Maghrib Social Life

The Impact of Colonialism and Orientalism

on the Social Life of Maghrib Countries between
the two World (1∗)
Wars.

By

Dr. Mazin S. Motabbagani

Department of Orientalism, Faculty of Da’wa

Islamic Studies Department- Faculty of Education

King Saud University-Riyadh, Saudi Arabia

 th
This paper was presented at the 35 International Congress of Asian and North
African Studies,Budapest, Hungary 7-12 July 1997.
Maghrib Social Life

Introduction

The three main Maghrib Countries Tunis Algeria and Morocco

suffered from French occupation, and were influenced by colonization
politically, economically, and socially. An intimate cooperation between
colonization and orientalism was so apparent in the study of the Islamic
Political Movements undertaken previously (1). It was clear, in that study,
that colonization hindered the programs of these movements and often
waged open war against any Islamic activity. It was evident that
Orientalism was not merely an academic or intellectual endeavor; it was
rather a part of the colonial establishment. It was very difficult to
distinguish between Orientalists and colonial administrators. This
situation was not clear to many Muslim Scholars who were not familiar
with the history of colonization (* ).

However, the Orientalists who were not attached directly to the

colonial administration were of much benefit to the colonialists. Their
studies were utilized in expanding the understanding of the colonized
peoples (indigenes). To this effect, Muhammad Arkoun said: “the use of
these studies by the colonial administration was known and popular
particularly in Algeria.”(2)

This paper will focus its attention on the cooperation between

Orientalism and Colonization in influencing the social life in the Maghrib
countries taking into consideration that not all social changes can be
attributed solely to Orientalism or colonization. Many Maghribis bear
their own share of the responsibility in effecting these changes. This paper
will be divided into four parts:

First: The attempts to demolish the social fabric.

2
Maghrib Social Life

Second: The economical situation and its effects on the social life.

Third: Ethics and the social behavior.

Fourth: The case of Women.

3
Maghrib Social Life

First:
The Attempts to demolish the Social Fabric

One of the main principals of colonialism is “Divide and Rule.” This

principal was applied successfully in the following forms:
Firstly: Once the French power established their occupation, they issued
many decrees to break up what was known to be the “shared Property”.
The first decree was issued on July 26, 1873 (1/6/1290H) limiting these
properties (3). Before this decree the French Minister of war had issued a
decree stating: “the expenditures and income of all religious organizations
are to be part of the colonial budget” (4).
However the remaining holdings of land started to be taken by the
French colons when the Algerians were not able to pay the unbearable
taxes imposed by the French authorities, and also due the continuous
confiscation which normally followed any outburst of the Algerians
against the injustices of the occupation (5).

4
Maghrib Social Life

Though these actions taken by the French authorities may seem to be

economical, they have led to great social results. The tribe that held a
common ownership, and then they were deprived of this ownership
because they were not able to reach an agreement on the way to divide
this ownership they had either to leave that land or sell it after the
breakage of the relations, which the French desired. Secondly, these
tribes that lost the ownership of their land moved to live in the cities.
They did not live inside these cities; they rather lived in the outskirts of
these cities in tin houses, which were not even suitable for animals. These
houses were deprived of the basic standards of hygienic conditions) 6).
This is supported by quotations cited by an Algerian from a French book
titled: Will Algeria become French. Stating: “we must confiscate
gradually without mercy all their farms and pasture and we must impose
on them heavy taxes to make it impossible for them to sustain life. Then
they either revolt or join the French army to defend France” (7).
One of the worst features of the immigration into the cities is the
spread of unemployment among the Maghribis which led the Algerian
Newspaper ‘Al-Najah’ to write: “If you passed through our lanes and
cafes you would find most of us occupied by chit-chat, and gambling
and drinking of alcohol”.(8)

