Question: Who had control over the clergy in the Ottoman empire?

Answer: the state

<hl> Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. <hl> The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty.

Before the reforms of the 19th and 20th centuries, <hl> the state <hl> organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty.

question: Who had control over the clergy in the Ottoman empire?, context: Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty.


Question: What was the main responsibility of the Ottoman state as it relates to lands?

Answer: to defend and extend the land of the Muslims

Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. <hl> According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty. <hl>

Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was <hl> to defend and extend the land of the Muslims <hl> and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty.

question: What was the main responsibility of the Ottoman state as it relates to lands?, context: Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty.


Question: What type of practice guided the Ottoman state in its responsibilities?

Answer: orthodox Islamic practice

Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. <hl> According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty. <hl>

Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of <hl> orthodox Islamic practice <hl> and dynastic sovereignty.

question: What type of practice guided the Ottoman state in its responsibilities?, context: Before the reforms of the 19th and 20th centuries, the state organisation of the Ottoman Empire was a simple system that had two main dimensions, which were the military administration and the civil administration. The Sultan was the highest position in the system. The civil system was based on local administrative units based on the region's characteristics. The Ottomans practiced a system in which the state (as in the Byzantine Empire) had control over the clergy. Certain pre-Islamic Turkish traditions that had survived the adoption of administrative and legal practices from Islamic Iran remained important in Ottoman administrative circles. According to Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims and to ensure security and harmony within its borders within the overarching context of orthodox Islamic practice and dynastic sovereignty.


Question: What was another name for the Ottoman Empire?

Answer: House of Osman

<hl> The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. <hl> In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

The Ottoman Empire or, as a dynastic institution, the <hl> House of Osman <hl> was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

question: What was another name for the Ottoman Empire?, context: The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.


Question: What was the other longest ruling House in Europe known as?

Answer: House of Habsburg

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. <hl> In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. <hl> The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the <hl> House of Habsburg <hl> had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

question: What was the other longest ruling House in Europe known as?, context: The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.


Question: From what origin did the Ottoman empire come to be?

Answer: Turkish

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. <hl> The Ottoman dynasty was Turkish in origin. <hl> On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was <hl> Turkish <hl> in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

question: From what origin did the Ottoman empire come to be?, context: The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.


Question: How many times was the the sitting sultan in the House of Osman removed?

Answer: eleven occasions

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. <hl> On eleven occasions , the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. <hl> There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On <hl> eleven occasions <hl>, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

On <hl> eleven occasions <hl> , the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state.

question: How many times was the the sitting sultan in the House of Osman removed?, context: The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.


Question: When was the reign of sultan Mehmed VI?

Answer: 1918–1922

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. <hl> 1918–1922 ) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. <hl> The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. <hl> 1918–1922 <hl>) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.

<hl> 1918–1922 <hl> ) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world.

question: When was the reign of sultan Mehmed VI?, context: The Ottoman Empire or, as a dynastic institution, the House of Osman was unprecedented and unequaled in the Islamic world for its size and duration. In Europe, only the House of Habsburg had a similarly unbroken line of sovereigns (kings/emperors) from the same family who ruled for so long, and during the same period, between the late 13th and early 20th centuries. The Ottoman dynasty was Turkish in origin. On eleven occasions, the sultan was deposed (replaced by another sultan of the Ottoman dynasty, who were either the former sultan's brother, son or nephew) because he was perceived by his enemies as a threat to the state. There were only two attempts in Ottoman history to unseat the ruling Ottoman dynasty, both failures, which suggests a political system that for an extended period was able to manage its revolutions without unnecessary instability. As such, the last Ottoman sultan Mehmed VI (r. 1918–1922) was a direct patrilineal (male-line) descendant of the first Ottoman sultan Osman I (r. 1299–1326), which was unparallelled in both Europe (e.g. the male line of the House of Habsburg became extinct in 1740) and in the Islamic world. The primary purpose of the Imperial Harem was to ensure the birth of male heirs to the Ottoman throne and secure the continuation of the direct patrilineal (male-line) descendance of the Ottoman sultans.


Question: The Ottoman Caliphate claimed by Murad Ir epresented what in Islam?

Answer: The highest position

<hl> The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. <hl> The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

<hl> The highest position <hl> in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

question: The Ottoman Caliphate claimed by Murad Ir epresented what in Islam?, context: The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).


Question: The person with this what title was believed to be the embodiment of the Ottoman government?

Answer: pâdişâh or "lord of kings"

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. <hl> The Ottoman sultan, pâdişâh or "lord of kings" , served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. <hl> The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, <hl> pâdişâh or "lord of kings" <hl>, served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The Ottoman sultan, <hl> pâdişâh or "lord of kings" <hl> , served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control.

question: The person with this what title was believed to be the embodiment of the Ottoman government?, context: The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).


