Mohammed El Bashir Al Ibrahimi was born on July 19, 1889 in Ras el Oued (Setif). He received a first teaching in his hometown, under the leadership of his father and uncle, then went to the Hedjaz in 1911 and settled in Medina where he received a higher education in the fields of language, theology and Islamic
MY EDUCATION
The youngest of my uncles, Sheikh Mohamed El Mekki, the Alem (scholar) of our region known as "Righa", a perfect scholar of sciences of the Arabic language, took charge of my education. The families of the ulema in our country have inherited and preserved an old tradition of providing the activities inherent to the school. They receive dozens or even hundreds of students who are studying. The family supports their charitable restoration, whatever their number. The Alem or the Ulemas of the family give them regular classes, during the day, drawn from books taught in El Azhar.
Among these families, count ours who has inherited "El ilm" (science) since the last five known centuries and among his famous scholars who devoted themselves to the cause of the teaching and the activities dedicated to the public utility, in the search for the approval of God, we quote Sheikh Mohamed Sherif el Omri El Ibrahimi, Sheikh Mubarak El Ibrahimi and Sheikh El Koureichi El Ibrahimi. These people have lived in the last three centuries.
TRAINING
I did not leave my home to educate myself. My home was school where I studied before teaching there. In my third year, my uncle took charge of my education and education. I did not leave him even during sleep and meals. He did not abandon me for a minute without inculcating a new acquaintance. He had an astonishing method of diversifying themes as well as topics to memorize so that I would not be bored.
For my part, I had a phenomenal memory that he knew how to maintain and use wisely. I have thus fully and perfectly learned the Koran at the end of my eight years and I also learned with him, at this age, because of the diversity that I have mentioned, El fiât Ibn Malek1 and Talkhis El Miftah (synthesis of the key). At ten, I learned by heart several long scientific papers.
At fourteen, I memorized the two Al fiât d'El Iraki on the chronicles and the biographies, Noudhoum El Douai (State Systems) of Ibn El Khatib and most of the collection of his letters in his book Reihanet el Koutoub (the flagship of books) as well as the vast majority of Andalusian scholars like Ibn Chahid, Ibn Abi El Khissal, Abi el Matraf Ibn Abi Amira, as well as those of Mashreq, at the example of Essabi and El Badie. I learned the Moualakat (The iodines) and El Moufadhaliat'2, the totality of El Mutanabbi's poetic work, a good part of the poems of Chérif Erradi, Ibn Erroumi, Ibn Temmam, El Bouhtouri and Abi Nouas.
My uncle occupied me throughout the day with grammar lessons, alone or with other students. I submitted each end of the day to a control of assimilation, he was pleased with the answers I provided. At nightfall, he dictated to me what he had in memory of selected poems, drawn from a collection, in full or in the form of excerpts, until I memorize a hundred verses, he opposed me a refusal when I asked for more. He justified his objection by saying to me: your brain will end up getting tired by learning and memorizing as the wearer of heavy loads ends up exhausting himself. Then, explaining to me the meaning of the poems, he ordered me, that God have his soul, to go to bed.
My uncle died in 1903 when I was fourteen. I recited before him certain works when he was on his deathbed. Awarding me the mastery known at the time, he ordered me to replace him and to give courses to my fellow students to whom he had devoted himself and took charge of their teaching.
I respected his will and the Almighty helped me in my task. The accumulation of knowledge, stored in my extraordinary memory, has been of great use to me; which allowed me to prematurely acquire a preeminence and destiny wanted me to become sheikh (revered teacher) from my early youth.
From Medina, he went to Damascus where he took advantage of his schools and chouyoukhs. On his return to the country, he settled in Setif and began his mission in education and education, being in close contact with Sheikh Abdelhamid Ibn Badis.
MY JOURNEY TO MACHREK
I left Algeria for El Hijaz in 1911 when I was twenty-one when, at his order, I joined my father who was established there. I passed through Cairo where I stayed for three months going round the course cycles of El Azhar. I visited Ahmed Chawki, whose poems I learned and recited. I also met Hafez Ibrahim in a café in Cairo, Rachid Réda in Dar Eddaoua wel Irchad (preaching and orientation) and a group of Ulema of El Azhar before returning to Medina where my father resided.
I devoted myself to reading before volunteering lessons and attending several exegetical and Hadith classes. My unusual memory helped me store men's names and memorize whole books of the Hadith.
MY RETURN TO ALGERIA
I returned to Algeria early in 1920 with the intention of undertaking a work related to public education which will be followed by political action. I found the climate more favorable than in 1911, a year marked by war and its pangs. Nevertheless, society was not ready enough to take any concrete action.
