1. The Last Great Islamic Empire 1500-1800
Sumia, Rafah and maryam

2. Outline; The Ottoman Empire and the Eastern Mediterranean world.
The Safavid Empire and the West Asian World.
The Mughals.
Central Asia: Islamization in the Post-Timur Era.
Power Shifts in the Southern Oceans.

3. Introduction
Between 1450 and 1650 Islamic culture, society, and statecraft blossomed.
The creation of three powerful empires and several strong regional state was the culmination of long processes in the Islamic eastern Mediterranean and West Asia.
The simultaneous growth of the “gunpowder empires” of the Ottoman Safavids, and Mughals marked the global apogee of Islamic civilizational and economic strength.

5. The ottoman Empire and the eastern Mediterranean world

6. Origins and development of the ottoman state before 1600
The Ottomans were a Turkish dynasty that rose to prominence in the thirteenth century and established hegemony with the capture of Constantinople in 1453.

7. Origins and development of the ottoman state before 1600
By the 1540s, Ottoman military might was unmatched by any state in the world with the possible exception of China. Their empire held sway over the homelands of Anatolia, Syria-Palestine, Egypt, most of North Africa, Yemen, western Arabia, Mesopotamia, Iraq, Kurdistan, Georgia and Hungary. The state was held together by a strong, hereditary sovereign and was organized as one vast military institution.

9. The “Classical” ottoman order
Mehmed II was the Ottoman ruler who started the Ottoman political system. He replaced the chiefs of all the tribes with men who supported him. He started to bring in lots of laws. The ulama was the name of a group of religious men. They told Muslims how they should live and what they should or should not do. They had great power. Mehmed II reorganized this group and gave them a new leader called the Grand Mufti.

11. The “Classical” ottoman order
Süleyman the Lawgiver, another Ottoman ruler, brought together old laws and Shari'a (religious) laws. The Ottoman state was like a hugemilitary organization.

12. The “Classical” ottoman order
In fact, all the people who worked for the state had an army rank. The ruling class men had to say they would totally support the Sultan. However, some women had important roles and were involved in government. Even though they were never seen in public, they has some power over who was given jobs and over how decisions were made about economic policies.

13. The “Classical” ottoman order
The Ottomans organised the ulama into a government department. They had a system of law courts and judges. There was also an educational system. They had local mosque schools and four top schools called madrasas in Istanbul.

14. After Suleyman: Challenges and change

15. After Suleyman: Challenges and change
The most successful time for the Ottoman Empire was during the reign of Süleyman. However, when he died, his weak son became emperor. His name was Selim II ( ). The empire began to have lots of problems. They were: corruption, problems with the system of government and problems with their ships. There were also years when the crops didn’t grow well, businesses didn’t make much money and there was inflation when prices went up and up.

16. After Suleyman: Challenges and change
Nevertheless, even though the empire went through good times and bad times, it changed and improved society in the 17th and 18th centuries.

17. After Suleyman: Challenges and change
Political and Military Developments:
After Süleyman died, the Ottoman empire lost some of its land in the east. The Persian Safavids took it in By this time the Ottoman army was getting weaker. It was fighting two wars at once. One was with the Safavids and the other was with the Hapsburgs. Also, because of technological developments, the Europeans had better weapons than the Ottomans.

18. After Suleyman: Challenges and change
Economic Developments:
The Ottoman Empire began to have financial problems. By 1600, they had increased the size of the Janissary from 12,000 to 36,000 men. This cost a lot of money. The value of silver went up and down. This caused inflation. The Ottomans decided to encourage imports and discourage exports. They thought that this would stop a shortage of things to buy and that then prices would stay low. This policy damaged the Ottoman economy. Unemployment increased and the population doubled in the 16th century. The government at the centre of the empire became weaker and the ayans (nobles who lived in the countryside) became more powerful. By the 18th century, they were almost independent.

