{"id":12481,"date":"2021-02-22T19:30:00","date_gmt":"2021-02-22T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=12481&preview=true&preview_id=12481"},"modified":"2021-02-23T08:13:36","modified_gmt":"2021-02-23T05:13:36","slug":"sadri-maksudi-arsal-ve-turk-dili","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/sadri-maksudi-arsal-ve-turk-dili\/","title":{"rendered":"Sadri Maksudi Arsal ve T\u00fcrk dili"},"content":{"rendered":"

Yazar\u0131m\u0131z Ahmet B. Ercilasun’un, \u0130stanbul Hukuk Mecmuas\u0131’n\u0131n
\n<\/em> “Ord. Prof. Sadri Maksudi Arsal’a Arma\u011fan \u00d6zel Say\u0131s\u0131”nda
\n<\/em> (Cilt: 75- 2017) yay\u0131mlanan makalesi<\/em><\/p>\n

\"\"<\/p>\n

Sadri Maksudi\u2019nin ana dili Kazan Tatar T\u00fcrk\u00e7esidir. Bulunduklar\u0131 muhitte Rus\u00e7a konu\u015fanlar da vard\u0131r. 10-13 ya\u015flar\u0131nda \u0130stanbul T\u00fcrk\u00e7esiyle de tan\u0131\u015f\u0131r.<\/p>\n

\u0130lkokulu k\u00f6y\u00fcnde bitiren Sadri Maksudi dokuz ya\u015f\u0131nda iken Kazan\u2019daki All\u00e2miye Medresesi\u2019ne[1]<\/a> ba\u015flam\u0131\u015ft\u0131. A\u011fabeyi Hadi Maksudi bu medresenin T\u00fcrk\u00ee (T\u00fcrk\u00e7e) hocas\u0131 idi ve karde\u015fini s\u0131k s\u0131k Kazan\u2019daki b\u00fcy\u00fck kitap ma\u011fazas\u0131na g\u00f6t\u00fcr\u00fcyordu. Kendisi \u0130stanbul gazetelerini al\u0131rken karde\u015fi i\u00e7in de \u0130stanbul\u2019da bas\u0131lm\u0131\u015f \u00e7ocuk kitaplar\u0131n\u0131 al\u0131yordu. Sadri Maksudi bir yandan bu kitaplar\u0131 merakla okuyor, bir yandan da \u201cbilmedi\u011fi kelimeleri a\u011fabeyine sora sora \u0130stanbul T\u00fcrk\u00e7esi\u2019ni \u00f6\u011freniyordu.\u201d Hatta Frans\u0131zcadan T\u00fcrk\u00e7eye \u00e7evrilmi\u015f \u201cRobinson Crusoe\u201dyu Kazan T\u00fcrk\u00e7esine \u00e7evirmi\u015fti ve eser bir dergide de bas\u0131lm\u0131\u015ft\u0131. A\u011fabeyinin yard\u0131m\u0131yla bu eseri Kazan T\u00fcrk\u00e7esine aktard\u0131\u011f\u0131 zaman Sadri Maksudi hen\u00fcz 14 ya\u015f\u0131ndayd\u0131. 16 ya\u015f\u0131nda da Tabak\u00e2t\u00fc\u2019l- Arz[2]<\/a> (Yerin Katmanlar\u0131) adl\u0131 bir eseri \u0130stanbul T\u00fcrk\u00e7esinden Kazan T\u00fcrk\u00e7esine aktarm\u0131\u015ft\u0131 (Ayda 1991: 14-15).<\/p>\n

Sekiz y\u0131l okudu\u011fu G\u00f6l Boyu medresesinde Sadri Maksudi \u201cdiniyat ve Arap\u00e7a\u201d da \u00f6\u011frenmi\u015fti (Battal-Taymas 1959: 19)[3]<\/a>.<\/p>\n

K\u00fc\u00e7\u00fck ya\u015fta Rus\u00e7ayla, Arap\u00e7ayla ve T\u00fcrk\u00e7enin iki leh\u00e7esiyle kar\u015f\u0131la\u015fmak ve hele bir leh\u00e7eden di\u011ferine kitap aktarmak hi\u00e7 \u015f\u00fcphesiz Sadri Maksudi\u2019de daha o ya\u015flarda dile kar\u015f\u0131 bir ilgi uyand\u0131rm\u0131\u015f olmal\u0131d\u0131r.<\/p>\n