I got along with a group of free ulema brothers to begin work that consisted of perfecting preparation in society and mobilizing the means to implement it. The effort was exhausting and the results slow. Continuing the same path, we endured ten years of exhausting work. The year 1930 was a pivotal year. It has been a dividing line between the past and the present. The occupation celebrated its centenary and France, jubilant, organized, on the occasion, celebrations of jubilation.
The Algerian, Arab and Muslim people have shown their disapproval and have seen in some programs the manifestation of joy, a clear offense, an outrage to their honor and an insult to their history. We used this resentment to awaken his valor, and refine his predisposition to take action.
Colonial demonstrations failed because of our work and because of other external factors. France, disillusioned, lost hope placed in the festivities. She spent in vain colossal sums to commemorate the sad event.
THE CREATION OF THE ASSOCIATION
ALGERIAN OULEMAS
The Association of Algerian Oulema was created in 1931. The elements participating in its constitution, we knowingly wanted them natural and elementary so as not to arouse the suspicions likely to fight it and to strike it a fatal blow even before it do not get up. If the Association had been aborted in the bud, we would not have been able to resurrect it for decades.
We lived a year in the discretion and sobriety during which we set up rules of the work, made contacts with the various layers of society and strengthened relations with them. As soon as the second year was announced, intriguing hands began to work to harm the Association but in vain because its principles had pierced in this time span runs the soul funds within the society.
I am embarrassed when I mention my action within the Association. I will leave it to the proven facts to testify to it. A reality that will be known by all those who will work to find it. But I remain particularly honored by the confidence placed in my person by my brothers since the birth of this association of which I was the deputy of the president, Imam Abdelhamid Ben Badis, the Father of the Renaissance of Algeria in all his aspects.
I assisted him in many positions until his death, April 16, 1940. While I was incarcerated, my brothers, members of the Association, elected me president of this one, a function which I assume nowadays.
Among the achievements that I initiated, after my release from prison where I spent three years, it is necessary to count the building in one year and some months of not less than seventy free primary schools, work of the Association. which was born thanks to my efforts and was accomplished under my direction as well as about one hundred and fifty schools, ranging from the most imposing establishment to the most modest, financed entirely by the money of the people.
These establishments are attended by about fifty thousand students, supervised by four hundred teachers, these schools were crowned by the construction of a large high school hosting a thousand internal students. With all its components, the school is owned by the Algerian people.
His work
Sheikh El Bashir Ibrahimi began his mission through his teaching profession in which he saw an effective way to reform the situation in Algeria, by promoting the awareness of the people and by teaching him the principles of his religion and his language in order to prepare him to defend them against the colonizer.
In 1931, he participated with Ibn Badis in the creation of the Association of Ulema Muslims of which he was appointed vice-president. He was also appointed to represent the association in western Algeria after having been given the task of running the Dar al Hadith school in Tlemcen.
Because of his activities hostile to colonialism, he was arrested by the colonial administration and deported to Aflou, near Laghouat. Despite his exile, he was chosen to chair the Ulema Association after the death of Ibn Badis.
Released in 1943, he was again imprisoned after condemning the massacres of May 8, 1945. After his release for the second time, he continued his preaching activities like Ibn Badis. He wrote the editorial of the newspaper "Al Baçaïr" (clairvoyance), organ of the Association of Ulema and had also created the newspaper "ach-cheb al muslim" (The young Muslim) in French.
In 1952 he went to the Middle East and settled in Cairo where he stayed until the liberation struggle broke out. As a result, he issued a statement from the Muslim Ulema Association, calling on the people to unite around the liberation struggle.
In Egypt, he worked for the benefit of the Algerian question until independence. He died on May 20, 1965.
Paroles en or de Cheikh El Bachir El Ibrahimi.
المدرسة هي جنة الدنيا،والسجن نارها،،،الأمة التي لا تبني المدارس تُبنى لها السجون،والأمة التي لا تصنع لها الحياة ، يُصنع لها الموت، والأمة التي لا تعمل لنفسها ما ينفعها ويُسعدها ، يعمل لها غيرها ما يضُرها ويُشقيها..والأمة التي لا تغضب للعز الذاهب ترضى بالذل الجالب ،والأمة التي تتخذ الخلاف مركبا يُغرقها في اللجة،والأمة التي لا تكرم شبابها بالعلم والتثقيف مُضيعة لرأس مالها ، والأمة التي لا تجعل الأخلاق ملاكها تتعجل هلاكها،والأمة التي تلد لغيرها أمة تلد العبيد لا أمة تلد الأحرار والصناديد، والأمة التي تعتمد في حياتها على غيرها طفيلية على موائد الحياة حقيقة بالقهر والنهر وقصم الظهر.
الجــــــــــــــــــزائـر
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