History of Amazighs

The Amazigh genealogy attributes their origin to Mazigh ibn Kanaan ibn Ham (Sham) ibn Noah (peace be upon
him) .The Amazigh live in North Africa in the land of the Berbers and their homeland was from the Nile east to the
Atlantic Ocean to the west.

The name Amazigh and Berber in the ancient European languages as mauri is a distorted word for a Moroccan, and
the Arabs often call them Berbers or the people of Morocco, and Berber word Arabic has nothing to do with the
Latin word Barbare (Barbare), a word used by the Latin to describe all non-Latin peoples , Including the Teutons and
others, believing in the superiority of Greek and Roman civilization

According to history books, genealogical scholars agreed that the Berbers were united by two great rivals, Prince and
Maggies. The Berbers' nephew agree that the Pyrenees are descendants of Mazigh ibn Canaan,

Amazigh calendar

Many Amazighs and some Arabized tribes celebrate the Amazigh New Year, which coincides with the twelfth day of
the Gregorian year.Amazighs use Gregorian names with some distortion, but the Amazighs weave around these
names as mythological stories and made them part of their culture.

Some Amazighs believe that the Amazigh Sunnis begin after their leader Chechnak defeated the armies of the
pharaoh who wanted to occupy their country. According to legend, the battle took place in Tlemcen. Historically,
historians believe that Sheshonq, who founded the 22nd Egyptian dynasty, did not come to power through war, but
through his promotion to the posts of the Egyptian Pharaonic state, because the ancient Egyptians had relied heavily
on Amazighs in their state army, especially since the Twentieth Dynasty. .

The origin of the Shishnq is the tribe of the Mashoush, and this tribe may be from present-day Libya, and can be seen
some cultural similarity between the Berbers of Algeria and Mishoush, and in Morocco tribe named Tmoshush tribe
is also another belly of the tribe of the mother tribe Europe may be the same tribe Mashush.
 Historians believe that the Amazigh colloquial interpretation is not historically scientific.

The Amazighs took their long-standing habits, with the requirements of Islam, and merged, to the point of melting,
the Islamic teachings with the Amazigh customs. Religion became firmly established in all spheres of life.

Not only did it translate from Arabic books into Amazigh, but it was incorporated into the customs and prepared to
enrich the symbolic lexicon. The Amazighs did not understand Islam in a profound way except through translation
from Arabic, and they used the kinds of customs, arts and ceremonies as indoctrination.

And absorption ... We are right in front of what should be called the tributaries of Islamic influence to Amazigh, and
most importantly, the educational habits that we mention: night education and the wedding of the Koran and
Bukhari Ramadan and the Prophet's birthday and then the two types of fun: tourism.

The night-time education of the mosque, in the life of the Amazighs, is of the utmost importance, as the public club
of the village is no different. Islamic education in Amazigh habits motivate them to eager to attend the lessons of the
mosque night, different from daytime lessons that teach lieutenants to study reading and writing in Arabic and
memorize the Koran, the night devoted to revision when their professor devotes to the study of night, which is
concerned every evening to teach children Ra and female, pastoralists and craftsmen who have no time to study day.
With these lessons they learn the rules of Islam, and sometimes professors may be forced to fine the retarded.

Children have habits that they are eager for these special lessons, such as getting used to starting after Maghrib
prayers throughout the village alley, echoing the collective chants of childlike voices urging young people to join the
mosque to receive religious lessons, which are not left behind by their males and females unless they reach the age
of dream. The road leading to the mosque is one row carrying firewood - to be used in lighting and heating the water
of ablution - and they chant special frequencies for that march. Deco de Torres paid for these lessons one night in
1550, in which he saw how the Amazighs taught their children, and after describing them seemed very reasonable,
after the children graze their herds throughout the day they meet in the evening in the house of a teacher, and in
the light of a great fire fueled by wood

They carried with them memorize their lessons

Wedding Quran

There are customs that the Amazighs have prepared to transmit Islamic ideas from Arabic to Amazigh in very
interesting and inspiring ways. One of the most prominent of these habits is behavior that supports the Islamic
presence in the Susan environment, during which he reads the Qur'an collectively, and sings the poems of Burda and
Hamzah of Imam al-Basiri, and all that

In Arabic, it may be explained in Amazigh, because all the Amazigh jurists interpret the meanings of the Koran as
much energy.

The behavior of the celebration allocated by the Amazigh to the students to attend at all occasions, and emphasize
the presence of Islam in all practices, and to attend its events the students have been prepared and prepared and
adorned with their best, and receive their coming with the utmost joy and pleasure, and sit in the best place and the
most beautiful bed, and offer them the best Foods ... and express their joy with enthusiasm in the performance of
Tahazabet,

And singing poetry praises generosity in what they call Tarjiz. The conduct of the behavior of the pillars of three
pillars: Tahazabt and Bossi