Question: What was the importantance of the imperial Harem?

Answer: one of the most important powers of the Ottoman court

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. <hl> The Imperial Harem was one of the most important powers of the Ottoman court . <hl> It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was <hl> one of the most important powers of the Ottoman court <hl>. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The Imperial Harem was <hl> one of the most important powers of the Ottoman court <hl> .

question: What was the importantance of the imperial Harem?, context: The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).


Question: What was the purpose of the palace educational system?

Answer: eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. <hl> The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor . <hl> The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards <hl> eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor <hl>. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The strong educational system of the palace school was geared towards <hl> eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor <hl> .

question: What was the purpose of the palace educational system?, context: The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).


Question: What was the name of the boarding school for Christians during the Ottoman Caliphate?

Answer: Enderûn

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. <hl> The second track was a free boarding school for the Christians, the Enderûn , which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme). <hl>

The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the <hl> Enderûn <hl>, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

The second track was a free boarding school for the Christians, the <hl> Enderûn <hl> , which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).

question: What was the name of the boarding school for Christians during the Ottoman Caliphate?, context: The highest position in Islam, caliphate, was claimed by the sultans starting since Murad I, which was established as Ottoman Caliphate. The Ottoman sultan, pâdişâh or "lord of kings", served as the Empire's sole regent and was considered to be the embodiment of its government, though he did not always exercise complete control. The Imperial Harem was one of the most important powers of the Ottoman court. It was ruled by the Valide Sultan. On occasion, the Valide Sultan would become involved in state politics. For a time, the women of the Harem effectively controlled the state in what was termed the "Sultanate of Women". New sultans were always chosen from the sons of the previous sultan. The strong educational system of the palace school was geared towards eliminating the unfit potential heirs, and establishing support among the ruling elite for a successor. The palace schools, which would also educate the future administrators of the state, were not a single track. First, the Madrasa (Ottoman Turkish: Medrese) was designated for the Muslims, and educated scholars and state officials according to Islamic tradition. The financial burden of the Medrese was supported by vakifs, allowing children of poor families to move to higher social levels and income. The second track was a free boarding school for the Christians, the Enderûn, which recruited 3,000 students annually from Christian boys between eight and twenty years old from one in forty families among the communities settled in Rumelia or the Balkans, a process known as Devshirme (Devşirme).


Question: The sultan of the ottoman empire had what honorific?

Answer: the supreme monarch

<hl> Though the sultan was the supreme monarch , the sultan's political and executive authority was delegated. <hl> The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Though the sultan was <hl> the supreme monarch <hl>, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Though the sultan was <hl> the supreme monarch <hl> , the sultan's political and executive authority was delegated.

question: The sultan of the ottoman empire had what honorific?, context: Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.


Question: What was the council that handled state politics named?

Answer: Divan

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. <hl> The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). <hl> The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as <hl> Divan <hl> (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

question: What was the council that handled state politics named?, context: Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.


Question: What type of people were initially in the Divan?

Answer: elders of the tribe

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). <hl> The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe . <hl> Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the <hl> elders of the tribe <hl>. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

The Divan, in the years when the Ottoman state was still a Beylik, was composed of the <hl> elders of the tribe <hl> .

question: What type of people were initially in the Divan?, context: Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.


Question: At a later point other groups were admitted into the Divan, what groups?

Answer: military officers and local elites

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. <hl> Its composition was later modified to include military officers and local elites (such as religious and political advisors). <hl> Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include <hl> military officers and local elites <hl> (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

question: At a later point other groups were admitted into the Divan, what groups?, context: Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.


Question: A Grand Vizar began to be appointed in what year?

Answer: 1320

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). <hl> Later still, beginning in 1320 , a Grand Vizier was appointed to assume certain of the sultan's responsibilities. <hl> The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in <hl> 1320 <hl>, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.

Later still, beginning in <hl> 1320 <hl> , a Grand Vizier was appointed to assume certain of the sultan's responsibilities.

question: A Grand Vizar began to be appointed in what year?, context: Though the sultan was the supreme monarch, the sultan's political and executive authority was delegated. The politics of the state had a number of advisors and ministers gathered around a council known as Divan (after the 17th century it was renamed the "Porte"). The Divan, in the years when the Ottoman state was still a Beylik, was composed of the elders of the tribe. Its composition was later modified to include military officers and local elites (such as religious and political advisors). Later still, beginning in 1320, a Grand Vizier was appointed to assume certain of the sultan's responsibilities. The Grand Vizier had considerable independence from the sultan with almost unlimited powers of appointment, dismissal and supervision. Beginning with the late 16th century, sultans withdrew from politics and the Grand Vizier became the de facto head of state.


