Djebel Zaghouan

Zâwiya Sîdî Bou-Gabrîne in Djebel Zaghouan: architectural and historical study

Meriem Marzouki (*)

Summary | Index Entry  | Plan | Text | Bibliography  | Notes | Quote | Author

Summary ↑

The mountain of Zaghouan is full of several places of worship such as zaviyas and khelwa that give this place a certain sacredness. We are interested, here, in the zawiya of Sidi Bou-Gabrîne , the most emblematic place of worship in Jebel Zaghouanwhich, according to an oral tradition, represents a "mandatory" passage on a mystical route for many pilgrims. On the basis of archaeological work in and around this sanctuary-mosque and through an architectural reading, we will try to reconstruct the stages of the evolution of the architectural complex. An inscription in situ is the key to a historical reading of the monument. The article also questions the role of thiszawiya and the place this place of pilgrimage occupies within the mountain.

Index entry ↑

Keywords: Jebel Zaghouan, zawiya, Sidi Bou-Gabrine , funerary architecture, Sufism

Plan ↑

Introduction 
1- Architectural study of the monument  1.1. Site and situation 1.2. Architectural groups 2- Study of the inscription of Sidi Bou-Gabrîne 1066/1655 3- From Sîdî c Alî c Azouz to Sîdî Bou-Gabrîne  : a mystical itinerary Conclusion
     
     

Full text ↑

Introduction 

At the heart of the Zaghouan mountain (in the north-east of Tunisia), stands out on the horizon the silhouette of the zawiya of Sidi Bou-Gabrîne , a religious monument that settles in altitude, perched halfway up the slope. sacred mountain. This monument poses questions from the point of view of its location as well as its importance in a context of holiness. The importance of this monument is also manifested by the presence of an inscription (1)  of the modern era. In this article, we will first try to conduct an architectural analysis of this building. It will lead us, in a second time, to a historical reading in the light of this inscription.

1- Architectural study of the monument 

1.1. Site and situation 

Sidi Bou-Gabrîne is a zawiya located on a platform of 690m altitude (2)  on the north-west slope of JebelZaghouan and more precisely between two hills: Kef el Orma (979m) to the east and Kef el Blidah (715m) to the west.

Fig. 1. Location of the monument in relation to Jebel

The sanctuary overlooks the Mogran and Bîr Hlima plains on the north-east side and is dominated by the highest point of Jebel Zaghouan: Ras El Gassaa in the southeast (1295 m).

Fig. 2. Location of the monument in the heart of Jebel Zaghouan

The mausoleum can be reached by two routes: the first path is a steep asphalt road (3) , which climbs the mountain winding about 7 km from the Water Temple to the mausoleum. The second is a steep, rocky trail to the left of the road that connects with the Water Temple. This path begins from the lower Jebel Djebel and carries the bed of Oued Deliah (4) .

1.2. Architectural ensembles 

The monument is a set of rooms juxtaposed and adjoining. It stretches over an area of ​​almost 900 m², and consists of a central rectangular funeral hall, which houses the worship space, courtyards and outbuildings that surround the worship area. Outside, the monument is surrounded by a dozen trees and it overlooks an esplanade arranged on the southeast side, at a lower level, by small dry stone dams used to maintain the ground. A few meters to the east, an oblong cistern and a small rectangular-shaped room with a well complete the landscape.

Fig. 3. General view of the monument

Fig. 4. Aerial view showing the different compartments of the monument

Fig. 5. Summary plan of the monument (done by the author)

The funeral room is the main body of the building. It is practically the oldest piece of the zawiya . It occupies a central place in the monument. Covering an area of ​​approximately 475 m², this room is set on a rectangular plan of 9.50 m by 5 m oriented east-west. The room is covered with two barrel vaults resting on two discharge arches.This arcature divides the room into two parallel spans to the qibla , it rests on large thick pillars that separate the space into two equal parts. The first part defines a space reserved for worship and the second part, a space dedicated to visitors. The wall of the qibla (south-east) receives a mihrab 90 cm deep and 1.65 m high. It is a simple arched niche in the middle of the wall whose summit has a semicircular arch. The north-west flank of the room houses the tomb of the saint which is delimited by a wrought iron gate and a wooden frame. An opening of small dimensions, of rectangular form, arranged not far from the tomb, serves as offering niche. The floor of the room is covered with terracotta tiles measuring 11 cm × 11 cm.

a- The funeral room 

Ornamentation and decoration are absent in the funerary hall and throughout the building. Only a few henna applications and prints and graffiti decorate the interior walls, which are limewashed.

