[30] The Ascent and Decline of The Ottoman Empire
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Sultan Abdul Majid I
The author stated: He was slight build but possessed a keen intellect and a practical nature. He was also known for his compassion and is regarded as one of the noblests rulers of the Ottoman dynasty. He had a strong desire for reform and promptly implemented modern organizational changes. Additionally, he introduced numerous improvements to the Ottoman military. During his reign, there was significant advancement in sciences and trade expanded considerably. Many magnificent buildings were constructed, and telephone lines and railways were established during his time. [Footnote a]
He ascended to the throne following the death of his father, Sultan Mahmud II, in 1839, at the age of sixteen. His youth provided an opportunity for certain ministers to continue the reforms initiated by his late father in a Western style and to further introduce Western methods. Among these ministers, who presented themselves as reformers and sincere individuals, was Mustafa Rashid Pasha, who had served as the ambassador to London and Paris and rose to the position of Minister of Foreign Affairs towards the end of Sultan Mahmud II’s reign. His initial reform was the issuance of a decree from the Sultan known as the “Hatt-ı Şerif of Gülhane,” which was a proclamation issued from the Gülhane Palace in 1839, stating: “It is well known to the general public that our noble state has consistently upheld the noble principles of the Quran and the laws of Shariah since its inception. This commitment has led to the strength of our authority and the prosperity and development of its citizens reaching remarkable heights. However, over the past one hundred and fifty years, this situation has deteriorated due to a lack of adherence to the sacred law and the noble regulations, compounded by successive disasters and various challenges. As a result, the strength of our state has weakened, and its wealth has diminished”.
Subsequent data can be summarized as follows: [1] The complete protection of life, honour, and property of citizens, regardless of their religious beliefs. [2] Ensuring a fair method for tax distribution and collection. [3] Striving for justice and fairness in military conscription and its duration. [4] Equal rights and responsibilities for both Muslims and non-Muslims. A new era began, known as the era of Ottoman charitable reforms, which included the respect for public freedoms, property, and individuals, irrespective of their religious beliefs, and established the principle of equality for all religions under the law. On the island of Metelin, a group of Greek, Armenian, and Jewish religious leaders gathered. There, Rashid Pasha, a proponent of reform, addressed them on behalf of the Sultan, stating: “O Muslims, Christians, and Jews! You are all subjects of one Emperor and children of one Father. The Sultan treats you all equally.”
This decree and the constitution it supported, backed by Mustafa Rashid and a few close associates, did not receive any welcome or endorsement from the Ottoman Muslim public. Consequently, scholars expressed their disapproval and declared Rashid Pasha an unbeliever. They viewed the decree as fundamentally contradictory to the Quran, particularly due to its equal treatment of Christians and Muslims. They believed that this, regardless of religious considerations, would incite unrest among the Sultan’s subjects. The true objective was indeed what the Masonic movement had planned, which was to incite national sentiment among Christian populations against the state.
This decree fundamentally challenged the Aqeedah of loyalty and disavowal, sidelining significant aspects of Islamic law concerning the Dhimmis and the relationships between Muslims and non-Muslims. Notably, the issuance of the decree was the offer Britain and other European nations gave to the Ottoman Sultan in exchange for resolving the conflict with Muhammad Ali Pasha, the governor of Egypt, who sought independence and separation from the empire during the well-known crisis in Egyptian-Ottoman relations (1255-1257 AH / 1839-1841).
It is important to clarify that European pressure, particularly from Britain, was not the sole catalyst for the Tanzimat movement or the Ottoman reform and renewal efforts in the 19th century. Another contributing factor was the realisation among the state and those influenced by European culture and civilization of the necessity to reform and modernise the state apparatus, drawing inspiration from European systems while respecting Islamic legal principles. With this alarming statement issued by the state to foster closer ties with European nations, it reflected a departure from Ottoman traditions and a distortion of Islamic law. Both traditions and law do not permit Muslims and non-Muslims to enjoy equal rights under the care of the Caliph of Muslims. There must be a distinction among Muslims regarding their rights. This serious declaration indicates that state officials acknowledge that old traditions are no longer a valid measure for governance and that it is necessary to adopt Western methods, even if they conflict with religious laws and customs.
Rashid Pasha established a parliamentary council and introduced a penal code based on modern legal principles. He brought in a French expert to draft a contemporary legal framework for the state and enforced these laws with strict rigor, ensuring public compliance. Following this, he founded a new state bank and issued financial notes. In 1856, Sultan Abdul Majid I issued another decree reaffirming the principles previously announced by Rashid Pasha, while also granting additional privileges and protections to non-Muslim subjects of the state. This decree, known in Ottoman history as the Hatt-ı Hümayun, was bolder and more progressive than its predecessor, reflecting a greater inclination towards Western influences. [Footnote b]
An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/416-419
Footnote a: Read article by Shaikh Abu Khadeejah, may Allah preserve him. https://abukhadeejah.com/issues-which-arise-after-the-time-of-revelation-for-which-there-is-no-specific-text-al-masalih-al-mursalah-and-how-islam-is-applicable-in-every-age/#:~:text=Al%2DMas%C4%81lih%20Al%2DMursalah%20refers,to%20ensure%20general%20public%20benefit.
Footnote b: According to the author, the reformation aimed at revitalizing the remnants of the Ottoman Empire, but it seemed to have been hindered by a misunderstanding of Shariah principles. Interestingly, the reformer, acting on behalf of the Sultan, claimed that the empire’s past strength was rooted in its commitment to Shariah. However, the author points out that some of the reformer’s proposals actually contradicted these principles. It is clear that any successful reformation must align with Shariah. Regarding the rights of non-Muslims in an Islamic state, this topic is thoroughly explored in works like Ahkam Ahl Adh-Dhimmah by Imam Ibn Al-Qayyim, may Allah have mercy upon him. Thus, one would agree with the author that any aspect of the reformation that contradicts the established and infallible laws of Shariah, or attempts to address violations of non-Muslim rights but ultimately leads to further violations of Shariah, is certainly detrimental to wellbeing and safety. Indeed, Islam fosters a perfect relationship between Muslims and non-Muslims based on the infallible Shariah, independent of any reformer’s ideas or accomplishments. Concerning the rulings issued by the scholars of that era, we currently lack information on how significantly the reformer breached Shariah to justify takfir against him. Nevertheless, the approach of the righteous predecessors in interacting with rulers and their officials is well-documented. Read on this link by Shaikh Abu Khadeejah, may Allah preserve him.
https://abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
https://abukhadeejah.com/ahlus-sunnah-wal-jamaah-believe-that-rebellion-against-the-rulers-is-forbidden/
https://www.salafipublications.com/sps/sp.cfm?subsecID=MSC05&articleID=MSC050004&articlePages=1
Believer’s Bahaviour Towards Muslim Rulers – [Supplicates For Them….]
To be continued…InShaAllah