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The early rise of sharifism in Fez took place again under the Marinids (1269-1465), with the Idrissids still playing an important role and with a pronounced mythical dimension that was symbolized by the miraculous discovery of the body of Moulay Idriss in Fez and the extension of his sanctuary. In Ramadan 869 (May 1465), the Marinid dynasty, which has represented governmental authority in Morocco for than two centuries had come to a humiliating end. Sultan Abdellhaqq II, who despised the elite of Fez for their pro-Wattasid (former governors of Fez) sympathies, instructed his Jewish ministers to collect taxes from the previously exempt categories of the sharifs and the ulama. Infuriated at this revocation of their prerogatives, a scholar from the al-Qarawiyyin mosque named Sidi Abdellaziz al-Waryaghil (d. 880/1475) incited the inhabitants of Fez against the sultan, who had his throat cut. Next al- Waryaghili selected a new sultan â€"the leader of Fez’s community of sharifs, the Idrissid Sidi Mohammed al-Hafid al-Imrani al-Juti.

http://www.dar-sirr.com/idrissism.html

Imam Moulay Idriss b. Abdellah: Founder of Islamdom in the Maghreb :

-But there is a third type of legitimation within Moroccan Islam, that of succession. Succession can be either physical or spiritual, and sometimes one genealogical line may employ both physical and spiritual links. Therefore, the aspect of sharifism concerns the relative valuation of ascribed (mawhub) versus acquired form of status (maksub); {Verily Allah intends to keep off from you every kind of uncleanness O People of the House (Ahl al-Bayt), and purify you with a perfect purification} (Quran 33:33). The belief that descent from the Prophet (peace and blessing be upon him and his family) is a necessary and sufficient proof of religious or political authority was widely accepted by Muslims after his departure. This practice developed in Morocco as the result of the career of Imam Mawlana Idriss b. Sidna Abdellah al-Kamil b. Sidna al-Hassan al-Muthanna b. Sidna al-Hassan Sibt b. Sidna Ali ibn Abi Talib and Lalla Fatima Zahra. With the pledge of allegiance (al-bay’ah) to Imam Moulay Idriss in 172/413 in Zerhoun, successive sultans of Morocco considered themselves the caliphs of Western Islamdom with the title of the “commander of the faithful” (Emir al-Mouminin).

http://www.dar-sirr.com/idrissism.html

Gadir (in Phoenician: גדר), the original name given to the outpost established here by the Phoenicians, means "wall, compound", or, more generally, "walled stronghold". The Punic dialect lent this word, along with many others, to the Berber languages, where it was nativised as agadir meaning "wall" in Tamazight and "fortified granary" in Tashelhiyt; it appears as a common place name in North Africa.[2]

http://en.wikipedia.org/wiki/Cadiz

The Moroccan Sufi zawaya (lodges)
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When feuds between rival tribes or family clans occurred over, for instance, water or property rights, chiefs of Sufi zawaya were often ask to attribute between litigants in an attempt to ease tension and prevent disputes from degenerating into bloody disputes. As the authority of Sufi Shaykhs was charismatic, that is it transcended tribal allegiance (‘asabiyya), the former were thought to be solid to influence and their pronouncements regarded as reasonable and, therefore, dutifully heeded in most occasions. Shaykhs of the zawaya, likewise, frequently acted as spokesmen acted as spokesman for those communities under their ‘protection’ mediating, for instance, between local peasants and government officials when conflicts, mostly involving fiscal matters, arose. Thus, when attempts by fiscal agents to levy onerous taxes and/or impose harsh penalties on defaulting taxpayers sparked off discontent in nearly villages, Sufi Shaykhs often felt compelled to intervene and interceded on behalf on their clients to avert riots.

http://www.dar-sirr.com/sharitable_saints.html

Rīf al-Magrib al-Andalus
:)

Banū Salih rulers
Salih I ibn Mansur al-Himyari "al-`Abd as-Salih" (710-749)
al-Mu'tasim ibn Salih (749-?), said to have been very pious
Idris I ibn Salih (?-760), who founded Nekor
http://en.wikipedia.org/wiki/Kingdom_of_Nekor

http://en.wikipedia.org/wiki/Salih_I_ibn_Mansur

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Post-sharifian dynasties in Morocco

