Astrology in Ottoman Empire and Evaluation of an Astrology Book Belonging to Vakanüvis Naima

Muhammet Okudan

Makale detayları

Astrology in Ottoman Empire and Evaluation of an Astrology Book Belonging to Vakanüvis Naima

Yazarlar:

Muhammet Okudan

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.144-159

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319245

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 From the early periods of Islam, Muslim scientists have been interested in astronomy for reasons such as calculating prayer times and determining the direction of the qibla. Although some scientists claim that Ilm-i Aḥkām-i Nujūm is a part of astronomy, most thinkers have rejected this claim. However, because of the expression ahkām in it, many scholars have kept astrology apart from astronomy in the classification of sciences and have not considered it as one of the natural sciences. Although various astrological booklets were presented to the rulers of many Islamic states, the institution of chief astrologers was organized as an independent institution in the Ottoman Empire during the reign of Bāyezīd II. During this period, a committee consisting of the chief astrologer, second astrologer, and a group of astrologers was formed, and although it underwent some changes from time to time, the institution continued its existence until the Republic. This article aims to present information regarding the establishment of the chief astrologer institution within the Ottoman Empire, and to outline the subjects covered in astrological booklets as evidenced by a treatise on the provisions from 1712. The study was performed considering the documents uncovered within the Ottoman Archives of the General Directorate of State Archives. The research methodology employed archival and literature scanning techniques. One of the questions that the article seeks to answer is how this institution continued to exist in the Ottoman Empire even though it is emphasized in the Holy Quran and Hadith that the knowledge of the unseen belongs only to Allah. The article also delves into the responses of those involved in this field to these criticisms and highlights the issues addressed in the provisions. Some findings reached in the article are as follows: The main task of this institution is to determine prayer times, observe the Ramadan crescent, and determine the Ashraf time. Moreover, the astrological judgments also include information about the events that will occur within a year. Some sultans cared about carrying out their work in line with the information notes of the chief astrologer, and even requested astrologers from rulers in different geographies, while some did not care. Those who deal with this science were generally trained in a master-apprentice relationship. However, people from different professional groups emerged who were enthusiastic about this science, and although it was not their duty to do so, they prepared astrological pamphlets and presented them to the sultans. One of them is Chronicler Naʿīmā Efendi. Naʿīmā, the first official Ottoman chronicler, held various administrative positions in the late 17th century and early 18th century. Historians who researched the period in which he was dismissed from office twice cited the provisions drawn up by Naʿīmā as the reason for this. Naʿīmā openly shared with the public the negativities he could detect in these provisions. This caused him to gain the hostility of the administrators of the period. The inferences he made caused him to be dismissed from various positions. However, Naʿīmā continued to write judgments and used political language in the provisions he prepared for 1712 to return to the high bureaucracy. According to him, this is a science and dealing with this science is not against Islam. The information he provides is far from any claim. For example, he stated in his treatise that the sultan would healthily continue his life for a long time, that he could have one or two children in 1712, that there were signs of earthquakes and fires from the positions of the planets, but that the probability of those happening was low. What needs to be done for the state to regain its former power is also mentioned. One of the important issues he focuses on is the navy. To strengthen the navy, he suggested employing talented sailors with clean records and a sense of duty, and that those who threaten the property and lives of the people by committing piracy should be caught and punished. He emphasized the importance of assigning positions to qualified people in the state bureaucracy and wanted a high-level position. Therefore, to regain the old glorious days, the bureaucrats appointed to the provinces must be selected from those competent in the job. Again, inspection is important to ensure and maintain stability. The control mechanism should be activated, those who show incompetence, those who commit corruption and those who oppress the public should be dismissed immediately. He recommended that the state should punish those involved in public order incidents and grant amnesty to those who had served their sentences and reformed to restore public trust. He focused on the internal reasons for the decline of the state, but did not focus on the external reasons. He also mentioned that positive sciences should be given importance.

