Thetaifas (fromArabic:طائفةṭā'ifa, pluralطوائفṭawā'if, meaning "party, band, faction") were the independentMuslim principalities and kingdoms of theIberian Peninsula (modernPortugal andSpain), referred to by Muslims asal-Andalus, that emerged from the decline and fall of theUmayyadCaliphate of Córdoba between 1009 and 1031. A form ofpetty kingdoms, they were a recurring feature of al-Andalus history.
Thetaifas were eventually incorporated by theAlmoravid dynasty in the late 11th century and, on its collapse, manytaifas re-appeared only to be incorporated by theAlmohad Caliphate. The fall of the Almohads resulted in a flourishing of thetaifas, and this was the case despite constant warfare withChristian kingdoms.[1] Taifa kings were wary of calling themselves "kings", so they took the title ofhajib, presenting themselves as representatives for a temporarily absent caliph.[2] Thetaifa courts were renowned centres of cultural excellence in which poets, scientists, and other scholars were able to thrive.[3]
Wars between the taifas were common and rulers of Muslim taifas were known to ally with the Iberian Christians (and the North African kingdoms) against European or Mediterranean Christian rulers from outside of al-Andalus. These alliances frequently included payments of large tributes in return for security.[4] Eventually, the taifas ofBadajoz,Toledo,Zaragoza, and evenSevilla paid tribute toAlfonso VI.[5] By the end of the 13th century, only one remained, theEmirate of Granada, the rest beingincorporated into the Christian states of the north.
The Arabic termmulūk al-ṭawāʾif means "kings of the territorial divisions"[6] or "party kings".[7] Muslim historians originally used these terms to refer to theParthian Empire and other regional rulers that succeededAlexander the Great.[6][8] That period was treated as an interlude betweenAlexander's conquest of Persia and the formation of theSasanian Empire. The negative portrayal of the Parthian period by Muslim historians may have been inherited from Sasanian propaganda. In the 11th century,Ṣāʿid al-Andalusī first applied the term to the regional rulers who appeared after the collapse of Umayyad power in Spain, "whose condition was like that of themulūk al-ṭawāʾif of the Persians". The phrase implied cultural decline.[6]
The corresponding term in Spanish isreyes de taifas ("kings oftaifas"), by way of which the Arabic term has entered English (and French) usage.[9]
The origins of the taifas must be sought in the administrative division of the UmayyadCaliphate of Córdoba, as well in the ethnic division of the elite of this state, divided amongArabs,Berbers,Muladíes (indigenous Muslim converts, a significant majority) and theSaqaliba, Eastern European former slaves.[2] The most secure rulers were governors of frontier provinces, such as the “Farthest Frontier” of Zaragoza; since these regions had been ruled by families for generations prior to the fall of the caliphate, there was minor immediate impact when the caliphate fell.[2]
During the late 11th century, the Christian rulers of the northern Iberian peninsula set out to retake the lands of the formerVisigothic Kingdom that had been conquered by Muslims. By this time the caliphate of Cordova, among the richest and most powerful states in Europe, had suffered a civil war, known as theFitna of al-Andalus. As a result, it "broke intotaifas, small rival emirates fighting among themselves".[10]
However, the political decline and chaos was not immediately followed by cultural decline. To the contrary, intense intellectual and literary activity grew in some of the larger taifas.[citation needed]
There was a second period when taifas arose, toward the middle of the 12th century, when theAlmoravid rulers were in decline.[citation needed]
During the heyday of the taifas, in the 11th century and again in the mid 12th century, theiremirs (rulers) competed among themselves, not only militarily but also for cultural prestige. They tried to recruit the most famous poets and artisans.[citation needed]
Observers in al-Andalus in the 1080s did not see a decline as likely, much less imminent or probable. However, by the 1090s, popular revolt became a real possibility as theulama accusations againsttaifa kings gained popularity.[2]
Reversing the trend of the Umayyad period, when the Christian kingdoms of the north often had to pay tribute to the Caliph, the disintegration of the Caliphate left the rival Muslim kingdoms much weaker than their Christian counterparts, particularly the Castilian–Leonese monarchy, and many had to submit to them, paying tributes known asparias.[4]
Due to their military weakness,taifa princes appealed for North African warriors to come fight Christian kings on two occasions. TheAlmoravid dynasty was invited after the fall of Toledo (1085), and theAlmohad Caliphate after thefall of Lisbon (1147). Warriors of thetaifas took part in theBattle of Sagrajas, which resulted in the defeat of the Christians. Nevertheless, the Almoravids and the Almohads did not help thetaifa emirs but rather annexed their lands to their own North African empires.[11]
In the 1100s, the remnants of thetaifa dynasties in al-Andalus would join forces with Christian powers as a last attempt to shift momentum back in their favor against the Almoravids.[2]
Certaintaifas hired Christianmercenaries to fight neighbouring realms (both Christian and Muslim). The most dynamic taifa, which conquered most of its neighbours before the Almoravid invasion, wasSeville, which ironically was also the first of the major taifas to fall, followed (somewhat quickly) by Badajoz, Valencia and Zaragoza.[2]Zaragoza was also very powerful and expansive, but inhibited by the neighbouring Christian states of thePyrenees. Zaragoza,Toledo, andBadajoz had previously been the border military districts of the Caliphate.[citation needed]
After the fall of the Caliphate of Cordoba in 1031 about 33 independent taifas emerged out of the civil war and conflict in al-Andalus. Many of the less tenabletaifa kingdoms had disappeared by the 1030s, having been taken over by more powerful neighboringtaifas.[2] The strongest and largest taifas in this first period (11th century) were theTaifa of Zaragoza,Taifa of Toledo,Taifa of Badajoz and theTaifa of Seville. The most notable taifa to conquer most of its weak neighbours was the Taifa of Seville under the Abbadid dynasty.[2]
This region includes the Central and Lisbon region of Portugal and Extremadura region of Spain.
This region includes the Alentejo and Algarve region of Portugal.
This region includes the Madrid region and the provinces of Toledo and Guadalajara of Spain.
This region includes the autonomous region of Andalucia in Spain
This region only includes the provinces of Huesca, Lleida, Teruel, Zaragoza and Tarragona of Spain.
This region includes the region of Valencia, Murcia and Baleares.
| History of al-Andalus |
|---|
| Muslim conquest (711–732) |
| Umayyad state of Córdoba (756–1031) |
| First Taifa period (1009–1110) |
| Almoravid rule (1085–1145) |
| Second Taifa period (1140–1203) |
| Almohad rule (1147–1238) |
| Third Taifa period (1232–1287) |
| Emirate of Granada (1232–1492) |
| Related articles |
Additionally, but not usually consideredtaifas, are:
