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بسم الله الرحمن الرحيم
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“You are my maternal uncles.” — Sultan Moulay Ismail, addressing the Maʿqil Arabs
When Moulay Ismail was staying in Marrakesh following a campaign he had undertaken, he went out hunting one day by the lake. There he came across a man holding a knife and cutting branches from a jujube tree so that his sheep could eat the leaves. The Sultan said to his attendants, “Call Abu al-Shafra [the Man with the Knife].”
They brought the man before him, and the Sultan questioned him. The man identified himself as belonging to a tribe of the Maʿqil Arabs of the Sahara. He explained that, because of warfare, they had entered the region from the south, arriving in the Sous with their encampment, where they dispersed, each group settling among whichever tribe it joined. “We are settled with the Shabānāt,” he said.
The Sultan said to him: “You are my maternal uncles, yet you heard of my situation and did not come to me. From now on, you are my companion. Once you have taken your sheep home, come to me in Marrakesh.” He then assigned someone to escort him to the Sultan.
When the man came before him, the Sultan clothed him, gave him a mount, and presented him with horses. He also charged him with gathering his fellow tribesmen from among the tribes of the Haouz. The man gathered those he could find and brought them, together with their families and possessions, to Meknes.
Another encampment arrived after them, and the Sultan registered its members in the state register (dīwān), lavishing honors and favors upon them. He assigned them a place near his palace in Meknes, at the site known as al-Riyāḍ, and ordered them to build houses there. He granted their leading men nawāʾib—that is, plots or allotments exempt from the levies imposed on the tribes.
Later, another group came to him, and the Sultan registered them together with their fellow tribesmen.
Fun fact: According to genealogical traditions, approximately 93.75% of Moulay Sulayman’s grandparents were of Maʿqil origin, reflecting the prominent position of Bedouin Arabs within the Alaouite state.
The marriage alliances of the sultans show repeated connections with prominent Maʿqil-descended tribal groups.
The succession of alliances is particularly striking:
Moulay Ali al-Sharif × Mghafra → Moulay Ismail × Mghafra → Moulay Abdallah ibn Ismail × Cheraga → Sidi Muhammad ibn Abdallah × Ahlaf → Moulay Sulayman
Rather than viewing the Alawite dynasty solely through its ruling family, these matrimonial alliances highlight the broader role played by Arab tribal confederations in the political and social networks surrounding the sultanate.
مصير الزفزافي ورفاقه أصبح بين أيدي حزب تحالف اليسار ذي التوجه العروبي وحزب العدالة والتنمية ذي التوجه الإسلامي، بعدما تخلّى الأمازيغيون عن خبزهم ودمائهم، تاركين إياهم ليذبلوا في السجون. نأمل من أعماق قلوبنا أن ينجح هذا الإجراء. ومن الجدير بالذكر أن العروبة لطالما كانت أيديولوجية التحرر والمواجهة ضد الطواغيت، منذ عهد الاستعمار، مرورًا بعهد الحسن الثاني، وصولًا إلى يومنا هذا.
حتى من بين مطالب أمازيغ الريف خلال انتفاضة 1958–1959، بعد الاستقلال، كان تسريع تعريب التعليم في المغرب بأكمله، ما يعكس تقبّل التعريب باعتباره الخطوة الطبيعية نحو تقدّم الأمة المغربية.
ما عندها معنى تنفق المال على لهجات لا تفيد كعامية في التواصل بين المغاربة ولا تصلح كلغة علمية خصوصا أن ما بقا ليها والو تنقارض. المغرب خاصو يشوف فالمستقبل بدل تضييع موارده في محاولة التشبث بأحافير التاريخ. وكان من الأفضل لو وجّه هذا المال للفقراء في الجبال باش يحسنوا مستواهم فاللغة العربية اللي أصلا ما بقا تا واحد فيهم ماكيعرفهاش و تقاد معاها ظروفهم المعيشية. أما الأمازيغية ماشي حتى لغة خالصة بل هجينة تتكون إلى حد كبير من مفردات عربية.
