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).

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.

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.

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Abstract

This lesson aims to address some of the most challenging questions surrounding the life and mission of Prophet Muhammad ﷺ. The exploration covers diverse aspects, such as the proofs of Prophethood, the Quran's nature and impact, the Prophet's ﷺ miracles, the implications of his ﷺ polygamous marriages, and his ﷺ engagement in warfare. This examination serves to provide a more nuanced understanding of these aspects within their historical and cultural contexts.

Introduction

The study of the Prophet Muhammad's ﷺ Seerah often elicits complex questions and doubts, mainly when addressed from contemporary perspectives. This analysis aims to grapple with these inquiries, allowing us to derive lessons and gain insights into the transformative nature of Islam.

Proofs of Prophethood

The substantial evidences of the Prophet's ﷺ Prophethood manifest in various ways. The Quran, with its profound message, unique style, preservation, and widespread memorization, stands as a testament to his ﷺ prophetic status. The Prophet's ﷺ miracles, true dreams, answered prayers, and the palpable impact of his mission on the world offer further attestations.

The Prophet's ﷺ Marriages

Analyzing the Prophet's ﷺ marriages, we find that polygyny was not only a norm in ancient societies but was also necessary for establishing strong tribal ties. Most of his wives were widows or divorcees, and he ﷺ spent most of his life monogamous. Differences in marriage age, a contentious issue today, were not considered problematic in historical societies. Therefore, projecting 21st-century norms onto these historical contexts can lead to misconstrued perceptions.

War, Banu Quraizah, and Apostates

Examining the Prophet's ﷺ engagement in warfare provides an understanding that war was a historical necessity and not an inclination. He ﷺ prioritized peace, trained his army to adhere to strong ethical codes, and strived to minimize casualties. The incident with Banu Quraizah, often scrutinized, resulted from treason. Moreover, apostasy was viewed as a type of treason throughout much of history.

Conclusion

Studying the Seerah should not merely be an accumulation of historical data; instead, it offers essential lessons about Prophet Muhammad ﷺ as a husband, father, teacher, neighbor, friend, and counselor. The swift rise of Islam and the Prophet's ﷺ success in Arabia stand as proof of Islam's veracity, demonstrating that the Seerah, when understood in its complexity, affirms the truth of Islam. The blessings and transformative effects brought by Islam further attest to this.

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Abstract

This paper will delve into the crucial period of the Madinan Era in Islamic history, exploring the formation of the first Islamic government, the war between Makkah and Madinah, and the relations with the Jews and the Hypocrites. It will also analyze the Treaty of Hudeibiyah, the significance of Umrah and Dawah, and the subsequent conquest of Makkah. In addition, it will reflect on the valuable lessons that can be gleaned from this phase of history.

Introduction

The Madinan era marks a pivotal chapter in Islamic history, witnessing the emergence of the first Islamic government and the unfolding of significant political and military events. These developments provide insights into the nature of early Islamic governance and the strategies employed to navigate conflict and promote peace.

The First Islamic Government and the Madinan Charter

The Madinan Charter serves as a significant document in the annals of early Islamic governance, offering principles of tolerance, freedom of religion, and a flexible framework for political administration. Despite the subsequent abrogation by the laws of Jizyah as articulated in Surah al-Tawba, the Charter represents an important benchmark in the history of Islamic governance, a field that remains understudied in contemporary times.

Wars and Diplomacy

The war between Makkah and Madinah, encompassing the pivotal battles of Badr, Uhud, and Khandaq, and the interactions with the Jews and Hypocrites, offer profound insights into the Prophet's ﷺ approach to warfare and diplomacy. The Prophet ﷺ did not shy away from war when necessary but always preferred peace, employing a method of Jihad that aimed to minimize casualties. Notably, these military engagements represented a necessity for survival in the medieval world, rather than an inherent inclination for conflict.

The Treaty of Hudaybiyah

The Treaty of Hudaybiyah exemplifies the prioritization of peace in the Prophet's ﷺ strategic vision. It highlights that Dawah spread more effectively during periods of peace and that sometimes, to achieve peace, one might need to compromise individual rights. The Treaty was instrumental in opening the doors to the conquest of Makkah and catalyzing significant conversions.

Conclusion

The Madinan era provides an invaluable window into the evolution of Islamic governance, strategies of conflict resolution, and the pursuit of peace in early Islam. As such, studying this era equips us with nuanced understanding and lessons that remain pertinent in the contemporary discourse on Islamic history and thought. The evidence from this period underscores that the overarching objective of the Islamic philosophy was, and remains, the establishment of peace and the elimination of harm.

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Abstract

This lesson seeks to outline and analyze the early life of Prophet Muhammad ﷺ during the Makkan era, drawing from available historical resources. It will explore various stages of the Prophet's ﷺ life pre-prophethood, during his youth, the early years of his prophethood, and the significant event of Hijrah. In understanding these stages, we will also reflect on the lessons that can be derived from this era.

Introduction

The Makkan era represents an integral part of Islamic history and the life of Prophet Muhammad ﷺ. It provides context to the socio-cultural milieu that influenced the early years of Islam. Given the limited historical accounts and the inherent challenges of historical preservation, our understanding of the Makkan era is constrained but nonetheless valuable.

