Religious Officials in The Modernization Process of The Ottoman Army: Battalion Imam and Regimental Mufti

Abstract

Change is an inevitable necessity for the administration mechanisms of a state. Statesmen have overcome this necessity by renaming many institutions and/or employees in the traditional system differently in the new state understanding. Religious services, which were carried out by Muzekkir in the Seljuk Empire and Army Sheikh in the Ottoman Empire before 1826, were conducted by officials called Battalion Imam and Regiment Mufti between 1826-1945. In this research, the importance, duties, responsibilities, clothing, social rights, and educational materials used by Battalion Imams and Regiment Mufti, who fulfilled the duty of religious service in the military system between 1826-1945, constitute the problematic of the study. The research will provide information on the historical background of the public servants called Religious Services Officers and/or Morale Officers serving in the Turkish army today. The lack of sufficient academic studies on the subject makes the research necessary. This study is qualitative research within the scope of basic research, interpretive in terms of paradigm, historical design, and descriptive analysis of written documents and documents. In the Ottoman military system before 1826, the sultan appointed people with the title of Army Sheikh in times of war to meet religious needs and give advice. In times of peace, the highest-ranking military personnel responsible for this service was a Janissary soldier named & Idot;mam-& imath; Hazret-i Aga. Before 1826, the units of the Ottoman army system had various cadres to fulfill religious services. For instance, in the land army Arabac & imath; Ocag & imath; & Idot;mam & imath;-Muezzin Kayy & imath;m & imath;, Topcu Ocag & imath; Seyhi, Bekta;i Seyhi, Haf & imath;z-& imath; Cami-i Miyane, Muezzin-i Cami-i Miyane, Kayy & imath;m-& imath; Cami-i Miyane ve Merammati-i Cami-i Miyane were responsible for this service. In the navy, it is observed that 12 different positions were established, including & Idot;mam-Hatip, Vaiz, Sermahfil, Muarrif, Fetihhan, and An-Ke;-i Musluk. After the dissolution of the Janissary Corps in 1826, all titles and nicknames were changed. Religious language was emphasized in the army's name to facilitate the public acceptance of the new military system. Similarly, religious elements were prioritized in the legal structure of the Asakir-i Mansure-i Muhammediye army, and religious services were mentioned in the first article of the Code. According to the first article of the Code, the duties of the Battalion Imams were to ensure that the soldiers performed their daily prayers in congregation and to provide religious education and training. The fact that the responsibilities of these individuals, who performed religious services in the military system, were more specific than ever before makes it possible to consider the Battalion Imam and Regiment Mufti as the first religious educators in the modern sense. In addition, the books referred to in the Code could be regarded as regular works used for religious education. Birgivi Risalesi, & Idot;lmihal, and Durr-i Yekta, which were mentioned in the Code as necessary sources for religious education and training within the army, were published several times after 1826. The radical innovations in the military structure heralded the changes in other state mechanisms. In the new army organization established in 1826, each battalion had to be composed of one hundred men and divided into twelve divisions under the command of a captain. It was planned that twelve imams in the order, one in each division, would be appointed by the Qadi of Istanbul. In the following years, the number of imams in the battalions was first reduced from twelve to four and then to one. With the law adopted in 1918, an arrangement was made for one Religious Affairs Officer for every 1,200 people. According to estimates, around three thousand military imams served during the First World War, when the Ottoman land army peaked in the number of soldiers. After adopting the law, one hundred imams were appointed as Battalion Imam with a salary of thirty kuruS. The dress of these religious officials was regulated according to the seasons. Mahmud Shevket describes these uniforms from the head to the feet of the imams and even the wearing of the mushaf. The prohibition of using umbrellas and walking sticks by imams during work, and the requirement to wear a uniform in the military, mentioned in some works, show the importance attached to this issue. In the late Ottoman period, the last amendment regarding the clothing of battalion imams took effect in 1909. The most important amendment on Battalion Imams is the Eimme Nizamnamesi dated 1281, which mentions some of the necessary qualifications for Battalion Imams. The most comprehensive regulation on the subject came to the agenda after the Balkan Wars and entered into force shortly before the Battle of Gallipoli. Religious education and training activities for the military can be analysed in two parts. These are religious training for military students and those performing military service. The fact that military service was regarded as a school in Turks affected the organisation of barracks, and the existence of a school and the provision of various courses were obligatory for the establishment of a barracks. The books mentioned in the Asakir-i Mansure-i Muhammediye Code were used for religious education and training. Ilmihal suggested by the Code has become the most important book for the religious education of soldiers and civilians. The book went through more than twenty editions from 1826 to 1908. Apart from these works, seventy works have been published for religious education. Some of these are small volumes while others are quite detailed works. Nimet-i & Idot;slam by Mehmet Zihni Efendi is one of the voluminous books. After the proclamation of the Republic, the publication of works on the religious education and training of the military continued. Field Marshal Fevzi cakmak, the then-Chief of General Staff, welcomed and supported the publication of these works with great interest. It is possible to see this interest and support in the preparation process of Ahmet Hamdi Akseki's book, Askere Din Dersleri. The Battalion Imam and Regimental Mufti class was abolished in 1945 and replaced by the Religious Affairs Officer and/or the Morale Officer from 1950 onwards. Further research on archival documents on Battalion Imams and Regimental Mufti will contribute to a better understanding of the subject's military, legal, and social structure.