The revolt in Arabia

by C. Snouck Hurgronje

The Shereefate of Mecca differed from most of the states and principalities into which the great Islam Empire was divided, because it had not been developed gradually from a governorship to a condition of greater independence, but was born, spontaneously, during a period of confusion.

At Bagdad, as well as in other neighbouring capitals, people had accepted the change as a fait accompli. The Shereefate was neither expressly recognised nor expressly objected to as unlawful. Its century-long existence attained, moreover, a sort of virtual legitimacy through its acceptance by many Moslem tribes, who were represented in the Holy City by the annual deputations of pilgrims. These visitors were constantly exposed to ill treatment on the part of the Shereef. Yet, in spite of that, they held to a belief that domination over the Holy City belonged rightfully to a branch of the Holy Family. The fact was simply accepted as irrefutable.

The chief Islam powers have always attached a certain reservation to their tacit recognition of the Shereefs of Mecca which the latter have found themselves forced to accept. He was never an independent ruler and, in the long run, had to recognise the suzerainty of the protecting states.

II

THE SHEREEFATE OF MECCA—Continued

It was to these accidents of origin that the Shereefate of Mecca owed its peculiar standing. Its status was not a little enhanced by the unique significance of the city of Mecca for the Mohammedan world at large. From the tenth century, no one of the foremost Islam princes possessed the machinery to keep West Arabia under an administration even approximately orderly. On two points they were alike determined—first, to have their names introduced into the official prayers at the official ceremonies of Mecca, each desiring to take precedence of the others; second, that their deputies at the annual festivals should take rank in accordance with their pretensions. In the prayers, the name of the Caliph was given first place, without question, even after his power had become a phantom. The descendants of the Prophet, wielding authority at Mecca from about the year 1000 to 1200 A.D., managed the required homage with a certain impartiality. At their command, there were prayers, now for the official Caliph at Bagdad and again for the heretical opposition Caliph in Egypt, according to the puissance manifested or the bribes offered by the one or the other. The Shereef family, ruling at Mecca from about 1200 A.D. to the present time, were soon freed from the difficulty of choice when an end was made of the Fatimide Caliphate in Egypt and when the Mongol storm swept away that of Bagdad in 1258. In the centuries following these events, the Sultans alone were mentioned in the prayers. And it was thus, in the prayers, that there was the first formal expression of the relation between the Shereefate and the chief power of Islam.

Egypt long held an uncontested position so that it is correct to speak of a protectorate exercised by her Sultans over the territory of West Arabia from the thirteenth to the sixteenth centuries. The Hijaz (West Arabia) was dependent on the Nile-land for the importation of foodstuffs and other necessities. The Mameluke Sultans permitted the continuance of the Shereefate and did not interfere in the endless petty wars of succession fought by the claimants to the office. When it became necessary, it cost the Sultans little exertion to turn the scale in some of these contests with the help of a detachment of regular troops, and to enforce obedience. It was always an unequal strife between the trained soldiers of a great Moslem power and the Shereef's little force, consisting as it did, of a few hundred slaves, the same number of mercenaries, and the timely aid of a few Bedouin clans. Domestic dissension, moreover, always assured the punitory leader of the coöperation of one party within the disturbed territory.

When Egypt was conquered in 1517 by Sultan Selim, Turkey, automatically, took over the protectorate of the Holy Land. The Turkish Sultans styled themselves, with unassuming pride, "the servants" of both holy cities. At the same time, their garrison in Mecca was an outward and visible sign that they did not intend to share the service with anyone. From that epoch on, their names immediately preceded that of the Grand Shereef in the official prayers. Later, the significance of the honour was enhanced by the addition of the title of Caliph assumed by the Turkish Sultans as sign and seal of their unrivalled power in Islam.

The Osmans made as little effort to reform the hopelessly muddled administration of the holy cities as their predecessors in the Protectorate had done. By that date, the Shereefate had obtained for more than three centuries, and no Mohammedan thought of questioning either the legality or the desirability of the institution.