Sultan Suleyman the Magnificent

The only son of Selim I, Suleyman I was born on November 6th 1494 at Trabzon (Black Sea coast of Turkey). At the age of 26 he became the 10th sultan of the Empire in 1520 and is known as "Kanuni", the Lawgiver, in his homeland, but for Europeans he has always been "Suleyman the Magnificent". During the course of his substantial extension of the Ottoman Empire he captured Belgrade in 1521 and Rhodes 1522, forcing the Knights of St. John to leave for Malta, defeated and killed King Lewis of Hungary at Mohacs in 1526, taking Buda (Budin) in 1529 and unsuccessfully besieging Vienna in September and October of that year, and Transylvania came into his possession in 1562. His domain extended far to the eastward and into Egypt and Persia, while his fleet was master of the Red Sea (including Yemen and Aden) and virtually the whole of the Mediterranean, waging war on the coasts of North Africa, Italy and Dalmatia under the command of its fearsome admiral Barbarossa.

Within the Empire Süleyman was responsible for transforming the army and the judicial system. Süleyman himself was a poet and accomplished goldsmith. Suleyman died on September 6th 1566 during the war with Austria outside Szigetvar in Hungary led by his Grand Vizier Sokollu Mehmed Pasha, which two days later fell to the Ottomans. During the siege, Austrian army didn't come to help the Hungarians so they had to defend their castle heroically but desperately. After Suleyman's death, he was taken back to Istanbul and was buried in the largest of Sinan's mausoleum situated within the complex of the Suleymaniye Mosque.

Suleyman the Magnificent ruled the Ottoman Empire for 46 years between 1520 - 1566 and doubled his territory. This was a rising period for Istanbul, as it was for the whole Empire. Many valuable buildings were constructed during this period which survived until our days with no or little damage thanks to the great architect Sinan. The city was restored with a better plan including new dams, aqueducts and fountains, theological schools (medrese), caravanserai, Turkish baths, botanical gardens and bridges. The port of Golden Horn, of which the surveillance was made from Galata Tower, became one of the busiest ports. Some of the important monuments and mosques built during this period are: Suleymaniye Mosque and annexes, Sehzadebasi Mosque and establishments, Sultan Selim Mosque and establishments, Cihangir Mosque and Haseki establishments and baths built on behalf of the Hurrem Sultan (the only loved wife of the Sultan).

Istanbul had a detailed city plan for reconstruction during this time. Migration was prohibited. Building houses around the city wall was prohibited. Coffee houses were introduced to Istanbul during this period.

He was succeeded by his son Selim II.

Hurrem Sultan (Roxelane)

Wife of Suleyman, The Magnificent (ca 1558). One of the most outstanding examples of powerful women in the Ottoman Empire, Hurrem initiated the era of the "Sultanate of Women".

Like other members of the Harem from which she rose to power, Hurrem was originally a foreign girl, named Aleksandra Lisowska, born in Rohatyn city of the Kingdom of Poland back then which is in Ukraine today. She was abducted as a slave girl after one of Suleyman's expeditions in the 1520's. Soon after she entered the Harem, she routed her competition for Suleyman's affections, and persuaded him to marry, after which her influence grew increasingly. Her son Selim (The Sot), became the next Sultan, one of the Ottoman Empire's worst. Some have even speculated the Selim sprang not from Suleyman's loins, but from a passionate indiscretion on the part of the Hurrem. Besides Selim, she mothered three children who survived to adulthood; Bayezid (son), Mihrimah (daughter), and another son Cihangir (who was physically handicapped, which prohibited his ascension to the throne by law).

When she died in 1558, she was buried in a large mausoleum next to her husband in the Suleymaniye Mosque complex in Istanbul.

Mihrimah Sultan

The only daughter of Sultan Suleyman the Magnificent by Hurrem Sultan, she was born around 1522. Suleyman adored his daughter, and complained with her every wish. Mihrimah Sultan was well educated. She married Rustem Pasha, Governor of Diyarbakir, who was shortly afterwards appointed as Grand Vizier. According to the Ottoman historians, Hurrem, Mihrimah and Rustem Pasha conspired to bring about the death of Sehzade (prince) Mustafa, who stood in the way of Mihrimah Sultan's influence over her father. Indeed her letters and other sources demonstrate that she took over her mother's tomb in Suleymaniye in Istanbul.

