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Although many studies related to male and female slaves in various parts of the Ottoman geography were carried out, it is a significant shortcoming that the slaves and concubines in Diyarbakir, where an important province center of the Ottoman Empire was located, have not been subject to any research until now. In this study, based on the urgent research needed mentioned above, very valuable data and findings about slaves and concubines in the Ottoman Diyarbakir were obtained. The number of slaves and concubines identified in the 18th and 19th centuries Diyarbakir (Āmid) kadi registers is 159. It was revealed that there were not many slaves and concubines in this relevant period of Diyarbakir. It was found that approximately one-third of all slaves and concubines identified became free, and they were successfully integrated into the economic and social life of the society as free individuals. Although the overwhelming majority of the slaves and concubines in the relevant period were Muslim, some non-Muslim slaves and concubines were also found. Information on the ethnic origins of slaves and concubines or the nations they belong to could also be obtained from some documents in the relevant registries. As it is possible to benefit from other documents in this regard, especially the estate records, they were found to be very informative and illuminating. Information on the origins of a total of 64 slaves and concubines has been identified in the relevant registries. According to this information, 7 slaves and 16 concubines are of Yazidi origin. This corresponds to 35.93% in proportion and constitutes the proportionally largest group of slaves and concubines in the relevant period. The second-largest group after Yazidis is followed by Persians with a rate of 23.43% (2 slaves and 13 concubines). Georgians (4 slaves and 6 concubines) and Arabs (blacks) (2 slaves and 8 concubines) take third place with a rate of 15.62%. The Ethiopian descent is in fourth place with 3 concubines (4.68%). This is followed by one concubine of possibly Berber or Bornavi descent and one slave of Armenian descent. Although taking a Muslim captive and enslaving a Muslim is not permissible according to Islamic law under normal conditions, there is a possibility that Persian slaves and concubines, which are encountered in the relevant records, are of Muslim origin. Although it was stated that Iranian prisoners of war could be enslaved between the 16th and 18th centuries in the Ottoman Empire and this practice started in the period of Kanûnî (r. 1520-1566), it has been observed that sufficient research has not yet been carried on the initiation and development process of this practice. However, it can be maintained that as of the 18th century, which includes the period we have examined, Persian Shias were enslaved. In addition, research revealed that some Yazidi communities, who were the subjects of the Ottoman Empire, could also be enslaved in case of them being active in rebellion against the Empire. [ABSTRACT FROM AUTHOR]

The expression mullah was used as a scientific title both before and during Ottoman rule; and it is possible that it might refer to various groups within this context. In this study, which was prepared based on court records of XVIII and XIX century Diyarbekir (Amid), it turned out that the madrasah graduates in general were called as mullahs during the abovementioned period Diyarbekir. In the study, it was established that mullahs were mentioned intensionally and markedly in the court records of the time. It can be said that not only the interest given to madrasah education but also great respect and value appraised for mullahs by the community played important role in emergence of the result. That the mullahs did not interfere in almost any crime events during that time points out that they, in general, led a life style in line with respect and value appraised by the society. This is valid for nearly all mullahs who conducted religious and educational services and who were in the professions of trades and craftsmen. Although 31.6% of the mullahs were engaged in trades and craftsmanship, this result reflects the fact that success of madrasah institutions improved the quality of individuals and community. This study, based on records, demonstrates that mullahs in all professional groups, including tradesmen and artisans, played a role of improving and bettering community life, and that they achieved a serious respect throughout the society, and that they led a life style that was compatible with this respect. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)