By Stanley Lane-Poole
1888. Assisted through E. J. W. Gibb and Arthur Gilman. Stanley Lane-Poole, historian and Egyptologist, makes an attempt during this quantity to attract the most outlines of Turkish heritage in daring strokes, and therefore try and go away a hooked up effect at the reader's brain. Contents: The King's entrance. 1250-1326; around the Hellespont. 1326-1380; Kosovo and Nicopolis. 1380-1402; Timur the Tartar. 1402; Mohammed the Restorer. 1402-1421; Murad II. and Hunyady. 1421-1451; the autumn of Constantinople. 1451-1481; Prince Jem. 1481-1512; The Conquest of Egypt. 1512-1520; Suleyman the remarkable. 1520-1566; The Downward street. 1566-1640; the rule of thumb of the Vezirs. 1640-1757; the increase of Russia. 1696-1812; Stambol; Ottoman Literature; The Ottoman management; The ill guy. 1812-1880. See different titles through this writer to be had from Kessinger Publishing.
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Pilgrims must not circumambulate the Prophet's tomb or rub it for spiritual blessing; at the nearby tombs of Abu Bakr and 'Umar, the first two caliphs, one may greet them but not seek their intercession. 10 Shatti recommended the latter view, thus agreeing with the Wahhabis. Shatti's anti-Wahhabi comments and his agreement with them on emulation and supplicatory prayers do not constitute a contradiction. On the latter two issues he merely took positions commonly held by Hanbali ulama. His essays indicate his 24 ISLAMIC REFORM legal school, not sympathy for the Wahhabis.
15 When Muhammad al-Khani the younger died in 1898, 'Abd al-Majid made a bid to succeed his father as head of the Naqshbandi order. But his uncle Shaykh Ahmad contested his bid and obtained the post. 16 Newcomers to the ulama corps of Damascus, the Khanis did not penetrate the ranks of official ulama until the new secular institutions were already beginning to outstrip religious posts as sources of prestige and wealth. 17 At midcentury Naqshbandi dignitaries in the capital patronized the Khanis.
In fact, the true Sufi is he who adheres more strictly to the commands and prohibitions of scripture as he draws closer to God. Anyone who claims to follow the Sufi way and fails to observe religious law is a liar. He noted that some ignorant shaykhs commanded their disciples to fast at times not stipulated by the shari'ah, presumably as a sign of devotion. 40 Another broad theme running through The Book of Stations concerns the limits of reason. In this respect 'Abd al-Qadir repeatedly criticized dialectical theologians for trying to understand the nature of God and His attributes by employing reason.
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