Ancient Competencies

Bélaïd Abdesselam

Statesman and Former Prime Minister Algeria

Origins & Education

Bélaïd Abdesselam was born on July 20, 1928, in Aïn El Kebira, Algeria, but he was originally from Ath Yenni in Kabylie. He studied medicine at the University of Algiers and later in Grenoble.

Scientific Career

During the Algerian War, he was responsible for the English department of the GPRA (Provisional Government of the Algerian Republic).

Awards & Recognitions

He held several high-ranking positions, including:

• General Director of Sonatrach (1964–1965)
• Minister of Industry and Energy (1965–1977)
• Minister of Light Industries (1977–1979)
• Prime Minister of Algeria (1992–1993)

Impact & Influence

He played a key role in Algeria's industrialization and the nationalization of hydrocarbons.

Learn More

More information available on Wikipedia.

·         https://kapitalis.com/tunisie/2020/06/29/belaid-abdesselam-pere-de-lindustrialisation-algerienne   

·         https://blogs.mediapart.fr/semcheddine/blog/030720/le-patriote-et-batisseur-belaid-abdesselam-tire-sa-reverence

·         https://radioalgerie.dz/news/fr/article/20200628/195493.html

AKTOUF Omar

Full Professor of Management HEC Montréal, Canada

Origins & Education

Born in Algeria in 1944 and deceased on April 2, 2025, at the age of 80, Omar Aktouf was a renowned Algerian intellectual who established himself in Quebec. His impressive academic background included a Bachelor's degree in Psychology and a Postgraduate Diploma (DEA) in Industrial Psychology from the University of Algiers and the Sorbonne, as well as a DPGE from INPED in Algiers. After arriving in Canada, he continued his education by obtaining an MBA at HEC Montréal, followed by a Ph.D. in Administration from the same institution, where he subsequently built most of his career.

Scientific Career

Omar Aktouf's career spanned both Algeria and Canada. Before settling in Canada, he held several important positions in Algerian public companies. From the early 1980s, he taught at several Quebec universities, but it was at HEC Montréal that he conducted the majority of his academic career as a Full Professor of Management. Alongside his teaching and research activities, he worked as a consultant for numerous major companies in Canada (Cascades, Fédération des Caisses Desjardins) as well as in France, Algeria, Tunisia, and Morocco.

Omar Aktouf was also a visiting professor at many universities across Europe, Africa, and Latin America, thus extending his influence beyond North American borders. He was a founding member of the Centre for Humanism, Management, and Globalization, a member of the Scientific Council of ATTAC Quebec, and a member of the Scientific Committee of the International Standing Conference on Organizational Symbolism.

His research primarily focused on an in-depth critique of neoliberal economic models and traditional American management approaches, advocating for a more humanistic and ethical approach to management. He relentlessly denounced the commodification of labor and the obsession with profit at the expense of human values.

Distinctions & Recognition

Omar Aktouf's contributions to the field of management were recognized through various awards and distinctions. He notably received the 1987 Research Prize from HEC-University of Montreal. His book "The Ostrich Strategy" was awarded the Prize for the Best French-language Book in Economics and Management in Quebec in 2003. More recently, he was recognized by the National Library and Archives of Quebec and Radio-Canada as one of the "significant personalities in the recent history of Quebec and Canada in the fields of economics and business."

Impact & Influence

Omar Aktouf's influence extends well beyond academia. A key figure in humanistic management, he influenced generations of students and researchers with his incisive analyses and critical thinking. His major works, such as "The Ostrich Strategy: Post-Globalization, Management and Economic Rationality" (2002), "Management Between Tradition and Renewal" (2006), and "Stop the Waste! Ending American-style Management Economics" (2008), have become references in the field of critical management studies.

A staunch defender of social justice, Omar Aktouf was also politically engaged. He ran as a candidate for the Union of Progressive Forces (UFP) at the provincial level and for the New Democratic Party (NDP) at the federal level, achieving a score of approximately 14% in Outremont, historically a Liberal stronghold. He also participated in launching the Manifesto for a United Quebec (Manifeste pour un Québec solidaire).

His passing in April 2025 prompted a wave of tributes both in Algeria and Quebec, where he was considered a bridge between the two cultures. His intellectual legacy continues to inspire those who aspire to more humane management practices and a more just economy.

Further Reading

• "Halte au gâchis ! En finir avec l'économie management à l'américaine" (Stop the Waste! Ending American-style Management Economics), Liber, 2008.
• "Le management entre tradition et renouvellement" (Management Between Tradition and Renewal), Gaétan Morin, 2006.
• "La stratégie de l'autruche. Post-mondialisation, management et rationalité économique" (The Ostrich Strategy: Post-Globalization, Management and Economic Rationality), Eco société, 2002.
• "Le travail industriel contre l'homme" (Industrial Work Against Man), OPU-SNED, 1986.
• Omar Aktouf's ResearchGate Profile

BEN BADIS Abdelhamid

Theologian, Reformer and Nationalist Leader Association of Algerian Muslim Ulama, Algeria

Origins & Education

Abdelhamid Ben Badis was born on December 4, 1889, in Constantine, into an aristocratic family deeply rooted in the city's history. The Ben Badis family was an old Constantinian lineage with several centuries of continuous presence in the city and active participation in public life. His father, Mohamed Mustapha (1868-1951), was a significant landowner and one of the most influential notables in the Constantine region.

From an early age, Ben Badis grew up in a pious and traditionalist environment. He memorized the Quran at the age of thirteen and was placed under the tutorship of Hamdân Benlounissi, a close disciple of the scholar Abdelkader El Medjaoui (1848-1914), who instilled in him the foundations of Islamic religious sciences.

His quest for knowledge led him, in 1908, to undertake his first study journey to the prestigious Zitouna Mosque in Tunis, then considered one of the great intellectual centers of the Muslim world. During this formative stay, he met eminent scholars who considerably influenced his thinking, notably Mohamed Al Nakhli, who introduced him to Islamic reform (islah) and a modern method of interpreting the Quran, as well as Mohamed Al Taher Ben Achour, who developed in him a deep love for the Arabic language and its literature.

Scientific Career

Upon returning to Algeria, Ben Badis began teaching at the Great Mosque of Constantine. However, faced with the hostility encountered by the Muslim reformist movement, he decided to leave again, this time for the Middle East, to deepen his knowledge and consolidate his reformist vision.

