2020 - Once upon a time in Islamic Gibraltar
An article in the Digital magazine Al-Qantir offers additional information on Sahib al-Sala.
Su crónica del califato inaugurado por Abd-al Mu'min sólo se ha conservado parcialmente y lleva el título de al-Mann bi-l-imáma . . . (Al-Mann bil-Imana)
Al-Mann bil-Imana (al-Sala’s History of the Almohad Calphate) is an unabashedly pro-Almohad account written by the historian and belletrist Ibn Sahib al-Salah (d.c1198) who, as Secretary of the Treasury under Almohad caliph Abu Yaqub Yusuf I (1163-1184), provided a first-hand eyewitness testimony of the events he narrated. . . p795
As an Almohad propagandist, we cannot expect Ibn Sahib al-Salah to describe the conflict between his patrons and their Andalusi and Christian enemies in the neutral terms of an objective observer. Instead, he represented the events in order to achieve the political goal of justifying the Almohad dynasty’s claim of being the sole legitimate, divinely chosen rulers of the Maghreb and al-Andalus.
The sole manuscript that has come down to us is the second part of a larger three-volume work on the “History of the Almohad Caliphate”. This surviving portion spans the period which begins in 554 (January 1159-January 1160) P796
Also in the Christian Companion, Linda G Jones, comments on the (first?) visit of Abd-al Mu'min to Madinat al-Fath when Abu Yaqub, then governor of Seville, travelled to receive his father Abd-al Mu’min who had just crossed the Straits to visit al-Andalus. She quotes from Ibn Sahib al-Sala’s Al-Mann bil-Imana:
Abu Yaqub (Yusuf). . . invoked God to allow him to hurry and rush to benefit from the blessing of meeting [the caliph…and upon seeing His Majesty, to be the first among those who rushed to render him the homage of loyalty and to delight in this sweet felicity . . . fortunate and felicitous, surrounded by an aura of security and manifest victory . . . The day that [the caliph] crossed the sea, a throng came to meet him on the beach, which only their Creator could count. It was a happy day in which the greatness of the kingdom and its power were manifest, the likes of which was never seen in olden times and which no one could imagine. p814
The archaeologist, Antonio Malpica Cuello – also quotes Al-Mann bil-Imana in his article La expansión de la Ciudad de Granada época Almohade.
Abd al-Mu'min . . . Llegó la orden ilustre de edificar una ciudad grande con el más completo permiso de Dios y su ayuda, el cual la levantó entre las ciudades y aldeas en la montaña dichosa, de antigua bendición, en la península de al-Andalus, alta y empinada, la montaña de Tariq, quien conquistó desde ella lo cercano y lo lejano, lo que se sometía, y lo que se resistía, para que fuese esta ciudad la residencia del poder [imperial], durante el paso de los ejércitos victoriosos y punto de etapa, mientras avanzaban las banderas vencedoras y los estandartes desplegados, hacia el país de los cristianos.
Las obras de los Almohades. . . se centran en espacios para el nuevo poder. Las crónicas refieren, por ejemplo, los trabajos realizados en Gibraltar. Es una ampliación de la ciudad existente, pero de indudable importancia.
Another modern Spanish historian, Ángel Sáez Rodríques also tends towards the existence some sort of previous settlement or town prior to Madinat al-Fath.
. . . Cualquier vestigio de construcciones anteriores debió quedar desaparecido bajo la nueva fundación Almohade . . .
Ibn Sahib al-Sala – who probably knew better than most, seems to have been in no doubt that there were both towns and settlements on the Rock before the building of Madinat-al-Fath:
. . . edificar una ciudad grande . . . entre las ciudades y aldeas en la montaña dichosa . . .
Malpica Cuello continues quoting from Al-Mann bil-Imana:
Le mandó traer en la carta noble, y lo mismo al Sayyib ilustre Abu Yaqub, de Sevilla, que reuniesen a todos los obreros albañiles y del yeso y carpinteros y a los alarifes de todo al-Andalus, que estaba bajo el gobierno de los Almohades y que se apresurasen en llegar a Gibraltar para cumplir la orden suprema. Se tomaron todas las medidas de gobierno y acudieron a ello gran número de soldados y caídes, escribanos y contadores para dirigir los trabajos y registrar los gastos de las obras y para activar ésto y llevarlo a cabo . . . y fue desde Sevilla el alarife Ahmad b. Basa (Ahmad Ibn Basu) con todos sus albañiles y sus similares y los obreros que les ayudasen y obedeciesen.
