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Do\u00e7. Dr. Ufuk Tavkul<\/strong><\/span><\/span><\/p>\n Y\u00fczy\u0131llar boyunca \u00e7ok \u00e7e\u015fitli kavimlerin g\u00f6\u00e7 ve istilalar\u0131na sahne olan Kafkasya, Orta Asya ve G\u00fcney Rusya bozk\u0131rlar\u0131 ile Anadolu ve \u00d6n Asya b\u00f6lgeleri aras\u0131nda bir k\u00f6pr\u00fc g\u00f6revini \u00fcstlenmi\u015f ve jeo-politik stratejik \u00f6nemini her devirde korumu\u015ftur.<\/p>\n Karadeniz ile Hazar denizi aras\u0131nda uzanan Kafkas s\u0131rada\u011flar\u0131n\u0131n \u00fczerinde ve kuzeyindeki topraklarda ya\u015famakta olan, aralar\u0131nda tarih boyunca etnik ve sosyo-k\u00fclt\u00fcrel a\u00e7\u0131lardan yak\u0131n akrabal\u0131k ve birlik tesis edilmi\u015f olan Abaza, \u00c7erkes, Kara\u00e7ay-Malkar, Oset, \u00c7e\u00e7en-\u0130ngu\u015f ve Da\u011f\u0131stan halklar\u0131 \u201cKafkas K\u00fclt\u00fcr Sahas\u0131\u201d ad\u0131n\u0131 verdi\u011fimiz k\u00fclt\u00fcrel co\u011frafyay\u0131 olu\u015fturan Kafkasya halklar\u0131d\u0131r.<\/p>\n Kafkasya halklar\u0131n\u0131n sosyo-k\u00fclt\u00fcrel yap\u0131lar\u0131 Kafkasya\u2019y\u0131 d\u0131\u015far\u0131dan etkileyen \u00e7e\u015fitli kavim ve medeniyetlerle olan ili\u015fkiler neticesinde \u015fekillenmi\u015ftir. Tarih \u00f6ncesi devirlerden orta \u00e7a\u011fa kadar, gerek ticaret amac\u0131yla, gerekse sava\u015flar ve fetih yoluyla Kafkasya\u2019ya giren eski Anadolu ve Mezopotamya kabileleri, Yunan, Roma ve Ceneviz ticaret kolonileri, Kimmer-\u0130skit gibi proto-T\u00fcrk kavimleriyle Hun-Bulgar, Alan, Hazar; K\u0131p\u00e7ak gibi T\u00fcrk kavimleri Kafkas sosyo-k\u00fclt\u00fcrel yap\u0131s\u0131n\u0131n temel ta\u015flar\u0131n\u0131 olu\u015fturan medeniyet unsurlar\u0131n\u0131 da beraberlerinde Kafkasya\u2019ya getirmi\u015fler ve Kafkasya halklar\u0131n\u0131n etnik ve sosyo-k\u00fclt\u00fcrel yap\u0131lar\u0131n\u0131n \u015fekillenmesinde \u00f6nemli rol oynam\u0131\u015flard\u0131r. (Tavkul 1997: 140)<\/p>\n \u0130slamiyet Kafkasya\u2019ya 8. y\u00fczy\u0131lda Ebu-M\u00fcslim \u00f6nderli\u011findeki Araplar\u0131n Hazar T\u00fcrklerine sald\u0131rmalar\u0131 ve b\u00f6lgenin baz\u0131 k\u0131s\u0131mlar\u0131n\u0131 fethetmeleriyle girdi. Ancak Arap ordular\u0131na kar\u015f\u0131 koyan ve onlar\u0131 geri p\u00fcsk\u00fcrten Hazar T\u00fcrkleri \u0130slamiyet’in Kafkasya\u2019ya ve Kafkasya \u00fczerinden Do\u011fu Avrupa\u2019ya yay\u0131lmas\u0131n\u0131 engellediler. Baz\u0131 M\u00fcsl\u00fcman Arap gruplar\u0131n\u0131n Da\u011f\u0131stan\u2019da kalarak buraya yerle\u015fmeleriyle \u0130slamiyet Da\u011f\u0131stan b\u00f6lgesinde 8. y\u00fczy\u0131ldan itibaren yay\u0131lmaya ba\u015flad\u0131. Lezgilerin bir k\u0131sm\u0131 8. y\u00fczy\u0131lda M\u00fcsl\u00fcman olmaya ba\u015flad\u0131. Bunu 13. y\u00fczy\u0131lda Aku\u015fa halk\u0131, 14. y\u00fczy\u0131lda Darg\u0131lar izledi. \u00c7e\u00e7enlerin bir k\u0131sm\u0131 10-11. y\u00fczy\u0131llarda M\u00fcsl\u00fcman olmu\u015flard\u0131. (Walsh 1978: 177)<\/p>\n Da\u011f\u0131stan ve \u00c7e\u00e7enistan\u2019\u0131n aksine, \u0130slamiyet Bat\u0131 Kafkasya\u2019daki \u00c7erkesler aras\u0131nda 15-17. y\u00fczy\u0131llarda Osmanl\u0131 \u0130mparatorlu\u011fu ve K\u0131r\u0131m Hanl\u0131\u011f\u0131 vas\u0131tas\u0131yla yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131. \u00c7erkesler 6. y\u00fczy\u0131lda Bizans’\u0131n etkisiyle H\u0131ristiyanl\u0131\u011f\u0131 kabul etmi\u015flerdi. (Kusko 1965: 11) Ancak daha sonraki y\u00fczy\u0131llarda Kafkasya’n\u0131n di\u011fer b\u00f6lgelerinde oldu\u011fu gibi \u00c7erkesler aras\u0131nda da H\u0131ristiyanl\u0131\u011f\u0131n etkisi zay\u0131flam\u0131\u015f ve halk eski pagan inan\u00e7lar\u0131na d\u00f6nm\u00fc\u015ft\u00fc.<\/p>\n 1404 y\u0131l\u0131nda Kafkasya\u2019da bulunan Avrupal\u0131 ba\u015fpiskopos Johannes de Galonifontibus Zih ad\u0131n\u0131 verdi\u011fi \u00c7erkesler aras\u0131nda bulunmu\u015f ve onlar\u0131n dini inan\u00e7lar\u0131 hakk\u0131nda \u00f6nemli bilgiler vermi\u015ftir. Onun bildirdi\u011fine g\u00f6re Karadeniz k\u0131y\u0131s\u0131nda ya\u015fayan \u00c7erkesler Yunanl\u0131lar\u0131n dinini benimsemi\u015flerdir. Kiliseleri, ikonlar\u0131 ve yortular\u0131 Yunanl\u0131lar\u0131nki gibidir. Galonifontibus\u2019un verdi\u011fi bilgilerden 1404 y\u0131l\u0131nda Karadeniz k\u0131y\u0131lar\u0131nda ya\u015fayan \u00c7erkeslerin H\u0131ristiyanl\u0131\u011f\u0131 kabul ettikleri ancak eski putperest-pagan inan\u00e7lar\u0131n\u0131n halk aras\u0131nda \u00e7ok canl\u0131 bir bi\u00e7imde ya\u015fad\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. (Tardy 1978: 93)<\/p>\n Osmanl\u0131 ar\u015fivlerinde \u00c7erkeslerin 16. y\u00fczy\u0131ldaki dini yap\u0131lar\u0131yla ilgili bilgilere rastlanmaktad\u0131r. M\u00fchimme defterlerinin 32. cildinin 383 numaral\u0131 ve 6 Recep 989\/ 6 A\u011fustos 1581 tarihli h\u00fckm\u00fcnde Besleney ve Temirgoy prensinin H\u0131ristiyan, Kabardey prenslerinin ise M\u00fcsl\u00fcman olduklar\u0131 bildirilmektedir.