15世纪后期—16世纪奥斯曼帝国犹太人状况研究
发布时间：2019-06-07 11:58
【摘要】：当今世界阿以冲突旷日持久、一波三折,很多人似乎看不到阿以冲突和平解决的希望,一些人似乎觉得犹太人和穆斯林是势不两立、冤冤相报的敌人。然而在奥斯曼帝国,犹太人和穆斯林、犹太文明和伊斯兰文明却实现了和平交往。研究犹太人和穆斯林在奥斯曼帝国的和平交往,不仅具有重要的历史意义,而且具有重要的理论和现实意义。从历史中总结成功的经验,能够增强我们对中东和平的信心,对于不同文明在未来的和平交往亦具有重要的启示。本文正是出于这一考虑开展对奥斯曼帝国犹太人状况的研究。绪论部分首先介绍本文的选题意义和研究方法。其次,对与本文相关的主要文献和研究现状进行了梳理,提出本文的创新之处。最后界定相关的概念。第一章着重研究奥斯曼帝国对犹太人有限的宽容政策。伊斯兰教顺民政策是奥斯曼帝国对犹太人有限的宽容政策的基础,犹太人在二元分立的社会结构中属于被统治阶层,帝国整体状况的变化对生活在帝国之中犹太人的状况产生了重要影响。伴随着奥斯曼帝国的兴起,大批犹太人涌向奥斯曼帝国,其中大多数是被西班牙和葡萄牙驱逐的犹太人。他们得到奥斯曼统治者的宽容和保护,拥有较高的社会地位,享有自治的权利,实现了文化的繁荣。16世纪后期奥斯曼帝国表现出了衰落的迹象,犹太人地位有所恶化,但是奥斯曼帝国仍然能够保护犹太人,表明奥斯曼帝国对犹太人有限的宽容政策没有发生实质性变化。第二章着重分析奥斯曼帝国犹太人的法律地位问题。奥斯曼帝国遵循伊斯兰教哈乃斐派的司法体系。哈乃斐派较为重视公议和司法推理,且灵活、易变,能够比较平等地对待非穆斯林。“居住国家的法律是法律”的原则是犹太人对奥斯曼帝国法律和司法体系的基本态度。穆斯林法庭能够比较公正地审理关于犹太人的案件,犹太人愿意将一些案件提交穆斯林法庭。这表明奥斯曼帝国犹太人享有相对平等的法律地位。奥斯曼统治者给犹太人一定的司法保护。第三章主要研究奥斯曼帝国犹太人的社区自治。奥斯曼帝国的米赖特体制和城市行政管理体制是犹太社区自治体制建立的基础。米赖特体制给犹太社区自治以制度的保障,犹太社区实现了很好的自治。犹太社区领袖在管理社区内部事务和协调与统治当局的关系方面发挥了重要的作用。税务分配体制是犹太社区自治的重要体现。本章还论述了耶路撒冷犹太社区的结构和运行以及犹太社区领袖的职责。犹太社区自治的范围有一定的限度,犹太社区的领袖谢赫和达杨要经过卡迪的批准。犹太社区在商业、民事和刑事等方面的自治权力相对较小。奥斯曼帝国犹太社区自治的形式和范围体现了奥斯曼帝国对犹太人有限的宽容。第四章重点研究奥斯曼帝国犹太人的经济生活。根据顺民政策,犹太人除了担任具有重要的政治、宗教意义的职务外,可以自由择业。一些犹太人担任帝国素丹的御医、财政或外交顾问等,为奥斯曼帝国的宫廷服务,具有很大的影响力。犹太人在商业、贸易、金融、手工业、食品加工等行业很活跃。奥斯曼素丹、中央政府、地方穆斯林法庭和卡迪保护犹太人正常的经济和商贸活动,但是,犹太人的经济活动不能威胁到穆斯林的利益。本章还以耶路撒冷犹太人的经济活动和人口变化情况、以及遗产和债务问题的处理为例说明了奥斯曼统治者对犹太人有限的宽容和保护。16世纪前期处于鼎盛时期的奥斯曼帝国大力发展圣地耶路撒冷的经济,使得耶路撒冷犹太人口增长。16世纪后期奥斯曼帝国开始衰落,耶路撒冷人口数量减少。第五章研究奥斯曼帝国犹太人的宗教文化。奥斯曼帝国对犹太人的宽容政策造就了宽松的社会环境,最突出的一点反映在来自西班牙等国家的马兰诺(秘密信仰犹太教的基督徒)在奥斯曼帝国公开自由地回归犹太教问题上。奥斯曼帝国的兴盛和犹太人在经济领域的活跃为16世纪奥斯曼帝国犹太文化的繁荣提供了重要的条件。塞法迪犹太人在语言、教育、学术、出版业等方面传承和发展了塞法迪犹太文化。16世纪后期,奥斯曼帝国开始出现衰落的迹象,对犹太人的宽容程度降低,犹太人的生存状况有所恶化,一部分犹太人转向了犹太教神秘主义。虽然耶路撒冷部分地方官员和穆斯林群众以乱收费、限制朝觐者在耶路撒冷停留的时间等方式干扰到耶路撒冷朝觐的犹太人,但是奥斯曼中央政府和素丹在接到投诉后基本上能够及时制止此类对犹太人的不公正行为,再次表明奥斯曼帝国对犹太人实行了有限的宽容政策。结语部分总结了16世纪奥斯曼帝国对犹太人宽容政策的原因、表现和限度以及影响奥斯曼帝国对犹太人政策的因素。创新之处：本文是国内学术界首篇关于15世纪后期—16世纪奥斯曼帝国犹太人状况的专题研究。本文研究犹太人和穆斯林、犹太文明和伊斯兰文明在奥斯曼帝国的和平交往,视角新颖。本文主要运用社会史的方法,力求生动地展现15世纪后期—16世纪奥斯曼帝国犹太人的状况,方法独特。本文充分利用穆斯林法庭档案等大量文献,使结论建立在坚实的基础上。
[Abstract]:In today's world, with a protracted conflict and a three-fold, many people seem to see the hope of a peaceful solution to the conflict, and some seem to feel that the Jews and Muslims are the enemies of the unjust and unjust. In the Ottoman Empire, however, Jews and Muslims, the Jewish civilization and the Islamic civilization achieved peaceful contacts. The study of the peaceful communication between the Jews and the Muslims in the Ottoman Empire not only has important historical significance, but also has important theoretical and practical significance. The conclusion of successful experience in history can enhance our confidence in peace in the Middle East, and also have important implications for the future peace and communication of different civilizations. This paper is a study of the Jewish state of the Ottoman Empire. The first part of the introduction is to introduce the meaning of the subject and the research method. Secondly, the main literature and research status in this paper are analyzed, and the innovation of this paper is put forward. Finally, the relevant concepts are defined. The first chapter focuses on the study of the limited tolerance policy of the Ottoman Empire to the Jews. The Shislam policy is the basis of the limited tolerance policy of the Ottoman Empire to the Jews, and the Jews belong to the controlled class in the dual-discrete social structure, and the change of the overall situation of the Empire has an important influence on the situation of the Jews living in the Empire. With the rise of the Ottoman Empire, a large number of Jews flock to the Ottoman Empire, most of which are Jews expelled by Spain and Portugal. In the late 16th century, the Ottoman Empire showed signs of decline and the status of the Jews deteriorated, but the Ottoman Empire was still able to protect the Jews, It is shown that the Ottoman Empire has no material changes to the limited policy of tolerance of the Jews. The second chapter focuses on the analysis of the legal status of the Ottoman Empire. The Ottoman Empire followed the administration of the justice system of the Islamic Sharia. Hanfei sent more attention to public and judicial reasoning, and