Planearon los constructores el edificar en ella los palacios elevados y las casas, y levantaron en sus cimientos bóvedas y arcos para igualar el terreno de la edificación, con piedras labradas y cal, cuyas huellas son admirables, y, como se dice, que construyeron los reyes con arreglo a sus riquezas; y si lo vieran los antepasados de la familia de Abd b. Sadad, se convencerían de su inferioridad, y considerarían a estos superiores a los que construyeron el palacio de Sindad . . .
Old Islamic depiction of the building of the palace of Khawarnaq perhaps using similar techniques to those employed in Sindad and Madinat al Fath
Entre las construcciones levantadas entonces, y que fueron las primeras de los almohades en al-Andalus, cítanse la mezquita mayor, un palacio para alojamiento del soberano, otros destinados a sus hijos, y residencias para los principales dignatarios de la corte. Previamente se habían excavado en la ladera de la montaña algunos lugares en los que brotaron fuentes, que fueron reunidas por medio de pequeñas regueras a una acequia que penetraba en la ciudad y vertía en un gran depósito construido con tal destino; el agua utilizábase tanto para beber hombres y animales como para el riego de los jardines plantados junto a la ciudad, a la cual se entraba por un ingreso único, sólidamente fortificado, llamado Bab al-Futuh (Puerta de la Conquista)
Notes - The entire last paragraph from “Entre” to “Conquista” is also quoted by Leopoldo Torres Balbás – in his Gibraltar Llave y Guardia del Reino de España 1942 p64/65.
Gayangos in Al-Makarrí Vol 1 refers to this writer as Ibn sahibi-s-salat but makes no reference to Madinat al-Fath. p362/363
. . . in his (Sala’s) time the people living on both banks of the river could only communicate with each other by means of ferry-boats, and that whenever a sudden overflow of the river, or the rapidity of the current, increased by the autumnal rains, stopped the navigation, the inhabitants of Seville were exposed to famine, as the markets of the city were chiefly supplied with grain and provisions by the peasants and farmers living on the opposite bank. It was not until the reign of Yusuf Abu Yaqub, (Abu Yaqub Yusuf) son of Abd-l-mu’min, the second Sultan of the Almohades in Spain, that a bridge of boats was thrown across the Guadalquivir on the same spot where it now stands.
Gayangos attributes this quote to the French Arabist Lévi-Proverncal in his La Péninsule ibérique au Moyen-Age d' apres le Kitab ar-Raw al-Mtar. p148-149.
Notes: Using the above as a taster, here is my English translation of the Spanish historian Ambrosio Huici Miranda’s preliminary translation of Ibn al Sala’s Al-Mann bil-Imana
Notice of the arrival of an illustrious demand in a noble letter in which God gave courage and illuminated the ideas for the construction of a great city in Gibraltar. Dated 19th March 1160 p21
The glorious news arrived concerning the building - with God’s complete help and permission - of a great city among the towns and villages of the happy, tall, steep mountain of ancient benediction in the peninsula of al- Andalus – the mountain of Tariq, from where he conquered places near and far, whether they submitted or resisted, so that it might become the residence of the imperial power, the starting point for victorious armies as they advanced with flags of victory and unfurled banners into the land of the Christians.
The noble letter firmly ordered the Sayyid (a title given to his sons by Abd al-Mu’min), Abu Sa’id Utman, son of the Caliph Abd al Mu’min, to travel personally with his entourage and troops to Gibraltar and meet there with the “Talibs” of Seville, joining up with the illustrious sheikh Abu Hafs and if possible, with Abu Ish’aq Barraz b Muhammad, Hayy Iyis (Al-Hajj Ya'ish) and the Caid Abd Allah b Jiyar (Abd Allah Ibn Khiyar) of Jaen so that they might be advised and discuss in which part of the mountain the city that had been ordered should be built.
The letter also instructed the Sayyid Abu Yaqub (Abu Yaqub Yusuf) of Seville that he should get together all the plaster masons and master builders found within the Almohad government of al Andalus and send them quickly to Gibraltar to comply with orders of the Caliph. In accordance with good government, a large number of soldiers and foremen as well as scribes and accountants in order to keep track of the expenses as the work progressed were also made available.
Abu Sa’id, as ordered, travelled from his residence in Granada to Gibraltar, whilst the master builder Ahmad b. Basa did so from Seville together with his plaster masons and other workers so that they would help and obey him.
