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Orthodox Christians were the largest non-Muslim group. With the rise of Imperial Russia, the Russians became a kind of protector of the Orthodox Christians in the Ottoman Empire. [3] Conversion to Islam in the Ottoman Empire involved a combination of individual, family, communal and institutional initiatives and motives.
The Ottoman Empire was indeed known at that time for its religious tolerance. Various religious refugees, such as the Huguenots, some Anglicans, Quakers, Anabaptists or even Jesuits or Capuchins were able to find refuge at Istanbul and in the Ottoman Empire, [12] where they were given right of residence and worship. [13]
Non-Muslims were not allowed to carry weapons or ride horses in the city of Konstantiniyye. [2] Many individual Christians were made martyrs for stating their faith or speaking negatively against Islam. [8] [9] The Ecumenical Patriarch was recognized as the highest religious and political leader, ethnarch of all Orthodox subjects.
The Ottoman Turks conducted a large-scale genocide and ethnic cleansing of the ancient and indigenous Greek, Armenian, Assyrian, and Maronite Christian inhabitants of Anatolia, northwestern Iran, the fringes of northern Iraq and northern Syria, and Mount Lebanon during and immediately after World War I, [76] resulting in well over 3 million ...
A more recent thesis suggests that the rise of the Safavid Empire resulted in a Sunni-Shi'a divide, which threatened the Ottoman aspirations to lead the Muslim community. [2] According to this view, this led to the rise of Sunni orthodoxy in the Ottoman Empire as a response to the rise of Qizilbash and Shi'ism amongst Safavids.
An example of an early Shia–Sunni fitna shootout occurred in Kurram, one of the tribal agencies of the Northwest Pakistan, where the Pushtun population was split between Sunnis and Shia. In September 1996 more than 200 people were killed when a gun battle between teenage Shia and Sunni escalated into a communal war that lasted five days.
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 ...
[9] Mustawfi wrote that Sunni populations were dominant in major cities, while Twelver Shia Islam was concentrated in regions like Gilan, Mazandaran, Ray, Varamin, Qom, Kashan, Khuzestan, and Sabzevar in Khorasan. In the Timurid period and notably under the Sunni Aq Qoyunlu, Shia Islam was prevalent among the peasantry in various regions of ...