The Conquest of Constantinople and the Sultan’s Devotion

It is reported by the Turks that Constantinople was captured on a Wednesday. On the following Friday, which they consider their holy day of worship (similar to Sunday for Christians), the victorious Sultan—now titled Emperor—went in full ceremonial pomp to the Church of Santa Sophia. He went there to give thanks and offer his devotions for the conquest.

The grandeur of the church greatly impressed him. So much so that he immediately increased its yearly endowment by ten thousand zechins. This income was intended to support the Imams, priests, doctors of the law, and other scholars who serve there. These religious officials are responsible for the continuous education of youth, teaching them to read and write, as well as instructing them in the principles of their law and religion.

Royal Tombs and Religious Foundations

Since that time, other sultans have added their own contributions to Santa Sophia. They built nearby chapels and tombs, called turbes, where members of the royal family are buried. One famous tomb contains Sultan Selim, surnamed Sarhoşe, or “the Drunken,” along with his hundred children. These constructions were accompanied by additional endowments, including oil for lamps and candles that burn day and night, and support for those who offer prayers for the souls of the deceased Private Tour Ephesus.

Although these prayers for the dead are commonly practiced, they are not considered a required article of faith. The Turks generally believe that such prayers can help the souls of the departed, but no one is forced to accept this belief.

Support for the Poor and Temple Maintenance

The endowments also cover daily care for the poor. Every day, a number of needy people gather at the gates of the temple to receive food and support. This provision ensures that the mosque is not only a center of worship but also a place of charity.

Additionally, all major yearly revenues and gifts are carefully stored in the mosque’s treasury. These funds are used for the maintenance and repair of the buildings, including rebuilding in case of fire or other accidents. Through these provisions, Santa Sophia continues to serve as a religious, educational, and charitable institution, reflecting the lasting influence of the sultans’ generosity and devotion.

The Study of the Royal Revenues

The detailed knowledge of the royal mosque revenues is not open to everyone. It is mainly studied and understood by those who are appointed to manage these religious foundations. The records are carefully kept, and only trained officials are allowed to examine the full accounts. These documents are said to be very long and detailed, containing lists of rents, gifts, and many other sources of income.

However, according to reliable reports from people who do not exaggerate, the yearly revenue of the great mosque of Santa Sophia is believed to amount to about one hundred thousand zechins. This is a very large sum of money. What is especially remarkable is that this income does not come from lands outside the city walls. Instead, it is collected entirely from properties, shops, houses, and other sources located within the city itself Private Tour Guide Ephesus.

The Sultan as a Tenant

One of the most surprising facts about this arrangement is that even the Sultan himself is considered a tenant of this religious foundation. The imperial palace, or Seraglio, stands on land that was once part of the grounds belonging to the great church of Santa Sophia during the time of the Christian emperors. These lands were formerly connected to the sanctuary and gardens dedicated to that sacred building.

After the conquest of the city, the Ottoman rulers respected the religious history of the site. Although the location was highly suitable for a palace because of its beautiful and strategic position, the land was not simply taken without acknowledgment. Instead, the Sultan agreed to pay a daily rent for the ground on which the palace stands.

The Symbolic Rent Payment

The daily rent paid by the Sultan amounts to one thousand and one aspers. The addition of the single extra asper is symbolic. It serves as a sign that one thousand aspers alone would not be considered sufficient payment for land that was once set apart for sacred use. The extra coin shows respect and recognition of the religious value of the property.

This payment also leaves open the possibility that future rulers, moved by greater devotion or generosity, might increase the amount. In this way, the arrangement reflects both political authority and religious sensitivity.

Respect for Sacred Foundations

This example shows how seriously religious endowments were regarded. Even after political and religious changes, the income and property connected to important holy places were preserved and even strengthened. The idea that sacred land should not be entirely separated from its religious purpose influenced the way it was managed.

By maintaining such payments and respecting old foundations, the rulers demonstrated that religion remained closely connected with government and public life. The system allowed the mosque to continue receiving strong financial support, while also showing honor toward the sacred history of the place.

Who the Emirs Are

The Emirs, also called the descendants of the Prophet, are counted among the religious people in their society. They are believed to come from the family line of the Prophet Muhammad. Because of this claimed noble origin, they are treated with special honor and respect. One of the main signs that shows their status is the green turban they wear. This deep green color is connected with the Prophet and is seen as a symbol of his holy lineage.

Out of respect for what is considered sacred blood, many privileges are given to the Emirs by the civil authorities. It is forbidden for ordinary people to insult, strike, or publicly dishonor them. Such actions are considered serious offenses. This protection is meant to preserve the dignity of their supposed noble ancestry and religious importance.

