Author: Abdullah Jallow

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

After Uthman 1st passed away, his son Orkhan assumed leadership and continued his father’s policies in governance and military campaigns. In 727 AH (1327 CE), he successfully captured Nicomedia, situated in northwest Asia Minor close to Istanbul, now known as Izmit, and subsequently founded the first Ottoman university in the region. He prioritised the organisation of the military to align with the demands of the time, transforming it into a disciplined and structured force. He had a strong desire to fulfill the joyful news from Allah’s Messenger [peace and blessings of Allah be upon him] regarding the conquest of Constantinople. He also aimed to create a strategic plan to besiege the Byzantine capital from the west and the east simultaneously. To accomplish this, he dispatched his son Sulayman to cross the (Dardanelles) strait and capture certain locations on the western side. Thus, in the year 758AH, Sulayman clandestinely crossed the strait (of the Dardanelles) with forty Muslim Knights, and upon reaching the West Bank, they successfully seized the Roman boats anchored there and transported them back to the East Bank. During the early stages of the Ottoman Empire, when their naval forces were not yet established, Sultan Sulayman made a strategic decision. He commanded his soldiers to embark on boats from the East Bank and cross over to the European coast. There, they successfully opened the port of the castle Gallipoli, which encompassed the fortresses of Canakkale and Rodesto along the south-to-north stretch of the Dardanelles strait. This significant move by the Sultan paved the way for future conquests, including the eventual capture of Constantinople. (a)

Sultan Orkhan’s significant contribution lies in his creation of the Islamic Army and his dedication to implementing a unique organisational structure for it. He structured the army into units of ten, a hundred, or a thousand individuals, allocating one-fifth of the war spoils for its maintenance. Unlike previous practices of assembling troops solely during wartime, he transformed it into a standing army and established dedicated barracks for their training. In addition, he introduced a separate military force called the Janissaries, which he formed from the newly converted Muslims. The number of these individuals grew significantly as the state expanded and achieved remarkable triumphs in its conflicts against non-Muslim adversaries. Many inhabitants of the conquered lands embraced Islam and, after receiving comprehensive Islamic education encompassing both intellectual and military aspects, willingly joined the ranks of the warriors fighting for the cause of Allah. Subsequently, they enlisted in different regiments of the army. The scholars and jurists, together with Orkhan, cultivated a devotion to Jihad and protected the faith, longing for victory or martyrdom in its cause. (b) He laboured to enlarge his recent army after an upsurge in Jihad and conflict against the Byzantines, opting for some young Turks and a few young Byzantines who had converted to Islam, enlisting them in the army, and ensuring their proper upbringing in the teachings of Jihad as mandated in Islam. The fresh army rapidly swelled in numbers, comprising thousands of fighters in the path of Allah. He and Alaa Ad-Din agreed that the primary objective behind establishing the new army was to persist in the Jihad against the Byzantines, seize additional territories to propagate Islam, leverage the Byzantines who had embraced Islam, propagate Islam after receiving an Islamic education, and delve into the topic of Jihad once Islamic values had been ingrained in their hearts and conduct.

