İslâm Araştırmaları Dergisi, Sayı 18, 2007, 101 - 118 The Life and Political Ideas of Grand Vezir Said Halim Pasha* Michelangelo Guida** The Life and Political Ideas of Grand Vezir Said Halim Pasha This paper briefly examines the life of the Ottoman statesman Said Halim Pasha and focuses more extensively on his political ideas, stressing the Pasha’s criticisms of Europe and his attempts to propose an Islamic alternative system. Despite the great influence that European political thought had on Said Halim Pasha, he advocated the use of original ideas for political reforms; however, these ideas appeared when the Islamist movement debacle was already in the making. Although his importance was realized many years later in Turkey, Said Halim Pasha’s ideas are valuable but contain some incongruities with the contemporary understanding of democracy and human rights. Key Words: Said Halim Pasha, democracy, islamism, politics, society. Mehmet Said Halim Pasha is a fascinating Ottoman and Islamist author: he was a member of the Egyptian ‘royal’ family and he held several crucial political positions in Istanbul, including the Grand Vizierate in 1913. This paper will briefly examine his life and then will focus more extensively on his political ideas, stressing the Pasha’s criticisms of Europe and attempts to propose an Islamic alternative system. Despite the great influence that European political thought had on Said Halim Pasha, he advocated the use of original ideas for political reforms; however, these ideas appeared when the Islamist movement debacle was already in the making. His importance was realized many years later; yet his ideas still contain incongruities with the contemporary understanding of democracy and human rights. * I am grateful to Ş. Tufan Buzpınar, Enes Kabakcı, and Ömer Türker, who gave me the opportunity to deepen my knowledge about Prince Said Halim and to participate in the conference II. Meşrutiyet Aydınlarının Din Algısı held at İSAM (Istanbul) on 16 July, 2008. ** Associated Prof., Fatih University, Department of Public Administration. © İSAM, İstanbul 2007 101 İslâm Araştırmaları Dergisi Said Halim Pasha and Islamism Said Halim Pasha was an exponent of the İslâmcılık (Islamist) move- ment that emerged in the second half of the nineteenth-century in the Ottoman Empire and which was to develop in the Second Constitutional 1 Era. In a clear statement the Pasha stresses his belief in the superiority of Islam: We believe that Islam’s moral, social, and political norms are perfectly in harmony with human nature and are consonant with it, and able to give order to life until the Day of Judgement and to the destiny of Adam’s Sons. […] Because of this belief, we cannot accept that the development of Muslims can occur outside the principles of Islam. Our belief is as sound as the laws of mechanics.2 Indeed, many characteristics of the Islamist movement can also be found in the works of the Pasha. The first is an Islamist stand toward Europe. İslâmcılık was certainly a movement in reaction to the European moderniza- tion model. However, it represented an Islamic movement born “as a reaction against modernity, but more profoundly they [Islamist authors] are also an 3 expression of modernity”; this is true in the sense that they were looking for an Islamic formula for the modernization and development of the Otto- man Empire, but their ideas emerged from a reformed education system and a new political environment. Certainly European modernization represented a great source of inspira- tion, yet Europe also had a frightening face–with the colours of Imperialism, which was threatening the existence of the Empire, as well as (in their per- ception) Islam. As we will see, Said Halim Pasha was strongly influenced by Europe; however, he criticized the European capitalistic system and recog- nized that many Western countries were hostile to the Ottoman and Muslim world. Despite the fact that the Pasha was a determined İslâmcı (Islamist), who believed in the primary role of Islam for providing a solution to social and political issues in the Muslim world, Said Halim Pasha used a very ‘secular’ discourse. Indeed, as with all the Islamist authors who were his contempo- raries, we rarely encounter references to Islamic resources or the thoughts 1 Mümtaz’er Türköne, “İslâmcılık,” Türkiye Diyanet Vakfı İslâm Ansiklopedisi (DİA), 2001, XXIII, 60-2. 2 Said Halim Pasha, Buhranlarımız ve Son Eserleri, edited by M. Ertuğrul Düzdağ (Istanbul: İz, 2003), 179. 3 Ira M. Lapidus, “Islamic Revival and Modernity: the Contemporary Movements and the Historical Paradigms,” Journal of the Economic and Social History of the Orient (JESHO), XL, 4 (1997), 444. 