The fact that Mihrimah encouraged her father to launch the campaign against Malta, promising to build 400 galleys at her own expense; that like her mother she wrote letters to the King of Poland; and that on her father's death she lent 50.000 gold sovereigns to Sultan Selim to meet his immediate needs, illustrate the political power which she wielded. She possessed a vast fortune, and the complex which master architect Sinan built for her on the waterfront at Uskudar (Scutari) between 1540-48 is one of Istanbul's foremost monuments and is a reflection of her charitable personality. The complex originally consisted of a mosque, medresse (theological school), primary school, mental hospital, and imaret, but the latter two buildings are not standing today. Mihrimah Sultan also had a palace built for herself near the complex in Uskudar. Another mosque built for Mihrimah Sultan again by architect Sinan at Edirnekapi district of Istanbul represents the culmination of Ottoman single-domed mosques. With its abundant windows and graceful decoration, this mosque is reminiscent of a palace or kiosk (pavilion). A fountain, medresse and hammam (Turkish Bath) complete this mosque's complex. Another of Mihrimah's social works was for repairs to the Ayn Zubayda water system at Mecca, its extension into the city, and the construction of cisterns and reservoirs. Her power and influence make Mihrimah Sultan the most famous and powerful of all Ottoman princesses.

Source : http://www.allaboutturkey.com/suleyman.htm

Mosul battle: 'Iraqi forces' tortured and killed villagers

Federal police forces were involved in operations around Qayyarah in late October

Men dressed in Iraqi federal police uniforms are reported to have tortured and killed residents of villages south of Mosul, Amnesty International says.
Evidence gathered by the group suggests up to six people from the Shura and Qayyarah sub-districts were shot dead after being detained on suspicion of having ties to so-called Islamic State.
The federal police forces command has denied the accusations.

Pro-government forces launched an offensive to retake Mosul last month.
About 50,000 Iraqi security forces personnel, soldiers, police, Kurdish Peshmerga fighters, Sunni Arab tribesmen and Shia militiamen are involved in the three-week operation.
On Thursday, troops were reportedly consolidating gains made in the eastern outskirts of Mosul, which they entered nine days ago amid fierce resistance.
Meanwhile, 30km (20 miles) to the south, army units retook a village near the site of the ancient city of Nimrud, where monuments were destroyed by IS last year.

• Mass graves reveal IS horrors
• The battle for Mosul so far
• On schedule but not exactly to plan
• Satellite images reveal IS barricades
• Images show IS Mosul airport damage

Amnesty researchers visited the locations where the extrajudicial executions are alleged to have taken place as IS militants retreated, taking with them hundreds of women, children and old men apparently for use as human shields.

According to information they obtained, about 10 men and a 16-year-old boy who escaped being forcibly transferred by IS were tortured after handing themselves over to a small group of men wearing police uniforms in the Nus Tal area on 21 October.

The men were taken on foot to an open desert area, where they were allegedly beaten with cables and rifle butts, punched and kicked, and had their beards pulled. One man had his beard set alight. They were also made to lie on their stomachs and shots were fired between their legs.

Three men were then separated from the group. Amnesty said men in police uniforms then subjected them to particularly brutal beatings before shooting them dead. Their remains were found in the same area five days later.
The body of a fourth man, who was handcuffed and led away by a group of men in police uniforms after being beaten, was discovered nearby almost a week later, according to Amnesty.
Also on 21 October, another young man was found dead with two bullet wounds shortly after he left a house near the Mishraq sulphur factory, which IS fighters set alight before retreating. He was blindfolded with his torso exposed.

Amnesty said the sixth man was apparently shot dead as he ran towards forces that included men in police uniform while pulling up his clothes to show that he had no explosives.

"When the Mosul military operation began, Prime Minister Haider al-Abadi made clear that violations by Iraqi armed forces and its allies would not be tolerated. Now is the time for him to prove just that," said Lynn Maalouf, deputy director for research at Amnesty's Beirut office.
"The Iraqi authorities must immediately investigate these alarming reports of extrajudicial executions and torture," she added.

Up to 1.5 million civilians are believed to be living in and around the city of Mosul

A statement issued by the Command of the Federal Police Forces denied its officers had killed the six villagers, stressing its full commitment to adhere to Mr Abadi's order to protect civilians and their property.

Officers had provided aid and medical support to those affected by the fighting, and had rescued 10,000 families being used by IS as human shields, it added.

Meanwhile, residents of Mosul told the Reuters news agency that IS militants had killed at least 20 people in the past two days for passing information to the enemy.

Five crucified bodies were reportedly put on display at a road junction on Tuesday, while other bodies were seen hanging from electricity poles and traffic lights.

Source : http://www.bbc.com/news/world-middle-east-37930402

Islam in Kenya

The Great Mosque of Gedi

Islam is the religion of approximately 11.1 percent [1] of the Kenyan population, or approximately 4.3 million people. The Kenyan coast is mostly populated by Muslims. Nairobi has several mosques and a notable Muslim population.