5
Maghrib Social Life

Secondly: the French authorities used the Orientalists’ studies as

another method to destroy the unity of the unity of the social fabric. This
is namely the issue of Berber and Arabs. The Colonial scholars and the
Orintalists started writing about the differences between the Arabs and
Berber. They claimed that the Berber were converted to Islam after great
resistance. They also claimed that the Berber resented Islam in the same
way they resented Phoenician, paganism, Roman, Jewish and Christian
worship (9). Even when the Orientalists admit that, the Berber had
become Muslims they raised doubts about their sincerity. They added that
the Berber Islam had always been influenced by their own special
situations (10). Andre Dirlik clearly stated “in the Maghrib, it is not the
Berber who had been Islamized as much as Islam that had become
berberized (11).
The Algerians as well as other Maghribis were aware of this, as one
Algerian author wrote: “The French policy had planned another approach
that they believed to be successful in their game and that was to spread
differences amongst the elements of the Algerian society. They tried to
convince the Berber that they descend from European descendants, and
that they have their own language that they should not give up and Berber
should be prevented from learning Arabic(12).
Another example of the awareness of the Algerians can be found in
the article published by ‘al-Maidan’ criticizing another Algerian paper for
advocating the French incited propaganda that the Arabs and Berber are
“two distinct nations because each nation had its own customs, creed,
language and nationality”(13).

6
Maghrib Social Life

The political aims of the French to attain full control of the Maghribi
societies were supported by other means such as the support given to the
missionary activities among the Berber. This was directed towards
isolating the Berber from Islam and Arabic. A Catholic journal wrote:
“The Berber are close to the Bible and the Biblical proverbs are similar
to those of the Berber…why shouldn’t the Bible be the center of
communication between the French and the Berber spirit?”(14).
The French missionaries admitted that the French politics were directed
toward devising a policy not only to divide the Arabs and the Berber, but
it intended to incite hostility between them (15). The missionaries made
use of the elementary, secondary and teachers’ schools established by the
French government. The choice of the Berber districts was no accidental,
it was because these areas- in their views- were less affected by Islamic
culture which was introduced in these areas by the religious
organizations(16).
One of the most famous laws enforced by the French authorities was
the so-called Le Dhahir berbere in 1348H (1936.) which stated that the
Berber have their own judicial law based on their traditions. The people
of Maghrib understood the aims of such law and protested against it.
However, the consequences of this law were very deep due to the
publicity that accompanied it. This was apparent in the book written by
Husain el-Ahmaq ‫حسممين الحمممق‬titled Algerian letters. In which he
showed his pride in the Berber who gave birth to great men such as
Ugurtha, Masinia and St. Agustine. He announced in this book that St.
Agustine was closer to him than Sidi Ugbah. He also regret that he had
become a Muslim.He claimed with much persistence that the future of
France and Algeria will only be decided by the Berber (17).

7
Maghrib Social Life

Thirdly : Colonialism and Orientalism found a sector of the Maghribi

society that could serve their purpose in destroying the fabric of the
society and these were the mystic groups to the degree that an Egyptian
scholar of mysticism wrote commending the efforts of the Orientalists in
focusing their attention on this field(18).
To show their real interest in Mysticism detailed studies were
undertaken about these groups. One of these studies stated that there had
been more than 500 zawia having more than three hundred thousand
followers in Tunis. These studies claimed that Mysticism was still in
existence and it had its followers among the upper classes and the Palace
(19).
According to Ashshihab Journal, these studies were not limited to
Tunis; the Encyclopedia of Islam mentioned that in Algeria there had been
more than twenty-three mystic groups with followers ranging from
189000 to 295000 following 57 sheikhs and 600 Muqhdam holding 949
zawia. Their annual income was more than seven million French Franks.
The article of the Encyclopedia claimed that Mysticism was more
influential among the Berber, because the influence of the religious
leaders and teachers and judges was limited (20).
The Administration utilized the results of these studies by approaching
the heads of these mystic groups and granted them religious and
administrative positions in addition to other advantages. An Algerian
journalist wrote about these acts of the French government “help the Sofis
in their ignorance and mischief.” He added that any one requesting a
permission to establish a Zawia is granted immediately, while establishing
a school is always hindered” (21).

8
Maghrib Social Life

Second
The Economical Situation and its Social Affects.
The Muslim society derives its strength from the Islamic Sharia
(Jurisprudence) which is represented in a set of behaviors, values and
worship and what springs from them in terms of political and social
systems. Therefore, the adherence to the divine order gives the society its
sovereignty and not the economy (22). However, the societies that are not
guided by the divine order must deviate from the straight path.
It was mentioned previously how the French authorities have issued
many policies that affected the economy of the Maghrib countries such as
confiscating the land, prohibiting shared ownership …etc. Many social
diseases have spread in these countries such as unemployment. There
were other reasons for social diseases to spread among the Maghrib
countries. One of these reasons are the famines that happened among the
natives of these countries. A famine took place between the years of
1338-1339H (1920-1921G) The French authorities in Algeria tried to
cover the news from spreading to the French Authorities in Paris, if it
were not for the Newspapers. The number of the victims reached up to a
million Algerian (23). The economic situation was so obvious that even the
French officials talked about it in many sources. Mirante one of the
French grand governors of Algeria wrote that more than half a million
Algerians were supported by State subsidized charitable organizations(24).
This situation proved to be socially disastrous. Algerians have
become thrifty and selfish and lacked the sense of hospitality and
kindness. The wealthy -according to Ibn Badis- depended on the
superficial feelings and real and true feelings were almost extinct (25).