Orkhan’s conquests were primarily directed towards the Romans. However, in 736 AH, the Ameer of Qara, one of the emirates formed from the remnants of the Seljuk state of Rome, passed away. This led to a disagreement between his two sons, who disputed over the emirate. The emerging Ottoman Empire aimed to inherit the Seljuk state of Rome in Asia Minor and other territories under its control. As a result, the conflict persisted between the Ottoman Empire and the other emirates until the reign of Muhammad Al-Fatih, when all of Asia Minor came under his authority. Orkhan dedicated his efforts to strengthening the foundations of his state, focused on implementing reforms, developing infrastructure, organising the administration and armed forces, constructing mosques, and establishing educational institutions. For twenty years, following his assumption of the Emirate of Karacha, he refrained from initiating any wars. Instead, he utilised this time to enhance the civil service, bolster internal security, construct mosques, and allocate religious endowments to them. These endeavours serve as a testament to his devoutness, wisdom, and foresight. He did not engage in continuous warfare for expansion, but rather to solidify his control over the territories he could conquer. His goal was to establish a strong presence in each new territory, encompassing civil, military, educational, and cultural aspects, thereby asserting full authority and ownership over them in Asia Minor. This illustrates his strategic approach to gradually building nation-states, fostering civilisation, and promoting regeneration. Upon completing internal development, power struggles emerged within the Byzantine state, prompting Emperor Kantakouzenos to seek assistance against his rivals. Consequently, he sought support from the Ottomans to strengthen their influence in Europe. In 1358 CE, an earthquake devastated Thrace, causing the walls of Gallipoli to crumble and its inhabitants to flee, allowing the Ottomans to enter unopposed. Despite protests from the Byzantine Emperor, Orkhan justified the takeover as a divine intervention, claiming that the city gates had opened to his forces. Gallipoli soon became the Ottoman’s first foothold in Europe, serving as a launching point for subsequent campaigns that ultimately led to the conquest of the entire Balkan Peninsula. [An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot 6/51-58]

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[a] The Hadeeth about the capture of Constantinople: The fall of the Byzantine capital Constantinople, under the rule of Sultan Muhammad Al-Fatih, does not fulfill the requirements of the conquest mentioned in the authentic narrations. Al-Allaamah Hamood at-Tuwayjiree explained, “I must clarify that Constantinople was indeed conquered in the year 857 AH by Sultan Muhammad Al-Fatih, the Uthmaanee Turkman ruler. Constantinople remained under the control of the Uthmaaniyyeen until the end of the fourteenth century after the Hijrah. However, this conquest is not the one referred to in the Prophetic reports mentioned earlier in this discussion. The true conquest will only take place after a major battle and shortly before the appearance of the Dajjaal, as stated in various Prophetic reports in this chapter, and will also be mentioned in the two Prophetic reports transmitted by Mu’aadh and Abdullah Ibn Bishr. The conquest of Constantinople and Rome will take place alongside the utterances of Tasbeeh [SubhaaAllah], Tahleel [Laa ilaaha ilal lah], and Takbeer [Allahu Akbar]. However, it will not involve a large number of people or extensive weaponry, as mentioned in multiple hadiths in this chapter. The conquest will be achieved by the Arabs, not the Turks, as confirmed by the Prophet’s statement transmitted by Amr Bin Awf: “The strong and dedicated youth of the Arabian Peninsula, who fearlessly strive in the path of Allah despite criticism, will emerge and eventually achieve the conquest of Constantinople and Rome through the recitation of Tasbeeh and Takbeer”. In the hadith narrated by Abu Hurairah in Sahih Muslim, he mentioned, “Subsequently, an army from Medina will emerge towards them, being the finest among the people of the world at that moment.” [An Excerpt from It’haaf Al-Jamaa’ah Bimaa Jaa’a Fil Fitan Wal-Malaahim Wa Ashraat As-Saa’ah. Vol 1. pages 403-404]

