Ottoman Empire
Several historians such as British historian Edward Gibbon and the Greek historian Dimitri Kitzikis have argued that after the fall of Constantinople, the Ottoman state took over the machinery of the Roman state, and that in essence the Ottoman Empire was a continuation of the Eastern Roman Empire under a thin Turkish Islamic guise. Kitzikis called the Ottoman state "a Greek-Turkish condominium". The American historian Speros Vryonis wrote that the Ottoman state was centered on "a Byzantine-Balkan base with a veneer of the Turkish language and the Islamic religion". Other historians have followed the lead of the Austrian historian Paul Wittek who emphasized the Islamic character of the Ottoman state, seeing the Ottoman state as a "Jihad state" dedicated to expanding the world of Islam. Another group of historians led by the Turkish historian M. Fuat Koprulu championed the ""gazi" thesis" that saw the Ottoman state as a continuation of the way of life of the nomadic Turkic tribes who had come from East Asia to Anatolia via Central Asia and the Middle East on a much larger scale, and argued that the most important cultural influences on the Ottoman state came from Persia. More recently, the American historian Heath Lowry called the Ottoman state a "predatory confederacy" led in equal parts by Turks and Greeks converted to Islam.
Ottoman Empire
Society, government and religion was inter-related in complex ways after about 1800, in a complex overlapping, inefficient system that Atatürk systematically dismantled after 1922. In Constantinople, the Sultan ruled two distinct domains the secular government and the religious hierarchy. Religious officials formed the Ulama Who had control of religious teachings and theology, and also the Empire's judicial system, Giving them a major voice in day-to-day affairs in communities across the Empire (but not including the non-Moslem millets). They were powerful enough to reject the military reforms proposed by Sultan Selim III. His successor Sultan Mahmud II (r. 1808–1839) first won ulama approval before proposing similar reforms. The secularization program of Atatürk brought ended the ulema and their institutions. The caliphate was abolished, madrasas were closed down and the sharia courts abolished. He replaced the Arabic alphabet with Latin letters, ended the religious school system, and gave women some political rights. Many rural traditionalists never accepted this secularization, and by the 1990s they were reasserting a demand for a larger role for Islam.