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Islam in the Ottoman Empire

Overview of the role and impact of Islam in the Ottoman Empire

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Part of a serieson Sunni Islam
Beliefs God Prophets and Messengers Holy books Succession to Muhammad Angels Judgement Day Predestination Sahaba
Five Pillars Declaration of Faith Prayer Charity Fasting Pilgrimage
Rightly-Guided Caliphs Abu Bakr Umar Uthman Ali
Sunni schoolsoflaw Hanafi Maliki Shafi'i Hanbali Others Zahiri Awza'i Thawri Laythi Jariri Farahi
Sunni schools of theology Ash'arism and Maturidism (Ahl al-Ra'y) Atharism (Ahl al-Hadith) In terms of Ihsan: Sufis (Ahl al-Wijdanwaal-Kashf)
Contemporary movements Barelvi movement Deobandi movement Salafism Wahhabism Ahl-i Hadith Modernism Neo-traditionalism
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The mihrabofBursa Ulu Camii in the above.

Şadırvan (Interior ablution area) in the above and its Dome in the image below.

It was built by Ottoman Sultan Bayezid I, in between 1396-1400. It is located in the city center of Bursa. Ulu means in Turkish "the greatest" and it is the greatest, the biggest mosqueinBursa.

Sunni Islam was the official religion of the Ottoman Empire. The highest position in Islam, caliphate, was claimed by the sultan, after the defeat of the Mamluks which was established as Ottoman Caliphate. The sultan was to be a devout Muslim and was given the literal authority of the caliph.^{[clarification needed]} Additionally, Sunni clerics had tremendous influence over government and their authority was central to the regulation of the economy. Despite all this, the sultan also had a right to the decree, enforcing a code called Kanun (law) in Turkish. Additionally, there was a supreme clerical position called the Sheykhulislam ("Sheykh of Islam" in Arabic). Minorities, particularly Christians and Jews but also some others, were mandated to pay the jizya, the poll tax as mandated by traditional Islam.^{[citation needed]}

Since the founding of the Ottoman Empire, Ottoman law and religious life were defined by the Hanafi madhab (school of Islamic jurisprudence). With respect to creed, the Maturidi school was majorly adhered to, dominating madrassahs (Islamic Both the Maturidi and Ash'ari schools of Islamic theology used Ilm al-Kalam to understand the Quran and the hadith (sayings and actions of Mohammed and the Rashidun) so as to apply Islamic principles to fatwas (Islamic rulings)).^[1][2][3]

Part of a series on the Alevis Alevism
Beliefs Allah Haqq–Muhammad–Ali Prophet Muḥammad ibn `Abd Allāh Muhammad-Ali Zahir Batin Shariat Tariqat Marifat Haqiqat Wahdat al-wujud Wahdat al-mawjud Baqaa Fana Hal Kashf Keramat Al-Insān al-Kāmil Lataif Four Doors Manzil Nûr Sulook
Practices Zakat Zeyārat Taqiyya Ashura Hıdırellez Nowruz Saya Mawlid Music Düşkünlük Meydanı Fasting Müsahiplik Buyruks
The Twelve Imams Ali Hasan Husayn al-Abidin al-Baqir al-Sadiq al-Kazim ar-Rida al-Taqi al-Naqi al-Askari al-Mahdi
Leadership Nabi Dede Murshid Pir Rehber Baba Jem Cemevi
Important figures Ahi Evren Haji Bektash Veli Sari Saltik Demir Baba Arabati Baba Pir Sultan Abdal Kul Nesîmî Sheikh Bedreddin Börklüce Mustafa Torlak Kemal Baba Ishak Seyid Riza
History Babak Khorramdin Maziar Babai revolt Celali rebellions Ottoman persecution of Alevis Baba Zünnun Rebellion Kalender Çelebi rebellion Nur Ali Halife rebellion Şahkulu Rebellion Battle of Chaldiran Abaza rebellion Koçgiri Rebellion Dersim Rebellion Maraş Massacre Çorum Massacre Sivas Massacre Gazi Quarter riots
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Because of their heterodox beliefs and practices, Alevis have been the target of historical and recent oppression. They sided^[when?] with the Persian Empire against the Ottoman Empire^{[citation needed]} and forty thousand Alevis were killed in 1514 by Ottomans.^[4] The Qizilbash of Anatolia found themselves on the "wrong" side of the Ottoman-Safavid border after 1555 Peace of Amasya. They become subjects of an Ottoman court that viewed them with suspicion. In that troubled period under Suleiman the Magnificent the Alevi people were persecuted and murdered.