After performing the pilgrimage to Mecca and Medina, he stayed three months in the latter city where he gave lectures at the Prophet's Mosque, thus confirming his stature as a scholar. It was during this stay that he met Mohamed Bachir El Ibrahimi, with whom he formed a deep friendship and who became one of his most faithful companions in the reformist movement.

In 1913, Abdelhamid Ben Badis returned definitively to Algeria and settled in Constantine where he truly began his work of teaching and reform. He started by giving courses at the Sidi Lakhdar Mosque, first to children and then to adults, thus democratizing access to religious knowledge and Arab-Muslim culture.

His intellectual contribution was also marked by his journalistic activity, with the publication in 1925 of the critical newspaper al-Mountaqid (The Critic). Following its ban by the colonial authorities, he successively founded the periodicals Ach-Chihab (The Meteor) and then al-Bassaïr (The Clairvoyances), which became essential platforms for the dissemination of his reformist ideas and for awakening Algerian national consciousness.

Distinctions & Recognition

Ben Badis's most important work was undoubtedly the founding, in 1931, of the Association of Algerian Muslim Ulama, an organization that played a crucial role in preserving Algerian identity in the face of colonial assimilation policies. Through this institution, he significantly contributed to the cultural renaissance and political awakening of 20th century Algeria.

In 1936, Ben Badis also participated in the founding of the Algerian Muslim Congress (CMA), an attempt to unify the different tendencies of the Algerian national movement. The same year, he resumed leadership of the Association of Algerian Muslim Ulama, consolidating his status as an intellectual and spiritual leader.

Although he died before Algeria's independence, his contribution to the national cause has been unanimously recognized by the independent Algerian state. The date of his death, April 16, has been consecrated as a national holiday entitled "Youm el 'Ilm" (Day of Knowledge), celebrated each year as a tribute to his commitment to education and the intellectual emancipation of the Algerian people.

Many places and institutions across Algeria today bear his name, including communes in the wilayas of Constantine and Sidi Bel Abbes, as well as schools, universities, and cultural centers, testifying to the immense respect the Algerian nation holds for him.

Impact & Influence

Ben Badis's influence on modern Algeria is considerable and multidimensional. As a religious reformer, he worked for an enlightened understanding of Islam, compatible with modernity while remaining faithful to the foundations of faith. His famous motto "Islam is my religion, Arabic is my language, Algeria is my homeland" perfectly summarizes his vision that combined religious identity, cultural heritage, and national belonging.

On the educational front, he established a vast network of free schools where teaching was conducted in Arabic, thus counteracting the Frenchification policy imposed by the colonial system. These institutions, known as "madaris hurra" (free schools), trained thousands of young Algerians in the values of their cultural heritage and a progressive vision of their society.

Politically, although never advocating armed struggle, Ben Badis decisively contributed to the emergence of a distinct Algerian national consciousness. His categorical refutation of the colonial thesis that Algeria was a mere extension of France, summarized in his famous statement: "This Algerian nation is not France, cannot be France, and does not want to be France," constitutes one of the ideological foundations of Algerian nationalism.

In the last years of his life, Ben Badis also distinguished himself by his opposition to fascist and anti-Semitic ideologies that were then spreading in Europe and in certain colonial circles, thus reaffirming his attachment to the humanist values of Islam.

Abdelhamid Ben Badis died prematurely on April 16, 1940, in Constantine, at the age of 50, but his intellectual and spiritual legacy continues to inspire generations of Algerians to this day.

Further Reading

• Merad, Ali. "Le réformisme musulman en Algérie de 1925 à 1940 : essai d'histoire religieuse et sociale", Mouton, 1967.
• Colonna, Fanny. "Les instituteurs algériens, 1883-1939", Presses de la Fondation nationale des sciences politiques, 1975.
• McDougall, James. "History and the Culture of Nationalism in Algeria", Cambridge University Press, 2006.
• Christelow, Allan. "Muslim Law Courts and the French Colonial State in Algeria", Princeton University Press, 1985.
• Chachoua, Kamel. "L'islam kabyle : religion, État et société en Algérie", Maisonneuve & Larose, 2001.
• Ibn Badis Institute: www.institutibnbadis.com

• https://fr.wikipedia.org/wiki/Abdelhamid_Ben_Badis

• https://www.aps.dz/algerie/154355-abdelhamid-benbadis-un-homme-qui-a-forge-les-esprits-pour-briser-l-etau-colonial

• https://www.grandemosqueedeparis.fr/post/sabil-al-imam-%C3%A9clat-spirituel-de-la-semaine-n-16-abdelhamid-ben-badis-un-homme-inoubliable-da

• https://www.elmoudjahid.dz/fr/actualite/cheikh-abdelhamid-ben-badis-l-homme-qui-allia-islam-et-modernite-216491

• https://www.institutibnbadis.com/cheikh-ibn-badis

• https://books.openedition.org/diacritiques/8104?lang=fr

• https://www.aps.dz/algerie/154347-cheikh-abdelhamid-benbadis-le-pere-du-reformisme-qui-a-inspire-des-generations-d-algeriens

BENCHENEB Mohamed

Professor, Orientalist, Scholar and Translator Comparative Literature, Linguistics, Islamic Law, Theology, Philosophy, History, Arabic Poetry

Birth, Origins & Education

Mohamed Bencheneb was born in 1869 in French colonial Algeria, during a period marked by profound cultural and social upheavals. From an early age, he demonstrated exceptional aptitude for language learning and textual studies. His polyglot education constitutes one of the most remarkable aspects of his intellectual journey.

Bencheneb perfectly mastered classical Arabic and French, the fundamental languages of his era and geographical environment. However, his linguistic genius did not stop there: he methodically learned Latin, the foundation of classical European culture, English, Italian, and Spanish, thus broadening his horizon to Romance literatures. Even more remarkably, he studied German, Persian, and Turkish, demonstrating an intellectual curiosity that embraced both East and West.

This exceptional linguistic training allowed him direct access to primary sources across numerous cultural traditions, making him a scholar in the fullest sense of the term. His mastery of Persian opened the treasures of classical Persian literature to him, while his knowledge of Turkish enabled him to explore the Ottoman heritage that profoundly marked North Africa.

Career

Mohamed Bencheneb's career began precociously in 1889, when he was only twenty years old, as he became a professor. This appointment testified to the early recognition of his exceptional skills and intellectual maturity.

