\t\t\t\t\t\t\t ![](\"http:\/\/www.lekolin.org\/wp-content\/uploads\/2020\/03\/3745-1.jpg\")
\n\t\t\t\t\t\t<\/div>\n
<\/p>\n
A-\u00caz\u00eed\u00ee Kelimesinin K\u00f6keni ve \u0130lk Tek Tanr\u0131l\u0131 Din<\/p>\n
0<\/p>\n
21<\/p>\n
TR<\/p>\n
K\u00f6ken olarak \u00caz\u00eed Zerd\u00fc\u015ftili\u011fin kutsal kitab\u0131 olan
\nAvesta\u2019daki Yazata, Yazdan, Yezdan (tanr\u0131, melek, tap\u0131n\u0131lan \u015fey) kelimesindeki
\nanlamla ayn\u0131d\u0131r ve K\u00fcrtler g\u00fcn\u00fcm\u00fczde de bu kelimeyi yayg\u0131nca kullanmaktad\u0131r.<\/p>\n
\u00caz\u00eed\u00eeler, Ezda (Ez-da) yani beni verdi, beni yaratt\u0131
\nanlam\u0131nda kullanmaktad\u0131r. Ayn\u0131 anlama gelen Xwed\u00eada kelimesini de
\nkullanmaktad\u0131rlar ki, Xwed\u00eada g\u00fcn\u00fcm\u00fczde yayg\u0131nca \u00caz\u00eed\u00eeler aras\u0131nda erkek ismi
\nolarak da kullan\u0131lmaktad\u0131r. Ezda\u2019n\u0131n tanr\u0131n\u0131n binbir ad\u0131ndan biri oldu\u011fu
\n\u00caz\u00eed\u00eeler taraf\u0131ndan kabul g\u00f6rmektedir.<\/p>\n
Zazaca\u2019da Mazda (Maz-da)= bizi veren=Allah verdi<\/p>\n
Kurmanci de Xweda (Xwe-da)=Allah verdi<\/p>\n
Ezda = Bizi veren= tanr\u0131n\u0131n \u00caz\u00eed\u00eelikteki di\u011fer ad\u0131<\/p>\n
\u00caz\u00eed\u00eelikte binbir ismi olan Allah\u2019\u0131n isimlerinin en
\nb\u00fcy\u00fc\u011f\u00fcn\u00fcn Xweda oldu\u011funa dair bir qewl\u2019de \u015f\u00f6yle denmektedir <\/p>\n
\u00a0<\/p>\n
\u00caz\u00ee bi xwe Pad\u015fa ye\u00a0\u00a0\u00a0\u00a0 Hezar \u00fb yek nav li xwe danaye <\/p>\n Nav\u00ea her\u00ee mezin her Xweda ye <\/p>\n \u00a0<\/p>\n \u015eiirin T\u00fcrk\u00e7esi \u015f\u00f6yledir <\/p>\n (\u00caz\u00ee kendisi padi\u015faht\u0131r<\/p>\n Binbir isim vermi\u015f kendisine\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0<\/span><\/p>\n \u0130smin en b\u00fcy\u00fc\u011f\u00fc Allah\u2019t\u0131r elbette)<\/p>\n \u00a0<\/p>\n \u00caz\u00ee, Ezda, \u00cazd, Xweda, Yezdan, Pad\u015fa, Meda Allah\u2019\u0131n binbir Bu mitoslar\u0131 de\u011fi\u015fik bi\u00e7imlerde \u00caz\u00eedilikte ve Alevilikte \u00a0<\/p>\n Xweda dizane li bahra \u00e7end ke\u015fk\u00fbl av e<\/p>\n Ev dinya li ba w\u00ee seat \u00fb gawe<\/p>\n Xwed\u00ea yek e\u00a0\u00a0 <\/span><\/p>\n B\u00ea \u015f\u00eerike \u00fb b\u00ea heval e<\/p>\n Her ewe her ewe<\/p>\n \u00a0<\/p>\n \u015eiirin T\u00fcrk\u00e7esi \u015f\u00f6yledir:<\/p>\n Allah denizde ne kadar su oldu\u011funu bilir<\/p>\n Bu d\u00fcnya O\u2019nun yan\u0131nda bir saat ve bir ad\u0131md\u0131r<\/p>\n Tanr\u0131 birdir<\/p>\n Ortaks\u0131z ve arkada\u015fs\u0131zd\u0131r<\/p>\n Hep O\u2019dur, hep O\u2019dur<\/p>\n \u00a0<\/p>\n Yukar\u0131daki son d\u00f6rtl\u00fckte de anla\u015f\u0131ld\u0131\u011f\u0131 gibi \u00caz\u00eed\u00eelik tek \u00a0<\/p>\n B-\u00caz\u00eed\u00eeli\u011fin K\u0131sa Tarih\u00e7esi<\/p>\n Dinlerinin \u00e7ok eski oldu\u011funu, kurulu\u015fu \u00fczerine tarihi Baz\u0131 kesimlerce k\u00f6ks\u00fcz k\u0131l\u0131nmaya, K\u00fcrt olmad\u0131klar\u0131na ikna \u00caz\u00eed\u00eeli\u011fin di\u011fer dinler gibi k\u00f6keni ve tarihi \u00fczerinde net \u00caz\u00eed\u00eelik kadim bir Mezopotamya dinidir. Mitraizm, Mazdaizm \u00caz\u00eed\u00eelik Zerd\u00fc\u015ftl\u00fckte varolan d\u00fcalizmi tektanr\u0131c\u0131l\u0131kta \u0130slamiyet\u2019in yay\u0131lmas\u0131yla beraber \u00caz\u00eed\u00eeler b\u00fcy\u00fck katliam, \u00a0<\/p>\n \u00caz\u00eed\u00eeli\u011fin \u00e7ok eskilere gitti\u011fi \u015fu qawl\u2019den de \u00a0<\/p>\n Ber\u00ee Hewa \u00fb Adem\u2019\u00ea<\/p>\n Ber\u00eeya Lah \u00fb Qelem \u00ea<\/p>\n Bi nav\u00ea Taw\u0131s\u00ee Melek digirtin semah \u00ea<\/p>\n \u00a0<\/p>\n Bu \u015fiirden de anla\u015f\u0131laca\u011f\u0131 \u00fczere \u00caz\u00eed\u00eeli\u011fin k\u00f6kenleri \u00caz\u00eed\u00eelik ba\u015flang\u0131\u00e7tan g\u00fcn\u00fcm\u00fcze kadar bir\u00e7ok de\u011fi\u015fime Mezopotamya k\u00fclt\u00fcr mozai\u011finin en renkli temel ta\u015flar\u0131ndan Egemen sistemin par\u00e7alayan ve i\u00e7ini bo\u015faltan, k\u00f6ks\u00fczle\u015ftiren Co\u011frafik olarak d\u00f6rt par\u00e7aya b\u00f6l\u00fcnen K\u00fcrdistan, kendi i\u00e7inde \u00caz\u00eed\u00eelerin K\u00fcrt olmad\u0131klar\u0131 y\u00f6n\u00fcndeki propagandalar ba\u015fta \u00caz\u00eed\u00eelik, \u0130slamiyet \u00f6ncesi K\u00fcrt dininin, \u0130slamiyet K\u00fcrtlerin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc bu \u015fartlar alt\u0131nda M\u00fcsl\u00fcmanl\u0131\u011f\u0131 \u00c7ok tanr\u0131l\u0131 dinlerden tek tanr\u0131l\u0131 dinlere ge\u00e7i\u015f d\u00f6neminde Zerd\u00fc\u015ftl\u00fc\u011f\u00fcn egemen devlet politikas\u0131n\u0131n hizmetine girerek Guti\u2019lerin ard\u0131llar\u0131 olan ve S\u00fcmer uygarl\u0131\u011f\u0131nda memur ve \u00a0<\/p>\n \u201cEy yery\u00fcz\u00fcn\u00fc ayd\u0131nlatan ey g\u00f6klerin yarg\u0131c\u0131<\/p>\n Karanl\u0131klar\u0131 nura bo\u011fmaktas\u0131n yukar\u0131dan buralara<\/p>\n Senin parlayan \u0131\u015f\u0131klar\u0131n bir a\u011f gibi d\u00fcnyaya yay\u0131l\u0131yor<\/p>\n Sen en uzak da\u011flar\u0131n karanl\u0131klar\u0131n\u0131 ayd\u0131nlatmaktas\u0131n<\/p>\n Senin ortaya \u00e7\u0131k\u0131\u015f\u0131n t\u00fcm tanr\u0131lar\u0131 mutlu eder, sevindirir<\/p>\n Senin \u0131\u015f\u0131k huzmelerin aral\u0131ks\u0131z s\u0131rda kalan\u0131 a\u00e7\u0131\u011fa vurur<\/p>\n Senin yaratt\u0131\u011f\u0131n ayd\u0131nl\u0131kta, insanlar\u0131n izleri g\u00f6r\u00fcn\u00fcr hale Senin ihti\u015fam\u0131n her yerde karanl\u0131klar\u0131 yakalar <\/p>\n Ve onlar\u0131 darmada\u011f\u0131n eder<\/p>\n Ayn\u0131 bir yang\u0131n gibi alevlerin d\u00f6rt y\u00f6ne yay\u0131l\u0131r<\/p>\n Sen kap\u0131lar\u0131 ard\u0131na kadar a\u00e7ars\u0131n<\/p>\n Ve tanr\u0131lara sunulan her \u015feyi g\u00f6r\u00fcrs\u00fcn<\/p>\n Ey \u015eama\u015f! <\/p>\n Sen g\u00f6r\u00fcnd\u00fc\u011f\u00fcnde halklar sana secde ederler<\/p>\n B\u00fct\u00fcn \u00fclkeler diz \u00e7\u00f6kerler \u00f6n\u00fcnde<\/p>\n Senin \u0131\u015f\u0131klar\u0131n g\u00f6klerdeki bo\u011fazlar\u0131, ge\u00e7itleri ayd\u0131nlat\u0131r<\/p>\n G\u00fcn\u00fcn