Background A Time of Religious Change

In the early period of Islam, which the writer calls “Mahometanism,” the religion was still new and not yet strong. At that time, much of the world already followed Christianity. Christianity was active and full of devotion, good works, and strong belief. Even though it had been weakened by disagreements and divisions, such as the teachings of Arius and Nestorius, it was still supported by emperors and kings. Because of this support, Christians were not only patient and hopeful, but also protected by political power and strong institutions.

This situation made it difficult for the new Islamic faith to spread easily. It had to compete with a well-established religion that already had loyal followers, respected leaders, and organized communities. As a result, Islam had to act carefully and wisely in order to grow Guided Istanbul Tour.

The Strategy of Tolerance in the Early Period

Since Islam was at a disadvantage in its early years, its leaders used a peaceful and moderate approach. Instead of openly fighting other religions everywhere, they often showed a friendly and tolerant attitude. They offered peace and agreement, especially toward Christians and other religious groups. In areas where Muslim rule became strong, they sometimes allowed people of different religions to continue practicing their faith.

This policy of tolerance was also a form of strategy. It helped reduce conflict and made it easier for people to accept the new rule. Rather than using only force, they tried to win support through diplomacy, promises of peace, and religious flexibility. This approach was especially useful in regions where Christians were numerous and deeply committed to their beliefs.

Similarities Presented with Christian Beliefs

Another important method used was to show some similarities between Islamic teachings and Christian ideas. For example, Islam recognized Jesus (Christ) as a prophet and a holy figure. It also accepted that he was born of a virgin and performed miracles such as healing the sick and raising the dead. Because of these shared ideas, Muslims sometimes spoke of Jesus with respect and honor.

Some Muslims also believed that it would be wrong to think that God would allow such a favored prophet to suffer a humiliating death. For this reason, they denied the crucifixion as it is understood in Christianity. This belief was presented as a way to protect the dignity of Christ rather than to insult him.

Political and Religious Influence

The article suggests that this early tolerance was partly political. When Islam was still growing and facing strong Christian kingdoms, peaceful relations and religious tolerance helped maintain stability. Open violence or harsh pressure would not have been effective against people who valued martyrdom and were protected by their rulers.

Therefore, offering freedom of religion and showing respect toward Christian teachings helped Islam gain acceptance in many places. This policy allowed the religion to expand while avoiding constant conflict. Over time, however, the way this agreement and tolerance were practiced could change depending on political power and historical circumstances.

The Five Main Duties of the Law

Although there were many discussions among scholars about how to explain religious law, a person was still considered a true believer if he followed the five main duties or fundamental principles. These duties were simple but very important in everyday life. They formed the basic religious practice for every follower.

The first duty was cleanliness. Believers were expected to keep their bodies and clothes clean. Cleanliness was not only a physical matter but also a sign of discipline and respect for religious life. Washing before prayer and wearing clean garments were seen as acts of devotion.

The second duty was prayer. Followers were required to pray five times each day at fixed times. These prayers helped people remember God regularly and stay connected with their faith throughout the day. Prayer was both a personal and communal activity, often performed in homes or places of worship.

The third duty was fasting during the month of Ramadan. During this month, believers were expected to fast from dawn until sunset. Fasting was meant to teach self-control, patience, and sympathy for the poor. It was also a time for reflection, charity, and spiritual growth Guided Istanbul Tour.

The fourth duty was giving alms, known as zakat. This was a form of charity given according to certain rules explained by religious scholars. Giving to the poor and those in need was considered a moral responsibility and a way to create a more just society.

The fifth duty was the pilgrimage to Mecca, if a person had the means and health to travel. This journey was seen as a special act of devotion and unity among believers from different regions.

The Core Article of Faith

Despite the many practices and duties, the main belief required was simple: that there is one God and that Muhammad is His Prophet. This statement of faith formed the foundation of the religion. Other practices, such as circumcision, observing Friday as a day of devotion, and avoiding certain foods like pork and blood, were seen as additional acts of obedience rather than the main principles.

Early Attitude Toward Other Religions

A Period of Tolerance in the Beginning

In its early period, the new religious movement presented itself in a moderate and careful way. At that time, many regions were already influenced by Christianity and other established religions. These communities had strong traditions, organized teachings, and devoted followers.

Because the new faith was still growing, it often showed a degree of tolerance toward other religions. Agreements and promises were sometimes made to allow different religious groups to live and practice their beliefs. This approach helped the religion spread peacefully in certain areas and gain acceptance among diverse populations.

Changes Over Time

However, as the political and military strength of Muslim states increased, the situation changed in many regions. The earlier agreements with other religious communities were not always followed in the same way. Political interests, expansion of territories, and social changes often influenced how religious tolerance was practiced.