19. After Suleyman: Challenges and change
Culture and Society:
In the 17th and 18th centuries, there were many developments in the arts and amongst intellectuals. The sultan wanted to be able to say that the Ottomans had more knowledge and power than any other rulers in the world. He used the arts and sciences to help him. He paid artists, scientists and intellectuals to develop their ideas.

21. After Suleyman: Challenges and change
During the 18th century, there began to be trouble between Muslims and non-Muslims. This was partly because non-Muslims started to become very successful in business and also socially.

22. After Suleyman: Challenges and change
Another development in Ottoman society was the coffeehouse. It became popular from the middle of the 16th century on. It became popular very quickly. People went to coffeehouses to meet friends, drink coffee, play games, read and to discuss the news of the day. Coffeehouses became an important part of Ottoman culture in towns especially for lower and middle class people.

24. The Decline of Ottoman Military and Political Power
In 1683 the ottomans were driven out of Hungary and Belgrade.
In 1774 Russia took the Crimea and became the formal Orthodox Christians.
1700s it was increasingly dependent on international market system.

25. The safavid empire and the west asian world
Origins
The Safavids had begun in the fourteenth century as hereditary Turkish spiritual leaders of Sunni Sufi order in Azerbaijan, in north Iran. Many adherents were won to the tariqa, or Sufi brotherhood, and eventually to shi’ism from among the Turkoman tribesmen of eastern Anatolia, northern Syria, and northwestern Iran.

26. Shah abbas I
Shah Abbas I brought real leadership to Safavid Iran. He regained provincial land for the state and used the revenue to support new troops from his Caucasian territories as counterweight to the unruly Qizil bash. They like the ottoman cavalry, were supported by land-revenue assignment.

27. Safavid decline
The lack of competent leadership contributed finally decline, the chief causes were:
Continued two-front pressure from ottoman.
Economic decline.
Social unrest among the provincial elites.
The increasing landholding power of the Shi’ite ulama.

28. Cultural and learning The traditional painting.
The most developed crafts were those producing ceramic tiles, porcelains, shawls, and carpets.
The lasting visible legacies of Safavid rule are its cultural artifacts, building, roads, town squares, homes, gardens, and bridges.

29. The mughals
Origins
In the early sixteenth invaders from northwest of the Oxus River, following an age-old of Indian. These invaders were chaghatay turks descended from timer (Tamerlane) and known to history as the Mughals.

30. Akbar’s reign
He added north India and northern Deccan to the Mughal dominions.
He completely reorganized and provincial government and rationalized the tax system.
Akbar was a religious eclectic who not only tolerance of all faiths but also unusual interest in different religious traditions.

31. Sikhs and maathas
In the late sixteenth and early seventeenth centuries the Sikhs.
Neither Muslim nor Hindu, they had their own scripture, ritual, and moralistic.
The Hindu Marathas, led the charismatic Shivaji, rose in religious and nationalistic fervor to found their own regional empire around 1646.

32. Political decline
After Awrangzeb’s death in 1707:the rise in the Deccan of the powerful Islamic state of Hyderabad in 1724; the Persian invasion of north India by nadir shah in 1739; invasions ( ) by the Afghan tribal leader Ahmad shah durrani ‘founder of modern Afghanistan’
British victories over Bengali forces at plassey in Bengal 1757.

33. Religious development
The period from (1500 to 1650) was of major importance for Indian religious life.
Guru Nanak , spiritual father of the Sikhs movement, took up Kabir’s ideas and preached faith and devotion to one loving, merciful god- a message repeated by his successors.
By 1500 many Sufi retreat centers had been established in India.

34. Central asia: islamization in the post-timur era
We can trace the solid footing of Islam in central Asia to the post-timur era og the fifteenth and the preceding century.
Islamization by Sunni and Shi'ite, Sufis, traders, and tribal rulers went on apace thereafter, even as far as western china and Mongolia.
after 1500 the Shi'ite safavid empire was bounded by Sunni Islamic states in India, Afghanistan, Anatolia, Mesopotamia, transoxiana, and western Turkistan.

