Marinid dynasty

The Marinid dynasty (Arabic: ‫ المرينيون‬al-

marīniyyūn) was a Berber Muslim dynasty that Marinid dynasty
controlled present-day Morocco from the mid-13th to ‫ المرينيون‬al-marīniyyūn (ar)
the 15th century and intermittently controlled other
1244–1465
parts of North Africa (Algeria and Tunisia) and of the
southern Iberian Peninsula (Spain) around Gibraltar.[3]
It was named after the Banu Marin (Arabic: ‫بنو مرين‬,
Berber: Ayt Mrin[4]), a Zenata Berber tribe.[5][3] It
ruled the Marinid sultanate, founded by Abd al-Haqq
I.[5][6]

In 1244, after being at their service for several years,

the Marinids overthrew the Almohads which had
controlled Morocco.[7] At the height of their power in The Marinid sultanate circa 1360[1]
the mid-14th century, during the reigns of Abu al-
Status Sultanate
Hasan and his son Abu Inan, the Marinid dynasty
briefly held sway over most of the Maghreb including Capital Fez
large parts of modern-day Algeria and Tunisia.[3] The Official languages Arabic[2]
Marinids supported the Emirate of Granada in al-
Common languages Maghrebi Arabic,
Andalus in the 13th and 14th centuries and made an Berber languages
attempt to gain a direct foothold on the European side
of the Strait of Gibraltar. They were however defeated Religion Sunni Islam
at the Battle of Río Salado in 1340 and finished after Sultan
the Castilians took Algeciras from the Marinids in • 1215–1217 (first) Abd al-Haqq I
1344, definitively expelling them from the Iberian • 1420–1465 (last) Abd al-Haqq II
Peninsula.[8] Starting in the early 15th century the History
Wattasid dynasty, a related ruling house, competed • Established 1244
with the Marinid dynasty for control of the state and • Disestablished 1465
became de facto rulers between 1420 and 1459 while Currency Dinar
officially acting as regents or viziers. In 1465 the last
Marinid sultan, Abd al-Haqq II, was finally overthrown Preceded by Succeeded by
and killed by a revolt in Fez, which led to the Almohad Wattasid
establishment of direct Wattasid rule over most of Caliphate dynasty
Morocco.[3][9]

In contrast to their predecessors, the Marinids sponsored Maliki Sunnism as the official religion and made
Fez their capital.[10][3] Under their rule, Fez enjoyed a relative golden age.[11] The Marinids also
pioneered the construction of madrasas across the country which promoted the education of Maliki
ulama, although Sufi sheikhs increasingly predominated in the countryside.[3] The influence of sharifian
families and the popular veneration of sharifian figures such as the Idrisids also progressively grew in this
period, preparing the way for later dynasties like the Saadians and Alaouites.[12]
History

Origins
The Marinids were a faction of the Berber tribal confederation of the Zenata. The Banu Marin were
nomads who originated from the Zab (a region around Biskra in modern-day Algeria).[13][14] Following
the arrival of Arab Bedouins in North Africa in the middle of the 11th-12th centuries, they were pushed to
leave their lands in the region of Biskra.[15][16] They moved to the north-west of present-day Algeria,[17]
before entering en masse into what is now Morocco by the beginning of the 13th century.[18] The Banu
Marin first frequented the area between Sijilmasa and Figuig,[17][19] at times reaching as far as the
Zab.[20] They moved seasonally from the Figuig oasis to the Moulouya River basin.[21][18]

The Marinids took their name from their ancestor, Marin ibn Wartajan al-Zenati.[22] Like earlier Berber
ruling dynasties of North Africa and Al-Andalus had done, and in order to help gain legitimacy for their
rule, Marinid historiography claimed an Arab origin for the dynasty through a North Arabian
tribe.[23][24][25] The first leader of the Marinid dynasty, Abd al-Haqq I, was born in the Zab into a noble
family. His great-grandfather, Abu Bakr, was a sheikh of the region.[26][27][28][29][30]

Rise
After arriving in present-day Morocco, they initially submitted to the Almohad dynasty, which was at the
time the ruling regime. Their leader Muhyu contributed to the Almohad victory at Battle of Alarcos in
1195, in central Iberian Peninsula, though he died of his wounds.[17][18] His son and successor, Abd al-
Haqq, was the effective founder of the Marinid dynasty.[6] Later, the Almohads suffered a severe defeat
against Christian kingdoms of Iberia on 16 July 1212 in the Battle of Las Navas de Tolosa. The severe
loss of life at the battle left the Almohad state weakened and some of its regions somewhat
depopulated.[4] Starting in 1213 or 1214,[17] the Marinids began to tax farming communities of today's
north-eastern Morocco (the area between Nador and Berkane). The relationship between them and the
Almohads became strained and starting in 1215, there were regular outbreaks of fighting between the two
parties. In 1217 they tried to occupy the eastern part of present-day Morocco but were defeated by an
Almohad army and Abd al-Haqq was killed.[18] They were expelled, pulling back from the urban towns
and settlements, while their leadership passed on to Uthman I and then Muhammad I.[9] In the
intervening years, they regrouped and managed to establish their authority again over the rural tribes in
the regions around Taza, Fez, and Ksar el-Kebir.[18] Meanwhile, the Almohads lost their territories in Al-
Andalus to Christian kingdoms like Castile, the Hafsids of Ifriqiya broke away in 1229, followed by the
independence of the Zayyanid dynasty of Tlemcen in 1235. The Almohad caliph Sa'id nonetheless
managed to defeat the Marinids again in 1244, forcing them to retreat back to their original lands south of
Taza.[18]

It was under the leadership of Abu Yahya, whose reign began in 1244, that the Marinids re-entered into
the region on a more deliberate campaign of conquest.[4][18] Between 1244 and 1248 the Marinids were
able to take Taza, Rabat, Salé, Meknes and Fez from the weakened Almohads.[31] Meknes was captured
in 1244 or 1245,[17][18] Fez was captured in 1248, and Sijilmassa in 1255.[17] The Almohad caliph, Sa'id,
managed to reassert his authority briefly in 1248 by coming north with an army to confront them, at
which point Abu Yahya formally submitted to him and retreated to a fortress in the Rif.[32] However, in
June of the same year the caliph was ambushed and killed by the Zayyanids in a battle to the south of
Oujda. The Marinids intercepted the defeated Almohad army on its return, and the Christian mercenaries
serving under the Almohads entered the service of the Marinids instead.[33] Abu Yahya quickly
reoccupied his previously conquered cities the same year, and established his capital in Fes.[33] His
successor, Abu Yusuf Yaqub (1259–1286) captured Marrakech in 1269, effectively ending Almohad
rule.[34][3]

Apogee
After the Nasrids of Granada ceded the town of Algeciras to the Marinids, Abu Yusuf went to Al-Andalus
to support the ongoing struggle against the Kingdom of Castile. The Marinid dynasty then tried to extend
its control to include the commercial traffic of the Strait of Gibraltar.

