{"id":10918,"date":"2019-03-23T10:41:53","date_gmt":"2019-03-23T15:41:53","guid":{"rendered":"http:\/\/circassiancenter.com\/tr\/?p=10918"},"modified":"2019-03-23T10:41:53","modified_gmt":"2019-03-23T15:41:53","slug":"cerkeslerin-dinsel-tarihi","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/cerkeslerin-dinsel-tarihi\/","title":{"rendered":"\u00c7ERKESLER\u0130N D\u0130NSEL TAR\u0130H\u0130"},"content":{"rendered":"

\"\"<\/p>\n

Haber Merkezi<\/span><\/strong>
<\/span> Cumhuriyet Gazetesi, 22 May<\/span><\/span><\/span>\u0131<\/span>s 2003<\/span><\/span><\/p>\n

Ay’\u0131n ve ya\u011fmurun \u00e7ocuklar\u0131 <\/strong><\/p>\n

Din s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00c7erkesce’de kar\u015f\u0131l\u0131\u011f\u0131 bulunmuyor. \u00c7erkes inanc\u0131nda din, ”Xabze” kavram\u0131n\u0131n i\u00e7inde yer al\u0131yor. Xabze, hem gelenekleri, hem de dinsel inan\u00e7lar\u0131 i\u00e7ine alan geni\u015f bir kavram.<\/p>\n

\u00c7erkes halklar\u0131nda birden \u00e7ok din ayn\u0131 anda ya\u015fasa da tanr\u0131 kavram\u0131 tektir. Tanr\u0131 olarak ”Tha” tek yarat\u0131c\u0131 varl\u0131kt\u0131r.Ancak ”Tha” dan ba\u015fka bir de baz\u0131 do\u011fa g\u00fc\u00e7lerine eklenerek birle\u015fik isim \u015feklinde kullan\u0131lan ”Tha” lar vard\u0131r. Buradaki Thalardan kas\u0131t do\u011fa g\u00fc\u00e7leridir. Ancak tek ba\u015f\u0131na Tha kavram\u0131 bunlar\u0131n hepsinin \u00fcst\u00fcndedir. Tha soyut, g\u00f6r\u00fcnmez bir tanr\u0131 kavram\u0131n\u0131 ifade ederdi.<\/p>\n

\u00c7erkeslerde, Durudizm’in egemen oldu\u011fu ilk d\u00f6nemlerde do\u011fa varl\u0131klar\u0131ndan olu\u015fan ilahlar\u0131n en \u00f6nemlileri; \u015e\u0131ble (Y\u0131ld\u0131r\u0131m, sava\u015f, adalet), Premethaj (Ate\u015f), Seoszeres (Su, r\u00fczgar, \u0131rmak), Ziguthe (Gezginler, avc\u0131lar), Mezithe (Orman), Kotij (Kutsal me\u015fe a\u011fac\u0131), Tlep\u015f (demircilik) dir.<\/p>\n

Antik Yunan mitolojisinde olan Tanr\u0131 adlar\u0131n\u0131n t\u00fcm\u00fcn\u00fcn kar\u015f\u0131l\u0131\u011f\u0131, Kaf Da\u011f\u0131’nda ya\u015fayan mitolojik Tanr\u0131lar aras\u0131nda yer al\u0131yor. Yunanl\u0131lar\u0131n Karadeniz sahillerinde kurduklar\u0131 ticari koloniler kanal\u0131yla yerli Kafkas k\u00fclt\u00fcr unsurlar\u0131n\u0131 ve mitolojisini \u00f6nemli oranda Yunan k\u00fclt\u00fcr\u00fcne yans\u0131tt\u0131klar\u0131 \u00f6ne s\u00fcr\u00fcl\u00fcyor. G\u00fcne\u015f, Ay, Y\u0131ld\u0131r\u0131m, Ya\u011fmur, R\u00fczgar, A\u011fa\u00e7, Ate\u015f, Su, A\u015fk Tanr\u0131s\u0131, Bereket Tanr\u0131s\u0131, G\u00fczellik Tanr\u0131s\u0131, \u015earap Tanr\u0131s\u0131 vb.<\/p>\n

