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Posts Tagged ‘secular’

Quaid e Azam and name “The Grey Wolf”

Ataturk was named “Grey Wolf” for his bravery and for being a military genius.
Quaid e Azam M.A. Jinnah once bought a book that had information of  Ataturk and his revolution. Jinnah was very inspired by Ataturk. He gradually started seeing Ataturk’s refection in him. For the fact that Muhammad Ali  Jinnah thought of himself as “Ataturk of India (before independence)”. He used to talk to his family and friends about Ataturk. People who were close to him started knowing that Jinnah was inspired by Ataturk. Jinnah’s daughter named him “Grey Wolf” (which is the name given to Ataturk) because she knew that Jinnah was very inspired by Ataturk.
The name “Grey wolf” was given to Ataturk and Jinnah’s daughter Deena named Jinnah “Grey wolf” because Jinnah mostly used to talk about Ataturk.

Quaid e Azam M.A. Jinnah and M.K. Ataturk

May 22, 2012 2 comments

Fall of Ottoman Empire, the rise of nationalist movement, the Turkish revolution and Mustafa Kemal Ataturk and then his reforms.

Pakistani people have known this all for decades. Not only the Pakistanis but the founders of Pakistan were very interested in Turkish revolution. Quaid e Azam is, many times, thought to be a conservative in in Islamic thoughts was amazingly very inspired by the Turkish nationalist and reformist, Mustafa Kemal Pasha Ataturk.

While Mustafa was changing Turkey from a backward country to a civilized and leading country, Quaid e Azam Muhammad Ali Jinnah (the founder of Pakistan) was keenly observing him.

Now a days people propagate a false idea that Jinnah had nothing to do with Mustafa Kemal and that Jinnah was not inspired by Kemal. To a learnt person, these allegations do not mean anything. Jinnah was inspired by Mustafa Kemal Ataturk. He wanted to make Pakistan a very well established and civilized state just like Ataturk made Turkey.

In November 1932, Jinnah read H. C. Armstrong’s biography of Kemal Ataturk, Grey Wolf, and seemed to have found his own reflection in the story of Turkey’s great modernist leader. It was all he talked about for a while at home, even to Dina, who consequently nicknamed him ‘Grey Wolf’. Being only thirteen, her way of cajolingly pestering him to take her to High Road to see Punch and Judywas, “Come on, Grey Wolf, take me to a pantomime; after all, I am on my holidays.” (Wolpert)

This shows how much Jinnah was inspired by Ataturk. There is one more example that I would like to mention here.

Immediately after his death, Quaid-i-Azam, as President of AIML, issued a directive on 11 November 1938 to all the branches of the Muslim League in the whole of Indo-Pak subcontinent to observe Friday, 18 November as “Kemal Day”.

In this connection following directive was issued:
I request provincial, District and Primary Muslim Leagues all over India to observe Friday the 16th of November as Kemal Day and hold public meetings to express deepest feeling of sorrow and sympathy of Musalmans of India in the irreparable loss that the Turkish Nation has suffered in the passing away of one of the greatest sons of Islam and a world figure and the saviour and maker of Modern Turkey Kemal Ataturk“.

During a press interview Quaid-i-Azam Jinnah thus praised the services of Mustafa Kemal:
He was the greatest Muslaman in the modern Islamic World and I am sure that the entire Musalman world will deeply mourn his passing away. It is impossible to express adequately in a press interview one’s appreciation of his remarkable and varied services, as the builder and the maker of Modern Turkey and an example to the rest of the world, especially to the Musalman States in the Far East. The remarkable way in which he rescued  and built up his people against all odds, has no parallel in the history of the world. He must have derived the greatest sense of satisfaction that he fully accomplished his mission during his life-time and left his people and his country consolidated, united and a powerful nation. In him, not only the Musalmans but the whole world have lost one of the greatest men that ever lived“.

So Ataturk Was Jewish! right?

Click the picture or Click here to open the pdf file.

Click here to Download the article.

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Isn’t This “Secularism” (la-diniyet)?

European and Ottoman officials engaged in a contest to win the loyalty of the local inhabitants — the French by claiming to protect the Maronites; the British, the Druze; and the Ottomans by proclaiming the sultan’s benevolence toward all his religiously equal subjects.

