【摘要】：當(dāng)今世界阿以沖突曠日持久、一波三折,很多人似乎看不到阿以沖突和平解決的希望,一些人似乎覺得猶太人和穆斯林是勢不兩立、冤冤相報的敵人。然而在奧斯曼帝國,猶太人和穆斯林、猶太文明和伊斯蘭文明卻實(shí)現(xiàn)了和平交往。研究猶太人和穆斯林在奧斯曼帝國的和平交往,不僅具有重要的歷史意義,而且具有重要的理論和現(xiàn)實(shí)意義。從歷史中總結(jié)成功的經(jīng)驗(yàn),能夠增強(qiáng)我們對中東和平的信心,對于不同文明在未來的和平交往亦具有重要的啟示。本文正是出于這一考慮開展對奧斯曼帝國猶太人狀況的研究。緒論部分首先介紹本文的選題意義和研究方法。其次,對與本文相關(guān)的主要文獻(xiàn)和研究現(xiàn)狀進(jìn)行了梳理,提出本文的創(chuàng)新之處。最后界定相關(guān)的概念。第一章著重研究奧斯曼帝國對猶太人有限的寬容政策。伊斯蘭教順民政策是奧斯曼帝國對猶太人有限的寬容政策的基礎(chǔ),猶太人在二元分立的社會結(jié)構(gòu)中屬于被統(tǒng)治階層,帝國整體狀況的變化對生活在帝國之中猶太人的狀況產(chǎn)生了重要影響。伴隨著奧斯曼帝國的興起,大批猶太人涌向奧斯曼帝國,其中大多數(shù)是被西班牙和葡萄牙驅(qū)逐的猶太人。他們得到奧斯曼統(tǒng)治者的寬容和保護(hù),擁有較高的社會地位,享有自治的權(quán)利,實(shí)現(xiàn)了文化的繁榮。16世紀(jì)后期奧斯曼帝國表現(xiàn)出了衰落的跡象,猶太人地位有所惡化,但是奧斯曼帝國仍然能夠保護(hù)猶太人,表明奧斯曼帝國對猶太人有限的寬容政策沒有發(fā)生實(shí)質(zhì)性變化。第二章著重分析奧斯曼帝國猶太人的法律地位問題。奧斯曼帝國遵循伊斯蘭教哈乃斐派的司法體系。哈乃斐派較為重視公議和司法推理,且靈活、易變,能夠比較平等地對待非穆斯林�！熬幼业姆墒欠伞钡脑瓌t是猶太人對奧斯曼帝國法律和司法體系的基本態(tài)度。穆斯林法庭能夠比較公正地審理關(guān)于猶太人的案件,猶太人愿意將一些案件提交穆斯林法庭。這表明奧斯曼帝國猶太人享有相對平等的法律地位。奧斯曼統(tǒng)治者給猶太人一定的司法保護(hù)。第三章主要研究奧斯曼帝國猶太人的社區(qū)自治。奧斯曼帝國的米賴特體制和城市行政管理體制是猶太社區(qū)自治體制建立的基礎(chǔ)。米賴特體制給猶太社區(qū)自治以制度的保障,猶太社區(qū)實(shí)現(xiàn)了很好的自治。猶太社區(qū)領(lǐng)袖在管理社區(qū)內(nèi)部事務(wù)和協(xié)調(diào)與統(tǒng)治當(dāng)局的關(guān)系方面發(fā)揮了重要的作用。稅務(wù)分配體制是猶太社區(qū)自治的重要體現(xiàn)。本章還論述了耶路撒冷猶太社區(qū)的結(jié)構(gòu)和運(yùn)行以及猶太社區(qū)領(lǐng)袖的職責(zé)。猶太社區(qū)自治的范圍有一定的限度,猶太社區(qū)的領(lǐng)袖謝赫和達(dá)楊要經(jīng)過卡迪的批準(zhǔn)。猶太社區(qū)在商業(yè)、民事和刑事等方面的自治權(quán)力相對較小。奧斯曼帝國猶太社區(qū)自治的形式和范圍體現(xiàn)了奧斯曼帝國對猶太人有限的寬容。