"Ever since an Ottoman army led by Mehmed II conquered Constantinople in 1453, it has been common to see the Ottoman Empire as the Islamic, Asian antithesis of the Christian, European West. But in reality the Ottoman dynasty ruled a multiethnic, multilingual, and multireligious empire that stretched across parts of Europe, Africa, and Asia. The Ottomans: Sultans, Khans, and Caesars offers a bold new history of this empire that straddled East and West for nearly five hundred years and negotiated the challenges of religious difference in ways that had a profound influence on the emergence of our modern world. As historian Marc David Baer shows, the Ottomans enjoyed a tripartite inheritance as they rose from a frontier principality to a world empire. The dynasty's origins can be traced to the tribes of Turks and Tatars pushed westward into Anatolia by Mongol expansion in the thirteenth and fourteenth centuries. But it was equally indebted to the Islamic scholars and Sufi sheikhs who proselytized Islam across this region and legitimated Ottoman rule. And from the Byzantine empire they supplanted, the Ottomans borrowed bureaucracy, culture, and claims to universal rule as the successors of Rome. Ottoman rulers did not only call themselves khans and sultans, but also caliphs, emperors, and caesars. The Ottomans managed their diverse empire by striking a delicate balance: amid a profoundly hierarchal society, they pioneered the principles and practices of toleration of religious minorities, even as they also freely used religious conversion to integrate conquered peoples into the imperial project. Indeed, the Ottomans were the only world empire to rely on converts to make up its ruling dynasty and to populate its military and administrative leadership. By receiving them as converts to Islam, they brought everyone from Byzantine and Serbian royalty to enslaved captives to common herdsmen into the elite fold as princesses, statesmen, and battlefield commanders. It was only in the final decades of the nineteenth century that the Ottomans began to turn away from this approach, trying to save the empire by making it into an exclusively Ottoman Muslim polity, and then into a Turkish one. The tragic consequence was ethnic cleansing and genocide, and the dynasty's demise in the wake of the First World War. For better and for worse, the Ottoman Empire was as magnificent and as horrible as any of its European contemporaries. The Ottomans reveals its history in full, showing how again and again it remade the world from the Renaissance and the Enlightenment to the dawn of a brutal century world war"--

This book tells the story of the Dönme, the descendents of Jews who resided in the Ottoman Empire and converted to Islam along with their messiah, Rabbi Shabbatai Tzevi, in the seventeenth century. For two centuries following their conversion, the Dönme were accepted as Muslims, and by the end of the nineteenth century rose to the top of Salonikan society. The Dönme helped transform Salonika into a cosmopolitan city, promoting the newest innovation in trade and finance, urban reform, and modern education. They eventually became the driving force behind the 1908 revolution that led to the overthrow of the Ottoman sultan and the establishment of a secular republic. To their proponents, the Dönme are enlightened secularists and Turkish nationalists who fought against the dark forces of superstition and religious obscurantism. To their opponents, they were simply crypto-Jews engaged in a plot to dissolve the Islamic empire. Both points of view assume the Dönme were anti-religious, whether couched as critique or praise. But it is time that we take these religious people seriously on their own terms. In the Ottoman Empire, the Dönme promoted morality, ethics, spirituality, and a syncretistic religion that reflected their origins at the intersection of Jewish Kabbalah and Islamic Sufism. This is the first book to tell their story, from their origins to their near total dissolution as they became secular Turks in the mid-twentieth century.

In Honored by the Glory of Islam Marc David Baer proposes a novel approach to the historical record of Islamic conversions during the Ottoman age and gathers fresh insights concerning the nature of religious conversion itself. Rather than explaining Ottoman Islamization in terms of the converts' motives, Baer instead concentrates on the proselytizers -- in this case, none other than the sultan himself. Mehmed IV (1648-87) is remembered as an aloof ruler whose ineffectual governing led to the disastrous siege of Vienna. Through an integrated reading of previously unexamined Ottoman archival and literary texts, Baer reexamines Mehmed IV's failings as a ruler by underscoring the sultan's zeal for bringing converts to Islam. As an expression of his dedication to Islam, Mehmed actively sought to establish his reputation as a convert-maker, convincing or compelling Christian and Jewish subjects to be "honored by the glory of Islam" and Muslims subjects to turn to Islamic piety. Revising the conventional portrayal of a ruler so distracted by his passion for hunting that he neglected affairs of state, Baer shows that Mehmed IV saw conversion as central to his role as sultan. He traces an ever-widening range of enforced piety, conversion, and conquest expanding outward from the heart of Mehmed IV's empire. This account is the first to correlate the conversion of people and space in the mature Ottoman Empire, to investigate conversion from the perspective of changing Ottoman ideology, and to depict the sultan as an interventionist convert-maker. The resulting insights promise to rework our understandings of the reign of a forgotten ruler, a largely neglected period in Ottoman history, the changing nature of Islam and its history in Europe, relations between Muslims, Christians, and Jews in Europe, the practice of jihad, and religious architecture in urban history.

"What compels Jews in the Ottoman Empire, Turkey, and abroad to promote a positive image of Ottomans and Turks while they deny the Armenian genocide and the existence of antisemitism in Turkey? Based on historical narrative, the Jews expelled from Spain in 1492 were embraced by the Ottoman Empire and then later, protected from the Nazis during WWII. If we believe that Turks and Jews have lived in harmony for so long, then how can we believe that the Turks could have committed genocide against the Armenians? Marc David Baer confronts these convictions and circumstances to reflect on what moral responsibility the descendants of the victims of one genocide have to the descendants of victims of another. Baer delves into the history of Muslim-Jewish relations in the Ottoman Empire and Turkey to find the origin of these many tangled truths. He aims to bring about reconciliation between Jews, Muslims, and Christians, not only to face inconvenient historical facts but to confront it and come to terms. By looking at the complexities of interreligious relations, Holocaust denial, genocide and ethnic cleansing, and confronting some long-standing historical stereotypes, Baer sets out to tell a new history that goes against Turkish antisemitism and admits to the Armenian genocide"--

"German, Jew, Muslim, Gay offers an astonishing perspective on the history of modern Germany through the vantage point of a man with multiple identities who devoted his life to religious utopias, fought for homosexual rights, wrote gay fiction, converted from Judaism to Islam (one of the few of any faith to do so), and considered himself part of a spiritual elite that held the key to Germany's salvation. Born in Posen in 1880, the son of a Jewish industrialist, Hugo Marcus converted to Islam and chose the name Hamid; he became the most important convert in Germany while retaining his membership in the Jewish community. He was renamed Israel by the Nazis and sent to the Sachsenhausen concentration camp in 1938, where he was in the unique position of Muslim witness to the Holocaust. The imam of his mosque gained his release and he escaped to Switzerland, where he wrote gay fiction under the pen name Hans Alienus. He died in Basel in 1966. The book challenges deeply ingrained perceptions of Muslim-Jewish relations during World War II and illuminates their interconnected histories in modern Europe. It also tells the unknown story of Marcus' orientalized Islam that, in echoing Goethe's, revitalized an essential strand of Germany's spiritual heritage"--