Although sharifism attained its own glory under the rule of Moulay Idriss II, the Idrissid dynasty did not stay in power for long (788-974). As a result Morocco entered into ciaos and rule of shattered states notably the ones of Barghwata, Maghrawa and Bani Yafran. The age of the Berber dynasties was soon to be launched. The heyday of Moroccan history corresponds to the rule of the three Berber dynasties that succeeded to the throne from the fifth/eleventh to the eighth/fourteenth centuries: the Almoravids (“al-Murabitun”; 1061-1147), the Almohads (“al-Muwahhidun”; 1130-1269), and the Marinids (“al-Mariniyun”; 1244-1398) corresponding to the three major Berber tribes Sanhaja, Masmuda, and Zenata. Political authority of these dynasties were characterised by three main factors: religious allegiance and fervour, group feelings (‘asabiyya), and a strong royal power. The consolidation of ‘asabiyya contributes to the rise to a new civilization, and their subsequent diffusion into a more general civilization gives way for the rise of a new ‘asabiyya and ultimately a new civilization. After the demise of the Marinid dynasty at the end of the eight/fourteenth century, Sufi masters appeared on the political scene to compensate for the absence of a central government, decline of the cultural influence of the cities and moral uncertainties. This period spanned the entire ninth/fifteenth century and is generally referred to as the maraboutic crisis. 

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http://www.dar-sirr.com/sharifian_siants.html

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Functions of Sharifian Saints in Morocco

Religious functions:
-          Disseminating of Islamic doctrine among groups and tribes living in areas that were not conquered by Muslims;
-          Disseminating of Islamic teachings among tribes whose knowledge of
-          Islam did not go beyond the mere statement of belief;
-          Organizing religious gatherings for the benefit of society;
-          Organizing the national struggle at crucial times, particularly when the nation comes under foreign threat,
-          The organization of pilgrimages to Islam's Holy sites.


http://www.dar-sirr.com/sharifian_siants.html

The Fundamental Principles of Imam Malik's Fiqh:
http://bewley.virtualave.net/usul.html

,...
The quintessential Murabitun of Morocco were the Banu Amghar, the Hassanid sharfa of Tit al-Fitr in Dukkala (eleven kilometres from current El Jadida). The ribat was founded by Sidi Abu Jaafar Ishaq Amghar (d. 475/1060) but reached a great importance at the hand of his son Moulay Abu Abdellah Amghar. Unlike most ribats of al-Andalus and Tunisia, the main function of Tit al-Fitr was educational: to provide, in addition to Sufi tarbiya, instruction in the Shari'a and Islamic theology. Also important to its role was the fact that it served as a hub in an important network of trade routes that passed through the region of Dukkala. As the Berber name Banu Amghar (Sons of the Leader) implied, the masters of these ribat exercised both religious and political authority over their followers, the pastoralist tribe of Sanhaja Azammour. In doing so the Banu Amghar took on also the roles of both religious leader (Imam) and judge (qadi), and ensured the presence of Islamic law in a region that had only partially submitted to the authority of the state....,

http://www.dar-sirr.com/ideal_siants.html

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1. Ribat Nakur

Although the term murabit, as presently understood in Morocco, is of comparatively recent vintage, the ribat is much older. Textual evidence suggests that the ribat was conceived as a formal institution in Morocco as early as the middle of the ninth century. An account of one of the earliest ribats in Morocco can be found in Kitab al-masalik wal mamalik by the Andalusian geographic al-Bakri (d. 487/1072). This work details the history of the ribat and city of Nakur, which lasted for two centuries at al-Mazimma (near modern El Hoceima) in the Rif mountains. The origins of Nakur may date back as far back as the first century of Islam, when, during the reign of the Umayyad caliph al-Walid ibn Abdelmalik, a South Arabian holy warrior known as Sidi al-Abd Salih ibn Mansur al-Himyari began to call the Sanhaja and Ghumara peoples of Northern Morocco to the Islamic faith.
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http://www.dar-sirr.com/maraboutism.html

Citaat van: IKOROUNE op 27/12/2009 om 01:20:51
IK BEN EEN EKZENEY

EN IK VRAAG ME AF WAAROM VEEL ONS HATEN KOM DAT OMDAT WE ERG ZIJN OF OMDAT ZE BANG VAN ONS ZIJN VERTEL HET DEZE UTRECHTER AUB

Wie haat jouw?

Citaat van: incognito op 29/12/2009 om 19:47:14
Antwoord heb ik al lang gegeven dus de volgende keer beter lezen a y'eqzin!

Dit is beledigend. Laster. Smaad. Ik protesteer.
Verder vind ik dat  dit forum beleid aangescherpt moet worden. Het amazigh-geraliteerde-gehalte wordt over schaduwd, door niet relevante onderwerpen.

Citaat van: incognito op 29/12/2009 om 19:55:35
Hadou met zijn baasje... >

Dit is laster. smaad. Ik protesteer.