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Zerdüştî Kutsal Metinlerinde Ahiret Tasavvuru*

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البحث /Araştırma Makalesi/Research Article : نوع املقالة /Makale Türü/Article Type • 20.06.2020 : تاريخ القبول /Kabul Tarihi/Date Accepted 19.02.2020 : تاريخ اﻻستﻻم/Geliş Tarihi/Date Received Akyar, Nevfel. Sayar, Süleyman. “Zerdüştî Kutsal Metinlerinde Ahiret Tasavvuru.” Mîzânü’l-Hak: İslami İlimler Dergisi 10 (Haziran : اﻻحالة /Atıf/Cite as 2020): 57-83. Zerdüştî Kutsal Metinlerinde Ahiret Tasavvuru* Öz: Günümüz bulguları açısından değerlendirildiğinde sistematik bir âhiret hayatı sunan en eski materyaller Zerdüştîlik içerisinde bulunmaktadır. Söz konusu âhiret hayatı insanın bu dünyada yaptıkları ile şekillenmekte ve dün- ya hayatı sonrası ödül ve ceza içermektedir. Uhrevi ödül, dönemin yaşayışına uygun olarak, en güzel yiyecekler ve zevkler ile bezenmiştir. Ceza ise bunun aksine türlü işkence ve eziyetlere maruz kalma olarak tasavvur edilmiştir. Zer- düştîliğin en eski kutsal metinlerindeki îmalara dayanarak daha sonraki dinî metinler içerisinde geliştirilen Zerdüştî düalizmi de âhiret inancına ve dokt- rinlerine yön vermektedir. Zerdüştî kutsal metinleri daha önceki inançlarda görülmeyen bir husus olarak cismanî bir haşir, cennet ve cehennem tahayyül etmiştir. Araştırmamızın amacı, milattan önce iki binli yıllara uzanan Zerdüştî âhiret inancının sistematik yapısını kendi materyallerini temel alarak gözler önüne sermektir. Burada, günümüze ulaşan en eski yazılı kaynakların yanı sıra kutsal olarak değerlendirilebilecek en son kaynaklar da dikkate alınmakta; bu kaynaklardaki âhiret inancına dayalı hususlar konu bazlı tasnif edilerek karşı- laştırmalı bir şekilde aktarılmakta ve değerlendirilmektedir. Nevfel Anahtar Kelimeler: Zerdüştîlik, Âhiret, Yargılama, Şarkı Evi, Yalan Evi. AKYAR Afterlife Thought in Zoroastrian Sacred Text Süleyman Abstract: In terms of today’s findings, the oldest materials presenting a SAYAR systematic afterlife exist in Zoroastrianism. The afterlife is shaped by what people do in this world and it includes reward and punishment post world life. Ethereal award is decorated with the most beautiful food and tastes in accordance with the life of the period. On the contrary, the punishment was conceived as being exposed to all kinds of torture and torment. Zoroastrian dualism, which was developed in later religious texts based on the implication of the oldest sacred texts of Zoroastrianism, gives direction to the beliefs and doctrines of the Hereafter. The Zoroastrian sacred texts envisioned a material hashr, heaven and hell as a matter not seen in previous beliefs. The purpose of our study is to reveal the systematic structure of the belief in the Zoroastrian hereafter, which dates back to the two thousand years before Christ, based on its own materials. In our research, besides the oldest written sources that have survived to date, the latest sources that can be evaluated as sacred are taken into consideration, and matters based on the belief in the hereafter in these sources are classified in a comparative way. Keywords: Zoroastrianism, Hereafter, Judgment, House of Song, House of Falsehood. * Bu makale Dr. Öğr. Üyesi Süleyman SAYAR’ın danışmanlığında hazırlanmış “Zerdüştîlikte Ahiret İnancı ve Cenaze Törenleri” (U. Ü. Sosyal