Medieval Muslim Algeria

In the closing decades of the 9th century, missionaries of the Ismaili sect of Shia Islam converted the Kutama Berbers of what was later known as the Petite Kabylie region and led them in battle against the Sunni rulers of Ifriqiya. Al Qayrawan fell to them in 909. The Ismaili imam, Abdallah, declared himself caliph and established Mahdia as his capital. Abdallah initiated the Fatimid Dynasty, named after Fatima, daughter of Muhammad and wife of Ali, from whom the caliph claimed descent.

The Fatimids turned westward in 911, destroying the imamate of Tahert and conquering Sijilmasa in Morocco. Ibadi Kharijite refugees from Tahert fled south to the oasis at Ouargla beyond the Atlas Mountains, whence in the 11th century they moved southwest to Oued M'zab. Maintaining their cohesion and beliefs over the centuries, Ibadi religious leaders have dominated public life in the region to this day.

For many years, the Fatimids posed a threat to Morocco, but their deepest ambition was to rule the East, the Mashriq, which included Egypt and Muslim lands beyond. By 969, they had conquered Egypt and in 972, the Fatimid ruler Al Muizz established the new city of Cairo as his capital. The Fatimids left the rule of Ifriqiya and most of Algeria to the Zirids (972–1148). This Berber dynasty, which had founded the towns of Miliana, Médéa, and Algiers and centered significant local power in Algeria for the first time, turned over its domain west of Ifriqiya to the Banu Hammad branch of its family. The Hammadids ruled from 1011 to 1151, during which time Bejaïa became the most important port in North Africa.

This period was marked by constant conflict, political instability, and economic decline. The Hammadids, by rejecting the Ismaili doctrine for Sunni orthodoxy and renouncing submission to the Fatimids, initiated chronic conflict with the Zirids. Two great Berber confederations – the Sanhaja and the Zenata – engaged in an epic struggle. The fiercely brave, camelborne nomads of the western desert and steppe as well as the sedentary farmers of the Kabylie to the east swore allegiance to the Sanhaja. Their traditional enemies, the Zenata, were tough, resourceful horsemen from the cold plateau of the northern interior of Morocco and the western Tell in Algeria.

In addition, raiders from Genoa, Pisa, and Norman Sicily attacked ports and disrupted coastal trade. Trans-Saharan trade shifted to Fatimid Egypt and to routes in the west leading to Spanish markets. The countryside was being overtaxed by growing cities.

Contributing to these political and economic dislocations was a large incursion of Arab beduin from Egypt starting in the first half of the 11th century. Part of this movement was an invasion by the Banu Hilal and Banu Sulaym tribes, apparently sent by the Fatimids to weaken the Zirids. These Arab beduin overcame the Zirids and Hammadids and in 1057 sacked Al Qayrawan. They sent farmers fleeing from the fertile plains to the mountains and left cities and towns in ruin.

For the first time, the extensive use of Arabic spread to the countryside. Many sedentary Berbers who sought protection from the Hilalians were gradually Arabized.

The Almoravid movement developed early in the 11th century among the Sanhaja confederation, whose control of trans-Saharan trade routes was under pressure from the Zenata Berbers in the north and the state of Ghana in the south. Yahya Ibn Ibrahim, a leader of the Godala tribe of the Sanhaja confederation, decided to raise the level of Islamic knowledge and practice among his people. To accomplish this, on his return from the hajj (Muslim pilgrimage to Mecca) in 1048–1049, he brought with him Abdallah Ibn Yasin, a Moroccan scholar. In the early years of the movement, the scholar was concerned only with imposing moral discipline and a strict adherence to Islamic principles among his followers. Abd Allah ibn Yasin also became known as one of the marabouts, or holy persons (from al murabitun, "those who have made a religious retreat").

The Almoravid movement shifted from promoting religious reform to engaging in military conquest after 1054 and was led by Lamtuna leaders: first Yahya, then his brother Abu Bakr, and then his cousin Yusuf ibn Tashfin. With Marrakech as their capital, the Almoravids had conquered Morocco, the Maghrib as far east as Algiers, and Spain up to the Ebro River by 1106. Under the Almoravids, the Maghrib and Spain acknowledged the spiritual authority of the Abbasid caliphate in Baghdad, reuniting them temporarily with the Islamic community in the Mashriq.

Although it was not an entirely peaceful time, North Africa benefited economically and culturally during the Almoravid period, which lasted until 1147. Muslim Spain (Andalus in Arabic) was a great source of artistic and intellectual inspiration. The most famous writers of Andalus worked in the Almoravid court, and the builders of the Grand Mosque of Tilimsan, completed in 1136, used as a model the Grand Mosque of Córdoba.

