[21] The Ascent and Decline of The Ottoman Empire- [Sultan Ahmad (I) rose to the throne at the age of 14]
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
Ahmed I – [1012 – 1026 AH / 1603 – 1617 CE] ascended to the throne at the age of 14 following the death of his father, an achievement unmatched by any previous Ottoman sultan at such a young age. The state was in a state of considerable turmoil due to its involvement in the wars against Austria in Europe, the conflict with Persia, and internal revolts in Asia. He continued the military preparations initiated by his father.
Firstly: The War with Austria and European States:
Sultan Ahmad appointed Lala Muhammad Pasha as the Grand Vizier, succeeding the previous Grand Vizier, Hasan Pasha. Lala Muhammad Pasha was a distinguished commander who led the armies that fought in Austria. He focused on strengthening the Ottoman forces, besieging and capturing the fortress of Istragon. Additionally, he engaged in battles against the principalities of Wallachia, Moldavia, and Transylvania, ultimately negotiating peace with them. Upon the death of Lala Pasha, he was succeeded by Kubaji Murad Pasha as Grand Vizier, who had previously commanded one of the army divisions. The Ottoman armies achieved a significant victory over Austria, successfully reclaiming fortified castles from the cities of Yanik, Estragon, Belgrade, and others. Additionally, the forces excelled in their campaign in Hungary, defeating Austria in that region as well. Consequently, this led to Austria’s acceptance of peace negotiations and the payment of a tribute to the Ottoman Empire amounting to two hundred thousand gold ducats. As a result of this treaty, Hungary remained under the dominion of the Ottoman Empire. Naval conflicts occurred between Ottoman ships, Spanish vessels, the Knights of St. John in Malta, and the Italian states, with victories alternating between the opposing sides.
Secondly: Renewal of Privileges:
The state renewed the privileges granted to France and England, as well as the agreement with Poland, which prohibits the Crimean Tatars from encroaching upon Polish territory, while Poland is to prevent the Cossacks from infringing upon the Ottoman Empire. The Netherlands also acquired privileges, which they exploited to introduce tobacco within the Islamic territories. This led to its consumption among soldiers, prompting the mufti to issue a fatwa against it. In response, the soldiers revolted, supported by officials, forcing the scholars to remain silent on the matter. Thus, the soldiers began to follow their desires and oppose the scholars. Foreign, non-believing powers were keen on spreading every forbidden thing among Muslims. Allah, the Exalted, has permitted us to enjoy beneficial and wholesome things while prohibiting harmful substances that can affect our bodies, minds, and wealth. Consequently, scholars—may Allah have mercy on them—issued fatwas declaring the consumption, sale, and purchase of tobacco to be forbidden due to its religious, worldly, social, and health-related harms, which include: [1] It is smoke that neither nourishes nor satisfies hunger. 2. It is detrimental to precious health, and anything harmful in this way is prohibited. 3. It is classified among the forbidden impurities, as Allah said: “And He makes lawful for them the good things and prohibits for them the evil” (Al-A’raf: 157). 4. The smell of smoke is harmful to those who do not use it etc. Scholars cited various pieces of evidence; however, due to the weak educational motivation and the diminished authority of the state responsible for enforcing the laws, insubordination may arise among soldiers and individuals.
Thirdly: The War with the Safavid Shiites (Persians):
Shah Abbas of the Safavid dynasty seized the opportunity presented by the turmoil within the Ottoman Empire and initiated efforts to liberate Persian Iraq. He occupied Tabriz, Ujan, and other regions, ultimately managing to take Baghdad and sites in Najaf, Karbala, and Kufa. During his visit to these sites, he displayed great reverence and veneration. Some historians note that he spent ten days in Najaf, personally attending to the people there. He also imposed severe punishments on the Sunni adversaries of the state, often resorting to execution or blinding. He showed no leniency towards them unless they renounced their perceived heretical beliefs and pledged allegiance to the Shiite faith. [Footnote a]
The Ottoman Empire was compelled to cede to the Safavid Shiite state all the regions, countries, castles, and fortresses that had been conquered by the Ottomans during the reign of Sultan Sulayman, including the city of Baghdad. This marked the first treaty in which the empire relinquished some of its conquests, signaling the onset of decline and weakness, and it was the first agreement that indicated the diminishing power of the Ottoman state.