<\/p>\n 1584 y\u0131l\u0131nda Demirkap\u0131\u2019dan \u00d6zdemiro\u011flu Osman Pa\u015fa ile birlikte Terek-Be\u015ftav-Kuban yoluyla Taman\u2019a gelen Trabzonlu Mehmed A\u015f\u0131ki \u00c7erkeslerin Bjedu\u011f, Hatukay, Besleney ve Kabardey kabilelerinin M\u00fcsl\u00fcman olduklar\u0131n\u0131, Temr\u00fck ve Temirgoy kabilelerinin H\u0131ristiyan olduklar\u0131n\u0131 yazmaktad\u0131r. (K\u0131rz\u0131o\u011flu 1993: 79)<\/p>\n 17.nci y\u00fczy\u0131l ortalar\u0131nda Kafkasya\u2019da \u00c7erkesler aras\u0131nda bulunan Evliya \u00c7elebi onlar hakk\u0131nda \u015fu bilgileri verir:<\/p>\n \u201cKafir ve M\u00fcsl\u00fcman de\u011fillerdir. Kendilerine kafir deseler k\u0131zarlar, behey M\u00fcsl\u00fcman desen g\u00f6z yumarlar. Ha\u015f\u0131r ve ne\u015fri inkar ederler… \u00c7erkeslere kafir desek aman vermeyip \u00f6ld\u00fcr\u00fcrler. Lailaheillallah derler. Ama semiz domuzlar\u0131 kuyru\u011fundan yerler. Oru\u00e7 tutmazlar, namaz k\u0131lmazlar\u201d. (Evliya \u00c7elebi 1970: 268)<\/p>\n \u00c7erkeslerin \u0130slamiyet’e giri\u015flerinde en \u00f6nemli rol\u00fc Osmanl\u0131 valisi Ferah Ali Pa\u015fa oynam\u0131\u015ft\u0131. Ferah Ali Pa\u015fa Anapa\u2019y\u0131 karargah olarak tutup, \u00c7erkesler ve Abhazlar aras\u0131nda M\u00fcsl\u00fcmanl\u0131\u011f\u0131 yaymakla g\u00f6revliydi. (Habi\u00e7o\u011flu 1993: 100) \u0130slamiyet’in Kuban b\u00f6lgesi \u00c7erkesleri aras\u0131nda yay\u0131lmas\u0131nda K\u0131r\u0131m Hanl\u0131\u011f\u0131 da \u00f6nemli rol oynad\u0131. K\u0131r\u0131m Hanl\u0131\u011f\u0131n\u0131n \u00c7erkesleri \u0130slamla\u015ft\u0131rmas\u0131 1717 y\u0131l\u0131nda tamamland\u0131. Ancak \u00c7erkes kabilelerinin kendilerine \u00f6zg\u00fc toplumsal yap\u0131lar\u0131 sebebiyle \u0130slamiyet \u00c7erkesler aras\u0131nda kolayca benimsenip yay\u0131lam\u0131yordu.<\/p>\n Kabardey, Bjedugh, Besleney, Abzegh, Hatukuay, Natukuay, Shapsugh gibi \u00e7e\u015fitli kabilelere b\u00f6l\u00fcnm\u00fc\u015f olan \u00c7erkeslerin toplumsal yap\u0131lar\u0131 da prensler (p\u015fi), soylular (vork), h\u00fcr k\u00f6yl\u00fcler (fekol) ve k\u00f6leler (p\u015f\u0131tl) olarak toplumsal tabakalara b\u00f6l\u00fcnm\u00fc\u015ft\u00fc. (A\u015femez 1973: 45)<\/p>\n Kabardey, Bjedugh, Besleney kabileleri \u201cp\u015fi\u201d ad\u0131 verilen prens (knyaz) tabakas\u0131n\u0131n idaresi alt\u0131ndayd\u0131. Bu kabilelerde aristokratik yap\u0131 s\u00f6z konusuydu. Abzegh, Shapsugh, Natukuay gibi kabilelerde prens tabakas\u0131 olmad\u0131\u011f\u0131 gibi, soylu (vork) tabakas\u0131 da bir ka\u00e7 aileden olu\u015fuyordu ve onlar\u0131n da halk \u00fczerinde idari yetkisi yoktu. Dolay\u0131s\u0131yla, bu kabilelerde demokratik bir yap\u0131 mevcuttu.<\/p>\n \u0130slamiyet’in \u00c7erkesler aras\u0131nda hen\u00fcz toplumsal bir kabul g\u00f6rmedi\u011fi 17-18. y\u00fczy\u0131llarda hukuk davalar\u0131 geleneksel hukuka, \u00f6rf ve adetlere g\u00f6re \u00e7\u00f6z\u00fcl\u00fcyordu. Ancak toplumsal tabakalar aras\u0131nda bir e\u015fitsizlik mevcuttu. Prensler, soylular, h\u00fcr k\u00f6yl\u00fcler ve k\u00f6leler geleneksel hukuk kurallar\u0131 kar\u015f\u0131s\u0131nda e\u015fit de\u011fillerdi. Osmanl\u0131 h\u00fck\u00fcmetinin Anapa valisi H\u00fcsn\u00fc Pa\u015fa\u2019n\u0131n gayreti ile, \u00c7erkeslere \u015feriat kar\u015f\u0131s\u0131nda insanlar\u0131n e\u015fit oldu\u011fu fikri kabul ettirildi. Ancak k\u00f6le s\u0131n\u0131f\u0131n\u0131n kan bedeli, eskisi gibi h\u00fcr k\u00f6yl\u00fclerin yar\u0131 diyeti derecesinde b\u0131rak\u0131ld\u0131. (Baj 1969: 138) Geleneksel hukuk ve toplumsal tabakala\u015fma \u0130slamiyet’e ra\u011fmen \u00c7erkesler aras\u0131nda g\u00fc\u00e7l\u00fc kald\u0131.<\/p>\n 19.ncu y\u00fczy\u0131lda \u0130slamiyet Kabardeyler d\u0131\u015f\u0131nda \u00c7erkes kabileleri aras\u0131nda pek yayg\u0131n de\u011fildi. \u00c7erkes toplumunda M\u00fcsl\u00fcman ulema s\u0131n\u0131f\u0131 hen\u00fcz olu\u015fmam\u0131\u015ft\u0131. Din adamlar\u0131 \u00c7erkesler aras\u0131nda say\u0131 ve sosyal etki a\u00e7\u0131s\u0131ndan \u00f6nemli bir tabaka meydana getirmemi\u015flerdi ve o d\u00f6nemde Da\u011f\u0131stan ve \u00c7e\u00e7enistan\u2019da oldu\u011fu gibi toplumsal g\u00fcce sahip de\u011fillerdi.