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Maghrawa

The Maghrawa (Arabic: المغراويون) were a major Zenata Berber tribal confederation originating from the Chelif valley region in central Algeria, where they maintained their primary seat of power amid nomadic and semi-sedentary communities.^[1] As early adopters of Islam, they integrated into the expanding Arab-Muslim spheres, initially serving in military capacities and later leveraging alliances with the Umayyad Caliphate of Córdoba to assert dominance in the western Maghreb.^[1] By the late 10th century, the Maghrawa had established a ruling dynasty over key urban centers including Fez, where they acted as proxies for Cordoban interests, suppressing rival Idrisid remnants and facilitating control amid regional power vacuums.^[2] Their hold extended to Sijilmasa, a pivotal trans-Saharan trade hub, which they governed until the mid-11th century when Sanhaja-led Almoravids overthrew them, marking the confederation's decline in favor of emerging Saharan Berber empires.^[3] This era of Maghrawa influence underscored the Zenata tribes' role in mediating between Andalusian caliphal ambitions and local Berber autonomies, contributing to the political instability that preceded the Almoravid consolidation.^[2]

Origins and Tribal Identity

Zenata Confederation Affiliation

The Maghrawa constituted a major subgroup within the Zenata Berber tribal confederation, one of the three primary Berber groupings alongside the Sanhaja and Masmuda, with the Zenata historically occupying central and eastern Maghreb territories.^[4] Distinguished by their dialect and tribal organization from the more southern nomadic Sanhaja and the mountain-dwelling Masmuda, the Maghrawa maintained a cohesive identity rooted in shared Zenata customs and kinship structures.^[5] Medieval chronicler Ibn Khaldun, drawing on oral genealogies and earlier records, classified the Zenata into principal branches including the Jarawa, Banu Ifran, and Maghrawa, tracing the latter's lineage to Madghis (or Medghassen), emphasizing their descent within the broader Botr lineage of Berber tribes.^[6] Originating in the eastern Algerian regions, particularly areas associated with the Aurès Mountains and central Maghreb, the Maghrawa exemplified the Zenata's migratory patterns, shifting westward over centuries in response to pressures from Arab incursions and resource competition.^[7] This movement positioned them as a nomadic pastoralist people reliant on herding livestock across steppes and semi-arid zones, supplemented by seasonal agriculture where feasible, which facilitated their adaptation to varied terrains from Algeria toward modern Morocco.^[8] Their early interactions with Arab conquerors reflected a mix of alliances and conflicts; while the broader Zenata engaged in resistance against Umayyad expansion during the 8th century, the Maghrawa notably supported Uqba ibn Nafi's westward campaign to the Atlantic in 683 CE, marking one of the earliest Berber submissions to Islam and highlighting their strategic pragmatism amid conquest dynamics.^[5]

Pre-Islamic and Early Islamic Roots

The Maghrawa emerged as a subgroup within the larger Zenata Berber confederation, whose nomadic pastoralist lifestyle characterized much of the central Maghreb's tribal societies prior to the Arab conquests. Ancient Berber roots, shared with the broader Amazigh peoples, linked them to the indigenous populations of North Africa documented in Roman-era accounts as inhabiting interior steppes and engaging in transhumant herding, with cultural continuities evident in archaeological evidence of pre-Islamic rock art and burial practices in the Atlas and Saharan fringes. While specific pre-Islamic references to the Maghrawa are absent, the Zenata's ethnogenesis aligns with the resilient tribal structures that persisted through interactions with Phoenician, Roman, and Byzantine authorities, maintaining autonomy amid imperial overlays without full cultural assimilation.^[9] During the Umayyad conquest of the Maghreb (647–709 CE), the Maghrawa were among the earliest Berber tribes to convert to Islam, submitting during campaigns led by generals like Uqba ibn Nafi, who reached the Atlantic by 683 CE. This initial adherence positioned them as auxiliaries in the expansion of Muslim rule, yet Berber-wide disillusionment with Arab governance—stemming from taxation and social hierarchies—fostered Kharijite influences in the 8th century, with Zenata groups, including Maghrawa elements, participating in revolts that propagated Ibadi and Sufri doctrines emphasizing egalitarian leadership over Umayyad elitism.^[10]^[11]^[12] By the 9th century, the Maghrawa transitioned toward Maliki Sunni orthodoxy, mirroring the broader Maghreb's consolidation under Idrisid and Aghlabid influences, where Maliki jurists promoted a pragmatic adaptation of Islamic law to local customs. Early settlements centered in western Algeria, particularly between Tlemcen and Ténès, where they navigated Arab-Islamic administration by preserving tribal confederative structures and Berber dialects, facilitating gradual westward shifts into Moroccan highlands without wholesale Arabization. This phase underscored cultural continuity, as pre-Islamic matrilineal kin networks and seasonal migrations informed their integration into nascent Islamic polities.^[6]^[13]