It was in this period that Iberian Christians were first able to take the fighting across the Strait of
Gibraltar to what is today Morocco: in 1260 and 1267 they attempted an invasion, but both attempts were
defeated.

After gaining a foothold in the city of Algeciras in the southern tip of the Iberian Peninsula, the Marinids
became active in the conflict between Muslims and Christians in Iberia. To gain absolute control of the
trade in the Strait of Gibraltar from their base at Algeciras, they conquered several nearby Iberian towns:
by the year 1294 they had occupied Rota, Tarifa, and Gibraltar.

In 1276, they founded the North African city of Fes Jdid, which they made their administrative and
military center. While Fes had been a prosperous city throughout the Almohad period, even becoming the
largest city in the world during that time,[35] it was in the Marinid period that Fes reached its golden age,
a period which marked the beginning of an official, historical narrative for the city.[36][37] It is from the
Marinid period that Fes' reputation as an important intellectual centre largely dates and the Marinids
established the first madrasas in Morocco here during this time.[38][39][40]

Despite internal infighting, Abu Said Uthman II (r. 1310–1331) initiated huge construction projects across
the land. Several madrasas were built, the Al-Attarine Madrasa being the most famous. The building of
these madrasas were necessary to create a dependent bureaucratic class, in order to undermine the
marabouts and Sharifian elements.

The Marinids also strongly influenced the policy of the Emirate of Granada, from which they enlarged
their army in 1275. In the 13th century, the Kingdom of Castile made several incursions into their
territory. In 1260, Castilian forces raided Salé and, in 1267, initiated a full-scale invasion, but the
Marinids repelled them.

At the height of their power, during the rule of Abu al-Hasan Ali (r. 1331–1348), the Marinid army was
large and disciplined. It consisted of 40,000 Zenata cavalry, while Arab nomads contributed to the cavalry
and Andalusians were included as archers. The personal bodyguard of the sultan consisted of 7,000 men,
and included Christian, Kurdish and Black African elements.[41] Under Abu al-Hasan another attempt
was made to reunite the Maghreb. In 1337 the Abdalwadid kingdom of Tlemcen was conquered, followed
in 1347 by the defeat of the Hafsid empire in Ifriqiya, which made him master of a huge territory, which
spanned from southern present-day Morocco to Tripoli. However, within the next year, a revolt of Arab
tribes in southern Tunisia made them lose their eastern territories. The Marinids had already suffered a
crushing defeat at the hands of a Portuguese-Castilian coalition in the Battle of Río Salado in 1340, and
finally had to withdraw from Andalusia, only holding on to Algeciras until 1344.

In 1348, Abu al-Hasan was deposed by his son Abu Inan Faris, who tried to reconquer Algeria and
Tunisia. Despite several successes, he was strangled by his own vizir in 1358, after which the dynasty
began to decline.

Decline
After the death of Abu Inan Faris in 1358, the real power lay with the viziers, while the Marinid sultans
were paraded and forced to succeed each other in quick succession. The county was divided and political
anarchy set in, with different viziers and foreign powers supporting different factions. In 1359 Hintata
tribesmen from the High Atlas came down and occupied Marrakesh, capital of their Almohad ancestors,
which they would govern independently until 1526. To the south of Marrakesh, Sufi mystics claimed
autonomy, and in the 1370s Azemmour broke off under a coalition of merchants and Arab clan leaders of
the Banu Sabih. To the east, the Zianid and Hafsid families reemerged and to the north, the Europeans
were taking advantage of this instability by attacking the coast. Meanwhile, unruly wandering Arab
Bedouin tribes increasingly spread anarchy, which accelerated the decline of the empire.

In the 15th century, it was hit by a financial crisis, after which the state had to stop financing the different
marabouts and Sharifian families, which had previously been useful instruments in controlling different
tribes. The political support of these marabouts and Sharifians halted, and it splintered into different
entities. In 1399 Tetouan was taken by Castile and its population was massacred and in 1415 the
Portuguese captured Ceuta. After Sultan Abdalhaqq II (1421–1465) tried to break the power of the
Wattasids, he was executed.

Marinid rulers after 1420 came under the control of the Wattasids, who exercised a regency as Abd al-
Haqq II became Sultan one year after his birth. The Wattasids however refused to give up the Regency
after Abd al-Haqq came to age.[42]

In 1459, Abd al-Haqq II managed a massacre of the Wattasid family, breaking their power. His reign,
however, brutally ended as he was murdered during the 1465 revolt.[43] This event saw the end of the
Marinid dynasty as Muhammad ibn Ali Amrani-Joutey, leader of the Sharifs, was proclaimed Sultan in
Fes. He was in turn overthrown in 1471 by Abu Abd Allah al-Sheikh Muhammad ibn Yahya, one of the
two the surviving Wattasids from the 1459 massacre, who instigated the Wattasid dynasty.

