Download PDF | Sultan Muhammad Al Fatih, The Conqueror of Constantinople The Fall of the West and the East, By Ali Muhammad Al Salaabi, Al-Firdous London, 2009.
220 Pages
Introduction
Verily, all praise is due to Allah 8. We praise Him, seek His help and ask for His forgiveness. We seek refuge in Allah & from the evil in our own souls and from our sinful deeds. Whoever Allah #& guides, no one can mislead. And whoever Allah allows to go astray, no one can guide. I bear witness that there is none worthy of worship except Allah , the One, having no partner. And I bear witness that Muhammad & is His servant and messenger , €O believers! Have fear of Allah according to His right and die not save as Muslims.}
€O mankind! Have fear of your Lord, the One who created you from one soul and created from it its mate and from them spread many men and women. And fear Allah from whom you demand your mutual rights and [do not cut off ties of} kinship. Surely, Allah is Ever an All-Watcher over you.}
{O Believers! Have fear of Allah and always speak the truth. He will direct you to righteous deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger has indeed achieved a great achievement.)
O my Lord, all praise for You as it suits Your Majesty and Sovereignty; all praise is for You in a manner which pleases You; all praise is for You until You are pleased, and all praise to for You after You are pleased.
When the book “The Ottoman State: The factors of its renaissance and the reasons for its downfall” was presented at the international book fairs, there was a great deal of interest, and so I received many comments about it. Many writers, from all over the world, have agreed that there should be just one book solely about Muhammad al-Faatih, and the idea was also welcomed by the publisher. So, I started to undertake the proposal, and by God’s Will, if things go as they are planned, other titles about some of the heroes who made a great impact in our glorious history will follow shortly.
This book talks about Muhammad al-Faatih, the liberator of Constantinople and the defeater of the Romans. It is also about his great grandfathers who lived with Islam and died for the sake of raising the Word of Allah high. This book discusses the biographies of ‘Uthman the first, Urkhan, Murad the first, Bayzid the first, Muhammad Halabi, Murad the second, and Muhammad al-Faatih. It details their attributes, the course they adopted, and the way they followed the rules, set out by Allah 4, to build their state. It shows that the liberation (conquest) of Constantinople was the result of the accumulated efforts of scholars, leaders and soldiers. The reader will learn that the Ottoman renaissance, during the reign of Sultan Muhammad _al-Faatih, encompassed scientific, political, economic and military fields. The characteristics of victory and governance should exist in a nation and its leader, in order for a state to prevail. Allah 8 says:
<There is in their stories instruction for men endued with understanding. It is not an invented tale, but a confirmation of what came before it; a detailed
exposition of all things and a Guide and a Mercy to any such as believe. >!
This book will enlighten the reader about some of the ordinances set by Allah ®& in all societies, in the development of nations and in the building of states. It explains the effect of ruling by the Laws of Allah 4 had on the Ottoman state, during the reign of the Sultan Muhammad al-Faatih. It invites the reader to ponder on the Book of Allah and the Sunnah of His Prophet, to understand the science of the revival of nations and the foundation of states, so that one may attain a sound knowledge about the effects of the laws set by Allah 4. The Book of Allah mentions that these laws were given in all societies; Allah 4 says: <Allah wants to make things clear to you, to show you the ordinances of those before you, and to turn to you in Mercy; Allah is All-Knowing, All-Wise.}'
The Book of Allah has instructed us to go and see the remains of those societies, left in their settings; Allah %& says:
(Many were the ways of life that have passed away before you: travel through the earth and see what the end of those who rejected truth was. Here is a plain statement to men, a guidance and instruction to those who fear Allah)”
The Book of Allah has instructed us to understand those ways with insight and perception; Allah &% says: «Say: “Behold all that is in the heavens and on earth”; but neither Signs nor Warners profit those who disbelieve. Do they then expect anything but what happened in the days of the men who passed away before them? Say: “You wait then: for I too will wait with you.”»
