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Updated: June 26, 2025
They are cited, however, as in some sense sovereigns by Hanefite teachers, whose argument it is that the succession of the Prophet has never lapsed, or Islam been without a recognized temporal head.
Such, then, were the arguments of the Hanefite school, who defended Selim's claim, and such they are with regard to his successors of the house of Othman.
The Hanefite school, however, representing those chiefly interested in accepting the Ottoman pretension, undertook its legal defence, and succeeded, in spite of the one great obstacle of birth, in making out a very tolerable case for themselves and the Beni Othman a case which, in the absence of any rival candidate to oppose to them, has since been tacitly accepted by the majority of the Sunite Ulema.
The house of Othman, indeed, at this time had begun to stink not only in the nostrils of the outside world, but in that of the Hanefite school itself; and as these had formerly accepted Selim, so they might very well, in 1839, have accepted Mehemet Ali. But this attempt, too, was stopped by England in pursuance of a policy which it is difficult now not to regret.
When Urquhart, the first exponent of Mohammedanism to Englishmen, began his writing, the Hanefite teaching of Constantinople had not begun to be questioned, and he was perfectly justified in citing it as the only rule recognized by the mass of the orthodox.
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