Chronology of events
1215: The Banu Marin (Marinids) attacks the Almohads when the 16-year-old Almohad
caliph Yusuf II Al-Mustansir comes to power in 1213. The battle takes place on the coast of
the Rif. In the reign of Yusuf II Al-Mustansir a great tower is erected to protect the royal
palace in Seville.[44]
1217: Abd al-Haqq I dies during victorious combat against the Almohads. His son Uthman
ibn Abd al-Haqq (Uthman I) succeeds to the throne. Marinids take possession of the Rif and
seem to want to remain there. The Almohades counterattack in vain.
1240: Uthman I is assassinated by one of his Christian slaves. His brother Muhammad ibn
Abd Al-Haqq (Muhammad I) succeeds him.
1244: Muhammad I is killed by an officer of
his own Christian mercenary militia. Abu
Yahya ibn Abd al-Haqq, the third son of Abd
Al-Haqq, succeeds him.
1249: Severe repression of anti-Marinid
forces in Fes.
1258: Abu Yahya ibn Abd al-Haqq dies of
disease. His uncle, Abu Yusuf Yaqub ibn Abd
Al-Haqq, fourth son of Abd Al-Haqq,
succeeds to the throne.
1260: The Castilians raid Salé.
1269: Seizure of Marrakesh and the end of The Marinid Tombs in Fes, Morocco
Almohad domination of the western Maghreb.
1274: The Marinids seize Sijilmassa.
1276: Founding of Fes Jdid ("New Fes"), a
new city near Fes, which comes to be
considered a new district of Fes, in contrast
to Fes el Bali ("Old Fes").
1286: Abu Yusuf Yaqub ibn Abd Al-Haqq dies
of disease in Algeciras after a fourth
expedition to the Iberian Peninsula. His son
Abu Yaqub Yusuf an-Nasr replaces him.
Coin minted during the reign of Abu Inan Faris
1286: Abu Yaqub Yusuf an-Nasr combats
(1348–1358)
revolts in and around the Draa River and the
province of Marrakesh.
1288: Abu Yaqub Yusuf an-Nasr receives in
Fes the envoys of the king of Granada, to
whom the town of Cadiz is returned.
1291: Construction of the mosque of Taza,
the earliest preserved Marinid building.
1296: Construction of Sidi Boumediene
mosque, or Sidi Belhasan, in Tlemcen.
1299: Beginning of Tlemcen's siege by the
Marinids, which will last nine years.
1306: Conquest and destruction of
Taroudannt.
1307: Abu Yaqub Yusuf an-Nasr is Remnants of the city of al-Mansourah constructed
assassinated by a eunuch in connection with by the Marinids during their siege of Tlemcen.
some obscure matter related to the harem.
His son Abu Thabit Amir succeeds to the
throne.
1308: Abu Thabit dies of disease after only one year in power in Tetouan, a city which he
has just founded. His brother, Abu al-Rabi Sulayman succeeds him.
1309: Abu al-Rabi Sulayman enters Ceuta.
1310: Abu al-Rabi dies of disease after having repressed a revolt of army officials in Taza.
Among them is Gonzalve, chief of the Christian militia. His brother Abu Said Uthman
succeeds him to the throne.
1323: Construction of the Attarin's madrasa in Fes.
1325: Ibn Battuta begins his 29-year journey across Africa and Eurasia.
1329: The Marinids defeat the Castilians in Algeciras, establishing a foothold in the south of
the Iberian peninsula with the hope of reversing the Reconquista.
1331: Abu Said Uthman dies. His son Abu al-Hasan ibn Uthman succeeds him.
1337: First occupation of Tlemcen.
1340: A combined Portuguese–Castilian army defeats the Marinids in the Battle of Rio
Salado, close to Tarifa, the southernmost town of the Iberian peninsula. The Marinids return
to Africa.
1344: The Castilians take over Algeciras. The Marinids are definitively ejected from Iberia.
1347: Abu al-Hasan ibn Uthman destroys the Hafsid dynasty of Tunis and restores his
authority over all the Maghreb.
1348: Abu al-Hasan dies, his son Abu Inan Faris succeeds him as Marinid ruler.
1348: The Black Death and the rebellions of Tlemcen and Tunis mark the beginning of the
decline of the Marinids, who are unable to drive back the Portuguese and the Castilians.
1350: Construction of Bou Inania madrasa in Meknes.
1351: Second seizure of Tlemcen.
1357: Defeat of Abu Inan Faris in front of Tlemcen. Construction of another Bou Inania
Madrasa in Fes.
1358 Abu Inan is assassinated by his vizir. A time of confusion starts. Each vizir tries to
install weak candidates on the throne.
1358: Abu Zian as-Said Muhammad ibn Faris is named sultan by the vizirs, just after the
assassination of Abu Inan. His reign lasts only a few months. Abu Yahya abu Bakr ibn Faris
comes to power, but also reigns only a few months.
1359: Abu Salim Ibrahim is nominated sultan by the vizirs. He is one of the sons of Abu al-
Hasan ibn Uthman and is supported by the king of Castille, Pedro.
1359: Resurgence of the Zianids of Tlemcen.
1361: Abu Umar Tachfin is named the successor to Abu Salim Ibrahim by the vizirs, with the
support of the Christian militia. He reigns only a few months.
1361: The period called the "reign of the vizirs" ends.
1362: Muhammad ibn Yaqub assumes power. He is a young son of Abu al-Hasan ibn
Uthman, who had taken refuge in Castile.
1366: Muhammad ibn Yaqub is assassinated by his vizir. He is replaced by Abu Faris Abd
al-Aziz ibn Ali, one of the sons of Abu al-Hasan ibn Uthman who until this time had been
held locked up in the palace of Fes.
1370: Third seizure of Tlemcen.
1372: Abu Faris Abd al-Aziz ibn Ali dies of disease leaving the throne to his very young son
Muhammad as-Said, beginning a new period of instability. The vizirs try on several
occasions to install a puppet sovereign.
1373: Muhammad as-Said is presented as the heir to his father, Abu Faris Abd al-Aziz ibn
Ali, but being only five years old cannot reign, and dies in the same year.
1374: Abu al-Abbas Ahmad, supported by the Nasrid princes of Granada, takes power.
1374: Partition of the empire into two kingdoms: the Kingdom of Fes and the Kingdom of
Marrakech.
1384: Abu al-Abbas is temporarily removed by the Nasrids. The Nasrids replace him with
Abu Faris Musa ibn Faris, a disabled son of Abu Inan Faris. This ensures a kind of interim
during the reign of Abu al-Abbas Ahmad from 1384 to 1386.
1384: Abu Zayd Abd ar-Rahman reigns over the Kingdom of Marrakech from 1384 to 1387
while the Marinid throne is still based in Fes.
1386: Al-Wathiq ensures the second part of the interim in the reign of Abu al-Abbas from
1386 to 1387.
1387: Abu Al-Abbas begins to give vizirs more power. Morocco knows six years of peace
again, although Abu Al-Abbas benefits from this period to reconquer Tlemcen and Algiers.
 1393: Abu Al-Abbas dies. Abu Faris Abd al-Aziz ibn Ahmad is designated as the new sultan.
The troubles which follow the sudden death of Abu Al-Abbas in Taza make it possible for the
Christian sovereigns to carry the war into Morocco.
1396: Abu Amir Abdallah succeeds to the throne.
1398: Abu Amir dies. His brother, Abu Said Uthman ibn Ahmad, takes power.
1399: Benefitting from the anarchy within the Marinid kingdom, king Henry III of Castile
arrives in Morocco, seizes Tetouan, massacres half of the population and reduces the rest to
slavery.
1415: King John I of Portugal seizes Ceuta. This conquest marks the beginning of overseas
European expansion.
1418: Abu Said Uthman besieges Ceuta but is defeated.
1420: Abu Said Uthman dies. He is replaced by his son, Abu Muhammad Abd al-Haqq, who
is only one year old.
1437: Failure of a Portuguese expedition to Tangier. Many prisoners are taken and the infant
Fernando, the Saint Prince is kept as a hostage. A treaty is made with the Portuguese
enabling them to embark if they return Ceuta. Fernando is kept as a hostage to guarantee
the execution of this pact. Influenced by Pope Eugene IV, Edward of Portugal sacrifices his
brother for national trade interests.
1458: King Afonso V of Portugal prepares an army for a crusade against the Ottomans in
response to the call of Pope Pius II, but he instead uses the army to attack a small port
located between Tangier and Ceuta.
1459: Abu Muhammad Abd Al-Haqq revolts against his own Wattasid vizirs. Only two
brothers survive, who will become the first Wattasid sultans in 1472.
1462: Ferdinand IV of Castile takes over Gibraltar.
1465: Abu Muhammad Abd Al-Haqq appoints a Jewish vizir, Aaron ben Batash, provoking a
popular revolt. The sultan dies in the revolt when his throat is cut. The Portuguese king
Afonso V finally manages to take Tangier, benefitting from the troubles in Fes.
1472: Abu Abd Allah al-Sheikh Muhammad ibn Yahya, one of the two Wattasid vizirs
surviving the 1459 massacre, installs himself in Fes, where he founds the Wattasid dynasty.

