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the Qarmatians under Abu Tahir al Jannabi sacked Mecca in 930 CE by pretending to be pilgrims and avoiding the Abbasid army, they massacred pilgrims, looted the sanctuary, and carried away the Black Stone, they withdrew through the rugged mountains of the Hejaz burdened with plunder and captives. As they crossed the territory of Banu Hudhayl, the local tribe launched a series of attacks from the surrounding mountain passes and narrow valleys, exploiting their knowledge of the terrain to strike the retreating column repeatedly. The ambushes disrupted the Qarmatian withdrawal, forcing them to fight while protecting their captives and stolen wealth. During the fighting, Banu Hudhayl succeeded in rescuing many prisoners and recovering a substantial portion of the booty taken from Mecca. Although the Qarmatians managed to escape with the Black Stone and eventually returned to al Ahsa, the retreat was far from uncontested. The Hudhayl attacks inflicted meaningful losses, deprived the invaders of part of their spoils, and destroyed half of the qarmatian forces.

And According to some accounts Abu Tahir was even wounded and stranded in the desert after losing his booty and mounts. And was guided back to Bahrain by an arab bedouin
(These accounts should be taken with a grain of salt)

Ibn Hamdin who condemned the books of al-Ghazzali because the great theologian and philosopher had characterised the rulings of the Almoravid fuqaha as a purely temporal pursuit having little or nothing to do with religion. Still worse, al-Ghazzali criticised the men of religion for their meddling in politics. A fly on a pile of excrement is finer than a Quran reader at the door of such people (princes).'35 Needless to say, the fuqaha felt threatened by al-Ghazzali's teachings and the qadi of Cordoba ruled that any man who read al-Ghazzali's Ihya-Ulum al-Din (The Revival of Religious Science) was an infidel ripe for damnation. Even possession of a copy of his work was likewise a crime. Word went out over the empire to burn the works of al-Ghazzali. In Sijilmasa, the qadi appointed by the Almoravid regime to uphold the law confronted Abu'l-Fadl for teaching al-Ghazzali's great treatise. Ibn Bassam interrogated the scholar and concluded that 'he spreads learning about which we know nothing'. Ibn Bassam banished Abu'l-Fadl from the mosque. " The burning of books is an act so intellectually abhorrent that one might see the Almoravid regime as inherently anti-intellectual. But we must remember just how much influence the fuqaha held in the Almoravid court. And the latter reacted less to al-Ghazzali's arguments than to the sting of his personal attack on the fuqaha.