Rise to Regional Power

Alliances with Umayyad Caliphate

The Maghrawa, a Zenata Berber confederation, established strategic alliances with the Umayyad Emirate of Córdoba during the 10th century, acting as proxies in North Africa against the Fatimid Caliphate and its allies, including the Banu Ifran. These partnerships involved military cooperation, where the Maghrawa provided tribal forces to secure Umayyad interests in the western Maghreb, receiving in return political recognition, arms, and autonomy in local governance. By the 940s, amid Fatimid internal strife, the Maghrawa leveraged Umayyad backing to seize control of Fez, establishing a foothold that enhanced their influence over trans-Saharan trade corridors linking to Sijilmasa.^[2] Under Ziri ibn Atiyya (d. 1001 CE), the Maghrawa intensified these ties, achieving dominance in Fez under formal Umayyad suzerainty while expanding against rivals such as the Banu Ifran and Idrisid remnants. Ziri rallied Zenata tribes to overthrow Idrisid control in areas like Tiaret, aligning with Córdoba's efforts to counter Shia-leaning factions and Fatimid expansion. The Umayyad hajib al-Mansur further solidified this by appointing Ziri's kin, such as Wakil ibn Ziri, as governor of Fez in 999–1000 CE, demonstrating direct administrative integration without eroding Maghrawa tribal authority.^[10] These alliances yielded practical benefits for the Maghrawa, including adoption of Umayyad military tactics and supply lines from al-Andalus, which bolstered their campaigns, while preserving independence through nominal vassalage rather than direct subjugation. In exchange, the tribe enforced Umayyad influence against Berber adversaries, facilitating Córdoba's projection of power across the Strait without committing large expeditionary forces. This reciprocal arrangement enabled the Maghrawa's initial power consolidation, though it later shifted as Umayyad internal decline allowed greater autonomy.^[2]^[7]

Conquest of Sijilmasa and Fez

In 976 CE, the Maghrawa, serving as vassals of the Umayyad Caliphate of Córdoba, launched a campaign against the Midrarid dynasty that had ruled Sijilmasa since the 8th century, culminating in the city's capture under the command of Khazrun ibn Fulful.^[14] This overthrow ended over two centuries of Midrarid control, which had been marked by Ibadi Kharijite autonomy and dominance over the Tafilalt oasis region.^[15] Sijilmasa's strategic position as the northern terminus of trans-Saharan caravan routes immediately enriched the Maghrawa, providing access to gold, ivory, and enslaved labor from sub-Saharan Africa, thereby bolstering their economic and military capacity.^[16] By 980 CE, the Maghrawa further consolidated their hold on Sijilmasa by expelling the rival Miknasa tribe, another Zenata group that had briefly contested the city following the Midrarid collapse.^[17] This victory eliminated immediate threats in the southeastern oases, allowing the tribe to redirect resources northward. Under Ziri ibn Atiyya, who rose to prominence as chief around this period, the Maghrawa extended their influence to Fez, seizing the city from competing Zenata factions circa 991 CE and establishing supremacy over northern Morocco. Fez's capture disrupted Miknasa and other local powers, securing a major urban and intellectual center that complemented Sijilmasa's trade role. These conquests positioned the Maghrawa against persistent rivals like the Banu Ifran, a Zenata confederation challenging their expansions in central and eastern Morocco during the late 10th century.^[18] By wresting key nodes like Sijilmasa and Fez from fragmented Zenata rivals and Kharijite holdouts, the Maghrawa transitioned from peripheral Umayyad proxies to de facto regional overlords, leveraging caliphal support while exploiting the weakening central authority in Córdoba to assert greater autonomy. This period of territorial gains laid the foundation for their dominance in the western Maghreb amid the broader fragmentation of post-Idrisid authority.