Shah Abbas I of the Safavid dynasty exhibited an extreme animosity towards the Sunnis. He established connections with Christian monarchs and, in a bid to undermine the Ottoman Empire, the protector of Sunni Islam (at the time). He entered into cooperative agreements with them aimed at destabilizing the foundations of the Sunni Ottoman state and was even willing to make numerous concessions to European nations as a demonstration of his collaboration, driven by his hostility towards the Ottoman Empire. He treated Christians in Iran favorably, in contrast to his treatment of Sunni Muslims. His preferential treatment of Christians led to a revitalization of Christian missionary activities within the country. Additionally, he encouraged European merchants to engage in substantial trade agreements with Iranian traders, transforming Iran into a thriving market for European commerce. His tolerance towards Christians culminated in his decree in 1007 AH / 1598 CE, which prohibited any harm against them and granted them the freedom to move about within the Safavid state. The decree issued by the Shah of the Safavid state stated the following:
From this day forward, citizens of the Christian faith, as well as those who adhere to their religion, are permitted to enter any part of our homeland. No individual shall, under any circumstances, insult them. In light of the amicable and loving relations we maintain with Christian monarchs, Christian merchants are allowed to travel throughout Iran and conduct their business in any area of the country without facing harm from anyone, whether they be a ruler, prince, khan, official, or state subordinate. Furthermore, all goods brought by them for trade shall be exempt from taxation. No individual, regardless of their status, shall interfere with them or impose burdens upon them. Additionally, religious leaders, irrespective of their sects, are prohibited from harming them or engaging in discussions regarding doctrinal beliefs. He extended courtesies to Christians, celebrating their festivals. This treatment of Christians was a strategic move aimed at undermining the Sunni Ottoman Empire. [Footnote b]
Fourthly: Separatist Movements:
During the reign of Sultan Ahmad I, internal movements emerged with the aim of undermining the structure and integrity of the state. Notable among these were the movements led by Jan Bolad, a Kurdish leader, and the governor of Ankara, Qalandar Oglu, as well as the movement of Fakhr al-Din al-Druzi, the grandson of Fakhr al-Din al-Ma’ani I, who had allied with Sultan Salim I upon his entry into Syria in the year 922 AH. These movements caused significant internal unrest, prompting the state to appoint a seasoned minister whose advanced age had endowed him with extensive experience and knowledge, leading to his appointment as Grand Vizier, where he became a crucial support for the young sultan. He successfully defeated the rebels, particularly the Anatolian insurgent Qalandar Oglu, who had been appointed governor of Ankara. The state took decisive action against him, and Grand Vizier Kuyucu Murad Pasha succeeded in purging Anatolia of these insurgents.
The passing of Sultan Ahmad I was marked by his profound piety and dedication to religious duties. He actively managed state affairs and exhibited humility in his attire. Known for his frequent consultations with scholars and leaders, he held a deep affection for the Prophet. During his reign, the practice of sending curtains to the Kabh from Istanbul began in 1617, a tradition that had previously been carried out from Egypt. [Ad-Dawlah al-Uthaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/330-334
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Footnote a:
http://www.shia.bs/
https://abukhadeejah.com/the-devils-deception-of-the-raafidah-shiah/
Footnote b:
Islam has granted rights to non-Muslims residing in a Muslim state, particularly to Jews and Christians. This is an important aspect to understand. Read below:
http://www.shariah.ws/articles/duviqgl-shaykh-salih-al-fawzan-the-islamic-shariah-provides-security–for-muslims-and-non-muslims-and-those-who-violate-it-are-kh257rijites-who-are-to-be-fought-and-severely-punished.cfm
http://www.shariah.ws/articles/szsumlh-the-foundation-of-muslim-relations-with-non-muslims-who-do-not-show-aggression-and-hostility.cfm
Muslim rulers are likewise permitted to engage in diplomatic relations with leaders of Christian and Jewish faiths, as well as with other non-Muslim entities.
https://abukhadeejah.com/the-life-of-the-muhammad-in-madinah-treaties-conquests-and-his-death/
https://abukhadeejah.com/treaties-with-the-non-muslims-do-they-necessitate-allegiance/
https://abukhadeejah.com/the-prophet-of-islam-would-not-kill-diplomats-ambassadors-emissaries-or-foreign-delegations-even-if-they-were-sent-by-the-worst-of-his-enemies/
https://abukhadeejah.com/having-alliance-with-the-non-muslims-is-of-two-types-misunderstanding-this-affair-leads-people-astray/
Muslim leaders are tasked with implementing these principles to serve the interests of the Muslims, fulfill their sacred duties, and maintain the integrity of the Islamic faith, wheras what is well-known throughout Islamic history is that the Rafidah extend a preferential disposition towards non-Muslims for the purpose of subjecting Sunnis to unjust treatment. This behaviour is a calculated strategy to undermine the Sunnis and promote their heretical beliefs and practices. The Sunnis alone possess the capacity to challenge these erroneous beliefs of the Rafidah and elucidate to non-Muslims the distinctions between Islam and the polytheism propagated by the Rafidah. Read:
https://abuiyaad.com/a/rafidah-treachery-sunnah
https://abuiyaad.com/a/kharijites-rafidah-slaughter-sunnis/print