Ahmad ibn Abi Diyaf
Encyclopedia
Ahmad ibn Abi Diyaf known colloquially as Bin Diyaf, was the author of a chronicle of Tunisian history
; he was also a long-time and trusted official in the Bey
lical government of Tunisia. His multi-volume history, while it begins with the 7th-century arrival of the Arabs, spends more attention on details of the Husainid dynasty
(1705–1957), during the 18th and 19th centuries. His writing is informed by his experience as chancellery secretary during the reigns of five Beys in succession. Bin Diyaf himself eventually favored the reform position, which became current in Tunisian politics. His letter in reply to questions about Tunisian women has also attracted notice.
Other tasks were also assigned to him. In 1831 he was sent to the Ottoman Porte in Istanbul
regarding fall-out from the 1830 French occupation of Algiers
. In 1834 the Bey appointed Bin Diyaf as liaison between the quasi-independent al-Majlis al-Shar'i (supreme religious council) and the Bey's own vizier
, regarding a civil war in neighboring Tarabulus and the designs of the Ottoman Empire there. He returned on business to Istanbul in 1842, and accompanied Ahmed Bey to Paris in 1846. His letter on the status of women was written in 1856. As part of his duties, Bin Diyaf also served as a mediator, e.g., to assist in resolving a dispute between two imam
s at the Zitouna Mosque. Bin Diyaf composed the Arabic version of the ^Ahd al-Aman [Pledge of Security] (prepared originally in French), a version which proved acceptable to the Muslim community, and which Muhammad Bey
issued in 1857.
From his current insider perscpective, Bin Dayaf came to understand that the Beys, in common with other Maghriban
rulers, governed as functional autocrats. "Even though the personal exercise of power was tempered and circumscribed by religious and traditional restraints, it continued to be arbitrary and total." Bin Diyaf became a "partisan" of the reforms being advanced, off and on, in Tunisia. From 1857 to 1861 and from 1869 to 1877 Khayr al-Din, the high government official, was strongly advocating reform policies. Bin Diyaf collaborated with Khayr al-Din to establish the famous, though short-lived, Constitution of 1861—opposed by the conservative ulama. For awhile, as premier (1873–1877), Khayr al-Din managed to initiate institutional changes. Nonetheless Bin Diyaf was personally familiar with, and adept at, the practice of traditions, of the customary etiquette expected of him in his situation. He performed his official position in close proximity with the Bey and the conservative elite, with old distinguished families and with the Muslim ulama
who followed "an elaborate code of politesse."
Bin Dayaf had rendered his official services under Husain Bey
(1824–1835), Mustafa Bey (1835–1837), Ahmed Bey (1837–1855), Muhammad Bey
(1855–1859), and Sadok Bey (1859–1882). His death in 1874 occurred while Khayr al-Din was serving as the premier. The reigning monarch and head of state, under whom Bin Dayaf had labored, attended the funeral ceremony.
Of eight volumes, the first six address Tunisian history from the arrival of the Muslim Arabs forward. The account is summary until 1705, when the Husainid dynasty commences; here Bin Diyaf draws on his study of the archives and background of the Beys from the 18th century, and on his own experiences as a beylical official during the 19th. These 'Husainid' volumes present "an abundance of personal and accurate information". For example, Bin Diyaf sheds light on the circumstances surrounding the notorious trial of Batto Sfez in 1857. The last two volumes contain over 400 biographies of "leading statesmen and religious figures who died between the years 1783 and 1872." Included are the careers of many ulama
and others, holding such offices as: shadhid (witness), katib (clerk), qaid
(judge), mufti
(jurisconsult), and imam
(prayer leader). He labored over the details of this chronicle more than ten years.
Evident in the pages are his "mastery of the customary notions of bureaucratic practice in combination with his access to the inside story... and his undeniable perceptiveness and intelligence".
Bin Diyaf's description of dynasty politics and of the lives of officials "make the work a major reference source for the period."
, then French Consul General in Tunis. Written longhand in 1856, the thirty-page manuscript addresses the social role of women in Tunisia, their legal rights and duites, regarding family and conjugal relations: marriage, divorce, polygamy
, public presence (veiling, seclusion, segregation, repudiation), household tasks and management, and lack of education. It was perhaps the most informative writing from the 19th century "on the everyday life of the Muslim woman and on the Tunisian family structure". Although in politics a contemporary reformer, here Bin Diyaf appears as "highly conservative".