35. Uzbeks and chaghatays
In fifteenth century timur’s heirs ruled Transoxiana and most Iran.
north of the jaxartes river and the Aral sea, new steppe khanate had been formed by the unification in 1428 of Turkish and Mongol clans known as the Uzbeks
in time, Uzbek leader descended from Genghis khan, Muhammad shaybani, invaded transoxiana ( )

36. Muhammad’s line continued Uzbek rule at Bukhara into 18th century.
in another central Asia the Islamic states after 1500 and the most important was ruled by Chaghatay Turks.
after 1350 timur's broke up their khanate
from about 1514 a revived Chaghatay state flourished in eastern Turkestan.
Chaghatay rule lasted until 1678 in part of the tarim basin.

37. Consequences of the shi’ite rift
The ottoman, Mughal, safavid, and central Asia Islamic states had much in common such as faith and culture, similar system of taxation and law.
the division between Shi'ite and Sunni is proved strong than their common bonds and the result was geographic division that isolated central Asia Muslims.

38. the safavid Shi'ite schism changed the shared cultural traditions of the abode of islam especially in fate of Persian literary culture.
as a result of its ever strong association with shi'ism after the rise of the safavids.
Persian made little further progress as a potential common language alongside Arabic in Sunni lands.
outside Iran it was destined to remain a language of high culture, the court ,and bureaucracy where it much like French in nineteenth century Europe was the mark of the educated person: being a master of oersian and Persian classic texts defined to a great extent what it meant to be an ottoman or Mughal.

39. In India, Urdu became the common, shared Muslim idiom , and in ottoman and central Asian lands, educated Sunnis cultivated Persian letters inspired by the Persian classics but largely ignored safavid Persian literature.
central Asia was ultimately the Islamic region most decisively affected by the Shi'ite presence in Iran.
Political, economic, culture , and religious interchange with other Islamic lands became increasingly difficult after 1500.
central Asia Islam mostly developed in isolation on the periphery of the central Islamic lands.

40. Power shifts in the southern oceans
in th Islamic spread in the south rim of Asi from Africa to Indonesia, in ports of java Sumatra, the Malay peninsula, south India , Gujarat, east Africa, Madagascar, and Zanzibar.
initially the Muslims economic stature especially attracted the socially mobile groups in these cosmopolitan ports; many also found Muslim ideas and practices compelling.
in this, Sufi orders and their preachers and holy men played the main roles. however, conquest by Muslim coastal states accelerated the process in Indonesia and east Africa .

41. The Indian ocean to the south china sea was ancient.
Before 1200, much of the trade in these waters had been dominated by Hindu or Buddhist kingdoms of the Malay peninsula or Sumatra. Arab traders had been active in the Indian ocean.
in the east, Islam never ousted the Indian Buddhist cultures of Burma, Thailand, and Indochina.

42. In 1489 Portuguese reached the east Africa in the ensuing 3 centuries.
In the sixteenth century the Europeans began to displace by force the Muslims who, by 1500, dominated the maritime southern rim of Asia.
in the southern-seas trade centers, Islamization continued, even in the face of Christian proselytizing and growing European political and commercial presence

43. The east indies: acheh
by the fifteenth century its coastal Islamic states were centered on the trading ports of the Malay peninsula, the north shores of Sumatra and java, and the Moluccas. and the last great Hindu kingdom of inland java was defeated by an Islamic coalition of states in the early 1500s.
The most powerful Islamic state was acheh, in northwestern Sumatra. (ca ).

44. In the early years Acheh provided the only counterpoise to the Portuguese presence across the straits in Malacca.
Also, the Acheh sultans were unable to defeat the better-armed invaders, neither could the Portuguese subdue them.

45. Summary
The period from 1500 to 1800 marks the cultural and political bloom and gradual demise of the last Islamic empires.
We learned about The Ottoman Empire and the Eastern Mediterranean world.
The Safavid Empire and the West Asian World.
We discussed the Mughals.
also, we talked bout Central Asia: Islamization in the Post-Timur Era.
Finally we explained the Power Shifts in the Southern Oceans.

46. Thank you for listening.