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  • In this article, after an explanation of Wilāya - Barā’a, Quʿūd - Khurūj, Shirā’ and Taqiyya/Kitmān in “la théologie politique” of the Khārijites, detailed opinions follow on the introduction of Khārijism in the Maghreb (mainly based on non-Ibāḍī sources; of Ibāḍī sources Le Tourneau 1960, Darjīnī: Ṭabaqāt and Shammākhī: Siyar are mentioned). Treating the introduction of Ibāḍism in the Maghreb, al-Rabīʿ b. Ḥabīb’s Musnad or al-Jāmiʿ al-Ṣaḥīḥ in the redaction of Warjlānī is being discussed (with on page 37 note 2 a discussion of Massignon 1938). Then follow descriptions of the Berber kingdoms of Tāmasna, Tlemcen, the region of Tripoli, Sijilmāsa, Tāhart and Kairouan.

  • As far as Ibāḍī sources or secondary literature on al-Ibāḍiyya are concerned, a few references to Marcy 1936. The article starts with an English abstract: the Barghawāṭa were the rulers of a kingdom in Tāmasnā, Morocco (dynasty of Banū Ṭarīf) which lasted for four centuries (124-543/742-1148). Their heretical movement has been regarded by both chroniclers and modern scholars as a gross distortion of Islam. The object of this paper is to put their heretical movement in the perspective of acculturation and nationalism. Such an outlook is allowed by a thorough analysis of the sources of information, leading to the following conclusions: although he may have been of Jewish origin, Ṭarīf embraced the Berber cause under the banner of Ṣufrite Khārijism, at a time when the Berbers were the victim of Arab policy. The Barghawāṭa were not one tribe, but a community of various origins united by a nationalistic feeling. The founder of Barghawāṭism was not Ṣāliḥ b. Ṭarīf, but Yūnus b. Ilyās and his successor Abū Ghufayr. They converted the people through persuasion, providing them with a prophet from among their own people, War-Iyā Warā, and a Koran written in their language, as well as through violence. The author of the article goes on to analyse the unconscious process of formation of Barghawāṭism, as a new ideology emerged through contacts with the East (Yūnus borrowed from Khārijism, Shīʿism and Arab mythology). Acculturation thus assumes the role of a weapon taken from the adversary and used to achieve national liberation.

  • Pp. 248-250: Khārijism, a revolutionary doctrine. Pp. 250-252: The Ṣufrite kingdoms. Pp. 252-254: The Ibāḍite kingdoms. Then follow: The decline of Khārijism and the founding of the Idrīsid kingdom; The first attempt at independence in Ifrīqiyā; External relations; Society and culture (Density and variety of population; The social strata; Religious and racial osmosis; Language, arts and sciences; Religious thought).

Dernière mise à jour : 06/05/2026 23:00 (UTC)

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