<\/p>\n \u00c7erkeslerin \u00e7o\u011fu \u015feriat kurallar\u0131ndan ve ibadetlerden uzakt\u0131lar. Bir Rus yetkilisinin Kafkasya\u2019dan Moskova\u2019ya g\u00f6nderdi\u011fi raporda \u015f\u00f6yle deniyordu<\/p>\n \u201c\u00c7erkesler Muhammed peygamberin dinindendirler, fakat dine pek \u00f6nem vermezler. Hele Lezgi ve \u00c7e\u00e7enlerde oldu\u011fu gibi, hi\u00e7 \u015feriat tutkunu de\u011fildirler\u201d. (Kasumov 1995: 32)<\/p>\n \u0130slamiyet aristokratik \u00c7erkes kabilelerinin en b\u00fcy\u00fc\u011f\u00fc olan Kabardeyler aras\u0131nda 18. y\u00fczy\u0131l sonlar\u0131nda kesin ve tam olarak yerle\u015fmi\u015ftir. Oysa demokratik yap\u0131ya sahip \u00c7erkes kabileleri aras\u0131nda \u0130slamiyet ancak 19. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda hakim din olabilmi\u015ftir. \u00d6zellikle 1840-50\u2019li y\u0131llarda \u0130mam \u015eamil\u2019in M\u00fcridizm’i yayan vaizleri \u0130slamiyet’in \u00c7erkesler aras\u0131nda yay\u0131lmas\u0131nda \u00f6nemli rol oynam\u0131\u015flard\u0131r. (Kasumov 1995: 34)<\/p>\n 19.ncu y\u00fczy\u0131lda \u00c7erkeslerin eski dini inan\u00e7lar\u0131 feodalizm \u00f6ncesinde olu\u015fan bir dini d\u00fczen olarak art\u0131k yeni toplum yap\u0131s\u0131na uymuyordu. \u00c7erkes toplumsal yap\u0131s\u0131 i\u00e7in yeni bir din olarak \u0130slamiyet feodal ili\u015fkiler a\u00e7\u0131s\u0131ndan \u00e7ok daha uygundu. \u00c7erkes toplumunun prensler ve soylular gibi ileri gelen \u00fcst tabakalar\u0131nda \u0130slamiyet’in tercih edilmesi onlar\u0131n siyasi tercihleri ile de yak\u0131ndan ba\u011flant\u0131l\u0131yd\u0131. Kabardey prens ve soylular\u0131 Osmanl\u0131 \u0130mparatorlu\u011fu\u2019na ve K\u0131r\u0131m Hanl\u0131\u011f\u0131\u2019na ba\u011fl\u0131 olup, bu \u00fclkelerle siyasi yak\u0131nl\u0131ktan yanayd\u0131lar. Rusya’n\u0131n Kafkasya\u2019ya y\u00f6nelik s\u00f6m\u00fcrgeci yakla\u015f\u0131m\u0131 da \u00c7erkeslerin \u0130slam devletlerini tercih etmelerine sebep oluyordu. (Kasumov 1995: 35)<\/p>\n \u00c7erkeslerin \u0130slami toplum d\u00fczenine ve \u015feriat h\u00fck\u00fcmlerine yakla\u015f\u0131mlar\u0131 kabilelere g\u00f6re farkl\u0131l\u0131k g\u00f6steriyordu. Aristokratik d\u00fczenin hakim oldu\u011fu Kabardeylerde Rus kanunlar\u0131 gelinceye kadar \u015feriat h\u00fck\u00fcmleri ge\u00e7erliydi. Prens ve soylular koyu \u015feriat taraftar\u0131yd\u0131lar. \u00c7\u00fcnk\u00fc \u015feriat mahkemeleri onlar\u0131n idaresi alt\u0131ndayd\u0131 ve \u015feriat h\u00fck\u00fcmleri onlar\u0131n \u00e7\u0131karlar\u0131n\u0131 koruyordu. Demokratik toplum d\u00fczenine sahip \u00c7erkes kabilelerinde ise soylular eski geleneksel d\u00fczeni savunuyor ve kaybetmekte olduklar\u0131 s\u0131n\u0131f ayr\u0131cal\u0131klar\u0131n\u0131 korumaya \u00e7al\u0131\u015f\u0131yorlard\u0131. Oysa zenginle\u015fmi\u015f h\u00fcr k\u00f6yl\u00fc tabakas\u0131 \u015feriat\u0131 destekliyor, \u0130slam sayesinde eski prens ve soylular\u0131n hakimiyetini yenebilmeyi umuyordu. \u0130\u015fte bu ikili yap\u0131 ve sosyal dengenin bozulmas\u0131 y\u0131llarca \u00c7erkesya\u2019y\u0131 dalgaland\u0131rm\u0131\u015f, toplumun dayan\u0131\u015fma ve milli b\u00fct\u00fcnle\u015fme d\u00fc\u015f\u00fcncesi edinmesine engel olmu\u015ftur. (Kasumov 1995: 38)<\/p>\n 1804 y\u0131l\u0131nda Ruslar\u0131n kurdu\u011fu Kislovodsk kalesinin kald\u0131r\u0131lmas\u0131n\u0131 isteyen Kabardeyler Rusya\u2019ya kar\u015f\u0131 isyan bayra\u011f\u0131n\u0131 a\u00e7t\u0131lar. Onlara Kuban \u00f6tesi \u00c7erkesleri, Kara\u00e7ay-Malkarl\u0131lar ve \u00c7e\u00e7en-\u0130ngu\u015flar da kat\u0131ld\u0131. 14 May\u0131s 1804\u2019te \u00c7egem \u0131rma\u011f\u0131 k\u0131y\u0131s\u0131nda yap\u0131lan sava\u015fta Kafkasyal\u0131lar yenildiler. Kabardey’i ele ge\u00e7iren Rusya b\u00f6lgede bir tak\u0131m adli ve idari uygulamalar ba\u015flatt\u0131. \u00d6rf ve adetlere dayal\u0131 mahkemeleri kald\u0131rarak 1807\u2019de bunlar\u0131n yerine dini mahkemeler kurdu. Dini mahkemelerin kurulmas\u0131yla feodallerin ve din adamlar\u0131n\u0131n toplumdaki durumlar\u0131 iyile\u015fti, M\u00fcsl\u00fcman din adamlar\u0131n\u0131n otoriteleri artt\u0131. \u015eeriat ilkeleri Kabardey toplumunda bir bak\u0131ma yeni ve b\u00fct\u00fcnle\u015ftirici bir rol oynamaya ba\u015flad\u0131.