Governance and Territorial Control

Administrative Structure

The Maghrawa emirate operated a decentralized administrative framework that integrated Zenata Berber tribal hierarchies with elements of Islamic governance, eschewing rigid centralization in favor of coordination among clan leaders and local councils. Authority emanated from the emir in Fez, the de facto capital since the late 10th century, who delegated oversight of territories to allied chieftains responsible for local enforcement and revenue collection. Tribal assemblies, or jama'at, facilitated consensus-based decision-making on disputes and resource allocation, reflecting pre-Islamic Berber customs adapted to rule over urban centers like Fez and Sijilmasa.^[19] Judicial administration relied on appointed qadis who interpreted Sharia law, often in consultation with muftis, to resolve civil and criminal matters, supplementing tribal arbitration for inter-clan issues. This dual system maintained order without a sprawling bureaucracy, as the emirate lacked standing provincial governors beyond family appointees in key strongholds. Taxation emphasized indirect levies, including kharaj on cultivated lands and customs tolls on trans-Saharan trade routes, which sustained military obligations and court functions while minimizing direct interference in tribal economies.^[20] Diplomatically, the Maghrawa balanced autonomy with strategic nominal suzerainty to the Umayyad Caliphate of Cordoba from circa 980, securing legitimacy, titles, and occasional aid against Fatimid incursions in the western Maghreb during the 950s–960s. This allegiance involved ceremonial oaths and coinage bearing the Cordoban caliph's name, yet allowed de facto independence in domestic policy, as evidenced by their resistance to Fatimid overreach in Sijilmasa. Such relations underscored a pragmatic approach, prioritizing tribal cohesion over ideological alignment with distant caliphal centers.^[21]

Military Campaigns and Defense

The Maghrawa military relied heavily on light cavalry units drawn from their Zenata tribal confederation, armed primarily with spears, javelins, and small round shields, which enabled highly mobile tactics suited to the desert fringes and Atlas Mountain regions they controlled.^[5] These nomadic warfare strategies emphasized rapid strikes, harassment, and exploitation of terrain for ambushes, allowing the tribe to project power across disparate oases and trade routes while defending against rival confederations.^[22] Internal tribal levies formed the core of their forces, with cohesion maintained through kinship ties rather than standing armies, though this structure proved vulnerable to factionalism during prolonged conflicts. Key campaigns in the late 10th century included clashes with Sanhaja groups, such as the 971 confrontation with Zirid forces under Ziri ibn Manad, where Maghrawa warriors contributed to the Sanhaja leader's defeat in battle.^[23] By the early 11th century, escalating inter-tribal warfare pitted the Maghrawa against Sanhaja nomads encroaching on their trade-dominated territories, including repeated defenses of Sijilmasa against raids and revolts fueled by local discontent with Zenata rule.^[24] These efforts temporarily repelled incursions but faltered amid internal divisions, culminating in the 1054–1055 Almoravid conquest of Sijilmasa by Yahya ibn Umar al-Lamtuni's Sanhaja armies, which overwhelmed Maghrawa garrisons and shattered their regional dominance.^[25] While occasional reinforcements came from allied Arab client groups integrated into Umayyad networks, the Maghrawa's defense ultimately hinged on Zenata tribal unity, which eroded under sustained pressure from unified Sanhaja opponents employing similar cavalry tactics but bolstered by religious mobilization.^[22] This dependence exposed vulnerabilities in static defenses around urban centers like Sijilmasa, where nomadic mobility could not fully counter coordinated assaults on fortified positions.

Society, Economy, and Culture

The Maghrawa tribe, as part of the Zenata Berber confederation, maintained a patrilineal kinship system typical of northern Berber groups, wherein descent, inheritance, and social identity were traced exclusively through male lines, forming the basis of clan (qabila) and sub-clan (fractions) structures.^[26] These clans emphasized collective solidarity (asabiyyah), with internal hierarchies led by shaykhs selected through consensus among clan elders, balancing genealogical prestige with demonstrated merit in leadership, warfare, and dispute resolution, rather than strict primogeniture. Decision-making occurred via tribal assemblies (jama'a), where representatives from patrilineal lineages deliberated on matters of migration, alliances, and conflict, fostering cohesion amid nomadic pastoralism.^[27] Women within Maghrawa society operated within these patrilineal frameworks but held practical authority in nomadic encampments, managing household resources, animal husbandry, and weaving, while contributing to tribal resilience through endogamous clan marriages that preserved lineage purity or exogamous unions that sealed inter-clan pacts per longstanding Berber customs.^[28] Such marriages, often arranged by family heads to strengthen kinship ties without altering core descent rules, underscored women's roles in perpetuating social networks, though their status remained subordinate to male agnatic lines.^[28] The tribe integrated Arab client groups (mawali) as subordinates attached to Berber clans, typically through patronage or absorption of migrants, which provided military auxiliaries and administrative expertise without eroding the dominant patrilineal Berber ethos or leadership. This arrangement, common among Zenata tribes allying with Umayyad forces, allowed Maghrawa emirs to leverage Arab loyalties for regional expansion while upholding ethnic and kinship primacy.

