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T\u00fcrkiye, G\u00fcney Azerbaycan\u2019\u0131 yeni yeni ke\u015ffetmeye ba\u015flam\u0131\u015f; burnunun ucunda, s\u0131n\u0131r\u0131n o taraf\u0131nda Azerbaycan ad\u0131nda kadim bir T\u00fcrk yurdunun varl\u0131\u011f\u0131n\u0131 idrak etmeye yeltenmi\u015ftir. Televizyon kanallar\u0131, Traktor <\/em> futbol tak\u0131m\u0131 haberiyle kom\u015fu \u0130ran\u2019da en az 30-35 milyonluk bir T\u00fcrkl\u00fc\u011f\u00fcn varl\u0131\u011f\u0131n\u0131 hayretler i\u00e7inde anlatm\u0131\u015f bulunmaktad\u0131r. Hatta eski ba\u015fbakanlardan birisi Tahran\u2019\u0131n, \u0130stanbul\u2019dan sonra T\u00fcrk n\u00fcfusunun ya\u015fad\u0131\u011f\u0131 en kalabal\u0131k \u015fehir oldu\u011funu ifade etti\u011finde bile bu \u00f6nemli hadise, vatanda\u015flar \u00fczerinde beklenen etkiyi yaratamad\u0131. Buna ra\u011fmen T\u00fcrk toplumunun co\u011fraf\u00ee-mill\u00ee bilgisinin son y\u0131llardaki s\u00f6z konusu geli\u015fmesi elbette ki sevindiricidir.<\/p>\n Yaz\u0131m\u0131z\u0131n sitemle kar\u0131\u015f\u0131k bu giri\u015finden sonra \u00e7ok ilgin\u00e7 bir durumu daha dile getirmekte fayda g\u00f6r\u00fcyoruz: \u0130ran\u2019da a\u00e7\u0131k-sa\u00e7\u0131k T\u00fcrk d\u00fc\u015fmanl\u0131\u011f\u0131 oldu\u011fu halde, T\u00fcrkiye\u2019de \u0130ran hayranl\u0131\u011f\u0131 s\u00fcr\u00fcp gitmektedir. Bu hayranl\u0131\u011f\u0131n etkisiyle T\u00fcrkiye\u2019de solcular, \u0130ran solcular\u0131n\u0131n bir\u00e7ok eserine sahip \u00e7\u0131karak \u00e7evirmi\u015f ve T\u00fcrkiye\u2019de yay\u0131mlamay\u0131 ba\u015farm\u0131\u015flard\u0131r. Ayn\u0131 \u015fekilde dinciler de \u00f6yle. \u00d6rne\u011fin, Ali \u015eeriati\u2019nin t\u00fcm kitaplar\u0131, T\u00fcrk d\u00fc\u015fmanl\u0131\u011f\u0131 fikirleri \u00e7eviriden \u00e7\u0131kar\u0131larak yay\u0131nlanm\u0131\u015ft\u0131r. Amma ve lakin \u0130ran\u2019daki T\u00fcrk milliyet\u00e7ileri T\u00fcrkiye\u2019de pek tan\u0131nmazlar.<\/p>\n \u0130ran\u2019da, T\u00fcrk\u2019\u00fcn varl\u0131\u011f\u0131n\u0131 yok sayan, a\u015fa\u011f\u0131layan Pan-\u0130ranizme ve Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131na kar\u015f\u0131 devaml\u0131 ve kararl\u0131 \u015fekilde m\u00fccadele eden b\u00fcy\u00fck \u015fahsiyetler aras\u0131nda Tebrizli Ali\u2019nin (1929-1998) \u00f6zel bir yeri vard\u0131r. \u00dcnl\u00fc ve etkin d\u00fc\u015f\u00fcn\u00fcr, \u00f6rnek eylem adam\u0131 olan Tebrizli Ali, G\u00fcney Azerbaycan\u2019da mill\u00ee direni\u015f hareketinin sembol isimlerinden biridir. Onun \u00f6zellikle Edebiyat ve Milliyet<\/em> kitab\u0131, \u0131rk\u00e7\u0131 su\u00e7lamalara G\u00fcney Azerbaycan T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn ilk genelleyici cevab\u0131d\u0131r. \u0130lk giri\u015fim olmas\u0131na ra\u011fmen, bu kitap bug\u00fcn de G\u00fcney Azerbaycan\u2019da T\u00fcrk milliyet\u00e7ili\u011finin muhte\u015fem an\u0131t\u0131 say\u0131lmaktad\u0131r.<\/p>\n Tebrizli Ali 25 Haziran 1929\u2019da Tebriz\u2019in M\u00fcneccim Mahallesinde do\u011fmu\u015ftur. \u0130lk ve ortaokulu Tebriz\u2019de bitirmi\u015ftir. Mill\u00ee H\u00fck\u00fcmet d\u00f6neminde (1945-46) ona, ana dilinde e\u011fitim g\u00f6rmek nasip olmu\u015ftu. On be\u015f ya\u015f\u0131nda ailesiyle birlikte Tahran\u2019a ta\u015f\u0131nan Tebrizli Ali, burada gurbet\u00e7ilik duygular\u0131yla kitaplara sar\u0131lm\u0131\u015f; b\u00fcy\u00fck heves ve gayretle kendisini okumaya vermi\u015ftir. Ana diline b\u00fcy\u00fck ilgi ve ba\u011fl\u0131l\u0131\u011f\u0131 giderek artm\u0131\u015ft\u0131r. O, ana dili sevdas\u0131yla edebiyat hayat\u0131na girmi\u015f, yazmaya ba\u015flam\u0131\u015f, \u00f6nce \u015fiirleriyle tan\u0131nm\u0131\u015ft\u0131. K\u0131sa s\u00fcre sonra okurlar, Ali Tebrizi\u2019nin Gazelleri<\/em> \u015fiir kitab\u0131yla bulu\u015fmu\u015flard\u0131.<\/p>\n Gen\u00e7 ya\u015f\u0131nda \u00e7e\u015fitli i\u015fler yapmak zorunda kalan Tebrizli Ali, sonunda Atropat<\/em> yay\u0131nevini kurmu\u015ftur. \u015eah h\u00fck\u00fcmetinin a\u011f\u0131r bask\u0131lar\u0131 ve engellerine ra\u011fmen T\u00fcrk folklor \u00f6rneklerini toplamaya ba\u015flam\u0131\u015ft\u0131. Halk aras\u0131nda a\u011f\u0131zdan a\u011f\u0131za dola\u015fan materyalleri yaz\u0131ya d\u00f6kerek Asl\u0131 ve Kerem<\/em> destan\u0131n\u0131 kitap halinde yay\u0131nlam\u0131\u015ft\u0131. Ard\u0131ndan \u015eah \u0130smail\u2019in hayat\u0131 ve \u015fiirleriyle ilgili olarak ara\u015ft\u0131rma yapm\u0131\u015f ve iki cilt halinde \u015eah \u0130smail<\/em> adl\u0131 kitab\u0131 bas\u0131lm\u0131\u015ft\u0131r.