Privileges and Authority Among the Emirs

Although the Emirs enjoy many privileges, they are not completely without control. They have a chief leader called the Nakib Efendi, who acts as their head and supervisor. Under him are officers who help manage the affairs of this group. The chief has strong authority over the Emirs and can discipline them when necessary Private Tour Guide Ephesus.

However, even when punishment is required, it is usually handled in a quiet and respectful manner. Public punishment is often avoided so that the honor of their lineage is not openly damaged. This shows how much importance is placed on preserving their reputation and social standing.

Questions About Lineage and Public Perception

In reality, not all Emirs can clearly prove their descent from the Prophet. Some only claim this ancestry without strong evidence. At times, records of genealogy may be prepared or supported by officials to strengthen such claims. This practice can create doubt among the general population.

Because people are aware that some claims of noble descent may be uncertain, they sometimes show less respect to the group as a whole. If an Emir behaves in a disorderly or improper way, people may first remove the green turban out of respect for the symbol, and then deal with the person as an ordinary individual. This action shows that the honor is attached more to the symbol and lineage than to personal behavior.

Roles and Occupations of the Emirs

Another officer among them is called the Memdar, who carries the green banner of the Prophet during public ceremonies when the Sultan appears. This role is symbolic and shows the connection between political authority and religious tradition.

The Emirs are allowed to hold different offices within the empire, but many of them do not engage in common trades. Some are involved in certain forms of commerce, including trade related to captives, which in earlier times was considered acceptable within the laws and customs of the empire.

Overall, the Emirs hold a unique position that combines religious honor, social privilege, and ceremonial duty. Their importance comes mainly from their claimed descent and the respect given to their symbolic connection with the Prophet, rather than from a specific religious office or daily religious function.

Payment for Legal Decisions (Fetfas)

When the Mufti gives legal decisions, which are called Fetfas, he does not personally receive any direct payment for them. A Fetfa is an official answer to a religious or legal question, and it has an established fee. Although each Fetfa costs eight aspers, the money does not go to the Mufti himself. Instead, the payment is divided among his officers who assist in preparing the decision.

The officer known as the Mupwedegi, who first examines and organizes the question, receives five aspers. Another officer, called the Mumeiz, who carefully copies or writes the question in a clear form, is paid two aspers. The person responsible for keeping and applying the official seal receives one asper. In this way, the system supports the staff who help manage the legal and administrative work of the Mufti’s office, while the Mufti’s role remains more focused on judgment and authority rather than direct financial gain from each case.

Gifts and Formal Visits

Although the Mufti does not earn money from Fetfas, he still receives other forms of income and honor. When he first enters his office, he is visited and formally greeted by ambassadors and representatives of foreign princes. Agents of various provincial governors also come to pay their respects Private Tour Guide Ephesus.

These visitors do not come empty-handed. It is customary for them to bring valuable gifts as a sign of respect and goodwill. Through these ceremonial visits and offerings, the Mufti may collect a large sum of money, sometimes amounting to many thousands of dollars. These gifts are seen as part of diplomatic and social custom rather than official salary.

Support After Removal from Office

If a Mufti is removed from his office only by the will of the Sultan, and not because of a crime or failure, he is usually given some form of compensation. This compensation often takes the form of an arpalik. An arpalik is the right to manage certain judicial posts or positions in different provinces.

By supervising these posts and their income, the former Mufti can maintain a respectable livelihood. This arrangement allows him to live comfortably even after losing his highest position, and it shows that his past service is still recognized by the state.

Influence and Authority in the Empire

The Mufti is a person of great importance in the empire because his advice carries strong influence with the Sultan and the Grand Vizier. His opinions on legal and moral matters are taken seriously, and his reports can affect major political decisions. Because of this influence, his favor is highly valued by powerful officials and nobles.

Many of the great men of the empire try to gain his goodwill. They understand that kindness, respect, and generous gifts are effective ways to secure his support. In that society, presents and tokens of respect often have more influence than formal obligations or personal merit alone.

For this reason, the Mufti’s position is not only religious but also political and social. His judgments, words, and approval can shape the careers of others and influence important affairs of the state, making him one of the most respected and courted figures in the empire.

Independence of the Emaums

In religious matters, the Mufti does not have direct control over the Emaums in their daily work. He does not manage the order or government of each parish. There is no strong hierarchy or church structure in which one Emaum rules over another. Each Emaum is independent in his own parish and leads his local congregation without interference from other religious leaders.