Almohad Empire 1121-1269

Like the Almoravids, the Almohads found their initial inspiration in Islamic reform. Their spiritual leader, the Moroccan Muhammad ibn Abdallah ibn Tumart, sought to reform Almoravid decadence. Rejected in Marrakech and other cities, he turned to his Masmuda tribe in the Atlas Mountains for support. Because of their emphasis on the unity of God, his followers were known as Al Muwahhidun (unitarians, or Almohads).

Although declaring himself mahdi, imam, and masum (infallible leader sent by God), Muhammad ibn Abdallah ibn Tumart consulted with a council of ten of his oldest disciples. Influenced by the Berber tradition of representative government, he later added an assembly composed of fifty leaders from various tribes. The Almohad rebellion began in 1125 with attacks on Moroccan cities, including Sus and Marrakech.

Upon Muhammad ibn Abdallah ibn Tumart's death in 1130, his successor Abd al Mumin took the title of caliph and placed members of his own family in power, converting the system into a traditional monarchy. The Almohads entered Spain at the invitation of the Andalusian amirs, who had risen against the Almoravids there. Abd al Mumin forced the submission of the amirs and reestablished the caliphate of Córdoba, giving the Almohad sultan supreme religious as well as political authority within his domains. The Almohads took control of Morocco in 1146, captured Algiers around 1151, and by 1160 had completed the conquest of the central Maghrib and advanced to Tripolitania. Nonetheless, pockets of Almoravid resistance continued to hold out in the Kabylie for at least fifty years.

After Abd al Mumin's death in 1163, his son Abu Yaqub Yusuf (r. 1163–84) and grandson Yaqub al Mansur (r. 1184–99) presided over the zenith of Almohad power. For the first time, the Maghrib was united under a local regime, and although the empire was troubled by conflict on its fringes, handcrafts and agriculture flourished at its center and an efficient bureaucracy filled the tax coffers. In 1229, the Almohad court renounced the teachings of Ibn Tumart, opting instead for greater tolerance of opposing views. As evidence of this change, the Almohads hosted two of the greatest thinkers of Andalus: Abu Bakr ibn Tufayl and Ibn Rushd (Averroes).

The Almohads shared the crusading instincts of their Castilian adversaries, but the continuing wars in Spain overtaxed their resources. In the Maghrib, the Almohad position was compromised by factional strife and was challenged by a renewal of tribal warfare. The Bani Merin (Zenata Berbers) took advantage of declining Almohad power to establish a tribal state in Morocco, initiating nearly sixty years of warfare there that concluded with their capture of Marrakech, the last Almohad stronghold, in 1271. Despite repeated efforts to subjugate the central Maghrib, however, the Marinids were never able to restore the frontiers of the Almohad Empire.

From its capital at Tunis, the Hafsid dynasty made good its claim to be the legitimate successor of the Almohads in Ifriqiya, while, in the central Maghrib, the Zayyanids founded a dynasty that ruled the Kingdom of Tlemcen. Based on a Zenata tribe, the Bani Abd el Wad, which had been settled in the region by Abd al Mumin, the Zayyanids also emphasized their links with the Almohads.

For more than 300 years, until the region came under Ottoman suzerainty in the 16th century, the Zayyanids kept a tenuous hold in the central Maghrib. The regime, which depended on the administrative skills of Andalusians, was plagued by frequent rebellions but learned to survive as the vassal of the Marinids or Hafsids or later as an ally of Spain.

Many coastal cities defied the ruling dynasties and asserted their autonomy as municipal republics. They were governed by their merchant oligarchies, by tribal chieftains from the surrounding countryside, or by the privateers who operated out of their ports.

Tlemcen prospered as a commercial center and was called the "pearl of the Maghrib." Situated at the head of the Imperial Road through the strategic Taza Gap to Marrakech, the city controlled the caravan route to Sijilmasa, gateway for the gold and slave trade with the western Sudan. Aragon came to control commerce between Tlemcen's port, Oran, and Europe beginning about 1250. An outbreak of privateering out of Aragon, however, severely disrupted this trade after about 1420.

The successor dynasties in North Africa—Marinids, Zayanids, and Hasfids—did not base their power on a program of religious reform as their predecessors had done. Of necessity, they compromised with rural cults that had survived the triumph of puritanical orthodoxy in the 12th century despite the efforts of the Almoravids and Almohads to stamp them out.

The aridity of official Islam had little appeal outside the mosques and schools of the cities. In the countryside, wandering marabouts, or holy people, drew a large and devoted following. These men and women were believed to possess divine grace (baraka) or to be able to channel it to others. In life, the marabouts offered spiritual guidance, arbitrated disputes, and often wielded political power. After death, their cults—some local, others widespread—erected domed tombs that became sites of pilgrimage.

Many tribes claimed descent from marabouts. In addition, small, autonomous republics led by holy men became a common form of government in the Maghrib. In Algeria, the influence of the marabouts continued through much of the Ottoman period, when the authorities would grant political and financial favors to these leaders to prevent tribal uprisings.