In some places, different religious groups were allowed to continue their worship but under certain rules and restrictions. In other areas, conflicts and tensions arose due to differences in belief and power. Thus, the relationship between religions varied depending on historical circumstances, leadership, and local conditions.

In simple terms, the religious system described here focused on a few clear duties: cleanliness, prayer, fasting, charity, and pilgrimage. Along with the basic belief in one God and His Prophet, these practices shaped the daily life of believers. While early interactions with other religions sometimes showed tolerance, the way these agreements were followed changed over time as political and social conditions developed.

Origin of the Law and Religion

It is commonly known that the religious law followed by the Turks was believed to be compiled by the Prophet Muhammad. Some old writers claimed that he was helped by other religious figures, but such statements come from historical opinions and should be read carefully. The religion that developed from his teachings came to be known as Islam, and its followers organized their beliefs, laws, and daily life around sacred texts and traditions.

Instead of repeating stories about personal lives, it is more useful to examine the main rules, teachings, and practices of this religion. The religious system of the Turks was based on important books and scholarly interpretations, which guided both spiritual life and civil government. These texts acted like legal and moral codes for the believers and were respected as the foundation of their religious and social order.

The Three Main Sources of Religious Law

The First Book The Alcoran (Qur’an)

The first and most important book is the Alcoran, also known as the Qur’an. This is considered the central holy book of the religion. It contains religious teachings, moral instructions, and guidance for personal behavior and community life. Followers believe that it provides divine direction on how to live, worship, and organize society Guided Istanbul Tour.

The Qur’an also includes some general rules related to justice, ethics, and social order. Because of this, it influenced not only religious practices but also civil laws and governance in many Muslim societies.

The Second Source Traditions and Testimonies

The second source of religious law is the collection of traditions, often called the Sunnah. These traditions include the recorded sayings, actions, and examples of the Prophet. Religious scholars studied these traditions carefully and used them to explain and interpret the teachings of the Qur’an.

The testimony and agreement of wise scholars were highly respected. Their interpretations helped people understand how to apply religious rules in daily life. Over time, these traditions became an essential part of religious law and practice.

The Third Source Reasoning and Interpretation

The third source consists of reasoning and deductions made by religious scholars. When new situations appeared that were not directly explained in the sacred texts, scholars used logic and comparison to form conclusions. This process allowed the law to adapt to changing social and political conditions while still remaining connected to religious principles.

Role of Early Scholars and Leaders

After the time of the Prophet, several important leaders and scholars contributed to the development of religious law. Among them were early caliphs and respected teachers who explained and expanded the legal and religious system. Their writings and decisions were treated with great authority by the believers.

Later, religious authority gradually shifted to leading scholars and legal experts, such as the Mufti in the Ottoman system. These figures were responsible for giving official legal opinions and guiding society in matters of religion and law.

Diversity of Opinions Among Scholars

Although the religious law had strong foundations, there was not always complete agreement among scholars. Different teachers sometimes had different interpretations of the same texts. This diversity shows that the legal and religious system was not entirely fixed but developed through discussion and scholarship.

In simple terms, the religion of the Turks was built on sacred texts, traditions, and scholarly interpretation. Together, these elements formed a structured system that influenced both faith and everyday life, shaping the moral, legal, and social order of their society.

Opinions About the Honesty and Justice of the Turks

In this passage, the author expresses surprise at reading books that praise the honesty and justice of the Turks and describe them as people with strong moral virtues. Some writers, according to the author, admired their discipline, order, and moral behavior. From this praise, a few even suggested that moral life and good behavior were not limited to Christians, and that other societies could also show strong ethical values.

However, the original writer disagrees with this view. He argues that those who praise the Turks too highly may not have carefully studied their history, religion, or daily life. In his opinion, such writers form their judgments without full knowledge. He believes that when people do not understand a culture well, they may create overly positive or overly negative descriptions based on limited information.

In simple terms, this part of the text shows how historical authors often judged other nations through their own religious and cultural beliefs. It also reminds us that historical writings can reflect personal opinions rather than objective facts Guided Istanbul Tour.

The Religion of the Turks in General

Unity of Civil Law and Religion

The text then moves to a general description of the religion of the Turks. It explains that, in their system, civil laws and religious laws were closely connected and often treated as one single body of rules. This means that political authority and religious authority were seen as coming from the same source.

According to the passage, the people believed that their civil laws were given by God through their prophet, just as much as the religious teachings were. Because of this belief, obedience to the law was not only a political duty but also a religious obligation. Citizens were expected to follow the laws of the state with the same seriousness as they followed religious commands.

