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Al Quaraouiyine

34 3'52 "N 4 58'24" W / 34.06444, -4.97333

Al Quaraouiyine
Var 132.jpg
Original Name Al Quaraouiyine
Information
Foundation 877?
Founder Dawwd Ibn Idris
Type Public University
Language regime Arabic
Location
City Fez
Country Morocco
Specials Mosque
change Consult the documentation of the model

Quaraouiyine Al Arab : is a university Moroccan located at Fez. According to tradition, its construction began in 859 under the reign of the dynasty Idrisid. It is considered the oldest university in the world still in operation Reflections on the founding of the Quaraouiyine

Due to the lack of sources, the historical context of the founding of the Qarawiyyin could be presented in a few lines and yet most of these lines would be too . Because, in addition to the lack of sources of Qarawiyyin speaking before Ibn Abi Zar (early eighth H. / fourteenth centuries), bad luck (if not maliciously) asked that the archives of Awqaf (stored at Qarawiyyin) burn in 723H./1323 ... just as the almost mythical story of the first Idrissids , foundations of Fez and Qarawiyyin is being set by Merinids ...?! To facilitate the task surely, the overwhelming majority of contemporary historians attribute the founding of the Qarawiyyin to Fatima al-Fihriya , as the author says calmly al-Anis al-mutrib.

However, Chafik T. Benchekroun, a young Moroccan historian, in a memorandum on Idrissids it comes to supporting the University of Toulouse , has brought a whole new light on the history of the founding of the Qarawiyyin. Indeed, even before Mr Benchekroun, the discovery of the wooden panel marked the founding of the Qarawiyyin in 263H./877 Dawwd by Ibn Idris was a blow to the myth zarien (of Ibn Abi Zar ) whereby the Qarawiyyin 245H./859 was founded by a woman (something very unique and amazing in the history of Islam) named Fatima Al-Fihriya <. Not to mention that the same author argues that another major mosque in the city, in the other bank, Masid al-Andalus, was founded by the sister of the same founder of Qarawiyyin. Until now, historians did not know who to give reason, Ibn Abi Zar , or registration restored, some daring theories harmonizing data from Ibn Abi Zar ) and registration

First, notes Chafik Benchekroun , Fatima al-Fihriya , which is supposed to have emigrated from Qayrawan ( Kairouan ) to Fez with his family, and named after the founder of the city and the greatest conqueror of the Maghreb : 'Uqba ibn Nafi al-Fihri. Do not forget either that his name is the most famous daughter of the Prophet : Fatima , and her father's name was Muhammad ibn Abd-Allah (full name of the Prophet ) ... she has the nickname Umm al -Qasim (the Prophet 's name was Abu al-Qasim), the first letter of his name and his name is the same as the first letter of Fez , a fae ...

All these details seem far-fetched, but this follows that Mr Benchekroun is much more convincing. This detail is significant. Fatima al-Fihriya is presented as a "single woman" (his father died and her husband) who inherited his fortune from them. However, at the time of the Prophet , a muhira (who emigrated with the first Muslims persecuted Medina ) also named Fatima Al-Fihriya , female figure close to the Prophet (he advise her marriage in particular), will be that that will bring the most important hadiths on the financial situation of women isolated in Islam ... and especially divorced women . It goes without saying that this parallel between the historical figure of Fatima al-Fihriya contemporary of the Prophet and the legendary character of Fatima al-Fihriya which Ibn Abi Zar is the first to talk (about 500 years after his alleged existence) is troubling. When Ibn Abi Zar narrates the founding of the Qarawiyyin, then notes Chafik Benchekroun , it makes much of the extreme concern would have had the character of Fatima al-Fihriya to build the mosque of the most prescribed just and honest as possible. A desire that is not new and it is possible to go back to the pre-Islamic era when the grandfather of the Prophet , Abd al-Muttalib, had already wanted the money needed to rebuild the Kaba is "pure" and legitimately acquired . However, the insistence of Ibn Abi Zar meticulous about the minute details of the construction is so long that it becomes bizarre and therefore suspect. For in the amount of fussy details to demonstrate that he cites the construction of the mosque took place in full compliance with all rules of Islam , there 'is one, according to Mr Benchekroun, which is the mass collapse smoker and the other is again exposed the specious subjectivity of Ibn Abi Zar. He claims in effect that water qu'utilisrent the "masons" to build Qarawiyyin was taken from the clean floor of the mosque (to show that the building materials came not from any other land owned resources would be subject to controversy), specifically the well would have dug Fatima middle of the court. This well, says Ibn Abi Zar , would be one that still exists in the middle of the court in his time (eighth H. / XIV) and so today ... This detail proves the falsity of all so the latest information that relates corollaries, as Mr Benchekroun alleges that the court at the time of Ibn Abi Zar was added by the Zenetes Ab al-Abbas Ahmad ibn Abi Bakr around 345H./956 , that is to say long after the founding of the court ... Qarawiyyin Qarawiyyin the original having been replaced by that same span ... The governor Zenata wells can not be found either in the court speaks of Ibn Abi Zar (since it was built well after the founding of the mosque), or in the old court (since it no longer exists, it has been transformed into bays for regular prayer).

