The Library of Congress has archived thousands of illustrations and photographs online. In browsing through some of the collections, I came across the above image taken in Baghdad in 1872, when the city was under Ottoman control. The photographer was Pascal Sébah. According to the description, the three individuals shown are: (1): Arab of the Chammar (Shammar) tribe; (2): Arab of the Zobeid tribe; and (3): married Muslim woman of Baghdad.
Given the economy, you may not be planning any trips this summer or anytime soon. But who would not like to take a tour of the Topkapi Palace in Istanbul? No problem, you can do it for free. Just go to this website (http://www.3dmekanlar.com/topkapi_palace.htm), download and start clicking away. And when you exhaust that, check out a number of major Islamic sites that are yours for digital pleasure.
The sultan of the Ottoman Empire going to mosque the day after the constitution was announced.
Social Freedom for Turkish Women
by Mary Mills Patrick.
[The following excerpt is from “The Emancipation of Mohammedan Women,†published in the National Geographic Magazine, January 1909 (Volume XX, No. 1, p.p. 61-62).]
Their past experience has been slowly preparing the Turkish women for the larger opportunities that the constitution gives them. On the morning of the 24th of July all classes of the Turkish Empire entered into a new life, but the greatest change of all took place in the harems. Women everywhere threw off their veils. A prominent woman in Salonica openly assisted her husband in the political celebration.
One woman went so far as to have her picture published in a Paris paper. At this the members of the Reactionary party rose up in common protest and said, “If this be the result of freedom, that our women display their faces to the public with such brazen immodesty, we do not wish a constitution.â€
The turkish women are true patriots, and when they saw that the question of freedom for women appeared to have such deep significance to the nation, not only from a political and social, but also from a moral point of view, they said with one accord, “Of what consequence is so small a matter as the veil! We will continue to wear our veils, and will seek the larger opportunities that the new constitution gives us.†Turkish women everywhere have accordingly resumed their veils; but it is a very different thing to wear a veil voluntarily from being obliged to do so, and eventually they will probably appear in the streets without them.
The moral freedom that the revolution has brought the Turkish women is showing itself in many different lines. The freedom of the press has been offered to women. They are writing for the papers openly and without fear of censorship, and their voices are being heard in regard to the affairs of the nation.
Mary Mills Patrick was President of the American College for Girls at Constantinople.
Sex and the country: Islamic rule did not disturb the long Indian tradition of erotic writing
By William Dalrymple, New Age Islam, August, 2008
There is nothing new about India being perceived as a place of great and growing wealth: for much of the pre-colonial period, the west was the eager consumer of the spices, silks, and luxuries of the subcontinent, while India was the prosperous supplier. You can still get a flavour of the intoxicatingly rich and sophisticated classical India that supplied these luxuries at the once-great port of Mamallapuram on the Coromandal coast. Here massive relief sculptures faced onto the port where, according to a seventh-century poet, “ships rode at anchor, bent to the point of breaking, laden as they were with wealth, with big-trunked elephants, and with mountains of gems of nine varieties”. The reliefs cover one side of a hill: at the right are two huge elephants, trunks swinging; nearby, warrior heroes and meditating sages stand below flights of gods and goddesses, godlings, nymphs, and tree spirits. There is a breezy lightness of touch at work: a flute is playing, there is dancing, and the heavenly apsara fertility spirits and goddesses are whispering fondly to their consorts. Continue reading Kama Sutra, Indian Islam and Missionaries
[Note: The following excerpt is from Anouar Majid’s “A Call for Heresy: Why Dissent is Vital to Islam and America” (Minneapolis: University of Minnesota Press, 2007), pp. 1-2, 47]
by Anouar Majid, University of New England.