 Müslüman bilim adamları, namaz vakitlerinin hesaplanması, kıble yönünün tespit edilmesi gibi nedenlerden dolayı astronomi ilmi ile İslamın erken dönemlerinden itibaren ilgilenmeye başlamışlardır. Bu bilim dalıyla yakından ilişkili olduğu düşünülen İlm-i aḥkâm-ı nücûmun, astronominin bir parçası olduğu iddia edenler de olmuştur. Ancak, içindeki ahkâm ifadesi nedeniyle birçok ilim adamı bilimler tasnifinde, İlm-i aḥkâm-ı nücûmu, astronomiden ayrı tutmuş onu doğal ilimlerden saymamışlardır. Birçok İslam Devletinin yöneticisine çeşitli ahkâm risaleleri sunulsa da müneccimbaşılık bağımsız bir kurum olarak Osmanlı Devleti zamanında, II. Bayezid döneminde teşkilatlanmıştır. Bu dönemde müneccimbaşı, ikinci müneccim ve müneccimlerden oluşan bir heyet oluşturulmuş, zaman zaman birtakım değişikliklere uğrasa da kurum varlığını Cumhuriyete kadar devam ettirmiştir. Bu makalenin amacı Osmanlı Devletinin bir kurumu olan Müneccimbaşılık kurumu hakkında bilgi vermek ve 1712 yılında yayımlanmış bir ahkam risalesinden yola çıkarak bu tür risalelerde hangi konuların ele alındığını ortaya koymaktır. Devlet Arşivleri Genel Müdürlüğü Osmanlı Arşivinde tespit edilen belgeler ışığında bu çalışma yapılmıştır. Yöntem olarak Arşiv ve literatür taraması yöntemi kullanılmıştır. Makalenin cevap aradığı soruların başında Kuran-ı Kerim ve Hadislerde gaybın bilgisinin yalnız Allahta olduğu vurgulanmasına rağmen Osmanlı devletinde bu kurumun varlığını nasıl devam ettirdiği ve bu ilimle uğraşanların bu eleştirilere nasıl cevap verdiği, ahkamlarda hangi konulara değinildiği? Gibi konular gelmektedir. Makalede ulaşılan bazı bulgular şunlardır: Bu kurumun temel görevi namaz vakitlerinin belirlenmesi, ramazan hilalinin gözlemlenmesi, eşref saatinin tespit edilmesidir. Bununla birlikte bir yıl içerisinde meydana gelecek olan olayların bilgisine de ahkâm kısmında yer verilmektedir. Bazı padişahlar yapacakları işleri müneccimbaşının bilgi notları doğrultusunda gerçekleştirmeyi önemsemişler, hatta farklı coğrafyalardaki yöneticilerden müneccim talebinde bulunmuşlar, bazıları ise önemsememişlerdir. Bu ilimle uğraşanlar genellikle usta çırak ilişkisi içerisinde yetişmişlerdir. Bununla birlikte farklı meslek gruplarına mensup olanlardan da bu ilme heves edenler ortaya çıkmış, kendilerinin görevleri olmadıkları halde ahkâmlar hazırlamışlar ve bu ahkâmları padişahlara sunmuşlardır. Bunlardan biri de Vakanüvis Naîmâ Efendidir. İlk resmi Osmanlı Vakanuvisi olan Naîmâ 17. yüzyılın sonları 18. yüzyılın başlarında değişik idari görevlerde bulunmuştur. İki defa görevinden azledilmiş dönemi araştıran tarihçiler tarafından buna gerekçe olarak Naîmânın düzenlemiş olduğu ahkamlar gösterilmiştir. Naîmâ bu ahkamlarda kendince tespit edebildiği olumsuzlukları açık bir şekilde kamuoyu ile paylaşmıştır. Bu da dönemin idarecilerinin düşmanlığını kazanmasına neden olmuştur. Ancak Naîmâ ahkam yazmaya devam etmiş, yüksek bürokrasiye dönebilmek için 1712 yılı için hazırladığı ahkamında siyasi bir dil kullanmıştır. Ona göre bu bir ilimdir ve bu ilimle uğraşmak İslama aykırı bir durum değildir. Verdiği bilgiler ise iddiadan uzaktır. Mesela padişahın yaşamını sıhhatli bir şekilde uzun süre devam ettireceğini, 1712 yılı için bir iki çocuk sahibi olabileceğini, gezegenlerin konumlarından deprem ve yangın emaresi olduğunu, ancak bu yangın ve depremlerin gerçekleşme ihtimalinin düşük olduğunu risalesinde belirtmiştir. Devletin eski gücüne kavuşması için yapılması gerekenlere de değinilmiştir. Üzerinde durduğu önemli konulardan biri donanmadır. Donanmanın güçlendirilmesi için sicili temiz, görev bilincine sahip yetenekli denizcilerin istihdam edilmesini, korsanlık yaparak, halkın malını, canını tehdit edenlerin ise yakalanıp cezalandırmasını önermiştir. Devlet bürokrasisinde liyakatli kişilere görev verilmesinin önemi üzerinde durmuş, bununla birlikte kendisine üst düzey bir görev verilmesini de istemiştir. Ona öre eski ihtişamlı günlere tekrar kavuşmak için taşraya atanan bürokratların işin ehli olanlar arasından seçilmesi gelmektedir. Yine istikrarı sağlamak ve devam ettirebilmek için teftiş önemlidir. Denetim mekanizması çalıştırılmalı yetersizlik gösterenler yolsuzluk yapanlar halka zulmedenler derhal görevden alınmalıdır. Devletin halk içerisinde güveni yeniden tesis etmesi için asayiş olanlara karışanları cezalandırmasını, cezasını çekip ıslah olmuşlara da af çıkarmasını tavsiye etmiştir. Devletin gerilemesindeki iç nedenler üzerinde durmuş ancak dış nedenler üzerinde durmamıştır. Bununla birlikte pozitif bilimlere önem verilmesine değinmiştir. Osmanlının sürekli mücadele içerisinde olduğu Batının hızlı bir şekilde ilerlemesi üzerinde yani her ne kadar gerilemenin dış sebepleri üzerinde durmuş olmasa da pozitif bilimlere önem verilmesi üzerinde durmuştur.

