{"id":23917,"date":"2025-01-25T07:37:19","date_gmt":"2025-01-25T04:37:19","guid":{"rendered":"https:\/\/candname.com\/tr\/?p=23917"},"modified":"2025-01-24T10:41:11","modified_gmt":"2025-01-24T07:41:11","slug":"zaza-adi-hakkinda","status":"publish","type":"post","link":"https:\/\/candname.com\/tr\/?p=23917","title":{"rendered":"ZAZA ADI HAKKINDA"},"content":{"rendered":"

Giri\u015f<\/strong><\/b><\/p>\n

K\u00fcrt toplumsal gruplar\u0131ndan biri olan Zazalarla ilgili, \u00f6zellikle \u201cZaza\u201d ad\u0131 dolay\u0131m\u0131nda g\u00fcn\u00fcm\u00fczde bir\u00e7ok iddia \u00f6ne s\u00fcr\u00fclmektedir. \u00d6rne\u011fin, Zaza ad\u0131n\u0131n Behistun kitabesinde, Tevrat\u2019ta, S\u00fcmerlere ait bir tap\u0131na\u011f\u0131n ad\u0131nda, g\u00fcn\u00fcm\u00fczden 800 y\u0131l \u00f6ncesine ait bir \u015fecerede ve 600 y\u0131l \u00f6nce yaz\u0131ld\u0131\u011f\u0131 iddia edilen bir \u015fiirde ge\u00e7ti\u011fine dair \u201ciddialar\u201d s\u00f6z konusudur. Hatta Zaza ad\u0131n\u0131n Sasani \u0130mparatorlu\u011fu\u2019na ad\u0131n\u0131 veren \u201cSasan\u201ddan t\u00fcredi\u011fini ve Zazacan\u0131n da Sasani saray\u0131n\u0131n dili oldu\u011funu s\u00f6yleyenler var. Ayr\u0131ca, Zazacada \u201cbirarza<\/strong><\/b>, deza<\/strong><\/b>, emza,<\/strong><\/b>\u00a0xalza<\/strong><\/b>\u201d s\u00f6zc\u00fcklerinde oldu\u011fu gibi i\u00e7inde \u201cza<\/strong><\/b>\u201d sesinin ge\u00e7ti\u011fi s\u00f6zc\u00fcklerden dolay\u0131 bu toplulu\u011fa d\u0131\u015far\u0131dan Zaza ad\u0131n\u0131n verildi\u011fi de ileri s\u00fcr\u00fclmektedir. Yine, Zazalar\u0131n kekeme konu\u015ftuklar\u0131 iddias\u0131ndan hareketle Zaza ad\u0131n\u0131n pejoratif bir isim olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 iddia eden yakla\u015f\u0131mlar\u0131n da mevcut oldu\u011funu kaydetmek gerekir. Bu gayriilm\u00ee yakla\u015f\u0131mlar\u0131n ileri s\u00fcr\u00fclmesinde K\u00fcrtlerin devletsiz olu\u015fu, b\u00fct\u00fcnc\u00fcl bir K\u00fcrt tarihinin hen\u00fcz yaz\u0131lmam\u0131\u015f olmas\u0131, devletin K\u00fcrtl\u00fc\u011f\u00fc ve K\u00fcrtleri minimize etme politikas\u0131n\u0131n sonu\u00e7lar\u0131d\u0131r. Bu k\u0131sa yaz\u0131da, Zaza ad\u0131 ve Zazalar dolay\u0131m\u0131nda ileri s\u00fcr\u00fclen s\u00f6z konusu iddialar\u0131n isnat edildi\u011fi kaynaklara odaklan\u0131lacak ve Zaza ad\u0131n\u0131n k\u00f6kenine dair iddialar kritize edilecektir.<\/p>\n

Behistun Kitabelerinde Ge\u00e7en Ad<\/strong><\/b><\/p>\n

B\u00fcy\u00fck Daryu\u015f (M.\u00d6. 549-485) iktidar\u0131 d\u00f6neminde Do\u011fu K\u00fcrdistan\u2019\u0131n Kirman\u015fan \u015fehri yak\u0131nlar\u0131nda, \u201cBehistun\u201d olarak an\u0131lan ama eski \u0130rani dillerde Tanr\u0131n\u0131n yeri anlam\u0131na gelen \u201cBagastana\u201d denilen yerde, \u00e7ivi yaz\u0131s\u0131yla bir kayaya \u00fc\u00e7 dilde bir kitabe yazd\u0131rm\u0131\u015f. \u201cBehistun Kitabeleri\u201d olarak tan\u0131nan metnin 1. s\u00fctun, 19. paragraf, 92. sat\u0131r\u0131nda ge\u00e7en ve “Zaz\u1eb7na<\/strong><\/b>“, “Za-iz-za-an<\/strong><\/b>” ve “Za-za-an-nu<\/strong><\/b>” \u015feklinde transkribe edilen bir s\u00f6zc\u00fck var. S\u00f6z konusu paragraf\u0131, \u0130ran\u2019da eski diller \u00fczerine y\u00fcksek lisans yapan Mac\u00eed Kurdistan\u00ee\u2019nin yard\u0131m\u0131yla \u00e7evirdim. Paragrafta \u015fu bilgiler yer almaktad\u0131r:<\/p>\n

\u201c\u015eah Daryu\u015f diyor: Ondan sonra Babil\u2019e y\u00fcr\u00fcd\u00fcm. Babil\u2019e varmadan, F\u0131rat k\u0131y\u0131s\u0131nda\u00a0Zaz\u1eb7na<\/strong><\/b>\u00a0denilen bir \u015fehir var, orada, kendini nebukadr\u00e7er bilen Nid’it-Bier bana kar\u015f\u0131 sava\u015fmak i\u00e7in bir orduyla geldi. Sonra sava\u015fa tutu\u015ftuk. Ahuramazda bana yard\u0131m\u0131n\u0131 l\u00fctfetti. Ahuramazda sayesinde Nid’it-Bier\u2019in ordusunu a\u011f\u0131r bir \u015fekilde k\u0131rd\u0131m. Kalanlar suya atlad\u0131lar. Su hepsini g\u00f6t\u00fcrd\u00fc. Bu sava\u015f\u0131 yapt\u0131\u011f\u0131m\u0131zda Enameke ay\u0131ndan iki g\u00fcn ge\u00e7mi\u015fti.<\/em>\u201d<\/p>\n

Behistun Kitabesi’nin \u00e7\u00f6z\u00fcm\u00fc
\n\u0130brahim G\u00fclmez, Behistun Kitabesinin \u0130slami Bak\u0131\u015f A\u00e7\u0131s\u0131yla Yorumlanmas\u0131, Orta\u00e7a\u011f Ara\u015ft\u0131rmalar\u0131 Dergisi, Haziran 2021, Y\u0131l 4, Say\u0131 1, s. 77<\/p>\n

