We go to see(visit) in these lines how the reformer Ibn Yâsîn and Ibn Tûmart gave birth to a politics(policy) more and more central? And how did they make to avoid the contradictions between the system of the Berber confederacy and the model of the power which they had proposed? To answer these questions, it is necessary to take into account following elements, to clear up the implementation of the body " Anti-État ".

1-Al-hijrat (Exile) as appeal(recourse) to the prophetic symbolism, means the end of political period and the beginning of the other one.

2-La constitution of LaughedPacksaddle In the form of "État-modèle".

3-Le release of the conquests of territories, where the geopolitical and economic factors(mailmen) went played an important role.

The determination of Ibn Yâsîn and the success of the period of invitation within tribes sanhâja, played favorably in its continuity, in spite of the hostility of the notables lamtûniens. The choice of an island as a temporary refuge of Ibn Yâsîn had shown the spirit of organization of a man militating for a project of company(society). From the beginning, we notice that the refuge was a fact quoted by the historico-geographical tradition in a simplistic frame(executive), which consisted in saying that in front of a more powerful uprising, the reformer had chosen the peace or simply, he(it) had moved back in front of events which(who) exceeded him(it). But there are all the same questions to lift(raise) by interest and out of curiosity. How can a reformer choose the peace or move back in front of an uprising having managed to approach the company(society) of welcome(reception)? Why he(it) had not proceeded to the political purges of the "sorting" (Tamyîz) As Ibn Tûmart? Why Ibn Yâsîn had chosen an island instead of fighting(disputing) the opposition of the inside from the system " alliance(wedding ring) against alliance(wedding ring) "? Was the choice a political good strategy to study and a plan which was going to give more political legitimacy to the movement almoravide?.

On him(it) LaughedPacksaddle Of Ibn Yâsîn, there are contradictory texts, concerning the place and the number of the first believers(regular customers). The first narrative consists in saying that Ribât Was in the region of Tarûdânt. The second narrative is the one of Ibn Abî Zar^CThis last one brings back(reports) that an island face of Oulil, the tribe JûdâlaWas the place of Ribât. The third narrative is the one of Ibn HourAldûn, the historian had placed the island more in south and close to the river of Senegal. We can grant(tune) to the text of Ibn HourAldûn the credibility which he(it) deserves, because the role of Ribât ( The holy war), as well as the political orientations of the confederacy Sanhâja for a long time (the war against the kingdom of Ghana), made of the South of western Sahara the place the most favorable to the constitution of one Ribât.

In the case of an intellectual and politico-religious character who wanted to make be reborn the history(story) or the prophetic symbolism, Ribât Is bound(connected) in her(it) HiJrat (Exile), that is the obligation(bond) to go out of a space hostile to the other one. Thus Hijrat A human act and a political decision was because the reformer had been the object of a violent contesting, the reaction of Ibn Yâsîn and his(her) believers(regular customers) was to stay alive. It was at the same time a brave act, because the believers(regular customers) were far from their tribes and for some some, far from their families. What lets believe, that Hijrat Had another definition at the reformer and the believers(regular customers) to its project. Al-hijrat Was judged as a religious act by all the Muslims, because the prophet Muhammad had made her(it). Of this fact nothing prevented Ibn Yâsîn from protecting his(her,its) politico-religious and social project by the act of The hijrat. He(it) had made of The hijrat A symbol and a means of legitimization in its movement, that is he(it) had made some political determination a line of conduct to reach(affect) these objectives, instead of committing suicide by a direct confrontation with the protesters of tribes Sanhâja.

According to Ibn Abî Zar^CThe beginning of Ribât Hour / 1040 ap was in 433. J.C, with only seven personalities, among them Emîr Yahya b. Ibrâhîm al-Judâlî and Yahyâ b. ^CUmar al-Lamtûnî. After three months, the pupils of Ibn Yâsîn had begun to go(surrender) in RibâtHe(It) were for the greater part notables of the sanhajienne company(society). The historic sources(springs) do not give a lot of information onto seven years of Ribât, Consequently and in the present state of our documents, we can indicate the following big orientations:

1-La period of the ribât had known a continuity of the da^CWa.

2-Ibn Yâsîn had gathered(combined) during seven years believer's(regular customer's) significant number (1000 men(people) according to sources(springs)).

3-Le division(sharing) of the daily work between the members of Ribât ( Hunt(Chase away,Go hunting), go fishing etc.).