History of Tunisia
The History of Tunisia is subdivided into the following articles:*Outlines of early Tunisia*History of Punic era Tunisia*History of Roman era Tunisia*History of early Islamic Tunisia*History of medieval Tunisia*History of Ottoman era Tunisia...
; he was also a long-time and trusted official in the Bey
Bey
Bey is a title for chieftain, traditionally applied to the leaders of small tribal groups. Accoding to some sources, the word "Bey" is of Turkish language In historical accounts, many Turkish, other Turkic and Persian leaders are titled Bey, Beg, Bek, Bay, Baig or Beigh. They are all the same word...
lical government of Tunisia. His multi-volume history, while it begins with the 7th-century arrival of the Arabs, spends more attention on details of the Husainid dynasty
Husainid Dynasty
The Husainid Dynasty is the former ruling dynasty of Tunisia originally of Cretan origin. They came to power under Al-Husayn I ibn Ali at-Turki in 1705 replacing the Muradid Dynasty. After taking power the Husainids ruled as Beys with succession to the throne determined by age with the oldest...
(1705–1957), during the 18th and 19th centuries. His writing is informed by his experience as chancellery secretary during the reigns of five Beys in succession. Bin Diyaf himself eventually favored the reform position, which became current in Tunisian politics. His letter in reply to questions about Tunisian women has also attracted notice.
Life and career
Bin Diyaf was born into a prominent family, his father being an important scribe for the ruling regime. Trained thoroughly in traditional religious studies, Bin Diyaf in his early 20s entered government service (1827). "He was soon promoted to the post of private (or secret) secretary, a position he held under successive beys until his retirement only a short time before his death."Other tasks were also assigned to him. In 1831 he was sent to the Ottoman Porte in Istanbul
Istanbul
Istanbul , historically known as Byzantium and Constantinople , is the largest city of Turkey. Istanbul metropolitan province had 13.26 million people living in it as of December, 2010, which is 18% of Turkey's population and the 3rd largest metropolitan area in Europe after London and...
regarding fall-out from the 1830 French occupation of Algiers
French Algeria
French Algeria lasted from 1830 to 1962, under a variety of governmental systems. From 1848 until independence, the whole Mediterranean region of Algeria was administered as an integral part of France, much like Corsica and Réunion are to this day. The vast arid interior of Algeria, like the rest...
. In 1834 the Bey appointed Bin Diyaf as liaison between the quasi-independent al-Majlis al-Shar'i (supreme religious council) and the Bey's own vizier
Vizier
A vizier or in Arabic script ; ; sometimes spelled vazir, vizir, vasir, wazir, vesir, or vezir) is a high-ranking political advisor or minister in a Muslim government....
, regarding a civil war in neighboring Tarabulus and the designs of the Ottoman Empire there. He returned on business to Istanbul in 1842, and accompanied Ahmed Bey to Paris in 1846. His letter on the status of women was written in 1856. As part of his duties, Bin Diyaf also served as a mediator, e.g., to assist in resolving a dispute between two imam
Imam
An imam is an Islamic leadership position, often the worship leader of a mosque and the Muslim community. Similar to spiritual leaders, the imam is the one who leads Islamic worship services. More often, the community turns to the mosque imam if they have a religious question...
s at the Zitouna Mosque. Bin Diyaf composed the Arabic version of the ^Ahd al-Aman [Pledge of Security] (prepared originally in French), a version which proved acceptable to the Muslim community, and which Muhammad Bey
Muhammad II ibn al-Husayn
Muhammad II ibn al-Husayn was the eleventh leader of the Husainid Dynasty and the ruler of Tunisia from 1855 until his death in 1859....
issued in 1857.