Historical Comparisons with Other Lawgivers

The author compares this system with earlier lawgivers in history, such as Numa Pompilius and Solon. These figures, according to the text, also connected law with religion in order to strengthen obedience among the people. By presenting laws as sacred, rulers could create a stronger sense of duty and responsibility in society.

The passage suggests that this method of combining religion and law was used in different civilizations, not only among the Turks. It was seen as a way to create social order and stable government.

Laws, Justice, and Divine Authority

The article also states a broader philosophical idea: that all laws related to justice and good government ultimately come from God. The author argues that political authority, whether in Christian, pagan, or other societies, exists under divine permission. Therefore, rulers and governments are part of a larger moral order.

This idea leads to the conclusion that people are expected to obey the laws of their country, even if their rulers are imperfect or harsh. According to the text, obedience is not cancelled simply because a ruler is unjust or because the laws are not perfectly reasonable. Instead, the stability of society depends on respecting authority and maintaining order.

A Historical Perspective

Overall, the corrected article explains that the original text mixes religious, political, and philosophical ideas. It reflects the mindset of an earlier time, when writers often judged other religions and governments through their own beliefs. Today, such texts should be read as historical documents that show how people in the past understood law, religion, and political power, rather than as neutral or fully accurate descriptions of any society.

The Custom of Seeking Legal Approval for War

This passage is written in old English and expresses the opinion of a historical writer about war, law, and political decisions. It describes how, in certain historical narratives, rulers were said to seek religious or legal approval before starting a war. The language of the original text is complex and biased, so it needs correction and simplification for modern readers. The corrected version below explains the ideas in clear and simple English while keeping the historical meaning.

Asking for a Religious Opinion Before War

According to the text, it was considered a usual custom, in some historical accounts, for rulers to ask for the opinion of a religious authority when they wanted to start a war. If a country seemed weak or offered a good strategic advantage, but there was no clear reason for conflict, the ruler would seek a formal judgement from a legal or religious scholar, called the Mufti.

The passage claims that this judgement, sometimes called a “fetva” or legal ruling, would declare whether the war was lawful. The writer suggests that the decision was often influenced more by the usefulness of the war for the empire than by moral or political reasons. Once the ruling was given, the war was presented as justified and acceptable in the eyes of the state and its people Guided Istanbul Tour.

Comparison with Other Nations and Princes

The article also admits that such behavior was not limited to one group or nation. It states that even Christian princes and many powerful states in history have broken treaties, ignored promises, or started wars for small or weak reasons. Leaders have often found excuses to end agreements, even when those agreements were confirmed by oaths and religious ceremonies.

This shows that political advantage has often been placed above moral duty in many parts of the world. Wars have sometimes begun not because of real necessity, but because rulers saw an opportunity to gain land, power, or influence. Therefore, the issue of breaking faith in diplomacy is presented as a common historical problem rather than something unique to one culture.

Debate About Faith and Promises

The text mentions that scholars and thinkers have long debated whether promises should always be kept, especially when dealing with enemies, heretics, or people of different beliefs. The writer personally argues that keeping one’s word should not even be questioned, because honesty and trust are honorable qualities in all societies.

A Critical and Historical View

Finally, the passage strongly criticizes the idea that faithlessness or breaking promises could ever be considered holy or acceptable. It claims that some legal traditions justified such actions by referring to religious examples, though this reflects the author’s personal and historical bias.

In simple terms, the corrected article explains that the original writer believed rulers sometimes used legal or religious approval to justify wars, even when the reasons were weak. However, it also recognizes that many nations in history have acted in similar ways. Today, such texts should be read carefully as historical opinions shaped by the political and religious conflicts of their time, not as objective or balanced truth.

Example of Policy and Deception in Old Narratives

This passage is written in very old English and describes a political idea attributed to early Islamic history, especially to the figure of Mahomet (Muhammad). The text reflects the opinions and attitudes of the writer’s time and should be understood as a historical viewpoint rather than an objective fact. It discusses how followers often imitate the actions and teachings of their leader, especially in matters of war, peace, and political advantage.

The Idea of Following a Leader’s Example

The article suggests that disciples or followers usually act according to the example and doctrine of their master. In situations where great liberty, power, or benefit is involved, people often copy the strategies of their leader. The writer claims that this pattern can be seen in political and military actions, where agreements and alliances may be used as tools rather than permanent obligations.

In simple terms, the passage argues that if a leader uses certain methods in difficult situations, his followers may consider those methods acceptable and repeat them in similar circumstances. This idea is presented as a general rule about leadership and influence Guided Istanbul Tours.