Bilimler Enstitüsü, Bursa 2018) başlıklı yüksek lisans tezinden üretilmiştir. ** Doktora Öğrencisi, Uludağ Üniversitesi, Sosyal Bilimler Enstitüsü. E-Posta: [email protected] - ORCID ID: https://orcid.org/0000-0002-2712-7576 *** Dr. Öğr. Üyesi, Uludağ Üniversitesi, İlahiyat Fakültesi, Felsefe ve Din Bilimleri Bölümü, Dinler Tarihi Anabilim Dalı. E-Posta: [email protected] - ORCID ID: https://orcid.org/0000-0003-1051-6724 Giriş Yahudilik, Hristiyanlık ve İslam’ın karakteristik bir özelliği olan âhiret inancı Zer- düştîliğin de olmazsa olmaz unsurlarındandır. Bu dinlerin yayıldığı bölgenin çok uzağında olmasa da gözlerden uzak kalmış olması, muhtemelen Zerdüştîliğin söz konusu inancının XVIII. yüzyıla kadar göz ardı edilmesine yol açmıştır. Günü- müzde özgür irade, ilahî yargı, ilahî adalet, kıyamet, haşir, cennet ve cehennem gibi inanç unsurları ve hatırlarda kalıcı cenaze merasim ve uygulamaları ile dik- kat çeken Zerdüştîlik, Gatalar’da1 da bahsi geçen modern âhiret tasavvuru ile çağdaşı inançların önünde yer almaktadır. Çalışmamızda en eski yazılı kaynak olarak ele alınabilecek olan Zerdüştîliğin kutsal kitabı Avesta,2 hepsi bir anda derlenmiş bir kitap değildir. Aksine; sözlü olarak gelen bölümlerin zamanla yazıya geçirilerek farklı zamanlarda birbirlerine eklendiği araştırmacılar tarafından değerlendirilmektedir.3 Avesta’yı Gatalar ve Genç Avesta4 olarak iki kısma ayırmak mümkündür.5 Genç Avesta olarak ifade edilen (Gatalar dışındaki) bölümler: Yesna, Yeşt, Vendidad, Vispered ve Khorde Avesta’dan oluşmaktadır.6 1 Avesta’nın Yesna bölümündeki 238 kıtalık 17 ilahiden (Yesna 27.13, 28-34, 43-51, 53) oluşan ve diğer Avesta metinlerinden fonetik olarak ayrışan pasajlar, Gatalar olarak isimlendirilmek- tedir. Kısa fakat karmaşık ve muğlak cümlelerden oluşan bu kısımlar “Gatik” olarak tabir edilen, Hindu kutsal kitabı Vedalar’a (Vedik metinlere) fonetik akrabalığı dilbilimciler tarafından ka- bul edilmiş bir dil kullanmakta ve M.Ö. 2000 - 1000 yılları arasına tarihlendirilmektedir. Keli- me çeşitliliği açısından kırsal (pastoral) bir tarza sahip olan bu metinler Zerdüşt’e ya da yakın müritlerine dayandırılmaktadır. Bkz. Martin Haugh, The Sacred Language, Writings and Religion of the Parsis, ed. E. W. West, 2nd Edition, (London: Trübner & Co., Ludgate Hill., 1878), 170-74; James Hope Moulton, Early Religious Poetry of Persia (Cambridge: Cambridge Universty Press, 1911), 9; Mehmet Alıcı, Kadim İran’da Din: Monoteizmden Düalizme Mecûsî Tanrı Anlayışı, 1. Bas- kı, (İstanbul: Ayışığı Kitapları, 2012), 17-19; Haşim Rezi, Zerdüşt Hayat Zaman Mekân, çev. Erkan Çardakçı (İstanbul: Avesta Yayınları, 2014), 15-16; Mary Boyce, Textual Sources for the Study of Zoroastrianism (Chicago: The University of Chicago Press, 1990), 1; Almut Hintze, “Zarathustra’s Time and Homeland: Linguistic Perspectives,” The Wiley Blackwell Companion to Zoroastrianism içinde, ed. Michael Stausberg vd. (Chichester: John Wiley & Sons, Ltd., 2015), 32. 2 Avesta’nın “Upastakava” kelimesinden türediği düşünülmekle beraber kelime, Pehlevî dilinde Abestak/Apastak Farsçada ise “Avista” olarak geçmektedir. Bkz. Alıcı, Kadim İran’da Din, 89. 3 Maneckji Nusservanji Dhalla, Zoroastrian Theology From The Earliest Times to the Present Day (New York, 1914), 77-78, 119-120. 