Ahmet Ali Çelikten, born in 1883 in Izmir, holds a significant place in history as one of the world's first Black fighter pilots. Of Afro-Turkish descent, his mother, Zenciye Emine Hanım, was of Nigerian origin, while his father, Ali Bey, was of mixed African and Turkish heritage. Çelikten began his career in the Ottoman military by attending the Naval Technical School in 1904, where he graduated in 1908. He later transitioned to aviation in 1914, undergoing pilot training at the Ottoman Naval Flight School. By 1916, he had earned his wings, thus becoming one of the first Black military aviators, predating notable figures such as Eugene Bullard.

Throughout World War I, Çelikten served in the Ottoman Air Force, playing a key role in both military aviation operations and contributing to Turkey's subsequent War of Independence. He participated in significant missions, including smuggling planes from Ottoman depots to the nationalist forces during the independence struggle. His expertise and leadership were instrumental in the formation of the Turkish Air Force, where he continued his service after the establishment of the Republic of Turkey. He retired as a colonel in 1949 after a long and distinguished military career.

Ahmet Ali Çelikten's contributions to aviation and his role as a pioneering Black military pilot have been largely overlooked in mainstream historical narratives. Nevertheless, his legacy continues to inspire, particularly within his own family, many of whom also pursued careers in aviation. His story highlights the diversity within the Ottoman Empire's military ranks and his achievements stand as a testament to his skill and determination in breaking racial and cultural barriers during a time of global conflict.

Sources:

1. "Ahmet Ali Çelikten." Wikipedia. en.wikipedia.org/wiki/Ahmet_Ali_Çelikten. Accessed 18 Aug. 2024.

2. Fikes, Robert. "Ahmet Ali Çelikten (1883-1969)." BlackPast. www.blackpast.org/global-african-history/celikten-ahmet-ali. Accessed 18 Aug. 2024.

3. "World’s First Black Fighter Pilot – Ahmet Ali Çelikten." Aviation File. www.aviationfile.com/2024/02/27/the-historic-life-story-of-ahmet-ali-celikten-the-first-black-pilot-in-the-world/. Accessed 18 Aug. 2024.

The Muslim community in Leningrad, particularly from the Tatar ethnic group, had faced severe repression throughout the 1930s and 1940s, including the closure of mosques and persecution of religious leaders. By 1956, however, the Soviet state began to relax some restrictions on religious activities, allowing the reopening of key religious sites such as the Grand Mosque. This act was a gesture toward the recognition that religion, particularly Islam, could not be completely suppressed, and it also served as a strategic diplomatic move. The timing of the mosque’s reopening with the visit of Indonesian President Sukarno was a clear indication of the Soviet Union’s awareness of the importance of maintaining a more flexible religious policy.

The first prayer at the mosque after its reopening was a moment of religious significance, but it also reflected broader political realities. The Soviet regime, while still controlling religious expression, began to acknowledge that suppressing deeply ingrained faith was not a viable long-term strategy. This recognition was important both for internal social stability and for managing international relations with Muslim-majority nations. The reopening of the mosque, though tightly controlled, symbolized a shift in Soviet policy and the resilience of faith under state-imposed atheism.

Sources:

1. Bekkin, Renat. "The Cathedral Mosque of Leningrad in the 1930s–1940s: Muslim Strategies of Survival and Soviet Anti-religious Policy." Minbar. Islamic Studies, Russian Islamic Institute, 2021. zendy.io/title/10.31162/2618-9569-2021-14-3-529-555. Accessed 18 Aug. 2024.

2. "Islam in the Soviet Union." Wikipedia, Wikimedia Foundation, en.wikipedia.org/wiki/Islam_in_the_Soviet_Union. Accessed 18 Aug. 2024.

Saddam Hussein challenged the legitimacy of the court, asserting that it was an instrument of the occupying forces rather than a sovereign Iraqi institution. This perspective was shared by various observers in the Muslim world, who regarded the trial as influenced by American objectives rather than an impartial administration of justice. Reports of human rights violations by coalition forces, notably at Abu Ghraib Prison, further complicated the trial's reception and were cited as undermining the moral authority of the tribunal.

The response from the Muslim world, including political leaders and the general public, reflected concerns about the implications of the trial. Figures like Egyptian President Hosni Mubarak expressed fears that the execution could exacerbate violence and deepen sectarian tensions in Iraq. The trial, intended to mark a definitive break from Saddam’s regime, instead became a point of contention, symbolizing for many the continued influence of foreign powers in Iraq’s legal and political processes, and marked a milestone of foreign interference in the Muslim world.

Endnotes

1. Telhami, Shibley. “Arab Public Opinion and the Trial of Saddam Hussein.” Brookings, 11 May 2006. Brookings Institution, www.brookings.edu/opinions/arab-public-opinion-and-the-trial-of-saddam-hussein/. Accessed 18 Aug. 2024.

2. "Trial of Saddam Hussein." Wikipedia, Wikimedia Foundation, 18 Aug. 2024, en.wikipedia.org/wiki/Trial_of_Saddam_Hussein. Accessed 18 Aug. 2024.

3. Mubarak Warns Against Hanging Saddam. NPR, Associated Press, 9 Nov. 2006, www.npr.org/templates/story/story.php?storyId=6462656. Accessed 18 Aug. 2024.

4. "Arab Public Opinion and the Trial of Saddam Hussein." Chatham House, 8 Dec. 2008, www.chathamhouse.org/sites/default/files/public/Research/International%20Law/il041208.pdf. Accessed 18 Aug. 2024.

The visit of Enver Pasha and Cemal Pasha to Al-Masjid al-Aqsa in Jerusalem in 1916 holds significant historical importance, particularly from the Muslim perspective, as it occurred during a tumultuous period in the late Ottoman Empire, a time when the empire was grappling with the challenges of World War I and internal strife.