9
Maghrib Social Life

These harsh situations have lead to the dependence on loans with

usury A French Orientalist wrote: “the farmer did not borrow money to
enjoy it, but in most cases, he rather borrowed the money in order to
sustain life. In other words not to die” (26).

10
Maghrib Social Life

Third
Ethics and Social Behavior

There are many elements that had influenced the change in the social
behavior, and also affected the social values in the Maghrib societies and
these are:
First: The occupation authorities’ fight against Islam and particularly
the fight against education as one of the most important features. The
French authorities have confiscated the properties of the Islamic Wagf,
which provided the financial support for education and provided the
facilities. Therefore, the number of Muslim students diminished. The
French authorities used all means to create obstacles for the Arabic and
Islamic teaching to the degree of interfering in their curriculum.
Second: The colonial authorities had supported the teaching of French
Language and assimilation through the spreading of French values and
ethics. Though this was not available to all natives, the French tried to
create an elite among the native that adopted The colonial language and
values and became totally separated from its own language and values.
Third: A great number of French nationals have transferred to live in
the occupied countries- who were known by the name colon- had great
impact on the social life of the Maghrib countries.
As for the first element, the bond between Islam and the ethical values
is well known. From the early days of Islam, it was ethics along with the
worship of Allah that Islam called for. When Jaafar ibn Abi Talib replied
to the Ethiopian ruler about the main features of Islam, he said that ethics
is one of the basic tenets of Islam. The Prophet’s manners were those of
the Quran as Aisha described him. Therefore, lack of Islamic education
deprives the natives from this great source for their ethics and values.

11
Maghrib Social Life

As for the second element which was the encouragement of adopting

the French values, customs and social behavior, the colonial
administration had spent great deal of efforts to extract a group of the
natives to adopt French values and ethics. An Algerian scholar illustrated
this situation by describing an example of the students of French schools
by saying: “He was French in every aspect; in his mentality, manners,
moral practice, and customs. Even in the colloquial language he spoke, he
did not keep his prayers, did not fast the month of Ramadan, did not
abstain from what is inhibited by religion, he did not believe that Quran
was a revealed book, he thought it is the words of the Prophet (27).
Edward Said in his known book Orientalism stated that the French
authorities - as well as other colonial powers- were always keen to form
an elite group whom they fed with the colonial concepts and principals
before entrusting them with the leading positions in their countries(28).
French colonists claimed that they were going to bring the Maghrib
countries into the western civilization, but what have they attained of this
allegation? Algeria had become a big farm for wine grapes and” alcohol
flow into rivers …the government granted permits for bars more than they
permit the establishment of a school" (29). The distribution of alcoholic
drinks was helped by the Jewish community in the Maghrib particularly in
Algeria according to an Algerian newspaper that said" :In Algeria the
Jews alone were responsible for destroying our unity and robbing our
living through the sale of liquor". (30)

12
Maghrib Social Life

If we go along the colonial allegation that France intended to

modernize the Maghrib countries, we must ask, what were their means to
do so? A French writer answers this question by saying that the shortest
way to accomplish this was through spreading terror, we could fight the
Africans by iron and fire, and we could spark animosity between the
people of the mount and the desert. We could infect them with alcohol
and the spreading of corruption and spreading divisions and anarchy “(31).
The mystic groups were another evidence of the French promotion of
change in the social behavior. These groups used to obtain the best brands
of French liquor. The liquor was offered to the government official, and
the very important visitors who were usually foreigners. A newspaper
wrote in 1923: “Some heads of mystic groups were hypocrites, they were
so pious in the presence of their followers, but once they arrive the
capital they behaved so badly" (32).