sakallar\u0131n\u0131 tutu\u015fturur, tohumlar\u0131 ye\u015fertir<\/p>\n \u00dclkeye can gelir, senin \u00fcn\u00fcn en uzaktaki da\u011flar\u0131 sar\u0131p Senin \u0131\u015f\u0131\u011f\u0131n d\u00fcnyan\u0131n t\u00fcm alanlar\u0131n\u0131 doldurur<\/p>\n Sen da\u011flar\u0131n \u00fczerine e\u011filirsin, oradan topraklara bakars\u0131n<\/p>\n Sen g\u00f6klerin ortas\u0131ndaki d\u00fcnyay\u0131 dengede tutars\u0131n<\/p>\n Sen d\u00fcnyadaki t\u00fcm halklara ilgi g\u00f6sterirsin<\/p>\n Ayn\u0131 titizli\u011fi yarat\u0131c\u0131 Ea\u2019ya da g\u00f6sterirsin<\/p>\n Sen yarat\u0131klar\u0131 otlat\u0131rs\u0131n <\/p>\n Nefes al\u0131p veren t\u00fcm canl\u0131lar\u0131 a\u00e7 b\u0131rakmazs\u0131n<\/p>\n Sen onlar\u0131n efendisisin yukar\u0131dan a\u015fa\u011f\u0131ya do\u011fru<\/p>\n Sen tam zaman\u0131nda g\u00f6kleri ve topraklar\u0131 gelip ge\u00e7ersin<\/p>\n Sen bu sonsuzluk i\u00e7inde dola\u015f\u0131p durursun <\/p>\n \u00a0<\/p>\n Olu\u015fum itibariyle \u00e7ok eskilere giden \u00caz\u00eed\u00eelik zamanla Bu konuda Marr \u015funlar\u0131 s\u00f6ylemektedir \u201c\u00caz\u00eed\u00eelik, K\u00fcrd\u00fcn Burada \u015funu vurgulamak isterim ki, \u00caz\u00eed\u00eelik \u0130brahim\u2019i \u00caz\u00eed\u00eelik ve \u015e\u00eaxadi<\/strong><\/p>\n Zerd\u00fc\u015ftl\u00fck, Mithraizm, Zorasthriansizm, Musevilik, 1075 y\u0131l\u0131nda L\u00fcbnan\u2019da B\u00eatil Far (bug\u00fcn Hirbet Kanafar) \u015eam\u2019da \u0130slam bilginlerinden din, felsefe, tarih, co\u011frafya ve Uzun bir s\u00fcre Hakk\u00e2ri ve Sincar aras\u0131ndaki da\u011fl\u0131k alanlarda G\u00fcn\u00fcn ko\u015fullar\u0131na g\u00f6re \u00caz\u00eed\u00eelik inanc\u0131n\u0131 reforme ederek \u015e\u00eaxadi\u2019nin Lale\u015f\u2019e yerle\u015fmesi ve \u00e7evrede kabul g\u00f6rmesi Qewl\u00ea \u015e\u00eaxad\u00ee \u00fb M\u00eara\u2019da \u015e\u00eaxad\u00ee\u2019nin kerametlerine ili\u015fkin Qewl\u00ea \u015e\u00eaxad\u00ee \u00fb M\u00eara\u2019da da \u015e\u00eaxad\u00ee\u2019nin y\u00f6redeki Arap Bu Qewlin k\u0131sa \u00f6yk\u00fcs\u00fc a\u015fa\u011f\u0131daki gibidir <\/p>\n Bir g\u00fcn 40 Arap seyidi, \u015e\u00eaxad\u00ee\u2019nin kerametlerini s\u0131namak \u201cE\u011fer 40 ki\u015fi bir ki\u015fiyle sava\u015fmaya giderse bu uygun d\u00fc\u015fmez. Bu \u00f6neri kabul edilir, bulut Seyid Ahmed\u00ea Kibir\u2019in oldu\u011fu \u201cBen tespihimi Zimzim suyunun i\u00e7ine b\u0131rakaca\u011f\u0131m ve Lale\u015f\u2019e Arap seyidlerinin, Aynsifni\u2019yi (\u015e\u00eaxan) ge\u00e7ip Lale\u015f vadisine \u201cGit Lale\u015f vadisinin giri\u015fine \u00fc\u00e7 ta\u015f koy, bu \u00fc\u00e7 ta\u015ftan ikisi \u0130slamiyet\u2019in K\u00fcrdistan ve Anadolu\u2019ya yay\u0131lmas\u0131ndan sonra da Biz \u00f6yk\u00fcm\u00fcze geri d\u00f6nelim Mamre\u015fan Lale\u015f vadisinin giri\u015fine \u201cBu tarla kimindir? diye sorarlar. Mamre\u015fan ise \u015fu cevab\u0131 \u201cBu tarla \u015e\u00eaxadi\u2019nin tarlas\u0131d\u0131r <\/p>\n \u201c\u015e\u00eaxad\u00ee\u2019nin tarlas\u0131 hep ta\u015ft\u0131r, neden bu ta\u015flar\u0131 \u201cHerhalde kuvveti yetmiyor. E\u011fer sizin kuvvetiniz yetiyorsa \u201cSen kimsin? diye sorarlar Mamre\u015fan\u2019a.<\/p>\n \u201cBen Mamre\u015fan, \u015e\u00eaxad\u00ee\u2019nin \u00e7ift\u00e7isiyim deyince, <\/p>\n \u201cBizi \u015e\u00eaxadi\u2019ye g\u00f6t\u00fcr derler.<\/p>\n Bunun \u00fczerine Mamre\u015fan \u00e7ift s\u00fcrmeyi b\u0131rakarak bir ta\u015fa biner \u201cE\u011fer \u015e\u00eaxin m\u00fcridi b\u00f6yle kerametliyse \u015e\u00eaxadi\u2019nin kerameti Birlikte Lale\u015f\u2019e gelirler, bu kez de abdest almak i\u00e7in \u015e\u00eaxadi Lali\u015f\u2019e yerle\u015ftikten sonra d\u00f6nemin \u015fartlar\u0131na g\u00f6re \u00caz\u00eed\u00eeler tanr\u0131\/insan motifine inan\u00e7lar\u0131nda yer verdikleri \u00caz\u00eed\u00eeler aras\u0131nda \u015e\u00eaxadi\u2019nin \u00f6lmedi\u011fi, bedeninin Lali\u015f\u2019te Mehmet \u00d6zcan<\/p>\n K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/p>\n www.navendalekolin.com – www.lekolin.org – www.lekolin.net \u2013 \u00a0<\/p>\n<\/p>\n \t<\/p>\n
\n<\/span><\/p>\n
\nisminden birka\u00e7\u0131d\u0131r. Bu anlamda \u015funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr \u00caz\u00eed\u00eeli\u011fin k\u00f6keni \u00e7ok
\neskilere dayanmaktad\u0131r. T\u00fcm tanr\u0131lar toplam\u0131d\u0131r diyebiliriz. \u00c7ok tanr\u0131l\u0131 dinden
\ntek tanr\u0131l\u0131 dine ge\u00e7i\u015fin n\u00fcvelerini i\u00e7inde ta\u015f\u0131maktad\u0131r. Hurri ve Hitit
\nk\u00fclt\u00fcr\u00fcndeki binbir tanr\u0131 olgusu \u00caz\u00eed\u00eelikte giderek tek tanr\u0131ya d\u00f6n\u00fc\u015fmekte ama
\nbu tek tanr\u0131 her \u015feyi yaratan oldu\u011fu ve bir \u015firikinin yani orta\u011f\u0131n\u0131n olmad\u0131\u011f\u0131
\ni\u00e7in de di\u011fer t\u00fcm isimleri kendisinde somutla\u015ft\u0131rmaktad\u0131r. \u00c7ok tanr\u0131l\u0131
\nd\u00f6nemleri ya\u015fayan do\u011fal toplumdaki mitoslar, de\u011fi\u015fime u\u011frayarak ve
\ng\u00fcncellenerek g\u00fcn\u00fcm\u00fcze kadar da s\u00fcregelmi\u015ftir. <\/p>\n
\ng\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Alevilik ve \u00caz\u00eed\u00eelikte baz\u0131 benzer mitoslar\u0131n ve fig\u00fcrlerin
\nortak kullan\u0131lmas\u0131n\u0131n temelinde etnik k\u00f6kenlerinin ayn\u0131 olmas\u0131 ve \u0130slamiyet\u2019in
\nzorla kabul ettirilmesi nedeniyle eski inan\u0131\u015flar\u0131n\u0131 gizli bir bi\u00e7imde
\nya\u015fat\u0131lmas\u0131 yatmaktad\u0131r. \u00d6rne\u011fin Alevilerin evlerinin ve cem evlerinin
\nba\u015fk\u00f6\u015felerindeki Hz. Ali posterlerinin ba\u015f\u0131n\u0131n arkas\u0131nda bulunan g\u00fcne\u015f sembol\u00fc,
\nhayat a\u011fac\u0131 (\u00caz\u00eed\u00eelikte Dara Herher\u00ea), a\u011faca konmu\u015f Anka ku\u015fu (\u00caz\u00eed\u00eelikte
\nTawus\u00ee Melek), yine Hz. Ali\u2019nin Aslan donunda g\u00f6r\u00fcnmesi ve Allah\u2019\u0131n aslan\u0131
\nolarak an\u0131lmas\u0131 (\u00caz\u00eed\u00eelikte \u015e\u00eaxadi d\u00f6neminde keramet sahibi olanlar\u0131n at yerine