4 James Darmesteter, çev., “The Zend-Avesta Part I The Vendidad,” The Sacret Books Of the East içinde, c. 4, (Oxford: Clarendon Press, 1880), 1-237; James Darmesteter, çev., “The Zend-Avesta Part II,” The Sacred Books of the East içinde, c. 23, (Oxford: Clarendon Press, 1882), 1-381; L. H. Mills, çev., “The Zend-Avesta Part III,” The Sacred Books of the East içinde, c. 31, (Oxford: Claren- don Press, 1887), 1-400. 5 Boyce, Textual Sources, 1. 6 Boyce, 2-4; Alıcı, Kadim İran’da Din, 92-93. 58 Nevfel AKYAR, Süleyman SAYAR Zerdüştî Kutsal Metinlerinde Ahiret Tasavvuru Avesta haricinde M.S. VI.-X. yüzyıllar arasında Pehlevî dilinde kaleme alınmış olan Dinkerd, Bundehişn, Dadistan-ı Dînî, Saddar Bundehesh, Ardâvirâfnâme, Minug-i Khıred, Wizîdagîhâ-i Zâdspram, Pehlevî Rivâyât ve Şayes na Şayest gibi eserler çalışmamızın diğer kaynaklarını oluşturmaktadır.7 Ayrıca kralların ve devlet adamlarının yazdırdığı kitabeler de yararlanılacak kaynaklarımız arasın dadır. Zerdüştîliğin en eski metinleri olan Gatalar’ın, ölüm sonrası ödül ve ceza kav- ramlarını ilk defa tam manâsıyla ifade eden yazılı metinler olduğu düşünülmek- tedir.8 Söz konusu âhiret inancı Aryanlara has bazı yaratılış teorileri ile birlikte anlamlı hale gelmektedir.9 Eliade, eski dine ait kavramları Zerdüşt’ün yargı, ceza ve mükâfat gibi unsular ekleyerek zenginleştirdiğini iddia etmektedir.10 Kendine has düalist teolojiye11 sahip olan Zerdüştîlik, insanlara kozmik dünyanın sonun- da iyi olan tarafın galip geleceği inancını aşılamakta ve ilahî mahkeme, ödül ve ceza gibi kavramları eskatolojisinde önemli bir yere oturtmaktadır.12 Zerdüştîler dünyada doğru işler yapan kişilerin ruhlarının âhirette ödüllendirile- ceğine, kötü işler yapanların ruhlarının ise cezalandırılacağına inanmaktadırlar. Neticede iyilik zafer kazanacak kötülük ise yok edilecektir.13 Bu nedenle iman ve amel Zerdüştîliğin kurtuluş doktrininde önemli iki unsuru oluşturmaktadır. Doğru ile yanlışı kişinin kendi seçimine veren özgür irade inancı, Zerdüştî ahlak sisteminin temelini oluşturmakta ve iman ile amel arasında sıkı bir bağlantı kur- 7 Tahsin Yazıcı ve Mürsel Öztürk, “İran,” TDV İslâm Ansiklopedisi içinde (Ankara: Diyanet Vakfı, 2000), 414; Boyce, Textual Sources, 4-5. 8 Gerald Messadie, Şeytanın Genel Tarihi, çev. Işık Ergüden (İstanbul: Kabalcı Yayınevi, 1998), 130; Shaul Shaked, “Eschatology i. In Zoroastrianism and Zoroastrian Influence,”Encyclopædia Irani- ca içinde (New York: Eisenbrauns Inc., 1998), 565-69. 9 Shaked, “Eschatology i. In Zoroastrianism and Zoroastrian Influence,” 565-69. 10 Mircea Eliade, Dinsel İnançlar ve Düşünceler Tarihi, çev. Ali Berktay, c. 1, (İstanbul: Kabalcı Yayıne- vi, 2003), 384. 11 İlahi metinlerde ikiz olarak tanımlanan tanrısal karşıt iki gücün ezelî mücadelesinden oluşan dünya merkezli evren fikri, Zerdüştîliğin kozmogoni ve eskatoloji doktrinlerini oluşturan temel inanç akîdeleridir. Zerdüşt’ün Gatalar’ında tam anlamıyla yer almamasına rağmen söz konusu düalist teoloji Zerdüştîliğin günümüzdeki bütün inanç ve uygulamalarında iyice yer ettiği gibi âhiret inancına da önemli etkileri
