Salem Bouhageb (1827 - 1924)
Salem Bouhageb (1827 - 1924)
Réformiste, jurisconsulte et érudit tunisien
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Sheikh Salem Bouhageb was born 1827 in the village of Bembla near Monastir, in Tunisia and died in “Al Marsa” in Tunis, on July 14, 1924.
He studied logic, philosophy and mysticism at the “Ez-Zituna” University in Tunis. He was a student of Ibrahim Riahi, a philosopher and religious reformer who advocated the idea to resist European colonialism and reform and modernize the government system in Tunisia.
Salem Bouhageb attended the traditional school and subsequently “Ez-Zeituna” University in Tunis, receiving the degree of “alim” (scholar) from the latter in 1860.
From his seat on “Ez-Zeituna's” administrative council, he tried to reform the institution. Conservatives blocked his efforts.
Meanwhile, he was appointed as secretary general to the first Mayor of Tunis: General Hussein, in “Conseil municipal de Tunis” in 1858.
In 1861, he was appointed to the “Grand Conseil”
He was helping establish a modern educational system.
After the French takeover of Tunisia in 1881, the landholding families which managed to keep their large holdings together transformed themselves into agrarian capitalists and became urbanized absentee landlords; many of them did not actively oppose French rule, and their nationalism was muted by a conviction that it was only through education and gradual reform that the Tunisians could achieve independence.
As European influence grew in Tunisia, he was in no way opposed to Western science and technology.
In 1882, he began his judicial career when he returned from Florence (Italy). He rose from judge to mufti (legal counsellor) in 1908, he became “Mufti of Tunis” and eleven years later, 1919, he became “basch mufti”, (jurisconsult), Tunisia's highest official interpreter of the Islamic law, a title he held until his death (1924), and he used the office to promulgate reforms in Islamic law, administration and education.
Salem Bouhageb believed that Tunisian people must cooperate to reverse internal decline and counter European imperialism. He called for a return to the spirit of early Islam in light of modern times. He believed that limited borrowing from Western ideas was permissible and that properly used reason could not conflict with Tunisian traditions and religious believe.
During this time he continued to press for reform. He taught that morality and law must be adapted to modern conditions in the interest of the common good.
His theory almost breaks with a Juristic tradition going back to the beginning of Islam.
He promoted the idea that asserts that the Islam of the forefathers was rational and practical. Therefore, Islam is inherently adaptable.
He sought to bring about a renaissance of Tunisian civilisation and liberation our country from colonialism. He advocated the reform of traditions by bringing it back to its pristine state and casting off what he viewed as its contemporary decadence and division. His views were opposed by the established political and religious order.He called for reopening of the "doors of ijtihad" ("innovation"), which had been considered closed at least since 935, as the chief way to modernize Islam.
In addition to his numerous articles, in the gazette “El Hadhira” (1888 to 1912), Salem Bouhageb’s most important writings included receptivity to science and civilization.
In 1896, speaking at the opening ceremony of a new educational institution called “El Khaldounia” in memory to “Ibn Khaldoun”; Salem Bouhageb advocated the introduction of modern sciences together with the local sciences into “Ez-Zituna” University.
He said that new and useful sciences are essential to our life in this age and are our defense against aggression from abroad and humiliation and further the basis of our happiness, wealth and strength. Sheikh Salem Bouhageb’s ideas were met with great enthusiasm.
Salem Bouhageb's legacy also lived on among his secular nationalist and liberal followers. These men, mostly lawyers, doctors and teachers rather than conservative “ulama”, set the tone of Tunisia’s dominant nationalism.