What a great question! I can provide a basic answer. Darwin's Origin of the Species had a very similar and significant impact in both Qing China and the Ottoman Empire.

In China, Darwin's book was not introduced until around 40 years after it was written. When it did was translated in the late 1890s, it emerged in the context of China's early 20th century response to the challenge of Western military superiority. The dominance of the West could no longer be ignored after British aggression forced humiliating terms after the Opium Wars, and intellectuals throughout Asia were in the process of a spiritual and cultural soul-searching. Some sought to borrow the technology and science of the West and harmonize it with "Eastern" ways, while others sought to radically overturn traditional ways in favor of ideas that had their origin in the European enlightenment. The victory of the Japan over Russia in the 1904-1905 Russo-Japanese War marked the first time an Asian country had defeated a Western country in a modern military conflict, and was hailed as the miraculous result of Japan's rapid imitation and implementation of Western political and military organization and education. A decade earlier, the victory of Japan over China in the 1895 First Sino-Japanese War had convinced many that China would be swallowed up if it did not follow Japan's example.

Enter into this moment Yan Fu (嚴復), a scholar and translator who taught at the Fujian Arsenal Academy and the Beiyang Naval Officers' School. Inspired by the victory of the Japanese, Yan translated many works of Western literature, including Adam Smith's Wealth of Nations and Thomas Huxley's Evolution and Ethics. Yan criticized Darwin in his writing, introducing a Chinese audience to his ideas for the first time. Perhaps more importantly, he introduced them also to the idea of "survival of the fittest", which was a major theme in the writings of reformers and revolutionaries like Liang Qichao, Kang Youwei, and Sun Yat-sen. For them, Darwin's social analysis reinforced an idea that had already been taught to them by the British - the strong prey on the weak, and only by adapting could they survive.

The idea of evolutionary stages and of social Darwininsm were also important in Chinese history. Yan believed that social progress naturally progressed in stages. Countries that had skipped over constitutional monarchy and attempted direct democracy had sunk into chaos and class warfare. "Should we, then, now throw away all loyalty to our ruler?" he asked in his essay. "We most certainly should not! Because the time has not arrived... Our people are not yet ready to rule themselves." Others believed that Darwin's laws meant that revolution was inevitable; this group included the Communists, but also radical democrats and nationalists like Sun Yat-sen. One of Sun's followers, Zou Rong, wrote that: "Revolution is a law of Evolution."

European imperialists, missionaries, and colonial administrators in China also used Darwin's theories to justify their own expansion. This was also the case elsewhere in the world, and it was this factor that had the biggest impact on the reception of Darwin's theories in the Ottoman Empire. Although I am less familiar with this history, I will provide a brief overview from what I have found in my reading.

Darwin arrived in the Ottoman Empire at a similar juncture as the Qing Empire. To quote Alper Bilgili, "From battlefield to printing technologies, from education to finance, in virtually every field of life Ottoman intellectuals were feeling the superiority of the European powers. Any struggle to regain the former might of the empire would thus inevitably bring the Western experience of Enlightenment into discussion. For many Ottoman intellectuals, there was no point in reinventing the wheel; all they needed to do was to follow the Western path to modernization and Enlightenment. Indeed, even some Islamists of the nineteenth century were defending Westernization in selected areas of life – such as integrating Western science into school curricula." On the opposite end of the spectrum from reformist Islamists were the Young Turks, radical materialists and proponents of adopting Western culture and who openly scorned religion.

Like in China, evolutionary theory became a way to criticize traditional culture and advocate its replacement by a modern, new way of being. This meant they took on meanings beyond simply whether or not they could be harmonized with religion. "The uses of evolutionary theory, and of biology in general, extended beyond religious debates, and they were soon transformed into weapons employed in the battle against the ancien régime."

Not all Ottoman intellectuals were proponents of Darwinism, however. Take the case of Ismail Fennî, a late Ottoman intellectual, who authored a book immediately after the Scopes-Monkey trial which aimed to debunk scientific materialism.

Again, quoting extensively from Bilgili here:

"For it's opponents, Darwinism was, amongst other things, responsible for the German militarism which eventually led to the First World War... [Fennî] claimed that Darwinism blurred the distinction between man and beast and thus destroyed the foundations of morality. However, despite his anti-Darwinist stance, Ismail Fennî argued against laws forbidding the teaching of Darwinism in schools, and emphasized that even false theories contributed to scientific improvement. Indeed, because of his belief in science he claimed that Muslims should not reject Darwinism if it were supported by future scientific evidence. If this turned out to be the case, then religious interpretations should be revised accordingly."

Interestingly, Darwinism remains a debate in modern Turkey today. According to another article by Bilgili, this has been a major social debate since the 1980s, as conservative religious politics have seen a resurgence:

"In the case of the Turks, Darwin’s comments have been related to British-Ottoman relations, and Darwin was blamed for stoking anti-Turkish sentiment within Europe. This allegedly resulted in the British occupation of Egypt in the 19thcentury, the demise of the Ottoman Empire, as well as contemporary Neo-Nazi arson attacks in Germany which targeted Turkish migrants. Consequently, Turkish anti-Darwinists perceive Darwinism to be not merely a false scientific theory, but also a political-ideological instrument of Western hegemony wielded against Turkey and the Islamic World. Turkish Darwinists who responded to those claims, on the other hand, presented Darwin as an egalitarian who could overcome the prejudices of his social class."

Hope that helps answer your question!

Sources:

Bilgili, Alper. "Beating the Turkish hollow in the struggle for existence: Darwin,social Darwinism and the Turks." Studies in History and Philosophy of Biological andBiomedical Sciences (2017)

Bilgili, Alper. "An Ottoman response to Darwinism: Ismail Fennî on Islam and evolution" British Society for the History of Science 48(4): 565-582, (2015)

Pusey, James Reeve. China and Charles Darwin. Harvard University Press (1983)

Pusey, James Reeve. "Global Darwin: revolutionary road: in China, under the threat of Western imperialism, interpretations of Darwin's ideas paved the way for Marx, Lenin and Mao, argues James Pusey in the third in our series on reactions to evolutionary theory" Nature, Vol 462, Issue 7270. (2009)

Xu, Jilin. "Social Darwinism in Modern China". Journal of Modern Chinese History, Vol 6, Issue 2, pp 182-197 (2012)

Edit: I had the wrong date for the Russo-Japanese War (1904-1905), was mixing it up with the First Sino-Japanese War (1895)

While I can't speak to the Ottoman Empire itself and its reaction to Darwin, I wrote an earlier reply on [Islamic Theories of Evolution] (https://www.reddit.com/r/AskHistorians/comments/dvd13g/islam_and_evolution/f7dm3mc/) that may shed some light on how novel Darwin's theories may have appeared to the Islamic world. I hope that it helps until you receive a more specific answer on the countries you asked about!