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Palace and Jihād in the Early ʽAlawī State in Morocco
Published online by Cambridge University Press: 22 January 2009
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The early ʽAlawī state has repeatedly been described as heavy and efficient military government. In practice it functioned as a relatively loosely-knit tribute state. The achievement of its notable and long-lived second sultan Ismāʽil (1672–1727) was to shed the aegis of Fez, his economic metropolis, and set up an increasingly gigantic palace, beside a market town, as an independent political base. His central government there was characterized by minimal use of coin and minuscule central bureaucracy. For military support the sultan at first relied chiefly upon free troops, associated by fictional kinship with his most notable wife: later he relied increasingly upon black slave guards. But the motors of government at large were not imperial troops, whose functions were essentially deterrence and the hallmarking of government activity; they were provincial governors, bound to the sultan by ties of individual loyalty. These governors were responsible for the extraction of tribute destined for the palace.
Religion gave increased coherence to this state. This was not so much because of its association with literacy, as because it enabled the sultan, who needed religious prestige, to enhance his unremarkable claim to descent from the Prophet, by taking up the Islamic mantle of ‘Commander of the Faithful’. This was a forceful image for propaganda that could counter the close association between the palace and Moroccan Jewry. It could also validate demands for loyalty throughout the empire. A hard Islamic line was expressed in jihād, or holy warfare, against Christendom. The sultan's limited resources and his other military commitments prevented him from conducting active jihād much above the level of token confrontation. But there was also a moral jihād, waged, in so far as this was possible, by rejection of cultural and economic ties with Europe.
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References
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