Tarih\u00e7iler bu sava\u015f\u0131n M.\u00d6. 13 Aral\u0131k 522\u2019de oldu\u011funu aktarmaktad\u0131r. Roland G. Kent, ad\u0131 ge\u00e7en s\u00f6zc\u00fc\u011f\u00fc \u201cZaz\u1eb7na<\/strong><\/b>\u201d \u015feklinde yazm\u0131\u015f ve bu yerin \u201cBabil\u2019in yukar\u0131s\u0131nda, F\u0131rat\u2019\u0131n k\u0131y\u0131s\u0131nda bir kasaba\u201d[1<\/strong><\/b>] olarak belirtmi\u015f, Elam dili telaffuzuna g\u00f6re \u201cZa-iz-za-an<\/strong><\/b>\u201d, Akkad dili telaffuzuna g\u00f6re de \u201cZa-za-an-nu<\/strong><\/b>\u201d \u015feklinde yazm\u0131\u015ft\u0131r. 1907 y\u0131l\u0131nda yay\u0131mlanan ba\u015fka bir kaynakta da \u201cZ\u00e2z\u00e2na:<\/strong><\/b>\u00a0Babil yak\u0131nlar\u0131nda, F\u0131rat \u00fczerinde bir \u015fehir\u201d[2<\/strong><\/b>] \u015feklinde kayda ge\u00e7irilmi\u015ftir.<\/p>\n

Bilindi\u011fi \u00fczere Babil, bug\u00fcnk\u00fc Irak\u2019\u0131n g\u00fcneyinde, Ba\u011fdat\u2019\u0131n a\u015fa\u011f\u0131s\u0131nda Basra K\u00f6rfezi\u2019ne yak\u0131n bir yerde F\u0131rat nehrinin kenar\u0131ndad\u0131r. Behistun Kitabesinde ad\u0131 ge\u00e7en kasaban\u0131n da \u201cBabil\u2019in yukar\u0131s\u0131nda\u201d veya \u201cBabil yak\u0131nlar\u0131nda, F\u0131rat \u00fczerinde\/k\u0131y\u0131s\u0131nda bir kasaba\/\u015fehir\u201d oldu\u011fu belirtilmektedir. Ad\u0131 ge\u00e7en yer ile g\u00fcn\u00fcm\u00fczde Zaza grubunun ya\u015fad\u0131\u011f\u0131 Kuzey K\u00fcrdistan\u2019\u0131n y\u00fcksekleri aras\u0131nda bin kilometreden fazla bir uzakl\u0131k s\u00f6z konusudur. Arada farkl\u0131 adlarla an\u0131lan onlarca b\u00fcy\u00fck k\u00fc\u00e7\u00fck b\u00f6lge vard\u0131r. \u00d6te yandan, kitabede ge\u00e7en \u201cZaz\u1eb7na<\/strong><\/b>\u201d ad\u0131n\u0131n telaffuzu ile bizim bug\u00fcn bir K\u00fcrt toplumsal grubu i\u00e7in kulland\u0131\u011f\u0131m\u0131z \u201cZaza<\/strong><\/b>\u201d ad\u0131n\u0131n telaffuzu birbirinden farkl\u0131d\u0131r. Arap\u00e7ada \u201csert r\u00fczg\u00e2r\u201d anlam\u0131na gelen ve Arap harfleriyle “\u0632\u0627\u0639\u0632\u0627\u0639<\/strong><\/b>” (za\u2019za\u2019) \u015feklinde yaz\u0131lan s\u00f6zc\u00fck vard\u0131r. Ama bu s\u00f6zc\u00fc\u011f\u00fcn eski bir dilden, \u00f6rne\u011fin Akad dilinden Arap\u00e7aya ge\u00e7ti\u011fi tahmin ediliyor. \u00d6te yandan, Behistun Kitabesinin yaz\u0131l\u0131\u015f\u0131 ile g\u00fcn\u00fcm\u00fcz aras\u0131nda 2500 y\u0131l kadar bir zaman s\u00f6z konusudur. Bu s\u00fcre zarf\u0131nda Zaza ad\u0131nda bir etnik grup veya toplulu\u011fun oldu\u011funa dair tarihte hi\u00e7bir bilgi bulunmamaktad\u0131r. Bu s\u00f6zc\u00fc\u011f\u00fcn bizim Zazalarla bir ili\u015fkisi oldu\u011funu g\u00f6steren herhangi bir emareye de rastlamak m\u00fcmk\u00fcn de\u011fildir. Sonu\u00e7 olarak, Behistun Kitabesinde ge\u00e7en o zamana ait bir \u015fehrin ad\u0131 ile bizim bug\u00fcn kulland\u0131\u011f\u0131m\u0131z Zaza ad\u0131yla herhangi bir ili\u015fkisi yoktur. Yine, bir S\u00fcmer tap\u0131na\u011f\u0131n\u0131n ad\u0131nda ge\u00e7en Zaza ad\u0131n\u0131n telaffuzu da g\u00fcn\u00fcm\u00fczde K\u00fcrt toplumsal gruplar\u0131ndan biri i\u00e7in kullan\u0131lan Zaza ad\u0131ndan farkl\u0131d\u0131r ve aralar\u0131nda herhangi bir ilgi yoktur.<\/p>\n

Tevrat\u2019ta Ge\u00e7en Ad<\/strong><\/b><\/p>\n

Tevrat<\/em>\u2019\u0131n 13. kitab\u0131 olan\u00a0Tarihler-I<\/em>\u2019de \u00c2dem\u2019den ba\u015flayarak \u0130srail\u2019e (Yakub peygamber) kadar babalar\u0131n adlar\u0131 say\u0131lmaktad\u0131r. Daha sonra, Yakub\u2019un o\u011fullar\u0131ndan Yahuda\u2019n\u0131n soyu say\u0131l\u0131rken 2:33. ayette \u201cYonatan’\u0131n o\u011fullar\u0131: Pelet,\u00a0Zaza<\/strong><\/b>. Bunlar Yerahmeel’in soyundan geliyordu\u201d[3<\/strong><\/b>] deniliyor. \u201cZaza\u201d ad\u0131\u00a0Tevrat<\/em>\u2019ta i\u015fte bu \u015fekilde ge\u00e7iyor. S\u0131radan, herhangi bir \u00f6zelli\u011fi olmayan, daha sonra hi\u00e7bir yerde ad\u0131 ge\u00e7meyen bir ki\u015fidir bu. \u0130branicede bu ad \u201c\u05d5\u05b0\u05d6\u05b8\u05d6\u05b8\u0591\u05d0\u201d \u015feklinde yaz\u0131l\u0131yor, telaffuzu ise \u201cz\u0101\u00b7z\u0101\u201d \u015feklindedir. \u0130brani dilinde bu ad\u0131n bir anlam\u0131 olmad\u0131\u011f\u0131 gibi bu dilde b\u00f6yle bir k\u00f6k de yoktur. \u0130brani dili uzmanlar\u0131, bu ad\u0131n Akad veya Asur dilinden \u0130branilere ge\u00e7ti\u011fini tahmin ediyorlar.<\/p>\n