Question: What was the name of the secular legal system under the Ottoman Caliphate?

Answer: Qanun (or Kanun)

The Ottoman legal system accepted the religious law over its subjects. <hl> At the same time the Qanun (or Kanun) , a secular legal system, co-existed with religious law or Sharia. <hl> The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

The Ottoman legal system accepted the religious law over its subjects. At the same time the <hl> Qanun (or Kanun) <hl>, a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

At the same time the <hl> Qanun (or Kanun) <hl> , a secular legal system, co-existed with religious law or Sharia.

question: What was the name of the secular legal system under the Ottoman Caliphate?, context: The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]


Question: What was religious law known as?

Answer: Sharia

The Ottoman legal system accepted the religious law over its subjects. <hl> At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia . <hl> The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or <hl> Sharia <hl>. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or <hl> Sharia <hl> .

question: What was religious law known as?, context: The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]


Question: What did the Ottoman Empire attempt to balance in its legal policies?

Answer: central and local authority

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. <hl> Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority . <hl> Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing <hl> central and local authority <hl>. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

Legal administration in the Ottoman Empire was part of a larger scheme of balancing <hl> central and local authority <hl> .

question: What did the Ottoman Empire attempt to balance in its legal policies?, context: The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]


Question: How many court systems did the Ottoman empire have?

Answer: three court systems

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. <hl> The Ottoman system had three court systems : one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". <hl> The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had <hl> three court systems <hl>: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]

The Ottoman system had <hl> three court systems <hl> : one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court".

question: How many court systems did the Ottoman empire have?, context: The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]


Question: What were the laws of the court system based upon?

Answer: Turkic Yassa and Töre

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". <hl> The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre , which were developed in the pre-Islamic era.[citation needed] <hl>

The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the <hl> Turkic Yassa and Töre <hl>, which were developed in the pre-Islamic era.[citation needed]

The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the <hl> Turkic Yassa and Töre <hl> , which were developed in the pre-Islamic era.[citation needed]

question: What were the laws of the court system based upon?, context: The Ottoman legal system accepted the religious law over its subjects. At the same time the Qanun (or Kanun), a secular legal system, co-existed with religious law or Sharia. The Ottoman Empire was always organized around a system of local jurisprudence. Legal administration in the Ottoman Empire was part of a larger scheme of balancing central and local authority. Ottoman power revolved crucially around the administration of the rights to land, which gave a space for the local authority to develop the needs of the local millet. The jurisdictional complexity of the Ottoman Empire was aimed to permit the integration of culturally and religiously different groups. The Ottoman system had three court systems: one for Muslims, one for non-Muslims, involving appointed Jews and Christians ruling over their respective religious communities, and the "trade court". The entire system was regulated from above by means of the administrative Qanun, i.e. laws, a system based upon the Turkic Yassa and Töre, which were developed in the pre-Islamic era.[citation needed]


Question: What were the primary courts of the empire?

Answer: Islamic courts

<hl> These court categories were not, however, wholly exclusive: for instance, the Islamic courts —which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. <hl> The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.

These court categories were not, however, wholly exclusive: for instance, the <hl> Islamic courts <hl>—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.

These court categories were not, however, wholly exclusive: for instance, the <hl> Islamic courts <hl> —which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue.

question: What were the primary courts of the empire?, context: These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.


Question: From what works was Sharia developed?

Answer: the Qur'an; the Hadīth

These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. <hl> The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth , or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. <hl> Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.

These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of <hl> the Qur'an; the Hadīth <hl>, or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.

The Islamic Sharia law system had been developed from a combination of <hl> the Qur'an; the Hadīth <hl> , or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs.

question: From what works was Sharia developed?, context: These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.


Question: Whose words contributed to the Islamic Sharia law system?

Answer: the prophet Muhammad

These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. <hl> The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of the prophet Muhammad ; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. <hl> Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.

These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of <hl> the prophet Muhammad <hl>; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.

The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of <hl> the prophet Muhammad <hl> ; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs.

question: Whose words contributed to the Islamic Sharia law system?, context: These court categories were not, however, wholly exclusive: for instance, the Islamic courts—which were the Empire's primary courts—could also be used to settle a trade conflict or disputes between litigants of differing religions, and Jews and Christians often went to them to obtain a more forceful ruling on an issue. The Ottoman state tended not to interfere with non-Muslim religious law systems, despite legally having a voice to do so through local governors. The Islamic Sharia law system had been developed from a combination of the Qur'an; the Hadīth, or words of the prophet Muhammad; ijmā', or consensus of the members of the Muslim community; qiyas, a system of analogical reasoning from earlier precedents; and local customs. Both systems were taught at the Empire's law schools, which were in Istanbul and Bursa.