\naslana binmeleri ve k\u0131rba\u00e7 yerine y\u0131lan kullanmalar\u0131 mitosu), benzerlik
\narzetmektedir. Alevilikte fazla olmamakla birlikte, \u00caz\u00eed\u00eelikte mitolojik
\nanlat\u0131mlar g\u00fcn\u00fcm\u00fczde de olduk\u00e7a yayg\u0131nd\u0131r ve toplumda etkilidir. Bu anlamda
\n\u00caz\u00eed\u00eelik, \u00e7ok tanr\u0131l\u0131 dinlerden tek tanr\u0131l\u0131 dinlere ge\u00e7i\u015f a\u015famas\u0131n\u0131 ya\u015fayan bir
\nd\u00f6nemin Mezopotamya\u2019s\u0131ndaki K\u00fcrtlerin dinidir diyebiliriz. 4200 y\u0131l \u00f6ncesine
\ndayand\u0131r\u0131lan \u00caz\u00eed\u00eeli\u011fin,\u0130brahim\u2019i dinlerden de \u00f6nce Mezopotamya\u2019n\u0131n ilk tek tanr\u0131l\u0131
\ndinidir iddias\u0131nda bulunmak do\u011fru bir tespit olacakt\u0131r. \u00caz\u00eed\u00eelik tek tanr\u0131l\u0131
\nbir din olman\u0131n yan\u0131s\u0131ra 7 adet de yard\u0131mc\u0131 mahiyette melek bulunmaktad\u0131r ki,
\nTawusi Melek (Azazil) bu meleklerin ba\u015f\u0131d\u0131r. \u00caz\u00eed\u00eeli\u011fin tek tanr\u0131l\u0131 bir din
\noldu\u011fu a\u015fa\u011f\u0131daki d\u00f6rtl\u00fckte daha iyi anla\u015f\u0131lmaktad\u0131r.<\/p>\n
\ntanr\u0131l\u0131 bir dindir ve tanr\u0131n\u0131n bir e\u015fi ve orta\u011f\u0131 yoktur. Bu tanr\u0131 her \u015feyi
\nbilir ve her \u015feye kadirdir. Ama di\u011fer tek tanr\u0131l\u0131 dinlerden fark\u0131 \u00caz\u00eed\u00eelikte
\nd\u00fcnyan\u0131n ve canl\u0131lar\u0131n yarad\u0131l\u0131\u015f\u0131nda 7 mele\u011fin de \u00f6nemli g\u00f6revler \u00fcslenmesidir<\/p>\n
\nbilgilerin zaman i\u00e7inde unutuldu\u011funu, yaz\u0131l\u0131 kaynaklar\u0131n\u0131n \u00e7al\u0131nd\u0131\u011f\u0131n\u0131 ya da
\nkayboldu\u011funu s\u00f6yleyen \u00caz\u00eed\u00eelerin tarihi \u00fczerine objektif yorum yapmak ve
\ntarihini yazmak olduk\u00e7a zor ve hassas bir konuyu olu\u015fturmaktad\u0131r. <\/p>\n
\nedilmeye, Arapla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lan \u00caz\u00eed\u00eelerin dinsel ve ulusal kimlikleri
\nnedir? \u00caz\u00eed\u00eelik nas\u0131l bir inan\u00e7t\u0131r, neye inan\u0131rlar, kutsal yerleri nerelerdedir
\nve nas\u0131l ibadet ederler? Do\u011fu\u015fu, geli\u015fimi, gelenek ve g\u00f6renekleri nedir? Nas\u0131l
\nbir sosyal \u00f6rg\u00fctlenmeye sahiptirler? Tarihte neden katliam politikalar\u0131yla
\nkar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. Nerelere s\u00fcrg\u00fcn edilmi\u015f ve nereleri yurt
\ntutmu\u015flard\u0131r? Gelenek ve g\u00f6renekleri nelerdir? \u00caz\u00eed\u00eeler \u00fczerinde uygulanan
\npolitikalar ve g\u00fcn\u00fcm\u00fczdeki durumlar\u0131 nedir? Bu sorulara objektif yan\u0131tlar
\naramak olduk\u00e7a zor olsa da do\u011fruya en yak\u0131n cevaplar bulabilmek hem bu konuda
\ngeni\u015f bir ara\u015ft\u0131rmay\u0131 gerektirmekte ve hem de \u00caz\u00eed\u00eelerin ya\u015fam bi\u00e7imini sosyal
\n\u00f6rg\u00fctlenmelerini anlamak i\u00e7in bir s\u00fcre \u00caz\u00eed\u00eelerin i\u00e7inde ya\u015famak bir gereklilik
\nolmaktad\u0131r. Bu anlamda da bu sorulara cevap ararken yakla\u015f\u0131k iki y\u0131l \u00caz\u00eed\u00ee
\nya\u015fam\u0131n\u0131 \u00caz\u00eed\u00eelerle birlikte g\u00fcn\u00fcn 24 saatinde ya\u015fayarak, \u00caz\u00eed\u00ee hareketi i\u00e7inde
\nyeralarak bulmaya \u00e7al\u0131\u015ft\u0131m. \u00caz\u00eed\u00eelerin i\u00e7inde kalmak da baz\u0131 sorulara net cevap
\nbulmak i\u00e7in bazen yeterli olmamaktad\u0131r. \u00c7\u00fcnk\u00fc \u00caz\u00eed\u00eeler baz\u0131 konular\u0131 s\u0131r gibi
\ntutmakta ve yabanc\u0131lar\u0131n, yani \u00caz\u00eed\u00ee olmayanlar\u0131n yan\u0131nda bu konular
\nkonu\u015fulmamakta, soruldu\u011funda ise bilmediklerini s\u00f6ylemektedirler. <\/p>\n
\nve somut bir bilgiye sahip de\u011filiz. \u00caz\u00eed\u00eeli\u011fi baz\u0131 ara\u015ft\u0131rmac\u0131lar \u015e\u00eaxadi ile
\nba\u015flatmaktad\u0131r ama bu yanl\u0131\u015f bir tespittir \u00e7\u00fcnk\u00fc \u00caz\u00eed\u00eeli\u011fin k\u00f6keni binlerce
\ny\u0131l \u00f6ncesine gitmektedir. \u015e\u00eaxadi \u0130slamiyet kar\u015f\u0131s\u0131nda \u00caz\u00eed\u00eelik’te baz\u0131
\nreformlara gitmi\u015ftir ama \u00caz\u00eed\u00eeli\u011fin k\u00f6kenini te\u015fkil etmemektedir, \u00caz\u00eed\u00eelik \u00e7ok
\ndaha eskilere gitmektedir. Elbette bu reformlar \u00f6yle \u00caz\u00eed\u00eeler taraf\u0131ndan hemen
\nkabul g\u00f6rmemi\u015f, baz\u0131 d\u00fc\u015f\u00fcnce ayr\u0131l\u0131klar\u0131ndan dolay\u0131 \u00e7at\u0131\u015fmalar\u0131 ve kar\u015f\u0131
\nduru\u015flar\u0131 da beraberinde getirmi\u015ftir. D\u00fc\u015f\u00fcnce ayr\u0131l\u0131klar\u0131 ve kar\u015f\u0131 duru\u015flar en
\n\u00e7ok da \u015eemsani Pirleri taraf\u0131ndan ger\u00e7ekle\u015ftirilmi\u015ftir. Bu anlamda \u015e\u00eaxadi\u2019nin
\nye\u011feni \u015e\u00eax Hesen baz\u0131 k\u00f6kl\u00fc reformlar yapmak istemi\u015fse de b\u00fcy\u00fck bir direni\u015fle
\nkar\u015f\u0131la\u015fm\u0131\u015ft\u0131r ve Addanilerle \u015eemsani pirleri aras\u0131nda \u00f6zellikle \u015e\u00eaxan\u2019a yak\u0131n
\nbulunan da\u011flarda ve vadilerde -ki bu vadilerin en \u00fcnl\u00fcs\u00fc Geliye
\nK\u0131yamet\u00ea\u2019dir-b\u00fcy\u00fck \u00e7at\u0131\u015fmalar ya\u015fanm\u0131\u015f, binlerce \u00caz\u00eed\u00ee bu \u00e7at\u0131\u015fmalarda
\n\u00f6lm\u00fc\u015ft\u00fcr. \u00caz\u00eed\u00eeli\u011fin k\u00f6keni bu anlamda \u00e7ok daha eskilere Zerd\u00fc\u015ftl\u00fc\u011fe kadar
\nuzanmaktad\u0131r. <\/p>\n
\nve Zerd\u00fc\u015ftl\u00fc\u011f\u00fc de kendi i\u00e7inde bar\u0131nd\u0131ran, sentezleyen ve tek tanr\u0131l\u0131 \u0130brahim\u2019i
\ndinlerden de etkilenen bir dindir diyebiliriz. \u00caz\u00eed\u00eelik, Yahudilik gibi sadece
\nbir ulusa mal olan dindir. Yani \u00caz\u00eed\u00eelik, K\u00fcrtlerin kadim dinidir ve K\u00fcrtler
\nd\u0131\u015f\u0131nda ba\u015fka bir halk\u0131n dini olmam\u0131\u015ft\u0131r.<\/p>\n
\nsentezlemi\u015ftir. Tek tanr\u0131l\u0131 bir dindir \u00caz\u00eed\u00eelik. Tanr\u0131 7 melek yaratm\u0131\u015ft\u0131r ve
\nTawisi Mele\u011fin ba\u015f melek oldu\u011fu bu 7 melek, d\u00fcnyay\u0131 yaratma i\u015fini \u00fcstlenmi\u015ftir.\n<\/p>\n
