Father : Yavuz Sultan Selim
Mother : Hafsa (Hafize) Hatun
Date of Birth : 1495
Accession to the Throne : September 30, 1520
Death : September 6/7, 1566
Suleyman I.
Suleyman I was born on 27th April 1495, Monday in Trabzon. His father was Sultan Selim I and his mother was Hafsa Sultan. Suleyman I was a tall man with a round face, hazel eyes broad forehead and a thin beard. Suleyman the Magnificent had reigned for forty six years (1520-1566) and this is the most memorable epoch of the empire, when it reached a pitch of grandeur and prosperity which was never afterwards surpassed, and from which it soon began to decline.Suleyman is commonly designated by European writers the “great” or the “magnificent”. But the native historians style him the “lawgiver”(Kanuni), “the lord of his century” and “completor of the perfect ten”. His father Sultan Selim I put great emphasis on Suleyman’s education, he took his first education from his grandmother Gulbahar Hatun. When he reached the age of seven, he was sent to Istanbul to his grandfather Sultan Bayezid II where he was educated by famous scholar Karakızoglu Hayreddin Hızır Efendi. He studied history, science, literature, and theology besides the lessons of war tactics and techniques. Afterwards, he went to his father in Trabzon again and stayed there until he reached 15. At the age of 15, he wanted to be a governor, and he was sent to Sarki province and then to Karahisar and to Bolu, after a short while he was sent to Kefe. After Sultan Selim I ascended to the throne in 1512, Shehzade Suleyman was invited to Istanbul as the regent of his father Selim whom was dealing with throne struggles with his brothers. At the same time he was the governor of Saruhan province. After Selim I had passed away, Suleyman succeeded him without any rejection as everbody knew he was a very serious and confident man. He never hesitated and never broken the commands he gave. He obliged people according to their capacities and abilities. He died on 7th September 1566, in his 71, while he was commanding the siege of Sziget. Because he made written laws and applied them strictly he was called as ‘Kanuni’ (Law giver). He was a very gracious ruler, very fair and he never tyrannised his people. For example; he found the tax coming from Egypt so much and he had made a research there and found that the people were overcharged, and discovered the governor was tyrannising them, so he immediately changed the governor. Suleyman’s poetry is among the best poetry in Islam, and he sponsored an army of artists, religious thinkers, and philosophers that outshone the most educated courts of Europe. Süleyman the Magnificent had a handsome and bright face, dark brown eyes, a ram-nose and thick and Iong moustache. His black eyebrows were joined together, his chest was broad and his arms were long and muscular. He resembled a lion with his majestic bearing and had a beautiful and clear voice. He was heroic, determined, and powerful, and was blessed with good fortune and luck for both for himself and for those around him
Selim I’s son, Süleyman I (r. 1520-66), was called the “lawgiver” (kanuni ) by his Muslim subjects because of a new codification of seriat undertaken during his reign. In Europe, however, he was known as Süleyman the Magnificent, a recognition of his prowess by those who had most to fear from it. Belgrade fell to Süleyman in 1521, and in 1522 he compelled the Knights of Saint John to abandon Rhodes. In 1526 the Ottoman victory at the Battle of Mohács led to the taking of Buda on the Danube. Vienna was besieged unsuccessfully during the campaign season of 1529. North Africa up to the Moroccan frontier was brought under Ottoman suzerainty in the 1520s and 1530s, and governors named by the sultan were installed in Algiers, Tunis, and Tripoli. In 1534 Mesopotamia was taken from Persia. The latter conquest gave the Ottomans an outlet to the Persian Gulf, where they were soon engaged in a naval war with the Portuguese.
When Süleyman died in 1566, the Ottoman Empire was a world power. Most of the great cities of Islam–Mecca, Medina, Jerusalem, Damascus, Cairo, Tunis, and Baghdad–were under the sultan’s crescent flag. The Porte exercised direct control over Anatolia, the sub-Danubian Balkan provinces, Syria, Palestine, and Mesopotamia. Egypt, Mecca, and the North African provinces were governed under special regulations, as were satellite domains in Arabia and the Caucasus, and among the Crimean Tartars. In addition, the native rulers of Wallachia, Moldavia, Transylvania, and Ragusa (Dubrovnik) were vassals of the sultan.
In Islamic history, Suleyman is regarded as the perfect Islamic ruler in history. He is asserted as embodying all the necessary characteristics of an Islamic ruler, the most important of which is justice. The reign of Suleyman in Ottoman and Islamic history is generally regarded as the period of greatest justice and harmony in any Islamic state.
The Europeans called Suleyman “The Magnificent,” but the Ottomans called him Kanuni, or “The Lawgiver.” The Suleymanie Mosque, built for Suleyman, describes Suleyman in its inscription as Nashiru kawanin al-Sultaniyye , or “Propagator of the Sultanic Laws.” The primacy of Suleyman as a law-giver is at the foundation of his place in Islamic history and world view. It is perhaps important to step back a moment and closely examine this title to fully understand Suleyman’s place in history.
The word used for law here, kanun, has a very specific reference. In Islamic tradition, the Shari’ah, or laws originally derived from the Qur’an , are meant to be universally applied across all Islamic states. No Islamic ruler has the power to overturn or replace these laws. So what laws was Suleyman “giving” to the Islamic world? What precisely does kanun refer to since it doesn’t refer to the main body of Islamic law, the Shari’ah ?