Government
In many respects, the Marinids reproduced or continued the social and political structures that existed
under the Almohads, ruling a primarily tribal state that relied on the loyalty of their own tribe and allies to
maintain order and that imposed very little official civil administrative structures in the provinces beyond
the capital.[45][46] They also maintained the Berber traditions of democratic or consultative government,
particularly through the existence of a council of Marinid tribal chiefs whom the sultan consulted when
necessary, primarily on military matters.[45] To maintain their control over the provinces beyond the
capital of Fez, the Marinids mostly relied on appointing their family members to governorships or on
securing local alliances through marriage. These local governors were in charge of both the
administration and the military.[47][46] After Abu Yusuf Ya'qub captured Marrakesh in 1269, for example,
he appointed his ally Muhammad ibn 'Ali, to whom he was related by marriage, as his khalifa (deputy or
governor) in Marrakesh, a position that would continue to exist for a long time.[47] In some areas, like the
mountainous Atlas and Rif regions, this resulted in indirect rule and a very limited presence of the central
government.[46]

The Marinid sultan was the head of the state and wielded the title of amīr al-muslimīn ("Commander of
the Muslims").[46][45] In later periods the Marinid sultans sometimes also granted themselves the title of
amīr al-mu'minīn ("Commander of the Faithful").[45] The involvement of the sultan in state affairs varied
depending on the personality of each; some, like Abu al-Hassan, were directly involved in the
bureaucracy, while others less so.[45] Under the sultan, the heir-apparent usually held a large amount of
power and often served as the head of the army on behalf of the sultan.[46] Aside from these dynastic
positions, the vizier was the official with the most executive power and oversaw most of the day-to-day
operations of government.[46][45] Several families of viziers became particularly powerful during the
Marinid period and competed with each other for influence,[46] with the Wattasids being the most
significant example in their later history. After the vizier, the most important officials were the public
treasurer, in charge of taxes and expenditures, who reported to either the vizier or the sultan. Other
important officials included the sultan's chamberlain, the secretaries of his chancery, and the sahib al-
shurta or "chief of police", who also oversaw judiciary matters.[46] On some occasions the chamberlain
was more important and the vizier reported to him instead.[45]

Emblem
Spanish Historian and Arabist Ambrosio Huici Miranda
suggested that the Marinids used white banners, much like
their Almohad predecessors,[49] following a long Islamic
tradition of using white as a dynastic color.[50] Whether these
white banners contained any specific motifs or inscriptions is
not certain.[51] Historian Michel Abitbol writes:[52]

When the morning light shines, the Sultan mounts

his horse and the white standard which is the flag of
the dynasty, called al-Mansur (the Victorious) is Marinid soldiers in the Cantigas de Santa
carried next to him. Immediately before him march Maria, depicted on the left under banners

the armed men on foot; the horses held in hand, with white and blue zigzag pattern[48]

covered with caparisons of patterned cloth, that is to

say, saddle blankets.

Historian Amira Bennison indicates that the Sultans's banner was white according to Marinid sources, she
also states: "The naming of the Marinid palatine city, Madīnat al-Bayḍā', the White City, reflects their use
of white as a dynastic colour."[51] Egyptian historiographer Al-Qalqashandi (d. 1418) recalled a white
flag made of silk with verses from the Qur’an written in gold at the top of the circle as the sultanate’s
emblem among the kings of the Banu Abd al-Haqq of the Banu Marin in Morocco, calling it the
Victorious Flag.[53] Maghrebi historian Ibn Khaldun talked about the flags he saw during the time of
Sultan Abu al-Hasan, indicating that they used to give governors, workers, and commanders permission
to take one small flag made of white linen.[54] Contemporary historian Charles-André Julien references
the small white flag as a miniature version of the royal standard that was given to the main commander
on the battlefield as a mark of authority to lead the troops. The flag was raised in conquered fortresses.[55]

The Book of Knowledge of All Kingdoms, written by a Franciscan friar in the 14th century, describes the
flag of Fez, the Marinid capital, as being plain white.[56]
Military
The Marinid army was largely composed of tribes loyal to the Marinids or associated with the ruling
dynasty. However, the number of men these tribes could field had its limits, which required the sultans to
recruit from other tribes and from mercenaries.[46][47] Additional troops were drawn from other Zenata
tribes of the central Maghreb and from the Arab tribes such as the Banu Hilal and Banu Ma'qil, who had
moved further west into the Maghreb during the Almohad period.[46][47] The Marinids also continued to
hire Christian mercenaries from Europe, as their Almohad predecessors had done, who consisted mainly
of cavalry and served as the sultan's bodyguard.[46] This heterogeneity of the army is one of the reasons
that direct central government control was not possible across the entire Marinid realm.[46][47] The army
was sufficiently large, however, to allow the Marinid sultans to send military expeditions to the Iberian
Peninsula in the 13th and 14th centuries.[57]

More details are known in particular about the army during the reign of Abu al-Hasan, which is described
by some historical chroniclers such as Ibn Marzuk and al-Umari. His main attack force was composed of
Zanata horsemen, around 40,000 strong, along with Arab tribal horsemen, around 1500 mounted archers
of "Turkish" origin, and around 1000 Andalusi foot archers.[45][57] The regular standing army, which also
formed the sultan's personal guard, consisted of between 2000 and 5000 Christian mercenaries from
Aragon, Castile, and Portugal, as well as Black Africans and Kurds. These mercenaries were paid a salary
from the treasury, while the chieftains of tribal levies were given iqta' lands as compensation.[45]

The army's main weakness was its naval fleet, which could not keep up with the fleet of Aragon. The
Marinids had shipyards and naval arsenals at Salé and Sebta (Ceuta), but on at least one occasion the
Marinid sultan hired mercenary ships from Catalonia.[45] Marinid military contingents, mostly Zenata
horsemen (also known as jinetes in Spanish), were also hired by the states of the Iberian Peninsula. They
served, for example, in the armies of the Kingdom of Aragon and the Nasrid Emirate of Granada on some
occasions.[45] In Nasrid Granada, Zenata soldiers were led by exiled members of the Marinid family up
until the late 14th century.[58]