Not satisfied with all these discoveries, Mr. Benchekroun continues its critical approach, saying that Ibn Abi Zar speaks of the reign of Idris I, then that of Idris II , then that of Muhammad ibn Idris II, then one of ' Ali ibn Muhammad ibn Idris, and that of Yahya ibn Idris II ... and suddenly stops to immediately tell the wonderful story of Fatima al-Fihriya ... Why? It must be said that the death of Yahya Ibn Idris II, his son Yahya Ibn Yahya will succeed him 245H./859 (the exact year of the founding of the Qarawiyyin by Fatima Al-Fihriya by Ibn Abi Zar ) In ... That same year, his reign lasted only a few months (or weeks or days?), Yahya ibn Yahya (who spent his short reign in lust and debauchery) abusing a Jewish named Hanna in a steam room, thereby worth the wrath of the people who push to flee to the shore of Andalusia where he died that night of shame which he would have covered ... His wife, 'Atiq, would have had the courage to stay on the shore of Kairouan where it would rapidly "orchestrated" the capture of the city by his family (in writing to his father' Al Ibn 'Umar ibn Idris) . This year 245H./859 was therefore one in which a woman (Hanna) was the leading actress of a humiliating episode in the history of Idrissids, where another woman ('Atiqa ) was the leading actress of a episode of that glorious history. That same year in which Ibn Abi Zar stops his narrative history Idrisid to place exactly a wonderful story whose lead actress is a woman, Fatima al-Fihriya ... As for the rest of the story Idrisid it does there is virtually no significant female figure for a single year, three women shine with a presence shown. It must be said that Arab writers often mention female figures in the middle of delicate moments of their stories. Just remember the story of the daughter of the famous al-Muqawqis, governor of Egypt during the Arab conquest. Or the story of the daughter of the Byzantine governor of Ifriqiyya, Gurg, at the same conquest. Not to mention the equally famous daughter of Count Julian ... But I must admit that Fatima al-Fihriya takes a role quite different from all its illustrious sister of Arabic historiography. These past all take passive roles (they are either raped or rewards offered in playing roles entirely conventional), while Fatima al-Fihriya plays a very active role, traditionally masculine, as it built a religious monument to become famous in history.

Ibn Abi Zar says that Qarawiyyin was founded by a pious woman named Fatima Al-Fihriya , and the Masid al-Andalus was founded by his sister Maryam al-Fihriya through inheritance they received. While such monuments founded by women are extremely rare with a history of Islam , Ibn Abi Zar claims that the two most prestigious monuments of Fes was founded by two women, plus two sisters. It's a great story. But this beautiful story has been gutted ago few decades by the discovery during a restoration of Qarawiyyin, a covered wooden chevron gypsum above the mihrab primitive and marked the founding of the Qarawiyyin . In an ancient Kufic (the same to be mistaken as that used in the inscription, dated 821, the Ribat of Sousse, and that the alphabets of Kairouan including the terrain would appear in 862 ), the inscription proclaims that was founded in Qarawiyyin 263H./877 Dawwd by Ibn Idris, one contemporary as al-Yaqub says he actually "ruled" at about that time in Fes . The same Dawwd Ibn Idris, who was to be one of the most famous children of Idris II, as it was nicknamed Ab Dawwd (father of Dawwd) . This then that Ibn Abi Zar was erected as an absolute truth that Qarawiyyin was founded by the illustrious unknown Fatima al-Fihriya in 245H./859 (such date which is coincidentally exactly 100 years before the founding of the minaret the Qarawiyyin, which continues until today, 345H .

