Ottoman, as a symbol of cooperation rather than conflict between Muslim and Christian, even in the early years of foundation. Osman Gazi could fill the gap that left by the destroyed Byzantine by establishing aliiances with Christian lords as much as Muslim lords. People who escaped from chaos the rest of Byzantium, sheltered in the Ottoman peace regardless of religion. Even the character of state islamized with each passing day, Ottoman people and also rulers lived nested with non-muslims. Each city maintained its life on coexistence of Muslims and Christians. Thanks to the recruiting system and sultans marriages, many Christians could take place in the top of the state more than just being a Muslim. In short, there is large living area to other religions, races and colors in the streets also in the palace of Ottoman Empire.
The conquest of Istanbul by the Turks perceived as the conquest of capital of Christians in western world but Fatih Sultan Mehmet approached to this conquest with political purposes rather than religious motives. In this context after Fatih conquered Istanbul, he attracted a lot of Christians and Jews from outside to the capital instead of Christianty wipe out this town. Fatih and also other following sultans saw themselves as ‘directır of all the Ottomans’ not only the Muslims regardless of their religion. In fact II. Mahmud summarized the religious view of Ottoman Empire in these words: “I would like to see Muslims in mosque, Christians in the church, Jews in the synagogue from my national subject. There is no difference between them.”
In fact, while Ottoman Empire collapsing nations that constitue it, despite being remained below the will of the Turks for hundreds of years, could became independent states preserving their religion and language. During the same period when examining to Western Europe there was no place to Muslims that can be clearly seen in the Christian states. Despite a strong Christian minority in Istanbul of Fatih it was difficult to get to a small Muslim minority in France or Italy of same period. Although Spain is also dominated by Muslims about 800 years, when Christians took over management they did not get a gram chances of survival to Muslims. The last blow was shot during the III. Felipe period, Muslims were expelled from Spain , all mosqu, tomb, madrasah and other great buildings were destroyed. Whereas, in Iberian, the period of Islamic states were the years of tolerance and wealth not only for Muslims but also other religions. Andalusia state regarded as the golden age of Jewish culture especially for sephardic Jews.
The difference is too large in the name of coexistence between west and Muslim east. Even Ottoman collapsing many Christian and Jewish couls remain their religion, the religious sect and language whereas only destroyed cultures remained from Spain to today. The same is true for other European countries. In Italy, France or Germany the non-formation of Muslim minorities , also it is thougt provoking that massacres of Muslims in Balkans and the Caucasus geography that Ottoman was taken before even occurs in 20. century.
From this lodge when compared the multi culturalism and the multi religious culture that began to live after II. World War of West with East that is relatively a new phenomenan. While there is a strong tradition of living together in the hands of Turkey, it is thought provoking that Turkey is fascinated with the diseased flows of nationalism and racism from time to time.
On this occasion, I can not without mentioning a book recently released. ‘The Inclusive Ottoman tolerance’ is a topic that studied by many researchers. But the book ‘Ottoan Tolerance’ that published by Timas Publlications by H.Karpat and Yetkin Yıldırım‘s editorship brought a new breath to the subject with both ease of reading and strong articles of authors. Turks and foreign eleven writer prepared a wonderful book to those wondering the magnificient centuries. The book both helped me to come back again the above issues and showed that many details that I don not know. I strongly recommend.
Prof. Doc. Sedat LAÇİNER
Canakkale Onsekiz Mart University Lecturer
Translated by Sevgi ÖZKAN
Yalova University Department of International Relations
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