The author concluded a three-day visit to Batna on Wednesday, April 15, 2026, with a visit to the Qirfi Library before departing for Algiers that evening. This visit to the Qirfi Library marked the third and final day of the author's immersive experience in the region. The Qirfi Library, Batna's oldest library, has served readers since its establishment in 1962, representing a significant cultural and intellectual landmark in the city. The author's return to Algiers on the night of April 15, 2026, at 9 PM marked the official end of the visit.
Professors Abdel Hamid Khazzar, Nawwar Lembarakia, and Nasr Eddine Maachi accompanied the author to the airport, providing a warm send-off after a productive trip. The author expressed profound gratitude to a wide array of individuals and institutions whose support was instrumental in the success of the visit. This appreciation was extended to the university director, the dean, the conference director, all attendees who participated in the various events, the dedicated hotel staff who ensured a comfortable stay, and the airport staff for their assistance with departure logistics. Special appreciation was particularly extended to Dr. Abdel Hamid Khazzar for his invaluable assistance in facilitating visits to numerous cultural landmarks throughout the region and for his significant contributions to both education and society at large. His guidance offered deep insights into Batna's rich tapestry of history and culture.
Unearthing Ancient Names
While observing the majestic snow-covered peaks of the Thougra mountains near Batna, the author considered the fascinating origins of local place names, a reflection of the region's deep historical roots and diverse linguistic heritage. Dr. Fouad Ben Obeid, a respected scholar, stated that the name 'Aurès' is derived from the Amazigh word 'Ouragh', which means gold, indicating that 'Aurès' signifies 'mountains of gold'. This etymology paints a vivid picture of the region's geographical grandeur and perhaps its historical significance. Further illuminating the linguistic landscape, Dr. El Hadj Douak Ouhamna provided an explanation for the name 'Chaouia', asserting its derivation from the Amazigh word 'Tichaw', meaning mountain peaks. He concluded that 'Ichawiyen' therefore refers to 'inhabitants of mountain peaks', a fitting description for the people who have long resided in this rugged, mountainous terrain.
Regarding the origin of the name 'Batna' itself, Dr. Fouad Ben Obeid presented three distinct hypotheses, each offering a unique lens through which to view the city's past. The first hypothesis suggests an Amazigh origin, proposing the name 'Bathnet', which translates to fertile lowlands with abundant water. This interpretation aligns with the geographical characteristics of the area, known for its agricultural potential. A second hypothesis for 'Batna' postulates its derivation from the French acronym 'Armée Terrestre Nord Africaine . Bataillons', reflecting the period of French colonial presence and military influence in the region. This theory points to a more recent historical layer in the naming convention. The third hypothesis suggests an Arabic origin for 'Batna', stemming from the word 'Al-Mabīt', which refers to a place of overnight stay or encampment. This could allude to the city's historical role as a stopping point or a temporary settlement. Each of these theories offers a different perspective on how the city acquired its name, reflecting the diverse linguistic and historical influences that have shaped the region over centuries. The ongoing scholarly debate surrounding these origins shows the complexity and richness of Batna's heritage.
Legacy of Scholars and Saints
During the visit, a poignant memorial was erected for martyrs, and Surat Al-Fatiha was recited in its presence, honoring those who sacrificed for their land. Dr. Abdel Hamid Khazzar initiated the construction of a mosque in Amara village with benefactors to honor his family's history, particularly his martyr father, a project that culminated in 2014. This act of remembrance serves as a lasting tribute to his family's legacy and their contributions to the community. The second lecture delivered during the author's visit, held at the Faculty of Islamic Sciences, was titled 'The National Liberation Dimension in the Activities of the Association of Algerian Muslim Scholars'. This lecture delved into the significant role played by religious scholars in the broader struggle for national liberation, noting their intellectual and moral contributions.
The Sidi Bousalem Zawiya, a revered spiritual and educational center, was founded by Sidi Amhand Ouchrif, also known as Sidi Bousalem Cherif. He arrived from the Sakia El Hamra region around the 17th century, settling among the Ouled Achlih tribe. French sources indicate that the founder Sheikh lived in the 17th century and established a profound cultural legacy in the Amara area, specifically within Oued Chebba municipality. These historical sources further mentioned that the founder's village had approximately 500 homes, indicating a significant community built around the Zawiya at that time. This historical detail shows the scale and influence of the settlement established by Sidi Bousalem Cherif.
Historian Dr. Belkacem Saadallah discussed the grandson of Sidi Bousalem, Sheikh Chelihi, in his seminal book on Algerian cultural history, further cementing the family's importance. Sheikh Chelihi was tasked by the Bey of Constantine, Bey Bouhanek, with the key responsibility of caring for pilgrims, a testament to his respected position. The Bey of Constantine, in recognition of their stature and influence, granted the descendants of Sidi Bousalem a mosque in the city, which subsequently became known as the 'Mosque of Forty Sharifs'. This act solidified their presence and spiritual authority within the urban landscape. The descendants of Sidi Bousalem Cherif later played a significant role by supporting the key 1871 uprising led by El Hadj Mokrani and Sheikh Mohamed Amziane Ben El Haddad, demonstrating their commitment to resistance against colonial rule. Following this act of defiance, the French army retaliated by destroying the village of Sidi Bousalem's descendants and forcibly displacing its inhabitants, a harsh consequence of their participation in the rebellion.