The Story of the Siege and the Treaty

The text gives an example connected with the siege of Mecca. It states that after being defeated and pushed back during the siege, Mahomet made a firm agreement of peace and friendship with the inhabitants of the city. This treaty created a sense of safety and trust among the people, who believed that peace would continue.

However, according to the narrative, the following summer he rebuilt his forces and returned stronger. Because the inhabitants relied on the earlier agreement, they did not expect an attack. As a result, the city was surprised and captured more easily. The writer presents this event as an example of political strategy based on patience and preparation.

Justification in Religious and Legal Terms

The passage also claims that such actions were later justified in religious or legal writings. It mentions a book of Islamic legal teachings, called Kitab al-Hidaya, and suggests that in conflicts with people of different beliefs, promises and treaties might not always be considered binding. This idea is described as a rule created to prevent such acts from being judged harshly in history.

Historical Perspective and Interpretation

It is important to note that this text reflects a historical and biased interpretation rather than a balanced account. Many early European writers described their political rivals in negative ways, especially during periods of religious conflict. Therefore, the passage should be read as a historical opinion shaped by the political and religious tensions of its time.

In corrected and simple terms, the article explains how an old writer believed that political leaders and their followers sometimes used peace agreements as strategic tools during war. It presents a story to support this idea and connects it to religious and legal arguments. However, modern readers should approach such texts carefully, understanding that they are influenced by historical prejudice, cultural differences, and the political conflicts of the era in which they were written.

The Treachery of the Treaty of 1604

The passage describes an event from the year 1604 and presents it as an example of treachery during peace negotiations. It speaks about a treaty that began in the time of Sultan Mahomet III and was later continued under his successor, Sultan Achmat (Ahmed I). The story shows how diplomacy, promises, and political strategy were closely connected with military actions during that period.

Beginning of the Peace Negotiations

According to the text, the first idea for a treaty was suggested by the Turkish side. Commissioners from the Emperor were appointed and met the Turkish representatives at Buda. During this meeting, both sides agreed to a truce of twelve days so that they could carefully consider the articles of the treaty.

To show good intentions, the Turks sent presents to the Emperor. These gifts were meant to persuade him that their desire for peace was honest and sincere. Such gestures were common in diplomacy at that time, as gifts were often used as signs of respect and trust between rulers Guided Istanbul Tours.

Change of Leadership and Continuation of the Treaty

During the negotiations, Sultan Mahomet III died. After his death, Sultan Achmat renewed the commission given to the Pasha (Bajfa) of Buda to continue the treaty discussions. This shows that the new ruler officially supported the continuation of peace talks.

Because of this, Christian and Turkish commissioners met again, this time at Pesth. The meeting seemed friendly and respectful. The Christians welcomed the Turkish representatives and prepared a feast for them in tents near the town. The atmosphere was peaceful and full of confidence.

Promises and Oaths of Peace

During the meeting, the Turkish representatives tried to strengthen the trust of the Christians. They showed letters from their Sultan and the Grand Vizier. These letters were filled with strong promises and oaths. They swore by God, by sacred books, and by the souls of their ancestors that their intentions were peaceful and honorable.

Such strong religious and moral promises were meant to convince the Christians that the treaty negotiations were genuine and that no harm was planned.

The Attempted Surprise Attack

However, the passage claims that at the same time, the Turks in Buda were planning a surprise attack. They believed that the city walls of Pesth were poorly guarded during the celebrations and friendly meetings. Thinking the defenders were careless, they marched out in large numbers to capture the town by surprise.

The alarm of the attack suddenly ended the feast. Instead of finding an easy victory, the attackers faced resistance and unexpected difficulties. As a result, they were forced to retreat and returned without success, bringing only shame for their attempted deception.

In simple terms, the article presents the Treaty of 1604 as an example of political distrust and strategic behavior during wartime diplomacy. It describes how peace talks, gifts, and promises were used alongside military planning. However, it is important to remember that such historical texts often reflect the opinions and biases of their time, and they should be read with careful consideration.

Stories About Treachery in the Rise of Turkish Power

The passage speaks about many stories from different ages that describe the growth of Turkish power. It claims that there were many examples of treachery and broken promises during both war and peace. The writer even suggests that it is difficult to decide whether Turkish success came more from military strength or from their lack of concern for keeping treaties. This idea reflects the political fears and opinions of the time when the text was written.

Capture of Cities During Times of Peace

One example mentioned in the text is the city of Didymotichum during the rule of Sultan Amurath (Murad). According to the story, the city was taken during a time of peace while its walls and fortifications were still being built. Asian laborers who were working on the construction helped the Turks, and other soldiers were hidden nearby in ambush. With this plan, the city was surprised and captured without a formal declaration of war.