The Sunnah of Allah #§ is distinguished by some principle characteristics, such as that they are predestined; they do not change; they are carelessly ignored by the stubborn, but they benefit the pious; they are applied to both good and corrupt people.
In this study I have focused on the effects and signs of ruling by the Laws of Allah 8, during the reign of Muhammad alFaatih. I have referred to signs, such as the granting of authority and the consolidation of power; security and establishment (of a good society); victory and prevalence (of stability); might and honour; the spreading of virtues and the elimination of vice.
I have commented on the attributes of Muhammad al-Faatih and his civilized and urban activities. I have mentioned his testament to his son, when he was dying, which truly reflects his way of life, the principles which he believed in and wished his successors to follow. I have shown their sources and basis, and I am convinced that our nation’s leaders are most definitely in need of studying, understanding and putting into practice these principles. I have discussed the spurious arguments which were directed at Muhammad alFaatih, such as the one fabricated by the English historian, Edward Shepherd Chrissie, in his book “The history of the Ottoman Turks’, in which he defamed the character of Muhammad al-Faatih, out of hatred and jealousy of the glorious Islamic conquest. The American Encyclopaedia, printed in 1980, also expressed its crusader like hatred of Islam, and claimed that Muhammad al-Faatih enslaved most of the Christians of Constantinople, taking them to the market of the city of Adrianople, where they were sold as Slaves! I have denied all these spurious arguments and allegations against Muhammad al-Faatih, with sound and sharp proof using historical facts, which have proved that Muhammad al-Faatih was very compassionate and kind with the people of Constantinople. He ordered his soldiers to treat prisoners with mercy, and he liberated many of them with his own money. He met with priests, giving them assurances concearning their beliefs and churches. I have explained that the merciful behaviour of Muhammad alFaatih was due to his adherence to the guidance of pure Islam, taking as an example the conduct of the Prophet # and the rightly guided Caliphs, with those ahl-udh-Dhimmah (freed non-Muslims living under Muslim Rule) after him, whose publications explained all their kindness and tolerance towards their enemies.
No one could deny the great role of the Ottomans when the Muslims of North Africa called for their help, after the beginning of the Spanish invasion of Africa, headed by Cardinal Jamines. The Ottoman authority sent the great Mujahid, Khayr Eddin Barbarosa, to roam along the Mediterranean, and clean the whole of the North African coast from those invaders, until they were safe from evil.
Constantinople, of which the Prophet #2 had given good tidings about its liberation, was conquered by Muhammad al-Faatih, who had an audacious plan of utmost subtlety, great military preparation and accurate execution. He transported his ships by land on logs, and then rolled them down to the sea behind the Byzantine lines, taking them by surprise. This led to the defeat of all the fleets of the enemy and the liberation of the city of Constantinople, which later became the capital of the Caliphate. It is now called “Istanbul” in a manner to hide the history of Sultan Muhammad al-Faatih, who spent days and nights in the tents or riding horses, and never knew the comfort of cities nor palaces’.
I have mentioned the Ottomans, with both their positive and negative attributes, in my book “The Ottoman State: The Factors of Renaissance and the Causes of Downfall”. However, in this book, I have discussed the biography of Muhammad al-Faatih and the factors of renaissance during his reign.
Some intellectuals, who were influenced by the western methods of historical writing, criticised my series about the Islamic history of North Africa, saying: “Why should faith be mixed with history? What is the relation between a leader’s attributes and history? Why is the relationship between the ruling by Allah’s Laws and history important?”
I reply — and success is from Allah # - that the method of writing Islamic history and interpreting its events relies on the basis of Islamic concepts. It takes the Islamic faith and its obligations as the basis of its methodology and its interpretation of historical events. Dr. Akram Diya’ has said: “The interpretation of Islamic history is derived from the Islamic concept to the universe, mankind, and life in general. It is based on the belief in Allah 8%, His Books, His Messengers, the Last Day, and the Divine Decree, whether good and bad it is from Allah 4. It does not go beyond the Islamic faith, and it is also based upon the principles of conduct of the first Islamic society, a fact which distinguishes the course of Islamic history from that of secular world history, due to the effect of the Divine Revelation within it.””