Fig. 6 . The interior of the funeral room

Fig. 7. Inside the funeral hall

From the outside, on the north-west side, the room is supported by a slightly sloping wall to ensure its stability by giving it a fortified aspect, and which ends with stone benches flanked on either side of the door access that overlooks the central courtyard. This room is reached by two small doors: the first, 85 cm wide, located on the south-east side of the rectangle gives on the "  bortal  ", the second, meanwhile, 80cm wide, overlooks the courtyard interior and occupies a central position in the north-west wall of the hall.

Fig. 8 . Plan of the funeral room

b- The "bortal" vestibule 

It is a vestibule attached to the north-east wall of the funerary hall whose length takes place in the width of the latter. Longitudinally shaped, the "  bortal  " is held under cover by a barrel vault which evolves along its entire length. It has three large openings on its north-east side. This architectural element, built at a later date than the funerary hall, ensures the connection between the different bodies of the building.

c- Bît al-Dîwânet 

In addition to the funerary hall, which houses the primitive nucleus of the zaviyah , there are numerous chambers that extend around the monument.

• Bît al-Dîwân (5)

It is a rectangular piece of 8 m by 2.85 m vaulted cradle. It is accessed by a 90 cm wide rectangular door which is enhanced by an inscription (6) . The room receives benches mason, on both sides, intended to accommodate visitors.

• Bît Ahmed Bey 

The so-called "  Bît Ahmed Bey" Bey room is erected on the south-east side of the monument. It is probably dated from the reign of Ahmed Bey (1837-1855). It consists of two rectangular rooms, juxtaposed and arranged in "L" and which have been redone and their cradle roof was replaced by a solid brick covering: the first one measures 2.60 m wide by 9.30 m long, vaulted in cradle, and the second is of dimensions 2.60 m × 6.40 m.

d- The courses 

The building receives several courses that ensure circulation and ventilation.

• The entrance courtyard 

It is accessed from the entrance door of the monument which is installed in the middle of the main facade and opens to the southeast. Rectangular (7.90 m × 10.90 m), it is completely open and paved with blocks of stones.

• The central courtyard 

This courtyard takes a rectangular section. It occupies a central place in the building. It is bordered on the south-east side by the burial chamber, and on the north-west side by "  Bît al-Dîwân  ". The wall of the funerary hall is flanked by masonry benches designed to welcome visitors. Another side yard is between the two rooms named " Bît Ahmed Bey  " which surround it on two sides southwest and southeast. On the north-west and north-east side, it is surrounded by a wall 90 cm high.

e- Appendices 

The monument has several outbuildings designed to house visitors and people passing through.

• Bît Med Fadhel and other 

These two rooms are arranged around the entrance courtyard; the ensemble is a relatively new part of the architectural complex. The first adjoining and leaning against the funeral hall on the southwest side, is 8.70 m long and 2.60 m wide. This room called "  Bît Med Fadhel  " was erected by a notable of the city of Zaghouan in the years 50/60. The second is installed opposite and has the same dimensions as the first room. It occupies the southwestern end of the courtyard and the entire monument. These two rooms served as accommodation for visitors to the Zawiya .

• The extension, the habitat 

Attached to the west wing of the burial chamber, this section houses the family responsible for maintaining the sanctuary. A "z riba  " part (stable / barn) is also reserved for livestock breeding and storage of agricultural equipment; it occupies the entire south-west part of the building.

