Osmanlı’da Din Hizmeti Görevlilerinin Atanma ve Çalışma Şartlarını Düzenleyen Tevcîh-i Cihât Nizâmnâmeleri Hakkında Bir Değerlendirme
Evaluation About The Tawjīh-i Jihāt Regulations Regulating Designation and Work Conditions of Religious Officer in Ottoman Empire

Summary/Abstract: Tanẓīmāt was the period that important events had taken place for Ottoman Empire. In this study, an evaluation about Tawjīh-i Jihāt Regulations will be done. Tawjīh-i Jihāt Regulations are legal arrangements which regulate designation rules of religious officers in Ottoman Empire. There are three regulations which published in 9 February 1870 (Hijri 8 Zilkade 1286), 9 April 1873 (Hijrī 10 Safer 1290) and 5 August 1913 (Hijrī 12 Ramazan 1331). Accordingly, the transcription of 1913 Tawjīh-i Jihāt Regulation have been given after a comperative analysis of three regulations (1870, 1873 and 1913 Regulations) by comparing today conditions about religious officers. Especially, in this evaluation parts will have focused jihat exams (subject, measurement and evaluation, the question resources, types of questions, and etc.) and proficiency requirements. Tanẓīmāt was the period that important events had taken place for Ottoman Empire. This study offers an evaluation of Tawjīh-i Jihāt Regulations. Literature search method was used in the study. Accordingly, firstly the studies that deal with the Tawjīh-i Jihāt Regulation have been examined. Secondly, theses were searched from Council of Higher Education Thesis Center. Likewise, academic articles were searched from Tubitak DergiPark and Isam Library. In these searches key words were used like “tawjīh”, “jihāt”, “tawjīh-i jihāt”, “imam”, “religious officer”, “Ottoman”, “regulation”, “proficiency” and “exam”. After this preliminary study, three Tāwjīh-i Jihāt Regulations maked transcript from Arabic letters to Latin letters and evaluated. Finally, 1913 Tāwjīh-i Jihāt Regulation’s transcript was given to place at the end of the study. Because 1913 Tāwjīh-i Jihāt Regulation was the latest and the most comprehensive regulation.Tāwjīh-i Jihāt Regulations are legal arrangements which regulate designation rules of religious officers in Ottoman Empire. There are three regulations which published in 9 February 1870 (Hijrī 8 Zilkade 1286), 9 April 1873 (Hijrī 10 Safer 1290) and 5 August 1913 (Hijrī 12 Ramazan 1331). Some articles of the last regulations had been valid and in use even in the first years of the Republic. Later 1913 Tawjīh-i Jihāt Regulation has been repealed by new laws.Tāwjīh-i Jihāt means the tasks which given to Charitable Institutes to keep their religious, social and cultural services. In these regulations “jihat”s, are divided into two parts as corporal and academic. Imam, Orator and Preacher are categorised as academic jihets and shrine's servant and cleaning assistant are named as corporal jihats.First Tāwjīh-i Jihāt Regulation which consisted of 15 articles became effective in 1870. It was regulating, how jihat should be transfered from father to son, forbidding to give jihat to younger children and forbidding to have more than one jihats by a person and canceling the jihats of a person in case of more than one.The Second Regulation became effective in 9th April 1873, just after three years from the first regulation, in order to modify some articles and complete the deficiencies. This regulation consisted of 16 articles and seven of them were exactly the same as 1870 regulations. The main difference between 1870 Regulation and 1873 Regulation was allow the jihet’s transfer from father to younger child in case of father’s death.The most comprehensive regulation was 1913 Tewjīh-i Jihāt Regulations which had 62 articles and became effective in 5 August 1913. 1913 Regulation was divided into four parts. The first part consisted of five articles and about what is the jihat (1-5. articles). The second part was about method of jihāt (6-26. Articles). The third part was about examination of jihāt (27-45. articles). The fourth part was about various issues (46-62. Articles).In the first part of regulations the boundaries of the jihat are drawn and this was not mentioned in the previous regulations. According to this, “jihat”s, were divided into two parts as corporal and academic. Jihets such as professor, orator, imam, hafiz are sorted as academic and cleaning staff and tomb staff are sorted as corporal. In addition, “jihat”s were divided into two parts as conditional (related to the charitable institution) and unconditional.The second part of regulations (6-26. articles) was about jihāt’s method. In general this part tells us unconditional jihats such as how to transfer jihets to the poeple who is younger than 20 years old. The third part of the regulation (27-45. articles) was about how to do and by whom the “jihat exams will be done. The title of this part in regulations was “The Process of Making the Examinations.” This part is important to show the required capabilities of assignments of religious officer in Ottoman. Even the previous regulations mentioned about exams, it was not mentioned how this exam will be done or by whom etc. This regulation makes an important change regarding this subject and shows us important clues about the required capabilities of jihat.The last part of the Regulation called “Varios Subject which about jihat’s other points”. These points were related to the status of the person who reached the age of military service, status of the jihats during forensic investigation, procedure in death or resignation of foundation's manager, determination of jihat in İstanbul and country side. 1913 Regulation is important due to containing of the informations about religious officer exams in this the regulation. It was agreed that religious officer exams will be made by a commission with five members. In addition to this, the regulation indicate that different exams will be performed for imam, preacher and muʾazzin. For example, there were three questions about kalām, three questions about fiqh and ten line Arabic text from Halabī which a book is about fiqh’s issues like pray, tayammum (dry ablution), hajj (pilgrim) and wudu (ablution) in preacher exams. Similarly, there were three questions about kalām, five questions about fiqh, five line Arabic text from Halabī, questions about tajwīd and reading a short part from Qur’ān in exams of imam. Finally, there were a few questions about fiqh and tajwīd and reading a short part from Qur’ān in exams of muʾazzin.There are some minor differences regarding the requirements of assignment of religious officials between Ottoman’s last period and todays. Firstly, the descend from father to son system does not exist anymore. So it is possible to say that, this situation provides competition and a more just way of selecting candidates. Additionally, knowing Arabic in Ottoman’s period was more important than today for become religious officer. Recently there no questions that are asked related to Arabic language during religious officer exams.

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