His early teaching years took place at the Higher School of Fine Arts in Algiers, where he transmitted his knowledge in a stimulating artistic and cultural environment. This experience led him to develop a pedagogical approach that combined academic rigor with aesthetic sensitivity.

In 1898, the French colonial administration recognized his competencies by sending him to teach at the Medersas of Constantine for three crucial years. This mission in one of Algeria's oldest and most cultured cities allowed him to deepen his knowledge of learned Islamic tradition and enrich his understanding of classical Arabic texts.

Returning to Algiers in 1901, Bencheneb continued his academic ascension. In 1908, he reached the rank of lecturer in higher education, the culmination of nearly two decades of pedagogical excellence and research.

Alongside his teaching activities, Bencheneb developed a career as a publicist and researcher. From 1895, he published his first article in the Algerian Law Review, marking the beginning of abundant scientific production. The African Review (African Journal) became the main vehicle for disseminating his research, hosting the majority of his scholarly contributions.

Distinctions & Recognition

Mohamed Bencheneb established himself as a major figure in Algerian and Maghrebi intellectual life of his era. His reputation extended far beyond Algeria's borders to shine throughout the Maghreb space, where he was recognized as a master of thought and erudition.

His influence manifested across multiple domains of letters and human sciences. An expert in Islamic law, he contributed to the study and dissemination of Islamic legal principles. His theological works revealed a profound understanding of sacred texts and their interpretation through the centuries.

In linguistics, his research on lexical borrowings, particularly Turkish and Persian words in Algerian speech, opened new perspectives on the evolution of the Arabic language in North Africa. His poetic studies highlighted the richness of classical and popular Arabic literary tradition.

A philosopher by training and temperament, Bencheneb explored the great currents of thought that traversed the Muslim world. As a meticulous historian, he contributed to knowledge of the Maghrebi past and its links with the Muslim East.

His most innovative contribution perhaps resided in the field of comparative literature, a discipline he introduced and developed in Algeria with remarkable success. This methodological approach allowed him to build bridges between the different cultural traditions he mastered.

Productions, Impact & Influence

Mohamed Bencheneb's work is characterized by its thematic diversity and methodological rigor. His most famous and innovative contribution remains his study on "Muslim Sources in Dante's Divine Comedy," published in 1919 in the African Review. This pioneering research established Bencheneb as the precursor of comparative literature in Algeria, opening a methodological path that durably influenced literary studies in the region.

This revolutionary study demonstrated the influence of Islamic tradition on Dante's major work, challenging the dominant Eurocentric perspectives of the era. Through this approach, Bencheneb rehabilitated the contribution of Arab-Muslim civilization to European cultural heritage.

His translation works testified to his exceptional mastery of languages and his ability to create dialogue between cultures. In 1897, he translated and published "Notions of Muslim Pedagogy," then in 1901, the "Letter on the Education of Children by the Philosopher Ghazali" in the African Review. These translations made the pedagogical thought of one of Islam's greatest theologians, Al-Ghazali, accessible to francophone audiences, thus contributing to intercultural dialogue.

In 1898, Bencheneb published "Itinerary from Tlemcen to Mecca by Ben Messaïb," a remarkable work presenting an 18th-century poetic account. This edition revealed his interest in travel literature and his ability to highlight little-known texts from Algerian heritage.

Between 1906 and 1907, he undertook the publication of three volumes of "Arabic Proverbs from Algeria and the Maghreb," a monumental work preserving Maghrebi popular wisdom. This collection constitutes an invaluable source for studying oral culture and traditional mentalities of the region.

His lexicographical and linguistic research materialized through several specialized publications: "Personalities Mentioned in the Ijaza of Sheikh Abd el-Qadir el-Fassi" and "Turkish and Persian Words in Algerian Speech." These works revealed Algeria's linguistic complexity and the multiple influences that shaped its language.

In 1906, he published "Tohfat El Arab," a significant contribution to classical Arabic literature. His collaboration with French orientalist Alfred Bel for the edition of "El Moquaddima by Ibn El Abbar" in 1918 illustrated his ability to work within an international scientific framework.

Finally, his publication of the "Arabic-French Dictionary by Ibn S'dira" in 1924 testified to his commitment to preserving and transmitting Arabic lexicographical heritage.

Mohamed Bencheneb passed away on February 5, 1929, in the ancient city of the Casbah of Algiers, the very place where he had dedicated his life to study and teaching. He rests at the mausoleum of Sidi Abderrahmane Et-Thaâlibi, in the family cemetery, a symbolic place that unites the great figures of Algerian culture. A street in Algiers today bears his name, testimony to the posthumous recognition of his exceptional contributions to Algerian and Maghrebi culture.

References and Bibliographical Sources

BOUAMAMA Cheikh

War Leader and Spiritual Guide Resistance fighter against French colonization in Algeria

Origins & Education

Cheikh Bouamama (in Arabic: الشيخ بوعمامة), whose full name was Mohammed ben Larbi ben Cheikh ben Horma ben Mohammed ben Brahim ben Attaj ben Sidi Cheikh Abdelkader, was born in 1833 in Ksar Hammam Fougani in Figuig, Morocco, and died on October 7, 1908, in El Aïoun Sidi Mellouk, in the region of Oujda, Morocco, near the Algerian border.

He belonged to the Ouled Sidi Cheikh tribe, a powerful maraboutic tribe originally from El Abiodh Sidi Cheikh in Algeria, which before the French conquest of Algeria collected taxes on behalf of the Dey of Algiers. The influence of this tribe extended beyond Algerian borders, reaching Morocco, Niger, and Mali.

Cheikh Bouamama came from the Ouled Sidi Taj family. His family lived in Figuig where his father, Cheikh Larbi ben El Horma, traded in burnouses and jewelry between the region of Figuig and Moghrar Tahtani.

Spiritual and Military Career

Cheikh Bouamama received Sufi instruction in his youth in Figuig, which shaped his spiritual dimension and his influence among local populations. Starting in 1875, he began preparations to organize resistance against the French presence.

In 1881, following the assassination of Lieutenant Weinbrenner near El Bayadh (formerly Géryville), Bouamama launched an insurrection against French forces. This resistance, which lasted nearly three decades, spread throughout the southwestern region of Algeria, particularly in the regions of Naâma, El Bayadh, Saïda, and extended as far as Tlemcen.