As aptly pointed Chafik Benchekroun the foundation inscription of Qarawiyyin was discovered above the arcade that was overhanging the original mihrab of the first mosque. It was covered with gypsum, which completes grant him his seal of authenticity deserved because the Almoravids were eager to cover all the fine gypsum arabesques and inscriptions which they feared to displease the aesthetic purists Almohads arriving then Fez and pray that went directly into the Qarawiyyin . Moreover, the mosque-Zaytuna in Tunis, whose foundation is contemporary to that of Qarawiyyin, H. 241-249 / 856-864 AD, retains a foundation inscription of Kufic style, similar to that provided on the foundation inscription of Qarawiyyin on the dome before the mihrab, which is to say virtually the same location was found that the Qarawiyyin

The question thus becomes self-evident to confuse the senses. Ibn Abi Zar lied about the history of the founding of the Qarawiyyin. For it must be remembered, as noted Mr Benchekroun , no author before Ibn Abi Zar is talking about this wonderful story of Fatima al-Fihriya nor Ibn al-Idara or'Ur, much less al Bakr, who likes to give as many details about Fez (indeed, he speaks only of the mosque from the shore of the Andalusians, and do not breath a word about Qarawiyyin). Ibn 'Abd al-Wahid al-Murrku, who writes around 621H./1223 (so just before the arrival of Merinids in power), speaks at length of Fez and his intellectual brilliance, in boasting of having to all continued his studies at the age of nine, but he does not at any time nor the slightest allusion to either the Idrissids Qarawiyyin , whereas when it speaks of Ifriqiyya Qayrawan or it does forgets to mention the Aghlabids . An author of the VIth H. / twelfth century, as the anonymous Kitb al-Istibr, speaks at length of Fez and lingers for several lines on what he calls ( ) Mosque of Kairouan in the banks. He speaks so additions to the Almohad mosque (two fountains and a door), but goes no further, and do not bind to any Idrissids. He speaks equally regardless of the mosque from the shore of Andalusia

Therefore, after the presentation of all these arguments, Mr Benchekroun think it becomes all at legitimate to doubt the existence of this legendary figure and surely that is totally fictitious Fatima al-Fihriya

The place of worship instead of teaching

Historians like Alfred Bel and Levi-Provencal does give the Qarawiyyin title Merinid university at the time, although the first claims that it was the religious and intellectual heart of the Maghreb since Idrisid the time . The Moroccan historian Muhammad al-Mann think about it, that it was under the reign of the Almoravids that the university actually adds to the mosque . The latter is perhaps the closest to historical reality, because in fact it was not until the first half of the VIth H. / twelfth century to see out of Fez great philosophers (like Ibn Baga or Avempace ), mathematicians (like the Jew Ibn al-Yasmina, inventor of the triangle, said wrongly in Pascal ), plus many theologians and literary figures. This naturally means that at that time the city of Fez has become able to present lessons in various fields (theology, jurisprudence, philosophy, mathematics, astrology, astronomy, science, language ...). The various branches which, if they are concentrated from the time the Qarawiyyin logically with teachers for each subject, may symbolize the future of schools after future Western notions. So, the "university" of al-Qarawiyyin simply never existed at the time Idrisid, as claimed by tradition. The Qarawiyyin Idrisid was only a mosque, among others. The Friday sermon was not even done.

