She (Mary Fisher 1623 – 1698) paid a subsequent visit to the West Indies, but her name is chiefly associated with her journey to the east, undertaken from the conviction that it was her duty to seek for a religious interview with the Sultan Mahomet IV. Although only eighteen years of age, he was then at the height of his power, and Turkey was viewed with dismay by the nations of Christendom.campt
“This English maiden,” writes Gerard Croese, would not be at rest before she went in person to the Great Emperor of the Turks and informed him concerning the errors of his religion and the truth of hers”. … The English consul there, when he learnt her intention – not recognizing her heavenly commission – very naturally advised her “by all means to forbear;” and when he found that his warnings were wholly unheeded, and that no milder measures would avail — recoiling from the idea that a woman should expose herself to such a perilous journey and hazard the unrelenting cruelty of oriental despotism – he placed her on board a vessel bound for Venice, giving orders that she should be conveyed thither.
But Mary Fisher was not to be so easily withheld from her holy errand. She induced that captain to land her on the Morea, and,
“Bearing God’s message in her heart, Her life within her hand”
alone, knowing neither the route nor the language, she traveled on foot along the Grecian coast, through Macedonia, and over the mountains of Thrase, until she at length reached the beautiful plain, watered by the wide Maritza, on which Adrianople stands. Here the Sultan was encamped with so great an army and retinue, that even that spacious tract of land seemed barely large enough for them. Even now a less steadfast faith would have wavered, for how was an abhorred Christian to gain access to the Mohammedan monarch “Shadow of god” as he was at times entitled! Having told her errand to some of the citizens, she asked them to bear her company to the royal camp; but their dread of the Sultan’s displeasure forbade them to yield to such a request. So alone- yet not alone
“In the still temple of her son, Communing with her God,”
She went hither and thither until her diligent quest was rewarded by finding some one who was bold enough to speak to the Grand Vizier, Achmet Bassa, on her behalf. Through him the Sultan was informed of the arrival of an English woman who had “Something to declare to him from the great God; ” and she was told that she might have an interview with him on the following morning.
Spending the night in the city, she went back to the camp at the appointed hour, where the Sultan awaited her, surrounded by his chief officers, as was his wont when giving receptions to ambassadors. By one of the three interpreters who were present he asked her whether it was true that she had a message from the Lord God? On her answering affirmatively, he bade her “Speak on.” Waiting for the summons of her Lord, she did not at once address him, which led him to inquire whether it were her wish that any of the company should withdraw before she spoke?
When she replied that she did not desire this, he told her to speak the word of the Lord without fear, since they had “good hearts” to hear it; strictly enjoined her moreover, to say neither more nor less than the word she had from the Lord, since they were willing to hear it, be it what it might. With great gravity the whole assembly gave heed to her earnest ministry, and when she became silent the Sultan asked if there were nothing more she would like to say? When she inquired whether he had understood her, he answered, “yea, every word, and it is truth!” He then expressed his desire that she should remain in his dominions, and when she declined this proposal, offered her a guard to escort her to Constantinople, as he would be greatly greived if any harm should befall her in his empire. But she courteously refused this offer, trusting in the Lord alone.
May we not hope that one who had, for the moment, ignored the great national contest between the Crescent and the Cross, and – far beyond this- laid aside the prejudices of the exacting faith of his fathers in his readiness to hear “the word of the Lord” albeit from the lips of a woman .. [yk: incorrect account of Sultan Mehmet's death follows]
Certainly his conduct stands out in strange contrast to that of the professing Christians of Boston, who would have no doubt have despised him as an infidel. Mary Fisher arrived at Constantinople, we learn “without the lead hurt or scoff,” and finally reached England in safety.
(ref: Friends’ Intelligencer Vol XXXIII (1877). Philadelphia: John Comly)
The following is a letter reproduced from Mary Fisher speaking of her experience:
My dear love salutes you all in one, you have been often in my rememberance since I departed from you, and being now returned into England and many trials, such as I was never tried with before, yet have borne my testimony for the Lord before the King unto whom I was sent, and he was very noble unto me, and so were all they that were about him; he and all that were about him received the word of truth without contradiction.
They do dread the name of God, many of them, and eyes His messengers. There is a royal seed amongst them which in time God will raise. They are more near truth than many Nations, there is a love begot in me towards them which is endless, but this is my hope concerning them, that He who hath raised me to love them more than many others will also raise His seed in them unto which my love is.
Nevertheless, though they be called Turks, the seed of them is near unto God, and their kindness hath in some measure been shewn towards His servants. After the word of the Lord was declared unto them, they would willingly have me to stay in the country, and when they could not prevail with me, they proffered me a man and a horse to go five days journey that was to Constantinople, but I refused and came safe from them. The English are more bad, most of them, yet hath a good word gone through them, and some have received it, but they are few: so I rest with my dear love to you all
- Your dear sister, MARY FISHER.