<\/p>\n 1955\u2019ten sonra Tebrizli Ali, Hasan Mecidzade Savalan\u2019la birlikte \u00e7al\u0131\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Onunla beraber \u00e7al\u0131\u015fmalar\u0131 sonucunda, d\u00f6rt y\u0131l sonra Alia\u011fa Vahit\u2019in K\u00fclliyat\u0131<\/em> adl\u0131 kitap yay\u0131nlanm\u0131\u015ft\u0131r. Bu eseri, iki cilt halinde Azerbaycan T\u00fcrk\u00fcleri ve Manileri<\/em> adl\u0131 eser takip etmi\u015f, ard\u0131ndan K\u00f6ro\u011flu Destan\u0131<\/em> bas\u0131lm\u0131\u015ft\u0131r. Tebrizli Ali, Savalan\u2019la birlikte daha sonra Azerbaycan Klasik Edebiyat\u0131ndan \u015eiir Mecmualar\u0131, Fuzuli Divan\u0131, Salman M\u00fcmtaz\u2019\u0131n \u015eiirleri, Azerbaycan T\u00fcrk\u00e7esi<\/em> kitaplar\u0131n\u0131, ayr\u0131ca Aziz Nesin\u2019den birka\u00e7 \u00f6yk\u00fc ve ba\u015fka birka\u00e7 eseri ne\u015fretmi\u015fti.<\/p>\n Tebrizli Ali, ara\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131 ve yay\u0131mc\u0131l\u0131kla birlikte belirli aral\u0131klarla edebi dernekler ad\u0131 alt\u0131nda mill\u00ee sorunlar\u0131n g\u00f6r\u00fc\u015f\u00fcld\u00fc\u011f\u00fc ve mill\u00ee davayla ilgili \u00e7al\u0131\u015fmalar yapan derneklerin kurulmas\u0131na \u00f6nc\u00fcl\u00fck etmi\u015ftir. Bu y\u00fczden Pehlevi rejiminin zindanlar\u0131nda da hapis yatm\u0131\u015ft\u0131r. 1957-64 y\u0131llar\u0131nda organize etti\u011fi k\u0131sa \u00f6m\u00fcrl\u00fc edebi derneklere Etimad, \u015eerieti-Eheri, Hasano\u011flu, Hemin \u015eahid, Receb \u0130brahimi, Salamulla Cavid, N. Fethi, A. Azeri vb. kat\u0131lm\u0131\u015flard\u0131r.<\/p>\n Tebrizli Ali, G\u00fcney Azerbaycan T\u00fcrkleri i\u00e7in yapt\u0131\u011f\u0131 yay\u0131nc\u0131l\u0131k-dernek\u00e7ilik hizmetlerinin yan\u0131 s\u0131ra hem cesur bir \u015fair hem de yetenekli ve gayretli bir ara\u015ft\u0131rmac\u0131 olarak tan\u0131nm\u0131\u015ft\u0131r.<\/p>\n Tebrizli Ali, tarih ve siyasetle ilgili eserlerinde oldu\u011fu gibi, edebi yap\u0131tlar\u0131nda ve \u00f6zellikle de \u015fiirlerinde T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc savunmu\u015ftur. O, T\u00fcrkl\u00fc\u011f\u00fcn hakk\u0131n\u0131 savunmay\u0131 kendisi i\u00e7in g\u00f6rev bilmi\u015ftir. T\u00fcrkiye T\u00fcrklerine adad\u0131\u011f\u0131 T\u00fcrkiye Milleti<\/em> \u015fiiri, derin bir sevgiyle yaz\u0131lm\u0131\u015ft\u0131r. \u015eiirde, Mustafa Kemal Atat\u00fcrk an\u0131lm\u0131\u015f, hizmetleri kaydedilmi\u015ftir: \u015eair soy ve k\u00f6k itibariyle \u00e7ok az fark ta\u015f\u0131yan ayn\u0131 dile, k\u00fclt\u00fcre sahip iki karde\u015f halk\u0131 birli\u011fe \u00e7a\u011f\u0131r\u0131yordu:<\/p>\n Kalbimiz birdir, birdir s\u00f6z\u00fcm\u00fcz, Tebrizli Ali\u2019nin, o d\u00f6nemde Kuzey Azerbaycan\u2019da bir\u00e7ok insan\u0131n bilmedi\u011fi, gizlenen hadiselerden bahsetmesi \u00f6zelikle dikkat \u00e7ekmektedir. O, Eyl\u00fcl 1918\u2019de Bak\u00fc\u2019n\u00fcn kurtulu\u015funu, ayr\u0131ca kahraman Kafkas \u0130slam Ordusu\u2019nun Bak\u00fc\u2019y\u00fc Bol\u015fevik ve Ta\u015fnaklar\u2019dan kurtarmas\u0131n\u0131 hat\u0131rlat\u0131yor:<\/p>\n Selam\u0131 yollayan de\u011fil sadece Tebriz\u00ee, T\u00fcrk\u00e7\u00fc \u015fair, Erdebil<\/em> \u015fiirinde ayn\u0131 soy ve k\u00f6kten gelen, baz\u0131 farkl\u0131l\u0131klara ra\u011fmen ortak dile ve ortak an\u0131tlara, ayn\u0131 manevi mirasa sahip olan T\u00fcrk halklar\u0131n\u0131 birlik ve beraberli\u011fe \u00e7a\u011f\u0131r\u0131yor:<\/p>\n Bir olsa T\u00fcrkiye ve d\u00fcnyada var olan T\u00fcrkler, Tebrizli Ali, bask\u0131 ve takiplere bakmaks\u0131z\u0131n eserlerini sadece ana dilinde yazan G\u00fcney Azerbaycan\u2019\u0131n mill\u00ee \u015fairi Sehend\u2019in \u00f6l\u00fcm\u00fcnden dolay\u0131 derinden sars\u0131lm\u0131\u015f ve Sehend \u0130\u00e7in<\/em> \u015fiirini ona adam\u0131\u015ft\u0131.