Another example given is the capture of Rhodestium. The text says that this city was also attacked and taken by strategy and planning during a peaceful period. A commander named Eurenoses is described as leading the assault by using clever tactics rather than open battle.

The Story of Adrianople

The article also describes how Adrianople (Edirne) was taken after peace agreements had already been made. It explains that a man named Chasis-Ilbeg pretended to be a dissatisfied captain who had escaped from the Turks. By using polite speech and friendly actions, he gained the trust of the local Greek population.

Because the people believed his story, they allowed him close access to the city. Later, he secretly opened the gates to the army of Amurath. After a short conflict, the city was captured and, according to the text, was never recovered by the Greeks. This story is presented as an example of deception used in warfare Guided Istanbul Tours.

Use of Peace as a Strategy

The passage also claims that it was an old and practiced strategy for the Turks to ask for peace after suffering a major defeat. By doing this, they could gain time to rebuild their armies, gather supplies, and prepare for future battles. In this way, peace negotiations were sometimes used as a military tactic rather than a true desire to end conflict.

In simple terms, the article describes historical stories that portray the Turks as using strategy, deception, and negotiation to expand their power. It presents examples of cities taken through surprise and clever planning instead of direct warfare. However, it is important to remember that these accounts reflect the opinions and biases of earlier writers and may not fully represent the complete historical truth.

The Turks’ Attitude Toward Alliances with Foreign Princes

Religious Beliefs and Their Influence

According to this old text, the Turks were believed to look at alliances with foreign rulers in a very different way from Christian nations. Christianity teaches values such as humility, charity, courtesy, and faith toward all people. These virtues encourage peaceful relations and respect between nations. In contrast, the author claims that Turkish religious beliefs made their followers dislike not only the doctrines but also the persons of those they considered unbelievers.

Because of this strong religious division, relations between the Turks and Christian princes were often shaped by mistrust and hostility. The text suggests that religion played a major role in how they judged other nations and their rulers Guided Istanbul Tours.

Pride in Power and Success

The passage also describes how military success increased the confidence of the Turkish state. Their victories and the wealth they gained from wars made them feel strong and superior. As a result, they sometimes looked down on the military strength of other nations, especially Christian states.

This sense of power and prosperity, according to the text, could lead to pride and arrogance. When a nation becomes successful in war and expansion, it may begin to believe that its force is greater than that of its enemies. This attitude can influence political decisions and diplomatic behavior.

Political Principles and State Policy

The text explains that Turkish political thinking, as described by the author, included the idea that treaties with foreign princes were not always permanent. If breaking an alliance could help expand the empire, then it might be seen as justified. In this view, political advantage and territorial growth were considered more important than maintaining agreements.

Such a policy was connected to the goal of strengthening the empire and spreading its influence. The author argues that the enlargement of territory was seen as both a political and religious mission. Therefore, alliances were sometimes treated as temporary tools rather than lasting commitments.

Relations with Christian States

Because of their confidence in military strength and their religious differences with Christian nations, the Turks were described as having little respect for the power of Christian princes. This attitude, as presented in the text, led them to believe that treaties could be ignored if they stood in the way of expansion.

However, it is important to understand that this description reflects the opinion of the historical writer and the political tensions of that time. In reality, diplomacy between the Ottoman Empire and foreign states was complex and included both conflict and cooperation.

In simple terms, the article explains that the Turks were believed to value power, expansion, and religious loyalty above diplomatic agreements with foreign rulers. Their military success and strong beliefs shaped their political strategies and their attitude toward alliances. The text presents a historical perspective that shows how religion, pride in victory, and imperial ambition influenced their foreign relations and political decisions.

The Power of Muscovy

The Muscovite ruler, or Tsar of Russia, has a great reputation and is highly respected by the Turks. He is said to be able to provide 150,000 horsemen in battle, and when he communicates with the Turks, he treats them on equal terms. His letters are filled with strong threats, exaggerated claims of power, and lofty titles, similar to those used by the Turks themselves.

Influence Among the Greeks

The Greeks, who share the same religious rites as the Muscovites, also favor him above all other Christian rulers. They call him their Emperor and Protector and believe, based on both old prophecies and modern predictions, that he will deliver their church from oppression and restore its freedom Guided Istanbul Tours.

Fear of a Muscovite-Persian Alliance

The Turks fear the Muscovite even more because of the possibility of a union with the Persians. If these two powers joined forces, it would create an imbalance that the Ottoman Empire could not easily handle.