<\/p>\n 1807-1809 y\u0131llar\u0131 aras\u0131nda Kabardey k\u00f6ylerinde din \u00e7at\u0131s\u0131 alt\u0131nda e\u015fitlik ve milli birlik e\u011filimleri ortaya \u00e7\u0131kmaya ba\u015flad\u0131. \u00dcstelik M\u00fcsl\u00fcman k\u00f6yl\u00fcler prens ve soylulara kar\u015f\u0131 \u0130slam dininin ilkelerinden hareket ederek m\u00fccadele ediyorlard\u0131. K\u00f6leli\u011fe ve k\u00f6le ticaretine kar\u015f\u0131 olan k\u00f6yl\u00fcler, \u015feriat ilkelerine g\u00f6re e\u015fitlik ilkesine uyulmas\u0131 gerekti\u011fini dile getiriyorlard\u0131. Prens ve soylular\u0131n bask\u0131s\u0131ndan kurtulmak i\u00e7in Rusya’y\u0131 garant\u00f6r olarak g\u00f6ren k\u00f6yl\u00fc tabakas\u0131n\u0131n bu davran\u0131\u015f\u0131 Rusya’n\u0131n i\u015fine geliyordu. Rusya prens ve soylular ile k\u00f6yl\u00fc kitlesi aras\u0131ndaki anla\u015fmazl\u0131klar\u0131 kendi s\u00f6m\u00fcrgeci imparatorluk politikas\u0131na alet ediyordu. (Kasumov 1995: 71)<\/p>\n Rusya’ya g\u00f6re \u015feriat Kafkasya\u2019da Rus i\u015fgaline kar\u015f\u0131 m\u00fccadeleyi kuvvetlendiren ve Kafkasyal\u0131lar\u0131 birle\u015ftiren bir fakt\u00f6rd\u00fc. Din ve \u015feriat b\u00f6lgenin i\u015fgaline kar\u015f\u0131 ba\u015fl\u0131ca tepki unsuru olarak kullan\u0131ld\u0131\u011f\u0131ndan Rusya \u0130slam’la ba\u015fedebilmek i\u00e7in halk aras\u0131nda ya\u015fayan \u00f6rf ve adetleri kullanmaya y\u00f6neldi. 1858\u2019de kurulan Kabardey B\u00f6lge Mahkemesi \u015feriat h\u00fck\u00fcmleriyle birlikte \u00f6rf ve adetleri de uygulayarak karar veriyordu. 19. y\u00fczy\u0131l ortalar\u0131nda art\u0131k \u015feriat ile \u00f6rf ve adetler birbirine kar\u0131\u015fm\u0131\u015ft\u0131.<\/p>\n Kabardey\u2019deki mevcut sosyal tabakalar\u0131n yan\u0131 s\u0131ra toplumda din adamlar\u0131ndan olu\u015fan bir tabaka ortaya \u00e7\u0131km\u0131\u015ft\u0131. M\u00fcstakil bir tabaka say\u0131lan din adam\u0131 tabakas\u0131n\u0131 olu\u015fturanlar daha \u00e7ok azat edilmi\u015f k\u00f6yl\u00fc tabakas\u0131 aras\u0131ndan \u00e7\u0131k\u0131yordu. Prens ve soylular din adaml\u0131\u011f\u0131na ra\u011fbet etmiyorlard\u0131. Din adamlar\u0131 her t\u00fcrl\u00fc vergiden ve y\u00fck\u00fcml\u00fcl\u00fckten muaft\u0131, ancak bunlar soylular ve toprak sahipleri kadar imtiyaz sahibi de\u011fillerdi. (Kasumov 1995: 39)<\/p>\n Kabardey\u2019deki din g\u00f6revlileri ve uleman\u0131n ba\u015fl\u0131ca ge\u00e7im kayna\u011f\u0131 kendilerinin emrindeki k\u00f6yl\u00fclerin sa\u011flad\u0131\u011f\u0131 gelir, ayr\u0131ca di\u011fer k\u00f6yl\u00fclerin ayni ve nakdi \u00f6dedikleri \u00f6zel har\u00e7t\u0131. Kabardey aileleri her y\u0131l aile ba\u015f\u0131na Ba\u015f Kad\u0131 i\u00e7in 50 Kapek vergi \u00f6d\u00fcyorlard\u0131. (Kasumov 1995: 40)<\/p>\n Kafkasya \u00f6zg\u00fcrl\u00fck m\u00fccadelesinde din fakt\u00f6r\u00fcn\u00fcn \u00f6nemini dikkate alan Rusya din adamlar\u0131na kar\u015f\u0131 gayet temkinli ve tedbirli davran\u0131yordu. Rusya \u00c7erkeslerin Ortodoks H\u0131ristiyanl\u0131\u011fa ge\u00e7meleri i\u00e7in daha 16. y\u00fczy\u0131lda giri\u015fimlerde bulunmaya ba\u015flam\u0131\u015f fakat \u0130slam dininin bu b\u00f6lgede yay\u0131lmas\u0131na engel olamam\u0131\u015ft\u0131. Yaln\u0131zca Mozdok b\u00f6lgesindeki Kabardeyler H\u0131ristiyan olmu\u015flard\u0131.<\/p>\n 19.ncu y\u00fczy\u0131lda Rusya bu y\u00f6nde yeni bir siyaset uygulamak istedi. Rus h\u00fck\u00fcmeti Ortodoks H\u0131ristiyanl\u0131\u011f\u0131 yaymak, yani \u0130slam’a kar\u015f\u0131 sava\u015f a\u00e7mak yerine, \u0130slam’\u0131 zarars\u0131zla\u015ft\u0131rmay\u0131, dini Rus aleyhtar\u0131 \u00e7evreden s\u00f6k\u00fcp atmay\u0131 denedi. Bu sebeple, din adamlar\u0131n\u0131n sosyo-ekonomik ve manevi otoritelerini ortadan kald\u0131rmaya a\u011f\u0131rl\u0131k verdi. Bu ama\u00e7la \u00f6nce b\u00f6lgede din adamlar\u0131n\u0131n temel rol oynad\u0131\u011f\u0131, \u015feriata dayal\u0131 mahkemeler kald\u0131r\u0131ld\u0131. Art\u0131k b\u00fct\u00fcn sivil davalara Rusya mahkemelerinde bak\u0131l\u0131yordu. \u015eeriat d\u00fczen ve yarg\u0131s\u0131n\u0131n kald\u0131r\u0131lmas\u0131 din adamlar\u0131n\u0131 toplumda s\u0131radan insanlar konumuna d\u00fc\u015f\u00fcrd\u00fc ve bunlar aras\u0131nda Rusya d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n artmas\u0131na sebep oldu. \u0130mam ve mollalar\u0131n Rusya\u2019ya kar\u015f\u0131 cephe almalar\u0131yla \u0130slam Rusya\u2019ya kar\u015f\u0131 m\u00fccadelede \u00f6nemli ba\u015far\u0131 kazand\u0131 ve ba\u015fl\u0131ca fakt\u00f6rlerden biri oldu. (Kasumov 1995: 58)<\/p>\n Orta Kafkaslar\u2019da, Kafkas da\u011flar\u0131n\u0131n en y\u00fcksek zirvesi olan Elbruz da\u011f\u0131 \u00e7evresindeki y\u00fcksek da\u011fl\u0131k bir b\u00f6lgede ya\u015famakta olan Kara\u00e7ay-Malkarl\u0131lar\u0131n \u0130slamiyet’le tan\u0131\u015fmalar\u0131 18. y\u00fczy\u0131lda oldu. Kara\u00e7ayl\u0131lar \u0130slamiyet’i 18. y\u00fczy\u0131l sonlar\u0131nda Kabardeyler vas\u0131tas\u0131 ile tan\u0131y\u0131p kabul ettiler. \u0130slamiyeti Kara\u00e7ay\u2019a 1782 y\u0131l\u0131nda Kabardeylerin Abuk soyundan \u0130shak Efendi adl\u0131 bir din adam\u0131 getirdi. (Klaproth 