\nbask\u0131 ve yok olu\u015fla kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. S\u00fcrekli bask\u0131, talan, ya\u011fma ve
\nkatliam kar\u015f\u0131s\u0131nda kendilerini korumak i\u00e7in da\u011flara s\u0131\u011f\u0131nma, yurtlar\u0131ndan g\u00f6\u00e7
\netme ya\u015fanm\u0131\u015ft\u0131r. Bask\u0131lar\u0131n yo\u011fun ya\u015fand\u0131\u011f\u0131 12. yy da, \u015e\u00eaxadi direni\u015f\u00e7i d\u00fc\u015f\u00fcnceleriyle
\n\u015e\u00eaxan da\u011flar\u0131n\u0131n i\u00e7inde bulunan Lali\u015f\u2019e giderek ve oray\u0131 yurt edinerek baz\u0131
\nreformlar ger\u00e7ekle\u015ftirmi\u015ftir. Daha \u00f6nceleri \u015f\u00eax makam\u0131 \u00caz\u00eed\u00eelikte yoktur ama
\n\u015e\u00eaxadi ile birlikte \u015f\u00eaxlik de bir kast olarak \u00caz\u00eed\u00eelik i\u00e7inde benimsenir. <\/p>\n
\nanla\u015f\u0131lmaktad\u0131r <\/p>\n
\nAdem-Havva \u00f6ncesine gitmektedir. Di\u011fer bir nokta ise di\u011fer t\u00fcm dinlerde farkl\u0131
\nvaryasyonlarda da olsa ortak kabul g\u00f6ren mitolojik Adem ile Havva\u2019dan yarat\u0131l\u0131\u015f
\nefsanesinin \u00caz\u00eed\u00eelerce t\u00fcmden kabul g\u00f6rmemesidir. \u00caz\u00eed\u00eelerin bir kesimi kendi
\nkavminin Adem\u2019den geldi\u011fini kabul etmekte ama Havva\u2019y\u0131 reddetmektedirler.<\/p>\n
\nu\u011fram\u0131\u015ft\u0131r. \u00caz\u00eed\u00eelikte tenas\u00fche yani ruh g\u00f6\u00e7\u00fcne (reenkarnasyon) inan\u0131ld\u0131\u011f\u0131
\ni\u00e7in,\u00a0 <\/span>\u00caz\u00eed\u00eelik inanc\u0131na g\u00f6re zor
\ng\u00fcnlerde de\u011ferli ve ulu bir insan, Tawis\u00ee Melek\u2019in kerametiyle \u00caz\u00eed\u00eelerin
\nimdad\u0131na yeti\u015fecek, b\u00f6ylece \u00caz\u00eed\u00eeli\u011fi yok olmaktan ve kaybolmaktan kurtaracak
\nve koruyacakt\u0131r. \u015e\u00eaxadi ve ard\u0131llar\u0131n\u0131 da b\u00f6yle anlamak, yani ruh g\u00f6\u00e7\u00fc ve
\nyeniden v\u00fccut bulma \u015feklinde anlamak en do\u011frusu olacakt\u0131r.<\/p>\n
\nbirini olu\u015fturan ve varolu\u015fundan beri kendi \u00f6z\u00fcn\u00fc korumay\u0131 ba\u015faran \u00caz\u00eed\u00eelerin
\ndinsel kimliklerinin yan\u0131 s\u0131ra, ulusal kimlikleri \u00fczerinde de sistemli bir
\ndejenere etme ve \u00e7arp\u0131tma politikalar\u0131 y\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr ve hala da
\ny\u00fcr\u00fct\u00fclmektedir. \u00caz\u00eed\u00eelik zaman zaman \u00caz\u00eed\u00eeler d\u0131\u015f\u0131ndakiler taraf\u0131ndan
\nY\u00eaz\u00eed\u00eelik olarak telaffuz edilmekte ve baz\u0131 kesimlerce de \u00caz\u00eed\u00eelik, Halife
\nYezid\u2019le ili\u015fkilendirilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. B\u00f6ylece \u00caz\u00eed\u00eelerin tarih bilinci
\n\u00e7arp\u0131t\u0131l\u0131p Arap siyasal k\u00fclt\u00fcr\u00fcyle kar\u0131\u015ft\u0131r\u0131lmak istenmektedir. Kamuoyunda
\n\u201cG\u00fcne\u015fe ve Ate\u015fe tapanlar olarak tan\u0131nan \u00caz\u00eed\u00eeler hakk\u0131nda do\u011fru bilgiye
\nula\u015fmak olduk\u00e7a zor olmaktad\u0131r. Var olan bilgilerin \u00e7o\u011fu yanl\u0131\u015f, as\u0131ls\u0131z,
\neklektik ve \u00e7arp\u0131t\u0131lm\u0131\u015f bilgilerdir. \u00caz\u00eed\u00eeler g\u00fcne\u015fe, ate\u015fe ya da \u00e7ok yayg\u0131nca
\n\u00e7arp\u0131t\u0131lan \u015f\u2026a tapanlar de\u011fildirler. \u00caz\u00eed\u00eeler tek tanr\u0131l\u0131 \u0130brahim\u2019i dinlerden
\nde \u00f6nce tek tanr\u0131ya inananlard\u0131r. Nas\u0131l ki M\u00fcsl\u00fcmanlar\u0131n k\u0131blesi K\u00e2be ise,
\n\u00caz\u00eed\u00eelerin k\u0131blesi de g\u00fcne\u015ftir. G\u00fcne\u015fe d\u00f6nerek dua etmelerinin temelinde bu
\nvard\u0131r. \u00caz\u00eed\u00eeler \u00fczerine \u00e7\u0131kar\u0131lan bir\u00e7ok kitap ve yaz\u0131lar, makaleler genelde
\nyabanc\u0131 kaynakl\u0131d\u0131r ve o yazarlar bulunduklar\u0131 devletin politik \u00e7\u0131karlar\u0131n\u0131
\ng\u00f6zeterek yazmaktad\u0131rlar. Pozitivist bilimin y\u00f6ntemiyle ara\u015ft\u0131rma yapanlar\u0131n
\n\u00e7ok ince bir tarzda ve \u0131srarla \u00caz\u00eed\u00eeleri K\u00fcrt kimli\u011finden ayr\u0131 ele ald\u0131klar\u0131na
\ntan\u0131k olmaktay\u0131z. Aynen T\u00fcrk tarih\u00e7ilerinin geli\u015ftirdikleri G\u00fcne\u015f-Dil Teorisine
\ng\u00f6re, K\u00fcrtlerin asl\u0131nda \u201cDa\u011fl\u0131 T\u00fcrkler olduklar\u0131 bi\u00e7imindeki teoriler gibi. <\/p>\n
\nve kendine yabanc\u0131la\u015ft\u0131ran politikalar\u0131, K\u00fcrdistan Alevileri \u00fczerinde de uzun
\ny\u0131llar uygulanm\u0131\u015ft\u0131r ve hala da uygulanmaya devam edilmektedir. K\u00fcrdistan
\nAlevili\u011fi \u0131srarla K\u00fcrt kimli\u011finden ayr\u0131 ele al\u0131narak T\u00fcrkl\u00fc\u011fe ba\u011flanmaya,
\nT\u00fcrklerin bir boyu oldu\u011fu yay\u0131lmaya, yo\u011fun bir \u201cuydurma ulus yaratma
\npropagandas\u0131yla kamuoyuna lanse edilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. G\u00fcn\u00fcm\u00fczde bu teori
\nb\u00fcy\u00fck oranda bo\u015fa \u00e7\u0131kart\u0131larak \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr, ama az\u0131msanmayacak nicelikte
\nAlevi K\u00fcrt \u00fczerinde de olumsuz etki b\u0131rakm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde ayn\u0131 durum \u00caz\u00eed\u00eelik
\ni\u00e7in de s\u00f6z konusu olmaktad\u0131r. Baz\u0131 \u00caz\u00eed\u00ee i\u015fbirlik\u00e7ilerin de aralar\u0131nda
\nbulundu\u011fu bir kesim, Arap partileriyle birlikte \u00caz\u00eed\u00eelerin K\u00fcrt olmad\u0131\u011f\u0131,
\n\u00caz\u00eed\u00eelerin dinlerinin de kavimlerinin de \u00caz\u00eed\u00ee oldu\u011fu y\u00f6n\u00fcnde propaganda
\nyapmaktad\u0131r. Bununla \u015eengal ve \u015e\u00eaxan b\u00f6lgelerinde a\u011f\u0131rl\u0131kl\u0131 olarak ya\u015fayan
\n\u00caz\u00eed\u00eelerin n\u00fcfus say\u0131m\u0131 esnas\u0131nda K\u00fcrt olmad\u0131klar\u0131n\u0131 belgelemek ve bu belgeye
\ndayanarak \u015eengal\u2019i K\u00fcrdistan co\u011frafyas\u0131ndan kopararak Irak Merkezine ba\u011flamak
\nama\u00e7lanmaktad\u0131r. Bu temelde de g\u00fcn\u00fcm\u00fczde (Eyl\u00fcl 2010) bu ama\u00e7la yo\u011fun bir
\n\u00e7arp\u0131tma propagandas\u0131 yap\u0131lmaktad\u0131r. <\/p>\n
