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Al-Qayrawan (Tunisia) IMPORTANT NOTICE: Author: Salah Zaimeche PhD Chief Editor: Lamaan Ball All rights, including copyright, in the content of this document are owned or controlled for these purposes by FSTC Limited. In accessing these web pages, you agree that you may only download the content for your own personal non-commercial Release Date: September 2004 use. You are not permitted to copy, broadcast, download, store (in any medium), transmit, show or play in public, adapt or Publication ID: 4067 change in any way the content of this document for any other purpose whatsoever without the prior written permission of FSTC Limited. Copyright: © FSTC Limited, 2003 2004 Material may not be copied, reproduced, republished, downloaded, posted, broadcast or transmitted in any way except for your own personal non-commercial home use. Any other use requires the prior written permission of FSTC Limited. You agree not to adapt, alter or create a derivative work from any of the material contained in this document or use it for any other purpose other than for your personal non-commercial use. FSTC Limited has taken all reasonable care to ensure that pages published in this document and on the MuslimHeritage.com Web Site were accurate at the time of publication or last modification. Web sites are by nature experimental or constantly changing. Hence information published may be for test purposes only, may be out of date, or may be the personal opinion of the author. Readers should always verify information with the appropriate references before relying on it. The views of the authors of this document do not necessarily reflect the views of FSTC Limited. FSTC Limited takes no responsibility for the consequences of error or for any loss or damage suffered by readers of any of the information published on any pages in this document, and such information does not form any basis of a contract with readers or users of it. FSTC Limited 9 Conyngham Road, Victoria Park, Manchester, M14 5DX, United Kingdom Web: http://www.fstc.co.uk Email: [email protected] Al-Qayrawan (Tunisia) September 2004 AL-QAYRAWAN (TUNISIA) `Al-Qayrawan,' according to Al-Idrisi, is `mother of cities and capital of the land, is the greatest city in the Arab West, the most populated, prosperous and thriving with the most perfect buildings...'1 Al-Idrisi’s eulogy for al-Qayrawan is not just amply merited, it symbolises the greatnesses of Muslim civilisation in each and every single manner, all to be found expressed by the history of Al-Qayrawan. First and foremost, Al-Qayrawan symbolises Islam’s greatness in the way, that out of nothing, sand and bareness of pre-Islamic times rose one of the most vibrant centres of civilisation of the Middle Ages. Second, it is first and foremost learning from Al-Qayrawan, which triggered revival north of the Mediterranean, that is in Europe, following translations of such learning. Third, Al-Qayrawan symbolises perfectly Muslim civilisation in its decline, the city rampaged in the 11th century by the Banu Hilal, saw its prosperity and learning extinguished to this day, just as learning was extinguished in Islam following the crusader-Mongol invasions, and yet, just as Islamic civilisation, refusing to be extinguished, al-Qayrawan has always been a symbol of resistance. These three points are looked at in turn. The Birth and Rise to Glory of Al-Qayrawan: When Okba Ibn Nafi’, heading the Muslim army in the Maghrib reached the valley of al-Qayrawan, he spent there the night with his companions. The following morning, he stopped at the entrance of the barren valley, and hailed loud: `Dwellers of the valley, leave! For we are stopping here.’ He gave the order three times. Soon, serpents, scorpios, and many other species began to leave. The Muslim warriors, standing, gazed at the exodus taking place from the morning until made uncomfortable by the great heat. Then, seeing that all had disappeared, they installed themselves in the valley. Forty years after this day, it was said, the people of Ifriqya could not find a serpent or a scorpion even when they were offered a thousand dinar for one.’2 A legend say some, a real story say others; whichever, a beautiful story symbolising the greatness of a great city. Al-Qayrawan lies 112 miles south of Tunis and 40 miles west of Susa, and is 250 feet above sea level in the middle of a great plain traversed by the Wadi Zarud and the Wadi Merguellil, both of which ultimately disappear in a salt lake.3 These rivers are subject to sudden floods, which sometimes turn the environs of the city into a lake, and when the rains have been sufficiently abundant, the soil yields a rich harvest, the 1 Al-Idrisi: Nuzhat al-Mushtaq, quoted by M al-Rammah: The Ancient Library of Kairaouan and its methods of conservation, in The Conservation and preservation of Islamic manuscripts, Proceedings of the Third Conference of Al-Furqan Islamic Heritage Foundation, 1995, pp 29-47, at p. 29. 