• Habitat in ruins 

On the north-east side of the monument, a group of pieces, currently in ruins, was added to the sanctuary at an indeterminate date and was bombed during the Second World War. This dwelling formerly occupied by al-Wakîland his family (7)  is currently abandoned; it presents a device of local stones. Its external appearance shows a poor state of conservation, the interior is practically collapsed (8) .

Fig. 9 . The ruined part of the house

• Bîr Sidi Belhassen and the cistern 

A few meters away, on the north-east side of the building, there is the presence of a cistern. It is oblong in shape, having a dimension of 24 m in length and 6.40 m in width. On its surface is a 50 cm square shaped access well and a 2.70 m long and 1.15 m wide rectangular basin. This tank is in good condition but is no longer used. At about twenty meters from the tank is a rectangular room of 5.10 m by 3.70 m.

Fig. 10 . The tank

Fig. 11 . Bîr Belhassen

The isolated location of the zawiya and the difficult access allowed the exploitation of the natural resources of the immediate environment. The rocky hills surrounding the sanctuary serve as a natural quarry. The extraction of the stone is practically on the spot. The collapsed part of the building allows us to distinguish different materials and construction techniques. The apparatus consists mainly of blocks of local stone of medium size, bound by a mortar of lime where appear numerous fragments of pebbles. Note that the stone slabs found in the courtyards and floor covering of the funeral hall made of terracotta tiles are the original blocks.

f- Materials and construction technique 

It is covered with a barrel vault and houses a well inside. This well has a circular shape of 1.70 m in diameter and has a height of 60 cm. It has a square edge of 55 cm side. According to the accounts of European travelers, who visited the zawiya on their journeys through Tunisia and through Jebel Zaghouan, a very detailed description of the state of the tank can be found; Major Sir Grenville Temple (9) , for example, discussed the context of construction of this reservoir, and German Prince Pückler-Muskau (10)  provides us with almost the same information. Victor Guérin, meanwhile, mentioned the existence of two wells (11)  near the monument; the first is surmounted by a dome, which may be the current well of "Sidi Belhassen" but with the disappearance of the dome (12) . The second well that Guérin evokes is close to the first. This one can probably be the current cistern. Note that this water tank has been operated until recently.

2- Study of the inscription of Sîdî Bou-Gabrîne 1066/1655  (13)

Geographic and historical settings:

• Hometown: Zaghouan
• Monument of origin: the zawiya of Sidi Bou-Gabrîne
• Current location: In situ, the inscription is sealed above the entrance door of "Bît al-dîwân" overlooking the courtyard of the zâwiya .
• Discovery: Pr. Ahmed Saadaoui  (Photo, 2014) (14) .
• History: The inscription has probably kept its original location.

Fig. 12 . The inscription of the zawiya

Support:

• Inscription support: white marble plate, rectangular in shape, hung vertically.
• Dimensions: H: 1m, l: 50cm, written surface: 100%, height of the alif  : 06 cm
• State of conservation: good condition globally.

Text:

• State of preservation of text: well preserved
• Distribution of text: over the entire written surface
• Number of lines: 10
• Language of the text: Arabic
• Nature of the text: commemorative poem of a restoration (master al-haj Mustafa)
• Type of execution: carved in relief
• Graphic style: Tunisian cursive
• Added sign: (diacritic points: in full, vowel: many, Spelling signs: none, chevrons: none, letters: none).

Previous publications 

Saadaoui Ahmed, "Zaghouan foundation and development of a Moorish city of Tunisia from local archive documents", in Al-Kurras. Cuadernos of Mudéjar and Moriscos Estudios . N ° 1 / Junio, 2015 / VOL I. pp144-158.P150. (Photo).