The Pre-Prophethood Stage

Arabia, during the time of Muhammad's ﷺ birth, was a tribal society without any centralized government. Sandwiched between the superpowers of Persia and Byzantium, it remained relatively underdeveloped. The Prophet ﷺ was born in the 'Year of the Elephant,' and the events of his childhood, while significant, are surrounded by a mix of factual, exaggerated, and often fabricated accounts.

Youth and Marriage

Growing under the guardianship of his uncle, Abu Talib, Muhammad ﷺ was renowned in Makkah for his honesty and trustworthiness, traits that earned him societal respect. His marriage to Khadija (RA) at the age of 25 is also a notable period, spanning 15 years before the commencement of his prophethood.

The Early Prophetic Years

The initial period of prophethood saw the message of Islam being disseminated secretly, primarily to family and close associates. The early converts were predominantly from society's weaker segments, who were consequently subjected to intense persecution.

The Three Hijrahs

To escape this persecution, some companions migrated to Abyssinia, resulting in two migratory waves. The spread of Islam into Yathrib through Mus'ab Ibn Umair ultimately led to the pivotal event of Hijrah, where the Prophet ﷺ and his companions migrated to Madinah.

Lessons and Reflections

The Makkan era underlines several important lessons. It elucidates that societal transformation requires struggle and sacrifice. It reinforces that the Makkan revelation, focused primarily on theology, forms the core of Islam. Lastly, it reminds us of the humanity within historical processes and the challenges inherent in preserving historical accounts.

In conclusion, the Makkan era provides profound insights into the early life of Prophet Muhammad ﷺ, highlighting the socio-political conditions that shaped the beginnings of Islam and the challenges and milestones that marked the Prophet's ﷺ journey.

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Islamic history, with its rich tapestry of events, personalities, triumphs, and challenges, provides an essential backdrop for understanding the present-day Muslim world. This course archive aims to bridge this historical knowledge gap by illuminating key episodes of Muslim history, acquainting students with the diverse legacies of Muslims globally, and discerning lessons from the past for the benefit of future generations.

In pursuit of a well-rounded understanding of Islamic history, this is a carefully selected a range of resources that weave together the vast narrative of Muslim civilizations. Firas Alkhateeb's "Lost Islamic History" provides an exhaustive account of pivotal events, while Dr. Mustafa al-Siba'i's "Civilization of Faith" reflects on the spiritual essence shaping these events. Ibn Kathir's "Bidaya Wa Nihaya" offers an encyclopedic chronicle, and Ibn Khaldun's "Al-Muqaddimah" serves as a guide to historical methodologies. Ismail Kamdar's "Productivity Principles of Umar II" presents a focused study of individual leaders, and finally, Abu Jafar al-Tabari's "Tareekh al-Tabari" offers an all-encompassing narrative of Islamic history.

The pedagogical approach involves an introductory summary of each era, followed by an in-depth analysis of significant events. We strive to address prevalent misconceptions, and actively encourage engaging discussions to uncover the lessons concealed within these historical milestones.

A critical aspect of studying history is understanding its inherent honesty, humanity, and brutality. An honest account of history necessitates acknowledging the errors of the past along with the accomplishments. Muslims, as humans, are not exempt from this fallibility. Furthermore, it's essential to recognize that while the Seerah presents a distinctly Islamic narrative, subsequent historical events are often a reflection of contemporary societal norms and culture, which can appear peculiar to us today.

This course also places emphasis on understanding the broader context of certain historical practices. For instance, the monarchy system, while not intrinsically Islamic, has played an essential role in various stages of Muslim history. Similarly, practices such as slavery and military expansion were widespread norms in past societies, including Muslim ones. Additionally, societal norms regarding adulthood have evolved over time; historical societies often considered individuals post-puberty as adults.

In conclusion, this course on Islamic history aims to offer a comprehensive, nuanced, and truthful exploration of the past, accepting its complexities and understanding its contextual realities. By embracing and learning from our historical narrative, we equip ourselves to better navigate the present and influence the future, ensuring the enduring vitality of our shared Islamic heritage.

Lessons:

1 - Introduction (this post)

2 - The Seerah, Part 1

3 - The Seerah, Part 2

4 - The Seerah, Part 3

5 - The Rashidite Era, Part 1

6 - The Rashidite Era, Part 2

7 - The Umayyad Era, Part 1

8 - The Umayyad Era, Part 2

9 - The Umayyad Era, Part 3

10 - The Abbasid Era, Part 1

11 - The Abbasid Era, Part 2

12 - The Andalusia Era, Part 1

13 - The Andalusia Era, Part 2

14 - The Golden Age, Part 1

15 - The Golden Age, Part 2

16 - The Aqsa, Part 1

17 - The Aqsa, Part 2

18 - The Mongols, Part 1

19 - The Mongols, Part 2

20 - Smaller Empires

21 - Osman

22 - The Ottoman Era, Part 1

23 - The Ottoman Era, Part 2

24 - The Ottoman Era, Part 3

25 - The Ottoman Era, Part 4

26 - The Ottoman Era, Part 5

27 - The Ottoman Era, Part 6

28 - The Ottoman Era, Part 7

29 - The Modern Era, Part 1

30 - The Modern Era, Part 2

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