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

Timur was a member of the noble families in Transoxiana. In 1369 CE, he assumed the position of ruler of Khurasan, with Samarkand as its headquarters. Through his formidable armies, he was able to expand his influence and dominate a significant portion of the Islamic world. His vast forces stretched across Asia, from Dehli to Damascus, and from the Aral Sea to the Persian Gulf. His conquests included Persia, Armenia, the upper Euphrates, the Tigris, and the regions spanning from the Caspian Sea to the Black Sea. In Russia, he held control over the territories between the Volga, Don, and Dnieper rivers. Renowned for his bravery, military brilliance, and political acumen, Timur was known to meticulously gather information, employ spies, and carefully deliberate before issuing his orders. Such was his standing that his soldiers unwaveringly followed his commands, regardless of their nature.

Various factors and reasons led to the conflict between him and Bayezid. The rulers of Iraq, whose land was taken by Timur, sought refuge with Bayezid, while some rulers of Asia Minor sought protection from Timur. This led to both sides being incited to wage war against each other by the refugees. Additionally, the Christians supported Timur in his efforts to eliminate Bayezid. The exchange of fiery messages between the two parties further escalated tensions, with Timur indirectly insulting Bayezid in one of his letters by mentioning his family’s origins. Both leaders had ambitions to expand their respective states. His armies advanced and took control of Sivas, destroying the garrison led by Prince Ertugrul Bin Bayezid. Later, the two armies clashed near Ankara in the year 804 AH / 1402 CE. Bayezid’s forces, consisting of 120,000 soldiers, confronted their opponent. On July 20, 1402 AD (84 AH), Timur led a massive army into battle, resulting in a triumph for the Turco Mongols. Bayezid was captured and remained in captivity until his death the following year. Bayezid’s hasty decision led to his defeat. He should have considered the location where he set up camp with his army. His forces consisted of only 120,000 fighters, whereas his adversary commanded an army of at least 800,000 soldiers. The scorching summer weather exacerbated the situation, causing many of his troops to perish from thirst due to a lack of water. As soon as the two armies clashed in Ankara, the Tatar soldiers, who were part of Bayezid’s army, along with the soldiers from the recently conquered Asian emirates, promptly deserted and joined Timur’s forces.

The Christian nations in the Western world celebrated Timur’s triumph, amazed by the demise of Bayezid and the collapse of his empire. The monarchs of England, France, Castile, and the Emperor of Constantinople extended their congratulations to Timur for his remarkable victory. Europe believed that they had finally been liberated from the perpetual threat posed by the Ottomans, which had long instilled fear and posed a danger to them. Following his victory over Bayezid, Timur captured Iznik, Bursa, and various other cities and fortresses. He then proceeded to demolish the walls of Izmir, liberating it from the control of the Knights of Rhodes (also known as the Knights of St. John). He aimed to justify his actions in the eyes of the Islamic public, who accused him of severely damaging Islam by eliminating the Ottoman Empire. By engaging in battles against the Knights of St. John, he sought to portray the conflicts in Anatolia as a Jihad.

He restored the rulers of Asia Minor to their previous positions, reclaimed the emirates that Bayezid had taken over and granted them independence, and instigated conflicts among the sons of Bayezid who were disputing over leadership. The outbreak of a civil war within the Ottoman Empire posed a significant internal threat. This conflict arose between the sons of Bayezid, all of whom sought to claim rulership. The war endured for a decade, spanning from 806AH (1403 CE) to 816AH (1413 CE). Bayezid’s five sons actively engaged in the fighting, with Mustafa losing his life on the battlefield. Musa, on the other hand, was captured alongside his father, while the remaining three sons successfully evaded capture and escaped. Regarding Sulayman, the eldest among them, he journeyed to Adrianople and proclaimed himself as a sultan in that region. Eesaa, on the other hand, traveled to Brusa and made it known to the people that he was his father’s rightful heir. Meanwhile, Muhammad, the youngest of the siblings, retreated to Amasya accompanied by a group of soldiers. A conflict ensued between these three brothers, who were vying for control over the fragmented state, while their adversaries eagerly awaited their downfall from all directions. Timur then set Prince Musa free to fuel the flames of rebellion and escalate the conflict, urging them to engage in battle against each other. Subsequently, a year later, Timur led his army away after setting fire to both the lush and arid vegetation, leaving the nation in a state of utter ruin, devastation, and disorder. Despite facing internal conflicts, the Ottomans endured the hardships until “Muhammad I” took control as the sole ruler in 1413 CE, successfully reclaiming the territories that had been lost by the state.

