إمارة المؤمنين في الدستور المغربي : تمثل التأسيس الأول

Abstract EN

The king's status in the constitution is an extension and institutionalization of his religious character, which has been enshrined for decades in Morocco, launched from the outset with religious payloads, has contributed, along with objective and subjective possibilities, to its geographical expansion, on the one hand and its cultural crystallization, on the other.

-the Research problem : aims to approach the religious determinants on which the, command of the faithful is based in Morocco ? how did this capacity enable it to establish a distinct religious policy, given the religious changes emerging here and there ? -the Research hypothesis : the command of the faithful, forms the customary and written constitutional rule, which enabled the royal institution, as a output of a historical and symbolic legacy, to become the central focus of political life, especially religious.

Research methodology : Guided by the historical and descriptive analytical approaches.

Results : -chapter 41 of the constitution still governs and defines all the functions, powers, specializations and other authorities possessed by the King, especially since it is the first chapter in the order to begin the title section concerning the monarchy, which means that it determines in one way or another the nature of the work of the rest of chapters of this section.

and about the content level, the decrees sought to be retained, for religious policy to be inlaid by the king alone.

the royal decrees cannot be challenged in court, simply because it comes from the "Amir Al mu'minin" the commander of the faithful ; -the status of the commander of the faithful is not only symbolic, but also as an integrated institution, and has its legal, constitutional and political fundamentals, hence its religious jurisprudence, which is based on the honorable lineage and allegiance on the one hand, and which is inspired by the Sunni heritage, especially the Ash's doctrine, the Maliki doctrine and Sufism, on the other.

to reflect this vision, the King institutionalized it through ideological and academic entrances.