(ref: Hodgkin, Lucy (1917). A Book of Quaker Saints (pg 324). London: T.N. Foulis)
The former ruler has passed away. The event was first announced in the newspapers. The Bosphorus smiled under the sun’s glow. Sultan Abdulhamid II, who had occupied the Ottoman throne for thirty-four years, would be buried a few hours later under the soil of beautiful Istanbul. Sultan Abdulhamid’s body would be brought from Beylerbeyi Palace to Topkapi Palace. There, he would be ritually washed and then buried at nine o’clock next to Sultan Mahmud in Chemberlitas. A single guard wearing a helmet and holding a rifle stood at the Middle Gate. The guards in front of the Gaye of Felicity politely received guests. The Council Hall, which was abandoned and ruined and filled with memories of glorious eras, seemed to smile bitterly at the events of centuries past. Sunbeams streamed over the cypress trees and fell on the grass. One or two custodians with rakes in their hands were gathering the yellowed leaves from the green grass under the morning sun.
I passed in front of the Library of Sultan Ahmed VI. A custodian dressed in black ran quickly from the side of the Tulip Garden; the funeral procession was approaching. I went toward Sarayburnu. A small procession was slowly coming up the sandy incline. A large steamboat neared the dock. Smoke rose from its yellow smokestack. The scene was very sad. The Marmara Sea, the coasts, and the hills were basking in the sun. In the distance Hamidiye Mosque’s slender white form, Yildiz Palace’s tree-lined boulevard, and the palace’s continuous roofs among the naked trees appeared silent and bewildered. A white sheet, a dark shawl, and a bier headed the procession in which everyone was dressed in black. Sultan Abdulhamid lay lifeless on the bedding atop the wooden bier. A thick yellow striped sheet hung down from the edges. His body was covered with a precious dark orange and green embroidered shawl. A guard from Beylerbeyi Palace walked in front of the body, and two rows of soldiers were at its side. Officials form the Inner Court and other members of the palace walked slowly beside the bier, which was being carried by hand. Prince Selim Efendi and some pashas followed them, grieving and deeply touched. Silence reigned. One of the custodians carried a fez covered with a white handkerchief. It was the fez of Sultan Abdulhamid II. From a distance, a gardener holding a hoe looked on sadly. Nothing could be heard but the footsteps of the pallbearers on the sand. The sea was calm and flat. An eternal gift from the Byzantines, the high columns in front of the palace gleamed in the sun.
The funeral procession passed the Tulip Garden. The body was brought to the green and gilded door of the Apartments of the Holy Mantle, and the bier was carried through the entryway. The prince and sons-in-law stayed in Mecidiye Kasri, while the others in the procession remained outside. The door closed, and no one but the officials of the Apartments of the Holy Mantle entered.
What a luminous, sublime, and magnificent chamber it was. Here was the most wonderful, elegant, and radiant place of worship constructed by the Ottoman dynasty in the name of the Caliphate. The walls were adorned with blue and green and gilded panels. Sultan Selim I’s successors comforted their souls in this sacred area, prayed for the army’s victory, and wept in front of the Holy Mantle. The bright tiles and precious inscriptions on the walls were striking.
The shade in front of one of the windows had been partially raised. Wide frosted glass obstructed the view of the Golden Horn. A small six-handled cypress casket resting on two green trellies and a small washing bench could be seen in the courtyard where the shades had been raised. Sultan Abdulhamid was laid on the washing bench. Grief-stricken, I stood in front of the gilded bars of the window. As the coffin advanced, the Inner Court officials respectfully folded their hands, waiting to perform their duty. Across the way, a closed door that hid centuries of legends and the blue tiled walls seemed to want to forgo this page of history. Four imams – two wearing green turbans, the other wearing white – piously washed the body with sponges and musk soap. A fresh white winding sheet covered Sultan Abdulhamid’s corpse. The areas above his chest and below his knees were not visible. There was no evidence of long illness on the body. The corpse did not display the appalling yellow color of death. It looked like an inanimate object made of ivory.
On the whole, he was attractive. Become more beautiful as it was washed, the white body was stretched out naturally in the hands of the washers on the bench. Holding silver incense burning, palace officials stood across from the corpse. Everyone was deeply reverent. Trust in God was visible in their faces. The Apartments of the Holy Mantle were witnessing a historic day. The last page of the sultanate would close on that day. Everyone’s gaze was fixed on Sultan Abdulhamid’s closed eyes. As warm water was poured over the body, white steam rose and mixed with the scent of aloe and amber from the incense burner. There was an apprehensive silence. Nothing could be heard but the footsteps of those coming and going to perform services. With their hands folded, eyes on the body, and tears of grief, two of the sultan’s son-in-law stood by his feet.
Nature’s beauty could be felt in all its glory outside the palace. The waters of the Golden Horn shimmered in the unexpected February sun. The boxwood trees were bare and open to the bounty of spring. The washing of the body was still not finished. Sultan Abdulhamid’s closed eyes, gray hair, naked body, and lifelessness awoke a melancholy in the hearts of the onlookers. At times, when his head suddenly slipped and his hands fell to his sides, he resembled an innocent, hopeless person. His neck was bent strangely with his white, disordered beard.
