Muslim conquest of the Maghreb
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|Muslim conquest of the Maghreb|
|Part of the Muslim conquests and the Arab–Byzantine Wars|
Roman Theatre at Leptis Magna
Kingdom of Altava
|Commanders and leaders|
Gregory the Patrician †|
John the Patrician
Abd Allah ibn al-Zubayr|
Abdallah ibn Sa'ad
Uqba ibn Nafi †
Abu al-Muhajir Dinar †
Musa bin Nusayr
Hasan ibn al-Nu'man
Tariq ibn Ziyad
The Muslim conquest of the Maghreb (Arabic: الفَتْحُ الإسْلَامِيُّ لِلمَغْرِبِ) continued the century of rapid Arab Early Muslim conquests following the death of Muhammad in 632 AD and into the Byzantine-controlled territories of Northern Africa. In a series of three stages, the conquest of the Maghreb commenced in 647 and concluded in 709 with the "Byzantine" Roman Empire losing its last remaining strongholds to the then-Umayyad Caliphate.
By 642 AD, under Caliph Umar, Arab Muslim forces had laid control of Mesopotamia (638), Syria (641), Egypt (642), and had invaded Armenia, all previously territories split between the warring Byzantine and Persian Empires, and were concluding their conquest of the Persian Empire with their defeat of the Persian army at the Battle of Nahāvand. It was at this point that Arab military expeditions into North African regions west of Egypt were first launched, continuing for years and furthering the spread of Islam.
In 644 at Madinah, Caliph Umar (Omar) was succeeded by Uthman ibn Affan (Othman), during whose twelve-year rule Armenia, Cyprus, and all of Iran, would be added to the growing Islamic empire; Afghanistan and North Africa would receive major invasions; and Muslim sea raids would range from Rhodes to the southern coasts of the Iberian Peninsula. The Byzantine navy would be defeated in the eastern Mediterranean.
Sources for the history of the invasion
The earliest Arab accounts that have come down to us are those of ibn 'Abd al-Hakam, al-Baladhuri and Khalifah ibn Khayyat, all of which were written in the 9th century some 200 years after the first invasions. These are not very detailed. In the case of the most informative, the History of the Conquest of Egypt and North Africa and Spain by ibn 'Abd al-Hakam, Robert Brunschvig has shown that it was written with a view to illustrating points of Maliki law rather than documenting a history, and that some of the events it describes are probably historical.
Beginning in the 12th century, scholars at Kairouan began to construct a new version of the history of the conquest, which was finalised by Ibrahim ibn ar-Raqiq. This version was copied in its entirety, and sometimes interpolated, by later authors, reaching its zenith in the 14th century with scholars such as ibn Idhari, ibn Khaldun and al-Nuwayri. It differs from the earlier version not only in the greater detail, but also in giving conflicting accounts of events. This, however, is the best-known version and is the one given below.
There is ongoing controversy regarding the relative merits of the two versions. For more information, refer to the works cited below by Brunschvig, Modéran and Benabbès (all supporters of the earlier version) and Siraj (supports the later version).
The first invasion of North Africa, ordered by Abdallah ibn Sa'd, commenced in 647. 20,000 Arabs marched from Medina in the Arabian Peninsula, another 20,000 joined them in Memphis, Egypt, and Abdallah ibn Sa'd led them into the Byzantine Exarchate of Africa. The army took Tripolitania (in present-day Libya). Count Gregory, the local Byzantine governor, had declared his independence from the Byzantine Empire in North Africa. He gathered his allies, confronted the invading Islamic Arab forces and suffered defeat (647) at the Battle of Sufetula, a city 240 kilometres (150 mi) south of Carthage. With the death of Gregory his successor, probably Gennadius, secured the Arab withdrawal in exchange for tribute. The campaign lasted fifteen months and Abdallah's force returned to Egypt in 648.
All further Muslim conquests were soon interrupted, however, the Kharijite dissidents murdered Caliph Uthman after holding him under house arrest in 656. He was replaced by Ali, who in turn was assassinated in 661. The Umayyad Caliphate of largely secular and hereditary Arab caliphs, then established itself at Damascus and Caliph Muawiyah I began consolidating the empire from the Aral Sea to the western border of Egypt. He put a governor in place in Egypt at al-Fustat, creating a subordinate seat of power that would continue for the next two centuries. He then continued the invasion of non-Muslim neighboring states, attacking Sicily and Anatolia (in Asia Minor) in 663. In 664 Kabul, Afghanistan, fell to the invading Muslim armies.
The years 665 to 689 saw a new Arab invasion of North Africa.