His military strategy was characterized by lightning attacks against French positions, followed by quick withdrawals into the desert where his knowledge of the terrain gave him a decisive advantage. Among his most famous battles are those of Tazina (May 10, 1881), Chellala (June 1881), and Fendi (April 1882).

Distinctions & Recognition

Although fighting against colonial France, Cheikh Bouamama earned the respect of certain French officers for his qualities as a strategist and war leader. Colonel Lyautey wrote in 1902 that Bouamama was "a true leader and a determined man of war, ready to sacrifice himself for the success of his operations against the French."

His name is honored today in Algeria where many streets, squares, and institutions bear his name. He is considered one of the national heroes of Algerian resistance against French colonization.

Impact & Influence

The insurrection led by Cheikh Bouamama is one of the longest and most important in the history of Algerian resistance against French colonization. His influence extended over many tribes, including the Ouled Sidi Cheikh, the Hamyan, the Amour, the Chorfa, and the Ksourians.

His ability to unite various tribes around a common struggle had a considerable impact on popular resistance in Algeria. As both a religious and military leader, he embodied a dual legitimacy that allowed him to maintain active resistance for nearly 30 years.

Bouamama's legacy in Algeria's collective memory is significant, symbolizing resistance and the struggle for freedom. His fight is considered a precursor to the national liberation movements that led to Algeria's independence.

Learn More

• Epic film "Cheikh Bouamama" produced in the late 1970s and broadcast in the early 1980s
• Wikipedia article on Cheikh Bouamama
• Wikiwand article on Cheikh Bouamama
• APS article on the 142nd anniversary of Cheikh Bouamama's resistance
• Article "The Resistance of Cheikh Bouamama (1881-1908)" on Glorious Algeria

FANON Frantz

Psychiatrist, philosopher and anti-colonial activist Blida-Joinville Psychiatric Hospital (Algeria) and National Liberation Front (FLN)

Origins & Education

Born on July 20, 1925, in Fort-de-France, Martinique, Frantz Fanon grew up in a middle-class family. During World War II, he left Martinique to join the Free French Forces. This experience profoundly shaped his understanding of racism and colonialism. After the war, he pursued medical and psychiatric studies in Lyon, where he obtained his doctorate in 1951. During this period, he was strongly influenced by existentialist and phenomenological philosophers such as Jean-Paul Sartre and Maurice Merleau-Ponty. His medical thesis, published in 1952 under the title "Black Skin, White Masks," explores the psychological impact of colonialism and racism on Black people and constitutes one of his major works.

Scientific Career

In 1953, Fanon was appointed head of department at the Blida-Joinville psychiatric hospital in Algeria. There, he revolutionized therapeutic practices by introducing more humane methods and taking into account the sociocultural context of patients. Confronted daily with the psychological trauma caused by the Algerian War that began in 1954, he developed a critical analysis of colonial psychiatry and implemented innovative collective therapies. His clinical approach was inseparable from his political commitment: he resigned from his position in 1956 to join the Algerian National Liberation Front. As a member of the editorial board of the newspaper "El Moudjahid," he articulated a theoretical perspective on decolonization that culminated in his posthumous work "The Wretched of the Earth" (1961), dictated while he was suffering from leukemia.

Distinctions & Recognition

Although Frantz Fanon did not receive official academic distinctions during his lifetime, his intellectual legacy has been widely recognized after his premature death at the age of 36. Several institutions now bear his name, including the Frantz Fanon Center in Turin, dedicated to transcultural psychiatry, and various streets and educational establishments in France and formerly colonized countries. His personal archives, preserved at IMEC (Institute for Contemporary Publishing Archives), constitute a valuable documentary heritage for researchers. The Frantz Fanon Foundation, created by his daughter Mireille, perpetuates his memory and ideas through conferences and publications. In 2011, on the fiftieth anniversary of his death, UNESCO paid tribute to his contribution to understanding the mechanisms of colonial domination.

Impact & Influence

Fanon's work has profoundly influenced liberation movements in Africa and around the world. His thinking has nourished postcolonial theories, Black studies, and cultural studies. His analysis of the psychological effects of colonization and racism remains strikingly relevant today. His concepts such as "colonial alienation," "liberating violence," and the critique of the "national bourgeoisie" have inspired numerous intellectuals and activists. His vision of decolonization as a process of total liberation—political, economic, and psychological—continues to illuminate contemporary debates on colonial legacies. As a thinker of concrete universalism, Fanon defends a radical humanist vision where each culture participates in the development of a global civilization. His influence can be found in the works of Édouard Glissant, Stuart Hall, Achille Mbembe, Homi Bhabha, and many other contemporary theorists.

Further Reading

• Cherki, Alice (2000). Frantz Fanon: A Portrait (Nadia Benabid, trans.). Ithaca: Cornell University Press.
• Gordon, Lewis R. (2015). What Fanon Said: A Philosophical Introduction to His Life and Thought. New York: Fordham University Press.
• Macey, David (2000). Frantz Fanon: A Biography. London: Verso Books.
• Frantz Fanon Archives at IMEC: https://imec-archives.com/archives/fonds/178FNN
• Frantz Fanon Foundation: http://fondation-frantzfanon.com

VÉRIN Daniel Ali

Moudjahid, former freedom fighter for Algerian independence Former teacher and radio telecommunications technician - Algeria/United States

Origins & Education

Daniel Ali Vérin was born in Algiers on June 18, 1933, to a French family. Educated in the French colonial system in Algeria, he trained as a teacher and began his career in education in the early 1950s. Deeply attached to his native land and to the republican values of equality and justice, young Daniel developed an acute political consciousness early on, confronted with the flagrant inequalities of the colonial system.

His training as a teacher allowed him to directly observe the educational disparities imposed on Muslim Algerians, reinforcing his conviction that the colonial system was fundamentally unjust. This early awareness shaped his future commitment to the emancipation of the Algerian people.

Later, after independence, he would complete his education in the United States on a scholarship, specializing in technical fields and telecommunications.

Career and Revolutionary Commitment

Daniel Vérin's life took a decisive turn with the outbreak of the Algerian War on November 1, 1954. As a young French teacher, he made a radical and courageous choice by fully committing to the struggle for Algerian independence. He refused to obey the call-up order for French military service, an act of civil disobedience that marked his definitive rejection of the colonial system.