Intellectual Currents and Resistance
During his explorations, the author discovered a valuable book in Batna containing 19th-century articles written by Émile Masqueray about the Aurès region. This find offers a unique historical perspective on the area through the eyes of a contemporary observer. During the same visit, the author expressed a strong desire to visit the Free Arab School in Batna, which was founded during the French occupation as a beacon of independent education, but time constraints unfortunately prevented this visit. Writer Saadi Bizian informed the author about Mr. Hanafi Laoubi's key role in establishing the school, noting his dedication to fostering education amidst colonial challenges. In 1936, Sheikh Ben Badis, a towering figure in Algerian reform, agreed to open a section for the school within his own two-room residence, showing the importance he placed on its mission. The school later relocated to shared accommodation provided by Ismail Cheikhi and Belkacem Cherfa, demonstrating community support for its continued operation. Education at this vital institution continued until the opening of the 'Nesh'a Jadida' school in 1954, marking a new chapter in the region's educational landscape.
Hammouda Ben Saaï, a distinguished philosopher from Batna, embarked on an intellectual journey to France in the first half of the 20th century to pursue advanced philosophy studies at the prestigious Sorbonne. During his formative time in France, Hammouda Ben Saaï met the influential thinker Malek Bennabi, a meeting that proved significant for both intellectuals. Malek Bennabi, recognizing Ben Saaï's intellectual prowess and friendship, dedicated a copy of his profound book 'Al-Zahira Al-Qur'aniyya', published in 1946, to Hammouda Ben Saaï, affectionately referring to him as both his friend and teacher. This dedication speaks volumes about the mutual respect and intellectual bond they shared. Upon his return to Algeria, Hammouda Ben Saaï reportedly lived in poverty and marginalization in Batna, a stark contrast to his intellectual achievements abroad. He earned his livelihood by writing petitions, a humble profession for a man of his academic caliber. Dr. Fouad Ben Obeid, recognizing Ben Saaï's brilliance, met Hammouda Ben Saaï and spent time with him, engaging in deep discussions about intellectual and life matters. During these conversations, Hammouda Ben Saaï reportedly stated that Sheikh Abdel Hamid Ben Badis was not hostile to Sufism, a view that contradicted some prevailing beliefs and offered a more nuanced understanding of Ben Badis's intellectual stance.
Enduring Spirit and Personal Journeys
The author was received by Dean Mansour Kafi in his office, a formal start to a segment of the visit. Subsequently, Dr. Mohamed Laayeb introduced the author to the attendees, setting the stage for further discussions and interactions. Later, Dr. Khazzar chose to conclude the cultural trip by visiting Jar, in the municipality of Seggana, a place of deep personal significance as his family settled there after being displaced from Amara village in 1955. This journey to Jar offered a poignant glimpse into the personal history of Dr. Khazzar and the broader narrative of displacement endured by many Algerian families during the colonial period. However, the Khazzar family did not find lasting security in their initial exile, as France subsequently destroyed their homes and displaced them again around 1959, forcing them to relocate once more. The family remained in this second place of exile until Algeria gloriously regained its independence in 1962, marking an end to their period of forced movement and instability.
In other significant historical developments, Sheikh Ben Badis corrected the second edition of 'Al-Manzouma Al-Rahmaniya', printed in 1923, at the specific request of its grandson, Sidi Mahmoud Ben Mohamed, noting the continued intellectual engagement of the family. Diplomat Nourredine Khandoudi authored a compelling book about Hammouda Ben Saaï, titled 'Mohamed Hammouda Ben Saaï or the Miserable Fate of an Algerian Intellectual', which shed light on the philosopher's challenging life. Dr. Abdel Hamid Khazzar, recognizing Ben Saaï's intellectual contributions, honored Hammouda Ben Saaï through the Social and Educational Reform Association, an event that led to his first and only appearance on national television, offering a rare public acknowledgment of his work. Despite the honor, Hammouda Ben Saaï, perhaps due to his deep-seated frustration with his circumstances, refused to give a speech or accept the honorarium at the ceremony. The magazine 'Al-Rawasi' covered the ceremony and subsequently published Hammouda Ben Saaï's letter of thanks, providing a written record of his complex feelings. Dr. Abdel Hamid Khazzar further arranged for a televised interview with Hammouda Ben Saaï, which was conducted by the esteemed journalist Fodil Boumala for the popular show 'Al-Jalis', ensuring his thoughts reached a wider audience. Earlier in his life, Sheikh El Bachir El Ibrahimi, another prominent intellectual figure, had advised Hammouda Ben Saaï to leave Algeria on March 20, 1950, citing the oppressive colonial regime as the reason, a testament to the difficult environment intellectuals faced.
Reflections and Departures
Hammouda Ben Saaï, the philosopher from Batna whose life was marked by both intellectual brilliance and personal hardship, was known to be a close friend of martyr Mostefa Ben Boulaid, a leading figure in the Algerian War of Independence. Ben Saaï expressed deep sadness at his friend's death, a loss that undoubtedly weighed heavily on him. Later, as the visit drew to a close, the author visited the farm of Nasr Eddine Maachi near the airport, observing newly planted apple trees and a comfortably constructed residence, signs of growth and development in the region. This visit offered a glimpse into contemporary life and agricultural endeavors. Dr. Abdel Hamid Khazzar was notably a prominent supporter of the mujahid Colonel Mohamed El Tahar Obeidi, also known as Haj Lakhdar. Colonel Obeidi was instrumental in establishing the November 1st Mosque and the Institute of Islamic Sciences, which operated from 1980 to 1998, leaving a lasting legacy in religious education and community development. These final encounters and reflections show the multifaceted nature of Batna, a place where ancient history, intellectual struggles, personal narratives, and ongoing development intertwine, leaving a profound impression on the author.