The important part of above mentioned is the Ottomans by proclaiming the sultan’s benevolence toward all his “religiously equal subjects”. And “secularism” means the equality of religions in politics and no preference is given to one religion or religious group and all the religious groups are equal in government’s view. How more secular could Ottoman Khilafat get?

The Abolishment of Millet System in Ottoman Empire

April 14, 2012 1 comment

The Rescript of the Rose Chamber was the first major reform in the Tanzimat reforms under the government of sultan Abdulmecid and a crucial event in the movement towards secularization. It guaranteed the life and property for all subjects, including non-Muslims. This put an end to the kul system, which allowed the ruler’s servants to be executed or have their property confiscated at his desire. The reforms eliminated the millet system in the Ottoman Empire giving rise to Ottoman nationalism. The millet system created religiously based communities that operated autonomously, so people were organized into societies.

The Rescript of the Rose Chamber also represented a move towards Westernization. It mirrored the liberal ideals of the French Revolution, which glorified humanity and individual rights. The Rescript was imagined as the savior of the Ottoman Empire by imposing modernizing and nationalizing forces. This move towards western ideals was also an effort to keep Europe out of the Ottoman Empire. By conforming to their standards, the Ottoman Empire hoped to appease Europe enough to keep them out of Ottoman affairs and avoid European control.

List of Secular Laws that Ottoman Caliph Adopted

By getting rid of the millet system, the Ottoman Empire hoped to be able to control all of its citizens. They thought that the Great Powers would accept this as long as reforms were ongoing, leaving them to act as enforcers of these goals. The ambitious project was launched to combat the slow decline of the empire that had seen its borders shrink, and was growing weaker in comparison to the European powers.

Tanzimât reforms began under Sultan Mahmud II. On November 3, 1839, Sultan Abdülmecid issued an organic statute for the general government of the empire named Hatt-ı Şerif (the Imperial Edict) of Gülhane (the imperial garden where it was first proclaimed). It is also called as Tanzimât (تنظيمات) Fermânı and was followed by a series of edicts enacting the imperial statute of 1839.

In this very important document, the Sultan stated that he wished “to bring the benefits of a good administration to the provinces of the Ottoman Empire through new institutions”, and that these institutions would principally refer to:

  • Guarantees to ensure the Ottoman subjects perfect security for their lives, honour, and property (1839, see Rescript of the Rose Chamber below for details);
  • The reorganization of the finance system according to the French model (1840)
  • The reorganization of the Civil and Criminal Code according to the French model (1840)
  • The so-called “Hatt-ı Hümayun of 1856 (called Islahat meaning improvement) promising “full legal equality for citizens of all religions” (1856)
  • The abolition of the capitulation (Jizya) tax on non-Muslims, with a regular method of establishing and collecting taxes (1856)
  • The Land Code (Arazi Kanunnamesi (1857) [whih led to the creation of Israel in future]
  • The decriminalization of homosexuality (1858)
  • The so-called “Nationality Law of 1869” creating a common Ottoman citizenship irrespective of religious or ethnic divisions (1869)

Tanzimat (Ottoman Secularism)

In 1839, When Ottoman Empire was facing harsh conditions regarding its territorial boundaries. The Ottoman government sought out a way out of worst condition an empire could ever see. They decided to reorganize the empire by introducing new laws and implementing them by hook or by crook. This re-organization was named Tanzimat and it ended in 1876. The Tanzimât reform era was characterized by various attempts to modernize the Ottoman Empire, to secure its territorial integrity against nationalist movements and aggressive powers. The reforms attempted to integrate non-Muslims and non-Turks more thoroughly into Ottoman society by enhancing their civil liberties and granting them equality throughout the Empire. During the reigns of Mahmud II and Abdülmecid I the Tanzimat was originated and implemented. They recognized that the old religious and military institutions no longer met the needs of the empire in the modern world. Many of the reforms were attempts to adopt successful European practices. Changes included universal conscription; educational, institutional and legal reforms; and systematic attempts at eliminating corruption and abolishment of capital punishments suggested by religion.

For this purpose, Islamic law was put aside in favor of secular law.