However, Emaums are still subject to the civil authorities in matters of law. In civil and criminal cases, they must answer to the chief magistrates of the state, just like other citizens. Their independence applies mainly to their religious duties, not to political or legal matters.

Because of the simple way Emaums are appointed, and because there is little difference between religious leaders and ordinary people, their system may appear similar to independent church movements in other countries. The clergy are not separated from the people by special holy orders or permanent ranks. Instead, they serve in their role for as long as they hold their office. Once removed, they return to ordinary life Ephesus Daily Tour .

Respect for Churchmen and Lawyers

Religious scholars and lawyers are highly respected in society. This respect is shown in the formal titles used when writing or speaking to them. Official letters often address them with great praise, using words that honor their wisdom, knowledge, and skill. They may be called the glory of judges and wise men, and their learning and eloquence are admired.

Such titles show how important religious and legal learning is in their culture. Those who understand the law and religion are considered valuable to the order and stability of the empire. Their wisdom is seen as something that should grow and increase for the good of all.

The Mufti’s Investiture Ceremony

When a new Mufti is chosen, there is only a simple ceremony for his appointment. He presents himself before the Sultan. The Sultan then honors him by placing on him a valuable robe or veil made of rich sable fur. This garment is very expensive and shows the high dignity of the office.

In addition to the robe, the Sultan gives the Mufti a gift of gold. The gold is placed in a handkerchief and personally given to him. The Sultan puts it into the fold of the Mufti’s garment as a sign of favor and trust. This act confirms his position and shows royal support.

The Mufti’s Salary and Income

The Mufti also receives a daily salary, which is paid in aspers. This regular payment provides him with a comfortable income. However, he does not have many other fixed sources of revenue.

One important privilege he holds is the power to appoint certain religious officials to positions in royal mosques. These positions, sometimes connected with stipends or benefits, can be given to others. It is said that the Mufti may sell or grant these offices in ways that benefit himself, and this practice is not always considered improper in that system.

In this way, the Mufti’s income comes partly from his salary and partly from his influence over religious appointments. His wealth and honor both depend greatly on the favor of the Sultan and the authority of his office.

Qualifications of the Emaums

The Emaums, or local parish priests, must meet certain basic requirements before they can serve in their office. First, they must be able to read clearly from the holy book, the Alcoran. They must also be known as men of good reputation and honest moral lives among their neighbors. Their character and behavior are very important, because they are expected to guide the religious life of the community.

Before becoming an Emaum, a person usually learns the proper way to perform religious duties, including the call to prayer. At the appointed times of prayer, he must be able to call the people together from the top of the mosque tower. During this call, he repeats the traditional words that praise God and declare faith, reminding the people that God is great and that Muhammad is His Prophet. This call invites the community to gather for worship and prepares them spiritually for prayer.

Appointment and Approval Process

When an Emaum dies or leaves his position, the people of the parish may recommend a new candidate. They present his name to the Prime Vizier and declare that the person is suitable, knowledgeable, and worthy of the office. Sometimes they may even suggest that he is more learned than the previous Emaum Ephesus Daily Tour.

To make sure the recommendation is true, the candidate is usually asked to read a portion of the Alcoran in the presence of the Vizier or another authority. This serves as a simple test of his learning and ability. If he reads well and shows proper knowledge, he is approved for the position. After this, he receives an official document, often called a mandate, which confirms his appointment. This process is direct and does not require many complex ceremonies.

Nature of the Office

The appointment of an Emaum involves very little formal ceremony. In their belief, no special spiritual character or permanent priestly status is given to him. He is not considered a different kind of person set apart by sacred rites, as in some other religious traditions. Instead, he is simply a member of the community who performs a religious duty.

If he is later removed from his position, he returns to being an ordinary member of society. His role is defined mainly by the office he holds, not by a lifelong religious order. Even his clothing is not very different from that of other people. The main distinction is that he often wears a larger turban, similar to that worn by scholars and lawyers, and keeps a serious and respectful appearance.

Duties in the Mosque and Community

The primary duty of the Emaum is to call the people to prayer and lead them in worship at the mosque at the proper hours. He also reads and repeats selected verses from the Alcoran, especially during the important Friday prayers. His voice and guidance help maintain order and devotion within the congregation.

Most Emaums do not regularly give sermons unless they are especially skilled or confident in teaching. Preaching is often left to professional religious speakers who are trained for that purpose. These preachers may spend much of their time in religious schools or convent-like institutions, where they study and prepare for teaching. In this way, the Emaum mainly focuses on leading prayer and maintaining daily religious practice, while more advanced instruction is given by specialized scholars.