<\/p>\n \u00d6mr\u00fc boyu kendi dilini Sehend g\u00f6rd\u00fc esir, Tebrizli Ali\u2019nin vatansever \u015fair olmas\u0131n\u0131n yan\u0131nda en \u00f6nemli \u00f6zelli\u011fi; G\u00fcney Azerbaycan\u2019da mill\u00ee ideolojinin \u00f6nc\u00fclerinden ve mili hareketin liderlerinden biri olmas\u0131d\u0131r. Bu ba\u011flamda onu G\u00fcney Azerbaycan\u2019da T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn kurucusu olarak tan\u0131tan, Edebiyat ve Milliyet <\/em>kitab\u0131d\u0131r.<\/p>\n Edebiyat ve Milliyet<\/em> kitab\u0131n\u0131n i\u00e7eri\u011fine bak\u0131ld\u0131\u011f\u0131nda, yazar\u0131n ba\u015fl\u0131ca hedefinin, Fars \u015fovenizmi ve Arilerin \u00fcst\u00fcnl\u00fc\u011f\u00fcne dayand\u0131r\u0131lan \u0131rk\u00e7\u0131 teoriyi akademik d\u00fczeyde, tarafs\u0131z \u015fekilde bilimsel ele\u015ftiri ve tahlile tabi tutmak olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Tebrizli Ali \u00f6ncelikle millet\u00e7iydi, halk\u0131n\u0131n tan\u0131nm\u0131\u015f \u015fairi ve halk\u0131na yap\u0131lan haks\u0131zl\u0131k kar\u015f\u0131s\u0131nda susmayan bir m\u00fccahitti. Dolay\u0131s\u0131yla da kitab\u0131n baz\u0131 k\u0131s\u0131mlar\u0131nda anlat\u0131lanlar, onun duygu ve d\u00fc\u015f\u00fcncelerinin \u00f6n planda oldu\u011funun i\u015faretidir. Yazar d\u00fc\u015f\u00fcnce ve g\u00f6r\u00fc\u015flerini ispatlamak i\u00e7in yeterince kan\u0131t ortaya koymay\u0131 gerekli g\u00f6rmemi\u015ftir. Eksik ve noksanlar\u0131yla, olumlu ve olumsuz yanlar\u0131yla birlikte bu kitap, 1960-70\u2019li y\u0131llarda kendini idrak edip mill\u00ee bilin\u00e7 edinmek isteyen T\u00fcrkl\u00fc\u011f\u00fcn, yard\u0131m \u00e7\u0131\u011fl\u0131\u011f\u0131 olmas\u0131 a\u00e7\u0131s\u0131ndan emsalsiz kaynakt\u0131r.<\/p>\n Yazar, kitab\u0131n ba\u015f\u0131nda as\u0131l amac\u0131n\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131r. \u0130ran tarihinde eski\u00e7a\u011flardan beri daima \u00f6nemli rol oynayan soyda\u015flar\u0131n\u0131n sa\u011f veya sol ideolojilere a\u015f\u0131r\u0131 ba\u011flanmalar\u0131na (\u2018sola vurgun, sa\u011fa meftun\u2019<\/em> olmalar\u0131na) ve \u00f6z\u00fcn\u00fc unutmalar\u0131na hayret eden yazar, mill\u00ee sorunlar\u0131n ara\u015ft\u0131r\u0131lmas\u0131 ve ortaya konulmas\u0131n\u0131 mill\u00ee g\u00f6rev olarak g\u00f6rmektedir. Tebrizli Ali, Fars \u015fovenlerden daha \u00e7ok beyni y\u0131kanm\u0131\u015f ve kimli\u011fini kaybetmi\u015f T\u00fcrklere \u00f6fkelidir: \u201cY\u00fcz y\u0131llar boyunca milyonlarca koyun gibi do\u011fup, koyun gibi yiyip ve koyun gibi k\u0131\u011f\u0131lay\u0131p ard\u0131ndan koyun gibi \u00f6l\u00fcp gidenlerimiz ve onlar\u0131n yerini tutanlar\u0131m\u0131z, her i\u015fe bir bahane bulup her oyuna burun sokup, tarih ve co\u011frafya okuyup, yaz\u0131p, yabanc\u0131 diller \u00f6\u011frenip, \u00f6\u011fretip, h\u00e2kim ve mahk\u00fbm olup, zengin ve fakir olup, d\u00fcnya milletlerini ve dillerini tan\u0131y\u0131p, her t\u00fcrl\u00fc boyaya bula\u015fm\u0131\u015flard\u0131r, ancak kendisinin ve milletinin kimmi\u015f ve kimdir ve kim olaca\u011f\u0131n\u0131 bilmemi\u015flerdir ve hala da bilmek istemiyorlar\u201d.<\/p>\n Mill\u00ee bilin\u00e7 s\u00fcrecinin ilk a\u015famas\u0131, \u2018Kimmi\u015f ve kimdir?\u2019 sorular\u0131na cevaptan ge\u00e7ti\u011fi i\u00e7in, yazar \u00f6nce tarihi ge\u00e7mi\u015fin ba\u015fl\u0131ca konular\u0131 \u00fczerinde durmu\u015ftur. Tebrizli Ali ve kendisini arayan her bir Azerbaycan T\u00fcrk\u00fc i\u00e7in \u201cMillet olarak nerede hata yapt\u0131k ki bu g\u00fcnlere kald\u0131k?<\/em>\u201d sorusuna cevap bulmak, yazara g\u00f6re, fevkalade \u00f6nemli meseledir.<\/p>\n Bu soruya cevap vermek i\u00e7in Tebrizli Ali, tarihi ge\u00e7mi\u015fin belirli ger\u00e7eklerini hat\u0131rlat\u0131yor. \u0130slam \u00f6ncesi d\u00f6nemde Fars edebiyat\u0131n\u0131n sadece birka\u00e7 eserden ibaret oldu\u011funu kaydediyor: \u201c\u0130slam \u00f6ncesinde Acemlerin [Perslerin] hi\u00e7bir edebi, manzum eserleri yoktur ve yer alt\u0131ndan \u00e7\u0131kan kaz\u0131larda bulunan y\u0131rt\u0131k ve k\u0131r\u0131k d\u00f6k\u00fck Sanskrit\u00e7e metinler, Avesta, Mozdesna, Ye\u015ft<\/em> adl\u0131 kitap\u00e7\u0131klar ise hurafe ve bat\u0131l inan\u00e7lar i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r\u201d.