\nde dinsel, dilsel, k\u00fclt\u00fcrel par\u00e7alanmay\u0131 ya\u015famaktad\u0131r. Bir k\u00fclt\u00fcrel ve siyasal
\nzenginlik olan dinsel, dilsel, mezhepsel farkl\u0131l\u0131klar egemen devlet
\ny\u00f6neticilerince kar\u015f\u0131tl\u0131klara d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek b\u00f6l-par\u00e7ala-y\u00f6net ve asimile et
\npolitikas\u0131na uyarlanmakta ve K\u00fcrdistan co\u011frafyas\u0131n\u0131 par\u00e7alad\u0131klar\u0131 gibi
\nK\u00fcrdistan halk\u0131n\u0131 ve dima\u011f\u0131n\u0131 da par\u00e7alamay\u0131 hedeflemektedirler. <\/p>\n
\nKafkasya \u00caz\u00eed\u00eeleri olmak \u00fczere, \u015eengal y\u00f6resindeki \u00caz\u00eed\u00eeler \u00fczerinde de etki
\nyapm\u0131\u015ft\u0131r. Bunda, tarihte \u00caz\u00eed\u00eeler \u00fczerinde bir\u00e7ok katliam ger\u00e7ekle\u015ftiren Arap
\nve Osmanl\u0131 devletlerinin yan\u0131nda yer alan baz\u0131 K\u00fcrt i\u015fbirlik\u00e7i aile ya da
\na\u015firetlerinin de \u00f6nemli rol\u00fc olmu\u015ftur. Oysa \u00caz\u00eed\u00eeler K\u00fcrt k\u00fclt\u00fcr\u00fcn\u00fc ve
\ngelene\u011fini bin y\u0131llard\u0131r ya\u015fatarak g\u00fcn\u00fcm\u00fcze kadar getirmi\u015flerdir. K\u00fcrt\u00e7enin
\nKurmanci leh\u00e7esiyle konu\u015fan \u00caz\u00eed\u00eeler, K\u00fcrt gelenek ve g\u00f6reneklerini ya\u015fayan,
\ndinsel ibadetleri ve dualar\u0131 K\u00fcrt\u00e7e olan, hatta kutsal kitaplar\u0131 M\u0131shefa Re\u015f
\nile Celwa da (\u015fifreli yaz\u0131lmas\u0131na ra\u011fmen) a\u011f\u0131rl\u0131kl\u0131 olarak K\u00fcrt\u00e7e yaz\u0131lm\u0131\u015f olan
\nbir halkt\u0131r, K\u00fcrt halk\u0131d\u0131r. Hatta baz\u0131 kesimler, \u201c\u00caz\u00eed\u00eelerin Tanr\u0131lar\u0131 dahi
\nK\u00fcrt\u00e7e konu\u015fuyor demektedirler. Oysa as\u0131l a\u015f\u0131nma ve yabanc\u0131la\u015fma \u0130slamla\u015fan
\nK\u00fcrtlerde ya\u015fanm\u0131\u015ft\u0131r. Bu anlamda da \u00caz\u00eed\u00eelerin K\u00fcrt k\u00fclt\u00fcr\u00fcn\u00fc en g\u00fc\u00e7l\u00fc ta\u015f\u0131yan
\ndinsel ve k\u00fclt\u00fcrel olarak en k\u00f6kl\u00fc kesim oldu\u011funu belirtmek san\u0131r\u0131m abart\u0131l\u0131
\nolmayacakt\u0131r. K\u00fcrtlerin ulusal kimli\u011finin olu\u015fumunda bir etken olan inan\u00e7 ve
\nfelsefeyi \u00caz\u00eed\u00eeler hala ya\u015fatmaktad\u0131rlar. K\u00fcrt giyiminden tutal\u0131m, s\u00f6zl\u00fc
\nedebiyata, mitolojik anlat\u0131mlara kadar hala en \u00e7ok ya\u015fatanlard\u0131r. <\/p>\n
\nkar\u015f\u0131s\u0131nda yok olmamak i\u00e7in kendisini de\u011fi\u015fime u\u011fratarak g\u00fcn\u00fcm\u00fcze gelme
\nnoktas\u0131d\u0131r. Arap ordular\u0131, \u0130slamiyet\u2019i k\u0131l\u0131\u00e7 zoruyla yaymak i\u00e7in \u00e7evredeki
\n\u00fclkelerle birlikte K\u00fcrdistan\u2019a da ak\u0131nlar d\u00fczenlemi\u015fler ve bu d\u00f6nemde b\u00fcy\u00fck
\n\u00e7o\u011funlu\u011fu \u00caz\u00eed\u00ee, Zerd\u00fc\u015fti ve Mitraist olan K\u00fcrtler, uzun bir s\u00fcre \u0130slamiyet\u2019e
\nkar\u015f\u0131 b\u00fcy\u00fck bir direni\u015f sergilemi\u015flerdir. \u0130slamiyet\u2019i ve Arapla\u015fmay\u0131 reddeden
\nK\u00fcrtler, b\u00fcy\u00fck bir katliamla kar\u015f\u0131 kar\u015f\u0131ya kalm\u0131\u015flard\u0131r. \u0130slamiyet\u2019i kabul
\netmeyen K\u00fcrtlerin Arap ordular\u0131nca Harran\u2019dan Siirt\u2019e kadar yol boyunca
\nas\u0131ld\u0131klar\u0131 bilinmektedir. K\u00fcrtleri Zerd\u00fc\u015ftl\u00fckten vazge\u00e7irmek ve \u0130slamiyet\u2019i
\nkabul ettirmek i\u00e7in kutsal yerler yak\u0131lm\u0131\u015f, insanlar topluca \u00f6ld\u00fcr\u00fclm\u00fc\u015f,
\nkad\u0131nlar cariye olarak g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Katliam, diaspora, zoraki
\nM\u00fcsl\u00fcmanla\u015ft\u0131rma politikalar\u0131 nedeniyle g\u00fcn\u00fcm\u00fczde t\u00fcm d\u00fcnyada ancak 1,5 milyon
\n\u00caz\u00eed\u00ee kald\u0131\u011f\u0131 tahmin edilmektedir. Bu \u00caz\u00eed\u00eelerin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc ise kendi
\nyurtlar\u0131ndan s\u00fcrg\u00fcn edilmi\u015f, g\u00f6\u00e7ertilmi\u015f, da\u011f\u0131t\u0131lm\u0131\u015flard\u0131r. G\u00fcn\u00fcm\u00fczde \u00caz\u00eed\u00eeler
\nG\u00fcney K\u00fcrdistan\u2019da, Bat\u0131 K\u00fcrdistan\u2019da, Kuzey K\u00fcrdistan\u2019da, Ermenistan\u2019da,
\nG\u00fcrcistan\u2019da, Ukrayna ve Rusya\u2019da ya\u015famaktad\u0131rlar. B\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc ise
\nAvrupa\u2019da \u00f6zellikle de Almanya\u2019da ya\u015famaktad\u0131r.<\/p>\n
\nkabul etmi\u015flerdir. Etkinli\u011fi giderek zay\u0131flayan Mitraizm, Zerd\u00fc\u015ftl\u00fck ve
\n\u00caz\u00eed\u00eeli\u011fin bu vah\u015fet ve katliam kar\u015f\u0131s\u0131nda yeni formlarda kendilerini ifade
\netmesi ka\u00e7\u0131n\u0131lmaz olmu\u015ftur. Daha sonra Zerd\u00fc\u015fti ve \u00caz\u00eed\u00ee K\u00fcrtlerle, \u0130slamiyet\u2019i
\nkabul eden K\u00fcrtler aras\u0131nda uzun \u00e7at\u0131\u015fmalar ya\u015fanacak ve g\u00fcn\u00fcm\u00fcze kadar
\ngelecektir. Bu \u015fartlar alt\u0131nda \u00caz\u00eed\u00eelik yeniden \u015fekillenmeye ba\u015flayacakt\u0131r. Tam
\nda bu \u00e7at\u0131\u015fmal\u0131 d\u00f6nemde d\u00fcnyaya gelen \u015e\u00eaxadi, \u00caz\u00eed\u00eeli\u011fe belli kurallar
\ngetirerek reforma tabi tutacakt\u0131r. Ama bu reformlar \u00caz\u00eed\u00eelerin katliamdan
\nkurtulmas\u0131na yetmeyecektir. Her \u015feye ra\u011fmen \u00caz\u00eed\u00eeler 72 katliamdan \u00e7\u0131karak
\ng\u00fcn\u00fcm\u00fcze kadar gelmeyi ba\u015faracaklard\u0131r. <\/p>\n
\nortaya \u00e7\u0131kt\u0131\u011f\u0131 kuvvetle muhtemel olan \u00caz\u00eed\u00eeli\u011fi, Zerd\u00fc\u015ftl\u00fc\u011fe dayand\u0131ran
\ng\u00f6r\u00fc\u015fler de ileri s\u00fcr\u00fclmektedir. Danimarkal\u0131 ara\u015ft\u0131rmac\u0131 yazar Arthur Christiansen,
\n\u0130\u00d6 2334 y\u0131llar\u0131nda yap\u0131lan Ezida ve Esagila tap\u0131naklar\u0131ndaki ayinlerin, bug\u00fcnk\u00fc
\n\u00caz\u00eed\u00eelerin ayin ve t\u00f6renlerinin benzeri oldu\u011funu ileri s\u00fcrmektedir. Bu tarih
\nise 2. Zerd\u00fc\u015ft diye bilinen Hu\u015feng d\u00f6nemine denk gelmektedir ki \u00caz\u00eed\u00eeli\u011fin, 2.