Therefore, in order to interpret Islamic history, it is necessary to refer to its Islamic sources in order to understand the motivating factors of behaviour in that society, which had been constructed and nurtured upon the Islamic Shari ‘ah. Islamic teachings, commands and prohibitions directed most of its development, with its propagation and Jihad for the Sake of Allah 8%, in educational, professional and social fields, as well as in the internal and external affairs of the established Islamic society.
In order to reach an authentic and real adapted interpretation of the development of Islamic history, we need to know and understand the elements which formed the society and governed its progress, in addition to the foundation of its concepts and culture. We need to compare this historical progress with the Islamic legal commands and prohibitions. We need to know how many of them were linked to those commands and requirements, and how many of them deviated from them, so that we could learn the extent of the impact of Islam on mankind, and the deprivation of other societies, which had deviated from the Shari ‘ah of Allah #. We also may recognise Allah’s Benevolence and Mercy to humanity; for He 8 brought them out of darkness into light, from oppression to justice, from misery to happiness, from fear and anxiety to peace and security; He # says: <Alif. Lam. Ra. (This is) a Scripture which We have revealed unto you (Muhammad) that thereby you might bring forth mankind from darkness unto light, by the permission of their Lord, unto the Path of the Mighty, the Owner of Praise)’
The method which I have adopted in these historical studies is the same method used in the Qur’an for presenting narratives. It is for this reason that I have focused on highlighting the attributes of leaders, issues of faith and the foundations upon which nations were established and revived.
In the Qur’an, we are presented with the story of Prophet David (Dawud) 33), the devout Muslim leader, whose attributes are an example to any righteous ruler, showing a way to achieve perfect happiness in this world and in the Hereafter; Allah & says, addressing Prophet Muhammad : «Have patience at what they say and remember Our
Servant Dawud, a man of strength, for he always turned to Allah)’
The attributes of Prophet David (Dawud) 38), mentioned in this Verse, are as follows:
(1) Patience: Allah # had ordered Prophet Muhammad # to adopt the example of Prophet Dawud in regard to his patience, which showed his obedience to Allah #
(2) Servitude: Allah 4 described him as (Our Servant}, using the plural form to express Himself, gloriously. Being described as having been in a state of servitude to Allah & 1s the utmost honour, just as with Prophet Muhammad #2, when Allah 4 mentioned him at the beginning of Surat al-Isra’:
«Glory to Allah Who did take His Servant” for Journey by night...)°
(3) The power to execute Allah’s Commands <a man of strength}.
(4) The return to Allah 4, in total obedience to all His Commands, as Allah 4 says: €for he always turned to Allah}.
The description of Prophet Dawud 8! as a ruler who had the power to adhere to Allah’s Commands and was always turning to Allah 8 was proof of his correct understanding of Allah 8, a fact that allowed him to worship Allah in a truly devotional way.
Allah 8 mentioned other attributes of Prophet Dawud 3% and the trials he went through, saying:
¢ And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,). When they entered in upon Dawood (David), he was terrified of them, they said: "Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way. Verily, my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: "Hand it over to me, and he overpowered me in speech." (Dawood (David)) said (immediately without listening to the opponent): 'He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few."" And Dawood (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.’
Scholars have mentioned great benefits that may be derived from these verses, as well as many words of wisdom. These verses of trial were followed by Allah’s nomination of Prophet Dawud 3! as a vicegerent on earth, saying:
<O David! We did indeed make you a vicegerent on
earth: so judge between men in truth (and justice), and do not follow the lusts of your heart, for they would mislead you from the Path of Allah. Those who wander astray from the Path of Allah will receive a grievous penalty, because they forgot the Day of Account.)
In the above verse, Allah 8 has given us some basic principles of judging between people:
(1) <So judge between men in truth (and justice)) i.e. judge people with justice, upon which the heavens and the earth were established, which is the first and most important principle of judgment (in governing or ruling).