Full text (in Arabic):

1 / بحمد الله خلاق الأنام 2 / رأينا الدار في رسم الختام 3 / بناها حسبة لله يرجوا (هكذا) (15)
4 / رضاه يوم يحيي العظام 5 / هوطائي العسكر الظفر المهاب 6 / مسمى مصطفى الحاج الهمام 7 / فصارت منزلا للزائرينهدي 8 / لسعي الأجر وإعلاء المقام 9 وضعهاعام ستين وست 10 / معألف بتجديد وإتمام

Translation :

1 /  With the praise of God, Creator of Humanity 2 /  We saw the house in its finished state 3 /  He built it (the zawiya) for God hoping 4 /  His satisfaction (God) on the day of resuscitation the remains of the dead 5 /  This is the Dey of the army, the victorious and friendly 6 /  Dubbed / known al-Hajj (pilgrim) Mustafa brave7 /  it has become a home for visitors ... 8 /  in view of the retribution and glorification of the place 9 /  He set it up in the year one thousand sixty six10 /  By its renovation and fulfillment

The text gives us the name of the restaurateur of the zawiya . This inscription confirms that the monument was erected well before the date indicated on the inscription.

Legend and history 

In Tunisia, the nickname "Bou-Gabrîne" is widespread in several regions (16)  and in several forms. It is present under the name of "Sidi Salah Bou-Gabrîne" not only in Djebel Zaghouan but also in Sajnane (17) near Bizerte . In addition, there are several cities and zawiyas  the name of "Sidi Bou Abderrahmane-Gabrîne" (18) . This appellation is also present in Algeria (19)  and Morocco (20) . It is nicknamed "Sîdî M'hamed Bou-Qobrîne" , "Sîdî M'hamed Ibn Abderrahmane" the founder of the Sufi brotherhood Rahmaniya (21)  whose Zawiya is located inAlgiers .

The legend 

The local legend tells that the saint was a fighter among the first conquerors of Islam, engaged in the army ofMoussa Ibn Noussair . During the confrontation, Sidi Bou-Gabrîne , whose real name was "  Aba Bakr Ibn el-Hatha  " (22) , was killed by the enemy. His remains, mutilated and cut, were buried in two different graves. From where comes its nickname of "two tombs". Then the rest of his body would have been gathered in the current mausoleum. Since then, Sidi Salah is nicknamed "  Bou-Gabrîne  ": the "saint with the two tombs" to testify of one of its numerous prodigies, which will earn him his reputation of holiness and the veneration of the believers. This monument always attracts visitors who come on pilgrimage, because, it shelters the tomb of a saint character of which everybody seeks the blessing.

History: Who is Aba Bakral Hadhâ ?

In his book Ma c alim al-'man , Ibn Najî mentions AbuBakr al Hadhâ ' as one of the mystics of Kairouan who stayed in Egypt for fifteen years where he made an annual pilgrimage before settling permanently in Zaghouan and he died there in the month of jûmâda 400/1009 (23) . Nelly Amri , relying on the text of Ibn Najî , classifies this character as one of the stakes of the Kairouan school of Sufism (24)  (400H / 1000A.J). Nicknamed "  az-zahed al-muta c abed  " (the mystic worshiper), he belongs to a type of independent Sufis (25) . Even if there is no indication that the exact origin of the building can be known in the first instance, and therefore precisely dated, one has, if one considers the data of ibn Naji, a historical index. The inscription speaks of an act of "renovation and completion" of an already existing monument. The Zawiya was certainly founded well before 1066 H / 1655, date indicated in the inscription and which presents the only dating index available. According to the text of the inscription, it is Mustafa el-Hadj who undertook the restoration work (see line 6). This is Mustafa Laz nicknamed el-Hadj Mustafa and who was the Dey and the leader of the militia (26)  at the time ofHammoûda Pasha (27) . This Dey was a great builder; during the same period, he undertook the foundation work of the Great Mosque of Ghar el-Melh and the two forts (28) . At that time, he had a real power, since he was at the origin of the construction of an oratory in the city of Tunis, a sabîl and later added his turba (29) . In addition, he undertook the restoration of the east wall of the Sousse Medina (30)  and the renovation of the Qasbah Mosque in Gafsa (31) . His power weakened towards the end of his life; the modesty of his turba testifies (32) . This practice of founding and restoring several monuments in certain areas of the country is part of Mustafa Laz's policy of pacification and territorial control in which zawiya played an important role. Sidi Bou-Gabrîne presents a compulsory passage for those who want to climb to the top of the mountain. Indeed, several European travelers made a stopover within this monument, which provided us with a beautiful description and a very rich documentation. Indeed, according to the testimonies of Major Sir Grenville Temple in 1833 and the German prince Pückler-Muskau in 1835 (33) , the Bey consented to the construction of a cistern which served as a "snow deposit" or a " cooler ". Work began, most likely during the 1 st quarter of the XIX th century (34) , but were not completed until several years after many incidents. In the middle of the same century, and because of his chronic illness (35) , Ahmed Bey had built two rooms in L that bear his name: "  Bît Ahmed Bey  " to settle there from time to time. During the colonial period, the zawiya was able to play a role in the resistance movement, where it served as a safe haven for Tunisian resistance fighters (36) . It should be noted that with the exception of the Zawiya there is no trace of ancient occupation.

