The Aghlabids (800 – 909)

The Aghlabid emirate in Ifriqia (The Arab term for northern Africa, which today encompasses Tunisia, the eastern half of Algeria and Tripolitania) was born at the end of half a century of political and religious turmoil following the Berber revolt of 740. After the fall of the Umayyad caliphate in 750, the Abbasids of Baghdad never managed to establish their authority in a permanent fashion. The Muhallabid dynasty, which governed the province and who were allied to the new caliphs, were constantly obliged to deal with the revolts of the Arab forces (jund). It was in this context that Ibrahim ibn al-Aghlab first came to notice. He was from the Arab Tamin tribe, held the position of vice governor of Zab and was consequently at the head of an imposing jund based in Belezma. Due to his loyalty to Baghdad, he was offered the governorship of Kairouan, which he accepted on the condition that Haroun al-Rachid recognised him as the emir of a hereditary power and not as a simple wali (governor). It was thus that in 800 he was to become the head of the first autonomous dynasty within the Abbasid caliphate. Ibrahim and his early successors managed to put down the rebellions of the Tunis jund and establish a stable society, whose institutions were a replica of those of Baghdad. They appointed visirs, chamberlains and numerous diwan or officers in charge of different areas of government: Chancellery (kitaba), post (barid), army (jund), and taxation (kharaj). They minted gold coins (dinar), which was normally only done by the caliph in Baghdad. Finally, like the Abbasids before them, the Aghlabids built two royal towns close to Kairouan: al-Abbasiya , constructed by Ibrahim in 800 – 801 and Raqqada, founded in 876 by Ibrahim II (r. 875 – 902).

Already in possession of large territories from Tripolitania to Setif, the Aghlabids undertook the conquest of Sicily in 827, an undertaking that was to take until 902. As a consequence the isle came under the political control of Ifriqiya, whose geostrategic position in the central Mediterranean was considerably strengthened. Sailing from the island, the Aghlabid navy increased its assaults on southern Italy and occupied Malta in 869.This military activity, as well as many acts of piracy, did not prevent the development of trade links with Christian Europe, even if this was hardly mentioned by historical sources. The city of Kairouan flourished under the Aghlabids as a commercial centre due to its proximity to the agricultural lands of the Sahil (coastal region having Sousse as it’s capital). It also developed as a cultural and spiritual centre with the increasing judicial activities of two Sunnite schools: The Hanafites, who were in the minority and the Malikites. The Malikites progressively dominated religious life in Ifriqiya and managed to retain this position over a considerable period of time. From the beginning of the reign of Muhammad I, who appointed the well-known jurist Sahnun as the Qadi (judge ruling in accordance with Islamic religious law) of Kairouan, the Aghlabids became overtly pro-Malikite. In spite of this, Ifrikiya was truly cosmopolitan in terms of ideology and religion with the presence of adepts of different Muslim doctrines (Chiite, Kharijite, Mutazilite) as well as a Jewish minority and a community of local Christians (Afariq).

The Aghlabids were great builders and left us some treasures of Muslim art. The Great Mosque of Kairouan is undoubtedly the best example. On the site of the first mosque built by ‘Uqba, who conquered Ifriqiya and founded the city, emir Ziyadat Allah I decided to construct the Great Mosque in 836, which was further enlarged by Abu Ibraham (r. 856 – 863). The mosque is built in the form of a T and perpendicular to the qibla wall there are seven naves on either side of a central aisle. To the north of the hypostyle prayer room there is a large central courtyard supported by a forest of columns, at the far end of which there is a square based minaret. The ornate decoration of the mirhab bears witness to the care taken by the Aghlabids in building this monument and also to the influences that inspired it. Apart from the painting that decorates the ceiling, there are 28 sculpted marble panels decorated with floral motifs of Byzantine tradition. The interior and the façade of the mirhab are decorated with ceramic tiles with metallic tints. These tiles were imported from Iraq, where this type of ceramic appeared during the Abbaside era (9^th century).

The Aghlabids also built the great mosque in Tunis in 864 – 865. Its T shape is comparable to that of the Great Mosque in Kairouan as are other architectonic elements of the prayer room, with its broken horseshoe arches on raised antique columns resting on surabaques and carved capitals. Wooden beams support this airy structure. In Sousse, the port closest to Kairouan, the small square mosque in the Bou Fatata neighbourhood was also built by al-Aghlab in 838 – 841. The Great Mosque, which dates from 850, is much wider than those of Kairouan or Tunis. As well as the mosques built by the authorities, there are those built by private patrons such as the Ibn Khayrun (the three door mosque) in Kairouan, which was founded by a migrant from al-Andalus in 866 and the Great Mosque in Sfax, which was built by the jurist al-Jabanyani in 849.

The Aghlabids built or encouraged the building of several ribats along the coast of Ifriqiya. The Sousse ribat is a perfect example. It is rectangular in shape and its corners are re-enforced by circular towers. Inside the walls there is a central courtyard with a prayer room and cells with arched ceilings to house the volunteers. A watchtower built under emir Ziyadat Allah completes the defensive aspect of the site. This building was built on foundations dating from before the Aghlabid era and is similar in construction to the Monastir ribat, which was constructed by the Abbaside governor of Ifriqiya, Harthama in 796. The Aghlabids also contributed to the civil architecture of Ifriqiya. Abu Ibrahim Ahmad built the Kairouan basins in 860 – 862 in order to supply the city with water. These polygonal basins, used to decant and stock water are reinforced by external and internal buttresses.

The decorative arts practised by the Aghlabids are less well known than their architecture despite their importance. It was through its use in Ifriqiya that ceramics with metallic tints (Metallic lusterware) spread through the western Muslim world.  As well as the tiles in the Great Mosque of Kairouan, this luxury product could be found at Raqqada before it became widespread under the Fatimids and Zirids. This type of polychrome, glazed ceramic with a yellow background known as “Raqqada yellow” has been discovered at numerous sites in Ifriqiya dating from the late middle ages. It is often decorated with geometric shapes of Berber tradition or by stylised birds.

Several examples of Korans recopied in Kufic script attest to the artistic refinement and vivacity of intellectual life. Among these is the famous Blue Koran with its golden script, which is to be found in the library of the Great Mosque in Kairouan.

At the end of the 9^th century, the Ismailite mission led by Abu ‘Abd Allah took root in the Kutama Berber tribes. Insurrection broke out in 902 and the Aghlabides were quickly deposed. The Fatimid conquest was extremely rapid and the last Aghlabid emir, Ziyadat Allah III fled to the east in 909.

Y.B.