1895 y\u0131l\u0131nda Gasp\u0131ral\u0131\u2019n\u0131n davetiyle Hadi Maksudi\u2019nin K\u0131r\u0131m\u2019daki Bah\u00e7esaray Medresesi\u2019nde bir y\u0131ll\u0131\u011f\u0131na g\u00f6rev almas\u0131 ve karde\u015fini de oraya g\u00f6t\u00fcrmesi, Sadri Maksudi\u2019nin hayat\u0131ndaki d\u00f6n\u00fcm noktalar\u0131ndan biridir. B\u00f6ylece, b\u00fcy\u00fck T\u00fcrk\u00e7\u00fc \u0130smail Gasp\u0131ral\u0131 ile 16 ya\u015f\u0131nda iken tan\u0131\u015f\u0131r; onun \u00f6\u011f\u00fctlerini, sohbetlerini dinler. Sadri Maksudi\u2019nin \u201cBenim manevi babam \u0130smail Gasp\u0131ral\u0131d\u0131r.\u201d s\u00f6z\u00fc (Ayda 1991: 20), bu b\u00fcy\u00fck T\u00fcrk\u00e7\u00fcn\u00fcn ona ne kadar tesir etti\u011fini g\u00f6sterir. Gasp\u0131ral\u0131\u2019n\u0131n \u00fcnl\u00fc \u201cdilde birlik\u201d \u015fiar\u0131n\u0131n daha o tarihlerde Sadri Maksudi\u2019nin zihninde yer etti\u011fini d\u00fc\u015f\u00fcnebiliriz.<\/p>\n

1896-1901 y\u0131llar\u0131nda Kazan\u2019daki Rus – Tatar \u00d6\u011fretmen Okulu\u2019nda \u00f6\u011frenimine devam eden Sadri Maksudi\u2019nin, edebiyat, tarih ve felsefeye ilgisi bu y\u0131llarda artar. Rus ve Frans\u0131z edebiyat\u0131n\u0131 tan\u0131r; Mai\u015fet adl\u0131 roman\u0131n\u0131 yazar. 1898\u2019de yaz\u0131l\u0131p 1900\u2019de yay\u0131mlanm\u0131\u015f olan Mai\u015fet, Kazan T\u00fcrk\u00e7esindeki ilk romand\u0131r. Ancak, Sadri Maksudi bir daha roman yazmam\u0131\u015ft\u0131r (Ayda 1991:22-24, Battal-Taymas 1966: 136).<\/p>\n

1901-1906 y\u0131llar\u0131nda Paris\u2019te hukuk tahsil eden ve gazetecilik yapan Sadri Maksudi burada m\u00fckemmel bir Frans\u0131zcaya sahip oldu\u011fu gibi Latince de \u00f6\u011frenir.<\/p>\n

1907-1912 aras\u0131nda Sadri Maksudi Rus parlamentosu Duma\u2019da milletvekilidir. Petersburg\u2019da bir yandan siyasi faaliyetini y\u00fcr\u00fct\u00fcrken \u201c1907 y\u0131l\u0131 ba\u015f\u0131ndan 1910 y\u0131l\u0131n\u0131n sonuna kadar\u201d \u00fcnl\u00fc T\u00fcrkolog Radloff\u2019un sohbetlerine kat\u0131lm\u0131\u015ft\u0131r. Radloff\u2019un dostlar\u0131n\u0131 ve \u00f6\u011frencilerini davet etti\u011fi bu gecelerde \u201cT\u00fcrk dilinin en \u00e7etin meseleleri\u201d konu\u015fulup tart\u0131\u015f\u0131l\u0131rd\u0131. Bu y\u0131llarda Sadri Maksudi, \u201cihtiyar T\u00fcrkolo\u011fun tavsiye etti\u011fi kitaplar\u0131 okumu\u015f, T\u00fcrk leh\u00e7eleri, T\u00fcrk foneti\u011fi, T\u00fcrk grameri alan\u0131ndaki bilgilerini derinle\u015ftirmi\u015ftir.\u201d (Ayda 1991: 53).<\/p>\n