4-La political and military formation had continued, with all the same a severe and austere practice that indicate the Arabic sources(springs) (the education(teaching) of the malikisme, the prayer in group, purges him(it) political etc.).

The internal organization was followed by a work outside of Ribât Which(Who) consists in making:

1-Une propaganda in the middle of tribes to find new believers(regular customers) and allies.

2-Le taking of the taxes (Zakât, ^CUsur Etc.) which were the main sources(springs) of the treasure of Ribât (Bayt al-Mâl).

Of the life of isolation within Ribât That comes the name of MurâbitînesGiven by Ibn Yâsîn to his(her) believers(regular customers).

Jihâd The supreme stage was, where the military action(share) remains a factor(mailman) importing relations of the movement with tribes Sanhâja. Ibn Yâsîn had judged that everything the average peace-loving persons were implemented for the period of invitation. Consequently Jihâd A religious duty and a political obligation(bond) had become:

1-Le Jihâd As to owe religious, means for Ibn Yâsîn, the stake in action(share) of the strength of weapons to carry out(to achieve) the mission that God had ordered the believers.

2-Le Jihâd As political obligation(bond), means that after a period of invitation and an organization within RibâtThe conquest of territories was the only answer, by concrete facts in the legitimacy of the reformer and his believers(regular customers). Of three thousand men(people), Ibn Yâsîn had begun the conquest of the Western Sahara, the first objective was the tribe JûdâlaWildly opposite to the ideas of Ibn Yâsîn. This last one had ended its revolt in 434 a Hour / 1042 ap. J.C, what had urged Lamtûna and Masûfa to become the allies of the movement without too much resistance. During this period, one of change the most importing politics(policies) had intervened at the time of the death of Yahyâ b. Ibrâhîm al-Judâlî in 440 Hour / 1048 ap. J.C. Jûdâla Indicated(Appointed) the one two to succeed him(her), to keep(guard) their role dominating within the movement. But Ibn Yâsîn intervened by indicating(appointing) Yahyâ b. ^CUmar al-Lamtûnî (440 448 hours / 1048-1056 ap. J.C), after a consultation with Almoravides.

The name of a personality of the tribe Lamtûna proves one more time the political skill(competence) of Ibn Yâsîn. He(it) had understood(included) that no political union would be possible, as long as Lamtûna remains masters(teachers) of the commercial doors of the North of Sahara. Lamtûna, more pragmatic than their cousin, included from their part that Ribât Of Senegal could damage their economic interests, what had urged them to support Da^CWa Of Ibn Yâsîn. After the death of Yahyâ b. ^CUmar in 448 Hour / 1056 ap. J.C in the military assault against Bûrghwâta, Ibn Yâsîn had indicated(appointed) as Emîr his brother Abû Bakr b. ^CUmar (448 - 453H / 1056 - on 1061 ap. J.C). Until 451 of the Hegira, date of the death of Ibn Yâsîn during a battle against Bûrghwâta, we notice that the birth of the kingdom almoravide was political already under construction. From the point of view of the military assaults many territories fell under the control of the movement (the Western Sahara, Audaghusht and Sijilmâsa), what means that the commercial doors were under the control of the same political and military strength, especially after the foundation of Tâbalbâlt. The conquest was followed in the North towards the country of Masmûda and Sûs. After the conquests, the treasure almoravide (Bayt al-Mâl) A treasure had become more and more, which can supply the necessary money(silver) in future war efforts almoravide in the North of western Maghrib, what means in the political tradition in the Middle Ages, the birth of a State. On the political level Abû Bakr b. ^CUmar had gathered(combined) the religious and political power, as well as the name of his(her) cousin Yûsuf b. Tâshfîn al-Lamtûnî in the head of the troops in the North of Sahara. Thus the dynastic power had begun from the death of the reformer, and with Yûsuf b. Tâshfîn the kingdom almoravide had become a reality in Muslim West, after the foundation of Marrakesh and the conquest of Moslem Spain.

In the political thought of Ibn Tûmart, the implementation of the community almohade (al-umma al-muwahidiya), cannot be enough to activate(start) the hostilities against the power almoravide, because this last one, in spite of these ideological difficulties, represented a powerful power by its military experience(experiment) to western Maghrib and in Andalusia. Consequently, the period of invitation of Ibn Tûmart, where the politico-religious program had obtained the membership(support) of the company(society) of welcome(reception) Masmûda, cannot satisfy Ibn Tûmart who wanted reformer and organizer of a movement. To go beyond his(its) first program, he(it) was going to proceed to an organization of Masmûda, while completing his(its) program from the following elements:

1-L'Imamat mahdiste.

