1792–95 Yılları Arasında Osmanlı Konya’sında Sosyal Yaşamdan Kesitler

Bu çalışmada toplumun çekirdeğini oluşturan ve Türk toplumunun en büyük dinamiği olan Osmanlıdönemi Konya’sındaki ailenin özellikleri, vasi ve kayyım ta’yinleri, nafaka takdiri, talâk, muhala’a ve miras gibi çeşitli da’vâların uygulanışıve belgelerden hareketle nasıl çözüldüğü Osmanlısosyal hayatının mikro anlamda bir örneğini teşkil eden mahallenin Konya’daki yapısıve fonksiyonlarıortaya konularak Konya’nın sosyal hayatına dair somut bilgilere ulaşılmıştır. Özetle bu çalışma elde edilen bu somut veriler ışığında Konya’nın sosyal ve iktisadi yapısınıortaya çıkararak hem şehir tarihçiliğine hem de Osmanlıtarihiyle ilgili bilgilerimize katkısağlamak amacıyla araştırmacıların istifadesine sunulmuştur.

No doubt Kadi registers are very important sources of Ottoman social, political, administrative, economic and cultural history that aspects of many ways to light an unknown or missing to complete the remaining aspects of nature are the source. We have examined in the 66-E number kadi register in the period's social history of Konya standing shed light on some social events occur that we have observed. These events have been observed in social life under the name of a separate chapter on the various topics under review were appropriate. In the first title, we have discussed the process that occurring in the social events from the establishment of the Ottoman family till dissolution. We tried to give in the second title the information about the Ottomans quarters Neighborhoods . In the third title tried to provide information about the foundation as a foundation of civilization, the Ottoman documents about the foundation system in the light that is reflected da'vâlar. In fact, in this section had been wanted to share with you what evidences were found about the social life that the purpose of the study is that aim. Establishment of family life in Ottoman society begins with the engagement period that named as nâmzed. Nâmzed word in the dictionary fiancee, yavuklu means. The same means used in Ottoman society. This sense has taken place in the register şer'iye Qadi Book . We have reviewed 66-E No. 2 hüccet proof about namzed in kadi records. The results are as follows based on these interests: Nâmzed period is the period of preparation for marriage. Each other had passed recognizing a one this period . Each period of engagement has not resulted in the marriage. Nâmzed in the process of candidate and their families exchange goods and jewelry gifts with things like during each other's family structure and family relations in the attitudes and behavior more closely the values of learning opportunity and the bride and groom candidates and family harmony with each other is concerned nâmzed process has resulted in marriage. But the bride-groom and family disputes also came out some other problems. As a social phenomenon that some social factors in premarital nâmzed was concerned. This type of incident does not have other problems based on mutual consent of the Ottoman court consent decrees that the union has supported extending the marriage. Above, the Ottoman Empire, the woman's consent to the institutional legal is respected as stated. In these documente we are once again observed. For those who want to prevent this consent to the union did not allow the court, so the social pressure against the Ottoman court has preserved the unity of consent. Marriage has been occuped by the imam of the village court or chopped. While the marriage of Imam usually women instead of ground beef substitute a man were found. The husband gives Mehr his wife of a man's mehr-i mu'accel and mü'eccel. In the presence of two male witnesses called İcab squery and kabul acceptance procedures were carried out with the marriage process. Judges in the period up to the Tanzimat of the testimony of a Muslim would do their jobs often. Judges would decide on the basis of personal jurisdiction. In case the defendant may have been controversial feed. Marriage and divorce after Tanzimat operations are required to be recorded. Ie marriage, divorce and inheritance matters relating to civil rights of individuals, such as legal documents was held According to Islamic law, or marriage contract before the contract of marriage of groom candidates during the candidate to come under the name of a currency mehr-i mu'accel had to give. Mehr-i mu'accel and now the family after mü'eccel give information about the elements that make up Let's look at the distribution of children. Generation of children more important goal of providing one of the marriage, as well as creates. At the same time the family's peace and happiness in the future, important roles are complementary is a part of. Ottoman family with children a family has more relevant convictions and thoughts and reasons that the number of children is on. Ottoman society, many people also requested in his mind, walking behind a woman's husband and a few of these women were born, more than 10 children who followed them are alive. Because until now the family type of Islam that promotes a policy many children as has been proposed. Religious norms, certain mental structures and social development affecting all forms of social behavior will bring the number of children also may be effective, such as. However, the number of children to be more connected only to see religion, family income, residential location, status, etc.. on this issue and the impact of factors such as ignoring the role of means. Now we have here, between the years 1792-1795 with the Ottoman Konya and the number of children by gender in the various cases as set out and we will try to give the requested Ottoman society and ideas about children believe how much truth and then the confirmation will not reflect. Orphan children, alimony is connected with the demands of the guardian can be seen. This maintenance of the heritage of children from their parents is connected. In the Ottoman city, the neighborhoods have an important role as a social unit. With this feature, neighborhoods, who know each other, to some extent responsible for each other's behavior, social solidarity of the people who formed a community where they live is Neighborhoods, the families of the individuals who worship the same Masjid along with their city of residence is part. Neighborhood as a social unit due to their importance, the Middle East and Islamic culture in a social environment not all, of the neighborhood is defined as a combination occurring. Reviewing documents related to this issue in the case of the inhabitants of the Ottoman districts each other we have observed that they sponsor. Neighborhood in the face of this collective unity to disrupt the peace of the neighborhood to commit crimes against the entire neighborhood, which is quite difficult to get into a situation if needed. Because of their disturbing the inhabitants of neighborhoods outside the morality and behavior in honor those who had the right to remove them from neighborhoods. Social solidarity, and control as well as being the guarantor to each other in the Ottoman city neighborhoods, was a basic management unit. Re'aya tax liabilities, tax records and other individually tahrir book written, they are residents of the buildings within the boundaries of what neighborhoods certainly have been identified