13
Maghrib Social Life

The French colons and Europeans settlers in the Maghrib were full of
all kind of corrupted behavior. They transferred with them their ways of
life whereby no Maghribi city was without a bar, prostitution houses and
cabarets. Here is a dialogue between a missionary and a native of
Maghrib. The missionary man was propagating Christianity, the native
said:” Are these bars, gambling halls, and prostitution houses
representatives of European Christianity. The missionary said: No. Then
the native said: “Go back to your country reform your societies and then
come back to us “(33). This is further explained by Muhammed Bairum
El-Tunisi quoting a Frenchman saying: "We have gone beyond our limits;
our morals have become corrupt and we corrupted the others …the
Frenchman added that once we deprived the Algerians of political
freedom we gave them full freedom in personal freedom. They became so
corrupt to the degree that marriage could take place between any two
without looking into their religious background. Some Muslim women ran
away to marry Frenchmen or to live with them without marriage" (34).

14
Maghrib Social Life

Fourth
The Issue of Women

The issue of women has occupied a big space in the colonial and
oriental thinking. At the time the colonial administration was keen in
spreading ignorance among men, it was more so among women. This was
apparent in the writings of some Algerian writers promoting the idea that
women have long been deprived of education. Ben Badis wrote saying:”
Is learning a clear spring for men and the opposite for women?”(35). Does
it have different influences on men and women? Another scholar wrote:
“The adherence of women by religion is the basis for preserving religion
and morals and weakness in these springs from lack of good rearing in the
homes because of the ignorance of the mothers” (36).
The cooperation between colonialism and orientalism was apparent in
keeping women away from education. They held that an educated woman
or mother is a prerequisite for development. Moreover, to keep Maghribi
women ignorant young men were encouraged to marry French women,
which will result in raising the children to be influenced by French values
and morals.
Some trends appeared in the French colonies in North Africa
promoting that Muslim women should be given western and French
education. The editor of a French speaking newspaper called for
educating the Algerian women in French. The Algerian journal, which
quoted this, commented that any education of Muslim women if it was in
a foreign tongue would lead her astray away from the straight path. Then
the journal added: where is the money to educate boys let alone girls? (37)

15
Maghrib Social Life

The importance of the issue of women was apparent in many

different ways in the writings of colonialists and orientalists. One of them
is to direct their criticism against Islam and its dealing with Islam. Here
the Orientalists used their students to spread their views. One of those
students was al-Tahir al- Haddad (38). Once his book Our Woman in front
of Shariea and Society was published, it was applauded by the colonists
as well as by the orientalists and the missionaries. A French official report
praised the book saying, "it contained modern ideas and it started a
special feeling among the Muslim youth."(39)
Why had the Orientalist and Colonialists praised the book? Can it be
other than because the book claimed that the Islamic Jurisprudence has
left the door open for innovations and new ideas as the life of the Prophet
was not long enough- in his view-to cater for everything(40).
The same official report welcomed the issuance of a new magazine
called ‘assufur ‘ ‫ السممفور‬which advocated abolishing the veil and the
expansion of the legal rights of women. The report also praised the
actions of the new Turkish government in giving the women greater
humanistic freedom(41).
It is worth noticing that the French documents did not neglect the
reactions to this trend by mentioning the writing of Al-Bashir Al-
Ibrahimi without giving the exact reference (42). However, the Algerian
Islamic reform media mentioned that though al- Haddad was a graduate
of Al-Zaitouna University, there must have been an outside influence,
which the writer did not want to mention openly. However, the only copy
that reached the southern areas of Algeria were received by the
missionary group called the White Fathers (43).

16
Maghrib Social Life

The Influence of the western societies was apparent in the types of

social behavior adopted by the Muslim women. The Muslim women
started to be more active outside their homes. Women started to go to
dancing parties and dance publicly. The French newspapers applauded
such women and believed that such action could mean a revolution in the
behavior of Muslim women. It added that, the French nation gives the
woman a great role in the society while the Muslim woman is the
opposite in the Muslim family. As for the veil the French paper mentioned
that it was an old habit and it has become a religious rite (44).
To alter the social behavior there were some ingenious thoughts that
colonialism along with Orientalism worked together to put them into
practice. One of these thoughts is to invite groups of Actors and dancers
and singers from the neighboring countries to play or sing in the different
countries of North Africa. One of these groups is the Fatima Rushdi
group that came to the Maghrib countries to act such plays as
Coleopteran, Layla’s madman and Alabbasa the sister of Haron AlRashid.
The group was given official reception by the dignitaries of the Algerian
society (45). Before the group commenced their program, a party was
thrown in their honor where speeches were given to welcome them.
However, an Islamic voice was heard in this gathering and that was of the
editor in chief of the Mirsad newspaper. He criticized the
actor Fatimah for unveiling her face and for choosing such plays that are
not authentic historically and even distorts the Islamic history. Fatimah
replied that she was veiled in her manners and virtues even though her
face was unveiled. She did not reply the other part of the question (46). Is
there any more derision of virtue and ethics than this when a woman
violates all standards of Islamic conduct by traveling from country to
country and acts love stories …etc.

