The State's Responsibility to Preserve Sacred Values in the Late Ottoman Period

Year 2019, Volume: 2019 Issue: 38, 449 - 468, 31.10.2019

Muhammet Okudan

https://doi.org/10.28949/bilimname.575434

Abstract

The Ottoman State, which has accepted itself as the representative of Sunni Islam has made various attempts against the insult of the holy values of Islam, both inside and outside its territory; and has handed out various punishments; especially for those who initiated this movement within its borders. In the West, theaters staged plays which had led to humiliation of the Prophet Mohammed (SAV) in their own societies; moreover various books were written in this context. Moreover, the names of lafza-i celal, prophet and sahâbe were superseded by various articles and game cards. In the face of these events in Europe, it has observed that the Ottoman Empire had sought to prevent these insulting plays, which involve humiliation against Islam and Muhammad by using its diplomatic channels. Attempts were primarily undertaken by embassies who had been reported the incident, but if these attempts weren't carried off, the information about plays and attempts would be sent to relevant authorities so as to get İstanbul involved. The Sultan and the Government of Istanbul, as khalifa and tutelar of Muslims, asked governments of the countries where plays involving humiliation would be played to prevent these games and mostly received positive response. Within the Ottoman Empire’s territory, insults occurred both to the Prophet Muhammad and his companion as swearwords. Insults by raia side of the public were done sometimes; for instance the name of Muhammad being written under a shoe by a shoe manufacturer or the blood, head or other parts of pig’s body which is considered dirty by Muslims were thrown to Muslims’ prayer room or fountains which were used by Muslims for water supply were smeared with them. After all, those who sweared at Prophet Muhammad were identified. In the strong term of the Ottoman Empire, the punishment was execution for attacks against sacreds of Islam; in the weak term, punishments became lighter such as exile, discharge and etc. In the West today, Islam and its sacred values are attacked by the press, cartoons, videos, etc. While there is no digital and mass media back in time, it is seen that this is limited to printing and theater. What is interesting is that in the Ottoman geography, there was no document showing that the people made any attempt to react to these games and other movements staged in the West. Today, especially While hundreds of thousands of people gathered and protested against the insults against Hz. Muhammad, it was necessary to explain the mass media not being widespread in the present period and the lack of news from the events. The Sultan and the Government of Istanbul, on the other hand, demanded the prevention of these defamatory games as the caliph and patron of the Muslims from the countries of the country where the play would be played and generally received a positive result. Within the boundaries of the Ottoman Empire, insults are usually. The prophet was the swearing of the Companions. Insults made by non-Muslim subjects were sometimes written by the name of Muhammad under the shoemaker of a shoe manufacturer; sometimes the blood of the pig, whose head or various organs were accepted by the Muslims as necis, was thrown to the places of worship of Muslims or driven to the fountains where they supplied water. There are many documents similar to the events mentioned in the archive. According to these documents, a number of complaints have been sent to Istanbul from the provinces, and Istanbul has demanded the imprisonment of the people complaining about the complaints. The reason why they were asked to be imprisoned without being massacred politically stems from the fact that a fatwa was taken from the shaykh al-Islam in the direction of the collected evidence and the sultan had to send the command of the slave. The reason why they were asked to be imprisoned without being massacred politically stems from the fact that a fatwa was taken from the shaykh al-Islam in the direction of the collected evidence and the sultan had to send the command of the slave. As a matter of fact, the monk who was imprisoned upon the confirmation of the alleged investigation with a Cezireli monk who was determined to have shown to the Prophet in other documents, was later murdered politically with the sentence coming from İstanbul. Again, a person named Haydar in Corum, was imprisoned because he was insulted prophet. He was later politically murdered. When the state was strong, the penalties for the attacks on the sacred of Islam were generally executed, and when the state began to weaken, this exile turned into milder punishments such as dismissal. Sebb-i nebi or sebb-i ashab as an expression of the concept of the Ottoman Empire was used in the period we examine the documents examined. Another issue that is similar to today is related to the introduction of various organs of the pigs, which are forbidden by Muslims, to mosques, which are the places of worship of Muslims. Unfortunately, there have been many incidents that would set an example for this type of insult. Muslims did not remain silent in the face of attacks against their religious values in their own geography and showed their reactions. It is understood that these provocations have been implemented in order to legitimize the direct or indirect operations of the Western states to the Ottoman lands

