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Kanun and Sharia: Ottoman Land Law in Şeyhülislam Fatwas from Kanunname of Budin to the Kanunname-I Cedid

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Kanun and Sharia: Ottoman Land Law in Şeyhülislam Fatwas from Kanunname of Budin to the Kanunname-I Cedid View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Istanbul Sehir University Repository KANUN AND SHARIA: OTTOMAN LAND LAW IN ŞEYHÜLİSLAM FATWAS FROM KANUNNAME OF BUDİN TO THE KANUNNAME-İ CEDİD BÜNYAMİN PUNAR İSTANBUL ŞEHİR UNIVERSITY AUGUST 2015 KANUN AND SHARIA: OTTOMAN LAND LAW IN ŞEYHÜLİSLAM FATWAS FROM KANUNNAME OF BUDİN TO THE KANUNNAME-İ CEDİD A THESIS SUBMITTED TO THE GRADUATE SCHOOL OF SOCIAL SCIENCES OF İSTANBUL ŞEHİR UNIVERSITY BY BUNYAMİN PUNAR IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN HISTORY AUGUST 2015 ABSTRACT KANUN AND SHARIA: OTTOMAN LAND LAW IN ŞEYHÜLİSLAM FATWAS FROM KANUNNAME OF BUDİN TO THE KANUNNAME-İ CEDİD PUNAR, BÜNYAMİN. MA, Department of History. Advisor: Assist. Prof. Abdurrahman Atçıl August 2015, 126 Pages This study explores the question of Islamic character of the Ottoman land law through scrutinizing the administration of proprietary claims on the land in the şeyhülislam fatwas. It also tracks the changes in the fatwas related to the proprietary claims on the land. ʿUlamaʾ views had a central role in the Ottoman land law from the beginning. First land codes were done either on the direction of their consultancies or directly by them. Therefore, as şeyhülislams were the head of that ulema, their fatwas played significant roles on the land issues. Basics of the Ottoman thinking on the land system was first set by Ebussuud from a sharia-centred perspective. Later şeyhülislams mainly remained loyal to Ebussuud’s doctrine and built the land law upon that base. However, new circumstances forced some little but important changes on the proprietary claims on the lands. Tracking these changes, reveals some clues for the Ottoman mentality on land law. This study finds those clues through analysing şeyhülislam fatwas between Ebussuud’s first extensive explanation in the code of Buda (1542) and the most extensive early-modern Ottoman achievement on land codification: Kanunname-i Cedid (dated 1674). It tackles the kanun-şeriat discussion in the context of the land law. iv There were some attempts to make changes in Ebussuud’s doctrine such as the fatwas of Hocazade Esad Efendi. However effects of such fatwas lasted short and were eliminated in the text of Kanunname-i Cedid at the end. In short Ottoman land law was standartised according to Ebussuud’s doctrine. This thesis argues that the Islamic legal tradition provided the overarching paradigm for Ebussuud’s and other şeyhülislams’ opinions on the land law. Keywords: Ottoman Land Law, Şeyhülislam Fatwas, Sharia, Kanun, Land Ownership. v ÖZ KANUN VE ŞERİAT: BUDİN KANUNNAMESİ’NDEN KANUNNAME-İ CEDİDE ŞEYHÜLİSLAM FETVALARINDA OSMANLI TOPRAK HUKUKU PUNAR, BÜNYAMİN. MA, Tarih Bölümü. Tez Danışmanı: Yrd. Doç. Dr. Abdurrahman Atçıl Ağustos 2015, 126 Sayfa Bu çalışma Osmanlı toprak hukukunun şerʿi karakteri sorunsalına, toprak üzerindeki mülkiyet haklarının idaresini şeyhülislamların verdiği toprak fetvaları ışığında inceleyerek muhtemel cevaplar aramaktadır. Ayrıca bu tez toprak üzerindeki mülkiyet haklarının tarihsel süreç içerisindeki seyrini de bu fetvaların gözünden takip etmektedir. Daha ilk başından beri Osmanlı toprak hukukunda ulema merkezî bir role sahipti. İlk toprak kanunları ya onların danışmanlığında veya direkt olarak onlar tarafından hazırlanmıştı. Bu bağlamda, ulemanın başı olarak şeyhülislam ve onun fetvaları toprak meselelerindeki en önemli kaynak türüdür. Osmanlı toprak sisteminin arkasındaki zihniyet muhtemelen bu mantık çerçevesinde ilk defa Ebussuud tarafından şeriat merkezinde ortaya konulmuştu. Daha sonraki şeyhülislamlar da Ebussuud’un bu söylemine sadık kalmış ve toprak hukukunu bu temel üzerinde inşa etmişlerdi. Ancak yeni şartlar sonraki şeyhülislam fetvalarında toprak üzerindeki mülkiyet hakları bakımından bazı ufak olmakla beraber önemli değişiklikleri zorunlu kılmıştı. İşte bu değişimleri takip etmek toprak hukuku konusundaki Osmanlı zihniyeti hakkında bazı ipuçlarını ortaya çıkarmaktadır. Bu tezin yaptığı iş tam olarak Ebussuud’un 1542 Budin Kanunnamesindeki ilk kapsamlı açıklaması ve toprak hukuku alanında Yeniçağ Osmanlı’sının en kapsamlı başarısı olan Kanunname-i Cedid (1674) arasındaki şeyhülislam toprak fetvalarını vi inceleyerek bu ipuçlarını yakalamak ve bu ipuçları üzerinden Osmanlı hukuk tarihindeki şeriat-örf tartışmasına toprak bağlamında cevaplar üretmektir. Bahsi geçen dönem içerisinde (1542-1674), Ebussuud’un söylemlerine sadık kalma bağlamında Hocazade Esad Efendi gibi bazı fetva mecmualarında sapma eğilimleri görülmektedir. Ancak bu minvaldeki fetvaların etki süresi kısa olmuş ve sonradan Kanunname-i Cedid nezdinde yok hükmüne geçmişlerdir. Sonuç