The Office of the Judge of the Militia

The office that comes next after the Mufti is called the Kadelefchere, or the Judge of the Militia. This official is similar to a Judge Advocate and has the authority to decide many kinds of legal cases. His power is not limited only to military matters, but can also extend to other law disputes when needed.

In this system, the soldiers of the empire enjoy a special privilege. They have influence and authority over many other groups in society, yet they are mainly judged and governed by their own officers and legal authorities. This means that the military class is, in many ways, separate from the rest of the population in matters of law and discipline.

Before a man can become Mufti, he must usually pass through the office of Kadelefchere. He must perform well and earn approval in this important position before he can rise to the highest religious office. This shows that experience in law and judgment is considered necessary for greater responsibility.

The Rank of the Mollas

Below the Kadelefchere are the Mollas, who are also respected legal and religious officials. There are two main kinds of Mollas, distinguished by their rank and salary. One group receives three hundred aspers, and the other receives five hundred aspers. These titles help show their level of authority and responsibility Ephesus Daily Tour.

The Mollas of the lower rank usually act as chief judges in smaller provinces. Under their authority are local judges, known as Kadees, who serve in poorer or less important towns. The higher-ranking Mollas, however, have greater power. Their authority can extend over the whole region governed by a Beglerbeg, and they supervise judges in wealthy and famous cities.

Because of their experience and learning, some Mollas eventually rise to the office of Mufti. However, this promotion does not happen quickly. They must advance step by step, serving in several important judicial posts before reaching the highest level. For example, a judge might first serve in a major city such as Bursa, then in Adrianople, and finally in the capital, Constantinople. After holding such important positions, he may then be considered for the office of Kadelefchere and later for the office of Mufti.

The Role of the Kadees and Religious Law

The Kadees, who are the ordinary and lower-level judges, are also counted among the religious scholars. Even though they deal with civil disputes, their work is closely connected with religion. In the Ottoman understanding, civil law is believed to come from the teachings of their Prophet and the traditions of their faith.

Because of this belief, legal judgments are not seen as separate from religion. Instead, they are treated as part of the same moral and spiritual system that guides worship and daily life. The scholars who interpret the law, whether they are Muftis, Mollas, or Kadees, are all respected as religious figures. Their duty is not only to judge legal matters but also to protect justice according to religious principles.

For this reason, the legal system and the religious system are closely united. The judges are expected to show fairness, wisdom, and knowledge of both law and faith. In this way, the administration of justice is considered a sacred responsibility, and those who serve in these offices hold an important place in both government and religion.

The Mufti’s Power to Interpret the Law

The Mufti has a wide and important role in interpreting religious law. It is generally accepted that their law is not fixed forever, but can be explained and applied differently according to the time, place, and condition of the empire. Although religious teachers often speak about the perfection of their holy book, wiser scholars believe that the Mufti has the authority to explain the law in ways that make it more suitable for changing situations.

They believe that the law was never meant to block the spread of faith or create unnecessary difficulty. Instead, it was meant to support and strengthen the faith. For this reason, the law may sometimes be understood in a broader and more flexible way when strict words do not fit the real needs of life. In matters of religion and conscience, the Mufti is often asked to give guidance on difficult and unusual questions.

Adapting Religious Duties to Different Conditions

One famous example concerns a question about prayer in very northern regions of the world. It was asked how a Muslim who lived in a place where winter daylight lasted only one hour could perform the five daily prayers required within twenty-four hours. Normally, these prayers are said at morning, noon, afternoon, sunset, and night. However, when there is almost no daylight, these divisions of time become impossible to follow in the usual way Ephesus Daily Tour.

To answer this, the Mufti explained that God does not command people to do what is impossible or overly difficult. Therefore, religious duties should be adjusted according to time and place. He advised that the person could say short prayers once before daylight, twice during the short hour of light, and twice after darkness. In this way, the obligation would still be fulfilled, even under unusual conditions.

Direction of Prayer at Sea

Another question was about the direction of prayer, which must face the holy city of Mecca. At sea, sailors often had no clear way to know the correct direction, especially since many lacked good knowledge of geography. This made it difficult to follow the proper rule during prayer.

The Mufti gave a practical solution. He suggested that a person at sea could make a gentle circular movement while praying. By doing this, they would face the holy city at some point during the prayer. In a situation full of uncertainty, this was considered an acceptable way to perform the duty.

Difficult Moral Questions and Mercy

Many complex cases of conscience were brought to the Mufti for judgment. One notable example happened during wars between a Christian emperor and an Ottoman sultan. The question was whether a small number of Christian prisoners could be exchanged for a larger number of Muslim captives. The Mufti found this problem very difficult. On one side, it seemed wrong to value a Muslim less than a Christian. On the other side, refusing the exchange could harm many Muslims who needed rescue.