Tevrat, Tarihler-I kitab\u0131n\u0131n T\u00fcrk\u00e7e \u00e7evirisinden<\/p>\n

Tarihi kay\u0131tlarda s\u00f6z\u00fc edilen adam\u0131n soyundan Zaza ad\u0131nda bir kabile veya grubun t\u00fcredi\u011fine dair hi\u00e7bir bilgi yoktur. G\u00fcn\u00fcm\u00fczde Zaza diye adland\u0131r\u0131lan K\u00fcrt toplulu\u011funun Yahuda\u2019n\u0131n soyundan gelen bu \u015fahs\u0131n ard\u0131llar\u0131 oldu\u011funu g\u00f6steren hi\u00e7 bir emare de bulunmamaktad\u0131r. \u00d6te yandan, Zaza ad\u0131 Frans\u0131zlarda, yine G\u00fcrc\u00fclerde hem erkek hem kad\u0131n ad\u0131 olarak da kullan\u0131lmaktad\u0131r. K\u0131sacas\u0131 Tevrat\u2019ta ge\u00e7en Zaza ad\u0131n\u0131n telaffuzu yak\u0131n olan farkl\u0131 bir s\u00f6zc\u00fck olma d\u0131\u015f\u0131nda K\u00fcrt toplumsal gruplar\u0131ndan biri i\u00e7in kullan\u0131lan Zaza ad\u0131yla herhangi bir ilgisi bulunmamaktad\u0131r.<\/p>\n

Sasan ve Sasani Saray\u0131 Dili<\/strong><\/b><\/p>\n

Zaza ad\u0131n\u0131n Sasan ad\u0131ndan geldi\u011fini, Zazacan\u0131n da Sasanilerin saray dili oldu\u011funu iddia edenlerin s\u00f6yledi\u011fi tek \u015fey Sasan s\u00f6zc\u00fc\u011f\u00fcndeki\u00a0S<\/strong><\/b>\u00a0sesinin\u00a0Z<\/strong><\/b>\u00a0sesine d\u00f6n\u00fc\u015fm\u00fc\u015f olabilece\u011fidir. Ama gerek \u0130rani dillerde gerek Sami dillerinde her iki sesin farkl\u0131 tonlar\u0131 vard\u0131r ve birbirine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6steren bir \u00f6rnek s\u00f6zkonusu de\u011fildir. \u00d6rne\u011fin, Yezdigird ad\u0131ndaki G sesi Arap\u00e7ada olmad\u0131\u011f\u0131ndan dolay\u0131 bu isim Arap\u00e7ada Yezdicird \u015feklinde yaz\u0131l\u0131yor, yani\u00a0G<\/strong><\/b>\u00a0sesi\u00a0C<\/strong><\/b>\u00a0sesine d\u00f6n\u00fc\u015febiliyor. Ama Sasan (\u0633\u0627\u0633\u0627\u0646) ad\u0131ndaki sin (\u0633) sesinin zeyn (\u0632) sesine d\u00f6n\u00fc\u015fmesi familya dilleri aras\u0131nda bile s\u00f6z konusu de\u011fildir.<\/p>\n

Sasan, Fars\u00e7ada d\u00fcnya mal\u0131 ve m\u00fclk\u00fcnden vazge\u00e7mi\u015f, kendini dine vermi\u015f, m\u00fcnzevi bir hayat ya\u015fayan ki\u015fi anlam\u0131nda bir erkek ad\u0131d\u0131r. Milattan sonra 224 y\u0131l\u0131nda kurulan ikinci Pers \u0130mparatorlu\u011funa ad\u0131n\u0131 veren Sasan, bir Zerd\u00fc\u015ft dini rahibidir. T\u0131pk\u0131 Emeviler, Abbasiler, Sel\u00e7uklular ve Osmanl\u0131lar gibi Sasani \u0130mparatorlu\u011funu kuran I. Arde\u015fir, Sasan ailesinden oldu\u011fundan dolay\u0131 bu imparatorluk \u201cSasaniler\u201d olarak an\u0131lm\u0131\u015ft\u0131r. Arde\u015fir, Babekan\u2019\u0131n o\u011fludur, Babekan da Sasan\u2019\u0131n o\u011fludur. Ailenin yirmi dokuzuncu ve son \u015fahin\u015fah\u0131 olan III. Yezdigird 14 y\u0131l s\u00fcren Arap sald\u0131r\u0131lar\u0131 neticesinde do\u011fuya do\u011fru \u00e7ekilmi\u015f, 651 y\u0131l\u0131nda bug\u00fcnk\u00fc T\u00fcrkmenistan\u2019\u0131n Merv \u015fehrinde bir de\u011firmenci taraf\u0131ndan \u00fczerinde ta\u015f\u0131d\u0131\u011f\u0131 serveti i\u00e7in \u00f6ld\u00fcr\u00fclm\u00fc\u015f, b\u00f6ylece Sasan soyunun sonu gelmi\u015f.<\/p>\n

G\u00fcn\u00fcm\u00fczde Zazaca ad\u0131yla tan\u0131nan ama konu\u015fanlar\u0131n\u0131n K\u0131rd\u00ee (K\u00fcrt\u00e7e) dedi\u011fi dilin Sasani Hanedan\u0131\u2019n\u0131n saray dili oldu\u011funu g\u00f6steren hi\u00e7bir i\u015faret yoktur. Sasani hanedanlar\u0131ndan Behrami Gur\u2019e (\u00f6. 438) atfedilen bir d\u00f6rtl\u00fckten s\u00f6z edilmekteyse de bahse konu d\u00f6rtl\u00fc\u011f\u00fcn Fars\u00e7a oldu\u011funa dair edebiyat tarih\u00e7ileri aras\u0131nda konsens\u00fcs vard\u0131r. E\u011fer Zazaca eski dillerden biriyle ili\u015fkilendirilecekse Med diliyle ili\u015fkilendirilmesi belki daha yerinde olur.<\/p>\n

Kaygusuz Abd\u00e2l\u2019a \u0130snat Edilen \u015eiir<\/strong><\/b><\/p>\n

Kaygusuz Abd\u00e2l\u2019a isnat edilmeye \u00e7al\u0131\u015f\u0131lan \u015fiirden bir\u00e7ok yerde bahsediliyor ama burada sadece bir tanesine bakaca\u011f\u0131z. Zazalarla ilgili makalesinde Siwon\u0131c, bahse konu \u015fiirin iki d\u00f6rtl\u00fc\u011f\u00fcne yer vermi\u015ftir:<\/p>\n

\u201c15. y\u00fczy\u0131l Alevi ozanlar\u0131ndan Kaygusuz Abd\u00e2l, baz\u0131 \u015fiirlerinde Rum, Mo\u011fol, Arap, T\u00fcrkmen, K\u00fcrt,\u00a0Zaza<\/strong><\/b>, Abaza, G\u00fcrc\u00fc vb. halklar\u0131n isimlerini zikretmi\u015ftir. Ozan\u0131n s\u00f6z konusu hususa ili\u015fkin iki d\u00f6rtl\u00fc\u011f\u00fcn\u00fc a\u015fa\u011f\u0131ya aktar\u0131yoruz:<\/p>\n