Economic Foundations in Trade and Agriculture

The Maghrawa's economic ascendancy hinged on their seizure of Sijilmasa in 976 CE, transforming the oasis city into a linchpin of trans-Saharan commerce that channeled gold from West African polities like the Ghana Empire northward. Control of this entrepôt enabled the imposition of tolls on caravans transporting gold dust, ivory, and slaves in exchange for salt slabs from Saharan mines, copper from North African sources, and textiles from Mediterranean ports, yielding revenues that underpinned military expeditions and tribal patronage networks.^[29]^[30]^[31] Sijilmasa's mints, active under Maghrawa oversight from the late 10th century, struck gold dinars and silver dirhams that standardized transactions and extended commercial reach into al-Andalus, where alliances with the Umayyad emirate of Córdoba facilitated bidirectional flows of Andalusian ceramics, ironwork, and leather goods for Moroccan staples. These monetary practices, devoid of explicit regulatory impositions in surviving records, nonetheless promoted market stability by aligning with broader Islamic dirham-dinar conventions, drawing merchants from Ifriqiya and beyond to converge on regulated bazaars.^[32]^[33] Agricultural outputs from the irrigated oases around Sijilmasa and the fertile lowlands near Fez provided essential surpluses to sustain urban populations and caravan outposts, with qanat systems—likely adapted from Midrarid predecessors—supporting date palm groves, barley fields, and vegetable plots that buffered against trade volatilities. Fez's environs, encompassing alluvial plains conducive to olives and grains, yielded taxable harvests that diversified revenue streams, though secondary to commerce in overall fiscal weight.^[34]^[21]

Religious Orientation and Practices

The Maghrawa, among the earliest Berber tribes to convert to Islam in the 7th century following the Arab conquests, adhered to Sunni Islam as their primary religious orientation, aligning with the orthodoxy of their Umayyad patrons in al-Andalus and distinguishing themselves from Kharijite sects dominant among neighboring Zenata groups like the Banu Ifran.^[7] This adherence involved rejection of Ibadi separatism and other Kharijite variants that emphasized egalitarian but schismatic interpretations, favoring instead the centralized authority and doctrinal conformity promoted by Sunni caliphal structures.^[35] By the 10th century, the Maghrawa had integrated the Maliki madhhab, the prevailing school of Sunni jurisprudence in the Maghreb, which emphasized Medinan practice and customary law amenable to Berber tribal contexts.^[36] Under their rule in Fez, they sponsored enhancements to religious infrastructure, including the improvement of mosques and support for Maliki scholars, fostering urban centers of learning amid their territorial control from circa 980 to 1070.^[37] Residual syncretic elements from pre-Islamic Berber traditions persisted in localized practices, such as tribal oaths and seasonal rituals blended with Islamic observance, though these did not challenge core Sunni tenets.^[13] In trade hubs like Sijilmasa, the Maghrawa tolerated Jewish merchants under the conventional dhimmi framework of protected non-Muslim status, which imposed jizya taxes but permitted commercial activities essential to trans-Saharan exchange without imposing rigid urban impositions that conflicted with nomadic tribal norms.^[38] This pragmatic approach reflected causal incentives of economic interdependence rather than ideological zeal, maintaining social stability in diverse caravan routes.^[7]