It began, according to Will Durant, to protect Egypt "from flank attack by Byzantine Cyrene". So "an army of more than 40,000 Muslims advanced through the desert to Barca, took it, and marched to the neighborhood of Carthage", defeating a defending Byzantine army of 20,000 in the process.
Next came a force of 10,000 Arabs led by the Arab general Uqba ibn Nafi and enlarged by thousands of others. Departing from Damascus, the army marched into North Africa and took the vanguard. In 670 the city of Kairouan (roughly 150 kilometers [80 mi] south of modern Tunis) was established as a refuge and base for further operations. This would become the capital of the Islamic province of Ifriqiya, which would cover the coastal regions of today's western Libya, Tunisia, and eastern Algeria.
After this, as Edward Gibbon writes, the fearless general "plunged into the heart of the country, traversed the wilderness in which his successors erected the splendid capitals of Fes and Morocco, and at length penetrated to the verge of the Atlantic and the great desert". In his conquest of the Maghreb (western North Africa) he besieged the coastal city of Bugia as well as Tingi or Tangier, overwhelming what had once been the traditional Roman province of Mauretania Tingitana.
But here he was stopped and partially repulsed. Luis Garcia de Valdeavellano writes:
In their invations against the Byzantines and the Berbers, the Arab chieftains had greatly extended their African dominions, and as early as the year 682 Uqba had reached the shores of the Atlantic, but he was unable to occupy Tangier, for he was forced to turn back toward the Atlas Mountains by a man who became known to history and legend as Count Julian.
Moreover, as Gibbon writes, Uqba, "this Mahometan Alexander, who sighed for new worlds, was unable to preserve his recent conquests. By the universal rebellion against muslim occupation of the Greeks and Africans he was recalled from the shores of the Atlantic." On his return, a Berber-Byzantine coalition ambushed and crushed his forces near Biskra, killing Uqba and wiping out his troops.
Then, adds Gibbon, "The third general or governor of Africa, Zuheir, avenged and encountered the fate of his predecessor in the Battle of Mamma. He vanquished the native population in many battles; but he was overthrown by a powerful army, which Constantinople had sent to the relief and liberation of Carthage."
Meanwhile, a new civil war among rivals for the monarchy raged in Arabia and Syria. It resulted in a series of four caliphs between the death of Muawiya in 680 and the accession of Abd al-Malik ibn Marwan (Abdalmalek) in 685; strife ended only in 692 with the death of the rebel leader.
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This development brought about a return of domestic order that allowed the caliph to resume the Islamic conquest of North Africa. It began with the renewed invasion of Ifriqiya. Gibbon writes:
the standard was delivered to Hassan governor of Egypt, and the revenue of that kingdom, with an army of forty thousand men, was consecrated to the important service. In the vicissitudes of war, the interior provinces had been alternately won and lost by the Saracens. But the seacoast still remained in the hands of the Greeks; the predecessors of Hassan had respected the name and fortifications of Carthage; and the number of its defenders was recruited by the fugitives of Cabes and Tripoli. The arms of Hassan were bolder and more fortunate: he reduced and pillaged the metropolis of Africa; and the mention of scaling-ladders may justify the suspicion, that he anticipated, by a sudden assault, the more tedious operations of a regular siege.
But the Byzantine Empire responded with troops from Constantinople, joined by soldiers and ships from Sicily and a powerful contingent of Visigoths from Hispania. This forced the invading Arab army to run back to Kairouan. Then, writes Gibbon, "the Christians landed; the citizens hailed the ensign of the cross, and the winter was idly wasted in the dream of victory or deliverance.
The following spring, however, the Arabs launched a new assault by sea and land, forcing the Byzantines and their allies to evacuate Carthage in 698. The Arabs slaughtered the civilians, totally destroyed the city and burned it to the ground, leaving the area desolate for the next two centuries. After the departure of the main force of the Byzantines and their allies, another battle was fought near Utica and the Arabs were again victorious, forcing the Byzantines to leave that part of North Africa for good.
This was immediately followed by a Berber rebellion against the new Arab overlords. Gibbon writes:
Under the standard of their queen Kahina, the independent tribes acquired some degree of union and discipline; and as the Moors respected in their females the character of a prophetess, they attacked the invaders with an enthusiasm similar to their own. The veteran bands of Hassan were inadequate to the defence of Africa: the conquests of an age were lost in a single day; and the Arabian chief, overwhelmed by the torrent, retired to the confines of Egypt.
In 703, five years passed before Hassan received fresh troops from the caliph. Meanwhile the people of North Africa's cities chafed under the Berber reign. Thus Hassan was welcomed upon his return. Gibbon writes that "the friends of civil society conspired against the savages of the land; and the royal prophetess was slain in the first battle."