[b]https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Upon reflecting on the life of Uthman I, we can observe certain qualities that defined his character, particularly his role as a military and political leader. When Christian rulers from Bursa, Madanus, Kutta, and Kastela sought support from the Byzantines in 700 AH / 1301 CE to launch a Crusade against him, Uthman took charge and personally led his troops into battle. The Christians answered the call and vowed to eradicate the emerging Muslim state, but Uthman’s courage and valour prevailed as he defeated the Crusader armies. His actions served as a shining example of bravery among the Ottomans. After assuming leadership of his people, Uthman decided to align himself with Sultan Alaa Ad-Din in the fight against the Christians. Together, they successfully conquered several impregnable cities and fortified strongholds. As a result, he was granted the title of Emir by the Seljuk Sultan. He was also permitted to mint coins in the Sultan’s name, and prayers were offered for him during Friday sermons in the regions under his authority. Witnessing Uthman’s unwavering commitment to the faith, the inhabitants of the lands near the Uthmanee Emirate pledged their support to him, helping to establish a strong Islamic state that served as a formidable barrier against those who opposed Islam and its followers. Uthmaan’s character displayed this attribute when he embarked on the conquest of fortresses and territories. In 707 AH, he successfully conquered the fortresses of Kattah and Aqsar, among others. Furthermore, in 712 AH, he achieved victory in capturing the fortress of Kabuh and others. His conquests reached their pinnacle with the capture of the city of Prusa, which proved to be an arduous task. Uthmaan faced one of his greatest challenges during this conquest, engaging in a fierce struggle against the commander of its garrison, Akrinus. This struggle persisted for several years until Akrinus ultimately surrendered and handed over the city to Uthman.

[Ad-Dawla Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaat As-Suqoot. 6/45-46]

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Ottomans originated from a Turkmen tribe residing in Kurdistan during the early seventh century after Hijrah, which aligns with the thirteenth century CE. They turned to herding following the Mongolian invasion under Genghis Khan in Iraq and parts of East Asia Minor. Sulaymaan, Uthmaan’s grandfather, migrated in 616 AH from Kurdistan with a tribe to Anatolia and settled in Ahlat (Khlat). After he died in 628 AH/1230 CE, his middle son Ertugrul took over. Ertugrul led his people further northwest in Anatolia, accompanied by around a hundred families and over four hundred horsemen. While escaping the Mongolian attack, Ertugrul heard a commotion and discovered a fierce battle between Muslims and Christians. The Byzantine army was winning, but Ertugrul didn’t hesitate, rather he bravely joined the fight, helping his fellow Muslims and ultimately contributing to their victory over the Christians. After the battle, he, as the leader of the Islamic Seljuk Army, and his group managed to acquire territory along the western borders of Anatolia, adjacent to the fortified frontier towns in Rome. This presented them with an opportunity to expand their land at the expense of the Romans. The Seljuks became strong allies and active participants in the Jihad against the Romans, forging a close relationship between their emerging state and the Seljuks of Rome due to their shared Islamic faith and a common enemy. This alliance endured throughout Ertugrul’s lifetime until he died in 699 AH / 1299 CE. Following his demise, his son Uthman, who assumed power, continued his father’s policy of territorial expansion in the Roman lands.

In 656 AH/1258 CE, Uthman, the son of Artughal, was born, and he is credited with the establishment of the Ottoman Empire. During this year, the Mongols, under the leadership of Hulagu, launched a military campaign against Baghdad – the capital of the Ottoman Caliphate – resulting in devastating consequences and immense tragedies. Imam Ibn Kathir [may Allah have mercy upon him] described how the Mongols mercilessly slaughtered men, women, children, Shaikhs, the elderly, and young men. People sought refuge in wells, dens of wild animals, and sewers, hiding for days on end. Some gathered in inns, only to have the Tartars break down doors or set them ablaze, chasing those who fled to rooftops and alleys, leaving bloodshed in their wake. Truly, we belong to Allah, and to Him, we shall return! It was only the Jewish and Christian inhabitants of the Muslim lands, along with those who sought shelter with them, who were spared from the Mongol onslaught.

The distress was immense and the circumstances were disastrous. The Ummah was weakened and depleted due to their sins and disobedience, allowing the Mongols to gain the upper hand. They dishonoured and shed blood, causing death and plundering the country. In these challenging times and prevailing weakness, Uthman, the founder of the Ottoman Empire, was born. At this juncture, a significant revelation emerges regarding the Ummah’s journey towards reclaiming authority, despite being in a state of utmost vulnerability. This resurgence toward strength, triumph, and empowerment is undoubtedly rooted in Allah’s perfect Wisdom, intention, and all-encompassing Will. The people of truth do not rush when it comes to Allah’s promises, for they will be supported and granted authority. Hence, they must consider the divinely ordained Sharee’ah and the events that Allah has decreed to occur in the universe. [An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 42-45]