Do\u011fa tanr\u0131lar\u0131 d\u00f6neminden sonra tek tanr\u0131l\u0131 dinler \u00c7erkes topluluklar\u0131na girmi\u015fse de hi\u00e7bir din, b\u00fct\u00fcn\u00fcyle etkin olamam\u0131\u015ft\u0131r. <\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131n geli\u015fi <\/strong><\/p>\n

G\u00fcrc\u00fc tarih\u00e7isi Vakhtang ‘a g\u00f6re H\u0131ristiyanl\u0131k, miladi 40. y\u0131llarda \u00c7erkes halklar\u0131na girmi\u015f ancak gerekli ortam\u0131 bulamad\u0131\u011f\u0131ndan etkisiz olmu\u015ftur. \u0130lk kilise J\u00fcstinyen zaman\u0131nda Abhazya’da kurulmu\u015f. G\u00fcrcistan’\u0131n \u00fcnl\u00fc krali\u00e7esi Tamara da tahta ge\u00e7ince H\u0131ristiyanl\u0131k yaymaya \u00e7al\u0131\u015f\u0131yor. Ancak bu \u00e7abalara kar\u015f\u0131n H\u0131ristiyanl\u0131k s\u0131n\u0131rl\u0131 bir b\u00f6lgede kabul g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n

H\u0131ristiyanl\u0131k ve \u0130slamiyet’e oranla daha s\u0131n\u0131rl\u0131 da olsa Musevilik de \u00c7erkes boylar\u0131 aras\u0131na girebilmi\u015f. Musevili\u011fin Kafkasya’ya ilk giri\u015fi 8. y\u00fczy\u0131lda ger\u00e7ekle\u015fiyor. Gerek bu tarihlerde Bizans topraklar\u0131ndan kovulan 20 bin Yahudi’nin Kafkasya’ya yerle\u015fmesi, gerekse iki din aras\u0131nda s\u0131k\u0131\u015f\u0131p kalmas\u0131 nedeniyle Musevili\u011fi se\u00e7en T\u00fcrk k\u00f6kenli Hazar Krall\u0131\u011f\u0131’n\u0131n \u00c7erkeslerle ili\u015fkileri, baz\u0131 kabileler aras\u0131nda Musevili\u011fin kabul g\u00f6rmesine yol a\u00e7m\u0131\u015f. Bug\u00fcn Kafkasya’da kalan \u00c7erkeslerin cenaze t\u00f6renlerinde siyah elbise ve f\u00f6tr \u015fapka giyme gelene\u011finin Musevilikten kald\u0131\u011f\u0131 san\u0131l\u0131yor. <\/p>\n

\u0130slamiyet gecikmeli giriyor <\/strong><\/p>\n

\u00c7erkeslerin \u0130slamiyet’i se\u00e7mesi ise yak\u0131n bir zamanda 18. y\u00fczy\u0131lda ger\u00e7ekle\u015fmi\u015f. H\u0131ristiyanl\u0131k gibi \u0130slamiyet’in de b\u00fct\u00fcn \u00c7erkes kavimleri taraf\u0131ndan kabul g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6ylemek g\u00fc\u00e7. Hz. \u00d6mer zaman\u0131nda Arap ordular\u0131 Kafkasya s\u0131n\u0131rlar\u0131na kadar gelmelerine kar\u015f\u0131n \u00c7erkeslere kadar ula\u015famam\u0131\u015f.Adige boylar\u0131 i\u00e7inde M\u00fcsl\u00fcman olan ilk grup Kabardeylerdi ama 18. y\u00fczy\u0131lda onlar\u0131n bile hen\u00fcz hepsi M\u00fcsl\u00fcman de\u011fillerdi. \u00c7erkeslerin en \u00f6nemli \u00f6zelli\u011fi, sonradan benimsedikleri dinleri eski din ve geleneklerine eklemleyerek s\u00fcrd\u00fcrmesidir. Hangi dini kabul ederlerse etsinler, eski dinlerinin rit\u00fcellerini ve inan\u00e7lar\u0131n\u0131 t\u00fcm\u00fcyle terk etmiyorlar.<\/p>\n

