Ottoman Ulama
In order to become one of the ulama in the Ottoman Empire, one had to have studied at a madrasah and be an expert in all the religious sciences, specializing in one or two specifics. In addition, the student had to have been tested and approved by higher ranking ulama. Such assessment by experts gave the ulama legitimacy in the eyes of the public, because it imitated the way the Caliphs after the death of the Prophet Muhammad were appointed. In 14th and 15th century Ottoman Empire, there were not many madrasahs, and so the ulama traveled to countries such as Persia and Egypt to further their education. Upon the conquering of Istanbul however, the sultan converted eight churches into madrasahs and placed eight of the best ulama as the heads. The ulama in the Ottoman Empire had a large influence over politics because it was believed that secular institutions were all subordinate to religion; the ulama were emblems of religious piety, therefore rendering them powerful over state affairs. Ulama worked as priest-like authorities who had the role of interpreting and enforcing Islamic shariah law. These jobs were distributed amongst two types of ulama: Muftis, who interpreted Shariah law and the Qadi, who enforced Shariah law. The Ottomans had a strict hierarchy of ulama, with the Sheikh ul-Islam holding the highest rank. A Sheikh ul-Islam was chosen by a royal warrant amongst the qadis of important cities. The Sheikh ul-Islam had the power to confirm new sultans, but once the sultan was affirmed, it was the sultan who retained a higher authority than the Sheik ul-Islam. The Sheikh ul-Islam issued fatwas, which were written interpretations of the Quran that had authority over the community. The Sheikh ul-Islam represented the law of shariah and in the 16th century its importance rose which led to increased power. Sultan Murad appointed a Sufi, Yayha, as his Sheikh ul-Islam during this time which lead to violent disapproval. The objection to this appointment made obvious the amount of power the Sheikh ul-Islam had, since people were afraid he would alter the traditions and norms they were living under by issuing new fatwas.
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