"A prisoner of despotism lives idle and silent, lost in intent, ignorant not knowing how to kill his hours and times, and include his days and years, as if anxious to reach his time; to sit under the dust!"
(Al-Kawakibi, "the tyranny of the tyrants and the slave-worshipers")
When he narrowed the Levant and Abdul Rahman al-Kawakibi, faced an attack and a prison of conspirators, and loss of money and trade, and saw in Egypt an outlet for freedom, and that it is able to absorb his ideas, decided to migrate to it, and was the first entry in Egypt in 1899 at the age of forty-seven, The income of Egypt did not put Kawakibi any time he has just begun to spread his ideas in the Egyptian magazine Al-Moayad, talking about "the tyranny and the slave of slavery."
In Cairo, al-Kawakibi benefited from its intellectual and cultural activities, which enjoyed a degree of freedom allowed by the British occupier, and was published by Khadio Abbas Hilmi II, who was inclined towards the national movement and intellectual independence by nature. Al-Kawakibi then benefited from his discussions with the Egyptian youth, Asked a number of questions when he took out the second edition of his book "The Nature of Domineering" to the light, saying:
"In my visit to Egypt, I published in her most famous biography (her supporter Sheikh Ali Yusuf) some political articles under the titles: tyranny, tyranny, what is its effect on religion, on science, on education, on morality, on glory, on money? Then, in my second visit to Egypt, I answered some young people. I expanded these mabahiths, especially social ones, such as education and ethics, and added methods to get rid of tyranny. The nation among their enemies "[1].
The "social issue in the East" was the talk of the time in the Arab countries, at the heart of which is Egypt. Why does the West progress and why does the Ottoman state and its diaspora lag? What caused this disease and misery? What is the treatment? What brought us to degeneration? How do we get out of it?
Ayyash al-Kawakibi described these problems in the Egyptian cultural scene, which are the problems that were echoed in the countries of the Islamic world. He said: "I found the ideas of the people of Egypt as in the rest of the East. Especially, they are like all the other researchers go doctrine in the cause of degeneration and in what is medicine, and where I have come to me that the origin of this disease is political tyranny, and its propensity to pay the constitutional consultation, has settled my mind on that after thirty years' research.
Tyranny .. the origin of disease and scourge
Thirty years spent by al-Kawakibi contemplating the origin of the diseased disease that afflicted the Muslim world with the indolence and retreat of a Western enemy that did not occupy the Islamic lands from China to Morocco, and from the Caucasus to Africa only, but with its knowledge, knowledge and ideas in the fields of both social sciences and natural sciences were heavy On the shoulders of Kawakibi when he saw this decline, and above that man suffered from the spread of nepotism and administrative corruption and the trafficking of religion in the state entity and its mandates, especially in his native Aleppo.
This was in the East, while the Westerners began after Ibn Khaldun looking at societies in a wide search to know the causes and diseases of the groups and the types of governments and the advantages of all forms and disadvantages. They are free of restrictions and are not burdened with sacrifices for freedoms. Al-Kawakibi quoted al-Kawakibi in his book " Italian writer Alvieri, a writer who lived in the second half of the eighteenth century. He studied the books of Voltaire, Rousseau and Mantescue, the greatest Renaissance writers and philosophers in France, and satiated with their views that advocated freedom and despised tyranny. Philosophy of Freedom, Li that digest amended to suit the eastern Islamic society, has increased from his experiences and his views [3].
His book "The Natures of Tyranny and the Slaves of Slavery" revolves around the definition of tyranny, which he sees as "a form of absolute absolutism, which acts in the affairs of the parish as it pleases, without fear of punishment or punishment." The oppressor controls the affairs of the people with his will, not by their own will, and he rules his hobby not by their law, and knows from himself that he is the usurper, and puts his heel on the mouths of millions of people.
And the despot wants to be his flock cowardly, and dogs cuddling and flattery, and the parish to be aware of it and know the place of it, did you create a maid for him, or she came to serve it and use it? Al-Kawakibi discussed extensively the relationship of tyranny to religion. He quoted some Western sociologists as saying that tyranny in politics stems from the tyranny of religion or its course, as it was in the Middle European ages. He sees that the despot follows the policy of pastors and clerics. "They prey on people with personal condescension and sensory stigmatization, humiliating them with oppression and power and stealing money to make them subordinate to them, working for them, enjoying them as if they were some kind of cattle that drink their milk, eat their meat, and build their backs, and boast." [4]
Al-Kawakibi considered that the most important factor in standing against tyranny is to spread awareness based on freedom of speech and freedom of research
Al-Kawakibi noted that Western societies are not absolute idealism and that they have a lot of tyranny. However, he saw it as a light tyranny that is not comparable to tyranny in the East. Western dictators do not prevent science in general, but are keen not to realize that freedom is better than life. Their rights to not turn on their kings demanding them, but the Eastern dictatorships are fighting science in totality, the oppressors in the East Osmanhm and Arabs trembling their hearts air and fear "of the arrival of science, as if science fire and their bodies Baroud" [5].