D\u00fczce’nin Saz k\u00f6y\u00fcnde son zamanlara ait ha\u00e7 i\u015fareti ta\u015f\u0131yan mezar ta\u015flar\u0131n\u0131n bulunmas\u0131, Sivas’\u0131n G\u00fcr\u00fcn il\u00e7esinin \u015eogen ailesince ha\u00e7lar\u0131n uzun s\u00fcre saklan\u0131p \u00e7evrenin etkisiyle imha edilerek H\u0131ristiyan ailelerin ibadet i\u00e7in camiye gitmeye ba\u015flamas\u0131, \u00dcrd\u00fcn’deki \u0130slami kurallara g\u00f6re dua edilirken H\u0131ristiyan olan baz\u0131 \u00c7erkeslerin gizli bir \u015fekilde ha\u00e7 \u00e7\u0131karmaya devam etmeleri, gemilerle Kafkasya’dan ayr\u0131l\u0131p Osmanl\u0131 topraklar\u0131na g\u00f6\u00e7erken Adigelerin aras\u0131na kat\u0131lan H\u0131ristiyan Abhaz ailelerin, H\u0131ristiyan olanlar\u0131n Osmanl\u0131 topra\u011f\u0131na sokulmayaca\u011f\u0131 korkutmas\u0131yla o gemilerde \u015feklen de olsa \u0130slamiyet’i kabul etmeleri ve M\u00fcsl\u00fcman olduktan sonra Abhazlar\u0131n \u015farap i\u00e7meye devam etmeleri, \u00c7erkeslerin b\u00fct\u00fcn dinleri harmanlayarak kendilerine g\u00f6re yorumlamalar\u0131n\u0131n kan\u0131t\u0131d\u0131r.<\/p>\n

\u0130slamiyet’in \u00c7erkes boylar\u0131na girmesi konusunda iki farkl\u0131 g\u00f6r\u00fc\u015f bulunuyor. Baz\u0131 ara\u015ft\u0131rmac\u0131lar \u0130slamiyet’in Kuzey Kafkasya’ya Da\u011f\u0131stan b\u00f6lgesinden girdi\u011fini s\u00f6ylerken baz\u0131lar\u0131 da K\u0131r\u0131m Hanl\u0131\u011f\u0131’n\u0131n Adigelerle ili\u015fkiye girmesi sonucunda yay\u0131ld\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcr\u00fcyor. \u0130slamiyet’i se\u00e7melerine kar\u015f\u0131n \u00c7erkesler, \u015feriat kurallar\u0131 yerine Xabze denen geleneksel kurallar\u0131na uymay\u0131 s\u00fcrd\u00fcrm\u00fc\u015f, t\u00f6renlerini yine kad\u0131n erkek bir arada yapm\u0131\u015f ve eski dinlerin kal\u0131nt\u0131lar\u0131n\u0131 yak\u0131n zamana kadar korumu\u015flard\u0131r. \u00c7erkesler Ruslarla sava\u015fta dini kendilerine bir z\u0131rh olarak kullanm\u0131\u015flarsa da g\u00fcnl\u00fck ya\u015famlar\u0131nda dinin yeri, her zaman yerle\u015fik geleneklerin gerisine d\u00fc\u015fm\u00fc\u015ft\u00fcr. <\/p>\n

‘Cennetinize ihtiyac\u0131m yok’ <\/strong><\/p>\n

E\u011fer \u0130slam dini \u00c7erkeslerde \u00f6nemli bir kimlik olarak \u00f6ne \u00e7\u0131km\u0131\u015f olsayd\u0131, \u015eamil’in Kuzey Kafkasya’ya g\u00f6nderdi\u011fi naipler, \u00c7erkes halklar\u0131n\u0131 ayakland\u0131rma konusunda ba\u015far\u0131s\u0131z olmazlard\u0131.<\/p>\n

