A study of the Jewish situation in the Ottoman Empire from the late 15th century to the 16th century
Zhang Bo
Nanjing University
Today's Arab Israeli conflict is long-lasting and twists and turns. Many people don't seem to see the hope for a peaceful settlement of the Arab Israeli conflict. Some people seem to think that Jews and Muslims are enemies who are irreconcilable and avenge each other. However, in the Ottoman Empire, Jews and Muslims, Jewish civilization and Islamic civilization achieved peaceful exchanges. It is not only of historical significance, but also of theoretical and practical significance to study the peaceful communication between Jews and Muslims in the Ottoman Empire. Summing up successful experiences from history can enhance our confidence in peace in the Middle East, and also have important implications for the peaceful exchanges of different civilizations in the future. This paper is just for this consideration to carry out a study of the Jewish situation in the Ottoman Empire. The introduction first introduces the significance and research methods of this paper. Secondly, the main literature and research status related to this paper are combed, and the innovation of this paper is put forward. Finally, the related concepts are defined. The first chapter focuses on the Ottoman Empire's limited tolerance policy to Jews. The policy of Islamic obedience to the people is the foundation of the Ottoman Empire's limited tolerance policy to the Jews. The Jews belong to the ruled class in the binary social structure. The change of the overall situation of the Empire has an important impact on the situation of the Jews living in the Empire. With the rise of the Ottoman Empire, a large number of Jews rushed to the Ottoman Empire, most of them were expelled by Spain and Portugal. They were tolerated and protected by the Ottoman rulers, had a higher social status, enjoyed the right of autonomy, and realized the prosperity of culture. In the late 16th century, the Ottoman Empire showed signs of decline and the status of Jews deteriorated. However, the Ottoman Empire was still able to protect the Jews, indicating that the Ottoman Empire's limited tolerance policy towards Jews had not changed substantially. The second chapter focuses on the legal status of the Jews in the Ottoman Empire. The Ottoman Empire followed the judicial system of the Hanafi sect of Islam. Hanafi school pays more attention to the public deliberation and judicial reasoning, and is flexible and changeable, and can treat non muslims fairly. The principle of "the law of the country of residence is the law" is the basic attitude of the Jews towards the law and judicial system of the Ottoman Empire. Muslim courts are able to hear cases about Jews fairly, and Jews are willing to submit some cases to Muslim courts. This shows that the Jews in the Ottoman Empire enjoy a relatively equal legal status. The Ottoman rulers gave the Jews certain judicial protection. The third chapter mainly studies the community autonomy of the Jews in the Ottoman Empire. The establishment of the Jewish community autonomy system is based on the rice system and the urban administrative system of the Ottoman Empire. The system of miright guarantees the autonomy of the Jewish community, and the Jewish community has achieved a good autonomy. Jewish community leaders play an important role in managing the internal affairs of the community and coordinating the relationship with the ruling authorities. Tax distribution system is an important embodiment of Jewish community autonomy. This chapter also discusses the structure and operation of Jerusalem Jewish community and the responsibilities of Jewish community leaders. There are certain limits to the scope of Jewish community autonomy. Sheikh and Dayan, the leaders of the Jewish community, need to be approved by Kadi. The Jewish community has relatively small autonomy in commercial, civil and criminal areas. The form and scope of the autonomy of the Jewish community in the Ottoman Empire reflect the limited tolerance of the Ottoman Empire to the Jews. The fourth chapter focuses on the economic life of the Jews in the Ottoman Empire. According to the policy of obedience to the people, Jews are free to choose their jobs in addition to holding important political and religious positions. Some Jews served as imperial doctors, financial or diplomatic advisers to the Ottoman court and had great influence. Jews are very active in business, trade, finance, handicraft industry, food processing and other industries. Osmansudan, the central government, local Muslim courts and Kadi protect the normal economic and commercial activities of Jews, but the economic activities of Jews cannot threaten the interests of Muslims. This chapter also takes Jerusalem Jews' economic activities and population changes, as well as the handling of heritage and debt issues as examples to illustrate the limited tolerance and protection of Jews by the Ottoman rulers. In the early 16th century, the Ottoman Empire in its heyday vigorously developed the economy of the holy Jerusalem, making the Jewish population in Jerusalem increase. In the late 16th century, the Ottoman Empire began to decline and the population of Jerusalem decreased. Chapter five studies the religious culture of the Jews in the Ottoman Empire. The policy of tolerance towards Jews in the Ottoman Empire created a loose social environment. The most prominent point is that Marano (a Christian who secretly believes in Judaism) from Spain and other countries returned to Judaism openly and freely in the Ottoman Empire. The prosperity of the Ottoman Empire and the activity of Jews in the economic field provided important conditions for the prosperity of Jewish culture in the 16th century. The Jewish people of seyfadi inherited and developed their Jewish culture in language, education, academic and publishing industries. In the late 16th century, the Ottoman Empire began to show signs of decline, the degree of tolerance for Jews decreased, the living conditions of Jews worsened, and some Jews turned to Jewish mysticism. Although some local officials and Muslim people in Jerusalem disturb the Jews who make pilgrimage in Jerusalem by charging fees in disorder and limiting the time that pilgrims stay in Jerusalem, the central government of Osman and Sultan can basically stop such unfair acts against Jews in time after receiving complaints, Once again, it shows that the Ottoman Empire carried out a limited policy of tolerance towards Jews. The conclusion part summarizes the reasons, performance and limits of the Ottoman Empire's tolerance policy towards Jews in the 16th century, as well as the factors influencing the Ottoman Empire's policy towards Jews. Innovation: This paper is the first monographic study on the Jewish situation in the Ottoman Empire from the late 15th century to the 16th century. This paper studies the peaceful communication between Jews and Muslims, Jewish civilization and Islamic civilization in the Ottoman Empire from a new perspective. This paper mainly uses the method of social history to vividly show the situation of the Jews in the Ottoman Empire from the late 15th century to the 16th century. This paper makes full use of a large number of documents, such as Muslim court files, to make the conclusion on a solid basis. reduction
Keywords: Ottoman Empire; Muslims; Jews; limited tolerance; peaceful communication;
Tutor: Xu Xin;