1823: 294) Da\u011f\u0131stan’\u0131n Kumuk b\u00f6lgesinden gelen baz\u0131 din adamlar\u0131n\u0131n yan\u0131 s\u0131ra, Buhara\u2019dan Kara\u00e7ay\u2019a gelerek halka \u0130slamiyet’i \u00f6\u011freten bir hocan\u0131n da Kara\u00e7ay\u2019da \u0130slamiyet’in yay\u0131lmas\u0131nda \u00f6nemli rolleri old<\/p>\n 1890\u2019l\u0131 y\u0131llarda Kara\u00e7ay\u2019da bulunan N. Aleksandrovi\u00e7 \u015etof, Kara\u00e7ayl\u0131lar\u0131n M\u00fcsl\u00fcman olu\u015flar\u0131yla ilgili \u015fu bilgileri verir:<\/p>\n \u201c17. y\u00fczy\u0131l ba\u015f\u0131ndaki sava\u015fa kadar Kara\u00e7ayl\u0131lar derin da\u011f vadilerinde putperest olarak ya\u015fam\u0131\u015flar. K\u0131r\u0131m Han\u0131 Kafkasya\u2019da \u0130slam dinini yaymak i\u00e7in iki b\u00f6l\u00fck asker g\u00f6ndermi\u015f. Zelen\u00e7uk \u0131rma\u011f\u0131 k\u0131y\u0131s\u0131ndaaki \u00c7erkes k\u00f6ylerini \u0130slam dinine sokmu\u015flar. Kuban \u0131rma\u011f\u0131n\u0131n ba\u015f\u0131nda ise \u015fimdiye kadar hi\u00e7 kimseye boyun e\u011fmeyen Kara\u00e7ayl\u0131lara rastlam\u0131\u015flar. Yurtlar\u0131n\u0131, h\u00fcrriyetlerini korumak i\u00e7in Kara\u00e7ayl\u0131lar \u201cMarca\u201d adl\u0131 kutsal putlar\u0131ndan g\u00fc\u00e7 alarak d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 koymu\u015flar. K\u0131r\u0131m Han\u0131\u2019n\u0131n askerleri \u0130slamiyet’i Kara\u00e7ay\u2019a zorla kabul ettiremeden geri d\u00f6nm\u00fc\u015fler. \u0130slamiyet ancak 18. y\u00fczy\u0131l sonunda Kara\u00e7ay\u2019a girmi\u015f\u201d. (\u015eamanlan\u0131 1987: 166)<\/p>\n Kara\u00e7ay-Malkar\u2019da toplumsal yap\u0131 Kabardeylerde oldu\u011fu gibi \u00e7e\u015fitli sosyal tabakalara b\u00f6l\u00fcnm\u00fc\u015ft\u00fc. Halk prensler (biy), soylular (\u00f6zden), h\u00fcr k\u00f6yl\u00fcler (azat) ve k\u00f6lelerden (kul) meydana geliyordu.<\/p>\n Kara\u00e7ay-Malkar\u2019da \u0130slamiyet’in yay\u0131lmaya ba\u015flamas\u0131yla birlikte toplumsal tabakalar aras\u0131nda din adamlar\u0131ndan olu\u015fan bir \u201cmollalar\u201d s\u0131n\u0131f\u0131 meydana geldi.<\/p>\n Mollalar prenslerin himayesi alt\u0131ndayd\u0131lar. Halk Kabardey\u2019de oldu\u011fu gibi mollalar\u0131n ge\u00e7imini sa\u011flamak zorundayd\u0131. Her ev, mollalara kendi mahsul\u00fcn\u00fcn onda birini, hayvanlar\u0131n\u0131n ise be\u015fte ikisini vermek mecburiyetindeydi. Bu vergi \u0130slami bir zorunluluk olmasa da Kara\u00e7ay-Malkar halk\u0131 taraf\u0131ndan \u201czekat\u201d olarak adland\u0131r\u0131lm\u0131\u015ft\u0131. K\u0131\u015f aylar\u0131nda her ev mollaya bir koyun verirdi. Ayr\u0131ca mollan\u0131n hayvanlar\u0131n\u0131 beslemesi i\u00e7in kuru ot, mollan\u0131n \u0131s\u0131nmas\u0131 i\u00e7in odun verilirdi. (Kara\u00e7ayevts\u0131 1978: 208)<\/p>\n Kara\u00e7ay-Malkarl\u0131lar 19. y\u00fczy\u0131la kadar Kabardey prenslerinin hakimiyeti alt\u0131nda idiler. Kabardey prensleri Kara\u00e7ay-Malkar\u2019da \u0130slami hayat\u0131n gidi\u015fini kontrol alt\u0131nda tutuyorlard\u0131. Camiye gelmeyenlerden bir t\u00fcr vergi al\u0131nmas\u0131n\u0131 uygulayan Kabardey prensleri y\u00fcz\u00fcnden \u0130slamiyet Kara\u00e7ayl\u0131lar aras\u0131nda sadakatle tutulamad\u0131. K\u00f6yleri ile yaylalar\u0131 aras\u0131nda yar\u0131 g\u00f6\u00e7ebe bir hayat s\u00fcrmeleri sebebiyle Kara\u00e7ayl\u0131lar \u00e7o\u011funlukla evlerinden uzakta, da\u011flarda ya\u015f\u0131yorlar ve bu y\u00fczden dini g\u00f6revlerini tam olarak yerine getiremiyorlard\u0131. Bu sebeple Kabardey prenslerine s\u0131k s\u0131k vergi \u00f6demek zorunda kal\u0131yorlard\u0131. (Mote 1978: 199)<\/p>\n 1848 y\u0131l\u0131nda Kara\u00e7ay\u2019da hukuk i\u015flerine \u015feriat h\u00fck\u00fcmlerine ve Kara\u00e7ay-Malkar geleneklerine g\u00f6re bak\u0131l\u0131yordu. Kara\u00e7ay kad\u0131s\u0131 Mahamet Hubiy 1848 y\u0131l\u0131nda \u015feriat h\u00fck\u00fcmlerine g\u00f6re bakt\u0131\u011f\u0131 bir davada cezan\u0131n hafifletilebilmesi i\u00e7in geleneksel hukuk t\u00f6relerine g\u00f6re h\u00fck\u00fcm vermi\u015fti. (\u015eamanlan\u0131 1987: 92)<\/p>\n Dini kurumlar\u0131n yerle\u015fmeye ba\u015flamas\u0131yla birlikte Kara\u00e7ay\u2019da din adamlar\u0131n\u0131n toplumsal ve manevi otoriteleri de g\u00fc\u00e7lenmi\u015fti. Ruslara kar\u015f\u0131 yap\u0131lan sava\u015flarda din adamlar\u0131 \u00f6nemli rol oynuyorlard\u0131. Kara\u00e7ayl\u0131lar 1854 y\u0131l\u0131nda kad\u0131 Mahamet Hubiy \u00f6nderli\u011finde ayaklanm\u0131\u015flar ve Ruslar taraf\u0131ndan g\u00fc\u00e7l\u00fckle bast\u0131r\u0131labilmi\u015flerdi. (Tavkul 1993: 40)<\/p>\n Kabardey\u2019de oldu\u011fu gibi Kara\u00e7ay\u2019da da din adamlar\u0131n\u0131n ve \u015feriat h\u00fck\u00fcmlerinin g\u00fc\u00e7lendi\u011fini g\u00f6ren Rus h\u00fck\u00fcmeti Kara\u00e7ay\u2019da hukuk reformu yapt\u0131. T\u00f6re ad\u0131 verilen geleneksel mahkemenin yerini Rus h\u00fck\u00fcmetinin resmi g\u00f6revlileri ald\u0131lar. Cinayet davalar\u0131na Rus kanunlar\u0131na g\u00f6re bak\u0131lmaya ba\u015fland\u0131. Kar\u0131-koca aras\u0131ndaki sorunlar ise \u015feriat mahkemelerinin g\u00f6reviydi. (Kara\u00e7ayevts\u0131 1978: 210)<\/p>\n Kara\u00e7ay-Malkarl\u0131lar aras\u0131nda \u0130slamiyet’iyay\u0131lmas\u0131nda Da\u011f\u0131stan\u2019dan gelerek Kara\u00e7ay-Malkar halk\u0131na \u0130slamiyet’i\u00f6\u011freten Kumuklular\u0131n \u00f6nemli rol\u00fc olmu\u015ftur. 18. y\u00fczy\u0131lda Da\u011f\u0131stan\u2019dan Kara\u00e7ay\u2019a gelen Kumuklu Aliy ad\u0131nda bir din hocas\u0131 Kara\u00e7ayl\u0131lara \u0130slamiyet’i \u00f6\u011fretmek amac\u0131yla Kara\u00e7ay\u2019\u0131n Kart Curt k\u00f6y\u00fcne yerle\u015fmi\u015f ve onun soyundan bug\u00fcn Kara\u00e7ay\u2019da Aliy ad\u0131nda bir soy meydana gelmi\u015ftir.<\/p>\n Malkar prenslerinden Canhot o\u011flu Arhot\u2019un Da\u011f\u0131stan\u2019dan Malkar\u2019a davet etti\u011fi Mottay ve \u0130tiy adl\u0131 iki Kumuklu karde\u015f de Malkar\u2019da yerle\u015ferek halka \u0130slamiyet’i \u00f6\u011fretmi\u015ftir. Onlar\u0131n soylar\u0131 da bug\u00fcn Malkar\u2019da ya\u015famaktad\u0131r. (Cangulanlan\u0131 1993: 151)<\/p>\n \u0130slamiyet’in Kafkasya\u2019n\u0131n bat\u0131s\u0131ndaki \u00c7erkes ve Kara\u00e7ay-Malkar halklar\u0131 ile do\u011fusundaki \u00c7e\u00e7en-\u0130ngu\u015f ve Da\u011f\u0131stan halklar\u0131 \u00fczerindeki etkileri farkl\u0131 olmu\u015ftur. \u0130slamiyet’le hen\u00fcz 8. y\u00fczy\u0131lda Araplar vas\u0131tas\u0131yla tan\u0131\u015fan ve daha sonraki y\u00fczy\u0131llarda \u0130slamiyet’i peyderpey kabul eden Da\u011f\u0131stan ve \u00c7e\u00e7en-\u0130ngu\u015f halklar\u0131 \u015fafi mezhebine dahil olurlarken, \u0130slamiyet’i 17-18. y\u00fczy\u0131llarda Osmanl\u0131lar ve K\u0131r\u0131m Hanl\u0131\u011f\u0131 vas\u0131tas\u0131yla tan\u0131y\u0131p kabul eden \u00c7erkes, Abaza ve Kara\u00e7ay-Malkarl\u0131lar Hanefi mezhebine girmi\u015flerdir.<\/p>\n Da\u011f\u0131stan ve \u00c7e\u00e7enistan\u2019da Kafkasyal\u0131lar\u0131n ba\u011f\u0131ms\u0131zl\u0131k sava\u015f\u0131 dini bayrak alt\u0131nda, M\u00fcridizm’in dini ideolojisi \u00e7at\u0131s\u0131n\u0131n alt\u0131nda s\u00fcrerken Bat\u0131 Kafkasya\u2019da bu m\u00fccadele farkl\u0131 \u015fartlarda geli\u015ferek de\u011fi\u015fik bir tablo \u00e7izmi\u015ftir. (Kasumov 1995: 11)<\/p>\n Kafkas-Rus sava\u015flar\u0131 s\u0131ras\u0131nda \u0130mam \u015eamil Do\u011fu Kafkasya\u2019da Da\u011f\u0131stan ve \u00c7e\u00e7en kabileleri aras\u0131nda bir birlik sa\u011flamaya muvaffak olmu\u015f ve 1849 y\u0131l\u0131nda Bat\u0131 Kafkasya\u2019daki \u00c7erkes ve Abazalar aras\u0131nda da bir otorite ve birlik kurabilmek i\u00e7in Muhammad Emin\u2019i \u201cnaib\u201d olarak o b\u00f6lgeye g\u00f6ndermi\u015fti. Ancak M\u00fcridizm’den \u00e7ekinen \u00c7erkes kabileleri \u0130mam \u015eamil\u2019e ba\u011flanmaktan ka\u00e7\u0131nd\u0131lar. \u00c7erkesler aristokratik ve s\u0131n\u0131fl\u0131 bir toplum yap\u0131s\u0131na sahiptiler. Halbuki M\u00fcridizm her \u015feyden \u00f6nce e\u015fitlik esas\u0131na, k\u00f6leli\u011fin kald\u0131r\u0131lmas\u0131na, imam\u0131n ve Allah\u2019\u0131n \u00f6n\u00fcnde herkesin e\u015fit oldu\u011fu prensiplerine dayal\u0131 idi. \u00c7erkes prens ve soylular\u0131n\u0131n bunlar\u0131 kabul etmeleri m\u00fcmk\u00fcn de\u011fildi. Ancak sosyal tabakala\u015fma sistemlerinde prens tabakas\u0131 bulunmayan, soylu s\u0131n\u0131f\u0131ndan baz\u0131 ailelerin yer ald\u0131\u011f\u0131 ve \u00e7o\u011funlu\u011fu h\u00fcr k\u00f6yl\u00fclerin olu\u015fturdu\u011fu Abzegh, Natukuay ve Shapsughlar aras\u0131nda m\u00fcridizmin e\u015fitlik d\u00fc\u015f\u00fcncesi aristokrasinin gev\u015femesine yol a\u00e7t\u0131. (Habi\u00e7o\u011flu 1993: 54)<\/p>\n \u0130slamiyetin toplumsal yap\u0131 i\u00e7inde \u00f6rg\u00fctlenip kurumla\u015famad\u0131\u011f\u0131 Bat\u0131 Kafkasya\u2019n\u0131n aksine, Do\u011fu Kafkasya\u2019da ortaya \u00e7\u0131kan tarikatlar sayesinde \u0130slam Da\u011f\u0131stan ve \u00c7e\u00e7enistan halklar\u0131n\u0131n hayatlar\u0131na y\u00f6n veren unsur oldu.<\/p>\n Nak\u015fibendi tarikat\u0131 18. y\u00fczy\u0131l sonu ve 19. y\u00fczy\u0131l ba\u015f\u0131nda \u015eirvan yoluyla Da\u011f\u0131stan\u2019a geldi ve oradan 19. y\u00fczy\u0131l ortalar\u0131nda \u00c7e\u00e7en b\u00f6lgesine ve Bat\u0131 Kafkasya\u2019ya yay\u0131ld\u0131. Da\u011f\u0131stan ve \u00c7e\u00e7enistan\u2019da hakimiyet kuran nak\u015fibendi tarikat\u0131 Bat\u0131 Kafkasya\u2019n\u0131n \u00c7erkes b\u00f6lgesinde fazla bir varl\u0131k g\u00f6steremedi.