Ara\u015ft\u0131rmac\u0131-yazar Murat Pap\u015fu taraf\u0131ndan dilimize \u00e7evrilen Frans\u0131z as\u0131ll\u0131 Kafkasolog Adolf Berje’nin Rus h\u00fck\u00fcmetinin sipari\u015fi \u00fczerine yazd\u0131\u011f\u0131 ”Kafkasyal\u0131 Da\u011fl\u0131 Kavimlerin K\u0131sa Tasviri” adl\u0131 kitab\u0131nda \u00c7erkeslerin M\u00fcsl\u00fcmanl\u0131\u011f\u0131 hakk\u0131nda \u015f\u00f6yle yorum yap\u0131l\u0131yor: \u00a0”\u00c7erkeslerin M\u00fcsl\u00fcmanl\u0131\u011fa girmeye ba\u015flamas\u0131 yak\u0131n zamanlardad\u0131r. Bu inan\u00e7 \u015fimdi de aralar\u0131nda iyice yerle\u015fmemi\u015ftir. \u015eamil, bo\u015f yere ajanlar\u0131n\u0131 \u0130slam’\u0131 yaymak i\u00e7in onlara g\u00f6nderiyordu. \u0130yi veya k\u00f6t\u00fc, \u0130slam’\u0131n gereklerini yerine getiren bir prens ailesinde daha k\u0131sa s\u00fcre \u00f6nce \u015f\u00f6yle bir olay meydana geldi:Bir prens ailesi \u0130slamiyet’i se\u00e7mesine kar\u015f\u0131n, yaln\u0131zca bu ailenin ba\u015f\u0131 kocam\u0131\u015f bir ihtiyar, inatla kabul etmemek i\u00e7in direniyordu. Derken bir g\u00fcn a\u011f\u0131r bir \u015fekilde hastaland\u0131; ya\u015fl\u0131 adam \u00f6l\u00fcm d\u00f6\u015fe\u011findeydi. Akrabalar\u0131 hocay\u0131 \u00e7a\u011f\u0131rd\u0131lar ve hocan\u0131n \u00e7ok g\u00fczel bir yer olarak tasvir etti\u011fi Muhammed’in cennetinin yolunu kendisine a\u00e7mas\u0131 i\u00e7in, \u0130slam’\u0131 kabul etmesine iknaya \u00e7al\u0131\u015ft\u0131lar. Ya\u015fl\u0131 adam uzun s\u00fcre hi\u00e7 sevmedi\u011fi vaizi dinledi ve konu\u015fmad\u0131; en sonunda elini sallayarak dedi ki:
\n– Hayat\u0131m\u0131n en iyi y\u0131llar\u0131n\u0131 \u015fimdi art\u0131k \u00f6lm\u00fc\u015f olan insanlarla ge\u00e7irdim. Onlar M\u00fcsl\u00fcmanl\u0131\u011f\u0131 hi\u00e7 d\u00fc\u015f\u00fcnmediler bile, ama \u015fimdikilerden daha asil, cesur ve temiz kalpli insanlard\u0131. Ben sizin cennetinizi istemiyorum, onlar nereye gittiyse ben de oraya gidece\u011fim, onlarla birlikte olmay\u0131 tercih ederim. <\/p>\n

Akraba aras\u0131nda ka\u00e7 g\u00f6\u00e7 olmaz <\/strong><\/p>\n

Osmanl\u0131 Devleti’nin vali olarak atad\u0131\u011f\u0131 Ferruh Ali Pa\u015fa, katip olarak Ha\u015fim Efendi’yi g\u00f6t\u00fcr\u00fcr. Ha\u015fim Efendi’nin notlar\u0131nda yer alan bir olay:<\/p>\n

Bir g\u00fcn, Osmanl\u0131 ordusunda damad\u0131 bulunan bir \u00c7erkes kad\u0131n, yan\u0131nda birka\u00e7 kad\u0131n ve k\u0131zla birlikte, k\u0131z\u0131n\u0131 ziyaret i\u00e7in So\u011fucak’a gelir. Evde namaz k\u0131lan k\u0131z\u0131n\u0131 g\u00f6r\u00fcnce \u015fa\u015f\u0131rarak sorar:
\n– Bu yapt\u0131\u011f\u0131n nedir k\u0131z\u0131m?
\n– Buna namaz derler, Tanr\u0131ya ibadettir. Allah, kullar\u0131na son peygamber Hz. Muhammed’i g\u00f6nderdi. – O dedi\u011fin Allah’\u0131 biz de biliyoruz, ama Hz. Muhammed dedi\u011fin peygamberi duymad\u0131k. Senin bildi\u011fin de yetersizdir. Pa\u015fa’ya gidelim de bize anlats\u0131n.<\/p>\n