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Sultan Malik Shah had four sons: Barkiyak, Muhammad, Sanjar, and Mahmood. Mahmood, later known as Nasir Ad-Deen Mahmood, was a young child. Due to his mother, Turkan Khatun, holding a high status during Malik Shah’s reign, they pledged allegiance to Mahmood for him to assume authority. His reign lasted for approximately two years, from 485AH to 487AH, until both he and his mother passed away. Following Mahmood, Rukn Ad-Din Abu Al-Mu’dhaffar Barkiyak Bin Malik Shah took over the throne and ruled until 498 AH. Then came Rukn Ad-Din Malik Shah II, followed by Ghiyaath Ad-Din Abu Shujaa, Muhammad, who assumed power in the same year. Muhammad’s rule continued until the year 511 AH. He was the final ruler of the Great Seljuk State beyond the River, which held control over Khorasan, Iran, and Iraq. Their state eventually declined in 522 AH under the rule of Shahnat Khaawarizm.

With the decline of the Great Seljuk state across the river, the unity of the Seljuks shattered, their strength diminished, and they fragmented into factions, parties, and opposing camps vying for the throne. Consequently, they splintered into numerous states and small emirates within the vast empire. (a) Unlike the era of Sultan Tughrul Beg, Sultan Alp Arslan, Sultan Malik Shah, and their predecessors, these smaller entities were not under the rule of a single sultan. Each part of the Seljuk empire operated independently under separate leadership, with no mention of cooperation between them. As a result, the Khaawarizm state emerged across the river, standing resilient against the Mongol onslaught for a considerable period. Alongside it, the Seljuk emirates in northern Iraq and Shaam, known as the Tabakiyat, were established. Simultaneously, the Seljuk Sultanate of Rome emerged, bravely resisting the Crusades and successfully containing them in the northwestern corner of Asia Minor. However, this sultanate eventually succumbed to the successive Mongol invasions.

There are numerous factors associated with the decline of the Seljuk State, ultimately leading to the downfall of the Abbasid Caliphate. These factors include internal conflicts within the Seljuk family, involving brothers, uncles, sons, and grandchildren. Additionally, the interference of women in governmental affairs, along with certain governors, ministers, and chiefs, instigated conflicts between the Seljuk rulers and Abbasid caliphs. The weakness of the Abbasid Caliphate in the face of the Seljuk military force resulted in their recognition of the legitimacy of any powerful victor who assumed the throne of the Seljuk Sultanate. Furthermore, the Seljuk state’s inability to unify Shaam, Egypt, and Iraq under the Abbasid Caliphate banner, as well as internal divisions among the Seljuks leading to continuous military confrontations, contributed to the exhaustion of their power and the eventual collapse of their sultanate in Iraq. The Baatinee (heretical Shiites) also played a role in the downfall of the Seljuk state through their malicious plots, including continuous attempts to assassinate the Seljuk sultans, chiefs, and leaders under their authority. Lastly, the Crusader invasion from Europe posed a significant challenge to the Seljuk state, further exacerbating their struggles. These are just a few reasons and factors that contributed to the fall of the Seljuk Sultanate and the Abbasid Caliphate.