In 1955-1956, he officially joined the National Liberation Front (FLN), then the National Liberation Army (ALN). This exceptional decision for a person of French origin testified to his deep conviction in the legitimacy of the Algerian cause. During this period, he adopted the first name "Ali," symbolizing his complete identification with the Algerian cause and culture.

Daniel Ali Vérin later joined the forces led by Abdelhafid Boussouf in Morocco, where he put his technical skills at the service of the revolution. He joined the MALG (Ministry of Armament and General Liaisons), the intelligence service of the FLN, as a radio telecommunications specialist. His technical expertise became a valuable asset for the clandestine communications of the independence movement.

Upon Algeria's independence in 1962, Daniel Ali Vérin obtained Algerian citizenship, an official recognition of his commitment to the cause. He then went to the United States as a scholarship student to pursue higher education, intending to put his new skills at the service of independent Algeria.

Exile and Dual Identity

Daniel Ali Vérin's journey took another difficult turn in 1965 when the Algerian embassy in Washington withdrew his Algerian passport. This decision coincided with Houari Boumediene's coup d'état and illustrated the political tensions dividing newly independent Algeria. This passport would not be returned to him until the early 1990s, depriving him of his official Algerian identity for nearly three decades.

During this period, he found himself in a particularly complex situation: pursued by France for his desertion and commitment to the FLN, and apparently abandoned by the official Algeria for which he had sacrificed everything. Faced with this double exclusion, he obtained American citizenship in 1969, thus finding refuge in his host country.

Despite this forced exile, Daniel Ali Vérin never renounced his Algerian identity or his convictions. He continued to closely follow Algeria's political evolution and to advocate for the values that had guided his initial commitment.

Distinctions & Recognition

The official recognition of Daniel Ali Vérin's revolutionary commitment by the Algerian state was late but significant. In 2001, nearly 40 years after independence, he finally officially obtained Algerian nationality, thus regularizing a complex identity situation.

More importantly, in 2004, the Algerian state granted him the status of moudjahid (freedom fighter in the war of liberation), thus formally recognizing his contribution to the struggle for national independence. This distinction, particularly symbolic for a French-born person who chose the Algerian side, represents the institutional validation of his exceptional journey.

In 2009, he actively participated in the founding of the Association of Algerian Skills Abroad (ACA) in Algiers, becoming one of its founding members. His involvement in this organization reflected his constant desire to contribute to Algeria's development by mobilizing the talents of the Algerian diaspora around the world. He greatly contributed to the mission of this association, strengthening the ties between Algeria and its expatriate professionals.

His life and commitment have inspired several documentary works, including "Daniel Ali, rebellious teacher in colonial Algeria," which traces his singular journey and highlights his role in the anti-colonial struggle.

Impact & Influence

Daniel Ali Vérin's impact extends far beyond his individual journey. His radical choice to join the Algerian cause, as a French-born individual, perfectly illustrates the universal dimension of the principles of freedom and self-determination of peoples. He represents those European intellectuals who, in the name of their convictions, rejected colonialism and embraced the cause of colonized peoples.

His pedagogical commitment, first as a teacher and then through his testimonies, demonstrates his deep conviction that education is a vector of emancipation and freedom. Through his example, he has helped to nuance the binary vision of the Algerian conflict, showing that political commitment could transcend ethnic or religious affiliations.

Until an advanced age, Daniel Ali Vérin remained faithful to his convictions and attentive to Algeria's political evolution. In 2014, at the age of 81, he addressed an open letter to President Abdelaziz Bouteflika, urging him not to seek a fourth term and to "listen to the voices of citizens." This public intervention testifies to his constant attachment to democratic principles and popular sovereignty, for which he had committed himself sixty years earlier.

With the emergence of the "Arab Spring" in the 2010s, Daniel Ali Vérin revisited the struggles of his youth, offering a valuable historical perspective on the emancipation movements in the Maghreb and recalling the permanence of certain political issues in the region.

Throughout his life, he was one of Algeria's greatest models of modesty, determination, and solidarity. These remarkable human qualities, combined with his unwavering political commitment, made him a respected and admired figure until his final days.

Daniel Ali Vérin passed away in April 2025, leaving behind a considerable memorial and political legacy for Algeria and for all those who fight for justice and the emancipation of peoples.

Learn More

• ZED - Daniel Ali, instituteurs révoltés dans l'Algérie coloniale
• Maghreb des Films - Daniel Ali, instituteur révolté dans l'Algérie coloniale
• Algérie coloniale et révolution : le parcours du professeur Daniel Ali
• Le moudjahid Daniel Ali Vérin à Bouteflika : « Vous êtes sous l'influence maléfique de vos courtisans »
• Film-documentaire.fr - Daniel Ali, instituteur révolté
• ZED (English) - Daniel Ali, rebellious teachers in colonial Algeria

(1430-1508)

Profession: Theologian, Maliki Jurist, Official Mufti of Fez Fields of Specialty: Islamic Jurisprudence (Fiqh), Maliki Law, Fatwas, Islamic Notary Work, Issues of Muslims under Christian Rule Nickname: Al-Wansharisi (from Ouarsenis), Abû al-ʿAbbās Ethnic Origin: Berber from the Beni-Ouragh tribe

Birth, Origins & Education

Ahmad ibn Yahya al-Wansharisi, whose full name is Abû al-ʿAbbās Aḥmad ibn Yaḥyā ibn Muḥammad ibn ʿAbd al-Wāḥid ibn ʿAlī al-Wansharīsī, was born around 1430 (834 AH) in the Ouarsenis mountains, a region located in present-day Algeria, more precisely in the Hadjaloua area, Al-Azhariya commune, approximately 70 kilometers from Tissemsilt.

Born into a respected Berber family belonging to the Beni-Ouragh tribe, he grew up in a deeply religious environment. His father, Yahya, was a recognized scholar who served as qadi (judge) in Mazouna. Under paternal guidance, Ahmad began his education, memorizing the Quran and learning the rudiments of Arabic language and fiqh (Islamic jurisprudence) in his native village.

At age 18, al-Wansharisi undertook his first major intellectual migration to Mazouna, then a flourishing center of Islamic learning. He spent seven crucial years there (around 1448-1455) deepening his knowledge in various religious sciences, benefiting from the academic heritage left by his grandfather who had been a judge in this city.

At 25, he continued his quest for knowledge toward Tlemcen, the intellectual capital of the time that was bustling with scientific and literary activity. This city, renowned for its eminent masters in fiqh, grammar, and literature, offered him the opportunity to perfect his training under prestigious scholars.