2-Le jihâd ( the holy war) against Almoravides to complete the formula al-Amr bi al - my^CRûf wa al-nnahy ^CAni al-munkar, the Moslem reformers had considered since the birth of the first Islamic State, the last two principles as a duty, an obligation(bond) and a mission of creatures ( the human being) of God, that is God had ordered to the Muslims to practise to al-Amr wa al-nahy and the jihâd.

3-L'organization of the supreme organs of the community Almohade and the first military expeditions(shippings).

During the study of these factors(mailmen), which established(constituted) the period of the body " Anti-État ", we are going to take into account appeals(recourses) to the historic legitimism, because Mahdî had appealed to him(her) during this period to strengthen his(her,its) sat(based) politics(policy). In the papers and the practices of Ibn Tûmart, it seems to us necessary to study Hijrat And the mahdisme.

Hijrat Permanent employee(Perm) through the country of Masmûda, was indicated by sources(springs) Arabic as of simple movements of Mahdî, with the exception of one only one who seems spectacular in 514 of the Hegira, where Mahdî had stayed at Ijlîz in a cave instead of being in a house, he(it) stayed a few days there. Mahdî had reconstituted in reality a symbolism (the symbolism of the cave of hourIrâ '). This fact had certainly an influence on the companions(journeymen) of the Mahdî and the populations Masmûda. From his(her,its) exit(release) of the cave, we notice two events which were going to translate the state of mind of the populations Masmûda towards Mahdî:

1-La Bay^CHas In Mahdî in the name of Qur^CÂn And of her(it) Sunna, But with a practice that Mahdî had set up for the first time, he(it) consists in putting some salt in the hand at the time of the oath.

2-Les population Masmûda at the time of a collective meal, declared that Mahdî does not eat, what he(it) threw back(rejected).

Ibn Tûmart had carried out(achieved) the act of her(it) Hijrat From Ijlîz to Tinmal, as Ibn Yâsîn. Tinmal had become the center and the temporary capital of the movement almohade, because he was in a region strengthened and difficult of accée.

The second key point of the practice of Ibn Tûmart was bound(connected) to the theory of Imâmat. The researchers indicated the influence of the thought shi^CIte on the theory of Imâmat at Ibn Tûmart, but the problem is more complicated, because Imâmat of point of view shi^CIte corresponds to Imâmat of the caliph at the Sunnites. Thus Imâm is the successor of the prophet.

Imâm for Ibn Tûmart should be a prophet or a Mahdî because Imâmat was in the following way:

1-Âdam.

2-Noë.

3-Ibrâhîm.

4-Dâwûd.

5-^CÎHis(Her,Its).

6-Muhammed.

The orthodox caliphs (Abû Bakr, ^CUmar etc.) had represented the period of HourIlâfat al-nubuwa. From this point of view, Ibn Tûmart had taken the name " Of al-Imâm al-Mahdiy " And caliph's title for his(her) successor ^CAbd al-Mu'min. The historian of the movement almohade had confirmed both titles(securities) in his(her) work on the history(story) of the movement. Imâmat in the papers of Ibn Tûmart, had nothing to do with the thought shi^CIte and less still with the Sunni thought. Thus how Ibn Tûmart had demonstrated the question of Imâmat?.

According to Ibn Tûmart, Imâmat was shared in two period: period of the prediction and that of the mandisme. For the period of the prophet the succession was of Abû Bakr until ^CAliy, what makes that Ibn Tûmart, unlike the ideas of al-Mawardî and of al-Ghazâlî, had considered that the period of the dynasty Umayyade was a period of the absence of Imâmat, that is Umayyades had no legitimacy to demand the title of Imâm. Consequently, Imâm had lasted only thirty years. The second period was the one of Imâmat mahdiste, after a long absence of Imâm, that is last caliph ^CAliy b. Abî Tâlib until the Mahdî Ibn Tûmart. Thus Ibn Tûmart was Imâm al-Mahdiy and his(her) successors were caliphs of the Imâmat of Mahdî and not caliphs of the Imâmat of the prophet. The thought of Ibn Tûmart in this domain had nothing to do with the principles of the shi^CIsme on the question of her(it) Raj^CHas (Return) and the period of her(it) Wilâya. He had insisted on the gratitude(recognition) by the Muslims du Mahdî. He(it) is according to recognized Ibn Tûmart Muhammad by « the Arabs, the Christians, the nomads and people of cities », because many of HadîT Went to the sense(direction) of its existence.