The kanun refer to situational decisions that are not covered by the Shari’ah . Even though the Shari’ah provides all necessary laws, it’s recognized that some situations fall outside their parameters. In Islamic tradition, if a case fell outside the parameters of the Shari’ah , then a judgement or rule in the case could be arrived at through analogy with rules or cases that are covered by the Shari’ah . This method of juridical thinking was only accepted by the most liberal school of Shari’ah , Hanifism, so it is no surprise that Hanifism dominated Ottoman law.
The Ottomans, however, elevated kanun into an entire code of laws independent of the Shari’ah . The first two centuries of Ottoman rule, from 1350 to 1550, saw an explosion of kanun rulings and laws, so that by the beginning of the sixteenth century, the kanun were a complete and independent set of laws that by and large were more important than the Shari’ah . This unique situation was brought about in part because of the unique heritage of the Ottomans. In both Turkish and Mongol traditions, the imperial law, or law pronounced by the monarch, was considered sacred. They even had a special word for it: the Turks called it Türe and the Mongols called it Yasa . In the system of Türe and Yasa , imperial law was regarded as the essential and sacred foundation of the empire. When this tradition collided with the Islamic Shari’ah tradition, a compromised system combining both was formed.
The Sultanic laws were first collected together by Mehmed the Conqueror. Mehmed divided the kanun into two separate sets or laws.The first set dealt with the organization of government and the military, and the second set dealt with the taxation and treatment of the peasantry. The latter group was added to after the death of Mehmed and the Ottoman kanun pretty much crystallized into its final form in 1501. Suleyman, for his part, revised the law code, but on the whole the Suleyman code of laws is pretty identical to the 1501 system of laws. However, it was under Suleyman that the laws took their final form; no more revisions were made after his reign. From this point onwards, this code of laws was called, kanun-i ‘Osmani , or the “Ottoman laws.”
Suleyman had many titles; in inscriptions he calls himself:
Slave of God, powerful with the power of God, deputy of God on earth, obeying the commands of the Qur’an and enforcing them throughout the world, master of all lands, the shadow of God over all nations, Sultan of Sultans in all the lands of Persians and Arabs, the propagator of Sultanic laws (Nashiru kawanin al-Sultaniyye ), the tenth Sultan of the Ottoman Khans, Sultan, son of Sultan, Suleyman Khan.
Slave of God, master of the world, I am Suleyman and my name is read in all the prayers in all the cities of Islam. I am the Shah of Baghdad and Iraq, Caesar of all the lands of Rome, and the Sultan of Egypt. I seized the Hungarian crown and gave it to the least of my slaves.
He called himself the “master of the lands of Caesar and Alexander the Great,” and later as simply, “Caesar.” It’s hard, of course, not to be slightly humbled by assertions of such greatness, and no ruler in the sixteenth century was more adept at diminishing the egos of all the other rulers surrounding him.
Suleyman believed, however, that the entire world was his possession as a gift of God.
Suleyman was responding to an aggressively expanding Europe. Like most other non-Europeans, Suleyman fully understood the consequences of European expansion and saw Europe as the principle threat to Islam. The Islamic world was beginning to shrink under this expansion. Portugal had invaded several Muslim cities in eastern Africa in order to dominate trade with India, and Russians, which the Ottomans regarded as European, were pushing central Asians south when the Russian expansion began in the sixteenth century. So in addition to invading and destabilizing Europe, Suleyman pursued a policy of helping any Muslim country threatened by European expansion. It was this role that gave Suleyman the right, in the eyes of the Ottomans, to declare himself as supreme Caliph of Islam. He was the only one successfully protecting Islam from the unbelievers and, as the protector of Islam, deserved to be the ruler of Islam.
While the expansion of European power helps explain Suleyman’s conquest of European territories, it doesn’t help us when it comes to the vast amount of Islamic territory that he invaded or simply annexed. How does conquering Islamic territory “protect” Islam? The Ottomans understood this as belonging to Suleyman’s task as universal Caliph of Islam. This role demanded that Suleyman also see to the integrity of the faith itself and to root out heresy and heterodoxy. His annexation of Islamic territory, such as the annexation of Arabia, were justified by asserting that the ruling dynasties had abandoned orthodox belief or practice. Each of these invasions or annexations were preceded, however, by a religious judgement by Islamic scholars as to the orthodoxy of the ruling dynasty.
Suleyman undertook to make Istanbul the center of Islamic civilization. He began a series of building projects, including bridges, mosques, and palaces, that rivalled the greatest building projects of the world in that century. The greatest and most brilliant architect of human history was in his employ: Sinan. The mosques built by Sinan are considered the greatest architectural triumphs of Islam and possibly the world. They are more than just awe-inspiring; they represent a unique genius in dealing with nearly insurmountable engineering problems.
Suleyman was a great cultivator of the arts and is considered one of the great poets of Islam. Under Suleyman, Istanbul became the center of visual art, music, writing, and philosophy in the Islamic world. This cultural flowering during the reign of Suleyman represents the most creative period in Ottoman history; almost all the cultural forms that we associate with the Ottomans date from this time.
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