By the age of 64 after forty years imprisonment ` Abdu ’ l-Bahá was freed by the Young Turks and he and his family began to live in relative safety.

In response, the Turks began to move into Anatolia in 1073.

After the expansion from its home in Bithynia, the Ottoman principality began incorporating other Turkish-speaking Muslims and non-Turkish Christians, becoming the Ottoman Turks and ultimately the Turks of the present.

Soon after they arrived in the islands in 1492, or 1512, the Spanish began capturing the Taínos of the Turks and Caicos Islands and the Lucayans as slaves ( technically, as workers in the encomienda system ) to replace the largely depleted native population of Hispaniola.

As Turks began entering the region from the north, they established new states, many of which were Persianate in nature.

The struggle began in 1766, when the King's representative in the Bahamas, Mr Symmer, on his own authority, wrote a constitution which legislated for and taxed the Bermudians on the Turks.

When the Khitans began raiding northeast China in 605, a Chinese general led 20, 000 Turks against them, distributing Khitan livestock and women to the Turks as a reward.

Civil war in China was almost totally diminished by 626, along with the defeat in 628 of the Ordos Chinese warlord Liang Shidu ; after these internal conflicts, the Tang began an offensive against the Turks.

It is the castle of Valle Moise which was seized by a band of Turks with the help of local Muslims and only recovered by the Crusaders after they began to destroy the olive trees of Wadi Musa.

A series of attempts by the Ottoman Turks to take the island began in 1431 when Turkish troops under Ali Bey landed on the island, tried to take the castle and raided the surrounding area, but were repulsed.

The French were bombarded by arrows and heavy stones, the Turks swarmed down from the mountains and the massacre began.

A fundamental change occurred when the Fatimid Caliph attempted to push into Syria in the later half of the 10th century, here they were faced with the now Turkish dominated forces of the Abbasid Caliph and began to realize the limits of their current military, thus during the reign of Abu Mansur Nizar al-Aziz Billah and Al-Hakim bi-Amr Allah the Caliph began incorporating armies of Turks and later Black Africans ( even later, other groups such as Armenians were also used ).

While the ethnic based army was generally successful on the battlefields, they began to have negative effects on the Fatimid's internal politics, traditionally the Berber element of the army had the strongest sway over political affairs, but as the Turkish element grew more powerful they began to challenge this, and eventually by 1020 serious riots began to break out among the Black African troops who were fighting back against a Berber / Turks Alliance.

By 1060s, the tentative balance between the different ethnic groups within the Fatimid army collapsed as Egypt was suffering through a serious span of drought and famine, the declining resources accelerated the problems between the different ethnic factions and outright civil war began, primarily the Turks and Black African troops were fighting each other while the Berbers shifted alliance in between.

The Venetians pursued their interest in the Ionian Islands, and in 1499 a war between the Venetians and the Turks began.

However, the outbreak of an epidemic soon began decimating the Turks and the prisoners were recovered, while the survivors were quickly recruited in the Byzantine army.

The Turks began robbing and finally attacking the largely unarmed host.

During the Karakhanid era, the local population became increasingly Turkic in speech-initially the shift was linguistic with the local people adopting Turkic speech, then the poorer Turks also began to settle.

Considerable Turkmen settlement began during the Seljuq era when Toghrul entered Iraq in 1055 with his army composed mostly of Oghuz Turks.

On December 7, 1915, the Turks, under their commander, the German Field Marshal Baron von der Goltz, arrived at Kut and began a siege.

These years presumably had a great influence on Vlad's character and led to Vlad's well-known hatred for the Ottoman Turks, the Janissary, his brother Radu for converting to Islam and the young Turkish prince Mehmed II ( even after he became sultan ).

In 893, Ismail invaded and defeated the Karluk Turks, taking Talas and converting the Nestorian church there into a mosque.

Adams accepted that the Greek fight for independence from the Turks was only the beginning of a long conflict between Islam and the West.

