Religion in Istanbul covers the issue of religion in the city of Istanbul, Turkey. More than 90% of Istanbul's population are Sunni Muslims and Alevism forms the second biggest religious group. A 2019 survey study by KONDA that examined the religiosity of the voting-age adults in Istanbul showed that 47% of the surveyed had a religion and were trying to practise its requirements. This was followed by nonobservant people with 34% who identified with a religion but generally did not practise its requirements. 11% stated they were fully devoted to their religion, meanwhile 4% were non-believers who did not believe the rules and requirements of a religion and 4% were atheists who did not believe in religion at all. 24% of the surveyed also identified themselves as "religious conservatives".[1]
According to the 2000 census, there were 2691active mosques, 123active churches and 20active synagogues in Istanbul; as well as 109 Muslim cemeteries and 57non-Muslim cemeteries.[citation needed] Religious minorities include Greek Orthodox Christians, Armenian Christians, Catholic Levantines, Assyrian Christians,[2] and SephardicJews. Some neighbourhoods have been known with their sizeable populations of these ethnic groups, such as the Kumkapı neighbourhood, which had a significant Armenian population, the Balat neighbourhood, which used to have a sizeable Jewish population, the Fener neighbourhood with a large Greek population, and some neighbourhoods in Nişantaşı and Pera, which had sizeable Levantine populations. In some quarters, such as Ortaköy or Kuzguncuk, an Armenian church sits next to a synagogue, and on the other side of the road a Greek Orthodox church is found beside a mosque.
The urban landscape of Istanbul is shaped by many communities. The most populous major religion is Islam. The first mosque in Istanbul was built in Kadıköy (ancient Chalcedon) on the Asian side of the city, which was conquered by the Ottoman Turks in 1353, a full century before the conquest of Constantinople across the Bosphorus, on the European side. The first mosque on the European side of Istanbul was built inside the Rumelian Castle in 1452. The first grand mosque which was built in the city proper is the Eyüp Sultan Mosque (1458), while the first imperial mosque inside the city walls was the Fatih Mosque (1470) which was built on the site of the Church of the Holy Apostles, an important Byzantine church which was originally edificed in the time of Constantine the Great. Many other imperial mosques were built in the following centuries, such as the famous Süleymaniye Mosque (1557) which was ordered by Suleiman the Magnificent and designed by the great Ottoman architect Mimar Sinan, and the famous Sultan Ahmed Mosque (1616) which is also known as the "Blue Mosque" for the blue tiles which adorn its interior.
Istanbul was the seat of the Islamic Caliphate, between 1517 and 1924. Some of the personal belongings of Muhammad and the earliest caliphs who followed him are today preserved in the Topkapı Palace, the Eyüp Sultan Mosque and in several other prominent mosques of Istanbul.
The conquest of the Byzantine capital of Constantinople in 1453 enabled the Ottomans to consolidate their empire in Anatolia and Thrace. The Ottomans later revived the title of caliph during the reign of Sultan Selim. Despite the absence of a formal institutional structure, Sunni religious functionaries played an important political role. Justice was dispensed by religious courts; in theory, the codified system of sharia regulated all aspects of life, at least for the Muslim subjects of the empire. The head of the judiciary ranked directly below the sultan and was second in power only to the grand vizier. Early in the Ottoman period, the office of grand mufti of Istanbul evolved into that of Sheikh ul-Islam (shaykh, or leader of Islam), which had ultimate jurisdiction over all the courts in the empire and consequently exercised authority over the interpretation and application of sharia. Legal opinions pronounced by the Sheikh were considered definitive interpretations.
Following the Turkish conquest of Constantinople in 1453, the Ottoman Sultan Mehmed II established the Millet System, according to which the different ethnic groups within Constantinople and the rest of the Ottoman Empire were to be governed by a group of institutions based on faith. For this purpose, Mehmed II also founded previously non-existent religious authorities such as the Armenian Patriarchate of Constantinople in 1461. Earlier, the Byzantines considered the Armenian Church as heretic and did not allow the Armenians to have churches inside the walls of Constantinople. Several Armenian saints, such as Saint Narses, were exiled and imprisoned in the Princes' Islands near Constantinople, in the Sea of Marmara. With the Millet System, a great deal of the internal affairs regarding these communities were assigned to the administration of these religious authorities; such as the Ecumenical Patriarchate for the affairs of all Orthodox Christians, the Armenian Patriarchate for the affairs of the Armenian (and for some time also the Syriac) Christians, and later the Chief Rabbi for the affairs of the Jews.