<\/p>\n Rusyan\u0131n s\u0131cak denizlere do\u011fru ilerleyi\u015fini bir as\u0131r geciktiren Kafkasya sava\u015flar\u0131 1783 y\u0131l\u0131nda \u0130mam Mansur U\u015furma\u2019n\u0131n kutsal cihad\u0131 ile ba\u015flam\u0131\u015f, Nak\u015fibendi tarikat\u0131 taraf\u0131ndan organize edilip y\u00f6netilen 1821-1856 aras\u0131ndaki m\u00fcridizm hareketinin sonuna kadar devam etmi\u015ftir. (Bennigsen 1988: 51)<\/p>\n Nak\u015fibendi tarikat\u0131n\u0131n doktrinini \u00c7e\u00e7en-Da\u011f\u0131stan b\u00f6lgesinde yayan \u0130mam Mansur U\u015furma\u2019n\u0131n vaazlar\u0131 h\u0131zl\u0131 bir ba\u015far\u0131 elde etmi\u015f ve Da\u011f\u0131stan halklar\u0131 onun birlik \u00e7a\u011fr\u0131s\u0131na ko\u015fmu\u015flard\u0131. 1785 y\u0131l\u0131nda Rus ordusuna kar\u015f\u0131 elde etti\u011fi ba\u015far\u0131dan sonra \u00c7e\u00e7en ve Da\u011f\u0131stan b\u00f6lgelerini birle\u015ftirmeye muvaffak olan Mansur orta ve bat\u0131 Kafkasya\u2019daki \u00c7erkes kabilelerini de ayakland\u0131rmaya te\u015febb\u00fcs etmi\u015f ancak \u00c7erkes kabilelerinin toplumsal yap\u0131lar\u0131 sebebiyle ba\u015far\u0131l\u0131 olamam\u0131\u015ft\u0131. \u0130mam Mansur\u2019un 1791\u2019de Ruslar taraf\u0131ndan yakalan\u0131p, iki y\u0131l sonra \u00f6lmesiyle birlikte Nak\u015fibendiler o d\u00f6nemde Kafkasya\u2019da yok olup gittiler. (Bennigsen 1988: 95)<\/p>\n Nak\u015fibendi tarikat\u0131 1820\u2019li y\u0131llar\u0131n ba\u015f\u0131nda \u015eirvan\u2019da tekrar ortaya \u00e7\u0131kt\u0131 ve oradan Da\u011f\u0131stan\u2019a yay\u0131ld\u0131. Kafkasya tarihinde \u00f6nemli rol oynayan Nak\u015fibendi tarikat\u0131 sa\u011flam disiplini, ideallerine tam ba\u011fl\u0131l\u0131klar\u0131 ve tarikat\u0131n dayand\u0131\u011f\u0131 s\u0131k\u0131 hiyerar\u015fi sayesinde Kafkasyal\u0131lar\u0131n 1824\u2019ten 1859\u2019a kadar s\u00fcren Rus istilas\u0131na kahramanca kar\u015f\u0131 koymalar\u0131n\u0131 sa\u011flad\u0131. (Bennigsen 1988: 96)<\/p>\n Kadiri tarikat\u0131, Kafkasya\u2019da Nak\u015fibendi tarikat\u0131ndan \u00e7ok daha sonra, ancak 19. y\u00fczy\u0131l ortalar\u0131na do\u011fru, Nak\u015fibendiler taraf\u0131ndan y\u00f6netilen Da\u011f\u0131stanl\u0131lar\u0131n direni\u015f hareketinin ma\u011flubiyetle neticelenmeye y\u00fcz tuttu\u011fu s\u0131rada ortaya \u00e7\u0131kt\u0131. Bu tarikat\u0131 Kafkasya\u2019ya getiren Kumuklu Kunta Hac\u0131\u2019d\u0131r. Bu tarikat bilhassa \u00c7e\u00e7enistan\u2019da ve Da\u011f\u0131stan\u2019da Rus bask\u0131s\u0131n\u0131n daha \u015fiddetli oldu\u011fu b\u00f6lgelerde ba\u015far\u0131 elde etti. (Bennigsen 1988: 98) 1850-1865 y\u0131llar\u0131 aras\u0131nda, o d\u00f6neme kadar putperest olan \u0130ngu\u015flar\u0131 M\u00fcsl\u00fcmanla\u015ft\u0131ranlar da Kadiri vaizleri oldular.<\/p>\n 1864\u2019ten itibaren Kadiri m\u00fcritlerinin artan say\u0131s\u0131ndan korkan ve yeni bir isyan\u0131n ka\u00e7\u0131n\u0131lmaz oldu\u011funa inanan Rus h\u00fck\u00fcmeti Kunta Hac\u0131\u2019y\u0131 yakalay\u0131p s\u00fcrg\u00fcne g\u00f6nderdi. Kunta Hac\u0131 1867\u2019de bir Rus hapishanesinde \u00f6ld\u00fc. Rus h\u00fck\u00fcmeti Kadirilerin kitleler halinde Osmanl\u0131 \u0130mparatorlu\u011fu\u2019na g\u00f6\u00e7 etmelerini te\u015fvik etti. 1865 y\u0131l\u0131nda 5 bin \u00c7e\u00e7en ailesi Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7 etti. Kaynaklar g\u00f6\u00e7 edenlerin say\u0131s\u0131n\u0131 39 bin olarak g\u00f6stermektedir. (Habi\u00e7o\u011flu 1993: 86)<\/p>\n 1877 y\u0131l\u0131nda ilk defa bir araya gelen Nak\u015fibendi ve Kadiri tarikat\u0131 m\u00fcridleri \u00c7e\u00e7enistan ve Da\u011f\u0131stan\u2019daki b\u00fcy\u00fck isyanda aktif rol oynad\u0131lar. \u0130syan\u0131 bast\u0131ran Ruslar binlerce m\u00fcridi Sibirya\u2019ya s\u00fcrg\u00fcne g\u00f6nderdi. 1877 isyan\u0131n\u0131n ma\u011flubiyeti Kafkasya\u2019daki tarikatlar\u0131n faaliyetlerinde bir de\u011fi\u015fiklik meydana getirdi. 1917 y\u0131l\u0131na kadar her iki tarikat gizli te\u015fkilat karakterine b\u00fcr\u00fcnd\u00fc. Ak\u0131nc\u0131l\u0131\u011f\u0131 ve sava\u015f\u00e7\u0131l\u0131\u011f\u0131 temsil eden \u201cabreklik\u201d gelene\u011fi i\u00e7erisinde tarikatlar\u0131n cihad ruhu devam ettirildi. (Bennigsen 1988: 100)<\/p>\n Nak\u015fibendi ve Kadiri tarikatlar\u0131 aras\u0131nda belli bir denge kurulmu\u015ftu. Nak\u015fibendi tarikat\u0131 daha aristokratik ve tahsilli elemanlar\u0131, buna kar\u015f\u0131l\u0131k Kadiri tarikat\u0131 ise daha sade inan\u00e7lar\u0131, vecdi danslar\u0131 ve cehri zikri ile, bilhassa daha fakir ve daha az k\u00fclt\u00fcrl\u00fc kimseleri kendine \u00e7ekiyordu. Nak\u015fibendiler Da\u011f\u0131stan\u2019da hakim durumda idiler. Kadiriler ise \u00c7e\u00e7en-\u0130ngu\u015f b\u00f6lgesinde merkezlenmi\u015fti.