From his current insider perscpective, Bin Dayaf came to understand that the Beys, in common with other Maghriban
Maghreb
The Maghreb is the region of Northwest Africa, west of Egypt. It includes five countries: Morocco, Algeria, Tunisia, Libya, and Mauritania and the disputed territory of Western Sahara...
rulers, governed as functional autocrats. "Even though the personal exercise of power was tempered and circumscribed by religious and traditional restraints, it continued to be arbitrary and total." Bin Diyaf became a "partisan" of the reforms being advanced, off and on, in Tunisia. From 1857 to 1861 and from 1869 to 1877 Khayr al-Din, the high government official, was strongly advocating reform policies. Bin Diyaf collaborated with Khayr al-Din to establish the famous, though short-lived, Constitution of 1861—opposed by the conservative ulama. For awhile, as premier (1873–1877), Khayr al-Din managed to initiate institutional changes. Nonetheless Bin Diyaf was personally familiar with, and adept at, the practice of traditions, of the customary etiquette expected of him in his situation. He performed his official position in close proximity with the Bey and the conservative elite, with old distinguished families and with the Muslim ulama
Ulama
-In Islam:* Ulema, also transliterated "ulama", a community of legal scholars of Islam and its laws . See:**Nahdlatul Ulama **Darul-uloom Nadwatul Ulama **Jamiatul Ulama Transvaal**Jamiat ul-Ulama -Other:...
who followed "an elaborate code of politesse."
Bin Dayaf had rendered his official services under Husain Bey
Al-Husayn II ibn Mahmud
Al-Husayn II ibn Mahmud was the Bey of Tunis from 1824 until his death in 1835....
(1824–1835), Mustafa Bey (1835–1837), Ahmed Bey (1837–1855), Muhammad Bey
Muhammad II ibn al-Husayn
Muhammad II ibn al-Husayn was the eleventh leader of the Husainid Dynasty and the ruler of Tunisia from 1855 until his death in 1859....
(1855–1859), and Sadok Bey (1859–1882). His death in 1874 occurred while Khayr al-Din was serving as the premier. The reigning monarch and head of state, under whom Bin Dayaf had labored, attended the funeral ceremony.
Multi-volume chronicle
His work written in Arabic, Ithaf Ahl al-zaman bi Akhbar muluk Tunis wa 'Ahd el-Aman, translated as: Presenting Contemporaries the History of Rulers of Tunis and the Fundamental Pact. A complete version, newly-edited, of the Arabic text was published in eight volumes by the Tunisian government during 1963-1966. Recently, this work's relatively short "Introduction" ("Muqaddima") has been translated into English by Princeton professor Leon Carl Brown.Of eight volumes, the first six address Tunisian history from the arrival of the Muslim Arabs forward. The account is summary until 1705, when the Husainid dynasty commences; here Bin Diyaf draws on his study of the archives and background of the Beys from the 18th century, and on his own experiences as a beylical official during the 19th. These 'Husainid' volumes present "an abundance of personal and accurate information". For example, Bin Diyaf sheds light on the circumstances surrounding the notorious trial of Batto Sfez in 1857. The last two volumes contain over 400 biographies of "leading statesmen and religious figures who died between the years 1783 and 1872." Included are the careers of many ulama
Ulama
-In Islam:* Ulema, also transliterated "ulama", a community of legal scholars of Islam and its laws . See:**Nahdlatul Ulama **Darul-uloom Nadwatul Ulama **Jamiatul Ulama Transvaal**Jamiat ul-Ulama -Other:...
and others, holding such offices as: shadhid (witness), katib (clerk), qaid
Qaid
Qaid may refer to:* Qaid , a 1975 film starring Leena Chandavarkar and Kamini Kaushal* Qaid ibn Hammad , 11th-century ruler of Algeria...
(judge), mufti
Mufti
A mufti is a Sunni Islamic scholar who is an interpreter or expounder of Islamic law . In religious administrative terms, a mufti is roughly equivalent to a deacon to a Sunni population...
(jurisconsult), and imam
Imam
An imam is an Islamic leadership position, often the worship leader of a mosque and the Muslim community. Similar to spiritual leaders, the imam is the one who leads Islamic worship services. More often, the community turns to the mosque imam if they have a religious question...
(prayer leader). He labored over the details of this chronicle more than ten years.
Evident in the pages are his "mastery of the customary notions of bureaucratic practice in combination with his access to the inside story... and his undeniable perceptiveness and intelligence".
"Bin Diyaf not only reconstructs the story as seen from within. He reveals himself and, through him, the agonies and hopes of his generation and class. A heightened appreciation of the ideological confrontation between traditional Islam and the intruding West necessarily results."
Bin Diyaf's description of dynasty politics and of the lives of officials "make the work a major reference source for the period."