\nZerd\u00fc\u015ft olan Hu\u015feng d\u00f6neminde tek tanr\u0131l\u0131 bir din olarak kendisini
\n\u015fekillendirdi\u011fini s\u00f6yleyebiliriz. \u00caz\u00eed\u00eeli\u011fin en az 4200 y\u0131ll\u0131k bir ge\u00e7mi\u015fi
\noldu\u011funu rahatl\u0131kla s\u00f6yleyebiliriz. \u00c7\u00fcnk\u00fc \u00caz\u00eed\u00eelerin en b\u00fcy\u00fck bayramlar\u0131ndan
\nbiri olan Cejna \u00cazi\u2019nin en az 4200 y\u0131ld\u0131r kutland\u0131\u011f\u0131n\u0131 \u00caz\u00eed\u00ee din alimi olan
\nPe\u015fmam Xelef \u00c7\u00ealki de s\u00f6ylemektedir.<\/p>\n
\ndeforme olmas\u0131ndan sonra \u00caz\u00eed\u00eelik, 2. Zerd\u00fc\u015ft d\u00f6neminde tek tanr\u0131l\u0131 din olarak
\nortaya \u00e7\u0131km\u0131\u015f ve K\u00fcrtlerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu bu dini benimsemi\u015ftir. Hatta
\n\u00caz\u00eed\u00eelerin bir qawlinde \u00caz\u00eed\u00eeli\u011fin Asur imparatoru Nabukadnazar\u2019dan tutal\u0131m da
\nKonstantinopolis\u2019e kadar kabul g\u00f6rd\u00fc\u011f\u00fc anlat\u0131lmaktad\u0131r ki, burada Ezidili\u011fin
\nMitraizmle (g\u00fcne\u015fe tapanlar) kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n
\nzanaatk\u00e2rlardan olu\u015fan bir orta s\u0131n\u0131f\u0131 olu\u015fturan Kassitler\u2019 de y\u00f6nlerini g\u00fcne\u015fe
\nd\u00f6nerek dua ettikleri bilinmektedir. Yine g\u00fcne\u015fi yery\u00fcz\u00fcndeki tanr\u0131lar\u0131n
\ntanr\u0131s\u0131 olarak kabul ettikleri a\u015fa\u011f\u0131daki \u015fiirsel anlat\u0131mda g\u00f6r\u00fclmektedir <\/p>\n
\ngelir<\/p>\n
\nsarmalar<\/p>\n
\nZerd\u00fc\u015ftl\u00fc\u011fe, Mazdaizme, Mitraizme, Yahudili\u011fe, Hristiyanl\u0131\u011fa, \u0130slamiyet\u2019e ait
\nbaz\u0131 k\u00fclt\u00fcrleri b\u00fcnyesine uyarlam\u0131\u015ft\u0131r ve bu inan\u00e7lar\u0131n farkl\u0131 boyutlarda
\netkilerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bu ger\u00e7ekli\u011fi g\u00f6rmeden \u00caz\u00eed\u00eeli\u011fi bir boyutu ile
\nele al\u0131p herhangi bir inanca ba\u011flamak, ger\u00e7ek\u00e7i olmayaca\u011f\u0131 gibi bu inan\u00e7
\nsisteminin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc reddetmek ve onun esas k\u00f6klerini ara\u015ft\u0131rmamak bizi
\nbir\u00e7ok bat\u0131l\u0131 misyonerin yapt\u0131\u011f\u0131\u00e7arp\u0131tma ve dejenere etme yanl\u0131\u015f\u0131na
\ng\u00f6t\u00fcrebilir.<\/p>\n
\n\u0130slamiyet\u2019ten \u00f6nceki ger\u00e7ek dinidir ve bu halk M\u00fcsl\u00fcmanl\u0131kla tan\u0131\u015ft\u0131ktan sonra
\n\u00e7ok \u015feyini yitirmi\u015ftir . <\/p>\n
\ndinlere ilham olu\u015fturan K\u00fcrtlerin en eski tek tanr\u0131l\u0131 dinidir.<\/p>\n
\nM\u00fcsl\u00fcmanl\u0131k (\u00f6zellikle Alevilik) ve Nasturilikten izler ta\u015f\u0131yan sentezci bir
\ninan\u00e7 sistemi olan \u00caz\u00eed\u00eeli\u011fin ortaya \u00e7\u0131k\u0131\u015f\u0131 ile ilgili \u00e7e\u015fitli s\u00f6ylenceler
\nvard\u0131r. \u00caz\u00eed\u00eeler, Adem ve Havva\u2019n\u0131n ilk \u00e7ocu\u011fu olan \u015eahid bin Car\u2019\u0131n bir huri
\nile birlikteli\u011finden d\u00fcnyaya geldiklerine, bir insan ve huriden geldikleri i\u00e7in
\nde \u201casil olduklar\u0131na inan\u0131rlar. Bu birle\u015fmeyi sa\u011flayan da Ba\u015f Melek Tavus\u2019tur.
\nBu mitolojiye bak\u0131l\u0131rsa, \u00caz\u00eed\u00eelik d\u00fcnyan\u0131n en eski dinidir. Dinin bug\u00fcnk\u00fc
\n\u015feklini almas\u0131nda, 11. y\u00fczy\u0131lda ya\u015fam\u0131\u015f olan Baalbekli \u015e\u00eax Adi bin Musafir\u2019in
\n\u00e7ok \u00f6nemli rol\u00fc vard\u0131r. <\/p>\n
\nk\u00f6y\u00fcnde, d\u00fcnyaya gelen \u015e\u00eaxadi bin Musafir, gen\u00e7li\u011finde Sufi mistisizminin
\n\u00f6nemli ismi \u0130mam Gazali\u2019den ders alm\u0131\u015ft\u0131r. Kadiri tarikat\u0131n\u0131n kurucusu olan
\nK\u00fcrt as\u0131ll\u0131 Abd\u00fclkadir Geylani ile tan\u0131\u015fm\u0131\u015f, ard\u0131ndan ye\u011feni \u015eexhesen ile
\nbirlikte Ba\u011fdat\u2019tan Hakk\u00e2rili K\u00fcrt boylar\u0131n\u0131n kontrol\u00fcnde olan Musul
\ncivar\u0131ndaki Lale\u015f Vadisi\u2019ne yerle\u015fmi\u015ftir. Baz\u0131 kaynaklara g\u00f6re \u015e\u00eaxadi\u2019nin
\natalar\u0131 Hakk\u00e2ri b\u00f6lgesindeki \u0130slami katliamlar kar\u015f\u0131s\u0131ndan ka\u00e7arak L\u00fcbnan\u2019a
\ngitmi\u015flerdir. \u015e\u00eaxadi daha sonra yeniden atalar\u0131n\u0131n diyar\u0131na gelerek mitraizm ve
\nZerd\u00fc\u015ftl\u00fc\u011f\u00fcn bir sentezini yaparak \u00caz\u00eed\u00eeleri kendi etraf\u0131nda toplamay\u0131
\nba\u015farm\u0131\u015ft\u0131r.<\/p>\n
\nastronomi alan\u0131nda ders alan ve \u00f6nemli \u00e7al\u0131\u015fmalarda bulunan \u015e\u00eaxadi, Lale\u015f
\nb\u00f6lgesine gelerek Zerd\u00fc\u015ftl\u00fc\u011f\u00fc \u00f6nemli oranda \u00f6z\u00fcne ba\u011fl\u0131 kalarak yeniledi ve
\n\u00caz\u00eed\u00eelik ismiyle yeni bir direnme ideolojisi bi\u00e7iminde sistemle\u015ftirdi.