 From the early periods of Islam, Muslim scientists have been interested in astronomy for reasons such as calculating prayer times and determining the direction of the qibla. Although some scientists claim that Ilm-i Aḥkām-i Nujūm is a part of astronomy, most thinkers have rejected this claim. However, because of the expression ahkām in it, many scholars have kept astrology apart from astronomy in the classification of sciences and have not considered it as one of the natural sciences. Although various astrological booklets were presented to the rulers of many Islamic states, the institution of chief astrologers was organized as an independent institution in the Ottoman Empire during the reign of Bāyezīd II. During this period, a committee consisting of the chief astrologer, second astrologer, and a group of astrologers was formed, and although it underwent some changes from time to time, the institution continued its existence until the Republic. This article aims to present information regarding the establishment of the chief astrologer institution within the Ottoman Empire, and to outline the subjects covered in astrological booklets as evidenced by a treatise on the provisions from 1712. The study was performed considering the documents uncovered within the Ottoman Archives of the General Directorate of State Archives. The research methodology employed archival and literature scanning techniques. One of the questions that the article seeks to answer is how this institution continued to exist in the Ottoman Empire even though it is emphasized in the Holy Quran and Hadith that the knowledge of the unseen belongs only to Allah. The article also delves into the responses of those involved in this field to these criticisms and highlights the issues addressed in the provisions. Some findings reached in the article are as follows: The main task of this institution is to determine prayer times, observe the Ramadan crescent, and determine the Ashraf time. Moreover, the astrological judgments also include information about the events that will occur within a year. Some sultans cared about carrying out their work in line with the information notes of the chief astrologer, and even requested astrologers from rulers in different geographies, while some did not care. Those who deal with this science were generally trained in a master-apprentice relationship. However, people from different professional groups emerged who were enthusiastic about this science, and although it was not their duty to do so, they prepared astrological pamphlets and presented them to the sultans. One of them is Chronicler Naʿīmā Efendi. Naʿīmā, the first official Ottoman chronicler, held various administrative positions in the late 17th century and early 18th century. Historians who researched the period in which he was dismissed from office twice cited the provisions drawn up by Naʿīmā as the reason for this. Naʿīmā openly shared with the public the negativities he could detect in these provisions. This caused him to gain the hostility of the administrators of the period. The inferences he made caused him to be dismissed from various positions. However, Naʿīmā continued to write judgments and used political language in the provisions he prepared for 1712 to return to the high bureaucracy. According to him, this is a science and dealing with this science is not against Islam. The information he provides is far from any claim. For example, he stated in his treatise that the sultan would healthily continue his life for a long time, that he could have one or two children in 1712, that there were signs of earthquakes and fires from the positions of the planets, but that the probability of those happening was low. What needs to be done for the state to regain its former power is also mentioned. One of the important issues he focuses on is the navy. To strengthen the navy, he suggested employing talented sailors with clean records and a sense of duty, and that those who threaten the property and lives of the people by committing piracy should be caught and punished. He emphasized the importance of assigning positions to qualified people in the state bureaucracy and wanted a high-level position. Therefore, to regain the old glorious days, the bureaucrats appointed to the provinces must be selected from those competent in the job. Again, inspection is important to ensure and maintain stability. The control mechanism should be activated, those who show incompetence, those who commit corruption and those who oppress the public should be dismissed immediately. He recommended that the state should punish those involved in public order incidents and grant amnesty to those who had served their sentences and reformed to restore public trust. He focused on the internal reasons for the decline of the state, but did not focus on the external reasons. He also mentioned that positive sciences should be given importance.

