the richness of this doctrine. And he thus played an effective role in spreading Ash'arism in Andalusia and the Maghreb.

It is clear from the foregoing that the Maghreb, in its various regions, was acquainted with the Ash'ari doctrine before the sixth century. However, the presence of this doctrine there did not go beyond its comprehension and knowledge by a group of scholars, and its adoption and enthusiasm by some of them. It did not have a share of prevalence and generality such that it would become the belief of the common people, on which their minds would run in theological conception, and with which their tongues and pens would speak in their sayings and writings.

Perhaps Ifriqiya and Andalusia were more fortunate in their knowledge of this doctrine and their influence by it than the far and middle Maghreb. This is where the Almoravid state was established, which disrupted the theological thought in the direction of Ash'ari interpretation, and maintained the Salafi method in passing on the texts.

Al-Marrakshi says in his statement: "The people of that time [the Almoravid era] condemned everyone who appeared to delve into any of the sciences of theology." The jurists decided before the Commander of the Faithful to condemn the science of theology, and to shun whoever appeared with anything of it, and that it was an innovation in religion. And most of it might lead to a disruption in beliefs, as Ibn Khaldun depicted it in his statement: "The people of the Maghreb were isolated from following them [i.e., the Ash'aris] in interpretation, and taking their opinion in it, following the Salaf in abandoning interpretation and passing on the ambiguous verses as they came."

The delay of the Maghreb in adopting Ash'arism as a general doctrine in theology for two centuries is due to three basic factors, as we see it: The first is the scarcity of supporters of the Salafi doctrine in the Maghreb in general, compared to what was the case in the East. It is clear that the opposing challenges that used rational evidence were among the most important motives for the Salafis to adopt Ash'arism as a ruling for rational argument and a decisive blow to opponents. And the dialogue that arose in Qairawan, which we referred to earlier, was a rare occurrence.

Al-Marrakshi, Al-Mu'jib: (133) Ibn Khaldun, Al-'Ibar: (134)