So\u011fan\u0131, arpa ekme\u011fini K\u00fcrd\u2019e ver,<\/p>\n

\u00d6\u011f\u00fcn\u00fc odur, o onu yah\u015fi (g\u00fczel) yer,<\/p>\n

T\u00fcrkmen\u2019e ver yahni ile burmay\u0131,<\/p>\n

Arab\u2019\u0131n \u00f6n\u00fcne d\u00f6kt\u00fcr hurmay\u0131\u201d<\/p>\n

E\u011fer bu sene \u00e7\u0131kar isem yaza,<\/p>\n

Toplay\u0131m bir par\u00e7a G\u00fcrc\u00fc, Abaza,<\/p>\n

Elime ge\u00e7erse on kadar\u00a0Zaza<\/strong><\/b>,<\/p>\n

Yolar sakal\u0131n\u0131 kavlak satar\u0131m.\u201d[4<\/strong><\/b>]\n

Birinci d\u00f6rtl\u00fck de\u011fil de, ikincisi Cahit \u00d6ztelli\u2019nin 1973 y\u0131l\u0131nda yay\u0131mlanan Bekta\u015fi-Alevi \u015fiirleri antolojisi \u201cBekta\u015fi G\u00fclleri\u201d adl\u0131 kitab\u0131n\u0131n 333-334. sayfalar\u0131nda yer verdi\u011fi kafiye d\u00fczeni \u201caaab\u201d olan \u201cSatar\u0131m\u201d ba\u015fl\u0131kl\u0131 on bir k\u0131tal\u0131k \u015fiirin yedinci k\u0131tas\u0131d\u0131r. Cahit \u00d6ztelli (1910-1978), bu \u015fiiri nereden ald\u0131\u011f\u0131n\u0131 belirtmemi\u015f.\u00a0Kaygusuz<\/strong><\/b>\u00a0mahlas\u0131yla kaydedilmi\u015f olan bu \u015fiir, Kaygusuz Abd\u00e2l\u2019\u0131n\u00a0Divan<\/em>\u2019\u0131nda ge\u00e7miyor. Rastlad\u0131\u011f\u0131 her bir \u015feyi derleyen \u00f6\u011fretmen Cahit \u00d6ztelli\u2019nin, herhangi bir c\u00f6nkte rastlad\u0131\u011f\u0131 veya kahvehane at\u0131\u015fmalar\u0131nda bir \u00e2\u015f\u0131ktan dinleyip derledi\u011fi yak\u0131n d\u00f6neme ait bir \u015fiirden ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

T\u00fcrkiye Diyanet Vakf\u0131 taraf\u0131ndan haz\u0131rlanan\u00a0\u0130slam Ansiklopedisi<\/em>\u2019nde ge\u00e7en Nihat Azamat\u2019\u0131n kaleme ald\u0131\u011f\u0131 \u201cKaygusuz Abd\u00e2l\u201d maddesi \u015f\u00f6yle ba\u015fl\u0131yor:<\/p>\n

\u201cKAYGUSUZ ABDAL<\/strong><\/b>\u00a0(\u00f6. 848\/1444 [?])<\/em><\/p>\n

Alevi-Bekta\u015fi edebiyat\u0131n\u0131n kurucusu olarak kabul edilen mutasavv\u0131f \u015fair.<\/em><\/p>\n

XIV. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda do\u011fdu. Hayat\u0131na dair kaynaklarda bilgi yoktur. Hakk\u0131nda bilinenler, \u00f6l\u00fcm\u00fcnden muhtemelen bir bu\u00e7uk as\u0131r sonra kaleme al\u0131nan anonim men\u00e2k\u0131bn\u00e2mesiyle eserlerindeki baz\u0131 ipu\u00e7lar\u0131ndan hareket ederek yap\u0131lan yorumlara dayanmaktad\u0131r\u2026<\/em>\u201d[5<\/strong><\/b>]\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Kaygusuz Abd\u00e2l\u2019\u0131n hayat\u0131 hakk\u0131nda verilen bilgiler tahminden ibarettir. \u0130smail \u00d6zmen, haz\u0131rlad\u0131\u011f\u0131\u00a0Alevi-Bekta\u015fi \u015eiirleri Antoloji<\/em>\u2019sinde Kaygusuz Abd\u00e2l hakk\u0131nda \u201cBilinenler, onun ad\u0131na yaz\u0131lm\u0131\u015f bir Velayetname\u2019ye ve kendi \u015fiirlerine dayan\u0131r<\/em>\u201d[6<\/strong><\/b>]\u00a0diyor. Ayn\u0131 \u015fekilde, \u015fiirleri hakk\u0131nda da bir\u00e7ok bilginin yanl\u0131\u015f veya tahminidir. Anlat\u0131ld\u0131\u011f\u0131 gibi, Kaygusuz Abd\u00e2l\u2019\u0131n \u015fiirleri \u00f6l\u00fcm\u00fcnden yakla\u015f\u0131k 150 y\u0131l, belki daha fazla bir zaman sonra kaleme al\u0131nm\u0131\u015ft\u0131r. Kendisine ait olduklar\u0131 ku\u015fkulu olan bir\u00e7ok \u015fiirin de Kaygusuz Abd\u00e2l\u2019a izafe edildi\u011fi iddialar\u0131 \u00e7ok\u00e7a dile getiriliyor. \u00d6rne\u011fin\u00a0\u0130slam Ansiklopedisi<\/em>\u2019nde, \u015f\u00f6yle devam ediliyor:<\/p>\n

\u201cBayram\u00ee Mel\u00e2m\u00eeleri\u2019nden S\u00e2rb\u00e2n Ahmed\u2019in mensuplar\u0131ndan Vizeli Al\u00e2eddin (\u00f6. 970\/1563) \u015fiirlerinde\u00a0Kaygusuz<\/strong><\/b>\u00a0mahlas\u0131n\u0131 kullanm\u0131\u015ft\u0131r. Bu iki \u015fairin \u015fiirlerinin birbirine kar\u0131\u015fmas\u0131 ihtimali bulundu\u011funu s\u00f6yleyen Abd\u00fclbaki G\u00f6lp\u0131narl\u0131 ilkinin Kaygusuz Abd\u00e2l, ikincisinin Kaygusuz mahlas\u0131n\u0131 kulland\u0131\u011f\u0131n\u0131 ve \u015fiirlerinin muhtevalar\u0131n\u0131n farkl\u0131 oldu\u011funu belirtir.<\/em>\u201d[7<\/strong><\/b>]\n

