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Islamic History: Battle of the Masts

The early Islamic conquests have always perplexed western historians. How was it possible for the desert Arabs, who were viewed by the Persian and Byzantine empires as insignificant, and posing no threat to them, to rise up and within a few years destroy their longstanding empires? George Hourani, a maritime historian who has researched the early Muslim navy discusses “the problem of the earliest Arab ventures on the Mediterranean: how could they be successfully carried out in such a surprisingly short time? The decisive event is the battle of Dhaat al-Sawaari (Battle of the Masts). To fight a naval battle, many resources were required: naval bases, including docks, shipbuilding yards, building materials and skilled shipbuilders; [and] warships with their complements of trained sailors, marines and officers.”[1] The power of Islam is derived from its aqeeda (belief) which forms the intellectual basis upon which all thoughts, actions and systems are based. This aqeeda motivated the early and later Muslims to accomplish astonishing feats, especially with regards to the Islamic conquests. When studying these events however, many focus solely on the strength …

The meaning of Sultan, Jamā’ah and Ulu al-amr

Authority is defined as “the power or right to give orders, make decisions, and enforce obedience.”[1] In our discussion here, we are using authority in the context of government and ruling because “in sociology and political science, authority is the legitimate power of a person or group over other people.”[2] There are different words for authority or the source of authority (masdar al-sultah مَصْدَر السُلْطَة)[3] in the Islamic texts, such as sultan (سُلْطان), jamā’ah (جَماعَة) and ulu’l-amr (أُو۟لِى ٱلْأَمْرِ). Sultan In its original usage by the Ancient Arabs (العَرَب العاربة), the word السَليط means oil, and السِلْطة means a long arrow (السَهْم الطَوِيل). “The central meaning is the ability to conquer from afar[4], like a long arrow that strikes from afar, and like oil that is used to light a lamp to overcome darkness, and enable one to see things.”[5] Therefore sultan conforms to the definition of authority being “the power or right to give orders, make decisions, and enforce obedience.”[6] Sultan may refer specifically to the ruler, or to authority sultah (سُلْطَة) in general i.e. government. The term may also refer to the source of authority from which it gains its legitimacy …

Legitimate authority in Islam

The famous sociologist Max Weber (d.1920) defines authority as “the probability that a specific command will be obeyed.”[1] He then goes on to discuss three types of legitimate authority.[2] 1- Traditional Authority – power that is rooted in traditional, or long-standing, beliefs and practices of a society. It exists and is assigned to particular individuals because of that society’s customs and traditions. Hereditary rule would fall under this category. 2- Rational-Legal Authority – derives from law and is based on a belief in the legitimacy of a society’s laws and rules and in the right of leaders to act under these rules to make decisions and set policy. This form of authority is a hallmark of modern democracies. It is also the type of authority we find in an Islamic State. Although unlike in a democracy, the laws and rules in an Islamic State are derived from the sharia, since the sharia and not human beings is sovereign. 3- Charismatic Authority – stems from an individual’s extraordinary personal qualities and from that individual’s hold over followers because of these qualities. Many times this type of authority …

Shura is a principle of the Islamic ruling system

One of the principles of the Islamic ruling system, and a mark of a rightly guided caliphate is shura (شُورَىٰ). In Arabic “The pivotal meaning [of shura] is to extract what something contains of goodness or suitable, strong effect. Like honey in the waqba[1] or the hive, it is extracted from it, and like camels containing fat and the appearance of that fat on them, and like the well containing water to water the crops so they grow, and like feeding the fire with fuel so its flame rises and appears. This rise and appearance is from the door of exit.”[2] Umar bin Al-Khattab informed the senior sahaba in a khutbah (sermon) during his caliphate: فَمَنْ بَايَعَ رَجُلاً عَلَى غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلاَ يُتَابَعُ هُوَ وَلاَ الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلاَ‏‏ “So, if any person gives the bay’ah to somebody without consulting (shura) the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed[3].”[4] Muhammad Haykal comments on this hadith, “The sahaba listened to this speech and none spoke out against what was said. Consequently, …

Role of Sufism in Islamicising Türkiye

The transformation of Türkiye under Erdogan and the AKP away from extreme secular values has been dramatic and something I have personally witnessed. During the 90s Muslims were leaving Türkiye as it was too un-Islamic. People with beards and hijabs were singled out for harassment. Contrast this to nowadays where many from the west are moving to Istanbul which has a sizeable ex-pat community from western nations. In May 1999, Merve Kavakci, a newly elected woman MP for the pro-Islamic Virtue Party appeared in parliament wearing a headscarf. She faced a strong reaction from secular MPs and the Prime Minister at the time. She was booed, shouted at and prevented from taking her oath of office. Fast forward 20 years and she became the Turkish ambassador to Malaysia![157.5] This change in Türkiye didn’t happen overnight but was the result of decades of tarbiya. Soner Cagaptay describes one of the influencers of this change – the Sufi sheikh Mehmet Zahid Kotku. “The Islamists who followed Erbakan into politics—including Erdogan, who would later name his first-born son, …