<\/p>\n Ad\u0131 ge\u00e7en kitaplar\u0131n diliyle, \u00e7a\u011fda\u015f Fars\u00e7a aras\u0131nda do\u011frudan ili\u015fki bulunmad\u0131\u011f\u0131n\u0131 belirten yazar, birka\u00e7 benzer kelime olsa da \u015fimdiki Farslar\u0131n bunlar\u0131 anlamad\u0131klar\u0131n\u0131 kaydetmi\u015ftir. Pan-\u0130ranistlerin \u0130slam \u00f6ncesi \u0130ran\/Pers tarihini g\u00f6klere \u00e7\u0131kararak yalan ve as\u0131ls\u0131z teoriler uydurmalar\u0131n\u0131 \u015fiddetle reddediyordu: \u201c\u2026Bug\u00fcnk\u00fc ki\u015filiksiz Acem o g\u00fcn\u00fcn, o \u00e7irkin ve kanl\u0131 g\u00fcn\u00fcn mill\u00ee dil ve mill\u00ee edebiyat\u0131ndan bahsederken ve sa\u00e7malarken kendisini g\u00fcl\u00fcn\u00e7 duruma d\u00fc\u015f\u00fcr\u00fcyor ve b\u00fct\u00fcn d\u00fcnyay\u0131 ve hatta kendini g\u00fcld\u00fcr\u00fcyor\u2019. Tebrizli Ali, T\u00fcrk h\u00fck\u00fcmdarlar\u0131n\u0131n Fars dili ve edebiyat\u0131na hamiliklerini g\u00f6rmeyen ve bu h\u00fck\u00fcmdarlar\u0131 olur olmaz yere a\u015fa\u011f\u0131layan, T\u00fcrk\u00e7eye ikrahla yakla\u015fan \u0131rk\u00e7\u0131 yazarlar\u0131 insafl\u0131 olmaya \u00e7a\u011f\u0131r\u0131yordu. O, \u0131rk\u00e7\u0131 yazarlara k\u0131zd\u0131\u011f\u0131 gibi, T\u00fcrk h\u00fck\u00fcmdarlar\u0131n mill\u00ee dile ve edebiyata ilgisizliklerinden de yak\u0131n\u0131yordu. Ona g\u00f6re, \u201cKuzeyden g\u00fcneye, do\u011fudan bat\u0131ya engin imparatorluklar kuran, [ancak] farkl\u0131 milletlere dil ve milliyet dayatmayan\u201d T\u00fcrk hanedanlar\u0131n\u0131n, siyasetlerinin bedelini, \u015fimdi \u00e7a\u011fda\u015f soyda\u015flar\u0131 \u00f6demektedirler. Tebrizli Ali bu T\u00fcrk hanedanlar\u0131n\u0131 k\u0131n\u0131yordu: \u201cEmirleri alt\u0131nda y\u00fczlerle k\u00fc\u00e7\u00fck \u015fah, h\u00fck\u00fcmetler ve tarih yaz\u0131c\u0131lar\u0131, edipler ve \u015fairler, mimarlar ve tabipler bulunan ata ve babalar\u0131m\u0131z, gelecek nesil i\u00e7in, yani biz[ler] i\u00e7in hi\u00e7bir mill\u00ee mar\u015f, mili dil ve edebiyat, mill\u00ee tarih b\u0131rakmam\u0131\u015flard\u0131r. Fakat g\u00fcn\u00fcn nakit [var olan] kudret ve g\u00fcc\u00fcyle yetinerek, zaman\u0131 k\u0131sa, d\u00fcnyay\u0131 k\u00fc\u00e7\u00fck olarak d\u00fc\u015f\u00fcnm\u00fc\u015flerdir\u201d.<\/p>\n Orta\u00e7a\u011f\u2019da T\u00fcrk se\u00e7kin tabakas\u0131 i\u00e7inde etnik ba\u011fl\u0131l\u0131\u011f\u0131n olmay\u0131\u015f\u0131 (Nevai hayret verici istisnalardan biridir) yazara g\u00f6re, 20. y\u00fczy\u0131lda a\u011f\u0131r sonu\u00e7lar vermi\u015ftir. Tebrizli Ali fikirlerini \u015fu s\u00f6zlerle ifade ediyor: \u201cZenginlik ve servete, kudrete ve g\u00fcce, iyi yemek ve i\u00e7meye, ayr\u0131ca l\u00fcks ya\u015fama, y\u00fczlerce bu t\u00fcr s\u00fcs ve ihti\u015fama de\u011fer veriliyor, bunlar tutuluyordu, ancak dile, edebiyata, mill\u00ee dilcili\u011fe, mill\u00ee vicdana, kendini ve milletini tan\u0131maya pek ilgi ve ra\u011fbet g\u00f6sterilmiyordu. Ve \u015fimdi bu y\u00fczdendir ki bug\u00fcnk\u00fc neslin elinde pek fazla bilgi yoktur ve kalan varsa da ya g\u00f6zlerden uzaktad\u0131r ya da zaman\u0131n pas\u0131 ve tozu alt\u0131nda sakl\u0131d\u0131r\u201d.<\/p>\n Tebrizli Ali Orta\u00e7a\u011f\u2019da T\u00fcrk-Fars ili\u015fkilerine a\u00e7\u0131kl\u0131k getirmek i\u00e7in Gazneli Mahmut ile Firdevsi hik\u00e2yesini \u00f6rnek olarak ele alm\u0131\u015ft\u0131r. Onun hat\u0131rlatt\u0131\u011f\u0131 \u00fczere, Firdevsi\u2019ye, elde bulunan eksik kaynaklar\u0131, \u00f6zellikle \u015fair Esedi\u2019nin yazm\u0131\u015f oldu\u011fu \u015fiirleri bir araya getirerek, \u201cSultan Mahmut Gaznevi\u2019nin imparatorlu\u011funda yer alan halklar\u0131 birlik ve b\u00fct\u00fcnl\u00fc\u011fe \u00e7a\u011f\u0131ran\u201d bir eser yazmas\u0131n\u0131 tavsiye edilmi\u015fti. Fakat haz\u0131rlad\u0131\u011f\u0131 \u015eahname ile \u201cFirdevsi, birlik ve beraberlik yerine, mill\u00ee ihtilaflar ve kinler ortaya koymu\u015ftur\u201d. Yazara g\u00f6re, Firdevsi dilsiz (Acem) Farslar\u0131 ya\u015fatmak i\u00e7in \u201cba\u015ftanba\u015fa kuyruklu yalanlarla dolu bir \u00e7uval\u201d yaratm\u0131\u015f, Fars olmayanlar\u0131 a\u015fa\u011f\u0131lam\u0131\u015ft\u0131. \u0130\u015fte bu nedenle de ona vaat edilen \u00fccret \u00f6denmemi\u015fti. Farslar, daha sonra Firdevsi\u2019nin Gazneli Mahmut\u2019a yazd\u0131\u011f\u0131 hicvine dayanarak yalan masallar uydurmu\u015f ve yaym\u0131\u015flard\u0131. Tebrizli Ali, kitab\u0131n\u0131n birka\u00e7 b\u00f6l\u00fcm\u00fcn\u00fc tarih konular\u0131na ay\u0131rm\u0131\u015ft\u0131r. Bu k\u0131s\u0131mlarda ba\u015fl\u0131ca hedef, Fars \u015fovenizmi ve Arilerin \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc savunan \u0131rk\u00e7\u0131 tezin tarihsel ba\u011flamda as\u0131ls\u0131zl\u0131\u011f\u0131n\u0131 ve \u00e7\u00fcr\u00fckl\u00fc\u011f\u00fcn\u00fc g\u00f6stermek; soyda\u015flar\u0131na do\u011fru, esasl\u0131 ve inand\u0131r\u0131c\u0131 tarih bilinci vermektir.