An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot 6/73-83

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

Murad demonstrated bravery, diligence, generosity, and piety. He had a strong affinity for organization, ensuring fairness in his dealings with his subjects and soldiers. He was enthusiastic about military campaigns and the construction of mosques, schools, and shelters. Surrounding himself with a team of skilled leaders, experienced individuals, and soldiers, he established a council for advice and guidance. Murad successfully expanded his kingdom in both Asia Minor and Europe simultaneously. In Europe, the Ottoman forces launched attacks on territories under Byzantine rule, eventually capturing the strategically significant city of Edirne in 763 AH / 1360 CE. Recognizing its importance, Murad declared Edirne as the new capital of the Ottoman Empire in 768 AH / 1466 CE, marking the shift of the empire’s capital to Europe and establishing Edirne as the Islamic capital. His aim in making this strategic move was to capitalize on the military strength of Edirne’s fortifications and its proximity to the Jihaad operations. He aimed to incorporate the European territories they had conquered during their Jihad and establish a firm presence there. Murad centralized the government functions in this city, including governance principles, various administrative departments, army divisions, legal experts, and religious scholars. He set up courts, public schools, and military academies to train the Janissaries. Edirne flourished as a political, military, administrative, cultural, and religious centre until the Ottomans seized Constantinople in 857 AH / 1453 AD, making it the new capital of their empire. [a]

He initiated Jihad, summoning people to the path of Allah and conquering territories in Europe. His military campaign aimed to conquer Macedonia, and his triumphs held great significance, resulting in the formation of a European Balkan crusader alliance (opposing him) that gained approval from the Fifth Pope of Europe. This alliance included the Serbs, Bulgarians, Hungarians, and the inhabitants of the Wallachia region. The member states of the Crusader alliance managed to assemble an army of sixty thousand soldiers, who were confronted by the Ottoman commander Lala Şahin with a force smaller than that of the allied forces. They clashed near the Maritza River, specifically at (Chermen), where a terrifying battle unfolded. The allied army suffered defeat and the two Serbian princes fled, only to meet their demise in the Maritza River. However, the King of Hungary miraculously escaped death. Meanwhile, Sultan Murad was engaged in battle in Asia Minor, where he successfully conquered several cities. Upon his return to his Sultanate, he diligently organized the territories he had acquired, displaying the qualities of a wise leader. One of the significant outcomes of the Ottoman victory at the Maritza River was the conquest of Thrace and Macedonia. Additionally, the Ottomans expanded their reach into southern Bulgaria and eastern Serbia. The cities and territories of the Byzantine Empire, Bulgaria, and Serbia fell into their possession, akin to the falling of autumn leaves. When the Ottoman Empire’s expansion intensified, neighbouring countries, especially the weaker ones, grew fearful. In response, the Republic of (Ragoza) took the initiative and dispatched envoys to Sultan Murad to establish a friendly and commercial treaty. As part of this agreement, they committed to paying an annual tribute of 500 gold ducats. This treaty marked the first of its kind between the Ottoman Empire and Christian nations. The Ottoman Empire had already made inroads into the Balkans through its commanders, which incited the Serbs. They attempted multiple times to exploit the Sultan’s absence from Europe by launching attacks on Ottoman forces in the Balkans and surrounding areas. However, their efforts failed to yield significant victories against the Ottomans.

Subsequently, the Serbs, Bosnians, and Bulgarians allied and assembled a formidable European crusader army to confront the Sultan, who had brought his troops after mustering a large force for the Kosovo region in the Balkans. An incident worth noting was when Sultan Murad’s minister, who happened to have a copy of the Qur’an in his possession, accidentally opened it, leading the Sultan to come across this Ayah: “O Prophet (Muhammad )! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve because they (the disbelievers) are people who do not understand”. [Surah Al-Anfal. Verse 65]

