The Seljuks were a Muslim dynasty of Oghuz Turkic descent that invaded southwestern Asia in the 11th century. They were nomads who decided to settle down in Persia (now
Iran). They conquered what is now Iraq, and by 1070, they had moved to take what is today
Syria and parts of the Byzantine Empire. The Seljuks fought challenges from the Mongols
and other peoples before finally falling around 1200. Out of the ashes of the Seljuk kingdom
rose the Ottoman Empire, founded by one of the last Seljuk kings, Osman. Around 1299, he
began expanding his empire toward Europe. The Ottomans conquered Greece in 1352. In
1453, they took the seat of the Byzantine Empire, Constantinople, which they renamed
Istanbul. By 1517, they assumed control of Egypt on the African continent. Ottoman sultans
maintained a forceful presence on the edge of Europe through the 1920s.
Which of the following best describes the expansion of the Ottoman Empire?
А
B
The Ottoman Empire was based in Persia, and its territory was contained to what
the Seljuks had conquered before it.
The Ottoman Empire was able to take parts of Europe but never had territory on
the African continent.
The Ottoman Empire was based in Persia, and eventually included Britain and
Germany.
с
D
The Ottoman Empire expanded to parts of Europe and North Africa, including
Greece and Egypt.

a stronger government

may i see the answer choices?

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.