Huici Miranda’s Notes – Ahmad b. Basa - An architect of Spanish origin who later would intervene as a builder in Seville. p22
They installed themselves in Gibraltar and began the construction of the town on the location which had been agreed as the best one because of its closeness to the shore and the sea that surrounded it. Meanwhile, the hopes of the people of al Andalus increased to even higher levels than previously as the chance of victory increased with the construction of this city.
In Seville the illustrious Sayyid Abu Yaqub sent over workers and labourers to work on the site on which it was proposed to build tall palaces and houses. On the foundations they used vaults and arches in order to level the terrain using admirably hewn stones and lime. They say that kings build in accordance with their wealth. If any of the ancestors of Abu b Sadad saw this work they would be convinced that this work was superior to that used for the Palace of Sindad. p22
Huici Miranda’s notes. The Palace of Sindad was in the City of Sind in the lower Valley of the Indus.
Gibraltar is well known for its soil, noble terrain and great defensive qualities – so tall that it seems to reach the sky right up to Geminis. Everything planted on its lands and the gullies that are found everywhere, grows, branches out and becomes big, producing fruit such as figs, grapes, apples, pears, quince, apricots, plums, grapefruit, bananas and the rest soon after sowing. This despite the fact that it is very narrow and long like a vein that fills up with dew and rain. Its waters are sweet, light and clear. p22/23
During the construction el Hajj Ya’ish constructed a windmill to grind corn on the highest part of Gibraltar which was looked after by men which he trusted. However, when he returned to Marrakus when the work he had been in charge of was finished the windmill stopped working properly as it was not looked after properly.
In fact, it is hard to imagine what it would have been used for. It could hardly have been for any sort of grinding purposes as the effort of getting whatever it was up the mountain would have been out of all proportion to whatever benefits might have been gained by being assured a decent wind.
One possible if rather weak explanation is that both George Hills – The Rock of Contention and Maurice Harvey were right and that Madinat-al-Fath was founded on the south rather than the north and that the 'very top of the mountain' was a relative phrase referring to Windmill Hill - which by its very name has long been associated with windmills - and which incidentally was tantalisingly known in Moorish days as Taraf-al fath.
Accepting this theory gives us a couple of free bonuses. For example, Harvey is of the opinion that a small stone vent still to be seen on Rosia Road might have originally formed part of the Madinat-al-Fath's water system. If he is right. then it might just be possible that that enigmatic and incorrectly named Gibraltar building known as the “Nun’s Well” could have been Ibn Sahib al-Sala’s reservoir or gran depósito construido con tal destino'.
The Nuns Well on Windmill Hill, Gibraltar (20th century photograph)
Free bonuses are always welcome but I have never really taken the theory into account as it presents - to use a different metaphor - too many own goals for its own good. Huici Miranda’ translation continues:
Following on the completion of the houses and palaces, walls were built and a gate that was called Bab-al-Fath was constructed in a space in-between them and through which one entered the mountain between the sea that surrounded it on both sides.
It was unique in its fortifications and difficult to take by anybody attempting to do so. Its residents will have no reason to worry about it being taken either by sea or by land as it is a fortress built on a height that reaches to the sky.
The illustrious Sayyad Abu Ya’qub occupied himself in Seville for months on the execution of the orders sent to him by his majesty, the Imam, doing so with perseverance, making sure that as the work progressed, he might help in every way possible. The labourers worked willingly and hard and the work was finished within a short space of time and the construction foreman showed his solicitude and correctness to the best of his abilities. p23
Meanwhile the illustrious Sayyid examined the news that the Caliph was nearing these lands and a letter arrived by post confirming his arrival and assuring him that he was presently in region of Fez, and that be would bring with him as part of his entourage the Arabs of the Banu Riyah, Banu Yusam and Banu Gadi and their tribes that covered the plains being as numerous as insects or shingle. p24
The Sayyid asked God to speed him on his way so that he might take advantage of this to kiss the right hand (of Abd al Mu’min) and benefit from the good omen of greeting him. He decided to travel on one of the ships of his squadron in order to check up on how the work in Gibraltar was progressing. He would then cross the Straits so as to meet his Majesty on the opposite shore so as to be the first to enjoy the pleasure of giving him his homage to him.pP24
Notes - Ibn Sahib al-Sala then digresses to explain a contretemps concerning certain rebellions in Abu Ya’kub’s territories which required his attention before being able to travel to Gibraltar. Al-Sala continue the Madinat al-Fath part of the story a few paragraphs further on:
Journey of the Caliph, the Imam, Amir Al Mu’Minim, Abu Muhammas, Abd al Mu’min B. Ali, from Ceuta to Al Andalus and his disembarking on his way in Gibraltar p25
The journey took place in November 1160 on Abd Al Mu’min’s return to Al-Mahdiya and his conquest of Ifriqiya in order to join the Almohad Talibs that were already in Gibraltar. He wanted to discuss with them how to go to war against the Christians and against those who were skirmishing against them near the Almohad controlled territories.
