It is not right here to do like Western analysts, or some Muslims who depend, in their analyses, on Western schools of analysis and criticism, and claim that Qutuz, May Allaah Have mercy upon him, said what he had said just to suppress his opponents, and establish himself on the throne, availing himself of the love of the Muslims for Jihaad. It is not right to doubt the intention of Qutuz, May Allaah Have mercy upon him, behind those words, and assume that there are other hidden meanings. With consideration of the fact that the good assumption of the believers is required under Sharee‘ah, one’s deeds and words should be assessed in the light of his conduct and life. We have seen the conduct of Qutuz, May Allaah Have mercy upon him, after his accession to the throne, and in his movements towards ‘Ayn Jaaloot, during and after the events of the battle, which affirmed that he was true to his words, and that his desire for fighting the Tatars was somewhat higher than his wish for sovereignty. As we shall see later, Allaah, the Almighty fulfilled the victory of the Muslim Ummah through him. It is not the established norm of Allaah, the Almighty to fulfill victory through hypocrites and corruptors as He says (what means): {Indeed, Allaah Does not Amend the work of corrupters.} [Quran 10:81]

It is impossible for the history of the Muslims to immortalize the name of a person whose intentions were suspicious, and who was under the influence of inclinations and desires. For this reason, we think Qutuz, May Allaah Have mercy upon him, was good, even though we never praise anyone before Allaah the Almighty. There is consensus among the scholars of the Ummah on his justice, virtue and piety.

If it is possible to excuse the Orientalists and Western analysts for their opinion that Qutuz intended sovereignty rather than Jihaad, because they see only those examples in their policy and life, by no means could the Muslim analysts be excused in this issue, for the example of the sincere person who wants nothing for himself and rather sacrifices his life for his Lord The Almighty, his religion, his people, and the cases of his Ummah, is not exceptional in our Ummah, and is recurrent throughout our history. Before Qutuz, May Allaah Have mercy upon him, there were many of our heroes like him who followed the same way, and after him, there were also many who joined him; and good will continue to lie in the Ummah of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, until the Day of Judgment.

In spite of the fact that Qutuz used good morals and noble aims to gather leaders and scholars around him, he never abandoned his decisive administration and full control over all matters. For example, he fired the minister Ibn Bint Al-A‘azz, due to his loyalty to Shajarat Ad-Durr, and replaced him with Zayn Ad-Deen Ya‘qoob ibn ‘Abd Ar-Rafee‘, whose loyalty to him was reliable. At the same time, he left the leader of the army in his place, i.e. Faaris Ad-Deen Aqtaay, the junior, although he belonged to the Saalihi Bahri Mamluks. But he admired his military competence, leadership skills, honesty and truthfulness, all of which were necessary for anyone in command.

Of course, Aqtaay the junior was not Aqtaay, the leader of the Bahri Mamluks who was killed in 652 A.H., i.e. six years before those events.

In this way, Qutuz, May Allaah Have mercy upon him, was able to retain the trust, and give the matter to those who were quite fit for it, be they from among the Bahri or Mu‘izzi Mamluks. Of course, this indicated the extent to which Qutuz, May Allaah Have mercy upon him, was dispassionate and politically intelligent. That is because by so doing, he would attract the Bahri Mamluks who fled to the different parts of Shaam andTurkey, and set their hearts at rest, which would lead, later, to the stability of circumstances in the country, and provide the state with the opportunity to benefit from the excellent military experience of the Bahri Mamluks.

Furthermore, Qutuz, May Allaah Have mercy upon him, arrested some heads of affliction who tried to rebel against his authority and power, which brought about relative quietness inEgypt.

Well-aware of the fact that unless the people were engaged in Jihaad, they would be preoccupied with their own selves (and interests), Qutuz, May Allaah Have mercy upon him, from the first moment of his accession to the throne of Egypt, commanded his ministers and leader of the army to prepare the army, get ready, and arrange the rows. In this way, the people were preoccupied with that noble purpose and serious mission, i.e. Jihaad in the cause of Allaah.

The first step, in the policy of Qutuz, May Allaah Have mercy upon him, was to take full control of the circumstances in the country, engage the people in the issues that always gather all individuals of the Ummah, and highlight the real aim of authority, that is, to establish the rulings of Sharee‘ah, defend the country, look after the affairs of people, and protect their benefits, rather than to collect money and ensure the inheritance of the throne to the sons, if not to the grandsons.

Thus, the internal status inEgyptbecame stable, and the people united; and this is a great step towards building nations.

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