2 Ibn abd al-Hakem. In J. Fontaine and P. Gresser: Le Guide de la Tunisie; Editions La Manufacture; Besancon; 1992; P. 306. 3 G. Iver: Kairawan; Encyclopaedia of Islam; first series vol 4; pp. 646-9; at p. 646. Publication ID: 4067 Page 2 of 15 COPYRIGHT © FSTC Limited 2003, 2004 Al-Qayrawan (Tunisia) September 2004 Muslim geographer al-Bakri, telling how in the western part, the grain sown is sometimes returned a hundred fold.4 The year 670 CE is renowned as the year of the foundation of the city of Al-Qayrawan. Prior to that, the Muslim armies had already defeated the Byzantine army of the Patriarch Gregory at Sbeitla.5 A further Muslim victory which destroyed the Byzantine navy secured a powerful Muslim presence in the region.6 It was in 670, that Okba Ibn Nafi’ laid the first stone of the city; he first built a mosque, the palace of government, then houses for his soldiers as well as a wall 2750 yards long. 7Al-Qayrawan became the capital of Muslim Africa and the residence of the Muslim governors. 8 Qayrawan Mosque It was under the Aghlabids (800-909) that Al-Qayrawan underwent considerable expansion and reached the zenith of its prosperity; 9 and whatever legacy it has left to history dates from its Aghlabid period. The Aghlabid rulers vied with each other in enriching the city with rich monuments and multiplied the works of public utility.10 Ibrahim Ibn Ahmad (876-7) built a palace celebrated for the purity of its air, a castle around which grew up an important town with bazaars, baths, and large parks and gardens. 11 The Aghlabids, most importantly, left great engineering works, such as the huge water storage basins, a number of aqueducts and bridges, various water works, and the complex sewage system. 12 One such remarkable work was the reservoirs, one of which al-Bakri describes: `is circular in form and of enormous size. In the centre rises an octagonal tower covered by a pavilion with four doors. A long series of arcades of arches resting one upon the other ends on the south side of the reservoir.’ 13 4 G. Iver: Kairawan; at p. 646. 5 J. Fontaine and P. Gresser: Le Guide de la Tunisie; op cit; P.52. 6 J. Fontaine and P. Gresser: Le Guide de la Tunisie; P.52. 7 G. Iver: Kairawan; op cit; p. 647. 8 G. Iver: Kairawan; p. 647. 9 G. Iver: Kairawan; p. 647. 10 G .Iver: Kairawan; p. 647. 11 G. Iver: Kairawan; p. 647. 12 S and N. Ronart: Concise encyclopaedia of Arabic civilization; The Arab West; Djambatan; Amsterdam; 1966. pp, 37-8. 13 Al-Bakri quoted by G. Iver: Kairawan; op cit; at p. 647. Publication ID: 4067 Page 3 of 15 COPYRIGHT © FSTC Limited 2003, 2004 Al-Qayrawan (Tunisia) September 2004 These reservoirs are by far some of the most original ever to be erected, and done good justice by the lengthy (about 270 pages) account of them by the French historian Solignac.14 Solignac corrects in fact one of the greatest fallacies of history, for these reservoirs, due to their high aesthetics and remarkable engineering skills, and like many other Islamic achievements,15 were attributed, despite all evidence,16 to both Phoenicians17 and Romans;18obviously too advanced to deserve a Muslim authorship. Such erroneous views were adopted by a number of Western `scholars’ until modern archaeological excavations and advanced studies proved the Islamic origin of such structures.19These reservoirs have two basins, one used for decantation, one as a reserve, and at times a third one for drawing water out of it.20 Other than their impressive numbers, over two hundred and fifty in the region, such reservoirs also offer a great attraction in their form and structure. The photograph of such the `Basin des Aghlabides,’ (The Reservoir of the Aghlabids) built in the ninth century by Abu Ibrahim Ahmed reveals, was indeed a sort of temple of water which, it is hoped, is still preserved in its majesty. One of the glories of Islam, to be found in Al-Qayrawan, and not owed in its founding to the Aghlabids is the large mosque. Al-Qayrawan mosque, also known as Jamii Uqba built sometime between 670 and 680 by Uqba ibn Nafi, the founder of the city of Al- Qayrawan.21 It is the first mosque in the Maghrib, several times rebuilt and lavishly embellished in the course of centuries. 22 There is a very large and very instructive account on the edifice as well as of the city of Al-Qayrawan in the excellent study by Saladin dating from early in the twentieth century.23 The great mosque could rival the most famous monuments of the East.
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