Abd\u00fclbaki G\u00f6lp\u0131narl\u0131\u2019n\u0131n da vurgulam\u0131\u015f oldu\u011fu gibi, Kaygusuz Abd\u00e2l \u015fiirlerinde \u201cKaygusuz\u201d de\u011fil \u201cKaygusuz Abd\u00e2l<\/strong><\/b>\u201d mahlas\u0131n\u0131 kullanm\u0131\u015ft\u0131r hep. \u00d6te yandan, Anadolu T\u00fcrk\u00e7esinin ge\u00e7irdi\u011fi evrim iyi bilindi\u011finden, i\u00e7inde \u201cZaza\u201d ad\u0131n\u0131n ge\u00e7ti\u011fi \u015fiirin Kaygusuz Abd\u00e2l\u2019a ait olmad\u0131\u011f\u0131n\u0131 bize g\u00f6steren dil gibi daha sa\u011flam bir \u00f6l\u00e7\u00fc vard\u0131r. Yani i\u00e7inde \u201cZaza\u201d ad\u0131n\u0131n ge\u00e7ti\u011fi \u015fiirin dili, 15. y\u00fczy\u0131l T\u00fcrk\u00e7esi olmad\u0131\u011f\u0131, g\u00fcn\u00fcm\u00fczde kullan\u0131lan T\u00fcrk\u00e7e oldu\u011fu \u00e7ok a\u00e7\u0131kt\u0131r. Aradaki fark\u0131 g\u00f6rmek i\u00e7in Kaygusuz Abd\u00e2l\u2019a ait oldu\u011fu s\u00f6ylenen bir \u015fiirden iki k\u0131ta aktaral\u0131m ve \u00f6zellikle dil a\u00e7\u0131s\u0131ndan yukar\u0131daki \u015fiirle kar\u015f\u0131la\u015ft\u0131ral\u0131m:<\/p>\n

\u201c‘A\u015f\u0131k oldum zangadak<\/em><\/p>\n

Irlayuban fingedek<\/em><\/p>\n

Y\u00e2rum \u00f6\u011f\u00fctler beni<\/em><\/p>\n

Yanramag\u0131l bangadak<\/em><\/p>\n

Y\u00e2run severse seni<\/em><\/p>\n

Sen dahi sevgil an\u0131<\/em><\/p>\n

Lutf-\u0131la s\u00f6yle y\u00e2re<\/em><\/p>\n

S\u00f6ylemegil vangadak<\/em>\u00a0\u201d[8<\/strong><\/b>]\n

Neticede, Zaza ad\u0131n\u0131n ge\u00e7ti\u011fi \u015fiir Kaygusuz Abd\u00e2l\u2019a ait de\u011fildir, 600 y\u0131l \u00f6ncesine ait hi\u00e7 de\u011fildir. E\u011fer 14. veya 15. y\u00fczy\u0131lda \u201cZaza\u201d ad\u0131 olmu\u015f olsayd\u0131, Kaygusuz Abd\u00e2l\u2019dan 100 y\u0131l sonra d\u00fcnyaya gelen ve Zazalar\u0131n \u00f6teden beri ya\u015fad\u0131\u011f\u0131 Solhan, Gen\u00e7, E\u011fil ve Palu gibi yerleri ayr\u0131nt\u0131l\u0131 bir \u015fekilde gezen \u015eerefhan (1543-1603),\u00a0\u015eerefname<\/em>\u2019sinde mutlaka Zaza ad\u0131ndan s\u00f6z ederdi.<\/p>\n

Kurey\u015fanlara ait oldu\u011fu iddia edilen \u015fecerede Arap\u00e7a olarak \u201cTalib Molla Nebi min qebileti\u00a0Zaza<\/strong><\/b><\/em>\u201d adl\u0131 ki\u015finin Kurey\u015fanlara ba\u011fland\u0131\u011f\u0131, bu \u015fecerenin de 800 y\u0131l \u00f6ncesine ait oldu\u011fu iddias\u0131 da ispatl\u0131 de\u011fildir. Yap\u0131lan \u00e7evirisi noterden tasdiklenmi\u015f olabilir ama \u015fecereyi hangi otoritenin veya kimin ne zaman yazd\u0131\u011f\u0131 belli olmad\u0131\u011f\u0131 gibi yaz\u0131 stilinin de hangi y\u00fczy\u0131la ait oldu\u011fu tespit edil(e)memi\u015ftir. Ayr\u0131ca kullan\u0131lan k\u00e2\u011f\u0131t da analiz edilmi\u015f de\u011fildir. Kald\u0131 ki \u00e7o\u011fu \u015fecere, her sultan d\u00f6nemimde yeniden yaz\u0131lm\u0131\u015ft\u0131r, \u015fecerelerin \u00f6nemli bir k\u0131sm\u0131 da ku\u015fkulu oldu\u011fu biliniyor.<\/p>\n

Evliya \u00c7elebi\u2019nin\u00a0Seyahatname<\/em>\u2019sinde \u201cZaza\u201d ad\u0131<\/strong><\/b><\/p>\n

G\u00fcn\u00fcm\u00fczde bir K\u00fcrt toplumsal grubu i\u00e7in kullan\u0131lan \u201cZaza\u201d ad\u0131n\u0131 tarihte ilk kez Evliya \u00c7elebi (1611-1682) kullanm\u0131\u015ft\u0131r. \u00c7elebi,\u00a0Seyahatname<\/em>\u2019sinde Zaza ismi ve Zazalarla ilgili \u015funlar\u0131 aktarmaktad\u0131r:<\/p>\n

Evliya \u00c7elebi, Seyahatname, Topkap\u0131 Saray\u0131 K\u00fct\u00fcphanesi, Ba\u011fdat Kitapl\u0131\u011f\u0131, 305 nolu yazma, 3. Kitap, vrk. 85-b.<\/p>\n

\u201cAh\u00e2li-yi Bing\u00f6li beyan eder: Evvela\u00a0Ekr\u00e2d-\u0131 Zaza<\/strong><\/b>\u00a0ve Lolo ve \u0130zol\u00ee ve Yez\u00eed\u00ee ve Halt\u00ee ve \u00c7ekv\u00e2n\u00ee ve \u015eik\u00e2k\u00ee ve K\u00eek\u00ee ve Pisy\u00e2n\u00ee ve M\u00fbdik\u00ee (\u2026) Bu \u015fehre Palo kal\u2019as\u0131ndan sekiz saatde gelirken Nehr-i Mur\u00e2d \u00fczre \u00c7abak\u00e7\u00fbr cisr-i az\u00eeminden ub\u00fbr ederken Bing\u00f6l yaylas\u0131na \u00e7\u0131kan a\u015firet-i Halt\u00ee ve a\u015firet-i \u00c7ekv\u00e2n\u00ee ve a\u015firet-i Yez\u00eed\u00ee ve\u00a0a\u015firet-i Zaza<\/strong><\/b>\u00a0ve Zeb\u00e2r\u00ee ve Lolo ve a\u015firet-i \u0130zol\u00ee ve \u015eik\u00e2k\u00ee ve K\u00eek\u00ee a\u015firetleri ki c\u00fcmle iki y\u00fcz bin\u00a0\u00e2dem-i Ekr\u00e2d<\/strong><\/b>\u00a0ve on kere y\u00fcz bin g\u00fbsfendi dev\u00e2b\u00e2t olup bu cisr \u00fczre \u00c7apak\u00e7\u00fbr Beginin \u00e2demleri ku\u015f u\u00e7urmay\u0131p \u00f6\u015f\u00fcr al\u0131rlar.<\/em>\u201d[9<\/strong><\/b>]\n