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الأمازيغية هي خليط من اللهجات الإقليمية دون أي أثر حضاري. لا يوجد سوى حوالي مائة مكتوب على ألواح، بالإضافة إلى مخطوطة عربية، وهي في الأساس ترجمات لتعاليم إسلامية. إنها في أفضل الأحوال هواية، وفي أسوأ الأحوال إلهاء لتقسيمنا حول جدل لا طائل منه. وأنا أصر على أنه لا توجد أي رسالة إدارية أو كتاب بهذه اللغة، لذا توقفوا عن الكذب والادعاء بأنها لغة حقيقية. إن الرصيد العربي في المقابل لا متناهٍ ولا يقبل المقارنة؛ فكل تاريخنا وإدارتنا كُتبا باللغة العربية. وما أقوله كان محل إجماع قبل عشر سنوات فقط، وهذه القصة برمتها مفبركة من قبل لا أدري من. وبسبب هذه الفوضى اللغوية التي سمح بها من يحكموننا، نجد أنفسنا اليوم أمام تلاميذ لا يتقنون العربية ولا الفرنسية، ويعتقدون أنهم يتقنون الإنجليزية لأنه لا يوجد أستاذ وراءهم ليعطيهم نقطة 6/20 على قواعدهم التقريبية. إن هذا عائق كبير أمام تطورنا وظلم عظيم في حق الشعب المغربي
ما عندها معنى تنفق المال على لهجات لا تفيد كعامية في التواصل بين المغاربة ولا تصلح كلغة علمية خصوصا أن ما بقا ليها والو تنقارض. المغرب خاصو يشوف فالمستقبل بدل تضييع موارده في محاولة التشبث بأحافير التاريخ. وكان من الأفضل لو وجّه هذا المال للفقراء في الجبال باش يحسنوا مستواهم فاللغة العربية اللي أصلا ما بقا تا واحد فيهم ماكيعرفهاش و تقاد معاها ظروفهم المعيشية. أما الأمازيغية ماشي حتى لغة خالصة بل هجينة تتكون إلى حد كبير من مفردات عربية.
🧵l Debunking the myth of the Almohad victory at the Battle of Sétif recycled by Berberists for the past decade:
The triumphalist tone adopted by the sources when describing the flight of the Arabs, and the booty that passed into Almohad hands and that the caliph brought to the Maghreb, does not correspond with the treatment received by these supposed captives: the women and children were placed under the custody of eunuchs charged with taking them carefully to Marrakech while awaiting those who would come to collect them. A total defeat would not have given rise to such benevolent treatment by ʿAbd al-Muʾmin toward his captives, since behind these “submissive prisoners” were Arab chiefs who had submitted and agreed with the caliph to come to his aid. The caliph’s conduct was not that of a generous victor demonstrating the greatness of his character through the treatment he accorded to the tribes he had defeated, but rather that of a politician seeking to use these groups for his own purposes, even if doing so required him to lavish favors upon them and treat them with every form of deference.❞
First Wikipedia page about ʿArūbīs (Arabic: العروبية, romanized: *al-ʿArūbīya), an Arab subgroup referring primarily to the rural inhabitants of Morocco’s western Atlantic plains and their descendants, tracing their origins to Bedouin Arab tribes that migrated to the region during the 12th century (soon on Arabic Wikipedia):
en.wikipedia.org/wiki/Arubis
The Arabization of Morocco was not simply a language shift but also the emergence of a distinct social category. From the 11th century onward, as Hilali and Sulaymi Bedouin tribes invaded the Atlantic plains and gradually adopted a sedentary farming lifestyle, they gave rise to the category known as l-'arubi (or εroubi). Originally referring to the descendants of these Arab Bedouin settlers, the term later also came to mean "rural" because these communities became the dominant population of the Moroccan countryside. Medieval Arab settlement reshaped not only the linguistic landscape but also Morocco's rural social identity.
The Arab of old was a man who refused tyranny, proud and defiant against oppression, unwilling to endure humiliation.
Series by the Doukkali Shaykh Sa'id al-Kamali on the history of the Arab tribes before and after the revelation (of the Quran), and their role in the Sirah (biography) of the Prophet ﷺ (30 episodes):
🎞▪︎youtube.com/playlist?list=PL…
Fun fact: According to genealogical traditions, approximately 93.75% of Moulay Sulayman’s grandparents were of Maʿqil origin, reflecting the prominent position of Bedouin Arabs within the Alaouite state.
The marriage alliances of the sultans show repeated connections with prominent Maʿqil-descended tribal groups.
The succession of alliances is particularly striking:
Moulay Ali al-Sharif × Mghafra → Moulay Ismail × Mghafra → Moulay Abdallah ibn Ismail × Cheraga → Sidi Muhammad ibn Abdallah × Ahlaf → Moulay Sulayman
Rather than viewing the Alawite dynasty solely through its ruling family, these matrimonial alliances highlight the broader role played by Arab tribal confederations in the political and social networks surrounding the sultanate.