As middleman minorities, Greeks (Phanariots) and Armenians in Istanbul they were overrepresented in commerce.[5][6] The wealthy, Constantinople-based Amira class, a social elite whose members included the Duzians (Directors of the Imperial Mint), the Balyans (Chief Imperial Architects) and the Dadians (Superintendent of the Gunpowder Mills and manager of industrial factories).[7][8] It was the wealth of the extensive Phanariots merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821.[9]
Into the 19th century, the Christians of Istanbul tended to be either Greek Orthodox, members of the Armenian Apostolic Church or Catholic Levantines.[10] The everyday life of the Christians (50%), particularly the Greeks (260,000) and Armenians (160,000), living in Istanbul changed significantly following the bitter conflicts between these ethnic groups and the Turks during the Decline of the Ottoman Empire, which began in the 1820s and continued for a century. The conflicts reached their culmination in the decade between 1912 and 1922; during the Balkan Wars, the First World War and the Turkish War of Independence. The city's Greek Orthodox community was exempted from the population exchange between Greece and Turkey in 1923 following the establishment of the Turkish Republic. However, a series of special restrictions and taxes during the years of the Second World War (see, e.g., the wealth tax Varlık Vergisi), and the Istanbul Pogrom of 1955 which caused the deaths of 15 Greeks and the injury of 32 others, greatly increased emigration from Istanbul to Greece. In 1964, all Greeks without Turkish citizenship residing in Turkey (around 12,000[11]) were deported. Today, most of Turkey's remaining Greek and Armenian minorities live in or near Istanbul. The number of the Armenians in Istanbul today amount to approximately 40,000 or 70,000,[12][13] while the Greek community amounted to slightly more than 3,000 at the beginning of the 21st century. As of 2019, an estimated 18,000 of the country's 25,000 Assyrians live in Istanbul.[14]
Beside the mostly Catholic Levantines, who are the descendants of European (Genoese, Venetian and French) traders who established trading outposts during the Byzantine and Ottoman periods, there is also a small, scattered number of Bosphorus Germans. A number of places reflect past movements of different communities into Istanbul, most notably Arnavutköy (Albanian village), Polonezköy (Polish village) and Yenibosna (New Bosnia).
There were more than 40,000Catholic Italians in Istanbul at the turn of the 20th century, a figure which not only included the descendants of the local Genoese and Venetian merchants who lived there since the Byzantine and early Ottoman periods, but also the numerous Italian workers and artisans who came to the city from Italy during the 19th century. Giuseppe Garibaldi and Giuseppe Mazzini came to Constantinople in 1832, and again in 1833. Garibaldi lived in Beyoğlu and taught Italian, French and Mathematics in the foreign schools of this district. Garibaldi also established the Società Operaia Italiana di Mutuo Soccorso on May 17, 1863, in Beyoğlu, and became its first President (Mazzini was the second President).[15] The Società Operaia Italiana di Mutuo Soccorso is still active and is located in its original site, on a side street of İstiklal Avenue. The number of Istanbul's Italians decreased after the end of the Ottoman Empire for several reasons. The Turkish Republic no longer recognized the trade privileges that were given to the descendants of the Genoese and Venetian merchants, and foreigners were no longer allowed to work in Turkey in a wide number of sectors, including many artisanships, in which numerous Istanbulite Italians used to work. The Varlık Vergisi (Wealth Tax) of the World War II years, which imposed higher tariffs on non-Muslims and foreigners in Turkey, also played an important role in the migration of Istanbul's Italians to Italy—who still live in the city, but in far fewer numbers when compared with the early 20th century. The influence of the Italian community of Istanbul, however, is still visible in the architecture of many quarters, particularly Galata, Beyoğlu and Nişantaşı.