Fig. 13 . The evolution of the Sîdî Bou-Gabrîne complex

3- Sîdî c Ali c Azouz Sidi Bou-Gabrîne  : a mystique route 

Sîdî Bou-Gabrîne , located halfway between Sîdî c Alî c Azouz and Sîdî Medien , in the heart of Djebel , is a hotspot and the center of gravity of this route that crosses the sacred mountain of Zaghouan from north-east to south -Where is. It represents an essential passage for Sufis who visit the mountain. The starting point of this route was the zâwiya of Sîdî c Ali c Azouz the center of the medina Zaghouan . By following an ascension through the paths of the mountain, this curvilinear trajectory passed through several places that represent the saints' stays. The place was dedicated to followers and disciples. At the top of the mountain, several caves sheltering khelwas of saints, are arranged on both sides of the mystical route (37) . The oral survey reveals a list of saints who visited this mountain and performed a siyha (38)  in this sacred place.Nearby, to the east of Sidi Bou-Gabrîne , is the khelwa of Sidi Abdelkader al-Jalli . Closer still, the khelwa of Sidi Abu al-Hasan al-Shadhili . And then the place called "  majma c al-khillan  " in the west. Further, there is also akhelwa dedicated to Sayyda al-Manoubiya . Not far from the sanctuary, still found Sidi c Ali c Azzouz , Sidi Abdessalem  and Abu al-Gaith al-Kachâch that marked the place by their presence. The route continues to reach the zdwiya of Sidi Medien located on the southwest side of the other side of the mountain. The zawiya here symbolizes not only a place of passage for pilgrims, but also a very important stage of this route. It plays, indeed, a propagating role of Sufism within a mountain environment.

Fig. 14 . A schematic representation of the mystical route taken by the Sufis who visit Jebel Zaghouan

Conclusion 

The zawiya of Sidi Bou-Gabrine is a religious building particularly remarkable for its location and its architecture.Located in the heights of Djebel , the monument occupies a strategic position and offers a panorama that extends from the plain of el-Fahs to the sea. Its location gives it an exceptional and prodigious setting and gives it a defensive role . Spreading over a wide platform, this monument of altitude occupies a large area. Its architecture incorporates the different elements of zâwiya  : the funerary hall, courtyards and outbuildings. Several simple volumes arranged next to each other articulate around three courtyards. The absence of decoration and ornamentation gives this monument a simple and sober appearance. Over time, the building experienced several phases of expansion and extension that influenced its morphology. It is an architectural complex that has evolved in time and space. In addition to its strategic location and its important role during several phases of the history, the importance of this sanctuary is also manifested in the existence of this inscription which allowed us to reveal the date of restoration of the monument and which testifies to a Another work by Dey Mustafa Laz in a period of rivalry with the Muradite beys . The absence of a dome in the burial chamber, the existence of a mihrab and a tomb are all elements that reflect the dual function of the zawiya , both oratory and mausoleum. On the other hand, it is part of both the type offortified zaviya or "  ribat  " and a place of retreat and whose function oscillates between the defensive vocation and the function of asylum and refuge (39). ) . The site of Bou-Gabrîne presents a spiritual radiance. The zdwiya is part of a sacred exceptional set. It is a mystical route that connects Sîdî c Alî c Azouz to Sîdî Medien via Sîdî Bou-Gabrîne . The presence of a source(Bîr Sidi Belhassen) could play an attractive role thanks to its reputation. Both a "monument of high places" and a "sanctuary of source", these qualifications give it importance in a context of holiness. The place, highly symbolic and quick to excite imaginations, has indeed been described by many travelers who, in turn, let themselves be bewitched by its magic. The zawiya of Sidi Bou-Gabrîne is still today a place of visit, of recollection for the inhabitants and the passers-by.By virtue of its function as an oratory, sanctuary and zawiya , this religious site is also a place of retreat for asylum seekers and peace seekers.