After consulting respected scholars, he found that different authorities had opposing views. In the end, he chose the opinion that showed the most mercy and compassion, believing this to be the wiser decision.

Punishment and the Limits of Office

While holding his title, the Mufti was rarely executed. If he lost favor or committed serious errors, he was usually removed from office first. After losing his position, he could then be punished like any other official. Only in cases of very serious crimes, such as treason, would he face harsh punishment. This shows that, although the office was respected and powerful, it did not fully protect a person from justice or political consequences.

The Sultan and the Mufti in Matters of State

In affairs of the state, the Sultan often asks for the opinion of the Mufti, especially when dealing with very serious issues. These issues may include the punishment of a powerful person, the decision to start a war, to make peace, or to change important laws and policies in the empire. By asking the Mufti for advice, the Sultan appears more just and religious in the eyes of the people. This practice also helps the public accept his decisions more willingly, because they believe the judgment is guided by religion and law, not only by personal power.

It is said that very few high officials, such as a Vizier or a Pasha, are removed from their positions or punished without the Sultan first supporting his actions with the Mufti’s ruling. Human nature often trusts decisions that seem fair and lawful more than those made only by force. Even though the Sultan holds great authority and is seen as the main source of justice, he rarely ignores the religious authority that their faith places in the Mufti as the final judge in difficult questions.

When the Mufti Cannot Give a Clear Answer

Sometimes the Sultan sends difficult questions to the Mufti that he cannot answer with a clear and satisfied conscience. When this happens, important matters of the state may face delays and obstacles. In such situations, the Mufti may be quietly removed from his position, and another scholar is appointed to take his place. This new Mufti is expected to give a judgment that better supports the interests and goals of the Sultan Ephesus Daily Tour.

If the second Mufti also refuses or cannot give a favorable answer, he may also be replaced. This process can continue until someone is found who can provide a decision that agrees with what the ruler desires. Although the office of Mufti is considered sacred, political needs sometimes influence how the role is used.

Changes in Respect for the Office Over Time

In earlier times, Ottoman rulers treated the office of the Mufti with great respect. No war or major project was started without first asking for his religious approval, much like ancient rulers who consulted oracles before taking action. His decision was seen as necessary for gaining success and divine blessing.

However, in later times, this tradition became less strict. Consultation with the Mufti was sometimes done only as a formality. In many cases, the Prime Vizier, confident in his own wisdom and authority, would act first and seek religious approval afterward. This change shows how political power gradually became more independent, even though the appearance of religious legitimacy was still maintained.

Sedition and the Rise of a New Sect

After the death of the fifth Sultan of the Turks, a man named Scheibech Bedredm, who had been Chief Justice to Muʾsa (brother of the Sultan), was exiled to Nice in Russia. While in exile, he conspired with his servant, Burgluzes Mustapha, to create sedition and provoke a second war. They decided that the most effective way to stir unrest was to introduce a new sect and religion, one that challenged the traditional Mahometan superstitions Private Ephesus Tours.

Preaching a New Doctrine

Burgluzes disguised his ambition under a serious and religious appearance and traveled to Adrianople, also called Carta. There, he began preaching ideas designed to appeal to the people’s desires for freedom and personal interpretation of religion. He spoke about liberty of conscience and the mystery of revelations, presenting doctrines that were unusual and contrary to established Mahometan beliefs.

Using all the persuasive arts known to teachers and orators, Burgluzes quickly gained followers. His teachings attracted many people who were dissatisfied with the traditional order, including those who were eager for a reason to challenge their ruler. In a short time, his disciples numbered far more than he had expected, showing the appeal of his new doctrines among the people.

Gathering Followers of All Backgrounds

Seeing the success of his servant, Bedredm fled from Nice and moved to Faldcbid. There, he disguised himself as a devout religious man and withdrew into a forest. In this remote area, he began gathering followers from the margins of society—thieves, robbers, and outlaws who were excluded from regular social and religious life. By appealing to their grievances and offering them a new spiritual and social identity, Bedredm created a small but dedicated group of adherents, ready to follow his leadership.

The Danger of Sectarian Movements

This story illustrates how religious ideas could be used as a tool for political rebellion in the Ottoman Empire. By presenting a new doctrine and promising freedom from traditional restrictions, ambitious individuals could attract followers, including those at the edges of society. These movements were dangerous because they combined spiritual authority with political ambition, challenging both religious orthodoxy and state power.