The SephardicJews have lived in the city for over 500years, see the history of the Jews in Turkey. The Sephardic Jews contributed much to the rising power of the Ottoman Empire by introducing new ideas, methods and craftsmanship. The first Gutenberg press in Istanbul was established by the Sephardic Jews in 1493, who excelled in many areas, particularly medicine, trade and banking. The Camondo family was highly influential in the Ottoman banking sector. The famous Camondo Stairs on the Bankalar Caddesi (Banks Street) in Karaköy (Galata) was built by them. More than 20,000 Sephardic Jews still remain in Istanbul today.
Romaniotes and Ashkenazi Jews resided in Istanbul even before the Sephardim, but their proportion has since dwindled; today, just 1 percent of Istanbul's Jews are Ashkenazi.[17][18] The Avusturya Sinagogu (Austrian Synagogue), also known as the Aşkenaz Sinagogu (Ashkenazi Synagogue) is one of the most famous synagogues in Istanbul and stands out with its interesting architecture. A wave of Ashkenazi Jews came to Istanbul during the 1930s and 1940s following the rise of Nazism in Germany which persecuted the Ashkenazi Jews of central and eastern Europe.
Today, a total of 20 active synagogues are to be found in the city, the most important of them being the Neve Shalom Synagogue inaugurated in 1951, in the Beyoğlu quarter. The Turkish Grand Rabbi in Istanbul (currently Ishak Haleva) presides over community affairs.
A decrease in the population of the city's Jewish community occurred after the independence of the State of Israel in 1948, but the Turkish Jews who migrated to that country helped to establish strong relationships between Turkey and Israel. The founders of the State of Israel and prominent Israeli politicians such as David Ben-Gurion, Yitzhak Ben-Zvi and Moshe Shertok had all studied in the leading Turkish schools of Istanbul in their youth, namely Galatasaray High School and Istanbul University. As of 2022, the Jewish population in Turkey is around 14,500,[19] with the majority of them living in either Istanbul or İzmir.
↑ "Phanariote". Encyclopædia Britannica. United States: Encyclopædia Britannica Inc. 2016. Online Edition.
↑ Barsoumian, Hagop (1982), "The Dual Role of the Armenian Amira Class within the Ottoman Government and the Armenian Millet (1750–1850)", in Braude, Benjamin; Lewis, Bernard (eds.), Christians and Jews in the Ottoman Empire: The Functioning of a Plural Society, vol.I, New York: Holmes & Meier
↑ "History of Greece, Ottoman Empire, The merchant middle class". Encyclopædia Britannica. United States: Encyclopædia Britannica Inc. 2008. Online Edition.
↑ Çelik, Zeynep (1993). The Remaking of Istanbul: Portrait of an Ottoman City in the Nineteenth Century. Berkeley and Los Angeles: University of California Press. p.38. ISBN978-0-520-08239-7.
↑ Rôzen, Mînnā (2002). A History of the Jewish Community in Istanbul: The Formative Years, 1453–1566 (illustrateded.). Leiden: BRILL. pp.49–50. ISBN978-90-04-12530-8.
↑ Brink-Danan, Marcy (2011). Jewish Life in Twenty-First-Century Turkey: The Other Side of Tolerance. New Anthropologies of Europe. Indiana University Press. p.176. ISBN978-0-253-35690-1.
The Latin Church of the Catholic Church has several dispersed populations of members in the Middle East, notably in Turkey, Cyprus and the Levant. Latin Catholics employ the Latin liturgical rites, in contrast to Eastern Catholics who fall under their respective church's patriarchs and employ distinct Eastern Catholic liturgies, while being in full communion with the worldwide Catholic Church. Latin Catholics in the Middle East are often of European descent, particularly from the medieval Crusader era and later the 20th-century colonial period.
Galata is the former name of the Karaköy neighbourhood in Istanbul, which is located at the northern shore of the Golden Horn. The district is connected to the historic Fatih district by several bridges that cross the Golden Horn, most notably the Galata Bridge. The medieval citadel of Galata was a colony of the Republic of Genoa between 1273 and 1453. The famous Galata Tower was built by the Genoese in 1348 at the northernmost and highest point of the citadel. Galata is now a quarter within the district of Beyoğlu in Istanbul.