Career

Al-Wansharisi's career unfolded in several distinct phases, marked by a progressive ascension toward recognition and religious authority.

Tlemcen Period (1455-1475): Quickly noticed for his exceptional erudition, al-Wansharisi obtained a teaching chair in Tlemcen where he gave courses on the Mudawwana (famous compilation of Maliki law), Ibn al-Hajib's Mukhtasar, and various other juridical disciplines. His reputation rapidly extended beyond the city's borders, attracting students from throughout the Maghreb.

His contemporaries testified to his exceptional mastery of Arabic language, some affirming that "if Sibawayh (the great grammarian) had been present, he would have learned grammar from his mouth." This period saw the birth of his vocation as jurisconsult, responding to complex questions of Islamic law that reached him from various regions.

Exile and Settlement in Fez (1475-1508): In 1475 (881 AH), political tensions with Tlemcen authorities forced al-Wansharisi into exile. His house was pillaged and he had to flee precipitously toward Fez, under the reign of the Wattasids. Far from being a setback, this exile marked the beginning of the most fruitful period of his career.

In Fez, he quickly obtained the prestigious function of Official Mufti, becoming the supreme juridical authority of the city and, by extension, of all Morocco. This position conferred considerable influence on the religious and social life of the time. He specialized particularly in questions relating to Muslims of Al-Andalus living under Christian domination, becoming the indispensable reference on these delicate subjects.

Teaching and Training of Disciples: Throughout his career, al-Wansharisi trained a remarkable generation of scholars who would perpetuate his teaching. Among his most famous disciples, we count his own son Abd al-Wahid, who would become supreme qadi of Fez, as well as numerous other jurists who would occupy important positions throughout the Maghreb.

Distinctions & Recognition

Al-Wansharisi enjoyed exceptional recognition from his peers and the authorities of his time. His contemporaries described him in laudatory terms that testified to his exceptional status in the Muslim intellectual world.

Honorary Titles: He was universally recognized as "the Most Accomplished Erudite Compiler" (al-'Allāma al-Musannif al-Abra'), "the Most Accomplished and Highest Jurist" (al-Faqīh al-Akmal al-Arfa'), "the Overflowing Ocean" (al-Bahr al-Zākhir), and "the Brilliant Star" (al-Kawkab al-Bāhir).

Academic Recognition: Ibn Ghazi, an eminent contemporary scholar, declared in his work "Dawhat al-Nāshir" that al-Wansharisi mastered the madhhab (juridical school) of Imam Malik in its principles and ramifications better than anyone of his time. This declaration, considered a solemn oath, illustrates the degree of recognition he enjoyed.

Supreme Juridical Authority: He was recognized as "the proof of the Maghrebis against the people of other regions" (Hujjat al-Maghāriba 'alā ahl al-Aqālīm), testifying to his role as intellectual representative of the entire Muslim West.

Posthumous Recognition: His death left a considerable void in the field of Islamic jurisprudence. Scholars of the time agreed that with his disappearance, the Maghreb lost one of its most brilliant intellectual beacons, and that none of his contemporaries reached his level of expertise in Maliki law.

Productions, Impact & Influence

Al-Wansharisi's work constitutes a monument of Islamic jurisprudence, with at least fifteen attested works, almost all devoted to fiqh. His influence extends well beyond his time, his writings continuing to be studied and consulted to this day.

Major Work - Al-Mi'yār al-Mu'rib: His absolute masterpiece, "Al-Mi'yār al-Mu'rib wa al-Jāmi' al-Mughrib 'an Fatāwā 'Ulamā' Ifrīqiya wa al-Andalus wa al-Maghrib" (The Clear Standard and the Compilation of the Maghreb of the Fatwas of the Scholars of Africa, Al-Andalus and the Maghreb), represents a monumental collection in twelve volumes of fatwas and juridical consultations.

This encyclopedic work, which the author "gathered exhaustively and compiled consciously" according to his biographers, constitutes an invaluable source for understanding the social, political, economic and religious life of the Maghreb and Al-Andalus at different periods. In the 16th century, it became an integral part of the educational program in North Africa and continues to be studied by modern researchers.

Specialized Works:

• "Al-Manhaj al-Fā'iq wa al-Manhal al-Rā'iq fī Ahkām al-Wathā'iq" (The Supreme Method and the Pure Source on the Rules of Notarization): Treatise in 16 chapters on the notarization of Islamic legal documents, covering the qualifications required for notaries, standards of legal documents, and technical aspects of juridical dating.
• "Asnā al-Matājir" (The Noblest Commerce): Extensive fatwa from 1491 establishing the obligation for Muslims in territories conquered by Christians to emigrate to Muslim lands. This work, published shortly before the fall of Granada, constitutes one of the most influential pre-modern juridical opinions on Muslims living under non-Muslim rule.
• "Īḍāh al-Masālik ilā Qawā'id al-Imām Mālik": Exposition of the paths to the principles of Imam Malik.
• "Al-Wilāyāt fī Manāṣib al-Hukūma al-Islāmiyya wa al-Khuṭaṭ al-Shar'iyya": Treatise on Islamic governmental functions and religious charges.

Impact on Islamic Jurisprudence: Al-Wansharisi's influence extends far beyond his time. His fatwas on Spanish Muslims became the standard reference for similar situations in other historical contexts. His juridical methodology, combining scholastic rigor and pastoral pragmatism, influenced generations of jurists.

Contribution to Heritage Preservation: By compiling the fatwas and juridical decisions of his predecessors, al-Wansharisi played a crucial role in preserving Maghrebi and Andalusi juridical heritage, saving from oblivion thousands of consultations that testify to the richness of Islamic juridical thought.

Pedagogical Influence: His teaching methods and pedagogical manuals profoundly marked Islamic education in the Maghreb. His disciples, trained according to his methods, perpetuated his approach throughout the Muslim West.

Death and Posterity: Al-Wansharisi died on Tuesday, 20 Safar 914 AH (June 20, 1508) in Fez, at the age of approximately 80 years. He was buried in the cemetery of Kudyat al-Baraṭil, near the tomb of Ibn Abbad. His disappearance marked the end of an era in Maliki jurisprudence, with none of his contemporaries reaching his level of erudition and influence.