Society

Population
The population under Marinid rule was mostly Berber and Arab, though there were contrasts between the
main cities and the countryside as well as between sedentary and nomadic populations. The cities were
heavily arabized and more uniformly Islamicized (aside from minority Jewish and Christian
communities). Urban local politics was marked by affiliations with local aristocratic families.[45] In the
countryside, the population remained largely Berber and dominated by tribal politics. The nomadic
population, however, became more arabised than the rural sedentary population.[45] Nomadic Berber
tribes were joined by nomadic Arab tribes such as the Banu Hilal, who had arrived in this far western
region during the Almohad period.[47]
Jewish communities were a significant minority in urban centers and played a role in most aspects of
society.[45] It was during the Marinid period that the Jewish quarter of Fez el-Jdid, the first mellah in
Morocco, came into existence.[59][60] Jews were sometimes appointed to administrative positions in the
state, though at other times they were dismissed from these positions for ideological and political
reasons.[47] There were also some Christians in urban centers, although these were mainly merchants and
mercenary soldiers from abroad, forming small minorities primarily in the coastal cities.[45][57]

Religion
While the Marinids did not declare themselves champions of a reformist religious ideology, as their
Almohad and Almoravid predecessors had, they attempted to promote themselves as guardians of proper
Islamic government as a way to legitimize their rule.[46][47] They also restored Maliki Sunni Islam as the
official religion after the previous period of official Almohadism.[45] They allied themselves politically
with the Maliki ulama (scholars/jurists), who were especially influential in the cities, and with the
shurafa or sharifs (families claiming descent from Muhammad), with whom they sometimes
intermarried.[47] After establishing themselves in Fez, the Marinids insisted on directly appointing the
officials in charge of religious institutions and on managing the waqf (or habus) endowments that
financed mosques and madrasas.[47]

The influence of the Maliki ulama of Fez was concentrated in Fez itself and was more important to urban
culture; the scholars of Fez had more contact with the ulama of other major cities in the Maghreb than
they did with religious leaders in the nearby countryside.[46] Sufism, maraboutism, and other more
"heterodox" Islamic currents were more prominent in rural areas.[45][47] Indigenous Berber religions and
religious practices also continued to linger in these areas.[45] Some Sufi brotherhoods, especially those
led by sharifian families, posed a potential political challenge to Marinid rule and were involved in
occasional rebellions, but in general the Marinids attempted to incorporate them into their sphere of
influence.[47] They also used their patronage of Maliki institutions as a counterbalance to Sufism.[46]
Sufism was also practiced in the cities, often in a more scholarly form and with the involvement of the
sultan, state officials, and various scholars.[45]

Language
As the ruling family and its supporting tribes were Zenata Berbers, Berber (Tamazight) was generally the
language spoken at the Marinid court in Fez.[57][47][61][62] The Marinids also continued the Almohad
practice of appointing religious officials who could preach in Tamazight.[47] Tamazight languages and
dialects also continued to be widely spoken in rural areas.[45] However, Arabic was the language of law,
government, and most literature,[47][57] and assimilation of the region's population to Arabic language and
culture also advanced significantly during this period.[57]
Culture

Intellectual life and education

The Marinids were eager patrons of Islamic scholarship and
intellectual culture. It was in this period that the Qarawiyyin,
the main center of learning in Fes, reached its apogee in terms
of prestige, patronage, and intellectual scope.[63][64][65]: 141
Additionally, the Marinids were prolific builders of madrasas,
a type of institution which originated in northeastern Iran by
the early 11th century and was progressively adopted further
west.[66] These establishments served to train Islamic
scholars, particularly in Islamic law and jurisprudence (fiqh).
The madrasa in the Sunni world was generally antithetical to
more heterodox religious doctrines, including the doctrine
espoused by the preceding Almohads. As such, it only came
to flourish in Morocco under the Marinids that followed
them.[66] To the Marinids, madrasas played a part in
bolstering the political legitimacy of their dynasty. They used
this patronage to encourage the loyalty of Fes's influential but
fiercely independent religious elites and also to portray
themselves to the general population as protectors and
The Bou Inania Madrasa in Meknes, promoters of orthodox Sunni Islam.[66][67] The madrasas also
Morocco served to train the scholars and elites who operated their
state's bureaucracy.[67]

The majority of documented madrasa constructions took

place in the first half of the 14th century, especially under the
reign of Sultan Abu al-Hasan (ruled 1331–1348).[68] Many of
these madrasas were built near the major mosques which had
already acted as older centers of learning, such as the
Qarawiyyin, the Mosque of the Andalusians, and the Grand
Mosque of Meknes. One of their most important functions
seems to have been to provide housing for students from
other towns and cities – many of them poor – who needed a
place to stay while studying at these major centers of
Sculpted decoration, including muqarnas,
learning.[69]: 137 [64]: 110 [11]: 463 In Fes, the first madrasa was around the courtyard of the Bou Inania
the Saffarin Madrasa built in 1271, followed by the Sahrij Madrasa in Fes
Madrasa founded in 1321 (and the Sba'iyyin Madrasa next to
it two years later), the al-Attarine in 1323, and the Mesbahiya
Madrasa in 1346.[70] Another madrasa, built in 1320 near the Grand Mosque of Fes el-Jdid, was less
successful in contributing to the city's scholarly life.[11][64]: 114 These madrasas taught their own courses
and sometimes became well-known institutions in their own right, but they usually had much narrower
curriculums or specializations than the Qarawiyyin.[64]: 141 [71] The last and largest Marinid madrasa in
Fes, the Bou Inania, was a slightly more distinctive institution and was the only madrasa to also have the
status of a Friday mosque.[66][67] Surviving Marinid madrasas built in other cities include the Madrasa of
Abu al-Hasan in Salé and the Bou Inana Madrasa of Meknes.[72] Many more were built in other cities but
have not been preserved, or only partially preserved, including in: Taza, al-Jadida, Tangier, Ceuta, Anfa,
Azemmour, Safi, Aghmat, Ksar el-Kebir, Sijilmasa, Tlemcen, Marrakesh (the Ben Youssef Madrasa
which was rebuilt in the 16th century), and Chellah (near Rabat).[68]

Literary production under the Marinids was relatively prolific

and diverse. In addition to religious texts such as treaties of
fiqh (jurisprudence), there was also poetry and scientific texts.
Geographies and, most of all, histories were produced, partly
because the dynasty itself was eager to use these to legitimize
its rule.[45] The oldest surviving historical chronicle from the
Marinid period is considered to be al-Dhakhîrah as-Sanîyya
probably composed by Ibn Abi Zar[73][74] (first published by
Professor Mohamed Bencheneb, Algiers, 1920).[73][75] Ibn
Khaldun was the most famous manifestation of this
Part of Al-Manhaj al-Faaiq wa al-Manhal
intellectual life which was also shared with the Emirate of
al-Raaiq fi Ahkam al-Wathaaiq by al-
Granada in Al-Andalus, where many of the intellectuals of Wansharisi, Mufti of Fes.
this period also spent time. Ibn al-Khatib, the Andalusi poet
and writer from Granada, also spent time in Fes and North
Africa when his Nasrid master Muhammad V was there in exile between 1358 and 1362.[76][77] The
historian Ibn Idhari was another example, while the famous traveler Ibn Battuta also passed through
Morocco and other regions in Africa and Asia in the 14th century and described them in his writings.[78]
Not only grand regional histories but also local histories were composed by some authors for cities and
towns.[45]

