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19. yüzyıl, Osmanlının sadece kurumlarıyla değil insan unsuruyla da klasik çizgisinden uzaklaşarak dağılma sürecinin habercisi olan bir vetirenin Anadolu topraklarında yaşandığı bir zaman dilimidir. Zayıflamış bir bünyenin saldırıya açık olması gibi, iç ve dış tehditlere karşı her zamankinden daha güçsüz olan Osmanlı Devleti, dışarıda Çar Rusya’sıyla, İran Şahlarıyla ve Balkan milletleriyle didişirken; içeride de ayanların, mütegallibenin, bürokratların ve reayanın taşkınlıklarıyla mücadele etmek zorunda kalıyordu. Bu hengâmede devletin dinamik unsuru olan toplumun maddi yönü tükenmiş iken, onu moral değerleriyle ayakta tutacak olan manevi değerleri ise ulema mensuplarına havale edilmişti. Anadolunun mihver şehirlerinden olan ve aynı zamanda Eyalet-i Rûm’un merkezi olan Sivas sancağı da çevresinde yaşanan dâhili ve harici yangınların etkisini bünyesinde yaşayan merkezlerden biriydi. Bu yüzyılda şehir merkezlerinde görülen kalkışmaların ve hoşnutsuzlukların teskin edilmesinde, isyan ateşinin sönmesinde vazife alması gereken birçok müftünün bu toplumsal hareketlere katıldığı, hatta ön ayak olduğu görülmüştür. Bu gibi siyasi suçların yanısıra adi suçlar veya meslekleriyle ilgili cürümlerden dolayı da birçok müftü sağlam kaleleriyle dikkat çeken Sivas Sancağı’na sürülmüştür. Osmanlı devletinin ilim adamlarına gösterdiği teveccühün bir neticesi olarak siyaset ve idam cezasının verilmediği ulema için alternatif ceza olarak sürgün en tercih edilen tecziye yöntemiydi. Bu arada yöneticilerin çeşitli saiklerle hışmına uğrayan ve sürgüne gönderilen müftülerden birçoğunun yolu Sivas’tan geçmiştir. Çalışmamızda, Sivas’a yapılan müftü sürgünlerini sebepleriyle incelemeye çalışırken Sivas sancağından dışarıya yapılan sürgünlere de yer verilmeye çalışılmıştır.
The 19th century is a period of time in which a vetrine, which is a messenger of the process of disintegration, leaving away from the classical line, not only with the institutions of the Ottoman, but also with the human element in the Anatolian territory. As a weakened body was open to attack, the Ottoman State, which was weaker than ever against internal and external threats, had to fight outside with the Tsar Russia, with the Iranian Persons and the Balkans, and inside with the disturbances of the alien, the alien, the bureaucrat and the reyan. While the material aspect of society, which is the dynamic element of the state, was extinct, the spiritual values that would keep it standing with its moral values were transferred to the members of the state. The Sivas Sanctuary, which is one of the cities of the Mikhver of the Anadol and is also the center of the state-i-Rûm, was also one of the centers living within the impact of internal and external fires that occurred around it. In this century, in the encouragement of the efforts and disappointments seen in the city centers, it has been seen that many of the mutters who have to take responsibility for the extinction of the fire of the rebellion have participated in these social movements, and even have been the front foot. These political crimes, as well as crimes or crimes related to their professions, have also been brought to the Sivas Sanctuary, which attracts the attention of many of the Mufti with solid castles. The Ottoman state showed to the scientists the most preferred method of expulsion as an alternative punishment for the ulema in which the political and death penalty were not given as a result of the teveccühün. In the meantime, many of the Muftians who have been hunted and deported by the rulers have passed the way through Sivas. In our work, while trying to investigate the defensive deportations made to Sivas for reasons, the deportations made out of the Sivas shelter were also tried to place.
The 19th century is a period involving a process occurred in Anatolia adumbrating dissolution of Ottoman by becoming distanced from its classical line not only with its institutions but also with human factor. Ottoman Empirethat was caught in a weaker position against the threats inside and outside, was struggling with extremism of rulers, tyrants, bureaucrats and reaya (rayah) inside, and with Tsarist Russia, shahs of Iran and Balkan nations outside like a weak body that is open to attacks. In this chaos, while the physical dimension of the society being the dynamic part of the empire has come to an end, the spiritual values making it survive with moral values have been transferred to ulema (scholars). As one of the most important cities of Anatolia and the centre of Eyalet-i Rum, Sanjak of Sivas was one of the places which embodied the effects of firesoccurred around it.It was seen that many muftis who normally had to take charge in calming the attempts, the uprisings and discontents in city centres in this century and in ending the rebellion, participated in these social movements, even took the lead in them. Many muftis have been exiled to the Sanjak of Sivas that is famous with strong castles, due to ordinary offences or offenses related to their professions, in addition to such political offences. The exile was the most preferred punishment method and seen as an alternative punishment for ulema (scholars) for whom death sentence and prohibition from politics were not imposed because of the favour shown to the scholars by the Ottoman Empire. Meanwhile most of the muftis who wereexiled by the rulers for a variety of reasons passed through Sivas. While trying to examine the reasons for the exile of Muftisto Sivas, the exile of Muftis from the Sanjak of Sivas was also included in the study.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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