References and Bibliographical Sources

Primary Sources:

• Al-Wansharisi, Ahmad ibn Yahya. Al-Mi'yār al-Mu'rib wa al-Jāmi' al-Mughrib. Fez edition, 12 volumes.
• Ibn 'Askar. Dawhat al-Nāshir li-Mahāsin man kāna bi al-Maghrib min Mashāyikh al-Qarn al-'Āshir.
• Al-Baghdadi, Isma'il Pasha. Hadiyyat al-'Ārifīn.

Modern Secondary Sources:

• Lagardère, Vincent. Histoire et société en Occident musulman au Moyen Âge : Analyse du Mi'yar d'al-Wanšarīsī. Madrid: Casa de Velázquez, 1995.
• Fierro, Maribel. "The Legal Policies of the Almohad Caliphs and Ibn Rushd's Bidāyat al-Mujtahid." Journal of Islamic Studies, vol. 10, no. 3, 1999.
• University of Tissemsilt (Algeria). Digital archives on al-Wansharisi: www.univ-tissemsilt.dz/wancharissi/
• Biographical Encyclopedia Tarajm.com, entry no. 14475.

Specialized Studies:

• Powers, David S. "Fatwas as Sources for Legal and Social History: A Dispute over Endowment Revenues from Fourteenth-Century Fez." Al-Qantara, vol. 11, 1990.
• Serrano, Delfina. "Fatwas almohades du manuscrit d'al-Wansharisi conservé à al-Azhar." Estudios Onomástico-Biográficos de al-Andalus, vol. XII, 2005.
• Zomeño, Amalia. Dote y matrimonio en Al-Andalus y el Norte de África. Madrid: CSIC, 2000.

Ahmad ibn Yahya al-Wansharisi (c. 1430-1508) remains one of the most influential figures of Maghrebi Islamic jurisprudence, whose work continues to illuminate our understanding of medieval Muslim societies.

SIDI ABDERRAHMANE ET-THAÂLIBI

Islamic theologian, jurist, Sufi mystic and scholar Fields of expertise: Islamic theology, jurisprudence (Fiqh), Sufism, religious literature, Quranic teaching Period: 14th-15th century (1384-1471) Honorary title: Patron Saint of Algiers

Birth, Origins & Education

Sidi Abderrahmane Et-Thaâlibi, whose full name was Abou Zaid Abderrahmane Ben Makhlouf al-Thalibi, was born around 1384 in the village of Thaâlba, located on the banks of the Isser River in Kabylia. He belonged to the illustrious Makilite Arab tribe of Thaâliba, a powerful confederation that controlled a large part of the fertile Mitidja plain.

His birthplace, Ethaalba, was a mountainous village nestled in what is now the commune of Z'barbar, formerly attached to the mother commune of Maalla in the daïra of Lakhdaria (formerly Palestero). This region, watered by the Isser River which has its source near Beni Slimane and Berrouaghia, was renowned for its cultural and intellectual richness.

From an early age, Abderrahmane displayed an insatiable thirst for knowledge. Finding the resources of Algiers insufficient to satisfy his intellectual quest, he embarked at the age of sixteen on an educational journey that would take him to the greatest centers of learning of his time. His journey began in Béjaïa, famous for its schools and libraries, where he spent seven years studying religious sciences, Islamic jurisprudence, and Arabic literature.

Career

After Béjaïa, the young scholar continued his learning in Tunis, the intellectual capital of the Maghreb, where he frequented scholarly circles and deepened his knowledge of theology and Sufi mysticism. His study journey then took him to Cairo, the nerve center of Islamic teaching, before culminating in a pilgrimage to Mecca, a spiritual experience that would profoundly mark his religious vision.

During these twenty years of travel, Sidi Abderrahmane rubbed shoulders with the greatest doctors of his time, notably Abi Zeyd el Waghlissi, Abu Kassam el Mashdalî, Abi Kassem el Boughzalî, and Mohamed ibn Khalf el Oubay. These encounters considerably enriched his intellectual and spiritual formation.

Upon returning from his journey around 1414, Sidi Abderrahmane settled permanently in Algiers, bringing with him an impressive collection of manuscripts and works he had acquired during his travels. Tradition reports that transporting his books and belongings required the use of 250 mules, testimony to the scope of his intellectual acquisitions.

Recognized for his exceptional erudition, the Algerian authorities entrusted him with the supreme magistracy of the city (function of Qadi), a position he held with distinction. At the same time, he founded the Thaalibiya school, which quickly became a renowned teaching center where courses in history, literature, Sufism, Islamic doctrines, and Quranic interpretation were taught.

Distinctions & Recognition

Sidi Abderrahmane Et-Thaâlibi enjoyed exceptional recognition during his lifetime and after his death. His reputation as a scholar and mystic extended far beyond the borders of the Maghreb, attracting students from throughout the Muslim world to his school in Algiers.

He is venerated as the patron saint of Algiers, a status that testifies to the profound impact of his teaching and spirituality on the local population. His zawiya (place of spiritual retreat) became an important pilgrimage center, attracting faithful seeking blessings and spiritual teachings.

Sidi Abderrahmane's influence in establishing Algiers as a major intellectual and religious center is unanimously recognized by historians. His work contributed significantly to the cultural influence of the city in the 15th century, a crucial period of its urban and intellectual development.

His reputation for sanctity and erudition earned him the respect of the political and religious authorities of his time, who regularly sought his advice on legal and spiritual matters.

Works, Impact & Influence

Sidi Abderrahmane Et-Thaâlibi's literary output is considerable: he is credited with more than 90 works covering an impressive spectrum of Islamic disciplines. His writings encompass dogmatic theology, Islamic jurisprudence (fiqh), Quranic exegesis (tafsir), Sufi mysticism, religious history, and spiritual literature.

Among his most significant contributions are his Quranic commentaries, his treatises on Maliki jurisprudence, and his mystical works that testify to a profound spiritual experience. His writings on Sufism exerted a lasting influence on the religious brotherhoods of North Africa.

The Thaalibiya school he founded became an innovative pedagogical model, combining traditional teaching of Islamic sciences with a mystical approach to spirituality. This teaching method profoundly influenced religious education in the Maghreb for several centuries.

His impact on the intellectual development of Algiers was major: the city became, thanks to his influence, a center of attraction for scholars and students from throughout the Maghreb and the Mashreq. This intellectual effervescence contributed to the emergence of Algiers as a regional cultural metropolis.

