The Turks and Europe

by Gaston Gaillard

So their case is entirely different from that of the people of Morocco, who do not recognise the Ottoman Caliphate because their own sovereigns, as descendants of the Prophet, profess they have an hereditary right to hold the office of Caliph within the frontiers of their State.

The Shia faith has even spread as far as India and the Sunda Isles; and so the opposition between Shia and Sunnis may play an important part in freeing Mesopotamia from the Turkish influence of Constantinople.

Yet the English occupation has been so bitterly resented in Mesopotamia that the Shia Mujtahids, or imams of Nejef and Kerbela, have lately asked for the restoration of Turkish sovereignty over these towns, where are the two famous holy shrines of Islam. Moreover, the controversy on the question whether the Sultans of Turkey have a right to the Caliphate, because they do not belong to the tribe of Koreish, in which the Prophet was born, seems to have come to an end among the Moslems, or at least to have been laid aside in view of the present events.

Moreover, the Prophet, when he advised the Faithful to choose his successor in the tribe of Koreish, does not seem at all, according to the best Moslem authorities, to have wished to confer the supreme spiritual power for ever upon a particular section of the community related to him by ties of blood, and to have reserved the Caliphate to this tribe. It seems more likely that, as Islam at that time had not yet given birth to powerful States, he chose this tribe because it was the best organised and the strongest, and thus considered it as the fittest to maintain the independence of the Caliphate and defend the interests of Islam. Besides, within half a century after the Prophet’s death the Caliphate passed from Mohammed’s four immediate successors to the Omayyids for the reason indicated above, and in contradiction to the theory of lineal descent. It is obvious that, had Mohammed been guided by family considerations, he would not have merely given the Faithful some directions about the election of his successor, but he would have chosen one of his relations himself to inherit his office, and would have made it hereditary in the latter’s family.

The Wahhabis, who are connected with the Shia, are likewise a political and religious sect which was founded in the eighteenth century in Nejed, a region of Central Arabia conterminous with the north of Syria. The Wahhabi doctrine aims at turning Islam into a kind of deism, a rational creed, looking upon all the traditions of Islam as superstitions, and discarding all religious observances. Since the assassination of Ibn el Rashid in May, 1920, the present leaders of the Wahhabis are Abdullah ibn Mitah and Ibn Saud, over whom the Ottomans have a merely nominal power.

When King Hussein planned to join the Hejaz and Nejd to Syria, Ibn Saud refused to let Nejd fall under the suzerainty of the King of the Hejaz, who was powerful merely because he was supported by Europe and because Syria is a rich country. Most likely the religious question had something to do with this conflict. In August, 1919, the Wahhabis, who had asked the Emir Ibn Saud for his support, suddenly attacked the troops of the sons of the King of the Hejaz which were in the Taif area, and defeated them at Tarabad. The Wahhabi Emir gained a few more victories, and was about to threaten the Holy Cities when the rising of the Orthodox Moslem tribes compelled him to retreat.

So the hostility of the Wahhabis, whose independence was threatened by the Sunnis of the Hejaz, whom they look upon as heretics, still embittered the dissensions in the Arab world.

It has been asserted that this Wahhabi movement was at first started by the Turks, which would not have been unlikely at a time when it was Turkey’s interest to divide Arabia in order to raise difficulties to the Allies after the Sherif’s treason; but now it was no longer her interest—and it was beyond her power—to stir up an agitation.

The Ishmaelites, who laid waste Persia and Syria in the eighth century, and played an important part in the East till the twelfth century, have also broken off with the Shia.