Epistle on Women
His Risalah fi al'mar'a [Epistle on Women] was a response to a list of 23 questions posed by Léon RochesLéon Roches
Léon Roches was a representative of the French government in Japan from 1864 to 1868.Léon Roches was a student at the Lycée de Tournon in Grenoble, and followed an education in Law...
, then French Consul General in Tunis. Written longhand in 1856, the thirty-page manuscript addresses the social role of women in Tunisia, their legal rights and duites, regarding family and conjugal relations: marriage, divorce, polygamy
Polygamy
Polygamy is a marriage which includes more than two partners...
, public presence (veiling, seclusion, segregation, repudiation), household tasks and management, and lack of education. It was perhaps the most informative writing from the 19th century "on the everyday life of the Muslim woman and on the Tunisian family structure". Although in politics a contemporary reformer, here Bin Diyaf appears as "highly conservative".
Bin Diyaf
- Ahmad Ibn Abi Diyaf, Ithaf Ahl al-zaman bi Akhbar muluk Tunis wa 'Ahd el-Aman (Tunis: Secrétariat d'Etat à l'Informacion et à la Culture 1963-1966, 8 volumes. [Other agencies of the Tunisian government also printed this edition.)
- Ahmad Ibn Abi Diyaf, Ithaf, first published evidently as: al-Awwal min al'Ikd kitab, Ithaf Ahl az-Zaman bi-Tunes'akhbar muluk wa 'Ahd al Aman, at Tunis in 1901 (1319 A.H.) by: al-Matba'a Rasmiya al-Aribiya.
- Ahmad ibn Abi Diyaf, Consult them in the matter: A Nineteenth-Century Islamic Argument for Constitutional Government. The Muqaddima (Introduction) to Ithaf Ahl al-Zaman bi Akhbar Muluk Tunis wa 'Ahd el-Aman (Presenting Contemporaries the History of the Rulers of Tunis and the Fundamental Pact) by Ahmad ibn Abi Diyaf (University Press of Arkansas 2005), translated, introduced, and annotated by Leon Carl Brown. This volume, at 41-136, contains only Bin Diyaf's "Introduction" to his multi-volume Ithaf.
- Ahmad ibn Abi Diyaf, Risalah fi al-mar’a [handwritten manuscript, 30 pages] (Tunis 1856).
- Ahmad ibn Abi Diyaf, Risalah fi al-mar'a, translated into modern Arabic and analyzed by Munsif al-Shanufi, "Risalat Ahmad Abi al-Diyaf fi al-mar’a" in Hawliyat al-Jamia al-Tunisiya (1968), at 49-109.
- Ahmad ibn Abi Diyaf, Risalah fi al-mar'a, French translation and analysis by Bechir Tlili, "A l’aube du Mouvement de reformes a Tunis: Un important document de Ahmad Ibn Abi al-Diyaf sur le Féminisme (1856)" in Ethnies (1973), at 167-230.
General
- Jamil Abun-Nasr, A History of the Maghrib (Cambridge University 1971).
- Leon Carl Brown, "The religious establishment in Husainid Tunisia", at 47-91, in Scholars, Saints, and Sufis. Muslim Religious Institutions since 1500 (University of California 1972, 1978), edited by Nikki R. Keddie.
- Leon Carl Brown, The Tunisia of Ahmad Bey (Princeton University 1974).
- Çiçek Coşkun, Modernization and Women in Tunisia. An analysis through selected films http://etd.lib.metu.edu.tr/upload/12607598/index.pdf. Master's Thesis (August, 2006), at Middle East Technical University, Ankara, Turkey.
- Azzedine Guellouz, Abdelkader Masmoudi, Mongi Smida, Ahmed Saadaoui, Les Temps Modernes. 941-1247 H./1534-1881 (Tunis: Sud Editions 2010). [Histoire Général de la Tunisie, Tome III].
- Elbaki Hermassi, Leadership and National Development in North Africa. A comparative study (University of California 1972, 1975).
- Kenneth J. Perkins, Historical Dictionary of Tunisia (Metuchen NJ: The Scarecrow Press 1989).
- Kenneth J. Perkins, A History of Modern Tunisia (Cambridge University 2004).
See also
- Ahmed Bey
- Khair al-Din al-Tunsi
- Muhammad BeyMuhammad II ibn al-HusaynMuhammad II ibn al-Husayn was the eleventh leader of the Husainid Dynasty and the ruler of Tunisia from 1855 until his death in 1859....
- Sadok Bey