H. in the eighth / fourteenth century and beyond (periods Wattassides, Sade, Alawite), most great scientists and scholars of the Maghreb and the remnants of Andalusia moved to Fez and Qarawiyyin as students , teachers and ordinary listeners (Ibn al-Hatib, Ibn Haldun , Hasan al-Wazzan or Leo Africanus , al-Yusi ...), while the time Idrisid , and basically before the year one thousand, the few columnists, lawyers and poets had to rely these regions were to know the best Qarawiyyin that name, a mosque among many others whose potential greatness should not even exceed the height of its walls.


Architecture

Fes Mosque El Qaraouiyyine.jpg

All necessary materials were extracted from a quarry established on the land itself. The water was supplied from a well dug at the same place also.

The mosque then measured 150 spans (about 35 meters) long from north to south. It consisted of four ships, a small courtyard, a mihrab and a minaret low.

The mosque has 270 columns forming 16 ships of 21 arches each. Each ship contains 4 rows of 210 faithful, or 840 to give the 16 ships 13 440. Add 160, many of the faithful can be positioned as needed before the columns 2700 may find other place in the yard and 6000 in the gallery, vestibules and doorways. In the end, no fewer than 22,700 faithful can hear the prayer at a time.

Education

The university offers many lessons-oriented study of Islam. The university is divided into faculties spread over several cities in Morocco ( Fez , Agadir , Tetouan , Marrakech ). The university awards degrees covered by the Moroccan State.

Tags:

Degrees:

  • Graduate Certificate in Literary Studies (EUEB)
  • Ijaz al Oulia (Licensing)
  • Has takhssiss (DES)
  • Al A'limya (State Doctorate)

Periodical Publications:

  • Magazine Al Quaraouiyine
  • Journal of the Faculty Al Logh al Arabia ( Marrakech )
  • Journal of the Faculty Ash-Sharia ( Fez )
  • Journal of the Faculty Ach-chariat ( Agadir )
  • Journal of the Faculty Ossouleddine ( Tetouan )


Statistics (1996-1997):