<\/p>\n Yazar, \u201cT\u00fcrk Kimdir?<\/em>\u201c ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde insanl\u0131\u011f\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 b\u00f6lgelerin; Orta Asya, Kuzey \u00c7in, Altay Da\u011flar\u0131, Aral G\u00f6l\u00fc k\u0131y\u0131lar\u0131 oldu\u011funu iddia etmektedir. O, ate\u015f ve \u00e7akma\u011f\u0131n ilk olarak buralarda kullan\u0131ld\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrmektedir. Yazar, d\u00fcnyan\u0131n ba\u015fl\u0131ca bilim merkezlerinde tart\u0131\u015f\u0131lan ve polemik olan bu konuyu daha sonra ise \u015fimdiki T\u00fcrklerin ecdatlar\u0131n\u0131n ya\u015fad\u0131klar\u0131 co\u011frafyay\u0131, onlar\u0131n n\u00fcfusu konusunu ele alm\u0131\u015ft\u0131r. Fikrimizce onun bu konulara yakla\u015f\u0131m\u0131 duygusald\u0131r ve birtak\u0131m as\u0131ls\u0131z ve abart\u0131l\u0131 iddialara yer vermi\u015ftir. Bununla birlikte, kitapta T\u00fcrklerin T\u00fcreyi\u015f Efsanesi ve Eski\u00e7a\u011f T\u00fcrk tarihinin anlat\u0131m\u0131, T\u00fcrkoloji bilimine dayanmaktad\u0131r. \u0130ran \u015fartlar\u0131nda cesaret isteyen bir giri\u015fim olmakla birlikte bu eser yazar\u0131n, soyda\u015flar\u0131na gerekli akademik bilgileri ula\u015ft\u0131rmak bak\u0131m\u0131ndan dikkat \u00e7ekmektedir. Eski\u00e7a\u011f T\u00fcrk tarihinin Hunlar d\u00f6nemi, Teoman, Mete ve Atilla gibi \u015fahsiyetlerle ilgili ara\u015ft\u0131rma, a\u015fa\u011f\u0131l\u0131k kompleksi ya\u015fayan soyda\u015flar\u0131n\u0131n bilgi eksikli\u011fini gidermek bak\u0131m\u0131ndan \u00e7ok \u00f6nemlidir.<\/p>\n Burada dikkat \u00e7eken hususlardan biri de yazar\u0131n Mo\u011follar konusunu g\u00f6z ard\u0131 etmeyi\u015fidir. Resmi \u0130ran tarih\u00e7ili\u011finde en fazla nefret telkin edilen Mo\u011follar, \u0130ran\u2019a felaketler getiren ba\u015fl\u0131ca etken say\u0131lmaktad\u0131r. Ancak Tebrizli Ali, T\u00fcrk-Tatar boylar\u0131 ve Mo\u011follar\u0131 ayn\u0131 kavim olarak g\u00f6r\u00fcyor ve onlar\u0131n kahramanl\u0131klarla zengin tarihlerini, etnografik \u00f6zelliklerini gururla anlat\u0131yor. Yazar\u0131n okurlara ve soyda\u015flar\u0131na verdi\u011fi mesaj \u015fudur: Resmi \u0130ran tarih\u00e7ili\u011finin iddialar\u0131n\u0131n aksine, senin gurur duyaca\u011f\u0131n mill\u00ee tarihin vard\u0131r ve bu tarih \u0130ranistik [\u0130ran\u015fenasi<\/em>] denen bilimin bir par\u00e7as\u0131 olmay\u0131p, genel T\u00fcrk tarihiyle bir b\u00fct\u00fcnd\u00fcr.<\/p>\n Tebrizli Ali, \u00e7ok milletli b\u00fct\u00fcn devletlerde b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yan millet<\/em> kavram\u0131na da kendi yakla\u015f\u0131m\u0131n\u0131 ve bak\u0131\u015f\u0131n\u0131 belirtmeden kitab\u0131na nokta koyamazd\u0131. O, milleti olu\u015fturan geleneksel unsurlar\u0131 (dil, co\u011frafya, ekonomi, siyaset, k\u00fclt\u00fcr, ayr\u0131ca kanun ve medeni hukuk birli\u011fi) s\u0131ralad\u0131ktan sonra bu g\u00f6stergelerin \u00fclkelere ba\u011fl\u0131 olarak ve yerel \u015fartlara g\u00f6re de\u011fi\u015fti\u011fini kaydetmi\u015ftir: \u201cMilliyet, herkesin bak\u0131\u015f\u0131na ve d\u00fc\u015f\u00fcncesine g\u00f6re ve kendine \u00f6zg\u00fc meram ve inanc\u0131n\u0131n etkisi alt\u0131nda farkl\u0131l\u0131k g\u00f6sterir\u201d.