In the Ottoman Empire, a millet was an independent court of law pertaining to "personal law" under which a confessional community was allowed to rule itself under its own laws.
The Armenian Patriarchate of Constantinople is an autonomous see of the Armenian Apostolic Church. The seat of the Armenian Patriarch of Constantinople, also known as Armenian Patriarch of Istanbul, is the Surp Asdvadzadzin Patriarchal Church in the Kumkapı neighborhood of Istanbul.
Beyoğlu is a municipality and district of Istanbul Province, Turkey. Its area is 9 km2, and its population is 225,920 (2022). It is on the European side of Istanbul, Turkey, separated from the old city by the Golden Horn. It was known as the region of Pera surrounding the ancient coastal town Galata which faced Constantinople across the Horn. Beyoğlu continued to be named Pera during the Middle Ages and, in western languages, into the early 20th century.
The history of the Jews in Turkey (Turkish: Türk Yahudileri or Türk Musevileri; Hebrew: יהודים טורקים, romanized: Yehudim Turkim; covers the 2400 years that Jews have lived in what is now Turkey.
Yeşilköy is an affluent neighbourhood in the municipality and district of Bakırköy, Istanbul Province, Turkey. Its population is 25,039 (2022). on the Marmara Sea about 11 kilometres (7 mi) west of Istanbul's historic city centre. Prior to the rapid increase of Istanbul's population in the 1970s, Yeşilköy was a secluded village and sea resort.
The Greeks in Turkey constitute a small population of Greek and Greek-speaking Eastern Orthodox Christians who mostly live in Istanbul, as well as on the two islands of the western entrance to the Dardanelles: Imbros and Tenedos. Greeks are one of the four ethnic minorities officially recognized in Turkey by the 1923 Treaty of Lausanne, together with Jews, Armenians, and Bulgarians.
The conversion of non-Islamic places of worship into mosques occurred during the life of Muhammad and continued during subsequent Islamic conquests and invasions and under historical Muslim rule. Hindu temples, Jain Temples, churches, synagogues, and Zoroastrian fire temples have been converted into mosques.
While Turkey is officially a secular state, numerous surveys all show that Islam is the country's most common religion. Published data on the proportion of people in Turkey who follow Islam vary. Because the government registers everyone as Muslim at birth by default, the official statistics can be misleading. There are many people who follow other religions or do not adhere to any religion, but they are officially classified as 'Muslim' in official records unless they make a contrary claim. These records can be changed or even blanked out on the request of the citizen using a valid electronic signature to sign the electronic application. According to the state, 99.8% of the population is initially registered as Muslim. The remaining 0.2% are Christians and adherents of other officially recognised religions such as Judaism. As much as 90% of the population follows Sunni Islam. Most Turkish Sunni Muslims belong to the Hanafi school of jurisprudence.
Balat is a neighbourhood in the municipality and district of Fatih, Istanbul Province, Turkey. Its population is 11,656 (2022). It is in the old city on the European side of Istanbul, on the western shore of the Golden Horn, sandwiched between Fener and Ayvansaray. Historically, it was the center of the Jewish community in Istanbul.
Kuzguncuk is a neighbourhood in the municipality and district of Üsküdar, Istanbul Province, Turkey. Its population is 4,151 (2022). It is on the Asian side of the Bosphorus. The neighborhood is centered on a valley opening to the Bosphorus and is somewhat isolated from the main part of the city, being surrounded by nature preserves, cemeteries, and a military installation. It is a quiet neighborhood with streets lined with antique Ottoman wooden houses.
Karaköy, the modern name for the old Galata, is a commercial quarter in the Beyoğlu district of Istanbul, Turkey, located at the northern part of the Golden Horn mouth on the European side of Bosphorus.