17
Maghrib Social Life

One of the forms of social changes is the importance given in the

media to the news of the dancers, singers, actors and hailing on them the
titles of fame and greatness. An Algerian newspaper wrote:” We would
like in this search to draw the attention of our readers to the path that led
our outstanding actors to their present status. We shall start with the
sparkling star Badia Masabni who was not satisfied with her fame as an
actress but extended her fame to singing and dancing and she moved to
something which Egypt did not know before which was the high class
singing halls( cabaret) which Badiea excelled in" (47).(italics are mine)
Under the colonial administration the exchange of dances and singers
was permissible, and encouraged, while intellectual exchange was
hindered and all kinds of obstacles were erected (48). Another example
was that some wealthy Algerians have invited a Jewish dancer to Algeria
where parties were held honoring her, and she was allowed to enter the
Algerian homes and mix with the women. Not only that, she was invited
to come the year after even though some Algerians have criticized her
behavior and the extravaganza of the wealthy Algerians, who would be
reluctant to give any money to charitable causes(49).
Another means to influence the social behavior in terms of the position
of the woman was hosting international conferences about women in
Algeria. One of these conferences was the 1350H (1932) international
congress on women and was attended by representatives from France,
Spain, Italy and Greece. The theme of the conference was the situation of
women in these countries, and the position of the Algerian women. This
last issue may have been the most discussed issue even in the absence of
the concerned (50).

18
 Maghrib Social Life

The conference suggested forming a committee to study the situations

of the Algerian woman. The Committee found that Islam calls for
educating the women according to evidence of the Islamic texts. The
committee saw that development of Algerian women can not be attained
except through education. Moreover, the final recommendations of the
conference contained the following:
1- Transcribing the Islamic Figh.
2 - Age of marriage for Algerian girls should not be less than 15.
3- Observing the Islamic conditions in marriage. (51)
No doubt that holding such conference in one of the Maghrib countries
had its significance even though Muslim women were not present; except
for a letter sent to the conferring women by a wife of a Muslim judge
requesting the conference to encourage the French government to open
more schools for the natives of the Maghrib countries. The letter even
called that girls education should be compulsory.
Some questions may be raised here: Why did the conference paid so
much attention to the case of the Muslim women. Had the European
women met their Muslim counterparts? Why did they choose Casintina
‫ قسنطينة‬to be the site for their conference? Did this choice have any thing
to do with the position of this city as the place where the Islamic reform
started in modern times? However, the Swedish representative decided to
stay longer in Algeria to promote unveiling the women and to promote
girls education even though her colleagues tried to convince her that the
veil did not prevent from education and it is difficult to overcome the veil
now.

19
Maghrib Social Life

To be objective one must also mention that there were some voices
calling for adhering to Islamic doctrine. We do not mean here the Islamic
scholars whose duty is to do so, but we mean some French Orientalists.
On February 25th, 1932 ( Shawwal 18th 1350H) a French Oreintalist gave
a lecture in which he portrayed the position of women in Turkey and how
her situation deteriorated after the abolition of Caliphate. He said that he
was shocked by the upheaval that happened in Turkish society because of
rejecting the veil, and encouragement of unveiling. He was also shocked
by this rejection of Islam; this religion which was the source of their great
strength. He went on to mention the Turkish revolution as Masonic plan
executed by individuals who were raised according to Masonic principals,
which are against the Islamic faith. He added that Islam had never been
the enemy of development and decadence as its enemies claim. And at the
end of his lecture he advised those promoting reform to benefit from the
lesson of Turkey and to be merciful to women and leave her abiding by
the customs and traditions of Islam, and to fear Allah in her virtue and
honor(52).
The issue of women is such a vital issue; it took longer discussion than
other issues. However Muslim have deviated much from the true
understanding of Islam and the real position of woman needs much
attention by Muslim scholars. The basic principles of the position of
women is set by the revelation that came from The All- knowing, All-
understanding and it should be studied in light of the Muslim experience
during the days of the Prophet ( PBUH).