it was flexible and changeable, and it was able to treat non-Muslims equally. The "The law of the country of residence is the law" 's principle is the basic attitude of the Jews to the legal and judicial system of the Ottoman Empire. The Muslim court was able to compare a fair trial of the cases of the Jews, and the Jews were willing to refer a number of cases to the Muslim court. This indicates that the Ottoman Jews have a relative equal legal status. The Ottoman rulers gave the Jews a certain degree of judicial protection. The third chapter mainly studies the community self-government of the Ottoman Empire. The Mista system of the Ottoman Empire and the administrative management system of the city are the basis of the establishment of the self-governing system of the Jewish community. The Mitwright system provides a system for the self-government of the Jewish community, and the Jewish community has achieved good self-government. The leaders of the Jewish community played an important role in the management of the internal affairs of the community and in the coordination of the relations with the governing authorities. The tax distribution system is an important embodiment of the self-government of the Jewish community. This chapter also addresses the structure and operation of the Jewish community in Jerusalem as well as the responsibilities of the Jewish community leaders. The scope of the self-government of the Jewish community is limited, and the leaders of the Jewish community, Sheikh and Dayang, are to be approved by the Kadi. The self-government of the Jewish community in terms of business, civil and criminal matters is relatively small. The form and scope of the self-government of the Jewish community of the Ottoman Empire reflects the limited tolerance of the Ottoman Empire to the Jews. The fourth chapter focuses on the economic life of the Ottoman Empire. According to the people's policy, in addition to serving as an important political and religious service, the Jewish people can choose the job freely. Some of the Jews, such as imperial doctors, financial or diplomatic advisers, have a great influence on the imperial court service of the Ottoman Empire. The Jews are active in the fields of commerce, trade, finance, handicrafts and food processing. Mr. Ottoman, the central government, the local Muslim court and the Kadi protect the normal economic and commercial activities of the Jews, but the economic activity of the Jews could not threaten the interests of the Muslims. This chapter also takes an example of the economic activity and demographic changes of the Jewish people in Jerusalem, as well as the treatment of the problems of inheritance and debt, as an example of the limited tolerance and protection of the Ottoman rulers over the Jews. The Ottoman Empire, in its heyday in the early 16th century, has vigorously developed the economy of the Holy Land, In the late 16th century, the Ottoman Empire began to decline and the number of Jerusalem was reduced. The fifth chapter studies the religious culture of the Ottoman Empire. The Ottoman Empire's policy of tolerance for Jews has created a loose social environment, and the most prominent point is that Malanino (a Christian faith-based Christian) from other countries, such as Spain, has openly and freely returned to the Judaism in the Ottoman Empire. The prosperity of the Ottoman Empire and the activity of the Jews in the economic field have provided important conditions for the prosperity of the Jewish culture of the Ottoman Empire in the 16th century. In the late 16th century, the Ottoman Empire began to show signs of decline, and the degree of tolerance of the Jews was reduced and the living conditions of the Jews deteriorated. Some of the Jews turned to the mysticism of Judaism. Although some of the local officials and the Muslim masses in Jerusalem are in a state of mass charge, to limit the time for the pilgrims to stay in Jerusalem and to interfere with the Jewish people of Jerusalem, But the Ottoman central government and the prime minister, after receiving the complaint, were able to stop the injustice of the Jews in a timely manner, again showing