olarak, Osmanlı toprak hukuku Ebussuud’un şerʿi söylemi çerçevesinde standartlaşmıştır. Bu tezin argümanı ise Ebussuud öncesi dönem ve sonraki sapma eğilimi de dahil olmak üzere bütün Osmanlı toprak hukukunun başından beri şeriat çerçevesinde şekillendiğidir ki bu tezin kullandığı tüm birincil kaynaklar fetvalardaki detaylar bunu destekler niteliktedir. Anahtar Kelimeler: Osmanlı Toprak Hukuku, Şeyhülislam Fetvaları, Şeriat, Kanun, Toprak Mülkiyeti. vii ACKNOWLEDGEMENTS I would like to express my deepest gratitude to my thesis advisor, Abdurrahman Atçıl for his invaluable patience, support and encouragement throughout the preparation process of this thesis. I would like to extend my thanks to Yunus Uğur from whom I learned a lot during my graduate years in Şehir University and whose comments for this thesis have been greatly enriching. I am also deeply grateful to Mehmet İpşirli who inspired me during my undergraduate and graduate years with his wonderful personality and great academic works. He kindly accepted to serve as my committee member and I am pleased to have his stimulating comments for this thesis. I am also thankful to Engin Deniz Akarlı for his continuous guidance and support since my first semester at İstanbul Şehir University. I also owe thanks to Mehmet Genç who inspired me with his great character and lessons without even knowing it. I am thankful to Kemal Karpat who taught to me a life lesson along with his priceless academic instructions despite his advanced age. Above all, I want to thank Şehir University History department for providing me with a chance to meet such wonderful personalities. The financial support from the The Scientific and Technological Research Council of Turkey (TÜBİTAK), National Directorship of Supporting Program of Scientists (BİDEB) made this study possible. The library of The Center for Islamic Studies (İSAM) provided many primary and secondary sources that I used in this study. I could not have written this thesis without the facilities that the İSAM Library provided me. I would also like to express my thanks to the staff of İSAM Library, Library of Şehir University as well as the manuscript libraries of Süleymaniye and Istanbul Municipality Atatürk Library for allowing me to use their collections. During the process of writing this thesis, many dear friends and colleagues encouraged and supported me with their priceless friendships. I am grateful to all of them and pleased to be able to express my thanks to Mehmet Yılmaz Akbulut, Murat Hatip, Mehmet Akif Berber, Cankat Kaplan, Bünyamin Cansev, Ömercan Tohti, Ahmet Tahir Nur, Gürzat Kami, Abdurrahman Nur, Yunus Babacan, and many others. My beloved fiancée Büşra Betül Öztunca deserves the warmest thanks for her viii love and for being a constant source of psychological support for this thesis. It would be much harder to finish this study without her support. Finally, I owe thanks to my family. My sisters Filiz Korkmaz and Meryem Barındık together with my elder brothers, Habil Punar, Yusuf Punar and Yunus Emre Punar, were always there with their generous support and understanding. My father Niyazi Punar showed continuous self-sacrifice, support, affection and patience that cannot be adequately expressed during this process. I thank him for his supportive stand. ix In Loving Memory of Nazife Punar… x TABLE OF CONTENTS Abstract ....................................................................................................................... iv Öz ................................................................................................................................ vi Acknowledgements ................................................................................................... viii CHAPTERS 1. Introduction: The Ottoman Land Law and Şeyhülislam Fatwas ..................... 1 1.1. Why to study Ottoman land issues and the question of religious law system? ................................................................................................................. 1 1.2. Nature of the Fatwas .................................................................................. 4 1.3. Conceptual Framework .............................................................................. 6 1.4. Literature Review ...................................................................................... 9 1.5. Sources ..................................................................................................... 13 1.6. Outline of the Chapters ............................................................................ 14 2. Ebussuud and Ottoman Land System ............................................................ 16 2.1. The Context.............................................................................................. 16 2.2. Hanafite Origins ......................................................................................
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