Al-Kawakibi also said that the most important factor in standing up against tyranny is to spread awareness based on freedom of speech and freedom of research. "The wise have agreed that the most important thing to do to those who take the hand of the nations, Humanity must seek to lift the pressure from the minds; to set out to grow, the clouds of illusions that rain the fears will be torn. "[6]
Al-Kawakibi broadcast in his book all his ideas that remained locked in the drawer of himself for fear of retaliation against the Ottomans in the Levant, the ideas that did not stand in the problem expressing Kawakibi its causes and its implications and its terrible effects on religion, ethics, politics, society, money, glory and everything that affects the people in their personal and social lives But we saw in his book a man seeking freedom, equality and social justice among the general public, calling for it, he meditates in our history according to his opinion, there are only a few rulers throughout this Islamic history are those who have justaled the parish, and achieved the touch Wah justice.
He said: "Islam showed the existence of a government such as the government of the adult caliphs, whose time did not permit an example among human beings, so that the Muslims did not leave behind themselves; only some of the likes of Omar bin Abdul Aziz, Muhtadi al-Abbasi and the noble Nur al-Din, these young caliphs understood the meaning and significance They created a government that ruled equally even among themselves and among the poor of the nation in the bliss of life and hardship, and made in the Muslims the emotions of the brothers and the ties of social socialism that hardly exist among brothers who live with the support of one father and custody of one mother. "[7]
Perhaps Kawakibi's call to social justice and socialism is what some researchers call him one of the first to call for socialism in contemporary Arab thought at the beginning of the twentieth century. However, what is important to us in Al-Kawakibi's book is the insightful views he gave with every bad influence of tyranny. In these effects he does not simply express his opinion or complaint, but rather appears to be a man familiar with social sciences and ethics, who is committed to the underlying causes of injustice and injustice. For example, he saw that societies and individuals who grow up under tyranny are like prisoners and lose confidence in themselves And others Society arises weak, fragmented affairs neglected "poet languidly ambition, lack Mruth, and longevity remains ignorant of this resource imbalance" [8].
In this way, Kawakibi discusses in his book one of the most important and great ills that afflicted the Arab societies in their last centuries. The value of this book and its intellectual importance prompted a great thinker such as the failure to see the Kawakibi approach as a philosophical vision or doctrine of reform, but "the doctrine went beyond the decision that is put into practice and does not impede it except to be handled by the workers." [9]
Umm al-Qura, the nation's conference in the face of tyranny
In his second book, Umm al-Qura, which was written by al-Kawakibi in a literary form, he brought his coming heroes from different countries of the Muslim world to meet in Mecca before the pilgrimage season, discussing and discussing the social and political diseases of their time. To reach the reader easily and easily, he spoke in "Village Order" about a Muslim community held in Mecca attended by one or more representatives of each Islamic country, Fadel Shami, Mullah Roumi, Mujtahid al-Tabrizi, Kurdish athlete, Najdi world, Yemeni modernist, Egyptian mark, Khatib Kazani, Tetri, Turki, I, Hindi and Chinese, and the presidency of the Assembly of the Maki, and the Secretariat of the Fratti and means Kawakibi himself, imagine Kawakibi meeting in a place of purity from Mecca near the pilgrimage season.
Al-Akkad sees in this book that these titles were not written by Al-Kawakibi, and they were not distinguished by some of the reasons for the delegates. , And its advantages in science and knowledge [10]. The point of separation that al-Kawakibi wanted by the heroes of Umm Al-Qura Association was to reach it; the issue of the nation's stalemate, its pain and the reasons for its decline, which make it the entire Al-Kawakibi because of the bad government and tyranny
Why weaken Muslims?
They are weak because they have neglected the ethics of religion that they have raised in the early days of Islam.
Why did they neglect the ethics of religion?
Because they were ignorant of his door and took from him the crusts.
Why did they ignore her?
Because they lost their strength and made the plague, and settled into the creek and the delivery [11].
Each character of Umm al-Qura demonstrates their geographic and scientific diversity in solving the problems of the nation, especially the backwardness and tyranny. The metaphysical endeavor sees those reasons as belonging to the nation itself. We were the best nation that was brought out to the people because we do not submit to anyone other than Allaah. The evil is in word and deed, but today we are immersed in the worship of our rulers, our enemies, our enemies and our tyrants. While the Fassi leader returned the reasons for the dissolution of the religious and moral bond and the impotence of the princes of intruders in the collection and the forced labor. While the representative of the people of Medina, the causes of decay and weakness to the scientists Almdlsin and ultra-Sufism, even to hide on the public real scholars of the poor poor of these magicians educated rich people of the Sultan even distorted the doctrine of public weakness and certainty.
Perhaps the words of the representative of the people of Madinah al-Kawakibi behind him was his first rival, father of Huda the fisherman, who used the Rifai method as his doctrine of Sufism, but he wrote and wrote to him the book "Necklace of Gems in the mention of Ghob Rifai and his great followers." He ordered his followers to publish it and read his supplication. He also ordered them to publish a number of other Sufi writings that Al Kawakibi saw, which reflect an excess of ignorance such as "the joy of the loved ones in the news of the four poles", "the transparent essence in the layers of gentlemen" and "
Al-Kawakibi distinguishes between pure religion, which should be the basis for the renaissance and progress, and between present and prevailing religion. Islam, as practiced in the late nineteenth century, is not the religion required to achieve renaissance and the city. , And above those senses seen by Kawakibi shocked some of the close to Sultan Abdul Hamid, calling him successor, which he considered ignorant above ignorance.