  • Students: 6178
  • Teachers: 123
  • Administrative Staff: 226

References

  1. The Guinness Book Of Records, Published 1998, ISBN 0-553-57895-2 , p. 242
  2. . Yet despite the emptiness of sources, it is easily possible to find historians who hold forth at length on the history of Qarawiyyin during his early years as if they had tons of records at your fingertips. Henri Peres said, for example: "There is no doubt however that Fez , from the ninth century, was, through his university mosque of al-Karawiyyin, "the abode of science and wisdom," as its founder had predicted, but it is important to note that, since the founding of al-Karawiyyin almost any intellectual activity of the inhabitants of Fez turns to purely Islamic disciplines ... "Hesperis, 1934, XVIII, p. 9-10. Alfred Bel is roughly the same speech: - Al-Jazna, Zahrat al-Aas, trans. Alfred Bel, Publications of the Faculty of Arts of Algiers, Issue 59, 1923, p.85, footnote 1.
  3. Among contemporary historians who attributed the founding of Fatima al-Qarawiyyin Fihriya Edmond Pauty, plan Qarawiyin University in Fez, Hesperia, IV, 1923, p. 539. The article about the history of the site Qarawiyyin www.qantara-med.org (accessed 21/11/2009) repeats word for word the narration of Ibn Abi Zar. Moroccan side of the historians all sing the glory of Fatima al-Fihriya (symbol of the openness of Islam, woman pioneer in the history of mankind, blah blah ...). Among these, it is possible to quote Muhammad Al-Muntasir Bi-Allah al-Kattan, Ahmad-RISUN ... 'Abd al-Hadi-Tazi tries to marry the two versions of Fatima and Dawwd. Also note that Ibn Haldun speak briefly about the founding of the Qarawiyyin, citing Ibn Abi Zar and confusing information presented by them (eg when he says that Fatima was part of the tribe Huur, then that Ibn Abi Zar says it is the owner of the land of the mosque that was ...). See: Ibn Haldun, Kitab al-Diwan al-wa'ibar mubtada 'wa al-Habar ayyam fi al-arab wa al-Ajam wa al-Barbar wa man arahum min Dawi a-Sultan al-Akbar, Dar al-Kutub al -Ilmiya, Beirut, nd, Volume IV, p. 18.
  4. 'Abd al-Hadi-Tazi supports the theory that the date given by Ibn Abi Zar like the building Qarawiyyin (245H./859) is that the start of construction, and the date given by the foundation inscription is that of the end of construction and thus the foundation (263H./877), the exceptional length of the construction period (18 years for a modest oratory) was attributable to drought raging at the time, the major economic problems being experienced Fez, and the infighting that was engaging the political class of the day. Moreover, to explain the absence of the name of Fatima al-Fihriya the foundation inscription, and the presence of one of Dawwd Ibn Idris, Tazi-uses the fact that Fatima is a woman, and the foundation of mosques was often put in the name of the sovereign. See article on Qarawiyyin published on the Internet: www.islamonline.net/
  5. Chafik T. Benchekroun, The Idrissids (The story cons history), Master's Thesis I, University of Toulouse, September 2010, p. 69.
  6. A very late author as Ibn al-Qadi (born in Fez in 960H./1562 and died in 1025H./1616) contends that his father was called Muammad IbnAbd-Allah al-Fihri. Show: Evariste Lvi-Provenal, Excerpts of Arab historians of Morocco, Emile Larose, Paris, 1923, p. 22.
  7. Ibn Abi Zar 'al-Rawd Qirtas, y traducido por anotado Huici Ambrosio Miranda, J. Nacher, Valencia, 1964, p. 106.
  8. Specifically Fatima bint Qays al-Fihriya.
  9. Sams-din-Dahab, Tahb siyar nubale-Alam, has Muassasat-Risala, 1992, Volume I, p. 165.
  10. Chafik T. Benchekroun, The Idrissids (The story cons history), Master's Thesis I, University of Toulouse, September 2010, p. 70.
  11. Al-Yaqub, Yaqub al-Tarih, Dar Sadir, Beirut, no date, Book II, p. 19.
  12. Ibn Abi Zar ', idem, p. 107.
  13. Ibn Abi Zar ', idem, p. 110.
  14. Ibn Abi Zar ', idem, p. 105-6. Ibn Abi Zar says that during the reign of Yahya ibn Muhammad ibn Idris Qarawiyyin that was founded, therefore, by 244H./858 or, when the latter died in 245H./859. See pages 105 and 149.
  15. Ibn Abi Zar ', idem, p. 151-152.
  16. Note in passing that it would be the surname of the mother of Idris ibn 'Abd-Allah. Show: Zall 'Abd al-Hamid al-Tarih al-Arab Maghrib, al-Munaat maarif, Alexandria, 2003 (1st edition: 1964), Volume II, p. 423.