the Ottoman Empire's limited policy of tolerance for Jews. The epilogue summarizes the causes, performance and limitations of the Ottoman Empire's policy of tolerance for Jews in the 16th century, as well as the factors that affect the policy of the Ottoman Empire to the Jews. Innovation: This paper is the first study on the Jewish status of the Ottoman Empire in the late 15th century in the late 15th century. This paper studies the peaceful interaction between the Jews and the Muslims, the Jewish civilization and the Islamic civilization in the Ottoman Empire. The article mainly uses the method of social history, and tries to show the situation and method of the Ottoman Empire of the 16th century in the late 15th century. This paper makes full use of a large number of literature, such as the archives of the Muslim court, to make the conclusion on a solid foundation.
【学位授予单位】：南京大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：K374.3
，
本文编号：2494775
[Abstract]:In today's world, with a protracted conflict and a three-fold, many people seem to see the hope of a peaceful solution to the conflict, and some seem to feel that the Jews and Muslims are the enemies of the unjust and unjust. In the Ottoman Empire, however, Jews and Muslims, the Jewish civilization and the Islamic civilization achieved peaceful contacts. The study of the peaceful communication between the Jews and the Muslims in the Ottoman Empire not only has important historical significance, but also has important theoretical and practical significance. The conclusion of successful experience in history can enhance our confidence in peace in the Middle East, and also have important implications for the future peace and communication of different civilizations. This paper is a study of the Jewish state of the Ottoman Empire. The first part of the introduction is to introduce the meaning of the subject and the research method. Secondly, the main literature and research status in this paper are analyzed, and the innovation of this paper is put forward. Finally, the relevant concepts are defined. The first chapter focuses on the study of the limited tolerance policy of the Ottoman Empire to the Jews. The Shislam policy is the basis of the limited tolerance policy of the Ottoman Empire to the Jews, and the Jews belong to the controlled class in the dual-discrete social structure, and the change of the overall situation of the Empire has an important influence on the situation of the Jews living in the Empire. With the rise of the Ottoman Empire, a large number of Jews flock to the Ottoman Empire, most of which are Jews expelled by Spain and Portugal. In the late 16th century, the Ottoman Empire showed signs of decline and the status of the Jews deteriorated, but the Ottoman Empire was still able to protect the Jews, It is shown that the Ottoman Empire has no material changes to the limited policy of tolerance of the Jews. The second chapter focuses on the analysis of the legal status of the Ottoman Empire. The Ottoman Empire followed the administration of the justice system of the Islamic Sharia. Hanfei sent more attention to public and judicial reasoning, and it was flexible and changeable, and it was able to treat non-Muslims equally. The "The law of the country of residence is the law" 's principle is the basic attitude of the Jews to the legal and judicial system of the Ottoman Empire. The Muslim court was able to compare a fair trial of the cases of the Jews, and the Jews were willing to refer a number of cases to the Muslim court. This indicates that the Ottoman Jews have a relative equal legal status. The Ottoman rulers gave the Jews a certain degree of judicial protection. The third chapter mainly studies the community self-government of the Ottoman Empire. The Mista system of the Ottoman Empire and the administrative management system of the city are the basis of the establishment of the self-governing system of the Jewish community. The Mitwright system provides a system for the self-government of the Jewish community, and the Jewish community has achieved good self-government. The leaders of the Jewish community played an important role in the