By the meantime, the Arabs had taken most of North Africa from the Byzantines. The area was divided into three provinces: Egypt with its governor at al-Fustat, Ifriqiya with its governor at Kairouan, and the Maghreb (modern Morocco) with its governor at Tangiers.
Musa bin Nusair, a successful general in the campaign, was made governor of Ifriqiya and given the responsibility of putting down a renewed Berber rebellion and converting the population to Islam. Musa and his two sons prevailed over the rebels, slaughtered the civilians and enslaved 300,000 captives. The caliph's portion was 60,000 of the captives. These the caliph sold into slavery, the proceeds from their sale going into the public treasury. Another 30,000 captives were pressed into military service.
Musa also had to deal with the Byzantine navy that still fought on against the Muslim invasions. So he built a navy of his own which went on to conquer the Christian islands of Ibiza, Majorca, and Menorca. Advancing into the Maghreb, his forces took Algiers in 700.
Completion of the conquest
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By 709, all of North Africa was under the control of the Arab caliphate. The only possible exception was Ceuta at the African Pillar of Hercules. Gibbon declares: "In that age, as well as in the present, the kings of Spain were possessed of the fortress of Ceuta [...] Musa, in the pride of victory, was repulsed from the walls of Ceuta, by the vigilance and courage of Count Julian, the general of the Goths."
Other sources, however, maintain that Ceuta represented the last Byzantine outpost in Africa and that Julian, whom the Arabs called Ilyan, was an exarch or Byzantine governor. Valdeavellano offers another possibility, that "as appears more likely, he may have been a Berber who was the lord and master of the Catholic tribe of Gomera." In any case, being an able diplomat who was adept in Visigothic, Berber, and Arab politics, Julian might well have surrendered to Musa on terms that allowed him to retain his title and command.
At this time the population of Ceuta included many refugees from a ruinous Visigothic civil war that had broken out in Hispania (modern Portugal and Spain). These included family and confederates of the late King Wittiza, Arian Christians fleeing forced conversions at the hands of the Visigothic Catholic church, and Jews.
As Gibbon puts it, Musa received an unexpected message from Julian, "who offered his place, his person, and his sword" to the Muslim leader in exchange for help in the civil war. Though Julian's "estates were ample, his followers bold and numerous", he "had little to hope and much to fear from the new reign." And he was too feeble to challenge Roderic directly. So he sought Musa's aid.
For Musa, Julian, "by his Andalusian and Mauritanian commands, ... held in his hands the keys of the Spanish monarchy." And so Musa ordered some initial raids on the southern coast of the Iberian Peninsula in 710. In the spring of that same year Tariq ibn Ziyad—a Berber, a freed slave, and a Muslim general—took Tangier. Musa thereupon made him governor there, backed by an army of 6,700.
The next year, 711, Musa directed Tariq to invade Hispania. Disembarking from Ceuta aboard ships provided by Julian, Tariq plunged into the Iberian Peninsula, defeated Roderic, and went on to besiege the Visigothic capital of Toledo. He and his allies also took Córdoba, Ecija, Granada, Málaga, Seville, and other cities. Due to this, the Umayyad conquest of Hispania completed the Arab conquest of North Africa.
Indigenous Christianity after the Muslim conquest
The conventional historical view is that the conquest of North Africa by the Islamic Umayyad Caliphate between AD 647–709 effectively ended Christianity in Africa for several centuries. The prevailing view is that the Church at that time lacked the backbone of a monastic tradition and was still suffering from the aftermath of heresies including the so-called Donatist heresy, and that this contributed to the early obliteration of the Church in the present day Maghreb. Some historians contrast this with the strong monastic tradition in Coptic Egypt, which is credited as a factor that allowed the Coptic Church to remain the majority faith in that country until around after the 14th century despite numerous persecutions.
However, new scholarship has appeared that disputes this. There are reports that Christianity persisted in the region from Tripolitania (present-day western Libya) to present-day Morocco for several centuries after the completion of the Arab conquest by 700. A Christian community is recorded in 1114 in Qal'a in central Algeria. There is also evidence of religious pilgrimages after 850 to tombs of Christian saints outside of the city of Carthage, and evidence of religious contacts with Christians of Arab Spain. In addition, calendrical reforms adopted in Europe at this time were disseminated amongst the indigenous Christians of Tunis, which would have not been possible had there been an absence of contact with Rome.
Local Catholicism came under pressure when the Muslim fundamentalist regimes of the Almoravids and especially the Almohads came into power, and the record shows persecutions and demands made that the local Christians of Tunis to convert to Islam. We still have reports of Christian inhabitants and a bishop in the city of Kairouan around 1150 – a significant report, since this city was founded by Arab Muslims around 680 as their administrative center after their conquest. A letter from the 14th century shows that there were still four bishoprics left in North Africa, admittedly a sharp decline from the over four hundred bishoprics in existence at the time of the Arab conquest. Berber Christians continued to live in Tunis and Nefzaoua in the south of Tunisia until the early 15th century, and "[i]n the first quarter of the fifteenth century, we even read that the native Christians of Tunis, though much assimilated, extended their church, perhaps because the last of the persecuted Christians from all over the Maghreb had gathered there."