The Persian Threat

Among all the great rulers of the world, the King of Persia is considered the most feared by the Turks. This is not only because of Persia’s military strength but also because the borders of the Persian Empire touch the Ottoman frontiers. The difficult terrain—deserts and uninhabited lands—makes it almost impossible for the Turks to invade Persia without carrying a large supply of provisions. History shows how difficult such wars were in the past.

However, since the conquest of Babylon and the decline of Persian wealth, Persia has become less powerful and is now often regarded with contempt by the Turks. The differences in their religions, though originating from the same founder, also create fear and suspicion, as any heresy spreading in Persia could spark internal conflicts and civil unrest that may be even more dangerous than open war.

Relations with Other Nations

The Dutch, for example, are barely noticed as a separate nation by the Turks. They are mainly dependent on the English and have little influence. These nations, along with others the Turks encounter in trade or diplomacy, are the main foreign powers that affect Ottoman relations and politics.

The Origins of Christianity and Mahometanism

It is well known that Christianity and Mahometanism (Islam) were introduced into the world under very different circumstances.

Christianity’s Early Spread

Christianity had no worldly power or armies. It spread through the persuasion and preaching of a few humble fishermen and early disciples. Their messages were supported by miracles, signs, and the inspiration of the Holy Spirit. Christians offered the promise of eternal life and a spiritual state of glory to those who followed.

However, the path of Christianity was difficult and dangerous. Early Christians faced opposition from emperors and kings, as well as scorn, contempt, and persecution, often leading to imprisonment or death. Despite these challenges, people were encouraged to embrace the faith through spiritual example, moral teaching, and hope in another life, rather than worldly power Guided Tours Istanbul.

Mahometanism’s Spread

In contrast, Mahometanism spread with a different method. Where argument or persuasion failed, it often relied on the sword and military conquest. Mahomet used both spiritual and temporal power, making his religion influential through law, politics, and force.

The teachings of Mahomet were designed to appeal to ordinary people. Religious rules were made simple and practical, with rewards and pleasures described in ways that ordinary followers could understand. Heaven was presented not only as a spiritual reality for enlightened souls but also with tangible delights, satisfying the desires and imagination of the general population.

Comparison of Methods

While Christianity relied on faith, moral teaching, and spiritual experience, Mahometanism relied on a combination of persuasion, legal authority, and military force. One spread slowly through personal conviction and miracles, while the other grew quickly by practical incentives, social pressure, and conquest.

This difference in method explains why Christianity initially grew slowly but deeply influenced spiritual life, whereas Mahometanism spread rapidly across territories and populations, often enforced by laws and armies, making it both a spiritual and political power.

Methods of Spreading the Turkish Religion

Although the Turks outwardly showed tolerance for other religions, their laws allowed them to enforce the Mahometan faith on people’s consciences. They used various religious rules and clever methods to persuade or compel conversion.

Conversion of Children

One key method involved children. If a man converted to Islam, all of his children under fourteen were also required to follow the Muslim faith, even if they had been educated in another religion. This ensured that future generations would be raised strictly within the Mahometan religion.

Forcing Converts

Men who spoke against the Mahometan law, or who had made promises to convert while drunk or under duress, were often forced to choose between death, conversion, or public shame. Similarly, men who had relations with Muslim women were compelled to convert, or face harsh penalties. These rules created a system that trapped Christians and others within the legal and spiritual framework of Islam Guided Tours Istanbul.

Strategic Religious Policy

Another strategy for spreading the religion was building mosques immediately upon conquering a city or fortress. Once a mosque was established, the new Muslim rulers considered it a religious obligation to hold the city firmly. Citizens were expected to accept the faith, and the presence of these religious buildings often influenced their consciences more strongly than threats of famine, war, or violence.

Religious Pressure and Social Control

These methods were not only religious but also social and psychological. The combination of law, religious obligation, and strategically placed mosques created pressure on communities to conform. Even those who did not openly convert often found their daily lives and social choices restricted by the expectation to follow Islam, making the religion widespread and deeply rooted in conquered areas.

In short, the Mahometan religion spread not only through military conquest but also through laws, social policies, and religious pressure. Conversion of children, enforcement on adults, and construction of mosques were central strategies. These measures ensured that Islam became established in both the conscience and daily life of the people, often more effectively than force alone.

Restrictions on Christian Churches

The Mahometan religion allowed Christians to keep their old churches and houses of worship, but with strict limits. Churches and chapels that had existed for a long time could remain, and Christians were allowed to repair damaged roofs or coverings. However, they were not allowed to build new churches on any newly consecrated land.

No New Foundations

If a church was destroyed by fire or any other accident, the Christians could repair the existing structure but could not add new foundations or strengthen it for a larger building. This rule meant that over time, many Christian churches slowly fell into ruin because no new construction or significant rebuilding was allowed Guided Tours Istanbul.

