The most evident characteristic that distinguished the rule of the Murābiṭūn (ruled 448H-541H) was its adherence to the methodology of the Salaf. This adherence was based on conforming to the religious texts of the Qurʾān and the Sunnah. In addition, it comprised affirming what is in the Noble Qurʾān and Prophetic ḥadīth regarding Allāh’s Most Beautiful Names and His Glorious Attributes in a manner befitting to Allāh the Most High, without asserting any resemblance between Allāh and His creation. Nor did it include explaining the ‘how’ of Allāh’s being characterized with His Attributes, or distorting the text by giving the apparent linguistic meaning of an Attribute of Allāh another meaning without any legitimate jurisdictive proof that the apparent outward meaning was not intended (al-Taʾwīl). Also, (they were distinguished by their) enmity towards the people of analogous rhetoric (or Kalām), Philosophy, every bidʿah (or innovation) in religious matters and misguidance.[1]
The Murābiṭūn did not waver from the teachings of ʿAbd Allāh Ibn Yāsīn. Their scholars and jurists after him were upon the same methodology that he traversed. Thus, they were Salafiyīn, people of Ḥadīth (Prophetic Narrations) and the respective subsidiary sciences. They did not exceed the Book and the Sunnah, nor the meanings derived from them. They despised rhetorical and analogous argumentation (Kalām), debating, and they did not delve into any of these aforementioned matters.[2]
Numerous contemporary researchers and past historians have confirmed the fact that the Murābiṭūn were Salafiyīn and adhered to the Book and the Sunnah. As Sāih[3] confirms this fact by his statement, “The jurists of the Murābiṭūn were Sunnīs, Salafiyīn who despised the people of rhetorical analogous argumentation (Mutakallimīn) and shunned opinions (void of any valid juristic proof) and al-Taʾwīl (distortion of the texts) or delving into the issues of Tawḥīd.”[4] This fact is also confirmed by al-Nashār who stated, “The historical reality exemplifies the fact that the Murābiṭīn embraced the methodology of the people of Ḥadīth and they were Sunnīs, Salafiyīn and adversaries to Philosophy and logical rhetoric.”[5]
[1] Al-Salafīyah wa ʿAlāmuhā fī Murītāniyā Shinqīṭ, (pg.188)
[2] Al-Salafīyah wa ʿAlāmuhā fī Murītāniyā Shinqīṭ, (pg.189), al-Anīs al-Muṭrab bī Rawḍ al-Qirṭās fī Akhbār Mulūk al-Maghrib wa Tārīkh Madīnah Fās, (pg.174), Siyar Aʿlām al-Nubalāʾ, (pg.534, v.19)
[3] Al-Hadhārah al-Maghribīyah ʿAbr al-Tārīkh, (pg.178, v.1)
[4] What the author intends here is not the call to the correct understanding of al-Tawḥīd, as this was the call of all the Prophets and their followers. Rather, he intends that the Murābiṭūn rejected the Muʿtazilah understanding and call to al-Tawḥīd and their polemic refutations of the Muʿtazilah are well documented.
[5] Introduction of the book al-Siyāsah of Abī Bakr Muḥammad Ibn al-Ḥasan al-Ḥaḍramī, (pgs.26-27)