Evliya \u00c7elebi, \u201cZaza\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc tek ba\u015f\u0131na bir ad olarak de\u011fil, tamlama olarak kullanm\u0131\u015ft\u0131r. Daha \u00f6nce kimi Arap\u00e7a kaynaklarda \u201cZewazan\u201d (Yaylaklar) veya \u201cZ\u00fbzan el-Ekrad\u201d yani \u201cK\u00fcrt Yayla\u011f\u0131\u201d gibi adlar\u0131n ge\u00e7ti\u011fini g\u00f6ren veya bilen Evliya \u00c7elebi, \u201cZ\u00fbzan el-Ekrad\u201dda ya\u015fayan grubu \u201cEkrad-\u0131 Zaza\u201d \u015feklinde anm\u0131\u015ft\u0131r.<\/p>\n

Y\u00e2kut el-Hemavi (1179-1229), kitab\u0131\u00a0Mucemu\u2019l-Buldan<\/em>\u2019da \u201cZewazan<\/strong><\/b>\u201ddan s\u00f6z ederken \u201cbu b\u00f6lge, Ermeniye da\u011flar\u0131, Azerbaycan, Diyarbak\u0131r ve Musul aras\u0131nda kal\u0131yor. Halk\u0131 Ermeni ve K\u00fcrtt\u00fcr<\/em>\u201d demektedir. Y\u00e2kut el-Hemavi, daha sonra, Belazuri\u2019ye (\u00f6. 893) referansla \u201c\u0130yad b. \u011eanem Cizre fethinden sonra, hicretin 19. y\u0131l\u0131nda\u00a0Zewazan<\/strong><\/b>\u00a0yoluyla Karda ile Bazadba\u2019ya gitmi\u015f<\/em>\u201d \u015feklinde bir ba\u015fka bilgi aktarmaktad\u0131r. El-Hemavi, konu hakk\u0131nda \u0130bnul Esir\u2019den de baz\u0131 bilgiler payla\u015fmaktad\u0131r. Buna g\u00f6re \u0130bnul Esir (1160-1234), “Z\u00fbzan<\/strong><\/b>, Dicle\u2019nin do\u011fusundan Cizre\u2019ye ula\u015f\u0131yor. Yine Musul\u2019un iki g\u00fcn mesafesi kuzeyinden ba\u015flayarak Ahlat s\u0131n\u0131r\u0131na kadar ve Salmas s\u0131n\u0131r\u0131na kadar giderek Azerbaycan\u2019da bitiyor. Bu b\u00f6lgede Boht ve Be\u015fnevi K\u00fcrtlerinin kaleleri vard\u0131r ve bu kaleler \u00e7ok sa\u011flam ve g\u00fczeldir<\/em>“[10<\/strong><\/b>] \u015feklinde bilgi vermektedir.<\/p>\n

Gazi Mustafa Kemal, Nutuk, Kaynak Yay\u0131nlar\u0131, \u0130stanbul 2015, s. 98-99.<\/p>\n

\u0130bnul Esir de b\u00f6lgeden \u201cZ\u00fbzan el-Ekrad\u201d yani \u201cK\u00fcrt Yayla\u011f\u0131\u201d olarak s\u00f6z etmektedir. Yunus Emre G\u00f6rd\u00fck, E\u011fil H\u00fck\u00fcmdarlar\u0131 \u00fczerine yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmada \u201cMerv\u00e2n\u00eelerin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc d\u00f6nemde (984-1085) K\u00fcrt unsurlara mensup Humeydiye, Be\u015fneviye,\u00a0Zuzaniye<\/strong><\/b>\u00a0(Zaza) ve Hakkariye kabilelerinin muhtelif kollar\u0131 b\u00f6lgenin her taraf\u0131na yay\u0131lmaya ba\u015flam\u0131\u015f ve y\u00f6renin tamam\u0131nda etnik bir de\u011fi\u015fim ya\u015fanm\u0131\u015ft\u0131r<\/em>\u201d[11<\/strong><\/b>] demektedir. Boris James de \u201c\u0130bnul-Esir, El Kamil fit-Tar\u00eex, Darel-Kut\u00fbb el-\u0130lmiye, Beyrut, 1998, cilt X, s. 136<\/em>\u201dy\u0131 kaynak g\u00f6stererek \u0130bnul-Esir\u2019den \u015fu bilgileri aktarmaktad\u0131r:<\/p>\n

\u201cZuzan<\/strong><\/b>, Dicle\u2019nin do\u011fusundan Cezire’ye kadar uzanan bir b\u00f6lgedir. Musul’a iki g\u00fcn mesafede ba\u015flar ve Ahlat’\u0131n s\u0131n\u0131r\u0131na kadar uzan\u0131r. Salmas b\u00f6lgesinin s\u0131n\u0131rlar\u0131na kadar Azerbaycan’da biter. Burada Ba\u015fnawiya ve Buhtiya K\u00fcrtleri taraf\u0131ndan y\u00f6netilen, iyi korunan \u00e7ok say\u0131da kale vard\u0131r. Ba\u015fnawiye kaleleri aras\u0131nda Barq ve Ba\u015fir bulunur. Buhtiyanlar\u0131n ise en b\u00fcy\u00fck kaleleri Curcil’dir. Bu, egemenliklerinin dayana\u011f\u0131d\u0131r ama Atil ve ‘Allus da onlar\u0131nd\u0131r. Ve bu kalelerin kar\u015f\u0131s\u0131nda, Musul efendilerinin ellerinde tuttuklar\u0131 Alqi, Eruh (Ar\u00fbx), Baxewxa, Barxuh, Kinkiwar, Niruh ve Ho\u015fab bulunur.<\/em>\u201d<\/p>\n

Devam\u0131nda James, \u201cBu durumda Yaqut’un verdi\u011fi bilgilerin tersine, kendisi de Ceziret bin Omer (Zuzan<\/strong><\/b>‘daki) k\u00f6kenli olan \u0130bnul-Esir’e g\u00f6re bu b\u00f6lgede K\u00fcrt halk\u0131 h\u00e2kimdir. Bu b\u00f6lgeyi ayn\u0131 zamanda\u00a0Zuzan el-Ekrad<\/strong><\/b>\u00a0(K\u00fcrtlerin Zuzan’\u0131) olarak nitelendirmesi de bundan kaynaklan\u0131r. \u00d6te yandan Hisn Keyfa\u2019n\u0131n g\u00fcneyindeki Tur Abdin’de,\u00a0Zuzaniyye<\/strong><\/b>\u00a0adl\u0131 bir K\u00fcrt toplulu\u011fu ya\u015famaktad\u0131r\u201d dedikten sonra Zuzaniyye ad\u0131n\u0131 kastederek \u201cBurada s\u00f6zkonusu edilenin belirli bir etnik isim mi, yoksa yaln\u0131zca co\u011frafi bir k\u00f6ken mi oldu\u011funu anlamak zordur\u201d[12]<\/strong><\/b>\u00a0\u015feklinde bir dipnot d\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