To resolve the question of her(it) ^CIsma (the infallibility of Imâm), Mahdî had put him(it) for two reasons:

1-Au eyes of Almohades, Ibn Tûmart needed to justify its indisputable and indisputable authority within the movement.

2-Le Mahdî had reconstituted the period of the prophet, but in the form of a period of the mahdisme, because the period of HourIlâfat al-nubuwa Had known the absence of the application of the right(law) in the field of the succession. The mahdisme or the idea of Mahdî had found its legitimacy in the Islamic fiqh, what had facilitated for centuries the statement(declaration) of the mahdisme in the Middle East and in Muslim West. The reconstruction of the prophetic symbolism was intended for the legitimization of the mahdisme, at the same time it had strengthened the new power, this last one was set up in the middle of tribes and which had never accepted an authority from the outside, except a leader of them ^CAsabiya For the periods of the wars. Mahdî Ibn Tûmart had based(established) for the first time in the history(story) of western Maghrib a political power, based on the infallibility of Imâm al-Mahdiy to gather(combine) tribes and exceed their institutions, what had urged him(it) to set up an organization of the new almohade community.

To exceed the tribal frame(executive), Ibn Tûmart had set up an organization to the exclusive service of the central power to Tinmal. By an original and unique(only) experience(experiment) in the history(story) of western Maghrib, Ibn Tûmart had organized a complicated structure, specially trained(formed) to prepare the assault against the power of Almoravides. The supreme organs of the almohade community were organized in the following way:

1-Autour of Imâm al-Mahdiy come " people of the house " (Ahl al-dâr) They were closer to Mahdî.

2-Le advice(council) ten (Ahl al-jamâ^CHas or al-^CAshara) The first followers, among whom ^CAbd al-Mu'min b. ^CAliy, real authority of the movement.

3-Le advice(council) 50 (Ahl al-HourAmsîn) Trained(formed) mainly by leaders of tribes and by sub-tribes (Hargha, Tinmal, Hantâta, Ganfîsa, Gadmiwa, Sanhâja, al-Qabâ ' him, Haskûra etc.).

4-Le advice(council) 70 (Ahl al-sab^CÎn) One assembled more opened.

5-Les Talabas (students), Trained(Formed) to be the future ideologists of the power, from the works of Mahdî (Muwatta ', Tawhîd and Murchida...).

6-Les Huffâd, Whom Mahdî and members of council ten teach Tawhîd, With a training(formation) in the military domain, these last ones had replaced Shayhs in the command of the army and to the government of provinces.

In the movement mahdisto-almohade, we find used all the means for two objectives: melt Masmûda in a new State and take the power in Muslim West. Consequently, political purges of the "sorting" (Tamyîz), The reorganization of almohades organs and JiHâd Established(Constituted) the last one test of her(it) Umma Almohade before the big conquests of ^CAbd al-Mu'min. The method of Ibn Tûmart had allowed the organization of the movement on solid bases. The historian of the movement had spoken about the system of reorganization of the supreme organs of about it Umma Almohade (Nidâm al-ta'âhî). This system in the name of the hospitality and of the solidarity had allowed, especially at the time of the "sorting" (Tamyîz) To make an integration between Almohades. A long list of names of tribes and personalities was given by al-Baydaq, which shows that in the name of Mahdî, we make a grouping around big tribes as Hargha, Hantâta etc..... We notice that the system Al-Ta'âhî, Mean on the political level the integration by spirit of solidarity in the name of the doctrine of TawhîdWithout having the same blood ties, what was for Ibn Tûmart a means to exceed the spirit of the hostile clans, inside the movement to the foreign personalities.

With this extraordinary organization and in the name of Tawhîd, The jihâd against veiled Lamtûna and their foqahâs (Mujasima) Especially after a long ideological fight(wrestling) in everything the levels against the power of Almoravides, becomes necessary. Later 9 gHazwa Against Almoravides, Almohades had lost the battle of al-Buhayra in 522 of the Hegira, where the companion(journeyman) of the Mahdî to al-Bashîr had died. After the military assault against the capital Marrakesh, Almohades withdrew to Tinmal. From the death of Mahdî at about the year 524 hours / 1130 ap. J.C, ^CAbd al-Mu'min had gained a victory central Maghrib and fall of Marrakesh in 541 a Hour / 1146 ap. J.C, his(her) successors finished the constitution of the empire almohade after the conquest of Andalusia and Ifrîqiya. The Muslim west and for the first time in the history(story) was unified under the same political and military authority.