The writer Al-Mustafa Hamimo said that “the content of the school subject of history was and still is deliberately limited to mentioning the glory that came in the events of the past, and showing only his bright and bright face”, emphasizing in an article that “the younger generations should to know the truth about the history of the life of one’s ancestors, rulers and rulers, as has been said, with its good and bad, in the abundant books of Muslim historians, and only in his light can correctly assess its conditions in its present.
This is the text of the article:
When I read the book Moroccan Society in the Nineteenth Century (Inoltan 1850-1912) by its author, Professor Ahmed al-Tawfiq, currently the Minister of Awqaf, I was reminded of the reality and nature of school curricula in the subject of history. , which is mentioned in the book “Studies in Moroccan History, Summary and Evaluation” at the Faculty of Literature and Humanities in Rabat, states the following: “Political forces, whether they were in government or outside it, sought to strengthen national identity soon after independence Perpetuating glory and focusing on all aspects that maintain the unity of the nation and strengthen the nation-state. And this story was not necessarily the story that young historians dreamed of and whose interest was beyond the bright and bright sides of the past. This convinced me that the content of the subject matter of history was, and still is, deliberately limited to mentioning the glories of the events of the past and showing his bright and bright face to the exclusion of everything else. Through the same text, I discovered the justifications for this policy and understood it.
But, in my opinion, this is a policy that became unsafe after the 1979 Iranian revolution. The policy that has been carried on ever since and continues to force the recipient to compare his conditions today with those of his predecessors, who limit themselves to teaching history is subject to its sweetness without bitterness. They are under the illusion that they have lived in a permanent bliss of security, stability, and prosperity. And when he gives up what he got in school from reading the history of his people through the copious books of Muslim historians, with its good and bad times, and does not read instead from the Muslim heritage, except for books of interpretation, hadith and jurisprudence, he imagines that that bright and bright past triumphed thanks to the followers of the noble teachings of Islam, so he is angry with his present and attributes what is in it. true religion in this age, and not in others. And from this complex illusion feeds, in my opinion, extremism, which requires a return to the past, which is under the illusion that all this was glorious.
In my opinion, it is necessary, once again, that the rising generations know the truth about the life history of their ancestors, rulers and rulers, as already mentioned, with its good and bad times, in the abundant books of Muslim historians. It is only in its light that she is able to correctly assess her present conditions, so she considers in comparison and with the criterion of the goals of Shariah, self-preservation, religion, honor and money, whether her country has advanced. under the shadow of the modern state or regressed. This was the demand of the Faculty of Arts and Humanities in Rabat, but in terms of purely scientific research in higher education, and not in order to educate the younger generation from childhood.
A university policy that has led to research in social history and the laying of the foundations of a comprehensive scientific history since 1976. Among her results in the same book “Studies in Moroccan History, Summary and Evaluation”, college, is that university research at this stage was focused on social history. It replaced political history, as had been the case with traditional historians, and the conviction became ingrained among the new historians that real history existed at the grassroots level, and that the study of the history of societies by one’s daily concerns was more fruitful and useful than the study of political history alone.
One of the fruits of this study by Moroccan scholars was the book “Moroccan Society in the Nineteenth Century (Inoltan 1850-1912)” by Professor Ahmed Al-Tawfiq, the current Minister of the Waqfs. After an introduction and some introductory chapters, the author comes from page 141 with a model of the reality of society in the country, rulers and ruled in the nineteenth century. Model from the village of Inoltan in the Demnate region. Documented research from Moroccan sources and references by a Moroccan researcher jealous of his homeland, not a biased foreigner. A book worthy of teaching at least in the same field. Thanks to reading everything good and bad in it, young people will inevitably be vaccinated against any extremism, and will not look for an alternative to the modern state.
It should be noted that what was mentioned in this book about this region at that time is not much different from what was stated in the books of diplomats, travelers and foreign visitors in various regions of Morocco, from the eighteenth century to the early twentieth century. True, all these foreigners were more or less spies. However, they conveyed in their books images of Morocco as they saw them or heard them from Moroccan Muslims and Jews. Professor Ahmed al-Tawfiq cites the testimonies of some writers who went through this in his book on Dimnat. And in the book “Al-Istiksa” by Ahmed bin Al-Mukhtar Al-Nasiri, there is no need for their books in relation to the whole history of Morocco in relation to rulers and subject, and its sweet and bitter.
It is well known that there has never been and never will be a human society without corruption. But compared to the books of Muslim historians, today’s corruption in the modern state is much less than the corruption of the past under the traditional state. Always with the same comparison and extrapolation of the same books, the security of souls, religion, honor and money has become the rule today in the light of the modern state, and exceptions often do not escape justice. Whereas this security of shrines was often an exception in the traditional state for the ruled, especially for the rulers themselves and their assistants.
Every Moroccan has the right to see what has been set forth in the book of Al-Istiqa, for example, by Ahmed bin Al-Mukhtar Al-Nasiri, accepting it as an important reference in teaching the subject of Moroccan history. , with the adoption of the history of Ibn Khaldun, for example, in relation to the history of the rest of the Muslim world. And the effect of all this will undoubtedly be similar to the positive and expected effect of the book of Professor At-Tawfik for the youth of the Demnate region, because thanks to his reading, he will not look for an alternative to the modern state, far from extremism.
In conclusion, after more than six decades of independence of the country, in my opinion, there is no fear for its security and the unity of knowing the truth about its history, about its good and bad times. Rather, knowing this would strengthen the attachment of the Moroccans, especially the younger generations, to their modern state and would fix in their minds the thoughts of further progress, development and growth in it, instead of thinking about reproducing the old, traditional state, which is under the illusion, that all this was bright and full of glory, with an attendant threat to the security of the country and people. This is the topic of this article for discussion here.