Hep birlikte Pa\u015fa’n\u0131n evine giderler. Pa\u015fa, kad\u0131nlar\u0131 g\u00f6r\u00fcnce,
\n– \u015eu kar\u0131md\u0131r, \u015funlar da gen\u00e7 olduklar\u0131 i\u00e7in k\u0131z\u0131md\u0131r, di\u011ferlerini g\u00f6rmek ise bana haramd\u0131r.’ der.<\/p>\n

\u00c7erkes kad\u0131nlar pa\u015fan\u0131n s\u00f6zlerine bir anlam veremezler ve pa\u015fan\u0131n kar\u0131s\u0131na;
\n– Pa\u015fa b\u00fct\u00fcn \u00c7erkeslerin konu\u011fu, karde\u015fi ve babas\u0131d\u0131r, onun i\u00e7in misafir geldik, fakat bize haram dedi, bunun nedenini \u00f6\u011frenmeden gitmeyiz’ derler.<\/p>\n

Han\u0131m\u0131 da pa\u015faya \u015fu a\u00e7\u0131klamay\u0131 yapar:
\n– \u00c7erkes adetlerine g\u00f6re, sen \u015fimdi b\u00fct\u00fcn \u00c7erkeslerin akrabas\u0131 oldun, akrabalar aras\u0131nda ka\u00e7 g\u00f6\u00e7 olmaz, onun i\u00e7in senden ka\u00e7mad\u0131lar.’<\/p>\n

Bunun \u00fczerine pa\u015fa, kad\u0131nlar\u0131 yan\u0131na \u00e7a\u011f\u0131rarak \u00f6z\u00fcr diler. <\/p>\n

‘Domuz yiyen M\u00fcsl\u00fcmanlar’ <\/strong><\/p>\n

Evliya \u00c7elebi , Kafkasya gezisinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 \u00c7erkeslerin M\u00fcsl\u00fcmanl\u0131\u011f\u0131n\u0131 yad\u0131rg\u0131yor: ”\u015eu\u011fake \u00c7erkesleri kendilerine kafir dense k\u0131zar, adam\u0131 \u00f6ld\u00fcr\u00fcrler; M\u00fcsl\u00fcman deseler ho\u015flar\u0131na gider g\u00fcl\u00fcmserler. \u00d6ld\u00fckten sonra dirilmeye, k\u0131yamet g\u00fcn\u00fcne,mah\u015fere inanmazlar.’ \u015eu\u011fake Beyi, seksen ya\u015f\u0131nda, kefere gibi sakal\u0131 t\u0131ra\u015f olmu\u015f semiz bir adamd\u0131r.<\/p>\n

\u00c7erkes evlerinde \u00e7ocuklar ve kad\u0131nlar misafirden sak\u0131nmay\u0131p y\u00fczleri ve g\u00f6zleri a\u00e7\u0131k olarak misafire hizmet ederler, ama uygunsuz bir hareket eden adam\u0131 da \u00f6ld\u00fcr\u00fcrler. Hatukuay \u00c7erkesleri ‘Lailaheillallah’ derler ama semiz domuzlar\u0131 kuyru\u011fundan yerler. Oru\u00e7 tutmaz, namaz k\u0131lmazlar. Kabardey b\u00f6lgesinde ya\u015fayan halklar kitaba inanmazlar, kiliseleri de yoktur.”<\/p>\n","protected":false},"excerpt":{"rendered":"

Haber Merkezi Cumhuriyet Gazetesi, 22 Mayıs 2003 Ay’ın ve yağmurun çocukları Din sözcüğünün Çerkesce’de karşılığı bulunmuyor. Çerkes inancında din, ”Xabze” kavramının içinde yer alıyor. Xabze, hem gelenekleri, hem de dinsel inançları içine alan geniş bir kavram. Çerkes halklarında birden çok din aynı anda yaşasa da tanrı kavramı tektir. Tanrı olarak ”Tha” tek yaratıcı varlıktır.Ancak ”Tha” 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