(2) €And do not follow the lusts of your heart) i.e. do not incline to your own desires when you judge between people, for it will lead you to the Hellfire.
This great verse shows that ruling justly over people is a religious status, which the Messengers of Allah 4 and His righteous servants had adopted. Judging people, in truth, requires having knowledge about religious legal affairs, knowledge of the legal case, and knowledge of the manner in which to apply the legal rule pertaining to it. One who ignores any one of these types of knowledge is not fit to rule, and so is not permitted to undertake such a duty.
This verse suggests that the ruler should be cautious of any inclination towards his whims, while the next verses discuss many important issues of faith in the life of the Muslim:
<And We did not create the heavens and the earth and all that is between them in vain. That is the opinion of those who disbelieve, and woe unto those who disbelieve from the Fire! Shall We treat those who believe and do good deeds as those who spread corruption on the earth; or shall We treat the pious as the wicked? (This is) a Scripture that We have revealed unto you; full of blessing, that they may ponder its Revelations, and that men of understanding may reflect)’
The Sol an mentioned Allah’s Gift to Prophet Dawud
<We bestowed Solomon (Sulaiman) on David (as a son). How excellent a Servant! He was always turning in repentance (toward Allah)}”
Then, there is also reference to the smelting of tron which Prophet Dawud %¢8) practiced:<And We taught him the fashioning of armour coats, to
protect you from your warfare. So will you then be thankful?)' (And assuredly We gave David Grace from Us, (saying): O you hills and birds, echo his psalms of praise! And We made the iron supple unto him, saying: Make long coats
of mail and measure the links (thereof). And do right. I am Seer of what you do)”
This was Allah’s Gift to Prophet Dawud ¢&\, besides his being a Prophet, ruler and vicegerent. Allah %& had bestowed His Servant Dawud with the blessing of knowledge about how to smelt iron from its ore, which is the main element used in building civilisations and states, and settling wars.
It is this Qur’anic method which I have pursued in my portrait of history, focusing on the character and faith of the leaders, and the methods they adopted, and whether they were close or far from the Judgment of Allah .
This method opposes that of western historians, because it is derived from an Islamic concept of life, the universe, mankind and the course of history, given by the Creator, as exemplified in His Holy Book and the Sunnah of His final Servant and Messenger, Muhammad #&.
This method of historical research would free all those who have been alienated from rational thought by the western systems that were imposed by the colonialists, who tried and still try to keep the Muslims away from their Religion, history and civilisation.
I have received some criticism, from some researchers, from which I have benefited a great deal. So I thank them very much, and I ask Allah # to grant them success in their work, and make us all successful in the service of our Religion and Faith, as can be seen from the glorious history of our Ummah, Ameen.
I have divided this book into four parts: introduction, two chapters and conclusion.
The first chapter comprises of six objects of research articles. The second chapter comprises of six research articles.
Chapter One: The Rise of the Ottoman State and its
Conquests. 1. ‘Uthman, the Founder of the Ottoman State
2. The Sultan Urkhan bin ‘Uthman 3. The Sultan Murad.
4. The Sultan Bayazid the First.
5. The Sultan Muhammad the First. 6. Murad the Second.
Chapter Two: Muhammad al-Faatih and the Conquest of
Constantinople.
1. The Sultan Muhammad al-Faatih.
2. The Spiritual Liberator of Constantinople, Shaikh Shamsuddin, ‘Ak Muhammad bin Hamzah.
3. The effect of the Liberation of Constantinople upon the European and Islamic world.
4. The reasons behind the Liberation of Constantinople.
5. The main attributes of Muhammad al-Faatih.
6. Some of his public works.
Conclusion. Additional Reading.
Finally, I ask Allah 8 to accept this work as undertaken sincerely for His Noble countenance. I ask Him % to reward me for every written letter in this research, accept them in the scale of my good deeds, and reward everyone who helped me to complete this book.
Written by:
The Servant of Allah who seeks His Forgiveness and Grace, ‘Ali Muhammad as-Salabi May Allah #§ forgive him, his parents, and all Muslims, Ameen.
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