 From the early periods of Islam, Muslim scientists have been interested in astronomy for reasons such as calculating prayer times and determining the direction of the qibla. Although some scientists claim that Ilm-i Aḥkām-i Nujūm is a part of astronomy, most thinkers have rejected this claim. However, because of the expression ahkām in it, many scholars have kept astrology apart from astronomy in the classification of sciences and have not considered it as one of the natural sciences. Although various astrological booklets were presented to the rulers of many Islamic states, the institution of chief astrologers was organized as an independent institution in the Ottoman Empire during the reign of Bāyezīd II. During this period, a committee consisting of the chief astrologer, second astrologer, and a group of astrologers was formed, and although it underwent some changes from time to time, the institution continued its existence until the Republic. This article aims to present information regarding the establishment of the chief astrologer institution within the Ottoman Empire, and to outline the subjects covered in astrological booklets as evidenced by a treatise on the provisions from 1712. The study was performed considering the documents uncovered within the Ottoman Archives of the General Directorate of State Archives. The research methodology employed archival and literature scanning techniques. One of the questions that the article seeks to answer is how this institution continued to exist in the Ottoman Empire even though it is emphasized in the Holy Quran and Hadith that the knowledge of the unseen belongs only to Allah. The article also delves into the responses of those involved in this field to these criticisms and highlights the issues addressed in the provisions. Some findings reached in the article are as follows: The main task of this institution is to determine prayer times, observe the Ramadan crescent, and determine the Ashraf time. Moreover, the astrological judgments also include information about the events that will occur within a year. Some sultans cared about carrying out their work in line with the information notes of the chief astrologer, and even requested astrologers from rulers in different geographies, while some did not care. Those who deal with this science were generally trained in a master-apprentice relationship. However, people from different professional groups emerged who were enthusiastic about this science, and although it was not their duty to do so, they prepared astrological pamphlets and presented them to the sultans. One of them is Chronicler Naʿīmā Efendi. Naʿīmā, the first official Ottoman chronicler, held various administrative positions in the late 17th century and early 18th century. Historians who researched the period in which he was dismissed from office twice cited the provisions drawn up by Naʿīmā as the reason for this. Naʿīmā openly shared with the public the negativities he could detect in these provisions. This caused him to gain the hostility of the administrators of the period. The inferences he made caused him to be dismissed from various positions. However, Naʿīmā continued to write judgments and used political language in the provisions he prepared for 1712 to return to the high bureaucracy. According to him, this is a science and dealing with this science is not against Islam. The information he provides is far from any claim. For example, he stated in his treatise that the sultan would healthily continue his life for a long time, that he could have one or two children in 1712, that there were signs of earthquakes and fires from the positions of the planets, but that the probability of those happening was low. What needs to be done for the state to regain its former power is also mentioned. One of the important issues he focuses on is the navy. To strengthen the navy, he suggested employing talented sailors with clean records and a sense of duty, and that those who threaten the property and lives of the people by committing piracy should be caught and punished. He emphasized the importance of assigning positions to qualified people in the state bureaucracy and wanted a high-level position. Therefore, to regain the old glorious days, the bureaucrats appointed to the provinces must be selected from those competent in the job. Again, inspection is important to ensure and maintain stability. The control mechanism should be activated, those who show incompetence, those who commit corruption and those who oppress the public should be dismissed immediately. He recommended that the state should punish those involved in public order incidents and grant amnesty to those who had served their sentences and reformed to restore public trust. He focused on the internal reasons for the decline of the state, but did not focus on the external reasons. He also mentioned that positive sciences should be given importance.

Makale detayları

Astrology in Ottoman Empire and Evaluation of an Astrology Book Belonging to Vakanüvis Naima

Yazarlar:

Muhammet Okudan

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.144-159

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319245

pISSN:

2528-9861

Sira an-Nebi and İslamic History

Ottoman State

Naima

Astrology

AugurSiyeri Nebi ve İslam Tarihi

Osmanlı Devleti

Naima

Astroloji

Müneccim

Sayı

Makale detayları

Yazarlar: Muhammet Okudan

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: İslam Tarihi ve Medeniyeti

Dergi: Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.144-159

Belge Tipi: Makale

Yayın Tarihi: 6/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001319245

pISSN: 2528-9861

Sayı

Yazarlar:

Muhammet Okudan

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Tarihi ve Medeniyeti

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.28 Issue 1, pp.144-159

Belge Tipi:

Makale

Yayın Tarihi:

6/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001319245

pISSN:

2528-9861