Miller pointed to the year because of the 2300 day prophecy of Daniel 8:14, relying on the Day-year principle. Adventist William Miller, and those that disagreed with him, though unaware of the Edict and the diplomacy around it, still looked to the fortunes of the Ottoman Empire even in the period. The Edict was first publicly commented upon by Reverend Edward Bickersteth in his publication, Practical Guide to the Prophecies in the 1844 edition. Jerusalem has had the largest Jewish population in Palestine in recent centuries since about 1844 and been majority Jewish since about 1852. Research conducted by Michael Sours into this subject and the records of the development of the Edict did not refer directly to the Jews but rather infers religious tolerance through ending executions for apostasy for Jews that seemed to convert making their social situation easier while actually keeping their personal and group identity in their Judaic religion. The Edict was seen by some especially among the religious as a specific sign leading towards the fulfillment of prophecy. Īccording to Muslim Islamic scholar Cyril Glassé, death for apostasy in Islam was "not in practice enforced" in later times in the Muslim world, and was "completely abolished" by "a decree of the Ottoman government in 1260AH/1844AD." This short edict was advanced in the wider Ottoman Reform Edict of 1856. The Sublime Porte engage to take effectual measures to prevent henceforward the execution and putting to death of the Christian who is an apostate. It is the special and constant intention of His Highness the Sultan that his cordial relations with the High Powers be preserved, and that a perfect reciprocal friendship be maintained and increased. In February 1844 there is a question on the status of Jew apostates from Islam (who, it was claimed, must pass through being Christian on the way to Islam in the first place) and on March 21, 1844, appears (in translation): Reverend Edward Bickersteth referred to these developments in 1844 when he summarized diplomatic notes presented to the British Parliament noting "The correspondence occupied a considerable part of the year-from Aug.
A particular incident in 1843 with an Armenian Ottoman subject sparked an incident in August which gained international entanglements and then a Greek national in November, both of whom were put to death - the process of which became the Edict in March 1844.
Tanzimat was an Ottoman reform process that sought equal protections under the law in Ottoman lands for all people however, it did not address matters of religious freedom. It was largely a result of pressure from the British government to stop to the persecutions of the Christians. The edict took place during the process referred to as the Eastern Question in relations between European powers, Britain in particular, and the Ottoman Empire in its development at a time referred to as Tanzimat internally which included other initiatives like ending the Ottoman slave trade. In the Baháʼí Faith, this is known as the Edict of Toleration and has a prophetic significance. On 21 March 1844, the Sublime Porte of the Ottoman Empire submitted a note to the British and French embassies promising to cease the executions of apostates from Islam.
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