SHARIAsource

This document is a beyānnāme, or declaration, sent by the Ottoman reʾīsül-kuttāb (chief scribe) to Britain's ambassador to the Ottoman Empire, justifying the Ottoman declaration of war on Russia by explaining Russia's violation of treaty obligations. The document gives insight into eighteenth-century Ottoman attitudes to international law and its relationship with Islamic law. Its use of the phrase naḳż-ı ʿahd (breaking the treaty), which has its origins in a specifically Qurʾānic context illustrates one way in which war was legitimized within the Ottoman Empire. Other phrases used in the beyānnāme demonstrate how Ottoman legal plurality functioned within a martial context. 

A petition sent to the Ottoman Sultan from Egypt in 1155 AH (1742-3), concerning a dispute between a Muslim and a Christian in the town of Zifta. The Muslim petitioner attempts to enforce the regulation of the Pact of 'Umar that forbids non-Muslims from having houses taller than those of Muslims. Baldwin's commentary on the petition focuses on how the petitioning process relates to the sharīʿa court system in the Ottoman Empire.

Turkish legislation regulating mediation, with strict confidentiality requirements for both the parties and the mediator

This document is a beyānnāme, or declaration, sent by Recāī Efendi, the Ottoman reʾīsül-kuttāb (chief scribe), to Britain's ambassador to the Ottoman Empire. It justifies the Ottoman declaration of war on Russia by explaining Russia's violation of treaty obligations, and gives insight into eighteenth-century Ottoman attitudes to international law and its relationship with Islamic law.

In its decision, the Turkish Council of State (the highest administrative court in Turkey) has decided that the cabinet decision dated 1934 that converted the Kariye Mosque into a museum was void, as it contravened the waqf deed which had dedicated the building as a mosque open to public use.

This presidential decision signed by Turkey's founding president Kemal Ataturk and his cabinet members converted the Hagia Sophia from a mosque into a museum. The decision cites a letter from the Ministry of Education of the time arguing that said conversion would "make the entire Orient happy" and "gift humanity a new site of knowledge."  The Ministry of Education's letter proposing the conversion into a museum, which the presidential decision cites and upon which it is based, also argues that the mosque has no waqf status–despite being used by Ottoman sultans–due to its status as "an artifact from the Byzantines."  

Following the administrative court decision that annulled the Cabinet Decision of 1945 that converted the Kariye Mosque into a museum, President Erdogan made the decision to transfer the management of the site to the Presidency of Religious Affairs and restore it as a mosque open to worship.

In its unanimous decision, the 10th Chamber of the Council of State, the highest administrative law court of the country, annulled the Cabinet Decision of 1934 converting the Hagia Sophia from a mosque into a museum. The Court reasoned as follows: the companion law to Turkey's secular Civil Code had provided that the old (Islamic) law would apply to waqfs (endowments) established before the new Civil Code came into force. The Hagia Sophia was a mosque, the Court found, that constituted part of Fatih Sultan Mehmed's (aka Mehmed the Conqueror) waqf, and under the applicable law at the time, it was forbidden to alter the status of waqf property via administrative decisions. The Court therefore ruled that the Cabinet Decision of 1934 had unlawfully changed the status of waqf property. The Court struck down the Cabinet Decision of 1934, thus paving the way for restoring Hagia Sophia's status as a mosque for worship.

Following the administrative court decision that annulled the Cabinet Decision of 1934 that converted Hagia Sophia into a museum, President Erdogan made the decision to transfer the management of the site to the Presidency of Religious Affairs and restore it as a mosque open to worship.