Key Leaders and Dynastic Figures

Early Emirs and Founders

The Banu Khazar family, named after the eponymous ancestor Khazar ibn Ḥafṣ ibn Ṣulat ibn Wazmār ibn Maghraw (active in the first half of the 8th century), provided the foundational leadership for the Maghrawa confederation's rise from tribal chiefs to regional emirs. Muhammad ibn Khazar, a key early figure in the late 9th and early 10th centuries, consolidated power among the Zenata Berbers by navigating rivalries with Fatimid forces, including raids and alliances that expanded influence from the Oran region toward the Rif and Sijilmasa.^[39] His efforts laid the groundwork for territorial control, though primary chronicles emphasize his role in countering Fatimid expansion rather than formal emirates. Muhammad's son, al-Khayr ibn Muhammad ibn Khazar, advanced this foundation by seizing Sijilmasa around 970, establishing Maghrawa oversight of the vital trans-Saharan trade hub from 976/7 until the mid-11th century. This conquest, achieved through military pressure on the declining Midrarids, marked the transition to emir-like authority, with al-Khayr leveraging Zenata tribal levies to defend against Hammadid incursions. His rule exemplified early diplomatic pragmatism, as he reconciled with Fatimid caliphs when necessary to secure economic routes. Ziri ibn Atiyya ibn Abd Allah ibn Tabādalt ibn Muhammad ibn Khazar (r. 988–1001) emerged as the pivotal founder of Maghrawa prominence in northern Morocco, capturing Fez in 988/9 from Banu Ifran control through coordinated assaults supported by Umayyad forces from Cordoba. As the first recognized tribal emir of the confederation, Ziri stabilized the city amid post-Idrisid fragmentation, founding Oujda in 994 to anchor eastern defenses and forging alliances that buffered against Sanhaja threats.^[40] His reign, documented in regional chronicles, emphasized conquest intertwined with Umayyad vassalage, enabling administrative consolidation before the caliphate's decline.^[40] Ziri's death in 1001 passed leadership to successors like al-Mu'izz, but his agency in Fez's takeover defined the dynasty's urban foothold.^[40]

Zenith-Era Rulers

The zenith of Maghrawa influence occurred between approximately 1000 and 1050 CE, when the Zanata Berber confederation exerted control over critical trans-Saharan trade hubs including Sijilmasa and Awdaghust, leveraging these assets for economic dominance and military projection across northern Morocco.^[2] Strategic decisions emphasized alliances with external powers, such as the Umayyad Caliphate of Córdoba, to counter Fatimid expansionism and secure nomadic winter pastures from Figuig to the Moulouya valley and near Taza and Oujda.^[2] Key rulers navigated multi-tribal coalitions within the Zenata framework to sustain this power, including figures possibly associated with Ziri ibn Atiyya, whose leadership aligned with broader efforts to resist Fatimid-aligned groups like the Miknasa as early as 917 CE, though intensified during the peak era through coordinated warrior mobilizations.^[2] Ahmad bin Abu Bakr exemplified such governance by ruling Aghmat and funding enhancements to Fez's mosques in 956 CE, fostering urban consolidation amid nomadic tribal dynamics.^[2] An earlier pact around 970 CE with the king of Ghana further underscored deliberate economic diplomacy to bolster trade networks against rival confederations.^[2] Succession patterns during this period reflected pragmatic transitions reliant on tribal consensus rather than rigid primogeniture, enabling sustained coalition management but vulnerable to fragmentation from internal rivalries, as evidenced by the confederation's eventual challenges from Sanhaja groups leading into the mid-11th century.^[2] These leaders prioritized defensive postures against eastern threats, integrating diverse Zenata subtribes into flexible military structures to preserve autonomy without overextension.^[2]