Historical Examples

This policy can be seen in historical events. For example, during the major fires in Galata and Constantinople in 1660, many Christian churches and chapels were destroyed. Even though the Christian communities tried to rebuild them out of devotion and faith, the authorities often ordered the rebuilt churches to be demolished again. In many cases, only the original foundations remained.

Effect on Christian Worship

Because of these restrictions, Christians could only worship in the old, often damaged structures. They could maintain what was left but could not expand or restore their buildings fully. Over time, this caused many churches to disappear or fall into a state of decay. The rule was not meant to punish the religion directly but to prevent the growth of Christian influence and ensure that new religious buildings could not challenge the dominant Mahometan culture.

In summary, the Mahometan policy tolerated Christian worship in a limited and controlled way. While old churches could remain, new construction was forbidden, and repairs were restricted. Fires, accidents, and public orders often left Christian places of worship in ruins, showing how restrictions on rebuilding gradually weakened the presence of Christianity in these regions.

The Harsh Edicts Against Christians

After Mahomet’s power grew, his edicts toward Christians became strict and violent. These orders encouraged war, bloodshed, and the enslavement of Christians. The instructions stated that when Muslims encountered non-believers, they should kill or capture them, take them prisoner, and bind them. The captives could only be released if they paid ransom or submitted completely.

Limited Religious Toleration

Although the Turks claimed to allow Christians to practice their religion, this “toleration” was largely superficial. They knew that they could not control people’s hearts or force them to abandon their faith. However, they could use other means to weaken Christian communities. By imposing heavy taxes, limiting economic opportunities, and harassing Christian leaders, they could make the lives of Christians difficult. The goal was to make Christians poor, socially weak, and politically powerless.

Methods of Oppression

The methods used to oppress Christians included restricting their churches, interfering with religious practices, and creating social and legal obstacles. While outwardly Christians could practice their faith, in reality their religion was constantly undermined. These tactics often involved cruelty, intimidation, and manipulation. This approach made Christians appear weak or insignificant, reducing the influence of their communities Guided Tours Istanbul.

The Reality of Toleration

In practice, the tolerance offered to Christians was conditional and limited. It did not protect them from economic hardship, social oppression, or political persecution. Instead, it served the interests of the state by keeping Christians dependent, submissive, and unable to challenge the power of the rulers. While Christians could follow their faith privately, they were subject to constant restrictions that weakened their religious and social position.

Overall, the supposed tolerance of Christianity under the Turks was more about control than genuine freedom. The edicts allowed Christians to live and worship, but only under strict limitations. Violence, social pressure, and economic oppression were used to maintain Muslim dominance. True freedom of religion was not granted, and the policies were designed to ensure Christians remained weak and dependent.

The Covenant with Christians

The covenant or agreement between Mahomet and the Christians is sometimes denied by the Turks as being an official act of Mahomet. However, many respected authors agree that it was real. This covenant was made when Mahomet’s kingdom was still weak and in its early stages. At that time, he was at war with the Arabians and feared attacks from Christians. To protect himself from being attacked by two enemies at once, he secured a religious league with the Christians.

Location of the Covenant

The covenant was made at the Monastery of the Friars on Mount Carmel, which is where that religious order gets its name. The agreement promised Christians safety, freedom to practice their religion, and protection for their churches, monasteries, and religious properties. It was meant to ensure peaceful coexistence while Mahomet’s government was fragile Guided Tours Istanbul.

Changes Over Time

As Mahomet’s power grew and he secured his kingdom, the terms of the covenant were less strictly observed. When his authority increased through military victories and political strategies, the tone of his rules changed. He introduced the Chapter of the Sword and the Chapter of Battle in the Alchoran. These sections emphasized war and military action and were read by the Turks before going into battle.

Although the earlier covenant promoted tolerance and mutual respect, the later writings shifted to a harsher approach. The earlier promise, “If you do not worship what I worship, your religion is yours, and mine is mine,” which allowed Christians to follow their faith freely, was overshadowed by stronger calls for military action. These changes reflected the practical concerns of a growing and powerful state rather than the initial principles of tolerance.

In conclusion, the covenant with Christians was an early attempt by Mahomet to secure peace and protection while his kingdom was fragile. It promised freedom and safety for Christians and their religious institutions. However, as the political and military power of Mahomet’s state grew, these promises were altered to focus more on defense and military action. This shows how early agreements of tolerance could be influenced by changing political circumstances.

Reward for Obedience

Mahomet, the Messenger of God, promised that Christians who faithfully follow the rules of the covenant will be rewarded. This reward will continue until the Day of Judgment and the end of the world. By obeying these rules, Christians ensure their safety, protection, and respect under the covenant.