Mosques first arrived in the Ottoman Empire ( mostly present-day Turkey ) during the 11th century, when many local Turks converted to Islam.

Following the adoption of Islam c. 950 by the Kara-Khanid Khanate and the Seljuq Turks, who are both regarded as the ethnic and cultural ancestors of the Ottomans, the administrative language of these states acquired a large collection of loanwords from Arabic and Persian.

This conflict dates back as far as the initial thrust of Islam into Europe, its eventual expulsion in the Iberian reconquest, the attacks of the Ottoman Turks on Eastern Europe and Vienna, and the European imperial division of the Islamic nations in the 1800s and 1900s.

From the 6th to the 13th century it grew larger and more populous than modern Samarkand and was controlled by the Western Turks, Arabs ( who converted the area to Islam ), Persian Samanids, Kara-Khanid Turks, Seljuk Turks, Kara-Khitan, and Khorezmshah before the Mongols arrived in 1220.

This argument distinguishes the relatively recent violence and warfare that followed the conquests of the Turks from the general advance of Islam, the significance of which is dismissed by Runciman and Asbridge.

Under Uzbeg and his successor Janibeg ( 1342 – 1357 ), Islam, which among some of the Turks in Eurasia had deep roots going back into pre-Mongol times, gained general acceptance, though its adherents remained tolerant of other beliefs.

The population of the Golden Horde were largely a mixture of Turks and Mongols who adopted Islam later.

In the Southeast of the cathedral is a newly-formed Turkish neighborhood, but the majority of the local Turks are members of the Christian faith ( i. e., Greek Orthodox or of ethnic Greek origin, Eastern Rite and Catholic converts ) other than practising Islam, who arrived in France after World War I to escape religious persecution.

Islam was then established permanently in Urfa by the empires of the Ayyubids ( see: Saladin Ayubbi ), Seljuks and Ottoman Turks.

In the 1860s, literature produced in the Mashreq ( the Levant and Mesopotamia ) which was under Ottoman control at the time, contained emotional intensity and strongly condemned the Ottoman Turks for " betraying Islam " and the Fatherland to the Christian West.

Additionally, by adopting Islam, the Central Asian Turks and Mongols also adopted the Persian literary and high culture which had dominated Central Asia since the early days of Islamic influence.

This Oghuz Turk clan converted from Islam to Orthodox Christianity after settling in the Eastern Balkans ( in Bulgaria ) and were called Gagauz Turks.

In his greatest work, Osman, Gundulić presents the contrasts between Christianity and Islam, Europe and the Turks, West and East, and what he viewed as freedom and slavery.

By presenting the contrast of struggle between Christianity and Islam, Gundulić continued Marko Marulić's glorification of the fights against the invading Ottoman Turks.

# The pro-Georgian direction: Georgian historiography has traditionally argued that the Meskhetian Turks, who speak the Kars dialect of the Turkish language and belong to the Hanafi school of Sunni Islam, are simply Turkified Georgians converted to Islam in the period between the sixteenth century and 1829 when the region of Meskheti-Dzhavakheti was under the rule of the Ottoman Empire.

In the 16th century, the Ottoman Turks occupied the area, and also helped to consolidate Islam.

According to a 2012 poll, 72 % of the Turks in Germany believe that Islam is the only true religion and 46 % wish that one day more Muslims live in Germany than Christians.

Samanid weakness attracted into Transoxania the Qarluq Turks, who had recently converted to Islam.

The Turks were considered infidels, and the heresy of Islam alone disqualified them from assuming a more central ( or consistent ) role in the rebels ' propaganda.

The term is used to signify a diocese that no longer functionally exists, often because the diocese once flourished but the territory was conquered for Islam by jihad ( from the seventh century forward ; the Ecumenical Patriarchate of Constantinople, for example, Constantinople being conquered by the Turks in 1453 AD, and now called by them " Istanbul "), or because of a schism.