Decline, Conquest, and Legacy

Conflicts with Almoravids and Internal Weaknesses

The Almoravids, a Sanhaja Berber movement originating in the Sahara, initiated their expansion into Maghrawa territories by capturing Sijilmasa, the key trans-Saharan trade entrepôt under Maghrawa control, in 1054–1055.^[35] This early loss severed a vital economic artery reliant on gold, salt, and slave caravans, exposing the Maghrawa's strategic vulnerabilities in sustaining their Zenata confederation's cohesion and military provisioning.^[16] The Maghrawa, more sedentary and urban-oriented compared to the nomadic Almoravids, struggled to counter the latter's highly mobile camel-mounted warriors, whose religious zeal and tribal unity enabled rapid campaigns across arid terrains.^[36] Under Yusuf ibn Tashfin's leadership from 1061, the Almoravids consolidated gains northward, culminating in the siege and conquest of Fez in 1075 after eight days of resistance by the last Maghrawa ruler, Mu'annasir.^[41] This offensive exploited the Maghrawa's fragmented defenses, as internal power struggles intensified after 1060, eroding centralized authority amid rival tribal factions within the Zenata alliance. Succession disputes, lacking primogeniture and fueled by emirate fragmentation, further paralyzed coordinated responses, allowing Almoravid forces to dismantle remaining strongholds like Salé in 1073 en route to Fez.^[41] The Maghrawa's overdependence on urban trade networks, rather than nomadic pastoralism, amplified these fractures; without Sijilmasa's revenues, fiscal strains deepened factional rivalries, undermining recruitment and loyalty among subordinate tribes. Almoravid doctrinal rigor, emphasizing jihad against perceived laxity, contrasted with the Maghrawa's pragmatic alliances, demoralizing defenders and facilitating defections. By the late 1070s, these endogenous weaknesses—compounded by the Almoravids' superior adaptability to desert warfare—ensured the Maghrawa's overthrow, ending their rule over core Moroccan territories.

Long-Term Historical Influence

The Maghrawa's control of strategic oases such as Sijilmasa from approximately 976 CE onward enabled them to oversee critical segments of trans-Saharan trade routes, channeling gold, salt, and slaves northward and fostering economic networks that outlasted their dynasty.^[21] This oversight integrated Berber tribal economies with sub-Saharan resources, laying infrastructural precedents for commerce under the succeeding Almoravids, who captured Sijilmasa around 1055 CE, and indirectly the Almohads, whose caliphate from 1147 CE benefited from sustained caravan pathways.^[21] Their facilitation of these exchanges, rooted in Zenata tribal mobility and alliances, exemplified how Berber confederations adapted Arab-Islamic administrative models to local pastoral-agricultural bases without full subordination to eastern caliphal authority. In historiographical assessments, particularly Ibn Khaldun's Kitab al-Ibar, the Maghrawa exemplify Zenata Berber resilience, maintaining dynastic sovereignty amid pressures from Umayyad and Abbasid Arab influences through cohesive tribal solidarity (asabiyyah).^[42] This autonomy preserved indigenous governance structures in the central Maghrib, countering assimilation into caliphal hierarchies and enabling Berber-led polities to mediate between Mediterranean and Saharan spheres. Ibn Khaldun, drawing on oral and written Berber traditions, positions such Zenata groups as vital to the cyclical renewal of North African authority, distinct from Arab nomadic incursions that disrupted but did not erase underlying Berber frameworks. Medieval chronicles portray the Maghrawa as a pivotal interlude, bridging the fragmented Idrisid principalities (ending circa 974 CE) and the Almoravid conquests of the 1070s, during which they consolidated urban centers like Fez and Aghmat as administrative hubs.^[3] This transitional role is evidenced in Arabic sources detailing their overthrow of prior rulers and resistance to external incursions, underscoring continuity in Berber political agency across eras.^[3] While direct archaeological correlates remain sparse, urban stratigraphy at sites under their influence reflects sustained settlement patterns linking Idrisid foundations to later expansions.

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After being ruled by the Maghrawa Government for sixty years, the city came under the rule of the Almoravids who enforced Islam on the city, and remained in ...<|separator|>
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https://www.degruyterbrill.com/document/doi/10.1515/9780748646821-006/html
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https://oxfordre.com/africanhistory/display/10.1093/acrefore/9780190277734.001.0001/acrefore-9780190277734-e-467
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History of Moroccan Islam - Medio Oriente e Dintorni
Jan 2, 2023 · Islam reaches Morocco for the first time following the Umayyad invasion of 680 and is very well received by the local Amazigh/Berber tribes.Missing: shift | Show results with:shift
[38]
The Treatment of Jews in Arab/Islamic Countries
The Dhimmi Still, as People of the Book, Jews (and Christians) are protected under Islamic law. The traditional concept of the dhimma ( writ of protection ) ...Missing: Maghrawa | Show results with:Maghrawa
[39]
[PDF] Untitled - isamveri.org
Khazar became the leader of the Maghrawa. Extending his territory at the expense of the Fățimid zone of influence established by Djawhar [g.v.], the new ...Missing: early | Show results with:early
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The Political Situation in Morocco during the Reign of Ziri Ibn Atiya ...
Dec 1, 2024 · The first section provides a brief overview of the Maghrawa tribe, the second focuses on Ziri ibn Atiyya's lineage, and the third discusses ...
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