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    With Best Compliments From The Incorportated Trustees Of the Zoroastrian Charity Funds of Hong Kong, Canton & Macao FEZANAJOURNAL www.fezana.org Vol 33 No 1 Spring / Bahar 1388 AY 3757 Z PUBLICATION OF THE FEDERATION OF ZOROASTRIAN ASSOCIATIONS OF NORTH AMERICA - CONTENT- Editor in Chief Dolly Dastoor, editor(@)fezana.org 02 Editorial Dolly Graphic & Layout Shahrokh Khanizadeh, www.khanizadeh.info Dastoor Technical Assistant Coomie Gazdar 03 Message from the Consultant Editor Lylah M. Alphonse, lmalphonse(@)gmail.com President Language Editor Douglas Lange ; Deenaz Coachbuilder 04 FEZANA update Cover Design Feroza Fitch, ffitch(@)lexicongraphics.com 15 FEZANA Publications Chair Behram Pastakia, bpastakia(@)aol.com Mobed Marketing Manager Nawaz Merchant, [email protected] Columnists Shazneen Rabadi Gandhi, rabadis(@)gmail.com Teenaz Javat, teenazjavat(@)hotmail.com MahrukhMotafram, mahrukhm83(@)gmail.com Copy Editors Vahishta Canteenwalla Yasmin Pavri Nazneen Khumbatta 40 FEZANA Scholarship Subscription Managers Arnavaz Sethna, ahsethna(@)yahoo.com Kershaw Khumbatta, Arnavaz Sethna(@)yahoo.com 54 In the News Fravadin – Ardibehesht – Khordad 1388 AY (Fasli) Avan - Adar – Dae 1388 AY (Shenshai) Adar- Dae- Behman 1388 AY (Kadimi) 70 Personal Profile Cover design: Feroza Fitch of Lexicongraphics 72 Milestones See page 61 for names of the three young Ervads 74 Obituary 75 Books and Arts 77 List of Associations Opinions expressed in the FEZANA Journal do not necessarily reflect the views of FEZANA or members of the editorial board. All submissions to the FEZANA JOURNAL become the property of the publication and may be reproduced in any form. Published at Regal Press, Mississauga, Ontario, Canada SPECIAL ISSUE THE BHANDARA ATASH FEZANA Journal Vol 33, No 1 ISSN 1068-2376 KADEH (USPS 021-495) published quarterly by FEZANA 8615 Meadowbrook Dr., Burr JOINT PUBLICATION Ridge, IL 60527.
  • Denkard VI and Status of Sassanid Kings

    Denkard VI and Status of Sassanid Kings

    J. Basic. Appl. Sci. Res., 3(1)1124-1132, 2013 ISSN 2090-4304 Journal of Basic and Applied © 2013, TextRoad Publication Scientific Research www.textroad.com Denkard VI and Status of Sassanid Kings Mehrangiz Kiani Haft Lang PhD candidate in the field of Ancient Culture Languages at the Science and Research Branch of Islamic Azad University .Tehran, Iran ABSTRACT The sixth book of denkard contains a lot of advices that promise people future prosperity with justifying good and evil. Although, none of the Sassanid kings are explicitly addressed in the book, some sayings imply to the circumstances of sassanian dynasty in different periods. Advices in denkard VI are mainly quoted by early sages (Poryōtkēšān) and some topics raised in advices are considered as a guide for people and rulers in material and spiritual life. In this article it will be tried to present a detailed discussion on religion, consultation, wisdom, moderation, heresy, dervishes and contentment in sassanid period based on denkard VI. KEYWORDS: people, religion, world, good, evil. INTRODUCTION Advices in denkard VI mostly quoted worldview and beliefs of ancient sages for improvement of society. In fact, they expressed their ideas and experiences in form of advice for guidance or warning of people. What kings said upon their accession to the throne, or on departing the material world could also be regarded as advice. Some rulers tended to record their opinions even on their personal accessories in order to dominate their will over people. Xšaθra Vaīrya signifies a favorable reign that is based on the God’s will, heeds the poor and overcomes the evil.
