تاريخ إباضية تمازغا

book explains the origins and parts of this story، as well as the emergence of the Imamate in Trablus then in Tihart، where the Imamate of Imran entrenched، as an inherited regime conciliating with the Abbasid ruler in Kairouan، but failing to adopt the fundamental principles of the Muhakkima.

Part Four is about the "continuation of the Ibadi movement in Maghreb" despite the fall of the Rustumi Imamate and the Aghlabids in Kairouan in 296 After Hijra، when the Ismailia movement emerged in the form of a new caliphate in Maghreb، known as the Fatimid Caliphate 296 - 362 After Hijra، which fought Ibadism using external plotting and internal conspiracy. This led to the emergence of the sharp separation between Wahbi and Nokkar Ibadis. Whereas Wahbism still remains as a fixed template، Nakkar perished and their doctrine disappeared.

The fifth and final part tries to identify the locations of Azzaba in Trablus. The limits of the Wahbi doctrine، as set by the pioneers in the Azzaba system was known for its complex political، social and economic knowledge and integrated composition، continued to exist in Nefoussa and the island of Djerba and Wadi Mzab. It offered their societies a special character in the whole area of Tamazgha. In addition، it created a sheer resemblance between the Ibadi doctrine and the Amazigh entity; the word Ibadi was synonymous with Amazigh. The five parts raise a number of issues related to the relationship between two different nations; the Amazigh in their homeland Tamazgha and the Arab Muslim invaders.

- The first meeting between the Arab Muslims and the Amazigh from Loatah in the Land of the Nile and Berka was like the one between Mudhur and Azd from Oman. Hence، the Loatah fighters joined the invaders as part of them. But، the emergence of the intolerant Quraishis who were fanatic to their Mudhari origins provoked the Amazigh who fought them with full confidence.

- The Tamazight Amghar argued with the Arab invaders over the Roman loots until the latter recognized their share like their own fighters. So، there were disputes between the two over loots and leaderships، not on the spreading of Islam as a doctrine، as it has been understood.

antage show odw

- There was no such thing like total alliance between Arabs and Amazigh. But، there was an agreement on mutual interests. The Arab invaders were supported by settled aboriginals، but fought by the nomads.

-The Amazigh of towns and cities embraced the doctrine of the ruler (The Sunni)، whereas the people of nomads were inclined towards the doctrine of Almuhakkima (Khawarej)، which was in harmony with their lifestyle، so they remained Ibadis and

Safris.

-When some nomads settled near water sources in an attempt to create an advanced form of urban life، they became a target for the other nomads. So، they fought with them to take what they had in hand and ruled on the lines of their trade across the Sahara. and

-The history of Tamazgha froze starting from the fifth century After Hijra. Their cities were controlled by Sunni Amazigh and Wahbi Ibadis in water source towns which were in conflict with rulers of the cities and nomads from Bedouin areas، Khawarij، remnants of Safris and Nukkar

This work took a long time and it was interrupted by major events which diverted my attention to the interaction with these incidents. In fact، I mentioned this in the corresponding sections of the book. Many inhabitants of Tatawin helped me in researching and visiting many places. Some of them offered me their own official assets' documents to read and photocopy، and they courteously received me in their homes. I would like to express my gratefulness to them as a group until I get their names explicitly mentioned in my next book about the history of Tatawin.

My special thanks go to my friend Mr. Laroussi Khmira who accompanied me to some important archaeological sites and helped me discover them; in addition to the documents، notes، and invaluable comments he offered. I believe this person is knowledgeable about the history of Alwaten [the south east region of Tunisia] with an unparalleled expertise in the domain، which is enough to produce a book on this subject. I also thank my friend، the researcher and writer، Mr. Hashemi Hussein، who read this piece of research and produced its abstract، which revealed a deep thought، an accurate view and an adequate criticism of the work. He also provided me with some references، the way Mr. Dhawi Moussa and Mansour Boulifa، two