management of the internal affairs of the community and in the coordination of the relations with the governing authorities. The tax distribution system is an important embodiment of the self-government of the Jewish community. This chapter also addresses the structure and operation of the Jewish community in Jerusalem as well as the responsibilities of the Jewish community leaders. The scope of the self-government of the Jewish community is limited, and the leaders of the Jewish community, Sheikh and Dayang, are to be approved by the Kadi. The self-government of the Jewish community in terms of business, civil and criminal matters is relatively small. The form and scope of the self-government of the Jewish community of the Ottoman Empire reflects the limited tolerance of the Ottoman Empire to the Jews. The fourth chapter focuses on the economic life of the Ottoman Empire. According to the people's policy, in addition to serving as an important political and religious service, the Jewish people can choose the job freely. Some of the Jews, such as imperial doctors, financial or diplomatic advisers, have a great influence on the imperial court service of the Ottoman Empire. The Jews are active in the fields of commerce, trade, finance, handicrafts and food processing. Mr. Ottoman, the central government, the local Muslim court and the Kadi protect the normal economic and commercial activities of the Jews, but the economic activity of the Jews could not threaten the interests of the Muslims. This chapter also takes an example of the economic activity and demographic changes of the Jewish people in Jerusalem, as well as the treatment of the problems of inheritance and debt, as an example of the limited tolerance and protection of the Ottoman rulers over the Jews. The Ottoman Empire, in its heyday in the early 16th century, has vigorously developed the economy of the Holy Land, In the late 16th century, the Ottoman Empire began to decline and the number of Jerusalem was reduced. The fifth chapter studies the religious culture of the Ottoman Empire. The Ottoman Empire's policy of tolerance for Jews has created a loose social environment, and the most prominent point is that Malanino (a Christian faith-based Christian) from other countries, such as Spain, has openly and freely returned to the Judaism in the Ottoman Empire. The prosperity of the Ottoman Empire and the activity of the Jews in the economic field have provided important conditions for the prosperity of the Jewish culture of the Ottoman Empire in the 16th century. In the late 16th century, the Ottoman Empire began to show signs of decline, and the degree of tolerance of the Jews was reduced and the living conditions of the Jews deteriorated. Some of the Jews turned to the mysticism of Judaism. Although some of the local officials and the Muslim masses in Jerusalem are in a state of mass charge, to limit the time for the pilgrims to stay in Jerusalem and to interfere with the Jewish people of Jerusalem, But the Ottoman central government and the prime minister, after receiving the complaint, were able to stop the injustice of the Jews in a timely manner, again showing the Ottoman Empire's limited policy of tolerance for Jews. The epilogue summarizes the causes, performance and limitations of the Ottoman Empire's policy of tolerance for Jews in the 16th century, as well as the factors that affect the policy of the Ottoman Empire to the Jews. Innovation: This paper is the first study on the Jewish status of the Ottoman Empire in the late 15th century in the late 15th century. This paper studies the peaceful interaction between the Jews and the Muslims, the Jewish civilization and the Islamic civilization in the Ottoman Empire. The article mainly uses the method of social history, and tries to show the situation and method of the Ottoman Empire of the 16th century in the late 15th century. This paper makes full use of a large number of literature, such as the archives of the Muslim court, to make the conclusion on a solid foundation.
【学位授予单位】：南京大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：K374.3
，
本文编号：2494775
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