第四章重點(diǎn)研究奧斯曼帝國猶太人的經(jīng)濟(jì)生活。根據(jù)順民政策,猶太人除了擔(dān)任具有重要的政治、宗教意義的職務(wù)外,可以自由擇業(yè)。一些猶太人擔(dān)任帝國素丹的御醫(yī)、財(cái)政或外交顧問等,為奧斯曼帝國的宮廷服務(wù),具有很大的影響力。猶太人在商業(yè)、貿(mào)易、金融、手工業(yè)、食品加工等行業(yè)很活躍。奧斯曼素丹、中央政府、地方穆斯林法庭和卡迪保護(hù)猶太人正常的經(jīng)濟(jì)和商貿(mào)活動,但是,猶太人的經(jīng)濟(jì)活動不能威脅到穆斯林的利益。本章還以耶路撒冷猶太人的經(jīng)濟(jì)活動和人口變化情況、以及遺產(chǎn)和債務(wù)問題的處理為例說明了奧斯曼統(tǒng)治者對猶太人有限的寬容和保護(hù)。16世紀(jì)前期處于鼎盛時期的奧斯曼帝國大力發(fā)展圣地耶路撒冷的經(jīng)濟(jì),使得耶路撒冷猶太人口增長。16世紀(jì)后期奧斯曼帝國開始衰落,耶路撒冷人口數(shù)量減少。第五章研究奧斯曼帝國猶太人的宗教文化。奧斯曼帝國對猶太人的寬容政策造就了寬松的社會環(huán)境,最突出的一點(diǎn)反映在來自西班牙等國家的馬蘭諾(秘密信仰猶太教的基督徒)在奧斯曼帝國公開自由地回歸猶太教問題上。奧斯曼帝國的興盛和猶太人在經(jīng)濟(jì)領(lǐng)域的活躍為16世紀(jì)奧斯曼帝國猶太文化的繁榮提供了重要的條件。塞法迪猶太人在語言、教育、學(xué)術(shù)、出版業(yè)等方面?zhèn)鞒泻桶l(fā)展了塞法迪猶太文化。16世紀(jì)后期,奧斯曼帝國開始出現(xiàn)衰落的跡象,對猶太人的寬容程度降低,猶太人的生存狀況有所惡化,一部分猶太人轉(zhuǎn)向了猶太教神秘主義。雖然耶路撒冷部分地方官員和穆斯林群眾以亂收費(fèi)、限制朝覲者在耶路撒冷停留的時間等方式干擾到耶路撒冷朝覲的猶太人,但是奧斯曼中央政府和素丹在接到投訴后基本上能夠及時制止此類對猶太人的不公正行為,再次表明奧斯曼帝國對猶太人實(shí)行了有限的寬容政策。結(jié)語部分總結(jié)了16世紀(jì)奧斯曼帝國對猶太人寬容政策的原因、表現(xiàn)和限度以及影響奧斯曼帝國對猶太人政策的因素。創(chuàng)新之處：本文是國內(nèi)學(xué)術(shù)界首篇關(guān)于15世紀(jì)后期—16世紀(jì)奧斯曼帝國猶太人狀況的專題研究。本文研究猶太人和穆斯林、猶太文明和伊斯蘭文明在奧斯曼帝國的和平交往,視角新穎。本文主要運(yùn)用社會史的方法,力求生動地展現(xiàn)15世紀(jì)后期—16世紀(jì)奧斯曼帝國猶太人的狀況,方法獨(dú)特。本文充分利用穆斯林法庭檔案等大量文獻(xiàn),使結(jié)論建立在堅(jiān)實(shí)的基礎(chǔ)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.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2011
【分類號】：K374.3
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本文編號：2494775