The Seljuks achieved remarkable feats, with their most significant contribution being the preservation of the Abbasid Caliphate. This caliphate was on the verge of decline around two centuries ago due to the influence of the Buwayhid Raafidah Shiites. The Seljuk state effectively thwarted the ambitions of the Ubaydi state in Egypt, which aimed to unify the Arab and Islamic East under the Baatinee Raafidah Shiite banner. The Seljuks’ efforts laid the groundwork for the eventual unification of the Islamic East by Salah Ad-Din Al-Ayyoobee, under the Sunni Abbasid Caliphate. Moreover, the Seljuks played a crucial role in promoting progress in the regions under their control through the dissemination of Islamic knowledge and efficient administration, ensuring security and stability. They also stood as a formidable barrier against the Crusaders and made significant efforts to repel the Mongol threat. Additionally, they elevated the status of the Sunni path and its scholars in these territories. This concise summary highlights the pivotal role of the Sunni Seljuks in defending Islam. It is unjust, false, and defamatory to label these courageous individuals as “Fragmented Chaotic Groups.” [An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot. 6/39-41]

(a) Reflect on the statement: “With the decline of the Great Seljuk state across the river, the unity of the Seljuks shattered, their strength diminished, and they fragmented into factions, parties, and opposing camps vying for the throne. Consequently, they splintered into numerous states and small emirates within the vast empire”.

Imam Al-Bukhari said, “Chapter: If somebody does not seek the authority of ruling, then Allaah will surely help him”. AbdurRahmaan Bin Samura [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “O Abdur-Rahmaan! Do not seek to be a ruler, for if you are given authority on your demand, you will be held responsible for it, but if you are given it without asking, you will be helped (by Allah) in it. If you ever take an oath to do something and later on find that something else is better, then you should expiate your oath and do what is better”. [End of Hadith]

The person who pursues authority and attains it will not find assistance. It is well known that holding authority comes with difficulties, so if one does not receive help from Allah, they will become ensnared by it and consequently lose both their worldly life and the afterlife. Hence, a sensible person refrains from seeking authority. However, if they are deserving and it is bestowed upon them without their request, then the truthful and trustworthy [Messenger] has assured them that Allah will assist them. [kitaab al Ahkaam Sahih Al-Bukhaari with Fat-hul Baari. Hadith Number 7146]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Nidhaam Al-Mulk

He was known as Nidhaam Al-Mulk, Abu Ali Al-Hasan Bin Ali Bin Ishaq At-Toosee, a devout follower of the religion, wise and knowledgeable, a respected leader, well-versed in the affairs of the state, cheerful and amiable, pious and humble, regularly attending gatherings of scholars and students of the Qur’anic sciences. He established a prestigious school in Baghdad, another in Naysabur, and yet another in Tous. His thirst for knowledge was insatiable, fostering connections among seekers of knowledge, transmitting hadeeth, and earning a renowned reputation. He found himself in various circumstances, eventually serving as a minister for Sultan Alp Arslan, and later as a minister to his son Malik Shah. He skillfully managed the lands under his authority, resolving grievances, showing kindness to his subjects, and establishing state endowments. The wise elders flocked to him, seeking to be close by his side. He advised Malik Shah to select leaders and governors with good morals, upright religious adherence, and bravery. The impact of this strategy became evident in the future, and one of the chosen leaders was Aq Sanqur, the grandfather of Noor Ad-Deen Mahmood, who governed Aleppo, Diyarbakir, and the Arabian Peninsula. Imam Ibn Kathir said, “He displayed exceptional conduct and a noble heart. Imaad Ad-Deen Zangi, his son, initiated the Jihad against the Crusaders, followed by Noor Ad-Deen Mahmood. This family laid the groundwork for the triumphs of Salah Ad-Din, Zahir Baybars, and Qalawun over the Crusaders, restoring unity and solidarity in the Islamic world. Similarly, Aq Sunqur al-Barasqi, a leader under Sultan Mahmood, the Seljuk, and the commander of Mosul, dedicated himself to the Jihad against the Crusade”. Ibn Al-Atheer said about him, “He was a freed Turkish slave, virtuous, loved the people of knowledge and the righteous, and he saw justice and acted upon it. He was one of the best rulers, used to strictly perform his prayers on time as well as the Tahajjud”.