Finally, the washing of the corpse was completed. It was dried with yellow silk-embroidered towels. The coffin was lifted, and the washing bench was brought next to it. A winding sheet was spread inside. Sultan Abdulhamid’s body was respectfully laid in the coffin.
Sultan Abdulhamid had not lost consciousness until the last moment of his life. He requested that a testament prayer be put on his chest and a handkerchief rubbed against the Holy Mantle, as well as a piece of the black Kaba cover, be used cover his face. His request was carried out to the letter. It was truly heartrending sight: Sultan Abdulhamid lying inside the coffin with winding sheets, the testament prayer on his naked chest, the black Ka’ba cover on his face, his white bear, with his eyes forever closed… Sultan Abdulhamid was humbly going to god, leaving his sins behind.
The shroud was tied and the coffin closed. The heavy ticking of a mother-of-pearl clock, which had witnessed centuries, echoed in the grandeur of the Apartments of the Holy Mantle. Arrangement of the coffin began. First a bed sheet and then a silver-embroidered red cover were placed on the coffin. The bottom was wrapped with a navy blue flowered cloth. Ka’ba covers and belts decorated with precious stones were placed on top. Shawls were wrapped around the head and arms of the body. A red fez was put on the green satin wrapped around the head. While the body was being washed, the plain coffin and wooden washing bench had contrasted sharply with the brilliant colors and gilding in the Apartments of the Holy Mantle. Now Sultan Abdulhamid’s coffin adorned with silk, shawls and silver thread and precious stones fit with the Apartments magnificence and splendor.
Everyone departed. Only the coffin, with its head turned towards the harem chamber, could be seen among the decorated columns, colored walls, and polished panels. To the left, in the Apartments’ window the gold and silver-embroidered green curtains, heavy silver tassels, gold grating, priceless wall panels, and the Qur’an were visible as well. Footsteps sounded in front of the Audience Hall. One of the distinguished sons-in-law advanced rapidly and stopped mournfully in the corner in the wall. With his eyes on the coffin, he opened his hands, made a short prayer, and let out a sincere sob. It echoed among the ornamented domes.
It was nine o’clock. Ambassadors and officers dressed in silver-trimmed uniforms and fur headgear and and hats waited in front of the door of the Apartments. Foreigners stared in awe at this magnificent place. Scholars, dressed in green and purple robes with broad sleeves and silver embroidery, were being greeted respectfully. The crowd grew. The Crown Prince and other princes were in full uniform. Medals, silver decorations, and uniforms glittered in the February sun.
Suddenly, the door to the Apartments of the Holy Mantle opened. All eyes turned to the door. IT was crowded on both sides. Hearts throbbing, everyone sought a view of the coffin. Carried by hand and adorned with a diamond belt, silver embroidered Ka’ba covers, red satin, and a red fez, it finally appeared, stately and majestic. Prominent officials and officers stood near the coffin, which was put on a high place in front of the door. The head preacher of the Hamidiye Mosque, dressed in a green, silver embroidered robe with an imperial monogram on his chest, stepped forward and stood on the stone. He looked around and asked:
“How did you know the deceased to be?”
A sad cry echoed among the cypress trees:
“We knew him to be good”.
A short recitation of Surat al-Fatiha ended the ceremony. The coffin was lifted and carried slowly past the Library of Sultan Ahmed VI and the Audience hall to the front of the Door of Felicity. According to custom, the funeral prayer was performed here, and the procession was then organized. Princes, notables, commanders, and palace officials all gathered. Occasionally the procession officials in silver-embroidered dress with white papers in their hands were heard to call out to the procession. Finally it was ready. The soldiers put their guns on their shoulders, and marched in perfect silence. Dedes and Shazeli dervishes walked in front of the coffin. Officers of the imperial Inner Court and other palace officials served as pallbearers.
The cortege moved slowly among the cypress trees from the Gate of Felicity to the Middle Gate. Majestically passing through the Middle Gate, this moving profession of God’s unity made a sweet echo that exuded an aura of pious reverence and consolation to the spirit. It resounded between the Middle Gate’s stone walls and the gate. This echo reflected Sultan Selim III’s sensitive, noble spirit. Was it possible not to remember his pure and blessed spirit with every sound from the imperial Inner Court? The Inner Court officials were reciting prayers. The sound, which echoed from the ruined walls of the Council Hall, was the touching cry of the Ottoman spirit. Everyone walked respectfully behind the coffin. This gate had seen the passage of many sultans’ funerals and the shedding of many tears. In front, the intermittent, sad chants of the dervish elders could be heard. With a moving Arabic melody rising like a slow refrain, the sheikhs of the Shazeli dervish hall chanted the proclamation of God’s unity, the affirmation of His greatness, and eulogies to Prophet Muhammad, peace and blessings be upon him. The area between the Middle Gate and thee Imperial Gate was filled with the automobiles of German officers and various cars. Two elegant women stood up in their coach, watching the procession behind thin veils. A little farther way in front of the Hagia Irine Church of Byzantine-period and the military museum, the members of the military band with huge quilted turbans, baggy red trousers, silver vests, and yellow and red flags had stopped. Living history saluted the coffin with derference and respect.