Conclusion

20
Maghrib Social Life

This paper discussed four issues: each one deserves to be tackled in a

separate paper. However, it was the aim of this paper to show that
coordination existed between the colonial administration and Orientalism.
The North African countries were influenced by the presence of the
occupying forces of France and the settlers. They (The North Africans)
did not only lose their political freedom, but also lost what is more
important. That was the freedom to learn the Arabic Language and Islam.
This had created a situation where the Muslims lost contact with their
values and ethics. It is hoped that this paper will lead to further research
on the sociological changes that took place in the Maghrib countries and
how these societies can retain their identity and solve any social problems
that were the result of Colonialism and Orientalism.

21
 ‫‪1‬‬

‫‪Notes and Refrences‬‬

‫‪-‬مازن مطبقاني ‪ ".‬الحركة السلمية في المغرب العربي بين الستشراق والستعمار"‪ .‬في المغرب العربي بين الستعمار‬
‫والستشراق ‪(.‬جدة ‪ :‬دار الريشة ‪1989‬م) ص ص ‪.28-15‬‬
‫*‬
‫‪- This was the case when I submitted my Ph.D. proposal to the faculty of Da’wa in 1987-1988..‬‬
‫العربية والسلمية في أوروبا‪".‬في مجلة الصالة )الجزائر( مجلد ‪6‬عدد ‪ 4‬ربيع الول ‪1397‬هـ )أبريل‬ ‫‪- 2‬محمد أركون‪".‬الدراسات‬
‫‪1988‬م( ص ‪.98‬‬
‫‪ - 3‬عبد الرحمن محمد الجيللي ‪ .‬تاريخ الجزائر العام ‪.‬ج‪ )4‬الجزائر‪ :‬ديوان المطبوعات الجامعية ‪ ،‬وبيروت‪ :‬دار الثقافة ‪(1982-1402‬‬
‫ص‪. 299‬‬
‫‪- 4‬المرجع نفسه ‪ ،‬ج‪ ، 3‬ص‪442‬نقلً عن ‪..Albert Deroulx. Les Edificed Religieux de L'Ancient Alger p 44-45 :‬‬
‫‪- 5‬أبو القاسم سعد ال ‪ .‬الحركة الوطنية الجزائرية ‪.1930-1900‬ج‪ (3‬الجزائر‪ :‬الشركة الوطنية للنشر والتوزيع‪(1983 ،‬ص ‪.126-125‬‬
‫‪- 6‬شارل أندري جوليان‪ .‬أفريقيا الشمالية تسير‪ .‬ترجمة المنجي سليم وآخرون )تونس‪ :‬الدار التونسية للنشر‪ ،1986 ،‬والجزائر‪ :‬الشركة‬
‫الوطنية للنشر والتوزيع‪.1976 ،‬ط‪، 3‬ص ‪.77‬‬
‫‪ - 7‬فرحات عبّاس‪ .‬ليل الستعمار‪ .‬المحمدية‪:‬دار فضالة‪ ،‬بدون تاريخ‪ ،‬ص ‪.74‬‬
‫‪- 8‬عبد الحفيظ الهاشمي ‪" .‬كثرة الزدحام على مقاهينا دليل فشو البطالة‪ ".‬في النجاح‪ .‬عدد ‪ 85‬في ‪.26/2/1348‬‬
‫‪- 9‬جوليان ‪ ،‬مرجع سابق ‪ ،‬ص ‪.22‬‬
‫‪- 10‬لوثروب ستودارد ‪.‬حاضر العالم السلمي ‪ .‬ج‪ .2‬ترجمة عجاج نويهض‪ .‬بيروت ‪ :‬دار الفكر ‪،1394 ،‬ط‪،4‬ص ‪.180‬‬
‫‪11‬‬
‫‪-Andre Dirlik. Abd al- Hamid ibn Badis )1889-1940(:Ideologist of Islamic Reformism and Leader of Algerian‬‬
‫’‪Nationalism. Ph.D. Thesis. McGill University, Montreal ,March 1971.p 27 quoting A. Berque,L’epuration de l’Islam‬‬
‫‪R.A. XCI,p.264.‬‬
