Bağımsızlık Öncesi Ve Sonrası Kırgız Toplumunda Din Ve Dinî Kurumlar Üzerine Bir Analiz
An Analysis on Religion and Religious Institutions in Kyrgyz Society Before and After the Independence
Yazar: Kozukulov, Timur
Dergi: Hitit Üniversitesi İlahiyat Fakültesi Dergisi, Vol. 19 No. 1, 2020
Anahtar kelimeler: Sociology of Religion,Kyrgyz Society,Religion,Islamic Organizations,Muftiyat ; Din Sosyolojisi,Kırgız toplumu,Din,İslam Kurumları,Müftülük

Din Sosyolojisi. Bu makalede bağımsızlığını kazandıktan sonra Kırgızistan’datoplumsal-siyasi hayatta önemli rol oynayan ve bunlara yön veren din unsurunu,din sosyolojisi ve siyaset bilimi açısından incelemeye çalışacağız.  İslam’ın Kırgızlar arasında ne zamanyayıldığı ve benimsendiği ile ilgili tarihi kaynaklara dayanarak farklıgörüşlerin bulunduğunu belirtmeliyiz. Günümüzde, Kırgızistan sınırlarıiçerisindeki İslam’ı anlayabilmek için onun tarihteki süreçlerini göz önündebulundurmak şarttır. Kırgızistan’ın Müftiyat kurumu; yani KırgızistanMüslümanları Dini İdaresi’nin (KMDİ) ne zaman ve nasıl ortaya çıktığınıgöstermek için Sovyet Sosyalist Cumhuriyetler Birliği döneminde İslam hakkındabirtakım tespitlerde bulunularak oluşum sürecinin ele alınması gerekmektedir.Kırgızistan’da İslam’ın tarihi sürecini birkaç döneme ayırmak gerekir: OrtaçağdanSSCB’nin kuruluşuna kadarki dönem, Sosyalizm dönemi ve son olarakKırgızistan’ın bağımsızlığını kazandıktan sonraki dönem. Bağımsızlığın ilkyıllarından itibaren Kırgızistan’da dine ve dinî hayata öncesine oranla büyük birserbestlik, bir bakıma kısmi özerklik hürriyeti verilmiştir. Ancak 4 Şubat 2014tarihindeki Devlet Güvenlik Konseyi toplantısında dine verilen bu kısmiözerklik hürriyeti siyasetinin doğru olmadığı sonucuna varılmıştır. O gündenitibaren devlet dinin toplumdaki yapısına ve yaşamına yön verme siyasetiyürüteceği kararını almıştır. Bu çalışmamızda bağımsızlık elde edildiktensonraki süreçte dinî eğilimler ve dine yönelik toplumsal yaptırımlar toplumbilimi ve siyaset bilimi açısından incelenmiştir. Kırgız toplumunun sosyal vesiyasi istikrarı için çalışma süreci ve yaptırımları üzerinde durulmuştur.Makalemizde çeyrek asırlık bir tarihe sahip olan Kırgız devletinin dinkonusundaki uygulamalarını siyaset bilimi, güvenlik ve toplum bilimi açısındanele alıp değerlendirmeye çalışacağız.

