Tamegroute
| Tamegroute ⵜⴰⵎⴳⵔⵓⵜ |
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| Basic data | |||||
| State : |
 Morocco
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| Region : | Drâa-Tafilalet | ||||
| Province : | Zagora | ||||
| Coordinates | 30 ° 16 ′ N , 5 ° 41 ′ W | ||||
| Residents : | 19,560 (2004) | ||||
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Tamegroute ( Zentralatlas-Tamazight ⵜⴰⵎⴳⵔⵓⵜ Tamgrut ) is a village in the south of Morocco in the Draa Valley. Historically, it is an important center of learning and religion through its famous Zawiya (center of the order, here generally: Sufi order ), one of the most influential - and at its time one of the largest - Sufi orders in the Islamic world. The so-called green pottery from Tamegroute is also very well known.
Zawiya Nasiriyya / Naciria
Tamegroute has been a religious center since the 11th century. The Nasiriyya zawiya was founded in the 17th century as the seat of the religious (Sufi) brotherhood of the Nasiriyya . Tamegroute had a religious school founded by Abu Hafs Umar b. Ahmed al Ansari in the years 1575-1576 became known. The "Nasiriyya" got its name from the founder Sidi Muhammad bin Nasir al-drawi (1603–1674), who took over teaching at the school in the 1640s. Since that time, the management of the school of Nasir's descendants has always been passed on from father to son without interruption to the present day.
Sidi Muhammad bin Nasir was a theologian, scholar and doctor with an interest in mental disorders. He collected and arranged several works of the fikh , some poems, and hundreds of letters and treatises on Islamic law. He followed and expanded the teachings of Shadhili and under his leadership the Nasiriyya became the "mother school" of Sufi Islam in the Maghreb with several branches in different parts of the country, including the school of the Irazan in the Sous Valley, where 500 students from the brotherhood were funded.
His successor was his son Ahmad (1647-1717), who made six pilgrimages to Mecca of several years. Sidi Ahmad bin Nasir traveled to Ethiopia, Arabia, Egypt, Iraq and Persia. During his travels he took the opportunity to establish new branches of the Sufi Brotherhood. He wrote extensive memoirs of his travels, called Rihla (partly translated by Adrien Berbrugger in 1846), and brought back numerous works from all parts of the Islamic world. The brotherhood decided to found a university of the Koran as early as the 17th century. Right from the start, the university had more than 1,500 students from countries in the Middle East and West Africa.
When Nasir Ahmad died, the library ( khizana habsia in Arabic ) of Tamegroute, with its thousands of manuscripts, was one of the richest in North Africa. Some fine examples of the collection of manuscripts (4200 today) are still on display on the school grounds and attract many tourists from Morocco and abroad. Among them are a Koran from the 14th century with beautiful calligraphy in Kufi style, writings of Avicenna (Ibn Sina), Averroes (Ibn Ruschd), El Khwarizmi, a translation of Pythagoras, treatises on theology, astronomy, geography and pharmacology.
Later, the sheikhs of the Sufi Brotherhood of Nasiriyya also played an important role as religious and cultural leaders and teachers of Sufi teachings (Sufism).
In the 19th century, Sheikh Abu Bekr became known in the Draa Valley and in the west through his encounters with the travelers Gerhard Rohlfs and Charles de Foucauld . The graves of eight marabouts are visited by patients from all over the country, some of whom remain in Tamegroute for months and sometimes even years, in hopes of healing and redemption. In order to view the books in the library, a permit from the Moroccan government is required, with which one can study the books inside the library. The books collected by Ali Ben contain texts on medicine, Koran teachings and astrology, as well as mathematics and natural sciences.
The school building with its green tiles dates from 1869 when it was rebuilt after a fire.
Green pottery
The founders of the religious brotherhood Nasiriyya wanted to raise the status of the village Tamegroute to that of a "medina", that is, to make it a city. They brought traders and craftsmen from Fez , who at the time had good relations with Tamegroute. Today Tamegroute is a small village again, but the pottery has become a major attraction. Apart from a few tones of ocher, the green glaze is the dominant color in Tamegroute ceramics. The old techniques create infinite variations in the glaze.
literature
- David Gutelius: Between God and men: the Nasiriyya and economic life in Morocco, 1640-1830. Dissertation, Johns Hopkins University, 2001.
- David PV Gutelius: The path is easy and the benefits large: The Nasiriyya, social networks and economic change in Morocco, 1640-1830. In: The Journal of African History. January 1, 2002.
- David Gutelius: Sufi networks and the Social Contexts for Scholarship in Morocco and the Northern Sahara, 1660-1830. In: The Transmission of Learning in Islamic Africa ed. Scott Reese Brill Academic Press, Leiden 2004.
- Francisco Rodriguez-Manas: Agriculture, Sufism and the State in Tenth / Sixteenth-Century Morocco. In: Bulletin of the School of Oriental and African Studies. University of London, Vol. 59, No. 3 (1996), pp. 450-471.
- Muhammad Al-Manuni: Dalil Makhtutat Dar al Kutub al Nasiriya. 1985 (Catalog of the Nasiri zawiya in Tamagrut), (ed. Keta books).
Web links
Individual evidence
- ↑ Population statistics Morocco ( Memento from March 3, 2016 in the Internet Archive ) geohive.com. Retrieved September 14, 2015.
- ↑ David Gutelius PV: The path is easy and the benefits large: The Nasiriyah, social networks and economic change in Morocco, 1640-1830. In: The Journal of African History. January 1, 2002.
- ^ For more information in the scholarly influence of the Nasiriyya, David Gutelius: Sufi networks and the Social Contexts for Scholarship in Morocco and the Northern Sahara, 1660-1830 In: The Transmission of Learning in Islamic Africa. ed. Scott Reese. Brill Academic Press, Leiden 2004.
- ↑ Gerhard Rohlfs: My first stay in Morocco and journey south of the Atlas through the Draa and Tafilet oases. Bremen, 1873, Chapter 15: The Draa Oasis. Attempted murder on the traveler. Arrival in Algeria
- ↑ cf. Gutelius: Sufi networks and the Social Contexts for Scholarship in Morocco and the Northern Sahara, 1660-1830.