The rise of Bedredm and Burgluzes’ sect shows the deep connection between religion, social unrest, and political intrigue in the Ottoman world, where faith and power often intersected in unpredictable and sometimes violent ways.

Sects and Heresies Among the Turks

It is commonly believed that there are seventy-two sects among the Turks, though the actual number is probably higher. The precise count is unknown because many minor groups and local variations are often overlooked. Turkish scholars connect this number to an old belief about the seventy-two nations into which the world was divided after the confusion of languages at Babel. They see this as a symbol of future religious divisions.

According to this interpretation, seventy sects arose among the Jews, seventy-one among the Christians, and the Muslims received one final and ultimate religion. In their view, Islam represents the complete fulfillment of true doctrine, and it marks the end of the many errors and deviations that human judgment had created in the earlier faiths. They believe that in this last religion, the mystery of iniquity is confined, and the paths of error are finally corrected.

Influence of Other Religions

Despite Islam being considered the ultimate religion, sects and heresies still exist among the Turks. Many of these divisions are influenced by Christian doctrines or by local practices that deviate from orthodox Islam. These heretical sects vary in size and influence, but they are seen as potentially dangerous because they may encourage misinterpretation of the law and weaken unity within the empire Private Ephesus Tours.

In earlier times, there were even groups of fanatic Muslims who began by meeting secretly in religious congregations. Over time, some of these groups became more organized and armed, posing a direct challenge to the authority of the government. Their activities showed how religious disagreement could have both spiritual and political consequences, especially when zeal and passion escalated into rebellion.

Religious Zeal and Social Consequences

The existence of multiple sects highlights the diversity of thought even within a single faith. While Islam is considered complete and final, human interpretation and deviation continue to produce new ideas and groups. This diversity can foster both healthy debate and dangerous conflict, depending on how strongly the groups adhere to or deviate from official doctrine.

Understanding these sects is important for seeing how Ottoman society balanced religious orthodoxy with social order. Sects, heresies, and differing interpretations of law and faith influenced politics, governance, and daily life. They remind us that religion in the Ottoman Empire was not static but dynamic, shaped continuously by belief, interpretation, and human action.

Religious Differences and Disputes Among the Turks

Even among people who share the same basic principles of religion, there is often a wide range of beliefs and practices. While humans have a rational soul capable of understanding God, they frequently create very different systems of worship. Many follow superficial or weak structures, building only “straw and stubble” in their faith, while a few construct solid, durable systems. These systems often lack uniformity, harmony, or agreement, leading to confusion and division within the same religion.

This diversity and disagreement are so great that it seems, as some believe, the “god of this world” has blinded the hearts of those who do not follow the true light, leaving them unable to perceive the full truth of the Gospel or divine wisdom.

Islam and Rational Superstition

The Mahometan, or Islamic, religion is often viewed as a remarkable product of human reasoning combined with superstition. At its core, it teaches the worship of one God, which is universally acknowledged as rational. However, beyond this basic principle, it has produced many divisions, interpretations, and customs that are not always logical or consistent Private Ephesus Tours.

Within Islam, there are numerous sects, opinions, and orders, each claiming authority and correctness. Followers of one group often consider opposing groups to be impure or unholy. These divisions are maintained with great zeal, leading to debates, disputes, and sometimes even enmity between different sects.

Observation and Study of Modern Sects

I have made careful observations of these differences among the Turks, focusing especially on modern times. I noticed that the variety of sects has increased in recent generations, and many of their beliefs and practices are maintained with passionate dedication. Some are simple and straightforward, while others are complex and elaborate.

In my research, I found that few authors have satisfactorily explained the nature and variety of these sects. Therefore, I have aimed to describe them as accurately as possible, based on my own careful study and the information I could gather. By documenting these differences, it becomes clear how religion, interpretation, and human passion combine to produce a wide range of beliefs and practices within the same faith.

Emulation, Zeal, and Division

The result of these differences is both competition and conflict. Each sect strives to assert its understanding as the truest, while condemning others as wrong. This emulation and zeal demonstrate how deeply religion shapes social and personal life, guiding not only faith but also behavior, alliances, and social divisions within the Ottoman world.

Even with a shared foundation of belief in one God, the diversity of sects shows the complexity of human interpretation and the persistence of religious enthusiasm in shaping society.

Fleeing During Plagues

The Wise and the General Population

While many Turks faced contagious diseases with reckless courage, some people chose a different path. Especially the Kadees and men of the law, who were often more educated and experienced than the general population, preferred to protect their lives by retreating to private villages with cleaner air. These individuals understood, through reason and observation, that fresh and healthy air could preserve life during outbreaks of plague.