<\/p>\n \u0130slamiyet Kafkasya halklar\u0131n\u0131n toplumsal yap\u0131lar\u0131 \u00fczerinde \u00e7ok \u00e7e\u015fitli tesirler b\u0131rakm\u0131\u015f ve de\u011fi\u015fmeye sebep olmu\u015ftur. Bat\u0131 Kafkasya\u2019da aristokrasinin zay\u0131flamas\u0131na ve toplumsal tabakalar aras\u0131nda e\u015fitlik d\u00fc\u015f\u00fcncesinin geli\u015fmesine sebep olan \u0130slamiyet, 19. y\u00fczy\u0131lda Rusya\u2019n\u0131n Kafkaslar\u0131 i\u015fgal etmesini de y\u0131llarca geciktirmi\u015f ve Kafkasya halklar\u0131 aras\u0131nda birlik ve dayan\u0131\u015fma olu\u015fturulmas\u0131na vesile olmu\u015ftur. Ruslara kar\u015f\u0131 \u201cetnik kimlik\u201d \u00f6zelli\u011fi kazanan \u0130slamiyet sayesinde Kafkasya halklar\u0131 \u201cBirle\u015fik Kafkasya\u201d ideali etraf\u0131nda toplanm\u0131\u015flard\u0131r.<\/p>\n KAYNAK\u00c7A<\/strong><\/p>\n A\u015femez<\/strong>, H. Ad\u0131gey (\u00c7erkesya)\u2019in k\u0131sa tarihi. Kafkasya K\u00fclt\u00fcrel Dergi,<\/em> 10 (39-42), 1973, 36-89.<\/p>\n Baj<\/strong>, Jabagi. \u00c7erkesya\u2019da sosyal ya\u015fay\u0131\u015f-adetler. – Ankara, 1969.<\/p>\n Bennigsen<\/strong>, Alexandre-Chantal Lemercier-Quelquejay. Sufi ve Komiser. Rusya\u2019da \u0130slam Tarikatlar\u0131. \u00e7ev. Osman T\u00fcrer. – Ankara. 1988.<\/p>\n Cangulanlan\u0131<\/strong> \u0130bragim. \u0130slam din kirgen zamanda. Mingi Tav (Nal\u00e7ik), (5), 1993, 151-152.<\/p>\n Evliya<\/strong> \u00c7elebi. Seyahatname. 11. kitap. – \u0130stanbul, 1970.<\/p>\n Habi\u00e7o\u011flu<\/strong>, Bedri. Kafkasya\u2019dan Anadolu\u2019ya g\u00f6\u00e7ler. – \u0130stanbul, 1993.<\/p>\n Kara\u00e7ayevts\u0131<\/strong>. ed. L. \u0130. Lavrov. – \u00c7erkessk, 1978.<\/p>\n Kasumov<\/strong>, Ali-Hasan Kasumov. \u00c7erkes soyk\u0131r\u0131m\u0131. – Ankara, 1995.<\/p>\n K\u0131rz\u0131o\u011flu<\/strong>, Fahrettin. Osmanl\u0131lar\u0131n Kafkas ellerini fethi (1451-1590). – Ankara, 1993.<\/p>\n Klaproth<\/strong>, J. Voyage au Caucase et en Georgie. – Paris, 1823.<\/p>\n Kusko<\/strong>, Mahmut. Kafkas milletleri. Kafkasya K\u00fclt\u00fcrel Dergi,<\/em> 2 (7), 1965, 6-11.<\/p>\n Mote<\/strong>, Victor L. Karachay. Muslim Peoples: A World Ethnographic Survey. – Connecticut, 1978.<\/p>\n \u015eamanlan\u0131<\/strong> \u0130brahim. Koban Ba\u015f\u0131nda. Tarih haparla. – \u00c7erkessk, 1987.<\/p>\n Tardy<\/strong>, Lajos. The Caucasian peoples and their neighbours in 1404. Acta Orientalia,<\/em> 32 (1), 1978, 83-111.<\/p>\n Tavkul<\/strong>, Ufuk. Kafkasya da\u011fl\u0131lar\u0131nda hayat ve k\u00fclt\u00fcr. Kara\u00e7ay-Malkar T\u00fcrklerinde sosyo-ekonomik yap\u0131 ve de\u011fi\u015fme \u00fczerine bir inceleme. – \u0130stanbul, 1993.<\/p>\n Tavkul<\/strong>, Ufuk. Kafkasyaa\u2019da etnik ve sosyo-k\u00fclt\u00fcrel yap\u0131n\u0131n tarihi k\u00f6kenleri. B\u0130R, (7), 1997, 135-170.<\/p>\n Walsh<\/strong>, Harry. Ibero-Caucasian. Muslim peoples: A World Ethnographic Survey. – Connecticut, 1978.<\/p>\n","protected":false},"excerpt":{"rendered":" Doç. Dr. Ufuk Tavkul Kafkasya’da İslam Medeniyeti Milletlerarası Sempozyumu Tebliğleri, Bakü-Azerbaycan, 9-11 Aralık 1998 = International Symposium on Islamic Civilisation in Caucasia, 9-11 December 1998, Baku, Republic of Azerbaijan. Yüzyıllar boyunca çok çeşitli kavimlerin göç ve istilalarına sahne olan Kafkasya, Orta Asya ve Güney Rusya bozkırları ile Anadolu ve Ön Asya bölgeleri arasında bir köprü […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[6],"tags":[],"class_list":["post-10537","post","type-post","status-publish","format-standard","hentry","category-arastirma-ana-sayfa","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/10537","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=10537"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/10537\/revisions"}],"predecessor-version":[{"id":10539,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/10537\/revisions\/10539"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=10537"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=10537"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=10537"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\n<\/span><\/span> Kafkasya\u2019da \u0130slam Medeniyeti Milletleraras\u0131 Sempozyumu Tebli\u011fleri, Bak\u00fc-Azerbaycan, 9-11 Aral\u0131k 1998 = International Symposium on Islamic Civilisation in Caucasia, 9-11 December 1998, Baku, Republic of Azerbaijan.<\/span><\/p>\n