maghreb (Arabic for “place of sunset” or “the west”) as far back as 3,000 B.C. By the time of Muhammad, the Berbers were composed of multiple religious groups, including Jews and Christians. Though the Berbers had resisted earlier invasions, they quickly succumbed to the twin pressures of Islamization and Arabization as Islam spread across North Africa in the mid-seventh century C.E. The Umayyad Dynasty established a beachhead at Qayrawan (near modern day Tunis) in 670 to maintain control over the area, and by 711, the Dynasty had conquered all of North Africa. Meanwhile, Berber armies made possible the Umayyad’s expansion into the Iberian Peninsula in 711. However, the Umayyad ruling elite treated the Berbers as second-class Muslims, excessively taxing them, and occasionally even enslaving them. Consequently, a group of Berbers united under Kharijite Islam rebelled against the Umayyad caliphate in 739. Kharijite Islam was implicitly more egalitarian than either the Sunni or Shi’a denominations due to its belief that anyone could lead the Islamic community as long as that individual followed Muhammad’s example and that any ruler who failed to follow Muhammad’s example ought to be overthrown. The Berber’s constant struggle against the Umayyad dynasty weakened the caliphate and contributed to the Abbasids’ victory over the Umayyads in 750. Though nominally subject to the Abbasid caliphatates' suzerainty, in reality, the Berber kingdoms ruled with a great deal of autonomy from the mid-eighth century until 909 C.E., when they were largely absorbed by the Fatimid Dynasty (909- 1171).
    [Show full text]
  • Breaking the Khaldunian Cycle? the Rise of Sharifianism As the Basis for Political Legitimacy in Early Modern Morocco
    Cleveland State University EngagedScholarship@CSU History Faculty Publications History Department 9-2008 Breaking the Khaldunian Cycle? The Rise of Sharifianism as the Basis for Political Legitimacy in Early Modern Morocco Stephen Cory Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clhist_facpub Part of the History of Religion Commons, and the Islamic World and Near East History Commons How does access to this work benefit ou?y Let us know! Publisher's Statement This is an Author’s Accepted Manuscript of an article published in the Journal of North African Studies, September 2008, available online: http://www.tandfonline.com/10.1080/ 13629380701844706 Repository Citation Cory, Stephen, "Breaking the Khaldunian Cycle? The Rise of Sharifianism as the Basis for oliticalP Legitimacy in Early Modern Morocco" (2008). History Faculty Publications. 83. https://engagedscholarship.csuohio.edu/clhist_facpub/83 This Article is brought to you for free and open access by the History Department at EngagedScholarship@CSU. It has been accepted for inclusion in History Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Breaking the Khaldunian cycle? The rise of sharifianism as the basis for political legitimacy in early modern Morocco Stephen Coryà Cleveland State University, Cleveland, OH, USA This paper argues that the sharifian Sa’di and ‘Alawi dynasties ended the Khaldunian Cycle within Morocco through their development of a political creed based upon sharifianism (the idea that Islamic leadership should be held by descendants of the Prophet Muhammad). Within the context of a growing European threat, the Sa’dis created a doctrine that was both new and distinctly Moroccan while alleging it held a universal application deriving from the time of the Prophet.
    [Show full text]
  • The Notion of Mahdiyyah in the Thought of Mahdi Ibn Tumart
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 22, Issue 7, Ver. 15 (July. 2017) PP 08-13 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The Notion of Mahdiyyah in the Thought of Mahdi Ibn Tumart Dr. Abba Idris Adam and Abubakar Idris (Department of History, Faculty of Art and Education, Yobe State University, Damaturu, Nigeria). (Atiku Abubakar College of Legal and Islamic Studies, Nguru, Yobe State, Nigeria). Corresponding Author: Dr. Abba Idris Adam Abstract: The African continent has witnessed various revivalism and reform movements or (al-Islah wa al- Tajdid). These movements embarked on purifying Islam from the impurities of innovation and blind imitation. However, some of these reform movements hid under the banner of Mahdiyyah (messianism) to bring about the desired reform and re-establish Islamic state. In the case of Muhammad Ibn Abdullah (popularly known as Ibn Tumart), Mahdism was the backbone and central pillar of his movement. It is the political weapon he used to fight Moravids and overthrow their regime in North Africa. To him, Mahdism is the highest level of Imamah since Mahdi is considered to be the last Imam. This paper discusses and analyzes the notion of Mahdiyya in the thought of Muhammad Ibn Abdullah (Ibn Tumart) in his struggle to establish Almohad dynasty. It concludes by evaluating Ibn Tumart’s reform movement as one of the Islamic revolutions in Africa. The research adopts qualitative and analytical methods in discussing, analyzing and interpreting data in this paper. Keywords: Mahdiyyah, Reform, Ibn Tumart, Africa. ----------------------------------------------------------------------------------------------------------------------------- ---------- Date of Submission: 12 -05-2017 Date of acceptance: 26-07-2017 --------------------------------------------------------------------------------------------------------------------------------------- I.
    [Show full text]
  • The Meanings and Aesthetic Development of Almohad Friday Mosques
    MONUMENTAL AUSTERITY: THE MEANINGS AND AESTHETIC DEVELOPMENT OF ALMOHAD FRIDAY MOSQUES A Dissertation Presented to the Faculty of the Graduate School of Cornell University in Partial Fulfillment of the Degree Requirements for the Degree of Doctor of Philosophy by Jessica Renee Streit August 2013 © 2013 Jessica Renee Streit MONUMENTAL AUSTERITY: THE MEANINGS AND AESTHETIC DEVELOPMENT OF ALMOHAD FRIDAY MOSQUES Jessica Renee Streit, Ph.D. Cornell University 2013 This dissertation examines four twelfth-century Almohad congregational mosques located in centers of spiritual or political power. Previous analyses of Almohad religious architecture are overwhelmingly stylistic and tend to simply attribute the buildings’ markedly austere aesthetic to the Almohads’ so-called fundamentalist doctrine. Ironically, the thorough compendium of the buildings’ physical characteristics produced by this approach belies such a monolithic interpretation; indeed, variations in the mosques’ ornamental programs challenge the idea that Almohad aesthetics were a static response to an unchanging ideology. This study demonstrates that Almohad architecture is a dynamic and complex response to both the difficulties involved in maintaining an empire and the spiritual inclinations of its patrons. As such, it argues that each successive building underwent revisions that were tailored to its religious and political environment. In this way, it constitutes the fully contextualized interpretation of both individual Almohad mosques and Almohad aesthetics. After its introduction, this dissertation’s second chapter argues that the two mosques sponsored by the first Almohad caliph sent a message of political and religious authority to their rivals. The two buildings’ spare, abstract ornamental system emphasized the basic dogma upon which Almohad political legitimacy was predicated, even as it distinguished Almohad mosques from the ornate sanctuaries of the Almoravids.
    [Show full text]