Sidi Abderrahmane's influence also extended to the social and political sphere. As supreme Qadi, he contributed to the establishment of an equitable legal system based on the principles of Maliki sharia, the dominant legal school in the Maghreb.

His death around 1471 marked the end of an era, but his legacy persisted through his disciples, his works, and the institution he founded. His tomb in Algiers continues to be a venerated pilgrimage site, testimony to the persistence of his spiritual influence.

References and Bibliographical Sources

IBN RUSTAM Abdalrahmane

Profession: Politician, Imam, Missionary, Dynasty Founder Field(s) of Specialty: Ibadi Islamic Theology, Political Governance, Islamic Jurisprudence, Quranic Exegesis

Birth, Origins & Education

Abd al-Rahman ibn Rustam ibn Bahram ibn Kisra was born between 729 and 730 CE (approximately 110-111 AH) in Iraq, into a prestigious Persian family. His lineage traces back to the Sassanids, the ancient kings of Persia, making him a descendant of pre-Islamic nobility. Some historians also trace his origins to the Ladhâriq, former kings of Andalusia before Islam, confirming in both cases his noble ancestry.

Orphaned at a young age when his father died during a family pilgrimage to the Hejaz, he grew up under his mother's care, who married a Maghrebi man and settled in Kairouan. It was in this first Arab-Muslim city of the Maghreb that Abd al-Rahman received his initial education, learning the fundamental sciences of Islam.

His decisive formation took place in Basra around 135 AH/752 CE, where he joined the prestigious school of Abu Ubayda Muslim ibn Abi Karima for five crucial years. His master, recognizing his exceptional intelligence and profound doctrinal understanding, granted him special authorization by declaring: "Issue fatwas on what you have heard from me and on what you have not heard," a rare privilege accorded to few disciples.

Career

Abd al-Rahman's career truly began upon his return to the Maghreb as one of the five bearers of Ibadi knowledge. In 758 CE (141 AH), when Abu al-Khattab Abd al-A'la ibn al-Samah al-Ma'afari seized Kairouan, Ibn Rustam was appointed governor and judge of this strategic capital, marking his first major political responsibilities.

After Abu al-Khattab's defeat by Abbasid armies in 761 CE (144 AH), Ibn Rustam organized a strategic retreat toward the central Maghreb. He established himself in the Tahert region (present-day Tiaret in Algeria), choosing a defensive site on Mount Sufajjaj, surrounded by three rivers and featuring remnants of ancient constructions.

In 776-777 CE (160 AH), the Ibadi Berber tribes elected him imam, thus founding the Rustamid Imamate, the first independent state of the central Maghreb to proclaim its separation from the Abbasid Caliphate. This election marked the culmination of decades of efforts to establish an autonomous Ibadi state.

His reign was characterized by remarkably organized and just administration. He established a governance system based on Ibadi principles, creating a model state that extended over most of present-day Algerian territory, including influences reaching Tripoli, the Nafusa Mountains, and the Djerid region.

Distinctions & Recognition

Abd al-Rahman ibn Rustam enjoyed exceptional recognition from both his contemporaries and modern historians. One of his contemporaries declared: "I know no one capable of resolving blood matters concerning the people of the qibla in our time, except Abd al-Rahman ibn Rustam in the Maghreb."

Dr. Suheil Zakkar includes him among the "first hundred" in Islamic history and heritage, a modern recognition of his considerable historical impact. Contemporary chroniclers unanimously praise his exemplary governance, noting that none of his subjects ever contested his judicial or political decisions.

He bore the prestigious titles of Imam, Caliph, and Commander of the Faithful (Amir al-Mu'minin), recognition of his spiritual and temporal authority. His reputation for justice and piety spread throughout the Muslim world, attracting scholars, merchants, and pilgrims from various regions to Tahert.

Ibn al-Saghir, official chronicler of the Rustamid dynasty, testified: "He led them with praiseworthy conduct, from first to last, and they reproached him for none of his judgments, nor any of his decisions... The weak became strong, the poor prospered, their conditions improved."

Works, Impact & Influence

Abd al-Rahman's intellectual legacy includes several major works, although most have not survived to the present day. His principal work consisted of a commentary (tafsir) on the Quran, testifying to his profound theological erudition. A second work, mentioned by Abu Ya'qub Yusuf al-Warjalani, compiled his sermons and speeches, reflecting his political and religious thought.

His influence extended far beyond the borders of his state. As one of the five bearers of knowledge to the Maghreb, he ensured the transmission of the chain of religious learning, training numerous disciples including his son Abd al-Wahhab and the members of the Council of Seven whom he designated to succeed him.

The impact of his foundation is measured by the exceptional duration of the Rustamid dynasty, which maintained its independence against the Abbasid Caliphate for more than a century, until 909 CE. This longevity testifies to the solidity of the institutions he established and the legitimacy he conferred upon his state.

The governance model he instituted durably influenced the political organization of the central Maghreb. His consultative system (shura), equitable justice, and management of ethnic and religious diversities created a remarkable precedent in Maghrebi history.

His capital, Tahert, became a major intellectual and commercial center, attracting scholars, theologians, and merchants from throughout the Muslim world. This cultural and economic prosperity contributed significantly to the development of medieval Maghrebi civilization.

References and Bibliographical Sources

• Glorious Algeria - Rustamid Dynasty: https://gloriousalgeria.dz/Fr/Post/show/67/Dynastie-Rustamide-Alg%C3%A9rie-
• Wikipedia - Ibn Rustam: https://fr.wikipedia.org/wiki/Ibn_Rustom
• IQR Shop - The First Algerian State: https://www.iqrashop.fr/fr/algerie/15111-le-premier-etat-algerien-le-royaume-rostemide-5430000151115.html
• Wikipedia - Central Maghreb: https://fr.wikipedia.org/wiki/Maghreb_central
• Google Books - Various historical sources on Maghreb history
• IslamWeb - Notice on Abd al-Rahman ibn Rustam: https://www.islamweb.net/ar/fatwa/102368/
• Tourath.org - Detailed biography of Abd al-Rahman ibn Rustam
• ASJP - Scientific articles on the Rustamid period: https://asjp.cerist.dz/en/article/256645
• Ibn al-Saghir - Chronicle of the Rustamid Dynasty (contemporary sources)
• Abu Ya'qub Yusuf al-Warjalani - References to Ibn Rustam's works