Christianity in Turkey has a long history dating back to the early origins of Christianity in Asia Minor during the 1st century AD. In modern times the percentage of Christians in Turkey has declined from 20-25% in 1914, to about 2% in 1927, to 0.2–0.4% today Sources estimate that the Christian population in Turkey ranges between 180,000 and 370,000. However, the exact number remains unclear due to the absence of a religious census in the country. The percentage of Christians in Turkey fell mainly as a result of the late Ottoman genocides: the Armenian genocide, Greek genocide, and Assyrian genocide, the population exchange between Greece and Turkey, the emigration of Christians that began in the late 19th century and gained pace in the first quarter of the 20th century, and due to events such as the 1942 Varlık Vergisi tax levied on non-Muslim citizens in Turkey and the 1955 Istanbul pogrom against Greek and Armenian Christians. Exact numbers are difficult to estimate, as many Turkish former Muslim converts to Christianity often hide their Christian faith for fear of familial pressure, religious discrimination, and persecution.
Ottoman Greeks were ethnic Greeks who lived in the Ottoman Empire (1299–1922), much of which is in modern Turkey. Ottoman Greeks were Greek Orthodox Christians who belonged to the Rum Millet. They were concentrated in eastern Thrace, and western, central, and northeastern Anatolia. There were also sizeable Greek communities elsewhere in the Ottoman Balkans, Ottoman Armenia, Ottoman Syria and the Ottoman Caucasus, including in what, between 1878 and 1917, made up the Russian Caucasus province of Kars Oblast, in which Pontic Greeks, northeastern Anatolian Greeks, and Caucasus Greeks who had collaborated with the Russian Imperial Army in the Russo-Turkish War of 1828–1829 were settled in over 70 villages, as part of official Russian policy to re-populate with Orthodox Christians an area that was traditionally made up of Ottoman Muslims and Armenians.
In AD 1453, the city of Constantinople, the capital and last stronghold of the Byzantine Empire, fell to the Ottoman Empire. By this time Egypt had been under Muslim control for some eight centuries. Jerusalem had been conquered by the Rashidun Caliphate Muslims in 638, won back by Rome in 1099 under the First Crusade and then reconquered by Saladin's forces during the siege of Jerusalem in 1187. Later in the seventh Crusade, it was briefly taken back by the Catholics once again. It was conquered by the Ottomans in 1517. Orthodoxy, however, was very strong in Russia which had recently acquired an autocephalous status; and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople. Under Ottoman rule, the Greek Orthodox Church acquired power as an autonomous millet. The ecumenical patriarch was the religious and administrative ruler of the entire "Greek Orthodox nation", which encompassed all the Eastern Orthodox subjects of the Empire.
Hasköy is a trading and residential district on the northern bank of the Golden Horn in Beyoğlu, Istanbul, Turkey. It includes the neighbourhoods of Keçeci Piri, Piri Paşa, and Halıcıoğlu, and parts of Camiikebir and Sütlüce. Immediately to the south lies Kasımpaşa.
Eastern Orthodox Christianity is today the religion of only a minority in Turkey. It was once the dominant religion, during the time of the Byzantine Empire, as the region that comprises Turkey today was a central part of the Byzantine heritage. Today, less than one tenth of one percent of the population are Orthodox Christians. The provinces of Istanbul and Hatay, which includes Antakya, are the main centers of Christianity in Turkey, with comparatively dense Christian populations, though they are minorities in these areas. The traditional variant of Orthodox Christianity present in Turkey is the Eastern Orthodox branch, focused mainly in the Greek Orthodox Church.
By the time the Ottoman Empire rose to power in the 14th and 15th centuries, there had been Jewish communities established throughout the region. The Ottoman Empire lasted from the early 12th century until the end of World War I and covered parts of Southeastern Europe, Anatolia, and much of the Middle East. The experience of Jews in the Ottoman Empire is particularly significant because the region "provided a principal place of refuge for Jews driven out of Western Europe by massacres and persecution."
Levantines in Turkey or Turkish Levantines, are the descendants of Europeans who settled in the coastal cities of the Ottoman Empire to trade, especially after the Tanzimat era. Their estimated population today is around 1,000. They mainly reside in Istanbul, İzmir and Mersin. Anatolian Muslims called Levantines Frenk and tatlısu Frengi in addition to Levanten. Turkish Levantines are mostly Latin Catholics.
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