The funeral procession left the Imperial Gate. The streets were empty. Two rows of soldiers lined the way from Ayasofya Mosque to Sultan Mahmud’s Tomb. The trees, houses, windows, and roofs were filled with women and children. The coffin advanced amidst poignant prayers and proclamations of God’s greatness and unity. Those watching the funeral procession were moved. One woman leaned her head on a wall and sobbed. Some looked on indifferently, but sensitive hearts wept at the sad spectacle, the mournful cries, and religious magnificence. The final ceremony of the Ottoman sultan who had held the Caliphate for thirty-four years was being performed with reverence.
The coffin entered the tomb, the procession chanting the name of God. Sultan Abdulhamid was placed in the grave with deference and respect. A thirty-four-year page of Ottoman history was concluded in sorrow
(Vakit by Ahmet Refik, February 18, 1918)
ref: Aydin, Hilmi (2005). The Sacred Trusts (pg 43). New Jersey: The Light Publishing
Ahmet Refik was born in 1880 in Istanbul. Graduating from Military School, he was enrolled in the army.
Refik taught Geography and French in military schools, and later wrote columns for various papers. After World War I he taught at university as well. Ahmet Refik died in 1937 in Istanbul
Timas Publishing has translated Ahmet Refik’s works into Modern Turkish, as they are deeply resonant studies of Ottoman culture, from its victories to its military officials, from its scholars to its artists
Yavuz Sultan Selim had sent a military expedition to Egypt as part of his campaign to unite all Muslim lands under one flag. Along the way, he allowed his army to rest in very large fruit garden. But before continuing on the journey, the sultan had all of his soldiers’ bags checked to see if there were any fruit inside. Seeing that no soldier took a fruit, Sultan Selim raised his hand up toward the sky and said, ” O Allah, endless praise to You. Thank You for giving me an army that does not consume haram. Had there been a single soldier that ate a fruit without permission from its owner I was going to turn back from the expedition.” And he continued to praise and thank Allah…
–
Osmanlı orsusunun, İslam’ı tek bir bayrak altında toplamak gayesi ile Mısır seferine giderken Gebze yakınlarındaki bağlık-bahçelik bir arazide mola verdiğinde Yavuz Sultan Selim’in bütün askerlerin heybelerini arattığını ve hiçbirinde meyve cinsinden birşey çıkmaması üzerine ellerini semaya açarak; ‘Allah’ım, sonsuz şükürler olsun ki bana haram yemeyen bir ordu lütfettin. Eğer askerimin içinde bir tek kişi sahibinden izinsiz bir meyve yeseydi ve ben bunu haber alsaydım Mısır seferinden vazgeçerdim! diyerek Rabbine sonsuz hamd’ü senalarda bulunduğunu…
Whosoever comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him. – Sahih Muslim
A carpet is large enough to accommodate two sufis, but the world is not large enough for two Kings. – Yavuz Selim (Selim I)
Sultan Saladin was a famous Muslim Sultan. Countless versions of his life story have been told in historical texts, novels, cartoons and even on the big screen. He was known for his justice and sincerity.
Yet, it was only 60 years after his death that civil war entered creating a split empire, various brothers and relatives maintaining power over individual states. This eventually allowed the non-Muslim Mongols to tear through and assassinate the Sultans and Caliphs, end the dynasty and ransack Muslim land and libraries.
In Andalus (Moorish Spain), after the overthrow of Hisham III, the land holdings devolved into weak city states ruled by various Emirs which eventually led to the inability to respond to Ferdinand and Isabella’s Inquisition and subsequent usurpation of Granada.
Is participating in a power struggle enough to consider a person an immoral ruler? Is relinquishing power the only moral option? The Islamic understanding of a great leader has been unique in that it is generally understood that the best leaders are those who have power thrust upon them, rather than demanded or taken by force (or won by seeking office). Most modern Muslims apply this principle to an extreme, and end up having a distaste for looking at the struggles between leaders of the past.
However, when examining upright rulers within Islamic history it becomes clear that the motivations of consolidation of power seemed to be completely separate from the desire of power itself. Sultan Saladin, widely considered a Wali (Friend of Allah) by Sunni tradition and defender of the Holy Cities from Crusaders, fought numerous Muslim leaders of sub-states in the process of consolidation. Yet somehow, the deaths of Muslims in the struggles that occurred in the process of securing power are not considered to be a black mark on his reputation.
The truth of the matter is that it has always been understood that successorship and power was in the hands of those whom Allah has given power and success to. If leaders were moved by spiritual wisdom and political forces to gather power to ensure better protection of their Muslim territories, or if there indeed were rebellious factions to the obvious leader of the people, then the unfortunate reality is that battles were necessary.
Examples of the conflicts which resulted from the consolidation of power that arose between Muslims are numerous within Islamic history.
Sultan Nur ad-Din desired to consolidate Muslim power and unify the Muslim states. By the fortune of the recent deaths of various Sultans, he was able to gain control over a large territory between the Euphrates and the Nile. Only Damascus remained, where Sultan Mujir ad-Din had agreed to pay tribute to the Crusaders for their protection. Sultan Nur ad-Din was eventually able to overthrow Sultan Mujir ad-Din and establish a solid front against the Crusaders. Sultan Nur ad-Din also brought Egypt under his control as well, taking it from the Shia Fatimid dynasty.