By 1830, when the French came as conquerors to Algeria and Tunis, local Christianity had been extinguished. The growth of Christianity in the region after the French conquest was built on European settlers, and these immigrants and their descendants mostly left when the countries of the region became independent.
Although the area was under control of the caliphate, there were still some sections of the population that would resist the spread of Islam. The Berber people were thought of as inferior and made to convert to Islam and join the Arab army, receiving less pay than an Arab would have. This led to much dissatisfaction and ultimately the death of Mahgreb's Arab governor, Yazid ibn Abi Muslim at the hands of one of his bodyguards after ordering them to tattoo his name on their arms to signal his ownership.
Another rebellion was prompted by the enslavement of the Berbers. This occurred in southern Morocco, in 739 lasting through to 740. However, this rebellion would be suppressed by an Arab expedition, which seized both prisoners and gold in the process.
One of the unifying forces of these rebellions were the teachings of Arab Kharijite missionaries who had worked as merchants. They were able to convert some sections to their way of thinking and this provided a "unifying discipline and revolutionary zeal that powered the Berber rebellion of 739" through 743.
- Muslim conquest of Egypt
- Arabized Berber
- Arab–Byzantine wars
- Barbary Coast
- Berber Jews
- Berber Revolt
- Berbers and Islam
- History of Algeria
- History of Islam in southern Italy
- History of Tunisia
- Kabylism, Algerianism, Berberism
- Umayyad conquest of Hispania
- article by Brunschvig cited below
- Rodd, Francis. "Kahena, Queen of the Berbers: "A Sketch of the Arab Invasion of Ifriqiya in the First Century of the Hijra" Bulletin of the School of Oriental Studies, University of London, Vol. 3, No. 4, (1925), 731-2
- Hans Kung, Tracing the Way : Spiritual Dimensions of the World Religions, Continuum International Publishing Group, 2006, page 248
- "Office of the President - Bethel University". Archived from the original on 2007-02-02.
- The Disappearance of Christianity from North Africa in the Wake of the Rise of Islam C. J. Speel, II Church History, Vol. 29, No. 4 (December, 1960), pp. 379-397
- Phillips, Fr Andrew. "The Last Christians Of North-West Africa: Some Lessons For Orthodox Today".
- "citing Mohamed Talbi, "Le Christianisme maghrébin", in M. Gervers & R. Bikhazi, Indigenous Christian Communities in Islamic Lands; Toronto, 1990; pp. 344-345".
- Stapleton, Timothy J. (October 21, 2013). A Military History of Africa. Praeger. p. 22. ISBN 0313395691.
- Rogerson, Barnaby; McCullin, SIr Donald (May 15, 2018). In Search of Ancient North Africa: A History in Six Live (1 ed.). Haus Publishing. p. 25. ISBN 9781909961555.
- Robert Brunschvig, "Ibn Abd al-Hakam et la conquète de l'Afrique du Nord par les arabes", Al-Andalus, 40 (1975), pp. 129–179
- A. Benabbès: "Les premiers raids arabes en Numidie Byzantine: questions toponymiques." In Identités et Cultures dans l'Algérie Antique, University of Rouen, 2005 (ISBN 2-87775-391-3)
- Will Durant, The History of Civilization: Part IV—The Age of Faith. 1950. New York: Simon and Schuster.
- Edward Gibbon, History of the Decline and Fall of the Roman Empire, Chapter 51.
- Charles Scott Kimball, A History of Europe. 2001. And A History of Africa. 2004. Published online at http://xenohistorian.faithweb.com/.
- Yves Modéran: "Kusayla, l'Afrique et les Arabes." In Identités et Cultures dans l'Algérie Antique, University of Rouen, 2005 (ISBN 2-87775-391-3).
- Ahmed Siraj: L'Image de la Tingitane. L'historiographie arabe medievale et l'Antiquite nord-africaine. École Française de Rome, 1995. ISBN 2-7283-0317-7.
- James Trager, editor, The People's Chronology. 1979. New York: Holt, Rinehart and Winston. ISBN 0-03-017811-8
- Luis Garcia de Valdeavellano, Historia de España. 1968. Madrid: Alianza. Quotes as translated from the Spanish by Helen R. Lane in Count Julian by Juan Goytisolo. 1974. New York: The Viking Press, Inc. ISBN 0-670-24407-4