The hopeful anticipation of victory was shared by both him and the Muslims fighting alongside him. The battle ensued fiercely between the two sides, culminating in a resounding and definitive triumph for the Muslims. Following the victory, Sultan Murad surveyed the battlefield, offering prayers for the fallen and tending to the wounded. During the inspection, a Serb soldier feigned death and attempted to attack the Sultan with a poisoned dagger, but was swiftly apprehended by the guards. Despite the betrayal, the Sultan chose to show mercy and allowed the soldier to approach him, only to be met with a treacherous attack. Sultan Murad’s final words were filled with gratitude towards Allah, the One who knows all that is hidden and answers the prayers of the needy. He acknowledged that there is no deity worthy of worship except Allah and expressed his gratitude towards Him. As his life was coming to an end, he witnessed the triumph of the soldiers of Islam. He entrusted his son Yazeed with the responsibility of leading and urged him to treat prisoners with kindness, not to harm or rob them. With these parting words, he bid farewell and entrusted the protection of their mighty victorious army to the mercy of Allah, who safeguards their state from all evil. This remarkable sultan was martyred on the 15th of Sha’ban 791 AH at the age of 65.

He was fully aware that his battle was in the name of Allah and that success only came from Allah. This is why he prayed fervently, continuously beseeching God, showing humility and reliance on Him. One of his sincere prayers exemplifies his deep understanding of his Creator and commitment to serving Him. He supplicated, “O Allah! The Most Merciful, Lord of the heavens and the earth, O Answerer of prayers, do not let me be disgraced. O Most Merciful, O Bestower of Mercy, answer the prayer of Your humble servant. Send rain from the sky and scatter the clouds of darkness so that we may face our enemy. We are nothing other than Your sinful servants. You are indeed The Bestower of all blessings and favours, while we are Your humble dependents. I am Your humble servant, one of lowly status in Your presence. You are the All-Knowing, The Knower of all that is unseen, the secrets, and everything hidden in the hearts. I have no personal goals or interests for myself, nor am I motivated by a desire for material gain. My only desire is Your Pleasure! O Allah! O All-Knowing One! O The One Whose Knowledge encompasses all places and things! I offer you, my soul, so grant me what I hope for. Do not let the Muslims be abandoned in the face of the enemy! O Allah! O The Most Merciful of all who show mercy! Do not let me be the cause of their downfall, but make them victorious! O Lord! I sacrifice my soul for You. I have longed and always wished to be a martyr, so O my Lord, do not let me witness their suffering! O my Lord! Grant me the opportunity to be martyred for Your sake and Your pleasure”.

In a different report, it is stated that he said: “O my deity! Indeed, I swear by Your Might and Exaltedness that I do not seek this temporary worldly life through my Jihad, but rather I seek Your Pleasure and nothing else but Your Pleasure. O my deity! Indeed, I swear by Your Might and Exaltedness that I am striving in Your path, so increase me in nobility through death upon Your path. O my deity! O my Protector! Accept my supplication and my submission. By Your Mercy, send down rain upon us, dispel the storms around us, and give us ample light that dispels the darkness around us, so that we can see the positions of our enemy, and so that we may fight him in the path of promoting the mighty religion you have ordained. O my deity! O my Protector! You alone possess all dominion and strength, and it is within your discretion to bestow it upon whomever you choose among your servants. I, as your humble and incapable servant, acknowledge that you are aware of my secrets and public proclamations. I solemnly swear by your immense power and exalted status that my pursuit of Jihad is not driven by a desire for the fleeting pleasures of this worldly life, but solely for your pleasure. O my divine being! O my protector! You have honoured me by guiding me towards Jihad in your path, so I ask you to further elevate my status through martyrdom in your cause”.

Sultan Murad, with his wisdom and expertise, guided the Ottoman society for thirty years, surpassing any other contemporary leader in his ability to govern the people. The Byzantine historian Halko Nadilas praised him for his numerous accomplishments. He emerged victorious from 37 battles, whether in Anatolia or the Balkans, displaying his military prowess. Additionally, he was known for his benevolent treatment of his subjects, regardless of their diverse races and religions. According to the French historian Crenard, Murad was not only a prominent figure within the Ottoman family but also surpassed all European rulers of his time. Inheriting a sizable principality of 95,000 square kilometers from his father, he expanded it significantly during his reign. After his death, his son Bayazid took over the Ottoman principality, which had grown to an impressive 500,000 square kilometers over approximately 29 years. [An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot 6/59-65]

[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]

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

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]