Bibliography ↑

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  - 2015, "About an inscription of the kasbah of the city of Gafsa", in Studies of history, geography and civilization: Mixes offered to the teachers Mounira Remadi Chapoutot and Abdallah Chérif . Texts gathered by Mongi BOURGOU, University Publication Center and Ecole Normale Supérieure de Tunis, p. 121-141. Pückler-Muskau (Hermann Ludwig Heinrich), 1857,  Chronicles, letters and travel diary taken from the papers of a deceased: Europe, Africa , Volume III. [Trans. By Mr. J. Cohen, Paris. Saadaoui Ahmed, 2010,  Tunis: Funerary Architecture and Art: Burials of Tunisian Deys and Beys of the Ottoman Period , University Publication Center, Tunis.   - 2015, "Zaghouan Foundation and Development of a Moorish City of Tunisia from Local Archive Documents", in Al-Kurras. Cuadernos of Mudéjar and Moriscos Estudios . No. 1 / Junio, VOL I. p. 144-158. Saadaoui Ahmed, Djelloul Néji, 1997, "Ghar el Melh: a port city of the seventeenth century", in Africa XV , p. 185-231. Sir Grenville Temple, 1835,  Excursions in the Mediterranean: Algiers and Tunis , Volume 1, London.

Notes ↑

(1)  I would like to thank Professor Ahmed Saadaoui who revealed to me the existence of the inscription within the zawiya of Sidi Bou-Gabrîne in the Zaghouan mountain. (2)  Topographic map of Tunisia, 1/50000, Sheet n ° 35 (Zaghouan). (3)  The same paved road leads to the telecommunication antennas, it is the Optical Station, it is a military ground. (4)  This trail represents the same route taken by visitors to the marabout for centuries. (5)  The Dîwân in the zâwiya is a room that can serve as a meeting room. AMRI (Nelly), 2013, p. 198. The term "Dîwân" is used in several monuments of the modern era. (6)  See the study of the inscription. (7)  According to the testimony of "  al-wakîl  ", who is responsible for the maintenance of the monument, his family has occupied the building for nine generations. The oral investigation was conducted with Mr. Noureddine Lakhel "al-wakîl" of the zawiya . His father M c Awiya  el Oueslati Lakhel was the same "al-Wakil" before him. From its original name "El Oueslati" , this family has occupied the zaviyah for nine generations. It can be seen therefore that this family belongs to the Oueslatia who fled from Jebel Oueslat during their exile from Ali Bey in 1762. (Ibn Abi Dhiyaf, 1999, V2, p.164) and who settled, in part , in Zaghouan after abandoning their property by leaving the Jebel Oueslat . (J. Depois, 1959, 423.)(8)  The different compartments and part of the roofs can be further distinguished. (9)  SG Temple, 1835, p. 293."... a large snow well, made for the bey but which, it has no drain, and is otherwise ill-constructed, has been found almost useless".Tradu: "a big snow pit, made for the bey, but which, as it has no drain, and is otherwise poorly built, was found almost useless". (10)  HLH Pückler-Muskau, 1857, p. 13-14. "The bey has built in this place a huge cooler, resembling a cistern, but it is so badly made that it falls into ruin without us being able to use it yet". (11)  Victor Guerin, 1862, p. 