<\/p>\n Bu unsurlar\u0131n hepsi sa\u011flanm\u0131\u015f olsa bile, \u00fclke n\u00fcfusunun tek bir millet olmas\u0131 i\u00e7in bu yeterli de\u011fildir. \u201c\u00c7\u00fcnk\u00fc dil ve ona ba\u011fl\u0131 olan edebiyat, folklor, \u00f6rf ve adetler, adap ve r\u00fcsum, mill\u00ee duygular ve mill\u00ee vicdan [bilin\u00e7], ayr\u0131ca bunlar\u0131n ba\u015f\u0131nda mill\u00ee k\u00fclt\u00fcr\u00fc\u201d g\u00f6z ard\u0131 etmek m\u00fcmk\u00fcn de\u011fildir. \u0130\u015fte bu nedenledir ki, \u201cFars k\u00fclt\u00fcr\u00fc i\u00e7inde erimi\u015f bizim bilin\u00e7siz T\u00fcrkler, T\u00fcrk k\u00fclt\u00fcr\u00fcne elli y\u0131ld\u0131r yap\u0131lan mezalimi ve s\u00f6m\u00fcr\u00fcy\u00fc bilmedikleri i\u00e7in kendilerini m\u00fckemmel \u015fekilde Farsl\u0131\u011fa vurup onlar\u0131n i\u00e7inde kaybolanlara da biraz dikkat edince Fars kavminden olmad\u0131klar\u0131n\u0131 g\u00f6r\u00fcrler\u201d. Bu ba\u011flamda Farslar ve T\u00fcrkler aras\u0131ndaki ciddi farklar, onlar\u0131n ayr\u0131 milletler olmas\u0131n\u0131n \u015fartlar\u0131d\u0131r. Tebrizli Ali \u015f\u00f6yle yaz\u0131yor: \u201cT\u00fcrklerle Farslar\u0131n din birli\u011fi, rejim birli\u011fi, co\u011frafi birli\u011fi, ekonomik birli\u011fi zorunlu \u015fekilde olu\u015fsa da mill\u00ee kimlik ve mill\u00ee k\u00fclt\u00fcr birli\u011fi, mill\u00ee \u00f6zellik ve mill\u00ee vicdan birli\u011fi asla olu\u015fmaz, \u00e7\u00fcnk\u00fc toprak (co\u011frafya), ekonomi ve rejimin ayn\u0131 olmas\u0131na ra\u011fmen mill\u00ee psikoloji, mill\u00ee k\u00fclt\u00fcr, dil ve ruhiyat ayn\u0131 de\u011fil ve olamaz. \u00c7\u00fcnk\u00fc her birinin kendine \u00f6zg\u00fc karakter, tarz, ruhiyat, ahlak, psikoloji ve hatta geni vard\u0131r. Bu y\u00fczden b\u00fct\u00fcn etnik \u00f6zellikleri farkl\u0131 olan iki milletin topra\u011f\u0131, ekonomisi, rejimi, toplumu ayn\u0131 olsa bile ancak bunlar, iki farkl\u0131 milleti tek millet yapamaz ve son a\u015famada her unsur kendi asl\u0131na d\u00f6ner\u201d.<\/p>\n Bilimsel a\u00e7\u0131dan genelde nesnel olan bu bak\u0131\u015f, kitab\u0131n sonraki (Milliyet ve Etnik Fark<\/em>) b\u00f6l\u00fcm\u00fcnde de \u00f6n planda g\u00f6r\u00fclmektedir. Yazar, bu b\u00f6l\u00fcmde kavim (etnik birlik) kavram\u0131n\u0131 tarif ederek \u201cher kavim ba\u015fka kavimden ayr\u0131 dil, edebiyat, tarih ve k\u00fclt\u00fcr\u00fcyle\u2019\u2019 farkl\u0131l\u0131k g\u00f6stermektedir, der. Burada \u00e7eli\u015fkili yeni fikirler de \u00f6ne s\u00fcr\u00fclmektedir.<\/p>\n Tebrizli Ali\u2019ye g\u00f6re, \u201c\u0130ran\u201d ad\u0131, belli bir etnik birli\u011fe ait de\u011fildir, \u0130ran\u2019da Araplar, T\u00fcrkler, Belu\u00e7lar, K\u00fcrtler ve Farslar ya\u015f\u0131yorlar ve \u201cbunlar\u0131n tamam\u0131na \u0130ran milleti ve \u0130ran devleti<\/em> diyorlar\u2019. Fakat yazar, birine (Farslara) ev sahibi di\u011ferine (\u00f6rne\u011fin T\u00fcrklere) kirac\u0131 stat\u00fcs\u00fc verilmesini reddediyor, \u0130ran\u2019\u0131 b\u00fct\u00fcn milletlerin ortak vatan\u0131 olarak g\u00f6r\u00fcyor. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Tebrizli Ali\u2019nin millet<\/em> ve kavim<\/em> kavramlar\u0131na yapt\u0131\u011f\u0131 yoruma g\u00f6re, \u201cT\u00fcrk milleti\u201d ve \u2018\u0130ran milleti\u2019 kavramlar\u0131 birbirine kar\u0131\u015fmakta ve somut anlam\u0131n\u0131 kaybetmektedir.<\/p>\n Yazar, Azerbaycan n\u00fcfusunu (daha do\u011frusu, onun \u00e7o\u011funlu\u011funu) \u201cAzerbaycanl\u0131<\/em>\u201d veya \u201cAzeri<\/em>\u201d diye tarif edilmesinin do\u011fru olmad\u0131\u011f\u0131n\u0131 belirtiyor: \u201c\u0130ran T\u00fcrklerini sadece Azerbaycan<\/em> adl\u0131 kafeste tutsak edenlerin hilesini, \u0130ran genelinde ya\u015fayan b\u00fct\u00fcn T\u00fcrk karde\u015flerimiz hala kesin fark etmemi\u015flerdir ve bug\u00fcn Rusya\u2019da [SSCB\u2019de], Avrupa\u2019da, \u0130ran\u2019da bize T\u00fcrk yerine Azerbaycanl\u0131<\/em> ad\u0131n\u0131 zoraki \u015fekilde ve \u0131srarla dayatanlar\u0131n hedefi bize \u015fu fikri telkin etmektir: T\u00fcrk sadece Azerbaycan\u2019da olabilir, sadece orada bulundu\u011fu zaman ve \u00fcstelik T\u00fcrk de\u011fil, belki Azeri<\/em> ad\u0131n\u0131 alabilir\u201d.<\/p>\n Kitab\u0131nda birka\u00e7 defa ayn\u0131 konuya d\u00f6nen Tebrizli Ali, \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc ifade ederek \u015f\u00f6yle yazm\u0131\u015ft\u0131r: \u201c\u00d6tekiler bize T\u00fcrk demekten \u00e7ekinmiyorlar fakat kendimizinkiler cin \u015feytandan korkar gibi \u00fc\u015fenirler, \u00e7\u00fcnk\u00fc ya kendilerinde \u00f6zg\u00fcven yoktur ya da ba\u015fka yerlerden destur veya emir b\u00f6yledir.