Witnesses of the Covenant

The agreement between Mahomet and the Christians was witnessed by several important companions of the Prophet. These witnesses include Abn-Bacre Al-Sadiqu, Omar ben-Charab, Ithman ben Asfar, and Ati ben Abi-Taleb, along with many others. The secretary recording the covenant was Moavia ben Abi Sofian, a trusted soldier of the Messenger of God Customized Tours Istanbul.

Historical Context

This covenant was written in Medina on the last day of the fourth month of the fourth year of the Hegira. It was a formal and solemn agreement that established clear rules for the protection of Christians living under Muslim rule. The covenant provided Christians with the right to their religion, their property, and their places of worship. In return, Christians were expected to respect Muslims and avoid helping enemies of the Muslim community.

Importance of the Covenant

The covenant demonstrates Mahomet’s effort to ensure peaceful coexistence between Muslims and Christians. It guarantees Christians protection from violence, oppression, and forced conversion. It also obliges Muslims to treat Christians with courtesy, assist them in times of need, and defend their rights.

Divine Praise and Acknowledgment

The covenant ends with praise to God, acknowledging His authority over all creatures. The Prophet asked God to reward those who witnessed the writing of the covenant for their role in ensuring its enforcement and documentation. This emphasizes the religious and moral importance of the agreement.

In summary, the covenant between Mahomet and Christians established mutual responsibilities and protections. Christians are promised safety and rewards for obedience, while Muslims are required to respect and protect them. The agreement, witnessed by trusted companions of the Prophet, remains a historical example of religious tolerance and peaceful coexistence.

Protection of Christians and Their Homes

Christians are allowed to take shelter in a safe place and are responsible for protecting themselves and defending their religion. They must follow the rules of the covenants established by Mahomet, the Messenger of God, to ensure their safety and the safety of Muslims around them.

Hospitality to Muslims

If a Muslim comes to a Christian’s home, the Christians must provide hospitality for three days. This includes food and care, ensuring the Muslim is safe and protected. Christians should also help defend the Muslim from any danger or trouble.

Hiding and Protecting Muslims

If a Muslim is in danger and needs to hide, Christians must protect him. They should not betray him to his enemies. By helping in this way, Christians honor the covenant and follow the rules set by Mahomet Customized Tours Istanbul.

Consequences of Breaking the Covenant

If a Christian violates these rules and acts against them, he loses the protection and privileges promised in the covenant. This includes the protections given to bishops, monks, and other Christian believers. Christians who break the covenant cannot claim the safety and rights guaranteed by Mahomet.

Obligation to Follow the Covenant

All Christians are called upon to maintain and follow these rules faithfully, no matter where they live in the world. Observing these agreements ensures peace and mutual respect between Christians and Muslims.

The covenant requires Christians to act kindly and protect Muslims, offering hospitality and safety when needed. In return, Muslims respect their homes, religion, and leaders. Anyone who disobeys the covenant loses these protections. By following these rules, Christians and Muslims can live together in safety and mutual respect.

Protection of Christians

Christians living among Muslims must not be oppressed or mistreated. They should not be hated, forced to carry letters, show the way, or serve in any task against their will. Anyone who harms Christians in these ways acts as an oppressor and becomes an enemy of the Messenger of God. Such behavior goes against the rules and teachings established by Mahomet.

Covenants Between Muslims and Christians

These rules are part of the covenants agreed upon between Mahomet, the Messenger of God, and the Christian communities. The agreements aim to protect Christians and ensure that they live safely under Muslim rule while practicing their religion freely.

Conditions for Christians

To maintain the protection of these covenants, Christians must observe certain conditions:

No Aid to Enemies: Christians must not give shelter or support to soldiers who are enemies of the Muslims Customized Tours Istanbul.

No Hosting Enemies: They cannot allow enemy soldiers to stay in their houses, churches, or religious convents, whether publicly or secretly.

No Military Support: Christians are not allowed to supply weapons, horses, or troops to the enemies of Muslims.

No Correspondence: They must not engage in any contracts, letters, or communications that support enemy forces.

Purpose of the Rules

These rules are designed to ensure mutual safety and trust. By following these conditions, Christians are protected from harm, and Muslims can be confident that their enemies will not gain secret support from the protected communities. The covenants maintain order, prevent conflict, and create peaceful coexistence between Muslims and Christians.

The covenants of Mahomet clearly protect Christians living under Muslim rule. They guarantee freedom from oppression, hatred, and forced service. At the same time, Christians are expected to remain neutral and not aid enemies. These agreements form the foundation of mutual respect, safety, and peaceful relations between the two communiti