\nK\u00fcrdistan\u2019da Hakk\u00e2ri ile Sincar (\u015eengal) Da\u011flar\u0131 aras\u0131ndaki co\u011frafyada K\u00fcrtleri
\n\u00caz\u00eed\u00eelik inanc\u0131n\u0131n etraf\u0131nda toparlayarak milli bir direni\u015f hareketi geli\u015ftirmeye
\n\u00e7al\u0131\u015ft\u0131.<\/p>\n
\nya\u015fayan ve K\u00fcrt topluluklar\u0131 aras\u0131nda \u00caz\u00eed\u00eeli\u011fi yaymaya \u00e7al\u0131\u015fan \u015e\u00eaxadi ve
\narkada\u015flar\u0131 i\u015fgallere kar\u015f\u0131 y\u00fcr\u00fctt\u00fc\u011f\u00fc m\u00fccadelesiyle, kahramanl\u0131k ve
\ndireni\u015f\u00e7ili\u011fiyle \u00fcn yapt\u0131. \u015e\u00eaxadi\u2019nin bu \u00fcn\u00fc b\u00f6lge d\u00fczeyinde muhalif bir\u00e7ok
\ninsan\u0131n ona s\u0131\u011f\u0131nmas\u0131na, onu bir kurtar\u0131c\u0131 olarak g\u00f6rmesine neden oldu.
\nKendisine s\u0131\u011f\u0131nan insanlara g\u00f6sterdi\u011fi ho\u015fg\u00f6r\u00fcden dolay\u0131, bu insanlar
\ntaraf\u0131ndan \u015e\u00eaxadi \u201cZaman\u0131n m\u00fccahidi gibi s\u0131fatlarla adland\u0131r\u0131ld\u0131 ve 1162\u2019de Lale\u015f\u2019te
\nvefat etti. Arap ve Sel\u00e7uklu devletlerinin K\u00fcrdistan \u00fczerindeki
\nh\u00e2kimiyetlerinin en zay\u0131f oldu\u011fu bu d\u00f6nemde \u015e\u00eaxadi \u00f6nderli\u011finde gittik\u00e7e
\ng\u00fc\u00e7lenen \u00caz\u00eed\u00eelik, \u00f6zellikle \u0130slamiyet\u2019i kabul etmeyen K\u00fcrtler aras\u0131nda \u00f6nemli
\nbir etkiye sahipti. <\/p>\n
\nyeniden sistemle\u015ftirip, bir direni\u015f ideolojisi haline getiren \u015e\u00eaxadi,
\ngen\u00e7li\u011finde \u00e7ok yo\u011fun olan Arap bask\u0131lar\u0131ndan kurtulu\u015f i\u00e7in s\u00fcrekli bir aray\u0131\u015f
\ni\u00e7inde olmu\u015ftur. \u015e\u00eaxadi el Hakk\u00e2ri g\u00fcn\u00fcm\u00fczdeki Kadiri tarikat\u0131n\u0131n kurucusu
\nolarak bilinen \u015eex Abulkadir Geylani, \u00fcnl\u00fc K\u00fcrt sofisti S\u00fchreverdi, \u00f6z\u00fcnde
\nZerd\u00fc\u015fti olan K\u00fcrdistan\u2019daki Alevili\u011fin kurcusu Ebul Vefa gibi d\u00f6nemin \u00f6nemli
\nK\u00fcrt bilginleriyle tan\u0131\u015f\u0131p dostluk geli\u015ftirmi\u015f ve d\u00fc\u015f\u00fcnce al\u0131\u015fveri\u015finde
\nbulunmu\u015ftur. <\/p>\n
\n\u015e\u00eaxadi\u2019de mevcut olan keramete, yani insan\u00fcst\u00fc yeteneklere ba\u011flanmaktad\u0131r.
\n\u00d6rne\u011fin, \u015e\u00eaxadi\u2019nin Lale\u015f\u2019e geldi\u011fini duyan \u00e7evredeki t\u00fcm keramet sahibi
\n\u015fexler, \u015e\u00eaxadi\u2019yle keramet sava\u015f\u0131na giri\u015fmek i\u00e7in \u015e\u00eaxadi\u2019yi g\u00f6rmeye giderler.
\nBunlar i\u00e7inde Seyid Ahmed i Kibir ve 40 ba\u015fka seyid de bulunmaktad\u0131r. \u015e\u00eaxadi
\nkeramet sava\u015f\u0131nda bunlar\u0131n hepsini altedince, bunlar da \u015e\u00eaxadi\u2019yi \u015eex olarak
\nkabul ederler.<\/p>\n
\nayr\u0131nt\u0131lar yer almaktad\u0131r. Bilindi\u011fi gibi Mezopotamya inan\u0131\u015flar\u0131nda keramet
\nsahibi s\u0131ra d\u0131\u015f\u0131 ki\u015filer, her zaman benzer s\u00f6ylencelerle kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.
\n\u00d6rne\u011fin, Musa\u2019n\u0131n Nil nehrinde bir sepet i\u00e7inde bulunmas\u0131, \u0130brahim peygamberin
\nNemrut\u2019un r\u00fcyas\u0131 do\u011frultusunda Nemrut\u2019un sonunu haz\u0131rlamas\u0131 ve ate\u015fte
\nyanmamas\u0131, Alevi pirlerinde ate\u015f i\u00e7inde yanmamas\u0131, i\u00e7tikleri zehrin v\u00fccudundan
\ns\u00fcz\u00fclerek ayak parmaklar\u0131ndan \u00e7\u0131kmas\u0131 (A\u011fu\u00e7an ya da A\u011fu i\u00e7en), ayn\u0131 anda birden
\nfazla yerde g\u00f6r\u00fcnmesi, Ehl-i Hak inan\u0131\u015f\u0131nda Sultan Sohab\u2019\u0131n bir aslana binerek
\nelinde bir karay\u0131lan\u0131 k\u0131rba\u00e7 olarak kullanmas\u0131 ya da duvar\u0131 y\u00fcr\u00fctmesi vb gibi. <\/p>\n
\n\u015e\u00eaxleriyle veya seyidleriyle keramet sava\u015f\u0131m\u0131n\u0131 anlatmaktad\u0131r. Bu \u015e\u00eaxlerin
\nhepsi seyid \u00fcnvan\u0131na sahip olduklar\u0131ndan bu qewle \u201cQewl\u00ea Seyid \u00fb Cenga \u015e\u00eaxad\u00ee
\nde denilmektedir. <\/p>\n
\ni\u00e7in Lale\u015f\u2019e gitmek isterler. Seyid Ahmed\u00ea Kibir, e\u011fer 40 ki\u015fi Lale\u015f\u2019e giderse
\nhepsi konu\u015fmak isteyecek ve birbirini dinlemeyecek d\u00fc\u015f\u00fcncesiyle \u015fu \u00f6neriyi
\nyapar <\/p>\n
\nEn iyisi mi biz iki gruba ayr\u0131lal\u0131m, bir gurup bu tarafta di\u011fer gurup da kar\u015f\u0131
\ntarafta dursun. \u00dczerimizde bir par\u00e7a bulut dola\u015f\u0131yor, e\u011fer bu bulut gelip hangi
\ngrubun ba\u015f\u0131nda durursa o grup \u015eexad\u00eenin cengine gitsin <\/p>\n
\ngrubun \u00fczerinde gelip durur ve do\u011fal olarak Seyid Ahmed Kibir\u2019in i\u00e7inde
\nbulundu\u011fu grup Lale\u015f\u2019e cenge gitmek i\u00e7in yola \u00e7\u0131kar ama Lale\u015f\u2019e ula\u015f\u0131ncaya
\nkadar sadece 5 ki\u015fi kal\u0131rlar. Yolda Seyid Ahmed\u00ea Kibir arkada\u015flar\u0131na \u015fu \u00f6neriyi
\nyapar <\/p>\n
\ngitti\u011fimizde \u015e\u00eaxadi\u2019den tespihimi getirmesini isteyece\u011fim. E\u011fer getirirse
\nkeramet sahibi oldu\u011fu belli olur, ama getirmezse keramet sahibi olmad\u0131\u011f\u0131,
\ns\u0131radan bir \u015e\u00eax oldu\u011fu ortaya \u00e7\u0131kar. <\/p>\n
\nyakla\u015fmalar\u0131\u015e\u00eaxad\u00ee\u2019ye \u201cayan olur ve \u015e\u00eaxad\u00ee yan\u0131ndaki yolda\u015f\u0131 Mame re\u015fan\u2019\u0131 \u00e7a\u011f\u0131rarak
\n\u015f\u00f6yle der <\/p>\n
\n\u00f6k\u00fcz olsun di\u011feri ise karasaban olsun, onlar tarlay\u0131 s\u00fcrs\u00fcn sen de tarlada
\nuyu. <\/p>\n
\nb\u00f6ylesine benzer ta\u015f mitoslar\u0131 inan\u00e7larda varl\u0131\u011f\u0131n\u0131 korumaya devam etmi\u015ftir.