However, it wasn’t until Sunni Muslims began facing external forces that the critical nature of minimizing such instability and disturbances became apparant. It was the forces of the Crusaders, the Mongols and Persians that made clear the need for a strong unified leadership.
When Raynald of Chatillon directly threatened to attack Makkah during the course of the Crusades, Sultan Saladin ended up using the combined forces of the Muslims to secure and recapture Jeruselem. In the course of these battles he ended up using Egyptian land as a safehaven and used Syria to wait and consolidate his power. All of this would not have been possible with separate sovereign empires, independently bargaining for their safety, determining their own strategies, and certainly would have left Muslims at the mercy of petty squabbles.
It is clear that such consolidation of power was a necessary evil in order to unify Muslims under the strongest leadership possible. Certainly it is only with this system in place that made it possible for Muslims (with the Ottomans) to hold the longest-reigning dynasty in world history.
Yet, this dynasty is questioned quite often on the moral compass of its leadership, especially by Muslims. Muslims who, by mere fortune of having eaten the fruits of the sacrifices of these people, find it quite easy to turn back and complain about this or that from the hundreds of years they relied on the Ottomans to protect them. One example, beyond the necessity to battle Muslim states, was the practice of ‘fratricide’ supposedly put in place by the Ottomans.
Modern day Muslims tend to view the Caliphs and Sultans as invincible tyrants, free to have their whim obeyed at each turn. The reality was the Sultans lived in complex political times, their relatives were representing other powerful political groups with their own interests, Viziers from previous administrations and commanders and statesmen representing noble families wielded great influence. The motivations for power were not simply personal ambition but a representation of a vast families, political parties, provinces.
In Ottoman times, the simple presence of a lateral royal personality caused great havoc. Such individuals would constantly be approached to rally some area under their banner and seek to gain greater control or become puppets of another.
Upon the succession of Sultan Murad II, the Byzantine Empire released Mustafa Celebi and declared him the rightful heir to the Ottoman Sultanate. Of course, this was with prior agreement that a number of provinces would be turned over to the Byzantines should he succeed in claiming the throne. Sultan Murad II was able to properly defeat this rebellion and in Gallipoli executed Mustafa Celebi. This same situation occurred again in Sultan Murad’s reign when the Byzantines used his younger brother Mustafa to distract Sultan Murad from his siege on Constantinople by supporting an uprising in Anatolia.
With Sultan Beyazid, his brother Cem gave Pope Innocent VIII a figurehead and puppet Muslim king with which to seek resources to launch another crusade. Fortunately for Muslims, the European monarchies rejected the proposal from the Pope at the time. Cem was a powerful figure, capable of rallying people and creating disunity in the Empire. Prior to his capture and use by the Pope, he was able to rally an army of over four thousand and win Anatolia from his brother, until Sultan Bayezid was forced to act against him. Once captured, the European powers and the Pope used Cem often to halt Ottoman advances at the Balkans, threatening his mistreatment or even release.
The overarching threat of enemy use of powerful individuals with the ability to draw large armies did not end there. When the succession was still in play Korkud attempted to buy the jannisaries support by distributing gold which they accepted. However when Selim I arrived in Istanbul in April 1512, they backed his succession and deposition of his father (ref: Uluchay, ‘Yavuz Sultan Selim’ VII 10.125-6, VIII/ 11-12.185-6). Upon succession, Sultan Selim I found the European powers eyeing his brother Korkud to be used in a similar manner to Cem and the Safavid Persians were providing heavy support to his brother Ahmed.
Due to these and numerous other events, Sultan Selim I was forceful in his elimination of lateral competition to the throne, in the interest of unity against enemies of the orthodox Sunni Ottomans. Actual execution became a practice for a period of less than 100 years leading to utter confinement. Either of these approaches were not something taken lightly by the Sultans nor their family. This sacrifice was a very real necessity that became something demanded of the Sultans by the statesmen of the Ottoman Empire, and the Muslim people, in the interest of presenting a unified front and eliminating needless bloodshed.
When imagining the power struggles and hearing of the supposed penultimate power of the Caliphate, one would think: who would be so eager to kill their brother except a power hungry facist? But it turns out this was not the case at all.
Proof that these executions were not the deepest wish of the Sultan is found clearly within the Ottoman archives. Sultan Murat’s Jewish physician, Domenico Hierosolimitano, describes the sacrifice made for stability in describing the ascension of Sultan Murat to the throne (and its consequences for his family):
But Sultan Murat, who was so compassionate as to be unable to see blood shed, waited eighteen hours, in which he refused to sit on the Imperial throne or to make public his arrival in the City [arrival in Istanbul was trigger for the process of ascension], seeking and discussing a way to free his nine brothers of blood who were in the Seraglio… In order that he should not break the law of the Ottoman state … weeping, he sent the mutes to strangle them, giving nine handkerchiefs with his own hands to the chief of the mutes. – ref: Austin, Domenico’s Istanbul
Each of the Sultans lateral competitors to the throne were carrying influences from their families and political allies. Each of the members of the House of Osman had their political fate tied to them at birth. At a certain point, it was commonly known to all involved what would occur when a Sultan succeeded to the throne. Every individuals fate, political allies, and enemies in the family being known to them years in advance. When the men of this family weren’t facing execution, they were facing long-term confinement in the Palace (so as not to rally any potential factions under their flag).