The vast majority of Muslims in Kenya follow the Sunni Islam of Shafi school of jurisprudence. There are also sizeable populations of Shia and Ahmadi adherents.[2] In large part, Shias are Ismailis descended from or influenced by oceanic traders from the Middle East and India. These Shia Muslims include the Dawoodi Bohra, who number some 6,000-8,000 in the country.[3]

Historical overview
Islamic arrival on the Swahili Coast

Pioneer Muslim traders arrived on the Swahili Coast around the eighth century. The tension surrounding the succession of Muhammad, the prophet of Islam, and the already established trade links between the Persian Gulf and the Swahili Coast were some of the factors leading to this development.

Archaeological evidence attests to a thriving Muslim town on Manda Island by the Tenth Century AD.[4] The Moroccan Muslim traveller, Ibn Battuta, visiting the Swahili Coast in 1331 AD, reported a strong Muslim presence. Ibn Battuta said: The inhabitants are pious, honourable, and upright, and they have well-built wooden mosques.[5]

On arrival, the Muslims settled along the coast, engaging in trade. The Shirazi intermarried with the local Bantu people resulting in the Swahili people, most of who converted to Islam. Swahili, structurally a Bantu Language with heavy borrowings from Arabic, was born.[6]

Primarily, Islam spread through the assimilation of individuals, with the Arab Muslims who had settled in small groups maintaining their culture, and religious practices. Despite encountering local communities, Islam was not ‘indigenized’ along the patterns of the local Bantu communities. Nevertheless, Islam grew through absorption of individuals into the newly established Afro-Arabic Muslim communities. This resulted in more ‘Swahilization’ than Islamization.[7]

There was strong resistance toward Islam by the majority of communities living in the interior. The resistance was because conversion was an individual act, leading to detribalization and integration into the Muslim community going against the socially acceptable communal life.[7]

Islam on the Swahili Coast was different from the rest of Africa. Unlike West Africa where Islam was integrated to the local communities, the local Islam was ‘foreign’; the Arab-Muslims lived as if they were in the Middle East.

The primary concern for the early Muslims was trade with a few interested in propagating Islam. The arrival of the Portuguese in the 15th Century interrupted the small work in progress. On the other hand, the interstate quarrels that ensued meant that much effort was now directed towards restoring normality and not Islamization.[8]

The spread of Islam into the interior

Islam remained an urban and coastal phenomenon. The Spread of Islam was low-keyed with no impact amongst the local non-Swahili African Community. There were no intermediary Africans to demonstrate that, adoption of a few Islamic institutions would not disrupt society.[9]

The spread of Islam to the interior was hampered by several factors: for instance, the nature of the Bantu society’s varied beliefs, and scattered settlements affected interior advancement. Other factors included, harsh climatic conditions, the fierce tribes like the Maasai, tribal laws restricting passage through their land, health factors, and the lack of easy mode of transportation.[10] For Trimingham, the brand of Islam introduced to the region was equally to blame.

Muslim traders were not welcome in the social structures thereby impeding any meaningful progress until the beginning of European occupation.

Other factors affecting Islamic movement into the interior included; atrocities committed during slave trading, as these unfavourably affected the spread of Islam.[11] In addition, the embracing of Islam by large portions of coastal tribes in the Nineteenth Century aided in its spread.

Besides, local Muslim preachers and teachers played major roles in teaching religion (Ar. dīn) and the Qur’ān at the Qur’ān Schools (Swa. vyuo) and Madrasa attached to the Mosques.[12]

The coming of the second wave of Europeans, in the Nineteenth Century, brought mixed fortunes to the coastal Muslims, their strong sense of pride and belonging was greatly diminished, with efforts being redirected to self adjustments.[13]

Nonetheless, Muslim agents deployed by Europeans as subordinate labourers to assist in the establishment of Colonial administration centres, were advantageously placed throughout the country, bringing the Islamic influence to the interior.Each place where a European installed himself, military camp, government centre, or plantation, was a centre for Muslim influence.[11]

In the interior, the Muslims neither integrated nor mingled with the local communities, yet, non-Swahili Africans began joining the Swahili trends in trade with some returning as Muslims. Swahili became the trade and religious language. Alongside the interpersonal contacts, intermarriages also yielded some conversions.

Although coastal rulers did not send missionaries to the interior, local Africans embraced Islam freely through attraction to the religious life of the Muslims. Close integration with the local population helped to foster good relations resulting in Islam gaining a few converts, based on individual efforts.[14]

Subjectively, most of the surrounding Bantu communities had a close-knit religious heritage, requiring strong force to penetrate. The pacification and consolidation by European powers provided the much-needed force to open up the communities for new structures of power and religious expression (Trimingham:1983:58).