When Malik Shah assumed control of the state, the military started to become disorganised and began to have more access to the nation’s wealth. They claimed, “The sultan only stops us from obtaining wealth because of NidhaamAl-Mulk”, leading to great harm for the people. So, he brought this issue to Sultan’s attention and explained the potential consequences, such as weakness, dishonour, vulnerability, the ruin of the country, and the loss of good governance. The Sultan told him, “Do what you believe is best in this matter!” He replied, “I can only act with your orders.” The Sultan responded, “I have entrusted all matters, big and small, to you, so you are like a father”. He then made an oath in the name of Allah about his statement, granted Nidhaam more power on top of what he already had, and presented him with a new outfit, along with titles, one of which was “The leader, the father”.

Nidhaam’s competence, bravery, and good behaviour became evident, satisfying the people’s hearts. On one occasion, a helpless woman sought his help, so he paused to converse with her; when one of his guards pushed her away, he openly criticised the guard’s actions, stating, “I only employ you to protect individuals like her, as the rulers and important figures do not require your services.” He then attended to the woman’s needs.

He loved the Islamic sciences, particularly the study of hadith. He used to say, “I know I am not worthy of narrating, but I love being linked to a chain of transmission that carries the hadith of Allah’s Messenger [peace and blessings of Allah be upon him]”. His gatherings were packed with jurists and scholars, as he spent the majority of his day with them. When he was told, “These people distract you from many beneficial things,” he replied, “These people are the beauty of the world and the Hereafter, and it would not have been too much if I made them sit on my head.”

Ibn Al-Athir said about him, “He was a scholar, devoted to the religion, generous, just, forbearing, pardoned offenders a lot, and preferred silence for prolonged periods. His gatherings were packed with students of the Qur’anic sciences, the jurists, and the Imaams of the Muslims, the good and righteous people. He was among the memorisers of the Qur’an and dedicated himself to studying the Mad’hab of Imaam Ash-Shaafi’ee. He would only sit in a state of ritual purity (Wudhu) and was never in that state except that he performed prayer. Whenever he heard the call to prayer (Adhaan), he would pause all his activities, and after it ended, he would resume with nothing else but prayer”. One of the indications of his humility was demonstrated one evening when he was dining with his brother Abul-Qaasim, while the Chief of Khurasan and a poor man with an amputated hand were also present. Observing the chief hesitating to eat with the man with the amputated hand, he instructed the chief to relocate, and then he moved close to the man with the amputated hand and ate with him. It was customary for him to offer his food to the poor and move it close to them.

In the year 485 AH, on Thursday, the tenth of the month of Ramadan, following the time of Iftaar, he prayed and then gathered around the meal table with a large group of people. He proceeded to discuss the significance of the location where they had arrived in the lands of Nahawand, recounting the historical events involving the Persians and the Muslims during the era of the Commander of the Faithful, Umar Bin Al-Khattab. He also paid tribute to the notable individuals who had been martyred there, concluding with the words, “Good news to those who follow in their footsteps.” After completing his Iftaar, he made his way back to his tent. Suddenly, a young Daylami [i.e. a person from the Daylan highlands (ran)] approached him under the guise of asking for something, only to strike him with a weapon instead. He was swiftly taken to the camp, where it was reported that he was the initial victim of the Ismaa’eeli Shiites’ violence. The tragic incident quickly spread throughout the army, causing an uproar. Upon hearing the news, Sultan Malik Shah arrived in a state of sorrow and tears, spending hours in the company of Nidhaam Al-Mulk until his passing. As for the murderer, he had stumbled across the tent, and then Nidhaam’s slaves pursued and killed him. Some of his servants said that his last words were “Do not kill the one who attempted to kill me because indeed I have forgiven him”. Then he uttered the Shahaadah and passed away”. Ibn Aqeel said about him, “He was a sea of sound intelligence, his life was filled with good, a generous and just person, one of the revivers of the signposts of the religion and his era was one of authority for the people of knowledge. He was murdered while on Hajj in Ramadan. [An Excerpt from ‘Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood Wa Asbaab As-Suqoot. 6/33-38]