[10] The Ascent and Decline of The Ottoman Empire- [Sultan Orkhan’s Extensive Military Campaigns Against the Byzantines]

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]

————————————————————————————————–

[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/