  17. History of the rulers of the Maghreb, trans. Beaumier, Paris, 1860, p. 67.
  18. For a detailed report on this discovery see, in particular: Mixtures of History and Archaeology of the Muslim West, II, Government General of Algeria, Algiers, 1957. For item (a new entry Idrisid, G. Deverdun, p. 67-73), and 'Abd al-Hadi-Tazi, al-Gami Qarawiyyin masid al-wa al-Gami bi-Madinat Fas, Dr al-Kitaab al-Lubnan, 1972, Volume I, p. 200-201.
  19. Mixes History and Archaeology of the Muslim West, P. 69. However, we must recognize that, as is also Deverdun Gaston: "Dawud on the single currency (circa 222H), known to his name, the door of al-kunya Muntair billah not used here. "(P. 69). The title of imam may also surprise (p. 72).
  20. Al-Ya'kub, Countries, trans. Gaston Wiet, French Institute of Oriental Archaeology, Cairo, 1937, p. 223-224.
  21. Ibn al-Abbar, Al-Hull-sayre, revised by Husayn Muen, Dar al-Ma'arif, Cairo, 1985, Volume I, p. 131.
  22. Ibn Haldun, Kitab al-Diwan al-wa'ibar mubtada 'wa al-Habar ayyam fi al-arab wa al-Ajam wa al-Barbar wa man arahum min Dawi a-Sultan al-Akbar, Dar al-Kutub al- Ilmiya, Beirut, nd, Volume IV, p. 18.
  23. Chafik T. Benchekroun, The Idrissids (The story cons history), Master's Thesis I, University of Toulouse, September 2010, p. 71.
  24. Ibn Abi Zar ', idem, p. 121. This would have happened precisely during the night of 14 to 15 Rabi-540H tani. / 4 to 5 September 1145 (or the night of 11 to 12, or that of 13 to 14)
  25. Zall 'Abd al-Hamid al-Maghrib Tarih al-Arab al-Munaat Maarif, Alexandria, 2003 (1st edition: 1964), Volume II, p. 102.
  26. Chafik T. Benchekroun, The Idrissids (The story cons history), Master's Thesis I, University of Toulouse, September 2010, p. 72.
  27. Ibn 'Abd al-Wahid al-Murrku, al-talha abr Muib fi al-Maghrib, Dar al-Kutub al-Ilmiya, Beirut, 2005, p. 257
  28. Ibn 'Abd al-Wahid al-Murrku idem, p. 255.
  29. Kitb al-Istibr aib fi al-AMSAR, text commentary and annotated by Zall Sad Abd al-Hamid, dar a-a-Suun aqfiya al-Amma, Baghdad, 1986 180-181.
  30. The character of this legendary figure is all the more true with time, generations will attribute more features sacred Fatima al-Fihriya like to have affected the uba Qarawiyyin merely by its only authority (while uba there will be transferred a few decades after the founding of the mosque under the Zenetes). In any case, this assertion has seriously-at IXth H. Tanase / fifteenth century. The same has Tanase, which asserts that the Qarawiyyin was founded by a woman qarawiyya (rustic) ... Qarawiyyin being the plural qaraw (country), otherwise this could explain the etymology of the mosque or on the right bank of Fez in full but it should also be noted that qaraw can also mean Qayrawan, that is to say Qayrawan capita (an anonymous VIIIth H. / fourteenth century also said Fatima Al-Qarawiyya). See: Speaking of history Idrisid fragment from the book entitled Tanase a-a-Durr Nazm wa al-bayan fi iqyn Saraf Ban Zayyan published by Ismail al-'Arabi in his work schedule: Ismail al-Arab, Dawlat al-adrisa muluk Tilimsan wa wa Fas Qurtuba, Dar al-Garb al-Islami, Beirut, 1983 285.
  31. Al-Jazna, Zahrat al-Aas, trans. Alfred Bel, Publications of the Faculty of Arts of Algiers, Issue 59, 1923, p. 7.
  32. Lvi-Provenal, Historians of Chorfas followed the foundation of Fez, Maisonneuve, Paris, 2001.
  33. Al-Jazna, Zahrat al-Aas, trans. Alfred Bel, Publications of the Faculty of Arts of Algiers, Issue 59, 1923, footnote 1 on page 85 of the translation)
  34. Deverdun Gaston, al-Karawiyyn, Encyclopedia of Islam, EJBrill / Maisonneuve & Larose, Leiden / Paris, 1971, Volume IV, p. 659.
  35. http://www.enssup.gov.ma

Bibliography

  • Cartas al Roudh Abu Saleh Mohammed Ben Abd el Halim, 1325 (translation of Auguste Beaumier, 1858).
  • Monograph Fez by Captain Thomas, 1892-1893, paper La Martiniere.
  • Chafik T. Benchekroun, The Idrissids (The story cons history), Master's Thesis I, University of Toulouse, September 2010.

See also

Related articles

External Links

Flag: Morocco Moroccan universities
North Al-Fez Quaraouiyine Fez Benabdellah Ifrane Kenitra Oujda Tangier-Tetouan
Center Casablanca Beni Mellal El Jadida Meknes Mohammedia Rabat-Agdal Rabat-Souissi Rabat-UIR Settat
South Agadir Marrakech
See also: National Union of Students of Morocco Engineering training in Morocco


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