‫‪- 12‬عمار الطالبي‪.‬عبد الحميد بن باديس ‪ ،‬حياته وآثاره‪) .‬إعداد وتصنيف( الجزائر ‪ :‬الشركة الوطنية للتوزيع‪ ،1968 .‬ص ‪.54‬‬
‫‪- 13‬الميدان ‪ .‬عدد ‪24 ، 2‬ربيع الثاني ‪4 ،1356‬يوليو ‪ 1937‬والصحيفة التي دعت إلى الفصل بين المتين ‪-‬بزعمها‪ -‬هي صحيفة صوت‬
‫الهالي ‪..La Voix des Indigenes‬‬
‫‪- 14‬الشريعة ‪،‬عدد ‪3‬في ‪ 8‬ربيع الول ‪31-1352‬يوليه ‪1933‬م نقلً عن مجلة المغرب الكاثوليكي‪.‬‬
‫‪ - 15‬الشهاب‪ .‬ج‪4‬م ‪ ،11‬ربيع الخر ‪1354‬هـ) ‪3‬يوليه ‪1935‬م( عن مقال " العالم السلمي ‪-‬فرنسا وشمال أفريقيا" في مجلة لو موا‬
‫الفرنسية ‪.Le Mois‬‬
‫‪ - 16‬محمد بن المبارك ‪ ".‬سياسة التصنيع وتكوين المثقفين بالجزائر‪ ".‬في المجلة التاريخية المغربية ‪ ،‬عدد‪ ،27/28‬ديسمبر ‪1982‬نقلً‬
‫عن ‪Jean Favret. " Le Traditional Lingua Par excess de Modernisme in Archives de Society de Sociology, Tom‬‬
‫‪VIII,1967,pp.91-92‬‬
‫‪17‬‬
‫‪- Charles R. Ageron, Histoire de L’Algerie Contemporaraine. Tom II, Paris: Press Universataire , 1973, p.337.‬‬
‫‪- 18‬الرشاد‪ .‬عدد ‪ 12 ،37‬صفر ‪ )1358‬أبريل ‪ (1938‬نقلً عن مجلة الثقافة المصرية ‪.‬د‪ .‬أبو العل عفيفي " التصوف وواجبنا أزاؤه‪".‬‬
‫‪- 19‬جوليان ‪ ،‬مرجع سابق ص ‪.87‬‬
‫‪- 20‬الشهاب‪ ،‬عدد ‪ 29 ، 10‬جمادى الخرة ‪1344‬هـ) ‪ 14‬يناير ‪(1926‬‬
‫‪The second edition of the Encyclopedia mentioned that the numbers of the followers of mysticism was about 250000 to‬‬
‫‪450000.‬‬
‫‪- 21‬البرق‪.‬عدد ‪ 12‬في ‪ 19‬ذي القعدة ‪1354‬هـ‬
‫‪- 22‬محمد علوان‪ .‬مفهوم إسلمي جديد لعلم الجتماع‪ .‬ج‪) .1‬جدة ‪:‬دار الشروق ‪(1984‬ص ‪.43‬‬
‫‪23‬‬
‫‪- Malcolm L. Richardson. French Algeria Between the Wars: Nationalism and Colonialism 1919-1939. Unpublished‬‬
‫‪PH.D thesis, Duke University 1975, p.58.‬‬
24
-Dirlik. Op. cit., p 207 quoting J. Mirante in “ La France et les oeuvres …” p. 29.
.247-241 ‫ ص‬،1930 ‫ مايو‬،‫هـ‬1348 ‫ذو الحجة‬، 6‫ م‬5‫ ج‬.‫الشهاب‬- 25
26
-Jaacque Berque .French North Africa between the Wars. Translated by Jean Stewart. New York: Fredrick A. Praeger,
1958, p. 235.
.12 ‫دار الكتب الجزائرية)بدون تاريخ( ص‬: ‫ الجزائر‬. ‫ السلم في حاجة إلى دعاية وتبشير‬. ‫محمد السعيد الزاهري‬- 27
28
-Edward Said. Orientalism London and Henely: Routgldge & Kegan Paul Ltd.1978. p245.
.116 ‫ص‬، ‫ مرجع سابق‬،‫عباس‬- 29
.1914 ‫يونيه‬14 ،1332 ‫ رجب‬20 ،3 ‫ عدد‬.‫ذو الفقار‬- 30
Jews have become full French citizens by the Crimo -Minister of Interior-decree in 1871.
.1945 ‫خواطر عن الجزائر‬: ‫ نقلً عن بويشون‬73-72‫ ص‬، ‫ مرجع سابق‬، ‫عباس‬- 31
، ‫نقلً عن جريدة القدام‬.1987 ،‫ الشركة الوطنية للنشر والتوزيع‬:‫ الجزائر‬.1930-1903 ‫ المقالة الصحفية الجزائرية‬. ‫ محمد ناصر‬- 32
.‫م‬1923 ‫ مارس‬23 ،123 ‫عدد‬