\u0130\u015fte, Evliya \u00c7elebi\u2019nin kulland\u0131\u011f\u0131 \u201cZaza\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kayna\u011f\u0131 bu \u201cZewazan\u201d veya bir K\u00fcrd kabilesi i\u00e7in kullan\u0131lan \u201cZuzaniyye\u201d ad\u0131d\u0131r. \u00c7\u00fcnk\u00fc \u0130bnul Esir\u2019in \u201cK\u00fcrt Yayla\u011f\u0131\u201d ibaresini, Evliya \u00c7elebi \u201cYayla K\u00fcrtleri\u201d veya Zuzaniyye kabilesini kastederek\u00a0a\u015firet-i Zaza<\/strong><\/b>\u00a0ve\u00a0Ekrad-\u0131 Zaza<\/strong><\/b>\u00a0[Zaza K\u00fcrtleri] \u015feklinde kaydetmi\u015ftir. Evliya \u00c7elebi\u2019den sonra Zaza isminin Osmanl\u0131\u2019n\u0131n resmi literat\u00fcr\u00fcne \u201cZaza lisan\u0131 \u00fczere muharref K\u00fcrd\u00e7e<\/em>\u201d[13<\/strong><\/b>], \u201cZaza denilen K\u00fcrtler<\/em>\u201d[14<\/strong><\/b>] vb \u015fekillerde ge\u00e7ti\u011fi g\u00f6r\u00fclmektedir. Bu kullan\u0131mdan sonra Zaza isminin t\u00fcm gruba te\u015fmil edildi\u011fi ve g\u00fcn\u00fcm\u00fczde grubun kendisi taraf\u0131ndan da kullan\u0131ld\u0131\u011f\u0131 s\u00f6z konusu olmu\u015ftur.<\/p>\n

Ziya G\u00f6kalp\u2019\u0131n Tespitleri<\/strong><\/b><\/p>\n

T\u00fcrkiye\u2019nin kurulu\u015f y\u0131llar\u0131nda Ziya G\u00f6kalp, devletin K\u00fcrt politikas\u0131nda kullan\u0131lmak \u00fczere K\u00fcrtler hakk\u0131nda haz\u0131rlad\u0131\u011f\u0131 raporda Zazalarla ilgili \u015fu tespitlerde bulunmaktad\u0131r:<\/p>\n

\u201cK\u00fcrt kavimleri gerek kendilerine, gerek birbirlerine ba\u015fka isimler verirler. Mesel\u00e2, Kurmanclar kendilerine \u2018K\u00fcrt\u2019 nam\u0131n\u0131 vermezler, biz \u2018Kurmanc\u0131z\u2019 derler. Bunlar Zazalar\u2019a \u2018D\u00fcnb\u00fcli\u2019 [\u2018D\u00fcm\u00fcli\u2019, \u2018Dum\u0131li\u2019, \u2018D\u0131m\u0131li\u2019 \u015feklinde de s\u00f6ylenilmektedir] derler. T\u00fcrklerin \u2018Baban K\u00fcrtleri\u2019 tesmiye ettikleri Cen\u00fbb\u00ee K\u00fcrtlere de \u2018Soran\u2019 n\u00e2m\u0131n\u0131 verirler. Kendilerinin konu\u015ftuklar\u0131 lisana \u2018Kurmanc\u00ee\u2019 derler.<\/em><\/p>\n

Zaza<\/strong><\/b>lara gelince: Bunlar kendilerine -Arab\u00ee k\u00e2fin kesriyle- \u2018K\u0131rd<\/strong><\/b>\u2019 derler, Kurmanclara da \u2018K\u0131rdas\u2019 [Konu\u015ftuklar\u0131 leh\u00e7eye de \u2018K\u0131rdas\u00ee\u2019 derler] ad\u0131n\u0131 verirler. T\u00fcrkler ise \u2018K\u00fcrt\u2019 n\u00e2m\u0131n\u0131 Kurmanclara tahsis etmi\u015flerdir. \u2018Filan adam K\u00fcrt m\u00fcd\u00fcr, yoksa Zaza m\u0131d\u0131r?\u2019 denildi\u011fi zaman K\u00fcrtten maksat \u2018Kurmanc\u2019t\u0131r. D\u00fcmb\u00fclilere \u2018Zaza\u2019 ismini veren yine T\u00fcrkler\u2019dir. \u2018Zaza\u2019 kelimesini ne bizzat Zazalar, ne de Kurmanclar kullanmazlar…<\/em>\u201d[15<\/strong><\/b>]\n

Ziya G\u00f6kalp, T\u00fcrklerin, Zaza ad\u0131n\u0131 bu gruba ne zaman ve nas\u0131l verdi\u011fine dair ayr\u0131nt\u0131ya girmiyor; ancak Ziya G\u00f6kalp\u2019in mesnetsiz bir \u015fekilde b\u00f6yle bir tespitte bulunmayaca\u011f\u0131 da a\u00e7\u0131kt\u0131r. Hangi a\u00e7\u0131dan bakarsak bakal\u0131m G\u00f6kalp\u2019in K\u00fcrtler hakk\u0131nda yapt\u0131\u011f\u0131 bu tespitleri do\u011frudur.<\/p>\n

Sonu\u00e7<\/strong><\/b><\/p>\n

Toparlarsak e\u011fer, g\u00fcn\u00fcm\u00fczde ekseriyetle Zaza ad\u0131yla an\u0131lan bir toplumsal K\u00fcrt grubu olan Zazalar\u0131n kendilerine\u00a0K\u0131rd<\/em>\u00a0(K\u00fcrt) ve konu\u015ftuklar\u0131 dile de\u00a0K\u0131rdi<\/em>\u00a0(K\u00fcrt\u00e7e) dedikleri; buna kar\u015f\u0131l\u0131k Zaza ad\u0131n\u0131n d\u0131\u015far\u0131dan kendilerine verildi\u011fi g\u00f6r\u00fclmektedir. Her ne kadar Zaza ad\u0131n\u0131n k\u00f6kenine ve anlam\u0131na dair birbirinden farkl\u0131 \u00e7ok say\u0131da g\u00f6r\u00fc\u015f ve iddia s\u00f6z konusu ise de Zaza s\u00f6zc\u00fc\u011f\u00fcn\u00fcn K\u00fcrt\u00e7ede \u201cyayla\u201d, \u201cyaylak\u201d anlam\u0131na gelen \u201cZozan\u201d isminden t\u00fcreyen co\u011frafi bir isim oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Bu d\u00fc\u015f\u00fcncenin temelinde de Zazalar\u0131n ya\u015fad\u0131\u011f\u0131 b\u00f6lgelerin Orta\u00e7a\u011f Arap kaynaklar\u0131nda \u201cZewazan\u201d veya \u201cZuzaniye\u201d \u015feklinde isimlendirilmesi yatmaktad\u0131r. Zewazan\/Zuzaniye isminin ba\u015flang\u0131\u00e7ta bir tamlama olarak kullan\u0131ld\u0131\u011f\u0131; ancak ismin daha sonra \u201cZaza\u201d formuna d\u00f6n\u00fc\u015ferek kendi ba\u015f\u0131na bir isim \u015feklinde t\u00fcm gruba te\u015fmil edilerek kullan\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Bu durum sadece Zazalara ve Zaza ismine mahsus olmay\u0131p di\u011fer K\u00fcrt gruplar\u0131 i\u00e7in de s\u00f6z konudur. Yani K\u00fcrtlerde b\u00f6lge veya yer adlar\u0131yla an\u0131lan bir\u00e7ok a\u015firetin ve toplulu\u011fun mevcut oldu\u011fu tarihi kay\u0131tlarca do\u011frulanmakta ve bu durum g\u00fcn\u00fcm\u00fcz i\u00e7in de ge\u00e7erli olmaktad\u0131r. \u00d6rne\u011fin Soran, Behdinan, Hewraman ve Mukriyan isimleri hem co\u011frafi bir b\u00f6lge ad\u0131 hem de toplumsal K\u00fcrt gruplar\u0131n\u0131n ve dillerinin ad\u0131 olarak s\u00f6ylenmektedir. Pek tabii olarak, bu durumun Zaza ad\u0131 ve Zazalar i\u00e7in de ge\u00e7erli olmas\u0131 makuld\u00fcr.*<\/p>\n