The Almoravic and Almohad Empires Amira K. Bennison pg.no 67

Al-Ghazali's work was introduced to al-Andalus in the late 1090s by Abu Bakr b. al-'Arabi, who had studied with the great master during his period of travel and study in the Islamic east and returned not only with the Ihya' but with a legal opinion (fatwa) from al-Ghazali expressing support for the Almoravids as legitimate defenders of the Sunni faith in the west. Ibn al-Arabi's promotion of al-Ghazali's work immediately gained him the hostility of many Maliki fuqahi who felt that al-Ghazali's critique of jurists, obsessed with worldly power and position and lacking moral and spiritual depth was directed at themselves, and saw in his call for the integration of orthodox Sufism, theology and law, and his emphasis on engaged hisba (the active pro-motion of good and denunciation of wrong) a dangerous and revolutionary programme liable to lead ordinary Muslims astray. This hostility was ameliorated in the short term when Ibn al-'Arabi gained the support and patronage of Yusufb. Tashfin, but the Ihya "Ulum al-Din came under scrutiny again soon after the accession of 'Ali b. Yusuf to power in 1106 when the fuqaha' of Córdoba discussed it and rejected some things in it. According to Ibn al-Qattan, cited in the Hulal al-Mawshiyya, the book's main opponent was the qadi of Córdoba, Muhammad b. 'Ali b. Hamdin: His rejection reached the point that he accused all who read it or acted upon it of unbelief and he incited the sultan ['Ali b. Yusuf against it. He summoned the fuqaha' to testify and they reached a consensus that it should be burnt. 'Ali b. Yusuf acted on their legal opinion and ordered its burning and so it was burnt in Córdoba. He wrote to the rest of his lands with the command to burn it and its destruction occurred according to his decree across the Maghrib at that time. This purging of the books of al-Ghazali was repeated in 1143. Although not common, book burning was not unknown in al-Andalus nor was it a purely doctrinal matter, even when the 'false' doctrines contained in works provided the ostensible reason for their destruction. The Umayyad 'Abd al-Rahman III had ordered the burning of the works of Ibn Masarra in 961 as a trenchant statement about the caliph's right to define doctrine, and the 'Abbadid ruler of Seville, al-Mu'tadid had ordered the burning of Ibn Hazm's works in the early 1060s at the incitement of the Zahiri scholar's enemies who pointed to a pas sage in which he had mocked the 'Abbadid elevation of a fake Umayyad caliph. The fate of the Ihya' 'Ulum al-Din in the Almoravid empire was no exception. Its burning in 1109 at the instigation of the judge Ibn Hamdin was not a simple case of Almoravid narrow-mindedness, but part of a larger struggle between different juridical factions. On the one hand, stood the Banu Rushd, who domi-nated the Córdoban legal establishment and whose chief scion, Ibn Rushd al-Jadd, frequently served as the Almoravid amir's foremost religio-legal adviser, and, on the other hand, the ambitious Banu Hamdin. Muhammad b. Hamdin sought to accrue support among the Maliki fuqaha for his candidacy as premier jurist in Córdoba by allying closely with 'Ali b. Yusuf and pitting himself against the proponents of Ash'arism, Shafi'i fiqh and al-Ghazali's work in particular." The second book-burning decree issued in 1143 occurred in the context of the rising religio-political threat posed to the Almoravids in the Maghrib by Ibn Tumart's Almohads and the spread of mahdism and Ghazalian Sufism across the empire. From this perspective, it was al-Ghazali's syncretism and support for Sufism that appeared threatening.

North Africa, Islam and the Mediterranean World From the Almoravids to the Algerian War pg.no 243

But it should also be kept in mind especially regarding the Philosophical books that this wasn't a rule it was exception.

The idea that Islam perse-cuted its heterodoxies at least as violently as did Christianity runs deep through the Western imagination. It is, however, another projection from Christianity upon Islam. Two executions in one century in addition to two book burnings-deplorable as they are-do not make a "war against philosophers" (Renan uses that phrase) nor a campaign of persecution. Unlike Catholic clerics, for instance, the great majority of Muslim ulama' did not think they could condemn someone for his or her secret convictions. If al-Ghazali tried to establish a thought-police in Islam, he remained unsuccessful. There was simply no Inquisition in Islam, 223 Premodern Islam was not free from violent religious oppression, yet it is highly doubtful, to say the least, that it created victims as numerous as in Christianity. Concerning the falāsifa, which came to be regarded as one of many religious groups within Islam, al-Ghazālī's fatwa did not trigger their widespread perse-cution. It was not the powerful legal intervention against philosophy that earlier Western literature tried to make of it.

THE FORMATION of POST-CLASSICAL PHILOSOPHY IN ISLAM pg.no 158-159

Hello friends!

I would like to do a QnA YouTube video in the near future; if you've ever had any burning questions for me, now's your chance to drop them under this post and I'll respond to as many as I can!

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Hello friends!

I'm looking for talented voice actors fluent in both English and Arabic to voice-over my YouTube videos. If you would like to volunteer, please send me a DM on Discord.

My Discord username is thecaliphate_as.

If you don't have a Discord account, you can also just DM me on Reddit.

Thanks!

NOTE: the idea of this post was inspired by [/Cultural_L0ok913](u/Cultural_L0ok913)

Context :The Abbasids were originally an Arab dynasty descended from the Prophet Muhammad’s uncle al Abbas. During the 9th century, Caliph al Mu’tasim recruited large numbers of Turkic mamluk soldiers and took Turkic concubines, a practice that later caliphs continued. Over the next three centuries, many Abbasid caliphs were born to Turkic or other non Arab mothers, so by the time of Caliph al Nasir in the late 12th century, it was not unusual for members of the Abbasid family to have Central Asian ancestry and potentially Turkic physical features.