Art
Marinid art continued many of the artistic traditions previously established in the region under the
Almoravids and Almohads.[79]

Metalwork
Many Marinid religious buildings were furnished with the same kind of bronze chandeliers that the
Almohads made for mosques.[79] The Marinid chandelier in the Great Mosque of Taza, with a diameter of
2.5 metres and weighing 3 tons, is the largest surviving example of its kind in North Africa. It dates to
1294 and was commissioned by Sultan Abu Yaqub Yusuf. It is closely modeled on another large
chandelier in the Qarawiyyin Mosque made by the Almohads. It is composed of nine circular tiers
arranged in an overall conical shape that could hold 514 glass oil lamps. Its decoration included mainly
arabesque forms like floral patterns as well as a poetic inscription in cursive Arabic.[80][81]

A number of other ornate metal chandeliers hanging in the Qarawiyyin mosque's prayer hall also date
from the Marinid era. Three of them were made from church bells which Marinid craftsmen used as a
base onto which they grafted ornate copper fittings. The largest of them, installed in the mosque in 1337,
was a bell brought back from Gibraltar by the son of Sultan Abu al-Hasan, Abu Malik, after its reconquest
from Christian forces in 1333.[82][67]: 462
Textiles and banners

The enormous Marinid chandelier in the

Great Mosque of Taza

Not many Marinid textiles have survived, but it is assumed

that luxurious silks continued to be made as in previous
The banner of Sultan Abu al-Hasan,
dated to 1339–1340, now housed at the
periods. The only reliably-dated Marinid textiles extant today
Cathedral of Toledo are three impressive banners which were captured from
Sultan Abu al-Hasan's army in the Battle of Rio Salado in
1340 by Alfonso XI.[79][83] Today they are housed at the
Cathedral of Toledo. Ibn Khaldun wrote that Abu al-Hasan possessed hundreds of silk and gold banners
which were displayed in palaces or on ceremonial occasions, while both the Marinid and Nasrid armies
carried many colourful banners with them into battle. They thus had great symbolic value and were
deployed on many occasions.[83]

The oldest of the three banners is dated, according to its inscription, to May or June 1312 (Muharram 712
AH).[83] It was made in the "kasbah" (royal citadel) of Fes for Sultan Abu Sa'id Uthman (father of Abu al-
Hasan). The banner measures 280 by 220 cm and is made of predominantly green silk taffeta, along with
decorative motifs woven in blue, white, red, and gold thread. Its visual layout shares other general
similarities with the so-called Banner of Las Navas de Tolosa from the earlier Almohad period (13th
century). The central part of the banner is filled with a grid of sixteen green circles containing short
religious statements in small cursive inscriptions. This area is contained in turn within a large rectangular
frame. The band of the frame is filled with monumental and ornamental inscriptions in white Kufic letters
whose style is similar to the Kufic inscriptions carved into the walls of the Marinid madrasas of Fes,
which in turn are derived from earlier Kufic inscriptions found in Almohad architecture. These
inscriptions feature a selection of Qur'anic verses very similar to those found in the same positions in the
Banner of Las Navas de Tolosa (mainly Qur'an 61:10-11). At the four corners of the rectangular band are
roundels containing golden cursive letters against a deep blue background, whose inscriptions attribute
victory and salvation to God. The whole rectangular band is in turn lined on both its inner and outer edges
by smaller inscription bands of Qur'anic verses. Lastly, the bottom edge of the banner is filled with two
lines of red cursive script detailing the titles and lineage of Abu Sa'id Uthman and the date of the banner's
fabrication.[83]
The second banner was made for Abu al-Hasan and is dated, according to its inscriptions, to Jumada II
740 AH (corresponding to either December 1339 or January 1340). It measures 347 by 267
centimeters.[83] It is made with similar weaving techniques as its older counterpart and uses the same
overall visual arrangement, although this time the predominant colour is yellow, with details woven in
blue, red, gold thread, or different shades of yellow. It features a grand Arabic inscription in cursive
letters along its top edge which calls for the victory of its owner, Abu al-Hasan. The central part of the
banner once again has sixteen circles, arranged in a grid formation, each containing a small Arabic
cursive inscription that repeats either the words "Eternal power and infinite glory" or "Perpetual joy and
infinite glory". These circles are in turn contained within a large rectangular frame whose band is
occupied by four more cursive inscriptions, of moderate size, which again call for Abu al-Hasan's victory
while attributing all victory to God. Four more small inscriptions are contained within circles at the four
corners of this frame. Finally, the bottom edge of the banner is occupied by a longer inscription, in small
cursive letters again, which gives the full titles and lineage of Abu al-Hasan.[83]

A third banner, undated and less well-preserved, is also believed to date from Abu al-Hasan's time. It is
curious for the fact that its inscriptions are painted onto the fabric instead of woven into it, while the
orientation of its inscriptions is inversed or "mirrored". Some scholars have suggested that it may have
been a cheaper reproduction of Abu al-Hasan's banner intended for the use by soldiers or that it was
intended as a template drawn by the calligrapher from which artisans could weave the real banner (and as
weaving was done from the back, the letters would have to appear reversed from the weaver's perspective
during production).[83]

Manuscripts

Pages from a Qur'an commissioned by Abu Yaqub Yusuf and dated to 1306 (now kept at the Bavarian State
Library, Munich.)