By taking this precaution, they often survived and were able to return to their homes healthy and strong, even when their neighbors, less cautious or less knowledgeable, had perished. This practice became common among a group of Turks known as the Jebare. Another group, called the Kadere, followed slightly different customs, but the principle remained the same: careful management of risk could protect life without abandoning religious duty.

Religious Diversity and Confusion

One of the most striking observations about human society is the incredible variety of religions. Despite all humans sharing similar rational capacities and the same natural inclination to worship a deity, countless different faiths have developed over time. Each religion often has its own interpretations of God, moral rules, and practices, leading to widespread diversity of belief Private Ephesus Tours.

It is particularly surprising that societies capable of advanced governance, law, and rational thought often adopt religious beliefs that seem fanciful or superstitious. In some nations, people place trust in stories told by elderly women, the predictions of fortune-tellers, or the visions of solitary hermits. These practices, though widely accepted, may appear strange or irrational to outsiders.

Similar Foundations, Different Practices

Even among people who share the same basic principles of faith, there can be significant differences in interpretation and practice. While the foundation of belief may be the same, the forms of worship, rituals, and rules often vary. These differences create disagreement and division even among those who otherwise follow the same religion.

For the Turks, this diversity is evident in the distinctions between groups like the Jebare and the Kadere, as well as in broader debates about fate, predestination, and religious duty. While some follow extreme courage in the face of danger, others take precautions guided by reason. This combination of faith and practical judgment reflects the complexity of Ottoman religious life, where doctrine, tradition, and personal understanding often intersect in unexpected ways.

Exposure to Disease and Fearlessness

The Turks’ belief in predestination and fate greatly influences how they respond to contagious diseases, including the plague. Because they think that God has already determined the time of each person’s death, they often show extraordinary courage, sometimes bordering on recklessness.

It is reported that some Turks will even take the contagious shirt from a deceased person and put it on themselves without hesitation. In wealthy households, it is common for many servants to sleep in the same room, regardless of whether some are sick and others are healthy. As a result, entire households have often been wiped out during outbreaks. In some cases, families of two hundred people, all young and healthy, have perished in the height of summer due to plague. Sometimes no one survives to claim the inheritance, and the Grand Signior, or Sultan, becomes the owner of the property by default.

Religious Law and Precautions

Although Islamic law does not require people to abandon the city, leave their homes, or avoid those infected when their work or duties call them to such places, scholars still counsel caution. Believers are advised not to enter contagious areas without necessity. This guidance is intended to balance obedience to religious precepts with practical concerns for personal safety Private Ephesus Tours.

Despite this advice, during extraordinary plagues, many Turks have shown limits to their courage. Even with strong faith in predestination and trust in the Prophet’s teachings, the sheer fear and terror caused by a severe epidemic can overpower their resolve.

Social and Practical Consequences

This attitude toward disease has both social and practical consequences. Entire households and communities could be wiped out in a single outbreak. The concentration of people in one room, combined with a disregard for avoiding contagion, meant that infection spread rapidly. While their courage is remarkable, it also resulted in significant loss of life.

At the same time, the system reflects the Turkish commitment to faith and duty. People continue to serve in their offices, care for the sick, and manage their households despite the risks, trusting that God controls life and death. This belief in predestination shapes both personal behavior and societal outcomes, showing the deep intertwining of religion, duty, and courage in Ottoman life.

Belief in Predestination and Destiny

The Turks hold a strong belief that every person’s destiny is written on their forehead at birth. They call this Nassip or Tabir, meaning the “Book of Fate” in Heaven. According to this belief, no effort, advice, or wisdom can change what is already written. People are convinced that their life and death are predetermined, and nothing they do can alter it.

This belief in fixed destiny is deeply rooted in the minds of ordinary people and even soldiers. It often leads them to act with extreme courage, sometimes to the point of recklessness. Soldiers may throw themselves into battle without regard for their own safety, seeing their lives as insignificant and willing to risk them to achieve victory. In fact, this belief has often worked to the advantage of the Turks, guiding them in war and other critical decisions Private Tour Ephesus.

Fearlessness in the Face of Danger

This doctrine of predestination also affects how people respond to disease and death. According to the teachings of Muhammad, believers should not abandon their homes even when a plague or deadly infection strikes. The idea is that God has already determined the time and manner of each person’s death. Because of this belief, many Turks will care for the sick and even enter infected areas without fear, treating those afflicted by plague as normally as people treat those suffering from less dangerous illnesses such as gout or fever.

Even when they observe that Christians often escape the plague by fleeing to healthier areas, while others remain and die, their belief in predestination is so strong that they continue to follow the same practice. They consider avoidance of danger unnecessary because God’s will cannot be evaded.