When the assembly of statesmen, legal authorities and commandors assembled to discuss who should ascend the throne after Sultan Mehmed IV (who had accepted abdicating the throne), they decided in favour of his brother Suleyman. This case, like others, indicates the Sultanship was (unlike European kingdoms) transferred through the process of consultation and deliberation of those in authority. Quite similar to what occurred in the time of the Sahabi and the Khulafa Rashidun, not simple ‘nepotism’.
Further, the entire process of the ascension was related by Silahdar Findiklili Mehmed Agha, who was serving as a page in the privy chamber, he (as he notes) ‘witnessed the truth of it all’. This narration demonstrates the manner in which the family of Osman was raised, what they were asked to sacrifice, the manner in which they were ready to die, and the manner in which they accepted Sultanship. The myth of plump princes handed free reign over the world through nepotistic practices disappears quickly. The lessons in here are innumerable, so I will end on this narration of the successorship of Sultan Suleyman Khan (Suleiman II).
The Chief Black Eunuch went to that part of the Palace known as the Boxwood apartment, where Prince Suleyman Khan was confined, and invited him to leave his quarters whereupon, supposed he was to be done away with, the Prince refused to come out. ‘Your majesty, my Sultan, fear not! By God, I swear I intend you no harm. All the imperial ministers and doctors of theology and your military servants have chosen you as the next sultan and are awaiting the honour of your presence. We are at your command.’
His heart still in a state of unease, the Prince replied, weeping, ‘If my removal [i.e. execution] has been ordered , tell me, so that I may perform my prayers in the prescribed form prior to the order being carried out. I have been confined for forty years – ever since I was a child. Rather than dying [a thousand deaths] each [and every] day, it is preferable to die [once] at the earliest instant….’
Again placing a kiss on the Prince’s foot, the imperial officer responded, ‘God forbid, do not say such things, I beg you! It is not a death but rather a throne which has been set up for you’.[When the Chief Black Eunuch stated that all the Prince's servants would attend him] the Prince’s companion by his side, his younger brother Ahmed, offered reassurance, saying, ‘By your leave, do not be afraid, the Agha always tells the truth’ Upon this, the Prince emerged from the apartment Since he was dressed in a robe of red satin and his feet encased in a pair of short, heavy, riding boots- having had nothing to wear for years except clothes of the very meanest and poorest sort – the Agha had one of his own robes brought, a dark bluish-brown broadcloth lined with sable, which he draped over Prince Suleyman’s satin robe, and then, giving his arm to the Prince, conducted him with reverance and deference to the Pavilion of Felicity of the Privy Chamber and seated him on a throne by the pool. The Swordbearer and the pages of the Privy Chamber came forward and, as he advanced in their company toward the imperial Audience Hall, the Prince inquired, ‘Are you going to stop by the Lion House (a former church where animals were kept), all enveloped in darkness, and execute me there?’
‘Oh my Lord’, the Swordbearer answered, ‘how can you suggest such a thing? God forbid, may it be known that your removal from the Boxwood Apartment was in order that you should ascend the throne. See your servant, the Chief White Eunich, along with the imperial messenger, is coming from the Privy Apartments to meet you’ The Chief White Eunuch extended his salutations to the Prince and putting his arm through the Prince’s left arm escorted him to the imperial audience hall and seated him on the throne. In accordance with ancient custom, the sacred turban of the Prophet Joseph, [kept safe] in the Imperial Treasury, was brought forth and placed on the exalted head of the Prince and adorned with three bejewelled plumes, trailing downwards. The point to which the sun ahd risen was but one-and-a-half spears-length high: it was three o’clock.
Prince Suleyman ascended the imperial throne … and the first in line to swear allegiance was the Registrar of the Descendants of the Prophet Muhummad (S), followed by the Grand Vizir’s Proxy and the Chancellor and the chief justices of the provinces of Rumeli and Anadolu and subsequently, the SheykhulIslam with various doctors of theology, and the senior officers of the militia and the sultan’s regiments and the rebels, as well as the head of the Palace Doorkeepers and the chief officer of the Bearers of the Imperial Flask – all swore their allegiance to the Sultan. In turn, the Sultan extended his salutations to the assembled body in the imperial Audience Hall and then honoured the Pavilion of the Privy Chamber by his presence, where he was seated on a throne at the pool. Now, the servants of the treasury and the commissariat and the campaign also came to swear their allegiance.