\u201d<\/p>\n Yazar\u0131n bu de\u011ferli fikirlerine \u015funu da eklemeliyiz. Etnik ad olarak T\u00fcrk<\/em> ad\u0131n\u0131 unutturma gayreti ile, Kuzey\u2019de oldu\u011fu gibi G\u00fcney Azerbaycan\u2019da da milletle\u015fme s\u00fcrecini engellemek, kafa kar\u0131\u015ft\u0131rmak, milleti ge\u00e7mi\u015finden, T\u00fcrk d\u00fcnyas\u0131ndan koparmak, yaln\u0131zla\u015ft\u0131rmak, b\u00f6ylece asimilasyon s\u00fcrecinin yolunu a\u00e7mak hedeflenmi\u015f ve h\u00e2l\u00e2 ayn\u0131 ama\u00e7 i\u00e7in \u00e7al\u0131\u015f\u0131lmaktad\u0131r.<\/p>\n Tebrizli Ali\u2019nin bu kitapta \u00fczerinde durdu\u011fu ba\u015fl\u0131ca fikirlerden biri de mill\u00ee bilince sahip olan soyda\u015flar\u0131n\u0131 ge\u00e7mi\u015fin siyasi tecr\u00fcbelerinden ders almaya \u00e7a\u011f\u0131rmakt\u0131r.<\/p>\n Tebrizli Ali\u2019yi bu kitab\u0131 yazmak zorunda b\u0131rakan nedenlerden biri de soyda\u015flar\u0131n\u0131n moda olan yayg\u0131n ideolojilere uyarak mill\u00ee sorunlar\u0131n\u0131 unutmalar\u0131d\u0131r. Buna ra\u011fmen yazar, solcu veya sa\u011fc\u0131 partilere kat\u0131lmaya kar\u015f\u0131 de\u011fildir: \u201cHerkes kendi inan\u00e7 ve mezhebini, herhangi bir yolu kendisi se\u00e7ebilir fakat \u015fu veya bu ama\u00e7 ve inan\u00e7 i\u00e7in skolastik kilise istibdad\u0131n\u0131 yeniden kurmaya kimsenin hakk\u0131 yoktur\u201d. Ancak \u201cinan\u00e7lar, meslekler ve kanunlar milletin hizmetindedir, milliyet kanunlar\u0131n hizmetinde de\u011fildir.\u201d Bizzat bu d\u00fc\u015fk\u00fcnl\u00fck ve mill\u00ee bilin\u00e7sizlik nedeniyle \u0130ran T\u00fcrkl\u00fc\u011f\u00fc milletler yar\u0131\u015f\u0131n\u0131 kaybetmektedir. Tebrizli Ali sesini y\u00fckseltiyor: Bunca facialardan sonra hi\u00e7 de\u011filse \u015fimdi tarih\u00ee tecr\u00fcbemizden ve hatalar\u0131m\u0131zdan ders alal\u0131m! Tebrizli Ali, ba\u015fka bir ifadesinde meselenin dramatikli\u011fini \u00e7ok g\u00fczel a\u00e7\u0131klam\u0131\u015ft\u0131r: \u201cMe\u015frutiyet zaman\u0131 biz yorga gittik, onlar bindiler, hiziplerde ve birle\u015fmelerde biz aza olduk, onlar r\u00fcasa [ba\u015fkan]\u201d.<\/p>\n Biz Tebrizli Ali\u2019yi b\u00f6yle okuduk ve bu \u015fekilde de\u011ferlendirdik. Kimileri, \u00f6zellikle de Fars k\u00fclt\u00fcr y\u00f6r\u00fcngesinde tela\u015fla ko\u015fu\u015fanlar onu farkl\u0131 kabulleniyor olabilir. Fakat Tebrizli Ali\u2019nin \u00f6rnek \u015fahsiyeti ve cesur d\u00fc\u015f\u00fcnceleri ayaktad\u0131r. G\u00fcney Azerbaycan\u2019da \u015fimdiki nesil, T\u00fcrk milliyet\u00e7ili\u011finin bu muhte\u015fem temsilcisini do\u011fru \u015fekilde idrak ederek \u00dcstat Tebrizli Ali\u2019ye rahmet okuyor ve Tebriz\u2019de, Urmu\u2019da, Zengan\u2019da, Erdebil\u2019de, Tahran\u2019da \u2018Haray, haray, men T\u00fcrkem!<\/em> (\u0130mdat, imdat, ben T\u00fcrk\u00fcm) diye hayk\u0131r\u0131yor.<\/p>\n","protected":false},"excerpt":{"rendered":" Tebrizli Ali\u2019nin vatansever \u015fair olmas\u0131n\u0131n yan\u0131nda en \u00f6nemli \u00f6zelli\u011fi; G\u00fcney Azerbaycan\u2019da mill\u00ee ideolojinin \u00f6nc\u00fclerinden ve mili hareketin liderlerinden biri olmas\u0131d\u0131r. <\/p>\n","protected":false},"author":130,"featured_media":10713,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[62,2,68],"tags":[],"coauthors":[1246],"class_list":["post-10666","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-egitim-kultur","category-genel","category-turkluk-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/10666","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/130"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=10666"}],"version-history":[{"count":8,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/10666\/revisions"}],"predecessor-version":[{"id":10715,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/10666\/revisions\/10715"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/10713"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=10666"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=10666"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=10666"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=10666"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Hayat hik\u00e2yesi<\/strong><\/h2>\n
![\"\"](\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2020\/06\/9485942554674.jpg\")
<\/p>\nT\u00fcrk\u00e7\u00fc \u015fairin vurgulad\u0131\u011f\u0131 konular<\/strong><\/h2>\n
\nY\u00fcceltti T\u00fcrkleri Kemal Atat\u00fcrk,
\nKoymad\u0131 gaflete daha yata T\u00fcrk.
