His language, too, to strangers from external
Islam was from the first that of a spiritual rather than a temporal
prince, and with the European Ambassadors he has used this position
consistently and most effectually.
It is no mean proof of Abd el Hamid's ability that he should have
invented the Mussulman _non possumus_ with which he has disconcerted our
diplomacy. In private life he is said to be regular at his prayers,
though it is also said that he conforms to the custom of Turkish Sultans
in avoiding legal marriage. He is at the same time a liberal patron of
dervishes, workers of miracles, and holy men. These he is at pains to
seek out and receive honourably. In his administration he conforms,
wherever he is himself the actor, strictly to the Sheriat, and on
doubtful points consults always the mufti or Sheykh el Islam. He has
shown no inconsiderable firmness in resisting European demands when they
contravened the canon law.[13]
For all these reasons it will be readily understood that Abd el Hamid
has gained not only the support of his own Turkish Ulema, but the
sympathy of a very considerable section of opinion outside his
dominions. From a traitor to the cause of religion the Ottoman Sultan
has come to be looked upon, east and west, as once more its champion;
and with the old-fashioned reactionary school Abd el Hamid is fast
growing into a hero.
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