The Chief Black Eunuch, Ali Agha, came bearing an imperial rescript ordering the confinement of the new Sultan’s brother Ahmed Khan, the deposed Sultan [Mehmed IV], and the two princes … Mustafa Khan and Ahmed Khan; the three were raised up and detained in the Boxwood Apartment. A secret concealed from the inmates in the court and residents of the city, the imperial writ was presented to Sultan Mehmed Khan, who said, ‘ I bow my head to God’s wish. Once imprisoned are we then to be executed? ‘ The Agha replied, ‘ God forbid, your Majesty ! May that day never come. The order only refers only to your being confined.’ That same say, the palace heralds delivered the propitious news to the Queen-mother and were granted an untold number of gifts, and the public crier proclaimed to the city the glad tidings of the imperial accession; and the Firday sermon was orated in the name of the newly enthroned sultan and the coinage now bore his name.
ref [Silahdar Findiklili Mehmed Aga, Silhadar Ta rihi 2.296-8]
Most Muslims, even so called ‘traditional’ Muslims, carry a wide gap of knowledge when dealing with their tradition. That gap is history.
Indeed, the history of Muslim nations may not be relevant to ones personal faith. Faith is faith, and nation is nation. Yet, Islam is a faith that, as espoused by most Muslims, contains answers for matters of public utility and the foundation and details of creating a just, moral nation. Hence, various political organizations have come into being, including the Muslim Brotherhood, Hizb Tahrir, and numerous so-called ‘Islamists’ groups. Most educated Muslims are familiar with them and their efforts in attempting to inject Islam piece-meal into the political landscape.
Unfortunately, the pieces these groups try to inject are usually in the wrong order, if not the wrong pieces all together.
The efforts of these organizations are usually of some interest to Muslims in their active regions. They work on educating many Muslims towards a ‘proper’ understanding of their faith (as understood through the lens of their own political machinations). Generally their explanation of Islam is completely ahistorical, and that is because a historical view of the practice of the faith is actually completely contrary to their rigid interpretation of the religion.
The history of Islamic nations is only as useful to Muslims in as much as it can be used to bolster their self-confidence. When we speak of Muslims contribution to mathematics, the sciences of optics, and medicine, we feel satisfaction that Islam brought progress to humanity. Yet, we are so easily able to forget and dismiss the leadership which created the environment which allowed people of different faiths to come together, a society which carried and defended Islam in the first place. Instead, many Muslims have bought into a fake historical tale which was put together by the combining the gossip and imaginations of the enemies of Islam.
Let us put analysis of successes aside, as most modern Muslims may tend to avoid that subject to concentrate on the ever-important ‘present’. These are the ones who would say, “Why should I care about what happened so long ago?” Often the verse of the Quran is quoted to further cement that disconnection:
BismillahirRahmanirRaheem
Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do. (2:141)
However, it is an odd contradiction that these same people will clamor over learning and understanding classical Arabic so they can spend time reading fiqh and aqeedah works from centuries past, whether it be Imam Ghazali or Ibn Tayimiyya. For some reason, these ancient people and texts are extremely important and relevant. How can it be then, that the lifestyle, texts and manners of a living, thriving, Muslim society of not only 100 years ago is completely irrelevant?
One might say that the aforementioned figures were giants in their field, and that is what gives them the right to be studied today. Yet, they too have passed away, and their teachings are not being carried by any nation. Unlike the nations gone astray mentioned in the Quranic Ayat, the Ottomans were and are Muslims, and Muslims are not a nation that has passed. We are not a people to forget the legacy of our greatest leaders and teachers.
Let us put aside that the direct spiritual inheritors of the Ottoman example live today, the Sultans were also giants in their field, which was Islamic leadership and with strength and tolerance. The awliya of the time were also giants, and yet we learn very little of their lives and how they practiced Islam as a reality. Put that aside, we are so disconnected that we learn very little how even the average Muslim lived their lives.
This present-centric Muslim will, focusing on the news of the day, speak of the problems and depravities of the various modern day states. “Lashing a woman for being raped? Bombings in Palestine? Heads rolling in Iraq? That is not part of Islam!”
Yes, you are right it is not part of Islam, but other people seem to think otherwise, so who should we choose from to represent Islam? The Saudi’s are doing the lashing. The bombings continue by Palestinian groups. And the heads are still rolling in Iraq by those proclaiming “AllahuAkbar!”.
So is it only a purely theoretical, personal Islam that we have to present as a proof of a different understanding of Islam to the world and to our own selves? Are Muslims and Islam becoming like college students wearing dark rimmed glasses professing communism: an ideal which never reaches any practicable form? Or are we only somewhat controllable and palatable as a faith and as a nation when we are living within the boundaries of a westernized host-state?
Why don’t we count on the simple reality that not only a hundred years ago, the Islamic world was much more compassionate, considerate, and just?
The relationship between our generation and the Ottomans should be very tight indeed. Yet, often Muslims know more about the Abbasids or the times of Andalus (if even that), than they know of the Ottoman Sultan prophesized by the hadith:
“Verily you shall conquer Constantinople. What a wonderful leader will her
leader be, and what a wonderful army will that army be!” -Hadith (related: Ahmed, Bukhari)
Not only was the Ottoman empire ended not yet a hundred years ago from our time period, it ruled for over 600 years leading Muslims into an environment of modern day diplomacy, economics, and approaching globalization. Frankly, it is the circumstances of the Ottoman Empire which closely match the challenges that Muslims of today have faced, and it is in their example that we may find numerous answers towards dealing with the modern world.