33
-Wm. J. W. Roome.” The dead weight of Islam. “ in Moslem World. Vol. 5,1915,p.38.
‫ )مصورة عن‬115 ‫(ص‬1311 ، ‫دار صادر‬:‫)بيروت‬4 ‫ج‬، ‫ صفوة العتبار بمستودع المصار والقطار‬.‫محمد بيرم خامس التونسي‬- 34
.(‫مطبعة المقتطف‬
(‫م‬1925 ‫ أغسطس‬20 )‫هـ‬1344 ‫ محرم‬30 ، 8 ‫ عدد‬.‫المنتقد‬- 35
.‫م‬1935 ‫ نوفمبر‬،1354 ‫ شعبان‬،11 ‫ م‬8‫ ج‬،‫ الشهاب‬. ‫ ابن باديس‬- 36
.‫م‬1927 ‫يوليه‬7 ‫هـ‬1346 ‫محرم‬7 ،104 ‫عدد‬. ‫الشهاب‬- 37
38
-al- Haddad was born in 1899 in Tunis. Joined Al-Zaituna University in 1911,obtaind the diploma in 1920. He had
written also about the labor and their movement.
39
- Rapport Sur La Situation Politique et Administrative des Indegene De La’Algerie Au 31Janvier 1931.(Agg 9H11)
.22 ‫ ص‬،4‫ط‬،1984 ، ‫ الدار التونسية للنشر‬: ‫ تونس‬.‫ امرأتنا أمام الشريعة والمجتمع‬.‫الطاهر الحداد‬- 40
. ‫ التقرير الفرنسي نفسه‬- 41
42
-Al-Bashir Al-Ibrahimi( 1306-1385)( 1889-1965)was born in Awlad Sidi Ibrahim in the Eastern part of Algeria. First
educated by his father and uncle. He moved to Hijaz with his family in 1911 where he continued his education. In 1916 he
moved to Syria where he gave lessons at al-Amawi Mosque. He returned to Algeria in 1920. He started an educational
campaign in coordination with Ibn Badis. In 1931 the Association of the Algerian Ulema was established and he was
elected vice president. In 1940 he became the president of the Association until the break of the independence war. He
returned to Algeria after independence and died in 1965.
(1932 ‫هـ) أغسطس‬1351 ‫ ربيع الخر‬8 ‫ م‬8‫ ج‬.‫" في الشهاب‬.‫" الحِداد على امرأة الحدّاد‬. ‫محمد الصالح بن مراد‬- 43
.1927 ‫ مارس‬28 ،‫هـ‬1345 ‫رمضان‬24 ،4 ‫ عدد‬.‫ البرق‬- 44
.1350 ‫ ربيع الول‬،1932 ‫يونيو‬-‫ مايو‬،7 ‫ عدد‬.‫ التلميذ‬- 45
. ‫ المرجع نفسه‬- 46
.‫م‬1933 ‫هـ يناير وفبراير‬1351 ‫ رمضان وشوال‬4‫و‬3 ‫ العدد‬، ‫ التلميذ‬- 47
48
- The example for the obstacles put forth by the colonial authorities had been when the editor in chief of al-Islah
Newspaper asked for permission to print it in Tunis it took him two years to obtain the permission. Other obstacles are in
importing books and the different types of censorship imposed by the authorities.
.‫م‬1927 ‫مارس‬28 ‫ هـ‬1345 ‫ رمضان‬24 ، 4 ‫ عدد‬.‫البرق‬- 49
.1349 ‫ ذو الحجة‬،1932 ‫ مارس و أبريل‬،6‫و‬5 ‫ عدد‬.‫التلميذ‬- 50
.‫ المرجع نفسه‬- 51
.1932 ‫ فبراير‬،‫هـ‬1349 ‫ ذو القعدة‬،4 ‫ عدد‬، ‫ التلميذ‬- 52
The lecturer is a Frenchman of Letters who was a Marine officer called Clude Fariet . He lived in the East , and is known
for his love of Islam as the Journal pointed out.