Bu 111 akalede "Osman Ii Millet Sistemi "nin ana yap1s1 ele lmnu tir. Osman Ii tarihi tenninolojisinde "1nille1" kelimesi Musliiman olmayan topluluk veya gruplar i9i11 kullamlm1 ·/1r. Osmanli Devleti, tanda ·l nm etnik ya da dil krJkenine gore degil, dini inancma gore 111iflan 1111 ~· 11 . Bu da Miislii111a11 olanlar ve olmayanlar ~ek/inde ortaya 1k1111 t1r. Osmanh doneminde en onemli ~ey, din ve ai/eydi. Bu 111 akalede "Osman Ii Millet Sistemi "nin ana yap1s1 ele lmnu tir. Osman Ii tarihi tenninolojisinde "1nille1" kelimesi Musliiman olmayan topluluk veya gruplar i9i11 kullamlm1 ·/1r. Osmanli Devleti, tanda ·l nm etnik ya da dil krJkenine gore degil, dini inancma gore 111iflan 1111 ~· 11 . Bu da Miislii111a11 olanlar ve olmayanlar ~ek/inde ortaya 1k1111 t1r. Osmanh doneminde en onemli ~ey, din ve ai/eydi.

This paper explores the main tenets of the millet system. Millet is an Arabic word that tran slated into English as nation. This term was not used 0nly for non-Muslims, but also for any nation. However, in the terminology of the Ottoman historians, it is mostly used to define non-Muslim communities. People were seen in the eyes of State not 0n the basis of ethnicity or language, but religion. "Religion, language, community, ethnicity, and family made up the socio-cultural fabric of the millet." For the period of the Ottoman, the most important thing was religion and supremacy of family: in other words, the millet system was in favour of "fusion of family and the community."