102 The Life and Political Ideas of Grand Vezir Said Halim Pasha of the main Muslim authorities in his writings. The Islamist authors were usually not members of the ilmiye but rather were educated in the mod- ern Ottoman education system. Said Halim Pasha and his younger brother Mehmet Abbas Halim were sent to Switzerland to complete their education; here they studied political sciences for four years. Other prominent Islamist authors were trained in Istanbul in modern sciences–for example, Mehmed Âkif (Ersoy) completed veterinary school. Others participated in the clas- sical medrese education system with a newly established curriculum–like Seyid Bey who also completed the Hukuk Mektebi (law school). Thus, the new education system led to the emergence of a new Muslim elite in the Empire as well as new approaches to religion. Moreover, what Eickelman says about the 1980s Gulf countries seems to be appropriate to this period of history as well: With this transformation, religious authority shifts from elite specialists recognized as masters of religious texts and often inaccessible rhetorical forms to religious and political activists who seek open religious discussion and action and, whose authority is based upon persuasion and the interpretation of accessible texts.4 Indeed, İslâmcılık was attempting not only to introduce a revival of Islam, but also a new approach to religion; this implied a reinterpretation of religion and a spread of its lost values through a discourse that was now based on reasoning and persuasion, that is, one that was more suitable to the modern educated elites of the Empire. However, this new methodology was ‘secular’ and marginalized old scholars and traditions. Another important characteristic of Said Halim Pasha is that he was an intellectual while also having wide political experience. His experience pro- vided him with the necessary pragmatism and strength to formulate political proposals. However, it is extremely difficult to estimate his influence on the intel- lectual debate and on Turkish Islamist writers of the era. Said Halim has not only been dismissed as an ineffective statesman, but his work also has remained buried. His Egyptian princely pedigree, his preference for French over Ottoman Turkish in his writings, his staunch and methodical defence of Islam as the basis of the state, and his association with the Unionist bêtes noires made him an unlikely candidate for Republican veneration.5 4 Dale F. Eickelman, “Mass Higher Education and the Religious Imagination in Contemporary Arab Societies,” American Ethnologist, XIX, 4 (1992), 652. 5 Hasan Kayalı, “Islam in the Thought and Politics of Two Late Ottoman Intellectuals: Me- hmed Akif and Said Halim,” Archivum Ottomanicum, XIX (2001), 309. 103 İslâm Araştırmaları Dergisi Despite the fact that some of his works were translated and published by 6 Mehmed Âkif, a family friend and a famous Islamist writer, as İsmail Kara 7 notes, “Said Halim Pasha was an original thinker, but without influence.” It was only after his death, forty years after the establishment of the Republic that Ottoman and Turkish translations of his works spread among Islamist intellectuals. For instance, the most esteemed modern Turkish Muslim ju- rist, Hayrettin Karaman, lists Buhranlarımız as being the first texts he read as a student in the newly- opened schools for imams and preachers in the 8 1960s. However, the first edition in modern Turkish of the Pasha’s works was published in 1966 by Hüseyin Rahmi Yananlı and then again in 1973 9 by Ertuğrul Düzdağ. Certainly, we know that the pasha had an influence outside Turkey–prob- ably because of the fact that his works were available in French and soon afterwards in English. Muhammad Iqbal, who remembers Said Halim along- side the better-known Jamal al-Din al-Afghani in his Javid Nama: The Sage of Rum, in rapture continually, his face radiant with an ecstasy of joy, said, ‘The East never gave birth to two better sons–the plucking of their nails unravelled our knots: Maulana Jamal, Sayyid of all Sayyids, whose eloquence gave life to stone and sherd, and passionate [Said] Halim, commander of the Turks whose thoughts matched the loftiness of his station. To offer prayer with such men is true devotion, a labour else whose hoped-for wage is Paradise.’10 Moreover, a modified version of his work İslamlaşmak (To Islamize) was translated from the French into English by the British convert Muhammad 11 Marmaduke Pickthall, under the title ‘The Reform of Muslim Society’ in 12 the Hyderabad journal Islamic Culture. 6 Mehmed Âkif translated his İslamlaşmak and Les institutions politiques dans la société musulmane into Ottoman Turkish and they were published in the famous review, Sebilü’r- Reşad. 7 Doğan Ertuğrul, “İsmail Kara: Türkiye’de Yalnız İslamcılık Düşüncesinin Tam bir Antolojisi Var,” Nehir, 8 (1994), 65. 8 Hayrettin Karaman, Bir Varmış, Bir Yokmuş (Istanbul: İz, 2008), I, 253. 9 Prens Said Halim Paşa, Fikir Buhranımız (Istanbul: Bedir, 1966); Said Halim Paşa, Buh- ranımız (Istanbul: Tercüman Gazetesi, 1973). 10 Muhammad Iqbal, Javid Nama, translated by A. J. Arberry (http://www.allamaiqbal.com/ works/poetry/persian/javidnama/translation/index.htm). 11 Said Halim Pasha, “The Reform of Muslim Society,” Islamic Culture, I, 1 (1927), 111- 135.