Basically, progress in the spread of Islam in Kenya came between 1880 and 1930. This was when most social structures and the African worldviews were shattered, leaving them requiring a new, wider worldview encompassing or addressing the changes experienced.

Consequently, Islam introduced new religious values through external ceremonial and ritualistic expressions, some of which could be followed with no difficulty.

Socio-culturally, Muslims presented themselves with a sense of pride and a feeling of superiority. Islamic civilization was identified with the Arab way of life (Ustaarabu), as opposed to ‘barbarianism’ (Ushenzi) hence the domination of a form of Arabism over the local variety of Islam.[15]

The ease, with which Islam could be adopted, meant adding to the indigenous practices, new religious rites and ceremonies to the African ways, with new ways of defining one’s identity by new forms of expression. Mingling with Muslims led to conversion meaning returning home as Muslims and not aliens.[15] Lacunza-Balda shows that Islam could be adopted easily.

Although most of the conversions were of individuals, there were communities that embraced Islam en-masse. Some of these included the Digo and Pokomo of the Lower Tana region. From these communities Islam slowly penetrated inland.

Organized Missionary activities

Pioneer Muslim missionaries to the interior were largely Tanganyikans, who coupled their missionary work with trade, along the centres began along the railway line, such as, Kibwezi, Makindu and Nairobi.

Outstanding amongst them was Maalim Mtondo, a Tanganyikan credited with being the first Muslim missionary to Nairobi. Reaching Nairobi at the close of the Nineteenth Century, he led a group of other Muslims, and enthusiastic missionaries from the coast to establish a ‘Swahili village’ in the present day Pumwani.

A small mosque was built to serve as a starting point and he began preaching Islam in earnest. He soon attracted several Kikuyus and Wakambas, who became his disciples.[14]

Local men converted and having learned from their teachers took up the leadership of religious matters. Khamis Ngige was a prominent local convert of the early outreach. Having learned from Maalim Mtondo, he later became the Imam of the Pumwani Mosque. Different preachers scattered in the countryside from 1900 to 1920, introducing Islam to areas around, Mt. Kenya, Murang’a, Embu, Meru, Nyeri and Kitui. This serious missionary move interior was out of personal enthusiasm with the influence being highly localized. Only a few Africans were converted, and the impact was short lived.[16]

Islam in Western Kenya

Muslim traders introduced Islam to the western region between 1870 and 1885. The chief Mumia of Nabongo accorded the Swahili traders warm welcome. During an intertribal war, the Muslims assisted Chief Mumia to overcome his enemies. In return, one Idd day, Chief Mumia, his family and officials of his court converted to Islam. Henceforth, Islam spread to the surrounding areas of Kakamega, Kisumu, Kisii and Bungoma.

The Influence and the new trends in Islamic outreach Although the struggle for independence in Kenya was a very crucial time for all Kenyans, very little is documented on Muslim’s participation. Given that there were Muslims involved in the negotiation for the inclusion of the Kadhi courts in the Independent Kenya’s constitution, points to key Muslim involvement.

Events in the Muslim world from the nineteen-nineties, the experiences of crises and failures, power and success served as catalysts for the reassertion of Islam in public and private world, through a call for a return to true Islam. John Esposito sees the goal for the revivalisms as transformation of the society through Islamic formation of individuals at the grass roots (1999:20).

The growing religious revivalism in personal and public Islamic life, created awareness on Islamic beliefs, culminating to increased religious observance, building of mosques, prayer and fasting, proliferation of religious programming, publications, and emphasis on Islamic dress and values. Lately, Islamic reassertion in public life, like the quest for the upgrading of the Kadhi Courts in Kenya have not gone unnoticed (Esposito:1999:9).

Contemporary Islamic activisms are indebted to the ideology and organizational model of the Egyptian Muslim Brotherhoods (Ikhwhan) led by Hassan al-Banna and Sayyid Qutb; and the Islamic Society Jamaat-I-Islami led by Mawlana Abul ala Mawdudi. Their ideas and methods of revivalism are observed in different parts of the world today. They blamed the west for misleading the Muslim leaders and the Muslim leaders for blindly following the European ways.

Whereas the Qur’ān and Hadith are fundamental, in responding to the demands and challenges of modernity, revival movements are crucial in spreading and restoring true Islam. Prolonged Muslim awareness has led to attraction to Islam, giving the converted a sense of pride.

Methods used in recent trends of Islamization, are twofold, some directed to the Muslims, and others reaching to non-Muslims. There has been increased social action, building of schools, health facilities, and relief food distribution. Moreover, proselytization is carried out through print media, broadcasting, increased formation of Missionary organizations, and organization of public debates (Mihadhara). Joseph M. Mutei, St. Paul's University, Kenya