A number of manuscripts from the Marinid period have been preserved to the present-day. One
outstanding example is a Qur'an manuscript commissioned by Sultan Abu Yaqub Yusuf and dated to
1306. It features an elaborately illuminated frontispiece and is written in a broad Maghrebi script using
brown ink, with headings written in golden Kufic letters and new verses marked by small labels inside
gold circles.[84][85] Like most other manuscripts in this time and region, it was written on
parchment.[85][86]
Many of the sultans were themselves accomplished
calligraphers. This tradition of sovereigns practicing
calligraphy and copying the Qur'an themselves was well-
established in many Islamic elite circles by the 13th century,
with the oldest surviving example in this region dating from
the Almohad caliph al-Murtada (d. 1266).[87] According to
Ibn Marzuq and various other Marinid chroniclers, Sultan
Abu al-Hasan was particularly prolific and skilled, and is
recorded to have copied four Qur'ans. The first one appears to
have been started following several years of military
successes and was finished in 1339, at which point it was sent
to Chellah (where he was later buried). The next copy was
sent to the Mosque of the Prophet in Medina in 1339–40 via
the intermediary of Sultan Qalawun in Egypt, and a third one
Page from a manuscript of al-Muwatta' by
a couple of years later went to the Masjid al-Haram in Mecca.
Malik ibn Anas, copied in Salé in 1326
The fourth copy, one of the finest preserved Marinid
manuscripts, is a thirty-volume Qur'an which he donated to
the Al-Aqsa Mosque in Jerusalem in 1344–45 and is now kept at the Islamic Museum of the Haram al-
Sharif. While in Bijaya (Bougie) he began a fifth copy intended for Al-Khalil (Hebron), but he was
unable to finish it following his military defeats in the east and subsequent dethronement. It was instead
finished by his son Abu Faris Abd al-Aziz and eventually brought to Tunis by Ibn Marzuq. Abu al-
Hasan's son and immediate successor, Abu Inan, for his part, is known to have copied a collection of
hadiths with letters written in a mix of blue and brown ink, with gold flourishes.[87]

Aside from Qur'an manuscripts, many other religious and legal texts were copied by calligraphers of this
time, especially works related to the Maliki school such as the Muwatta' by Malik ibn Anas. They range
from volumes written in plain Maghrebi script to richly-illuminated manuscripts produced by the Marinid
royal libraries. Preserved in various historic Moroccan libraries today, these manuscripts also show that,
in addition to the capital of Fes, important workshops for production were also located in Salé and
Marrakesh.[86]

Minbars
The minbars (pulpits) of the Marinid era were also following in the same tradition as earlier Almoravid
and Almohad wooden minbars. The minbar of the Great Mosque of Taza dates to the mosque's expansion
by Abu Yaqub Yusuf in the 1290s, much like the mosque's chandelier. Like other minbars, it takes the
shape of a mobile staircase with an archway at the bottom of the stairs and a canopy at the top and it is
composed of many pieces of wood assembled together. In spite of later restorations which modified its
character, it still preserves much of its original Marinid woodwork. Its two flanks are covered with an
example of the elaborate geometric decoration found in the artisan tradition dating back to the 12th-
century Almoravid minbar of the Kutubiyya Mosque (in Marrakesh). This geometric motif is based on
eight-pointed stars from which interlacing bands spread outward and repeat the motif across the whole
surface. Contrary to the famous Almoravid minbar in Marrakesh, however, the empty spaces between the
bands are not occupied by a mix of pieces with carved floral reliefs but are rather occupied entirely by
pieces of marquetry mosaic decoration inlaid with ivory and precious woods.[81][88][89][80]
The original minbar of the Bou Inania Madrasa, which is housed today at the Dar Batha museum, dates
from 1350 to 1355 when the madrasa was being built.[68] It is notable as one of the best Marinid
examples of its kind.[90][68] The Bou Inania minbar, made of wood – including ebony and other expensive
woods – is decorated via a mix of marquetry and inlaid carved decoration.[90][68] The main decorative
pattern along its major surfaces on either side is centered around eight-pointed stars, from which bands
decorated with ivory inlay then interweave and repeat the same pattern across the rest of the surface. The
spaces between these bands form other geometric shapes which are filled with wood panels of intricately
carved arabesques. This motif is similar to that found on the Kutubiyya minbar, and even more so to that
of the slightly later Almohad minbar of the Kasbah Mosque in Marrakesh (commissioned between 1189
and 1195).[90] The arch above the first step of the minbar contains an inscription, now partly disappeared,
which refers to Abu Inan and his titles.[68]

Architecture
The Marinid dynasty was important in further refining the
artistic legacy established under their Almoravid and
Almohad predecessors. Particularly in Fes, their capital, they
built monuments with increasingly intricate and extensive
decoration, particularly in wood and stucco.[66] They were
also the first to deploy extensive use of zellij (mosaic tilework
in complex geometric patterns), which became standard in
Moroccan architecture afterwards.[91] Their architectural style
was very closely related to that found in the Emirate of
Granada, in Spain, under the contemporary Nasrid
dynasty.[66] The decoration of the famous Alhambra is thus
reminiscent of what was built in Fes at the same time. When
Granada was conquered in 1492 by Catholic Spain and the
last Muslim realm of al-Andalus came to an end, many of the
remaining Spanish Muslims (and Jews) fled to Morocco and
North Africa, further increasing the Andalusian cultural
Minaret of the Marinid-era Ben Salah influence in these regions in subsequent generations.[72]
Mosque in Marrakesh

Notably, the Marinids were the first to build madrasas in the

region.[66] The madrasas of Fes, such as the Bou Inania, al-
Attarine, and Sahrij madrasas, as well as the Marinid madrasa
of Salé and the other Bou Inania in Meknes, are considered
among the greatest architectural works in western Islamic
architecture of this period.[92][72][66] While mosque
architecture largely followed the Almohad model, one noted
change was the progressive increase in the size of the sahn or The ruins of the Mosque of Mansourah
courtyard, which was previously a minor element of the floor near Tlemcen
plan but which eventually, in the subsequent Saadian period,
became as large as the main prayer hall and sometimes
larger.[93] Notable examples of Marinid mosque architecture are the Grand Mosque of Fes el-Jdid
(founded in 1276, one of the earliest Marinid mosques), the expansion of the Great Mosque of Taza in
1294, the Mosque of al-Mansourah near Tlemcen (1303), and the Mosque of Sidi Abu Madyan (1338–
39).[94] The Ben Salah Mosque in Marrakesh also dates from the Marinid period, one of the few
monuments from this period in the city.

Of the Marinid royal palaces in Fes el-Jdid little has survived, with the current Royal Palace of Fes dating
mainly from the later Alaouite period. Likewise, the former Marinid Royal Gardens to the north have
disappeared and the complex around the Marinid Tombs on the hills overlooking Fes el-Bali are largely
ruined.[76] Excavations in Aghmat, in southern Morocco, have uncovered the remains of a smaller
Marinid palace or mansion which has profound resemblances, in terms of its layout, to surviving Nasrid-
era palaces in Granada and al-Andalus, demonstrating yet again the shared architectural traditions
between the two kingdoms.[95] Further clues about domestic architecture of the period are provided by a
few Marinid-era private houses that have been preserved in Fes. They are centered around inner
courtyards surrounded by two-story galleries and feature architectural forms and decoration that are
highly reminiscent of those found in Marinid madrasas, showing a certain consistency in the decorative
techniques across building types.[66]: 313–314 [96] Some Marinid monumental gates, such as the gate of the
Chellah necropolis near Rabat and the Bab el-Mrissa in Salé, are still standing today and demonstrate
resemblances with earlier Almohad models.[66]