That day he arrived after crossing the sea he was received by God knows how many people. A day to remember as had never happened before and as nobody could possibly have imagined When the territories across the Straits and in Al Andalus were made gloriously aware that the Caliph was about to return, the illustrious Sayyid Abu Yaqub made all haste to receive the benediction of meeting his father leaving as his lieutenants in Seville the Almohad Talibs who would take his place in the war against the rebels of Carmona. He (Abu Yaqub) then continued his march together with his companions towards his meeting (in Gibraltar) with his father.p24
Notes - Ibn Sala then dedicates a few chapters to list who these companions were. He then continues:
Abu Yaqub’s arrival in Gibraltar coincided with that of the illustrious Sayyid Abu Sa’id, who was accompanied by his Almohad Sheikhs as well as his “hafizes” who knew the Koran by heart and the sheikhs of Granada and his territories. He had also been joined by the most important people of Seville, its sheikhs and Talibs, its judge Abu Bakr al Gafiqi and the hafiz Abu Bakr bin Yadd and his son and other distinguished people of Seville such as its poets. p26
The same can be said of the people of Cordoba and all the regions and territories submitting to the Almohades. The people to the east of Seville also arrived with their important people, their sheikhs, Talibs, poets, judges and soldiers. All were unanimous in their acceptance of the excellence of the meeting in Gibraltar. P26
Knowing of their arrival and lodging the Caliph sent for his son, the illustrious Sayyid Abu Hafs and asked him to gather the delegates from all the territories so that he introduced to them, greet them and renew their honourable proclamation by taking his blessed hand in submission. They were introduced and generally according to their position and culture, while they talked and confirmed their obedience to the Caliph. p26
Notes - Then follows another lengthy paragraph explaining who introduced who to Abd al Mu’min ending as follows:
He (Abd al Mu’min) also allowed poets to recite their work to the illustrious and noble assembly, which they had created and composed. Abu Bakr bin al-Munajjal of Silves, congratulated and eulogised the Caliph and in a loud voice and recited the following to the assembly.
Notes: The poem had fifty verses which Miranda – thankfully – chose to omit. P27
Muhammad b. al Madhur was the next to rise. He recited a poem by the master, Abu-l-Abbas b. Sayyid who was nick-named the Robber because of the following poem:
You stole my heart with a look, oh Abu al-Hussayn!You Thief!My name is not the thief, it is you who are the stealer of hearts.
The poem refers to Abu al-Hussayn b. Famdala when he was young. Abu-l-Abbas had sent the poem to be recited by somebody else rather than take it personally because he was ill. The poem was disapproved of by Abd al Mu’min who loved beautiful phrases, but (for reasons which are hard to understand) made his feelings felt with the words “close your eyes to the sun”, repeating them again so that everybody could hear – “close your eyes, close your eyes”. p27
Nevertheless, the Caliph still gave him ten dinars as he did for the other poets and ordered that twenty Miscals (possibly a Mithqal which was the name given to a golden Dinar) to be paid to all the delegates that had come to see and visit him.
Look at a mountain
High above another mountain.
Perhaps the first mountain could be thought of as Abd al-Mu’min, the second that of Yabal al-Fath. Angry or not, the Caliph allowed the poet to complete his recitation by the time the poet had finished, Abd al-Mu'min must have seen the light as he is quoted elsewhere as having said:
“The truth is, my man, that the poem has proved not to be boring. “
Huici Miranda’s translation of Abd al-Wahid’s Mu’yib - which you can read in a separate chapter - gives a lengthy note summarising Abd al Mu’mins activities during the Madinat al-Fath period: Here is my own summary taken from this note.
21st of January 1060 – He writes again telling Yusuf that he had done so
11th February 1060 – The letter arrives in Seville
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