For traditional Muslims this is even more of an important connection. The reality is that when Wahabis and Salafis speak of ‘returning’ to the Quran and Sunnah, it is largely the Ottomans which they wish to forget. It is the Ottomans they took up arms against. In fact, it is the Ottomans that carried what is commonly understood as “traditional” Islam in its spiritual and political form together as a reality. It was in Ottoman times that the Sultans that came to sit at the feet of the Sheykhs of the true Sufi orders.
Modern day Muslims are usually pleasantly surprised to learn only a sample of the true facts of the Ottoman Empire. Through those facts, the last great Islamic empire becomes understood as highly educated, sober and scrupulous about Islam’s edicts, charitible, and scientific. As a consequence, the false history written largely by combining the medieval gossip and conjecture of the enemies of Muslims becomes obliterated.
However, Muslims may say, “The Ottoman Sultans ultimately failed.” Or, even more disturbing (and slightly obscene when compared to the facts ), they will attempt portray the Ottoman Sultans as corrupt (and hence why they lost their power). On the other hand, high scholars such as Mufti Taqi Usmani and Sheykh Abdul Hakim Murad have written about the departure of power from the Sultans in a completely different light:
This was the beginning of the Uthmaani or Muslim reign over Istanbul and Turkey which lasted for five centuries. The Uthmaani Sultans reigned over it with great splendour and it ended in the beginning of the twentieth century through the treachery of Kamal Ata Turk, and the secular state which came into being. – Mufti Taqi Usmani
Shaikh Abdul Hakim Murad’s work on the Ottomans is a testament to his study on the matter, and his fluency in the Ottoman tongue gives him unique access to the records relevant to coming to appropriate conclusions. What was his take on the downfall of the Ottomans?
Much of the recent history of the Umma can be understood as the simple consequence of ghafla – of heedlessness of Allah ta‘ala. The Ottoman empire, for instance, is a good example. By Allah’s decree and permission, this state continued for an astonishing six hundred years or more, from 1280 until 1924. In fact, the Ottoman sultans were the longest-reigning of any significant dynasty in world history. No family, in China, India, Europe or anywhere else, ruled for so long. And the achievement is the more remarkable when we look at the size and the diversity of the empire. Many races, religions and languages were present; there was no obvious unifying criterion for all the sultan’s subjects; and yet the empire endured.
It is not difficult to see why Allah should have given the Ottoman state such success. The sultans always respected the ulema and the shuyukh: Sultan Mehmed, who liberated Constantinople from the Byzantine oppression, was the disciple of Ak Shamsuddin, himself of the lineage of Abd al-Qadir al-Jilani, radiya’Llahu anhu. With such men to pray for them, the early sultans could hardly be defeated in battle. Another factor in Ottoman success was the insistence of the Ottoman ulema on tolerating differences of opinions among Muslims. All classical writers on Muslim political theory have taken to heart Imam al-Ghazali’s insistence that the Muslims are never served by attempts to impose one narrow definition of the faith on everyone else. That kind of totalitarian approach results only in hatred and civil war, bringing misery and weakness to the Muslim community.
The Ottoman demise resulted not from the adoption of a narrow definition of Islam that set Muslim against Muslim, but from a thoughtless Westernisation among the ruling classes. Adopting the materialism of Western Europe, the Ottoman nobility and middle classes began to abandon the Sunna. The turban began to disappear, followed by the remainder of Muslim dress. Houses began to be designed to bring the sexes together, rather than to separate them. The mosques in rich sections of town emptied, except on Fridays. And the high men of the state, with some exceptions, were increasingly reluctant to ask the great ulema for their prayers.
The Ottoman empire ended, effectively, with the First World War. Sultan Abd al-Hamid had been overthrown by a Westernising clique which then decided to bring the empire into the war which ended in its dismemberment. If the Ottomans had remained loyal to the Sunna, and hence avoided injustice, bribery, and weakness on the field of battle, the Ottoman state would in all probability be in existence today, and its model of an Islam which tolerates diversity would still prevail, instead of the nervous, intolerant little groups which fill the Islamic scene today.
The Sultan may have been removed by ‘the people’, but it was not the Sultans who suffered as a result of people choosing unbelief over belief. They lived fairly simple lives before and after the removal of power, Sultan Abdul Hamid died continuing his love for carpentry. It is us, the people, who have suffered.
In any event, this is not a call to a new political party or some other form of obtuse power play. The spiritual inheritors to the Ottomans are making subtle preparations awaiting Imam Mahdi (AS) rather than making bold power moves. Rather this is a small reminder that when understanding things about our tradition, the Ottomans should not be forgotten. And it is a history which should be learned at the feet of one of those spiritual inheritors.
It is there we dropped the flag, and it will be from there that Muslims will pick it up.
the truth on 
m.a.kidwai,CME/IND.RLY.(retd.) on 