Abstract Regarding the sociologyof religion and political science perspectives, this article attempts toexamine the influence of religion on Kyrgyzstan’s social and political lifeafter her independence from the Union of Soviet Socialist Republics (USSR).  This study addresses the following pieces ofinformation before discussing the current circumstances. First, the historicalbackground of how Islam has spread in Kyrgyzstan has different narratives andneeds to be addressed before explaining the role of Islam in today’sKyrgyzstan. Also, to show how and when the Spiritual Administration of Muslimsof Kyrgyzstan (SAMK), which is also called the Muftiyat of Kyrgyzstan, has emerged,it is necessary to examine the USSR era of Islam. In addition, since the firstyears of independence, religion and religious life have been given full freedomin Kyrgyzstan; however, the State Security Council in the meeting of February2014 has decided that the prior religious freedom policy was wrong. In thefollowing period, it was decided that the state would implement politics thatwould lead the religious structure and the religious life of society. In thisstudy, religious tendencies and social sanctions for religion were studied interms of sociology and political science in the post-independence period.Furthermore, the study focused on the work process and sanctions for the socialand political stability of Kyrgyz society. This article also elaborates on thepractices of the Kyrgyz state, which had a quarter-century past, on religionand shows that the practices are unstable and changing based on newcircumstances.  SummaryIslamic elements are important in the daily life of the Kyrgyz people. Someof these are considered as traditions and customs by some people. The Kyrgyzwere worshipping pre-Islamic Tengrism (Theism) and the elements of this faith.According to some researchers, Tengrism did not obstruct Islam, and it did notconflict with Islam, but rather made it easier for the Kyrgyz to embrace Islam.It has been suggested that various traditions are compatible with Islam andthat they are accepted as Islamic. Tengrians keep this question in theiragenda: “When did the Kyrgyz people accept Islam as a religion?” Even thoughthey have just emerged with their current view, they claim that they have comefrom their ancestors. They try to portray Islam and Islamization as adistortion in society, whereas İslam has an ancient history and has become anational value and an integral part of life. The radical people identify Islamand Muslims as being Arab and disseminating this idea in society and portraythe Kyrgyz Muslims as Arabized. Although they consider Kyrgyz and Islam as twodifferent phenomena, it is clear that Kyrgyz people are Muslims from earlytimes. Nobody can deny this fact. However, some events in the society and somepractices are not accepted by some parts of the society in the name ofIslam.  For example, those who considerthe Arab outfit as a symbol of Islam prefer to replace it with traditional ormodern clothing. The clothing of the members of the Tabligh Jamaat, and some ofthe other radical groups, have led to this concern. Some people claim thatthere is no connection between Islam and Kyrgyz using these examples. Duringthe Soviet period, there was no Islam along with the ideology of atheism.Although the understanding and ideas of these two are completely different, theclergy of the old Soviet-era expressed that there were no social problemsduring this period. After Kyrgyzstan gained its independence, atheismcollapsed. But some issues related to Islamic misunderstanding have emerged.Since the early years of sovereignty, there have been many incidents and a newset of facts have emerged. Several ideas have emerged contradicting traditionalunderstandings. These have led to the consolidation of Muslims. In 1993, an independent Muftiyat (Religious Affairs) was established inKyrgyzstan under the name of “the Spiritual Administration of Muslims ofKyrgyzstan” apart from Tashkent. However, this institution remained very weakin religious and social matters, so it did not prevent the spread of differentperceptions among the public. Even, it has led to the spread of some otherperceptions. No innovations were introduced during the establishment of theMuftiyat. Just a branch of the Tashkent-based Muftiyat system during the formerUSSR was established in Kyrgyzstan. After the establishment of the Muftiyat, ithas not been able to create a new system until today. The Muftiyat is a non-governmental organization, but they call themselvesthe religious administration of Muslims in Kyrgyzstan. Communities also acceptit in the same way. So far, Muftiyat is the owner of mosques and madrasahsbuilt within the borders of Kyrgyzstan. But it has no connection with thesocial organization and the state. Since independence, Religious Education hasbeen carried out without a plan and system. Although so many madrasahs wereopened, it was not able to spread traditional Islamic understanding. All themadrasahs are dependent on the Muftiyat. The opening of the madrasahs and thephilosophy of education are generally dependent on the initiative of localreligious people. In other words, if a person is a scholar then this man musthave a madrasah. Even students are going to madrasah according to the name ofthis scholar. After independence, the state gave freedom to religion, yet triedto control it. However, the issue of religion did not play an important role instate policy. Five years after the independence, the State Commission forReligious Affairs was established by the Kyrgyz Government. At least, it isaimed to carry out the religion-related policies through this institution. Thisinstitution was not very strong in its early years. It only served to registerreligious institutions. The reason for the ineffectiveness of this institutionwas the freedom of religious belief and religious institutions, according tothe law adopted in 1991. We can say that the State Commission for ReligiousAffairs and Muftiyat were unable to work together. These kinds of events inKyrgyz society began to expand and spread the different misunderstanding ofIslam, and of course, the state began to worry. Therefore, after 20 years ofIndependence, the state began to pay attention to the religious issues society.The state defines the policy towards religion in the past as wrong and tries tocorrect the situation in order not to fall again and make the same mistakes.The stability and continuous development of society depend on leaders andcommunity engineers. Experts must work in this area. Unfortunately, not well-qualifiedexperts are included in the working group in anycase, we will try to examine the positive and negative aspects of thisfrom the points of view of politics and sociology.