“A Virtuous heretic shall be saved before a wicked Christian.†Benjamin Franklin
“The atheist from his attic window is often nearer to God than the believer caught up in his own false image of God.†Martin Buber
This book is both an attempt to treat Islam over and above the confines of the familiar extremist/moderate dichotomy and an extension of my reflections on ways to divert Muslim and other cultures toward more progressive formulations. In the past I called for a progressive interpretation of Islam and its canons, urged both Muslims and Westerners to question their orthodoxies, and argued for a polycentric world of ‘neoprovincials’ questioning dogmas at home, reaching out to progressive elements in other cultures, and forging global alliances in the building of a genuinely multicultural human civilization, one in which economics are integrated into the broader aspirations of nations, not ruling over them like ruthless, insatiable deities. Here I am taking the discussion to its outer limits, calling on both Muslims (who consider their religion to be God’s final word in history) and Americans (who often think of themselves of having received a special dispensation from the Creator) to embrace heretical thought, or freethinking, as the only life-saving measure left to avoid an apocalyptic future. Continue reading A Call for Heresy
Michael Lecker, Professor of Arabic Language and Literature at the Hebrew University of Jerusalem
[Editor’s Note: The Jerusalem Prosopography Project (JPP) was created by Michael Lecker, Professor of Arabic Language and Literature at the Hebrew University of Jerusalem. This online resource will be a valuable tool for all scholars working on the formation of Islam and the early Islamic community.]
The Prosopography of Early Islamic Administration (PEIA) aims at recording judiciously all the biographical evidence available in Arabic primary sources about those who played a role in the state apparatus during the early Islamic period (ca. 622-800).
It is part of the Jerusalem Prosopography Project (JPP) that aims at recording the biographical evidence available in the Arabic primary sources about several well-defined groups of people who flourished during the first two centuries of Islam.
Future projects within the JPP include the CPM or The Companions of the Prophet Muḥammad, the JEA of The Jews of Early Islam, the MSP or The Muslim Settlers in Palestine and the TOH or The Transmitters of Ḥadīth.
Although the PEIA is still far from completion, it was felt that colleagues around the world might find it useful even at its present form. It is being updated on a daily basis. Continue reading Jerusalem Prosopography Project
Engine “Abdul Hamid” on the Mecca Railroad; Source: National Geographic Magazine XX(2):158, 1909
[A few years before World War I, when the Ottoman empire was still an empire, the Sultan Abdul Hamid sponsored a railway link between Damascus and Mecca for the pilgrim route. Although the Hijaz Railway is little known today, it has already merited a Wikipedia article. The following is from a report published a century ago on the opening of the railway. Webshaykh.]
The gauge of the line is the somewhat curious one of 1.05 meter (3 feet 5 1/4 inches), which was necessary, when the line was first commenced, to correspond with the gauge of the Beirut-Damascus line, over which the rolling stock had to be brought. The branch to the Mediterranean, at Haifa, was constructed subsequently. The rolling stock has been obtained principally from Belgium, with the exception of the engines, which are made by a German firm. The rails were supplied by the American Steel Trust, but a French firm domiciled in Russia, and by the firm of Cockerill, in Belgium.
The engineers in charge of sections were also of various nationalities — French, Poles, Hungarians, etc. — while the guiding spirit in the construction has been Meissner Pasha, a very able German engineer. Continue reading The Mecca Railway
Renewers of the Age: Holy Men and Social Discourse in Colonial Benaadir
by Scott Reese (Leiden, Brill, 2008)
Studies of nineteenth and twentieth century Islamic reform have tended to focus more on the evolution of ideas than how those ideas emerge from local contexts or are disseminated to a broad audience. Using the urban culture of southern Somalia, known as the Benaadir, this book explores the role of local Ê¿ulamÄʾ as popular intellectuals in the early colonial period. Drawing on locally compiled hagiographies, religious poetry and Sufi manuals, it examines the place of religious discourse as social discourse and how religious leaders sought to guide society through a time of troubles through calls to greater piety but also by exhorting believers to examine their lives in the hopes of bringing society into line with their image of a proper Islamic society.
Table of contents
Chapter 1– Introduction— The Ê¿UlamÄʾ as “local intellectualsâ€
Chapter 2– Religious History as Social History
Chapter 3–Saints, Scholars and the Acquisition of Discursive Authority
Chapter 4–Urban Woes and Pious Remedies: Sufis, Urbanites and Managing Social Crises in the Nineteenth Century
Chapter 5–When is KafÄʾa Kifayah? – Sufi Leadership, Religious Authority and Questions of Social Inequality
Chapter 6–The Best of Guides: Sufi Poetry, theological writing and Comprehending Qadiriyya popularity in the Early 20th Century
Scott S. Reese, Ph.D. (1996) in History, University of Pennsylvania, is Associate Professor of Islamic History at Northern Arizona University. He has published extensively on Islam in Africa including the edited collection The Transmission of Learning in Islamic Africa (Brill, 2004).