The Objective of State and Authority in Islam

State and authority in Islam is not an end in itself, but a means to an end which is to establish justice so that people can freely worship Allah, fulfil His obligations and refrain from His prohibitions. Allah ta’ala says, لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَـٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَـٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ “We sent Our messengers with clear signs, the Scripture and the Balance, so that people could uphold justice.”[1] Ibn Ashur (d.1973) explains the meaning of balance (مِيزان) here as “conveying the command to be just (العَدْل) among people. The balance (مِيزان) is a metaphor for justice among people in distributing their rights, as one of the requirements of the balance is the presence of two parties whose equivalence is to be ascertained. Allah ta’ala says, وإذا حَكَمْتُمْ بَيْنَ النّاسِ أنْ تَحْكُمُوا بِالعَدْلِ ‘And when you judge between people, judge with justice.’ [An-Nisa’: 58]”[2] Aisha Bewley says, “In fiqh, the principal function of government is to enable the individual Muslim to practise the deen and fulfill his obligations to Allah – which, of course, also entails certain …

Islamic History: Church of Holy Sepulchre

The Church of Holy Sepulchre is in the Christian quarter of Jerusalem and is one of the holiest sites in Christianity. Dating from the 4th century it predates the Islamic opening of Jerusalem under Umar ibn Al-Khattab. Justin Welby, the Archbishop of Canterbury claimed in 2018 in the Middle East ‘Christians face daily the threat of violence, murder, intimidation, prejudice and poverty…Across the region Christian communities that were the foundation of the universal Church now face the threat of imminent extinction.’[1] While some try to frame this as Muslims oppressing Christians, or blame the rise of Islamic sentiments in the region, nothing could be further from the truth. Muslims even more than Christians face the ‘daily the threat of violence, murder, intimidation, prejudice and poverty’ in the Middle East due to tyrannical rulers who do not implement Islam. This is also the case outside the Middle East in places such as Burma, Palestine and China. The only reason Christians and Churches still exist in the Middle East is due to Islamic rule – the Khilafah – which protected …

Islamic History: Hejaz railway

In 1908 a new railway opened from Damascus to Madinah for use by the pilgrims travelling for hajj. Faced with growing disunity across the provinces of the Ottoman Khilafah, Sultan Abdul-Hamid II devised an ambitious plan to awaken the feelings of Islamic unity among the Ummah and strengthen the Khilafah’s authority over the Arab provinces by establishing a new railway for the pilgrims. The project was started in 1900 and finally reached Madinah in 1908 when the railroad officially opened. Before the Hejaz railway, the journey between Damascus and Madinah usually took two months by camel caravan and was full of hardships. Since the Islamic calendar is a lunar calendar, which moves each year, the hajj changes from season to season. Sometimes it meant travelling through the winter, enduring freezing temperatures or torrential rains. At the height of summer, it meant crossing scorching hot deserts. Towns and settlements were sparse and there were hostile tribes along the way. With the introduction of the railway the journey time for pilgrims was cut from two months to …

Islamic History: Letter of Gratitude from the Irish to the Ottomans

In 1845, the onset of the Great Irish Famine resulted in over a million deaths. The Ottoman Sultan at the time, Khaleefah Abdul-Mejid I declared his intention to send 10,000 sterling to Irish farmers in aid but Queen Victoria requested that the Sultan send only 1,000 sterling, because she had sent only 2,000 sterling herself. The Sultan sent the 1,000 sterling but also secretly sent 3 ships full of food. The English courts tried to block the ships, but the food arrived in Drogheda harbor and was left there by Ottoman Sailors.[1] Due to this, the Irish people wrote a letter of gratitude to the Ottoman Sultan. “As the Irish nobles and people, we, the undersigned, present our dearest gratitude to the generous philanthropy and interest shown to the suffering and grieving people of Ireland by His Majesty [Sultan Abdülmecid], and we would like to thank him for the generous donation of 1,000 pounds sent in order to meet the needs of the people of Ireland and relieve their suffering.”[2] Reverend Henry Christmas wrote in 1853 …

Islamic History: Ahdnama

The Ahdnama is a treaty between Sultan Mehmet II (Al-Fatih) and the Bosnian Franciscan Christians of the Catholic Church in 1463. The Ahdnama is a clear and definitive historical record of the rights Islam gave to Christians living under its rule. The original Ahdnama is still kept to this day in the Franciscan Monastery in the vicinity of Fojnica, Bosnia-Hercegovina. Sultan Mehmet al-Fatih’s great-great grandfather was Sultan Murad I who began the conquests to open up the Balkans to Islam. He is famous for defeating the Serbs at Kosovo field in 1389 and establishing the authority of Islam over Kosovo. Allah blessed Sultan Murad I with martyrdom (shahadah) in this battle. Sultan Mehmet’s father Murad II fought the second battle of Kosovo and began the conquests to open Bosnia to Islam. Following in the footsteps of his father and great-great grandfather, Sultan Mehmet completed their good work and opened up the entire region to Islam. Islam, as the final message for mankind established clear and detailed rules relating to the rights of all non-Muslims living under its rule. The Messenger of Allah ﷺ said: “He …