\nYeridir y\u00fckse\u011fe yine yete T\u00fcrk.
\nBirlikle kurulsun g\u00fczel saadet,
\nEy T\u00fcrkiye milleti, ey kahraman millet! <\/em><\/p>\n
\nYak\u0131ndan g\u00f6rmeyi ister g\u00f6z\u00fcm\u00fcz,
\nBir fikre gelmeliyiz \u015fimdi \u00f6z\u00fcm\u00fcz,
\nArts\u0131n ortada g\u00fcnbeg\u00fcn \u00fclfet,
\nEy T\u00fcrkiye milleti, ey kahraman millet!<\/em><\/p>\n
\nBelki b\u00fct\u00fcn eller an\u0131yor sizi,
\nBak\u00fc\u2019de sizdiniz kurtaran bizi,
\n\u00d6l\u00fcmden, zilletten, g\u00f6sterip gayret.
\nEy T\u00fcrkiye milleti, ey kahraman millet! <\/em><\/p>\n
\nK\u0131rg\u0131zistan\u2019\u0131 bu T\u00fcrk \u00d6zbekistan\u2019\u0131, Erdebil!
\n\u00d6lmem g\u00f6rsem ki bir olmu\u015f bu milletler,
\nBirbirine yak\u0131n dost, can ve canan, Erdebil!<\/em><\/p>\n
\nOnurundan \u00f6ld\u00fc, ancak \u00f6lmedi, inan bize.
\nZulmette ge\u00e7ti g\u00fcn, g\u00fcne\u015fe kald\u0131 derdi,
\nAncak g\u00fcne\u015f do\u011funca o batt\u0131, figan bize.
\n\u00d6mr\u00fc boyunca \u00e7ekti ac\u0131y\u0131, a\u011fr\u0131y\u0131, ayaz\u0131, k\u0131\u015f\u0131,
\nOldu bahar gelince kendisi biz hazan bize.<\/em><\/p>\n\u2018Edebiyat ve Milliyet\u2019 fenomeni<\/strong><\/h2>\n
Neden bu g\u00fcnlere kald\u0131k?<\/strong><\/h2>\n
\nTebrizli Ali, Araplar\u0131 ve T\u00fcrkleri \u201czalim, y\u0131rt\u0131c\u0131 ve dil bilmez\u201d olarak takdim edenlerin \u0131rk\u00e7\u0131l\u0131\u011f\u0131na itiraz ediyor ve \u015f\u00f6yle yaz\u0131yordu: \u201cBir Firdevsi, Arap alfabesiyle neden T\u00fcrk \u015eah\u0131 Gazneli Mahmut i\u00e7in \u015eahname<\/em>\u2019sini yazm\u0131\u015ft\u0131r? Bu uzun \u00e7a\u011flar boyunca Hakim Farruhi Sistani, \u00dcns\u00fcri, Enveri, Gaani \u015eirazi, Hafiz \u015eirazi, V\u00fcsal \u015eirazi, Sadi \u015eirazi, [\u2026] Kemalettin \u0130smail \u0130sfahani, Meliki\u015f\u015f\u00fcara Bahar Horasani, y\u00fczlerce ve binlerce \u015fair ve meddah h\u00fcnerlerini ve yeteneklerini Arap, \u00f6zellikle T\u00fcrk i\u00e7in nesar [adak ve hediye] ve takdim etmi\u015flerdir\u201d.<\/p>\n
\nTebrizli Ali\u2019nin bu kitab\u0131nda dikkati \u00e7eken di\u011fer bir \u00f6nemli husus da G\u00fcney Azerbaycan\u2019da ilk defa T\u00fcrk\u00e7\u00fc bir tarih g\u00f6r\u00fc\u015f\u00fcn\u00fcn yer almas\u0131d\u0131r.<\/p>\n![\"\"](\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2020\/06\/g\u00fcney-azerbaycan.jpg\")
<\/p>\nMill\u00ee tarih g\u00f6r\u00fc\u015f\u00fc <\/strong><\/h2>\n
Millet nedir?<\/strong><\/h2>\n
Siyasi fedak\u00e2rl\u0131k, mill\u00ee gaflet<\/strong><\/h2>\n
\nTebrizli Ali\u2019ye g\u00f6re, bizzat mill\u00ee bilin\u00e7 olmad\u0131\u011f\u0131 i\u00e7in devrimler ve darbeler d\u00f6neminde millet olarak \u00e7ok say\u0131da hata yap\u0131lm\u0131\u015ft\u0131r: \u201cMe\u015frutiyet d\u00f6neminde T\u00fcrk t\u00f6resi olan Kacar\u2019\u0131 kendi elimizle y\u0131kt\u0131k ayr\u0131ca f\u0131rkada [Azerbaycan Demokrat F\u0131rkas\u0131\u2019nda] mill\u00ee g\u00f6r\u00fcnt\u00fcs\u00fcyle \u00fczerimize Rus k\u0131yafetinde kom\u00fcnistler \u00e7\u0131kt\u0131lar ve sonra Ruslar bizimle ilgili olarak Amerikal\u0131larla uzla\u015farak bizi eski d\u00fc\u015fman\u0131m\u0131z\u0131n eline teslim ettiler\u201d.<\/p>\nSons\u00f6z yerine<\/strong><\/h2>\n