\nKeramet sahibi dervi\u015flerin ta\u015f duvarlar\u0131 y\u00fcr\u00fctmek, ta\u015fa binerek bir at gibi
\ny\u00fcr\u00fctmek, kayalarda y\u00fcr\u00fcrken kendi atlar\u0131n\u0131n ya da kendi ayaklar\u0131n\u0131n izlerini
\nb\u0131rakmak, ya da insanlar\u0131 veya hayvanlar\u0131 ta\u015fla\u015ft\u0131rmak gibi mitoslar g\u00fcn\u00fcm\u00fczde
\nde varl\u0131\u011f\u0131n\u0131 korumaktad\u0131r.<\/p>\n
\ngider ve s\u00f6yleneni yapar. Seyid Ahmed\u00ea Kibir ve arkada\u015flar\u0131 Mamre\u015fan\u2019\u0131n oldu\u011fu
\nyere geldiklerinde bir \u00e7ift ta\u015f\u0131n insans\u0131z \u00e7ift s\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcnce \u015fa\u015f\u0131r\u0131rlar ve
\n\u015eexad\u00ee\u2019nin kerametine kuvvetlerinin yetmeyece\u011fine dair biraz da
\ntedirginle\u015firler. Tarlada yatan Mamre\u015fan\u2019\u0131n \u015e\u00eaxad\u00ee oldu\u011funu zannederler, yan\u0131na
\nyakla\u015farak selam verirler ve <\/p>\n
\nverir <\/p>\n
\ntemizlemiyor sorusuna Mamre\u015fan \u015f\u00f6yle cevap verir <\/p>\n
\nsiz temizleyin sizin \u00e7ift s\u00fcreniniz olay\u0131m <\/p>\n
\nve bir karay\u0131lan\u0131 eline alarak \u015e\u00eaxlerin \u00f6n\u00fcne d\u00fc\u015fer. \u015e\u00eaxler bu durumu g\u00f6r\u00fcnce <\/p>\n
\nacaba nas\u0131ld\u0131r? diyerek birbirlerine bakarlar ve Lale\u015f\u2019e \u015eexad\u00ee\u2019nin yan\u0131na
\ngiderler. <\/p>\n
\n\u015e\u00eaxad\u00ee\u2019den su isterler ama \u015e\u00eaxad\u00ee, kendisinin abdestegerek duymad\u0131\u011f\u0131n\u0131 ama e\u011fer
\nkendileri suya ihtiya\u00e7 duyuyorlarsa kendilerine bir su bulmalar\u0131n\u0131 s\u00f6yler.
\nAsl\u0131nda \u015e\u00eaxlerin amac\u0131 abdest almak de\u011fildir, susuz ma\u011farada \u015e\u00eaxad\u00ee\u2019nin suyu
\nnas\u0131l bulabilece\u011fini s\u0131namak ve kerametini g\u00f6rmek isterler. \u015e\u00eaxad\u00ee de bunun fark\u0131ndad\u0131r.
\nTanr\u0131ya yalvararak baz\u0131 dualar eder ve zimzim suyunun ak\u0131p gelmesini ister. Bir
\ns\u00fcre sonra ma\u011faran\u0131n i\u00e7inde bir yar\u0131ktan zimzim suyu oluk oluk akmaya ba\u015flar.
\nZemzem suyuyla gelen tespihi alarak Seyid Kibire uzat\u0131r. Su yava\u015f yava\u015f i\u00e7eriye
\ndolmaya ba\u015flar ve i\u00e7eride bulunan \u015e\u00eaxler tela\u015flan\u0131rlar. Bunu g\u00f6ren \u015e\u00eaxad\u00ee
\nzimzim suyuna d\u0131\u015far\u0131ya akmas\u0131 i\u00e7in emreder ve su ma\u011faran\u0131n i\u00e7inden bir oyuktan
\ntekrar d\u0131\u015far\u0131ya akmaya ba\u015flar. B\u00f6ylece \u015eexad\u00ee\u2019nin kerametlerini g\u00f6ren y\u00f6redeki
\n\u015e\u00eaxlerin bir\u00e7o\u011fu \u015e\u00eaxad\u00ee\u2019yi kendi \u015e\u00eaxleri olarak kabul ederler.<\/p>\n
\n\u00caz\u00eed\u00eelikte baz\u0131 reformlar yapm\u0131\u015ft\u0131r. \u015e\u00eaxadi d\u00fc\u015f\u00fcncede baz\u0131 reformlar yapmas\u0131n\u0131n
\nyan\u0131 s\u0131ra, \u00caz\u00eed\u00eelerin ya\u015fad\u0131\u011f\u0131 b\u00f6lgelerde \u00caz\u00eed\u00eeleri korumak ve birli\u011fini
\nsa\u011flamak i\u00e7in de g\u00fc\u00e7l\u00fc bir \u00f6rg\u00fctlenmeye gitmi\u015ftir. Bu ama\u00e7la \u015e\u00ea\u015femsi Tebriz\u2019i
\n(Melek \u015eemseddin)\u00a0 <\/span>Tiflis b\u00f6lgesine,
\n\u015e\u00eax\u00fbbekir\u2019i Amed\u2019e, \u015e\u00eaxmend\u2019i Halep\u2019e, \u015e\u00eaxisin\u2019i (\u015eex Hesen) Musul\u2019a, \u015e\u00eaxal\u00ea
\n\u015eemsa\u2019y\u0131 Suru\u00e7 ovas\u0131na, Melik Fexredin\u2019i Welat\u00ea Xalta Xerza ve Botan\u2019a, Amadin\u2019i
\nise Amadiye\u2019ye, Pir Lav\u0131j\u0131 da komutan olarak Serhat\u2019a g\u00f6ndermi\u015ftir. \u015e\u00eaxadi\u2019nin
\nkendisi ise Lali\u015f y\u00f6resinde kalarak kolektif bir bi\u00e7imde \u00e7al\u0131\u015fmalar\u0131n\u0131
\ny\u00fcr\u00fctm\u00fc\u015ft\u00fcr. Bu g\u00f6revlendirilenlerin herbiri d\u00fc\u015f\u00fcnce sava\u015f\u00e7\u0131s\u0131 olmas\u0131n\u0131n
\nyan\u0131s\u0131ra, ayn\u0131 zamanda birer komutand\u0131r da.<\/p>\n
\ni\u00e7in \u015e\u00eaxadi\u2019ye do\u011fa\u00fcst\u00fc ve s\u0131rad\u0131\u015f\u0131 vas\u0131flar atfetmektedirler. \u00caz\u00eed\u00ee
\nmitolojisine g\u00f6re \u015e\u00eaxadi, ya\u015fl\u0131 bir ihtiyar ebeveynden do\u011fmu\u015f ve 15 ya\u015f\u0131nda
\niken evini terk ederek ay\u0131\u015f\u0131\u011f\u0131na binmi\u015f, \u00e7\u00f6l\u00fc ba\u015ftanba\u015fa dola\u015farak ilahi bir
\n\u00e7a\u011fr\u0131 alm\u0131\u015ft\u0131r. Durup da dua etti\u011fi yerde 2,5 metre uzunlu\u011funda bufalo ba\u015fl\u0131
\nbir tak\u0131m yarat\u0131k g\u00f6rm\u00fc\u015f mezar\u0131n yan\u0131nda. Mezarla birlikte ba\u015f\u0131 bulutlara
\nde\u011finceye kadar y\u00fckselmi\u015f, g\u00f6ky\u00fcz\u00fcnde Tawus kuyruklu \u00e7ok yak\u0131\u015f\u0131kl\u0131 bir gen\u00e7
\nkendisine yakla\u015f\u0131p, \u201ckorkma, minare y\u0131k\u0131l\u0131p d\u00fcnyay\u0131 harap etse bile sana bir
\nzarar gelmez. Ben Tawisi Melek olarak seni d\u00fcnya aleme do\u011fru dini yaymak i\u00e7in
\nse\u00e7tim der. <\/p>\n
\ng\u00f6m\u00fcl\u00fc oldu\u011fu ama ruhunun postni\u015fine oturan \u015fexlere s\u0131ras\u0131yla ge\u00e7ti\u011fi yolunda
\ninan\u0131\u015flar da mevcuttur. <\/p>\n
\nwww.lekolin.info<\/p>\n