  • Book of Arda Viraf

    Book of Arda Viraf

    Book of Arda Viraf The Book of Arda Viraf is a Zoroastrian religious text Viraf meets Ahura Mazda who shows him the souls of of Sassanid era in Middle Persian language that contains the blessed (ahlav). Each person is described living an about 8,800 words.[1] It describes the dream-journey of idealised version of the life he or she lived on earth, as a devout Zoroastrian (the 'Viraf' of the story) through a warrior, agriculturalist, shepherd or other profession.[5] the next world. The text assumed its definitive form With his guides he then descends into hell to be shown the in the 9th-10th centuries C.E., after a long series of sufferings of the wicked. Having completed his visionary emendations.[2] journey Viraf is told by Ahura Mazda that the Zoroastrian faith is the only proper and true way of life and that it should be preserved in both prosperity and adversity.[5] 1 Title The title of the book is read as either Arda Viraf Na- 4 Quotes from the Text mag or Arda Viraz Namag. Due to the ambiguity inher- ent to Pahlavi script, 'Viraf' (the name of the protagonist) • They say that, once upon a time, the pious Zartosht may also be transliterated as 'Wiraf', 'Wiraz' or 'Viraz'.[3] made the religion, which he had received, current in The 'Arda' of the name (cf. Asha; cognate with Skt. r̥ta) the world; and till the completion of 300 years, the is an epithet of Viraf and is approximately translatable religion was in purity, and men were without doubts.
  • The Meter and the Literary Language of Gūrānī Poetry

    The Meter and the Literary Language of Gūrānī Poetry

    The Meter and the Literary Language of Gūrānī Poetry Dissertation zur Erlangung des Grades der Doktorin der Philosophie an der Fakultät für Geisteswissenschaften der Universität Hamburg Asien-Afrika-Institut vorgelegt von Parvin Mahmoudveysi Hamburg 2016 1. Gutachter: Herr Professor Dr. Ludwig Paul 2. Gutachter: Herr Professor Dr. Philip G. Kreyenbroek Datum der Disputation: 04 März 2016 To my best friends: Kobra, Rebin, Denise and Nick Acknowledgements As the author of this thesis, I wish to acknowledge the support of many friends who helped me in this work. First of all, I would like to honor my colleague, Carsten Bettermann, who sadly forever left us at a young age. I was lucky to have many interesting discussions with him about the form of Old and Middle Iranian versification. Furthermore I had the good fortune to participate in his courses on Avestan and Middle Persian. He even kindly arranged a course for versification in Avestan. He greatly supported me as I prepared the section in this dissertation on Old Iranian languages. The death of this unbelievably talented person was a great loss for all the colleagues and students in the Asien-Afrika-Institut at the University of Hamburg. I would like to thank my professors Ludwig Paul, Philip Kreyenbroek, and Omid Tabibzadeh, who during the course of my studies have always supported me. I owe a debt of gratitude to two kind friends, Peter Keil and his wife Marie-Luise Keil, for their support. Peter Keil very kindly translated for me ten articles from French into German (Jean Kellens 2006; Jerzy Kuryłowicz 1952 and 1972; Gilbert Lazard 1984, 1985, and 1990; Antonie Meillet 1900 and 1925; Eric Pirart 2004; Hermann Trödel 1874).