242 notes to pages 123–125
malik qashtāla badrū al- qāsā bi- qudūmihi raḥḥaba bi- maqdamihi.” The last com-
mander from this family was ‘Alī b. Badr al- Dīn, the grandson of Mūsā b. Raḥḥū.
See Ibn Khaldūn, Kitāb al- ‘ibar, VII: 389 – 91.
33. He was ‘Abd al- Raḥmān b. Abī Ifullūsan. See Manzano Rodríguez, 368 – 69 ,
for questions regarding date when the Ghuzāh were finally disbanded.
34. Ibn Khaldūn, Kitāb al- ‘ibar, VII: 355.
35. Ibn Khaldūn, Kitāb al- ‘ibar, VII: 390. See also Manzano Rodríguez, La
intervención, 367 ; Arié, L’Espagne musulmane, 118 ; and Harvey, Islamic Spain,
216 – 17.
36. Ibn Khaldūn, Kitāb al- ‘ibar, VII: 392 – 93 : “wa- aghfala ṣāhib al- andalus had-
hihi al- khuṭṭa min dawlatihi wa- maḥā rasmahā min mulkihi wa- ṣāra amr al- ghuzāh
al- mujāhidīn ilayhi wa- bāshara aḥwālahum bi- nafsihi wa- ‘ammahum bi- naẓarihi
wa- khassa al- qarāba al- murashshaḥīn minhum bi- mazīd takrimatihi wa- ‘ināyatihi.”
37. Arié, L’Espagne musulmane, 117 – 18 ; and Harvey, Islamic Spain, 215 – 16.
38. ACA, Cartas árabes, 161 ( 18 Ṣafar 779 / 29 May 1377 ). At this point, as Ibn
al- Khaṭīb, al- Lamḥa, 39 , noted, the Granadan cavalry had also adopted the style of
riding a la jineta, undercutting the advantage of the Marīnid jenets.
39. See also Ibn Khaldūn, Kitāb al- ‘ibar, VII: 389 – 400 , which mentions two
other Ghuzāh commanders who fled to the lands of the Crown of Aragon.
40. See also EI 2 , s.v. “mārid.” The juristic discourse surrounding the moral and
legal obligations of those in rebellion against political authority, aḥkām al- bughāh,
was extensive and fairly normative. See Khaled Abou El Fadl, Rebellion and Vio-
lence in Islamic Law.
41. See chapter 4.
42. For an excellent survey of this topic, see Michael Bonner, Jihad in Islamic
History, 11 – 19 , 54 – 96 , which outline the debates from the classical to the early
modern periods.
43. Balbale, “Jihād as Political Legitimation,” 91 : “I argue here that in the case
of Sharq al- Andalus, these intra- Muslim battles involved important spiritual ques-
tions and were not simply a form of realpolitik. They were part of the broader
Islamic quest to determine what sacred and profane power looked like in the face
of a declining caliphate.”
44. See Abū Sa‘īd Saḥnūn, al- Mudawwana al- Kubrā, III: 278 , as cited in Khaled
Abou El Fadl, “Islamic Law and Muslim Minorities: The Juristic Discourse on
Muslim Minorities from the Second / Eighth to the Eleventh /Seventeenth Centu-
ries,” Islamic Law and Society 1 , no. 2 ( 1994 ): 146.
45. Aḥmad b. Yaḥyā al- Wansharīsī, al- Mi‘yār al- mu‘rib wa’l- jāmi‘ al- mughrib
‘an fatāwā ‘ulamā’ ahl Ifrīqiya wa’l- Andalus wa’l- Maghrib, ed. Muḥammad Ḥajjī,
II: 121 – 24 , 130 – 33 , and 140 – 41. For a thorough discussion of the history of and
historiography on the “obligation to emigrate,” see Jocelyn N. Hendrickson, “The
Obligation to Emigrate: Al- Wansharīsī’s Asnā Al- Matājir Reconsidered,” with ex-
tensive bibliography.