300."In the center is a well enclosed under a dome, and whose water is considered the best of the Regency; we savor it with delights. Near there is another very large and very deep well, begun thirty-five years ago, to serve as a deposit of snow for the bey of that time, and which has never been finished. (12)  This well has recently been restored. (13)  I thank Fathi Jarray who helped me translate the inscription as well for its valuable corrections. (14)  Ahmed Saadaoui, 2015, p. 150.(15)  Spelling, one should have: يرجو(16)  It is found in the Sahel region, in Kairouan and Ben Gardane also: al-Ghoul Bou-Gabrîne . (17)  Topographic Map of Tunisia, 1/50000, Sheet 1 (Kef Abbed) . National Map of Archaeological Sites and Historical Monuments, 1/50000, Leaf (Kef Abbed) . It is a marabout located on a hill 150m above sea level in Kef Abbed in the region of Sejnane not far from Bizerte. (18)  H. Duveyrier, 1884, p. 71-75. For example in Sfax, Nafta, Medenine, Bizerte and Tamarghza . (19)  O. Depont, X. Coppolani, 1897, p. 395."Simultaneously with the evolution of the Rahmania in the western regions of Tell, the doctrines of Sidi Abderrahmane Bou Gabrine were propagated to the East and to the South of Algeria. In Algeria, there is the name "Sidi Abderrahmane Bou Gabrine" in Ferkan, Debila, Souf village, Tolga and the oasis of Ziban. See: H. Duveyrier, 1884, p. 76-78. The zawiya of Sidi Abderrahmane Bou Gabrine in "Tolga at the oasis of Ziban, with a thousand students, and dominating the entire highland region around Khenchela, Ain Beida and Tebessa. This zawiya, which exerted a peacemaking influence in 1848 and 1876, has for moqaddem Sidi Ali Ben Amer ". (20)  H. Champion, 1932, p. 131.(21)  MS Djaffar, 2009, p. 416.(22)  Probably this is the true identity of the character. (23)  Ibn Naji, 1978, t.3, p132-133. (24)  Nelly Amri, 2009, p. 44.(25)  Nelly Amri, 2009, p. 141.(26)  Let us not forget that themedieval and even modern zawiya played a role of hospitality, especially in times of crisis, to all comers, and especially to the Bedouins with their flocks as well as to the Mhalla  : N. Amri, 2010b, p. 253.(27)  Ibn Abi Dinar, p 213; Ibn Abi Dhiaf, t.2, p. 39.(28)  Ahmed Saadaoui, N. Djelloul, 1997, p. 201.(29)  Ahmed Saadaoui, 2010, p. 77.(30)  Fethi Jarray, 2007, p. 602-612. (31)  Fethi Jarray, 2015, p. 134.(32)  Ahmed Saadaoui, 2010, p. 79.(33)  See notes 6, 7 and 8.(34)  During the reign of Hussein II Bey . (35)  About the illness of Ahmed Bey see Ibn Abi Dhaaf. (36)  From the testimony of ' al-Wakil of zdwiya . (37)  Several sources mention the presence of the saints within Jebel Zaghouan: Al-Idrissi, 1990, p. 249; Al Bakri, 1913, p. 97.(38)  Peregrination or Mystic Wandering: N. Amri, 2013, p. 207.(39)  Nelly Amri, 2010, p. 243-294.

To quote this article ↑

Meriem Marzouki, "Zâwiya Sîdî Bou-Gabrîne in Djebel Zaghouan: Architectural and Historical Study", Al-Sabîl: Journal of History, Archeology and North African Architecture [Online], No. 1, Year 2016. 
URL: http://www.al-sabil.tn/?p=2012

Author ↑

*  Doctorant -Maghreb Archeology and Architecture Laboratory - University of Manouba