510 appendix 2
the Muslim soldiers in most part, but the corps of the karakulluku, with the as-
sistance of the valiant Sultan, began fighting without order or weapons and fi-
nally destroyed hundreds of thousands of infidels ... Ultimately, there is still
reason to struggle for the causes at the heart of our discussion; and these, praise
to God, are now being readied and gradually brought to completion.26 Şanizade (See Chapter 8)
From Târîh (“History”):30
The term “noble family” (hanedan) is attributed to those who, without oppres-
sion and in a habitual manner, sustain themselves and their servants and follow-
ers with the properties and lands granted to them by a member of the dynasty
and by reason of sultanly authority (ber cihet-i hakkaniyye ile), without interfer-
ing in the affairs of the kingdom ... However, if they usurp public property, kill,
and confiscate the goods of the people, raise their own armies and without any
rights each one seizes part of the territories of the Exalted State ... they thus lead
to the imperial territories being expropriated and shared among what they call
their noble family (hanedan). Now, the suitability of the sultan as a caliph is
manifest, as he is the descendant of the House of Osman, who was the chosen
heir of the Prophet’s family (muhtar-ı ehl-i İslam olmuş), and furthermore he is
elected (muhtar); this document was thus written and signed ... in order to cause
those who felt estranged from the sultanly power to be partners in the sultanly
and imperial orders, which would be issued unanimously with the ministers
whom the sultan would choose.
... Some wise men have argued that the proper administration of public af-
fairs needs the consent of all individual men, and in some organized states this
wise advice has caused ease and security among subjects and sovereigns. In
these countries, and because this practice has been followed to a large degree in
their state laws, whenever the need arises two classes of consulting experts,
namely state servants and representatives of the subjects, discuss matters in a
free manner and proffer their view of the best possible course by way of a peti-
tion; their sovereigns either approve it and put it into action or, if they discern
any weakness or conceive of any better course, they always have the power to do
what they deem best. In the aforementioned states, both important and trivial
affairs are conducted this way, without complaints or quarrels; however, to be
elected by the people (muhtâr-ı nâs), a representative must belong to the experts30 Şânizâde – Yılmazer 2008, 74–75 (on the signing of the Sened-i ittifak) and 1093–1094.