Ro\u015fan Lezg\u00een- zazaki.net<\/strong><\/p>\n

*Bu yaz\u0131, K\u00fcrt Tarihi dergisi, 53. Say\u0131, 4-11 sayfalar\u0131nda yay\u0131nlanm\u0131\u015f.<\/p>\n[1<\/strong><\/b>] Roland G. Kent,\u00a0Old Persian – Grammar Texts Lexicon, American Oriental Society,<\/em>\u00a0New Fiaven, Connecticut, 1950, s. 211.<\/p>\n[2<\/strong><\/b>]\u00a0The Sculptures and Inscription of Darius The Great on The Rock of Behist\u00fbn in Persia – A New Collation of The Persian<\/em>, Susian and Babylonian Texts With English Translations, Etc., 1907, s. 219.<\/p>\n[3<\/strong><\/b>]\u00a0http:\/\/www.yolgosterici.com\/tevrat\/tevrat.htm<\/a>.<\/p>\n[4<\/strong><\/b>] Siwon\u0131c, \u201cOsmanl\u0131 D\u00f6neminde Zaza Kimli\u011fi\u201d,\u00a0\u00c7\u0131me<\/em>, 3. Say\u0131, Almanya 2005, s. 24.<\/p>\n[5<\/strong><\/b>] https:\/\/islamansiklopedisi.org.tr\/kaygusuz-abdal.<\/p>\n[6<\/strong><\/b>] \u0130smail \u00d6zmen,\u00a0Alevi-Bekta\u015fi \u015eiirleri Antolojisi<\/em>, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara 1998, s. 215.<\/p>\n[7<\/strong><\/b>]\u00a0https:\/\/islamansiklopedisi.org.tr\/kaygusuz-abdal<\/a>.<\/p>\n[8<\/strong><\/b>] Divan, Mar., v. 296b; \u0130st. Belediye Ktp. O. Ergin, Bl. nu; 663, r. 225. \/ Akt. Abdurrahman G\u00fczel,\u00a0Kaygusuz Abdal (Al\u00e2addin, Gayb\u00ee),<\/em>\u00a0K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara 1981, s. 213.<\/p>\n[9<\/strong><\/b>] Evliya \u00c7elebi,\u00a0Seyahatname<\/em>, Topkap\u0131 Saray\u0131 K\u00fct\u00fcphanesi Ba\u011fdat Kitapl\u0131\u011f\u0131, 305 n.yazma, 3. Kitap, vrk. 85-b.<\/p>\n[10<\/strong><\/b>] Yakut El-Hamaw\u00ee,\u00a0Mucemu\u2019l-Buldan<\/em>, C. 3, Daru\u2019s-Sadr, Beyrut 1977, s. 415.<\/p>\n[11<\/strong><\/b>] Yunus Emre G\u00f6rd\u00fck, \u201cE\u011fil Emirli\u011fi\u2019nin K\u0131sa Tarih\u00e7esi ve E\u011fil Emirlerine Ait \u015eecere Metninin Terc\u00fcmesi\u201d,\u00a0Osmanl\u0131 Tarihi Ara\u015ft\u0131rma ve Uygulama Merkezi Dergisi (OTAM) Dergisi<\/em>, Say\u0131: 35, Ankara, Bahar 2014, s. 90.<\/p>\n[12<\/strong><\/b>] Boris James,\u00a0Selahaddin ve K\u00fcrdler<\/em>, Frans\u0131zcadan \u00c7eviren: Nazl\u0131 Bilgi\u00e7, \u0130kinci bask\u0131, Avesta Yay\u0131nlar\u0131, \u0130stanbul 2015, s. 19.<\/p>\n[13<\/strong><\/b>] Ro\u015fan Lezg\u00een, \u201cDerheq\u00ea Xas\u00ee \u00fb Eseran\u00ea Ey de\u201d,\u00a0\u015eew\u00e7ila, Kovara Edeb\u00ee Huner\u00ee<\/em>, H\u00fbmare 12, Diyarbekir, Wisar 2014, r. 39.<\/p>\n[14<\/strong><\/b>] Gazi Mustafa Kemal,\u00a0Nutuk,<\/em>\u00a0Kaynak Yay\u0131nlar\u0131, \u0130stanbul 2015, s. 98-99.<\/p>\n[15<\/strong><\/b>] Ziya G\u00f6kalp,\u00a0K\u00fcrt A\u015firetleri \u00dczerine Sosyolojik Tetkikler<\/em>, Sosyal Yay\u0131nlar, \u0130stanbul 1992, s. 27.<\/p>\n","protected":false},"excerpt":{"rendered":"

Giri\u015f K\u00fcrt toplumsal gruplar\u0131ndan biri olan Zazalarla ilgili, \u00f6zellikle \u201cZaza\u201d ad\u0131 dolay\u0131m\u0131nda g\u00fcn\u00fcm\u00fczde bir\u00e7ok iddia \u00f6ne s\u00fcr\u00fclmektedir. \u00d6rne\u011fin, Zaza ad\u0131n\u0131n Behistun kitabesinde, Tevrat\u2019ta, S\u00fcmerlere ait bir tap\u0131na\u011f\u0131n ad\u0131nda, g\u00fcn\u00fcm\u00fczden 800 y\u0131l \u00f6ncesine ait bir \u015fecerede ve 600 y\u0131l \u00f6nce yaz\u0131ld\u0131\u011f\u0131 iddia edilen bir \u015fiirde ge\u00e7ti\u011fine dair \u201ciddialar\u201d s\u00f6z konusudur. Hatta Zaza ad\u0131n\u0131n Sasani \u0130mparatorlu\u011fu\u2019na ad\u0131n\u0131 …<\/p>\n","protected":false},"author":32,"featured_media":23918,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[65],"tags":[6765,5479,4833,4369,117,1616,6766,140,6767,559,2488],"class_list":["post-23917","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-forum","tag-deyza","tag-ekrad","tag-kird","tag-kirdasi","tag-kurtler","tag-manset","tag-xalza","tag-zaza","tag-zaza-partisi","tag-zazaca","tag-zazalar"],"_links":{"self":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/23917","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/users\/32"}],"replies":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=23917"}],"version-history":[{"count":1,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/23917\/revisions"}],"predecessor-version":[{"id":23919,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/posts\/23917\/revisions\/23919"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=\/wp\/v2\/media\/23918"}],"wp:attachment":[{"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=23917"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=23917"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/candname.com\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=23917"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}