All this made him carry a relentless campaign against the Ottomans, in which his friend Mohammed Rashid Rida was forced to refine and delete some of the phrases that he understood to be attacking the Ottoman Empire and Sultan Abdul Hamid. This was also observed by Sheikh Muhammad Abdo during their review of the book. But he saw that the Ottoman state did not meet with the pledge of the governments of the Muslims and not its nationals, was not accepted by the kings of Iran, Morocco and the Arabian Peninsula, and not mentioned by Muslims in Friday prayers except where they owe to that sovereignty in their political situation, did not happen before Sultan Mahmoud in the first half Of the century XIX of the one that nicknamed the title of the Ottoman sultans and grand caliphate ruler or the Emirate of believers [13].
"Some of the ministers of Sultan Mahmud sometimes spoke of our dedication to glory, and they became magnified, and then expanded the use of these titles in the era of his sons and grandsons, until he reached what he reached. Today, the pursuit of those cheaters who pay and lead the current Sultan (Abdul Hamid) to concede the rights of a solid authority for the title of a caliphate restricted in the development of heavy strips does not suit the conditions of the king, and exposed to the nature of the inconvenience and grab and the great danger. From his historical realization, the Ottoman state politicians "do not intend on the basis of religion other than political manipulation and easy leadership of people, and the terror of Europe in the name of the caliphate and the name of public opinion." [14]
He said that the Ottomans sought to destroy and "the extinction of fifteen Islamic countries and governments," among them that they had seduced and aided the Russians against the Muslim Tatars, the Hindus against the Jawa and the Indians, and they punished To the slaughter of Yemen, so far have killed tens of millions of Muslims kill each other, do not respect each other's religion and brotherhood and not humane and inhumanity, and Al-Kawakibi extended his talk about those "crimes" according to his opinion, and concludes by saying: "In this amount sufficient clarification of the rule That the king's supporters of the Sultans are preached to religion, a The status of the Two Holy Service, and the ears of the intimacy of the Ottomans to the title of the Caliphate, it also does not benefit the religion and his family nothing, and has no fancy some of reverence when foreigners "[15].
In this context, the discussion continues between a number of key members after the imaginary conference on the validity of Beni Osman was resolved for the mandate of the Muslims. Is it in the interest of exposing their shortcomings, especially since they are the greatest Islamic state in existence at the time? "One of them asked:" Did not Turk leave the nation for four centuries and no successor, and left the religion tampering with the passions and no reference, and left the Muslims deaf and blind, and did not guide, did not Turk They left Andalusia and Mubadala, leaving India peaceful, and left Kingdoms of serious Asian Russians, Islamic and left the continent of Africa for the greedy, and left the intervention in China as if they Alobtn?! "[16].
History of these events does not confirm these incidents, and there are no documents in our hands that demonstrate this "Ottoman conspiracy" against the Muslim peoples in such a simple way that Al-Kawakibi said in his "rushing" On the contrary, history confirms the Ottoman role in protecting the Andalusians and saving them from drowning in times of expulsion and extermination, for example, and uniting them with their Mameluke love in Egypt to save what can be saved in the Andalusian tragedy. [17]
| Sultan Abdul Hamid II (networking sites) |
Mr. Abdul-Hamid II, when he called for the Islamic University under the Ottoman Empire at the end of the nineteenth century, and the launch of the title of the Caliphate to the Islamic University under the shadow of the Ottoman Empire at the end of the nineteenth century, Was not just a review, but was - and support for the truth and the facts of the events at the time - he was fondly sympathetic to the Islamic world in the face of the European fanaticism applied to him from every side and the Islamic world to listen to him when he calls him that capacity; because he is the biggest governors, International politics "[18].
Al-Kawakibi's view of this issue in his books and articles was that al-Kawakibi was one of the first advocates of the takfili approach. Some people, such as Abd al-Fatah al-Qalaji, Al-Kawakibi was one of the first advocates of Islamic socialism to solve the problem of wealth and poverty in society. He called it regular public participation. This question was addressed by the English member of the conference as if he did not want to convey the experience and experiences of the West. Problems Existent in the essence of our divine legislation "[19].
Al-Kawakibi lived in defense of his point of view calling for confronting the traffickers of religion, nepotism, and the beneficiaries of political tyranny and intellectual isolation. His defense of people, freedom and shura was the position and the pen, which led him to prison first and then to emigrate away from his homeland and his family. It was not until six years after the death of Abdul Rahman al-Kawakibi in 1902, but the coup in 1908 against Sultan Abdul Hamid was successful, That displacement It served as the most important and the largest obstacle that did not overcome in the overthrow of the Ottoman Empire and its defeat later.