Keywords

İslamic History, Ottoman, blasphemy, sebb-i nebi, the rafiz

Geç Osmanlı Döneminde Devletin Kutsal Değerleri Korumadaki Duyarlılığı

Abstract

Osmanlı Devleti kendisini Sünni İslam’ın temsilcisi kabul etmiş İslam’ın kutsal değerlerine gerek toprakları içerisinde gerekse toprakları dışında yapılan hakaretlere karşı çeşitli girişimlerde bulunmuş ve özellikle kendi sınırları içerisinde bu yola tevessül edenlere çeşitli cezalar uygulamıştır. Batı’da Hz. Muhammed’i (SAV) kendi toplumları gözünde küçük düşüren tiyatrolar sahnelenmiş ve çeşitli kitaplar yazılmıştır. Bununla beraber çeşitli eşyalara ve oyun kâğıtlarına lafza-i celal, peygamber ve sahâbe isimleri bastırılmıştır. Avrupa’da meydana gelen bu olaylar karşısında Osmanlı Devleti’nin diplomatik kanalları kullanarak Hz. Muhammed’e ve İslam’a yönelik hakaret içeren oyunları engelleme yoluna gittiği görülmüştür. Girişimler öncelikli olarak olayı haber alan sefaretlerce yapılmış, ancak sefaretlerce yapılan bu girişimlerden sonuç alınamaması durumunda İstanbul’un devreye girmesi için oynatılacak oyun ve yapılan girişimler hakkındaki bilgiler, ilgili makamlara gönderilmiştir. Sultan ve İstanbul Hükümeti ise Müslümanların halifesi ve hamisi olarak hakaret içerikli bu oyunların engellenmesini, oyunun oynatılacağı ülke yönetimlerinden talep etmiş ve genellikle olumlu sonuç almıştır. Osmanlı Devleti sınırları içerisinde ise hakaretler genellikle Hz. Peygambere, sahâbelere küfretmek şeklinde gerçekleşmiştir. Gayrimüslim tebaa tarafından yapılan hakaretler bazen bir ayakkabı imalatçısının kundurularının altına Muhammed ismini yazması, bazen Müslümanlar tarafından necis kabul edilen domuzun kanının, başının veya çeşitli organlarının Müslümanların ibadet yerlerine atılması ya da su temin ettikleri çeşme başlarına sürülmesiyle gerçekleşmiştir. Bununla birlikte doğrudan Hz. Muhammed’e hakaret edenler tespit edilmiştir. Devletin güçlü olduğu dönemlerde İslam’ın kutsalına yapılan saldırılara verilen cezalar genellikle idam olurken devletin zayıflamaya başlaması ile bu sürgün, görevden almak gibi daha hafif cezalara dönüşmüştür.

Keywords

İslam Tarihi, Osmanlı, Kutsala Hakaret, Sebb-i Nebi, Rafizi

References

• Acar,Cafer. “Risâlet Dönemi İlişkilerinde Bir Hakaret Unsuru Olarak Sebb ve Şetm”. Turkish Studies = Türkoloji Araştırmaları: International Periodical for the Languages, Literature and History of Turkish or Turkic, 12/20 (2017): 21-36.Altınay, Ahmet Refik. “Osmanlı Devrinde Rafizîlik ve Bektaşîlik (1558-1591)”. Dârülfünûn Edebiyat Fakültesi Mecmuası, 9/2 (1932): 21-59.Arslan, Halide. “Hz. Muhammed’e Saygısızlık Girişimleri Karşısında Son Osmanlı Yönetimi”. Hitit Üniversitesi İlahiyat Fakültesi Dergisi 10/19 (2011): 147-170.Aşıkoğlu, Nevzat. “Kutsal ve Toplum”. Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi 2 (1998): 35-44.Boyacıoğlu, Fuat. “Fransızların Roland Destanı’nda Dinsel Bağnazlık Ve Tarihi Olayların Çarpıtılması”. Selçuk Üniversitesi Edebiyat Fakültesi Dergisi 27 (2012): 67-82.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Bab-ı Asafi Divan-ı Hümayun Sicilleri Mühimme Defterleri ( A.DVNS.MHM.d.), 7/2454.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Hariciye Nezareti Siyasi (Hr.Sys). 1827/3; 1827/38.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Yıldız Perakende Evrakı Hariciye Nezareti Maruzatı(Y.PRK.HR.). 12/77.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Hariciye Nezareti Belgrad Sefareti(Hr.Sfr.03). 370/31.Cumhurbaşkanlığı Osmanlı Arşivi (COA), Yıldız Sadaret Hususi Maruzat Evrakı (Y.A.HUS.), 263/4; 411/108;502/145.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Yıldız Perakende Evrakı Zabtiye Nezareti Maruzatı (Y.PRK.ZB.). 12/6.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Maarif Nezareti Mektubi Kalemi (MF.MKT.). 17/26;17/26;963/80; 558/18.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Dahiliye Nezareti Mektubi Kalemi (DH.MKT.). 1920/1; 1949/44.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Zabtiye Nezareti Evrakı (ZB.). 370/110; 593/133.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Yıldız Perakende Evrakı Meşihat Dairesi Maruzatı (Y.PRK.MŞ.). 6/52.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Yıldız Perakende Evrakı Başkitabet Dairesi Maruzatı (Y.PRK.BŞK.). 30/19.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Rumeli Müfettişliği Edirne Evrakı (TFR.IU.ED.). 2/124.Cumhurbaşkanlığı Osmanlı Arşivi (COA). Hariciye Nezareti Tercüme Odası Evrakı(HR.TO.).190/112.Dalkıran, Sayın. “Rafizilerle İlgili Ebussuûd Efendi’ye Nispet Edilen Risâleye Tahlilî Bir Bakış”. Atatürk Üniversitesi Türkiyat Araştırmaları Enstitüsü Dergisi 11/25 (2004): 161-179.Kankal, Recep. “Çikolata Paketindeki Şüphe”. Yedi Kıta Dergisi 117 (Mayıs 2018). 41-43.Mustafa Armağan. “Peygamberimiz’e hakaret krizini Abdülhamid nasıl çözerdi?”.Erişim: 05.11.2018. http://www.mustafaarmagan.com.tr/genel/peygamberimize-hakaret-krizini-abdulhamid-nasil-cozerdi/ Öz, Mustafa. “Rafiziler”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 34.396-397. İstanbul: TDV Yayınları, 2007.Türk Dil Kurumu. “kutsal”. Erişim: 11 Şubat 2019. http: //www. tdk.gov. tr/index. php?option =com_gts& kelime=KUTSALŞakiroğlu, Mahmut H. “İlahi Komedya”. Türkiye Diyanet Vakfı İslâm Ansiklopedisi. 22. 68-70. İstanbul: TDV Yayınları, 2000.