奥斯曼帝国叙利亚维拉耶特时期苏丹阿卜杜勒·哈米德二世的宗教政策(1876-1909):方法和象征

D. Zhantiev
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引用次数: 0

摘要

作者考察了奥斯曼苏丹阿卜杜勒·哈米德二世(1876-1909)的宗教和政治历程,旨在加强基于伊斯兰教原则的奥斯曼国家和社会的团结,以及这一战略在奥斯曼帝国叙利亚各省的实施。这项研究基于同时代人的报告,以及俄语和英语的研究著作。特别关注奥斯曼叙利亚(包括黎巴嫩和巴勒斯坦)在加强苏丹作为所有穆斯林哈里发的宗教权威以及从叙利亚维拉耶特招募杰出的理论家和伊斯兰传统主义支持者为苏丹服务方面的战略作用。作者特别考察了穆斯林知识精英的两位代表的角色:苏菲派酋长阿布·胡达·萨耶迪(Abu-l-Huda al-Sayyadi)作为苏丹的亲密伙伴,为保守的乌拉马提供庇护,以及艾哈迈德·伊泽特·帕沙·阿比德(Ahmad Izzet Pasha al-Abid),他成为赫贾兹铁路的主要激励者。文章还揭示了国家对宗教少数群体(包括穆斯林和非穆斯林)的政策特点以及叙利亚各省的移民过程。随着奥斯曼帝国国际地位的削弱和外国干涉的加强,叙利亚树立了基于伊斯兰传统的相对成功的现代化典范。与此同时,教派身份继续主导着种族,阿拉伯和叙利亚爱国主义的兴起与苏丹哈里发臣民的伊斯兰统一原则并不冲突。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Religious policy of Sultan Abdul-Hamid II in the Syrian vilayets of the Ottoman Empire (1876-1909): methods and symbols
The author examines the religious and political course of the Ottoman Sultan Abdul Hamid II (1876-1909), aimed at strengthening the unity of the Ottoman state and society based on the principles of Islam, and the implementation of this strategy in the Syrian provinces of the Ottoman Empire. The research is based on reports of contemporaries, as well as research works in Russian and English. Particular attention is paid to the strategic role of Ottoman Syria (including Lebanon and Palestine) in the context of strengthening the religious authority of the Sultan as the caliph of all Muslims and recruiting prominent ideologues and supporters of Islamic traditionalism from the Syrian vilayets to serve the Sultan. The author especially examines the role of wo representatives of the Muslim intellectual elite: the Sufi sheikh Abu-l-Huda al-Sayyadi as a close associate of the Sultan who provided patronage to the conservative ulama, as well as Ahmad Izzet Pasha al-Abid, who became the main inspirer of the Hejaz Railway. The article also reveals the features of the state policy towards religious minorities (both Muslim and non-Muslim) and migration processes in the Syrian provinces. With the weakening of the international positions of the Ottoman Empire and the strengthening of foreign interference, Syria set an example of relatively successful modernization based on Islamic tradition. At the same time, confessional identity continued to dominate over ethnicity, and the emerging feelings of Arab and Syrian patriotism did not conflict with the principle of Islamic unity of the subjects of the Sultan-Caliph.
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