According to the Rawd al-Qirtas, the founder of the Marinid

dynasty, Abu Muhammad Abd al-Haqq I (d. 1217), was
buried at a site called Tāfirtāst or Tāfarṭast, a site near
Meknes (close to where he fell in battle).[97][98] Starting with
Abu Yusuf Ya'qub (d. 1286), the Marinid sultans began to be
buried at a new necropolis in Chellah (the site of the former
Roman city called Sala Colonia). Abu Yusuf Ya'qub built a
mosque alongside his tomb and that of his wife. Both were
qubbas: small square chambers covered by either a dome or a
pyramidal roof. They stood in a small garden enclosure or
The main gate of Chellah, near Rabat,
rawda (Arabic: ‫ )الروضة‬at the back of the mosque. The which became a Marinid necropolis
necropolis was surrounded by a set of walls and an ornate
monumental gate completed by Abu al-Hasan in 1339. Abu
al-Hasan himself was then buried in a small mausoleum which was embellished with exceptional stone-
carved low-relief decoration. The mausoleum, along with a madrasa accompanying the funerary complex,
was likely completed by his son and successor, Abu Inan.[97][94]: 202–206 However, Abu Inan himself is
believed to have been buried in Fes instead, in a qubba attached to the Great Mosque of Fes el-Jdid. After
him, most sultans were buried at the site known as the "Marinid Tombs" to the north of Fes el-Bali. This
necropolis seems to have once again consisted of an enclosed garden cemetery inside which stood several
qubbas. Though mostly ruined today, Leo Africanus described them in the 16th century as being lavishly
decorated. Important Marinid graves in these necropolises were typically surmounted by a maqabriyya, a
marble tombstone shaped like a triangular prism, laid horizontally and carved with funerary
inscriptions.[97]

List of Marinid rulers

The following is the sequence of Marinid rulers from the founding of the dynasty to its end.[99][6]
1215–1269 : leaders of the Marinids, engaged in a struggle against the Almohads, based in Taza
from 1216 to 1244

Abd al-Haqq I (1215–1217)

Abu Sa'id Uthman I (1217–1240)
Abu Ma'ruf Muhammad I (1240–1244)
After 1244 : Marinid Emirs based in Fez

Abu Yahya ibn Abd al-Haqq (1244–1258)

Abu Yusuf Yaqub (1258–1269)
1269–1465 : Marinid Sultans of Fez and Morocco

Abu Yusuf Yaqub (1269–1286)

Abu Yaqub Yusuf al-Nasir (1286–1307)
Abu Thabit 'Amir (1307–1308)
Abu al-Rabi Sulayman (1308–1310)
Abu Sa'id Uthman II (1310–1331)
Abu al-Hasan 'Ali (1331–1351)
Abu Inan Faris al-Mutawakkil (1348–1358)
Abu Zayyan Muhammad II (1358; first reign)
Abu Yahya Abu Bakr ibn Faris (1358–1359)
Abu Salim Ibrahim ibn 'Ali (1359–1361)
Abu 'Amr Tashfin ibn 'Ali (1361)
Abu Zayyan Muhammad II (1361–1365; second reign)
Abu Faris Abd al-Aziz I al-Mustansir (1365–1372)
Abu Zayyan Muhammad III (1372–1374)
Abu 'l-Abbas Ahmad al-Mustansir (1373–1384)
Abu Faris Musa ibn Faris (1384–1386)
Abu Zayyan Muhammad IV ibn Ahmad I (1386–1387)
Abu 'l-Abbas Ahmad al-Mustansir (1387–1393)
Abu Faris Abd al-Aziz II ibn Ahmad II (1393–1396)
Abu 'Amir Abdallah ibn Ahmad II (1396–1397)
Abu Sa'id Uthman III (1398–1420)
Abu Muhammad Abd al-Haqq II (1420–1465)

Family tree
Family tree of the Marinid dynasty

Marin

Jarmat
ibn Marin

Fajus ibn
Jarmat
 Wazir
ibn Fajus

Muhammad
ibn Wazir

Hamama ibn
Muhammad

Abu Bakr
ibn Hamama

Mihyu ibn
Abi Bakr

1
Abu
Muhammad
Abd al-Haqq I
ibn Mihyu
r. 1195-1217

3
2 4 5
Abu Ma'ruf
Abu Sa'id Abu Yahya Abu Yusuf
Muhammad I
Uthman I ibn Abu Bakr ibn Ya'qub ibn
ibn Abd al-
Abd al-Haqq Abd al-Haqq Abd al-Haqq
Haqq
r. 1217-1240 r. 1244-1258 r. 1258-1286
r. 1240-1244

6
9
Abu Ya'qub
Abu Sa'id
Yusuf ibn
Uthman II
Ya'qub al-
ibn Ya'qub
Nasr
r. 1310-1331
r. 1286-1307

7 8 10
Abu Thabit Abu al-Rabi' Abu al-Hasan
Amir ibn Sulayman Ali ibn
Yusuf ibn Yusuf Uthman
r. 1307-1309 r. 1308-1310 r. 1331-1348

16
11 14 15
Abu Faris Abu al-Fadl
Abu Inan Abu Salim Abu Umar
Abd al-Aziz I Ahmad
Faris ibn Ali Ibrahim Tashfin
ibn Ali ibn Ali
al-Mutawakkil ibn Ali ibn Ali
al-Mustansir
r. 1348-1358 r. 1359-1361 r. 1361-1362
r. 1366-1372

12 13 19 17 18 20
Abu Zayyan Abu Yahya Abu Faris Abu Zayyan Abu al- Abu Zayyan
Muhammad Abu Bakr Musa ibn Faris Muhammad III Abbas Muhammad IV
II ibn Faris al-Mutawakkil ibn Abd al- Ahmad ibn ibn Ahmad
ibn Faris r. 1358-1359 r. 1384-1386 Aziz Abd al-Aziz r. 1386-1387
r. 1372-1374 al-Mustansir
 r. 1358, r. 1374-1384,
1362-1366 1387-1393

21 22 23
Abu Faris Abu Amir Abu Sa'id
Abd al-Aziz II Abd Allah Uthman III
ibn Ahmad ibn Ahmad ibn Ahmad
r. 1393-1396 r. 1396-1398 r. 1398-1420

24
Abu
Muhammad
Abd al-Haqq II
ibn Uthman
r. 1420-1465

See also
Marinid Tombs in Fes
List of Sunni Muslim dynasties

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Bibliography
JULIEN, Charles-André, Histoire de l'Afrique du Nord, des origines à 1830, édition originale
1931, réédition Payot, Paris, 1994 (in French)
Marinid Dynasty (https://www.britannica.com/topic/Marinid-dynasty) at Encyclopædia
Britannica

External links
Media related to Marinid dynasty at Wikimedia Commons

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