Enver Pasha, one of the "Three Pashas" who effectively controlled the Ottoman Empire during World War I, was a key figure in the Ottoman military efforts during the war. His visit to Al-Masjid al-Aqsa, alongside Cemal Pasha, who was responsible for the administration of the Ottoman territories in the Levant, was emblematic of the Ottoman attempt to assert their control and legitimacy over one of Islam’s most sacred sites during a time of great uncertainty.

Al-Masjid al-Aqsa, located in Jerusalem, is the third holiest site in Islam after the Kaaba in Mecca and the Prophet's ﷺ Mosque in Medina. The mosque has been a site of great religious significance since the early days of Islam, associated with the Prophet Muhammad’s ﷺ Night Journey and Ascension (Isra and Mi'raj). The Ottoman Empire, which had ruled over Jerusalem since the 16th century, had long seen itself as the protector of Islamic holy sites, and the visit by these prominent Ottoman leaders was likely intended to reinforce this image amidst the declining power of the Empire.

From a broader perspective, the visit can be seen as an effort by the Ottoman leadership to consolidate Muslim support and reinforce the religious legitimacy of their rule at a time when the Empire was on the verge of collapse. This period was marked by increasing Arab nationalism and growing dissatisfaction with Ottoman rule, which would eventually lead to the disintegration of the Empire and the subsequent division of its territories under the Sykes-Picot Agreement.

Moreover, the visit took place in a region that had already seen centuries of religious and political conflict, with the Al-Aqsa Mosque itself having been a focal point for such tensions. The significance of the mosque in Islamic tradition, combined with the political symbolism of the Ottoman leaders' presence there, underscores the broader historical narrative of Islamic stewardship over Jerusalem, a narrative that has continued to influence the region’s geopolitics to this day.

This incident also highlighted the spiritual and political importance of Jerusalem in the Muslim world, serving as a reminder of the deep historical and religious ties that have defined Muslim stewardship over the city for centuries. It underscores how, during times of crisis, leaders have often turned to religious symbols to bolster political authority, a theme recurrent in Islamic history.

Sources:

- Masjid al-Aqsa's history and significance (IslamicLandmarks.com)

- The role of Al-Aqsa Mosque in Islamic tradition (Middle East Eye)

- The Ottoman Empire's political and religious strategy during World War I (Wikipedia).

‏ٱلْعَزِيزِ

This calligraphy is from a Qur'an manuscript made in Spain during the 13th or 14th century, in elegant Maghrebi script.

The image depicts the mihrab located in Masjid-e-Nabwi, a site of profound importance within the Islamic tradition. This particular mihrab indicates the precise spot where the Prophet Muhammad (ﷺ) led prayers after the momentous event of the Qiblah's redirection from Jerusalem to Makkah. The photograph, taken in 1908, captures the intricate Islamic architectural designs characteristic of the late Ottoman period, reflecting their dedication to the embellishment and care of Islamic holy places. The mihrab, with its elaborate decoration and spiritual significance, stands as a witness to centuries of Islamic devotion and cultural heritage.

If there's anyone's biography you should study, it's Imam 'AbdAllah bin al-Mubarak (181. AH).

He mastered almost every science in Islam, and many scholars have said they have not seen anyone like him.

He was also a warrior Imam known for Jihad.

Imagine an imam who was an authority in 'aqidah, fiqh, hadith, Arabic, poetry, history, and also an ascetic and mujahid.

There are other authentic reports of him engaging in duels with kuffar soldiers.

May Allah be pleased with him.

Dirham in the name of Saladin (legend: "The Victorious King, Righteousness of the World and the Faith, Yusuf ibn Ayyub". Probable Mayyafariqin mint, Artuqids, dated 1215.

Che Guevara visiting the tomb of Muslim Kurd Sultan Salah ad-Din Yusuf ibn Ayyub, Damascus, Syria, 1959 🇸🇾

The video in question is regarded as the earliest known footage capturing the Masjid al-Haram and its vicinity in Makkah. This historical footage gains its significance from the fact that Masjid al-Haram, encompassing the Kaaba, is the holiest site in Islam. It's a pivotal location for Muslims worldwide, particularly during the Hajj, an annual Islamic pilgrimage that is a mandatory religious duty for Muslims.

This specific video was filmed in 1928 during the Hajj season. The creator of this footage, Georg Eduard Albert Krugers, was a Dutch national. His journey to Makkah during this period was not only significant due to the rarity of non-Muslims visiting the holy city but also due to the geopolitical context of the time. In the early 20th century, travel, especially to such religious and culturally significant places as Makkah, was arduous and less common than it is today, making Krugers' footage even more remarkable.

Krugers joined pilgrims from what is now known as Indonesia. During the 1920s, Indonesia was under Dutch colonial rule and known as the Dutch East Indies. The pilgrimage of Indonesian Muslims to Makkah was a journey of profound religious significance, often undertaken in challenging circumstances due to the long travel distances and the political climate of colonial rule. Krugers' film, therefore, not only provides a visual record of the Masjid al-Haram in that era but also captures a glimpse of the Indonesian pilgrims' devotion and the broader context of Islamic practices under colonial influences.

Ibn al-Jawzī رحمه الله said:

“If Shaytān ever whispers to your heart saying, 'How long have you been supplicating but you still see no answer?' Let your answer be, 'I worship Him with my supplications, while I am confident and certain that my supplications shall be answered. Yet, maybe the answer is postponed to bring forth a goodness that is for my interest for answers come when the time comes. And even if no answer is noted, it suffices the humility and worship I am in.'”

[Captured Thoughts, P. 730]