Social and Military Implications

This faith in fate has wide-ranging effects. On the battlefield, it makes soldiers fearless and extremely determined. In daily life, it encourages courage and devotion in the face of epidemics and other hazards. While outsiders may see these actions as reckless or foolish, the Turks see them as obedience to God’s will.

Overall, the doctrine of destiny, or Nassip, shapes both the spiritual outlook and practical behavior of the Ottoman people. It explains their bravery, their acceptance of risk, and their reliance on divine will in both war and daily life, reinforcing a culture of courage and devotion deeply rooted in faith.

Endowments and Wealth of Turkish Mosques

In summary, the wealth and support of Turkish mosques come from a combination of donations, lands, rents, and charitable gifts. Royal mosques receive large endowments from sultans and royal families, while smaller mosques depend on private gifts, bequests, and income from lands or properties. These revenues are carefully managed to support religious scholars, students, and charitable activities such as feeding the poor, caring for travelers, and maintaining hospitals.

The system is designed so that mosques are not only centers of worship but also centers of learning, social support, and community life. By observing the management of royal mosques, it is possible to understand how other mosques and religious institutions in the empire operate.

The Doctrine of Predestination According to Turkish Scholars

Turkish religious scholars, or doctors of the law, hold a strict view of predestination. Their doctrine resembles, in some ways, the beliefs of certain Calvinist thinkers in Europe. They interpret passages of scripture to support the idea that God determines the fate of every individual. For example, they cite phrases such as “the Lord said to the Potter, ‘What are you making?’ I will harden the heart of Pharaoh” and “Jacob I have loved, but Esau I have hated.” These texts are used to argue that God’s will is decisive in all matters of life Private Tour Ephesus.

The Turks do not give the same final authority to the Old Testament. Instead, they believe that the Qur’an, being more recent, expresses the will of God more clearly and perfectly. For this reason, the teachings of the Qur’an replace the laws of the older scriptures in guiding their faith and practice.

Some scholars go further, claiming that God is the ultimate author of both good and evil. They argue that all events, whether fortunate or harmful, occur according to divine will. This strict view of predestination helps explain why they interpret historical events, including wars and victories, as signs of God’s favor. For example, they saw the outcomes of Sultan Bayezid’s conflicts with his brother Selim as evidence of divine will and guidance.

Conquests and Divine Approval

Turkish scholars also use the empire’s successes as a measure of divine approval. Victories in war, territorial expansion, and prosperity are seen as evidence that God supports their religion and rulers. By observing the outcomes of political and military events, they interpret God’s favor and guidance for both the sultan and the faith as a whole.

In this way, the doctrine of predestination reinforces both religious devotion and loyalty to the state. It connects divine will directly with worldly events, encouraging the belief that the empire’s prosperity reflects the correctness of their religion and the justice of their rulers. This view shaped both the spiritual and political understanding of the Ottoman elite, linking faith and governance in a single system of divine and temporal authority.

Condemnation of Persian Heresy

If a Christian is condemned for claiming the Trinity in God, why should the Persian expect better treatment? Persians are accused of heresy in seventy different passages of the Alcoran. One of the most serious errors among their beliefs is their practice of attending the mosque without participating in prayer.

Mahomet himself said that anyone who goes to the congregation without intending to pray is a hypocrite. Such a person is cursed by God, will not be blessed in his house or property, and the angels will abandon him. Devils will accompany him, and he will not prosper in this life or the next.

Failure to Follow Religious Leadership

In response, the Persians claim that the ancient order of priests is extinct. They say they have no pious leaders to teach or guide them in public prayer. Yet, the Mufti challenges this claim. He asks why they do not follow the example of living, holy persons from the race of Mahomet. He points out that their excuse is invalid, as it comes from hostility toward the Mahometan family. They avoid using Imams or priests because they cannot match the perceived innocence of children Daily Ephesus Tours.

While it is true that their Imams may be morally weak or impure in conduct, the Mufti stresses that this does not excuse disobedience to religious law or public prayer.

Immorality Among Persian Leaders

The Mufti criticizes the Persian king, who acts as their High Priest, for his immoral behavior. He frequents taverns and brothels, engaging in public misconduct. He also keeps concubines, openly taking young women away from their husbands. Such actions, according to the Mufti, corrupt the people and weaken their religious practice.

This combination of heretical doctrine and immoral behavior shows why the Persians are viewed as enemies of orthodox Islam. Their neglect of prayer, rejection of holy leadership, and open immorality make them guilty of serious offenses in the eyes of Mahometan law.