Adile Ayda\u2019n\u0131n yukar\u0131daki tespiti \u00f6nemlidir. 1930 y\u0131l\u0131nda yay\u0131mlanan \u201cT\u00fcrk Dili \u0130\u00e7in\u201d<\/em> kitab\u0131nda Sadri Maksudi\u2019yi yetkin bir dilci olarak g\u00f6r\u00fcr\u00fcz. \u0130\u015fte bunun sebebi, onun Radloff ve talebeleriyle d\u00f6rt y\u0131l kadar s\u00fcren beraberli\u011fi olmal\u0131d\u0131r. O tarihe kadar baz\u0131 T\u00fcrk leh\u00e7eleri aras\u0131ndaki yak\u0131nl\u0131k ve benzerlikleri fark etti\u011fi muhakkakt\u0131r. Ancak Radloff ile olan bu yak\u0131n ili\u015fki, Sadri Maksudi\u2019nin, dilin teknik taraflar\u0131n\u0131 tan\u0131mas\u0131na da yol a\u00e7m\u0131\u015f olmal\u0131d\u0131r.<\/p>\n

Sadri Maksudi bir yandan Radloff\u2019un sohbetlerine kat\u0131l\u0131p T\u00fcrk dil ve leh\u00e7eleri hakk\u0131ndaki bilgilerini derinle\u015ftirirken bir yandan da Duma\u2019da T\u00fcrklerin haklar\u0131n\u0131 m\u00fcdafaa eden konu\u015fmalar yap\u0131yordu. Maksudi Duma\u2019da \u00e7e\u015fitli konularda pek \u00e7ok konu\u015fma yapm\u0131\u015ft\u0131r. Onun Rus meclisindeki \u00e7al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 Abdullah Battal \u2013 Taymas \u015fu c\u00fcmle ile ifade eder:<\/p>\n

\u201cFakat kim ne derse desin, \u00dc\u00e7\u00fcnc\u00fc Duma\u2019da Sadri Maksudi ayar\u0131nda \u00e7al\u0131\u015fkan ve konu\u015fkan ba\u015fka bir Kazanl\u0131 M\u00fcsl\u00fcman mebus bulundu\u011funu iddia edemeyiz.\u201d (Battal \u2013 Taymas 1959: 25).<\/p>\n

Biz bu makalede Sadri Maksudi\u2019nin dil d\u0131\u015f\u0131 faaliyetlerinden s\u00f6z etmeyecek, ancak onun siyasi faaliyet ve konu\u015fmalar\u0131 aras\u0131nda dille ilgili olanlar\u0131n\u0131 anaca\u011f\u0131z. Onun T\u00fcrk dili \u00fczerindeki hassasiyetinin T\u00fcrkl\u00fck duygu ve \u015fuurunun bir sonucu oldu\u011funu unutmamak gerekir. Dolay\u0131s\u0131yla onun dil hassasiyetine temel te\u015fkil etti\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm Duma\u2019daki \u015fu s\u00f6zlerini de nakledece\u011fim:<\/p>\n

\u201cD\u00fcnyada b\u00fcy\u00fck bir T\u00fcrk milleti vard\u0131r, olmu\u015ftur, olacakt\u0131r ve bu milletin varl\u0131\u011f\u0131na ve gelece\u011fine hi\u00e7bir kuvvet engel olamayacakt\u0131r.\u201d (Battal \u2013 Taymas 1959: 24).<\/p>\n

\u0130\u015fte bu duygu ve d\u00fc\u015f\u00fcnce ile Duma\u2019daki konu\u015fmalar\u0131nda, Rusya\u2019da ya\u015fayan T\u00fcrklerin kendi dillerinde e\u011fitim g\u00f6rmeleri gerekti\u011fini ifade etmi\u015ftir. T\u00fcrkistan\u2019daki inceleme seyahatinden (1910) d\u00f6nd\u00fckten sonra Sadri Maksudi\u2019nin Duma\u2019da yapt\u0131\u011f\u0131 konu\u015fmada ileri s\u00fcrd\u00fc\u011f\u00fc talepleri Akdes Nimet maddeler h\u00e2linde s\u0131ralar. Bunlardan ikisi dil ile ilgilidir:<\/p>\n

\u201c2- M\u00fcsl\u00fcman \u00e7ocuklar\u0131n\u0131n okuduklar\u0131 b\u00fct\u00fcn mekteplerde ana dilleri ve dinleri mecbur\u00ee ders olarak konmal\u0131d\u0131r.\u201d<\/p>\n

\u201c3- Rus dilinden ba\u015fka b\u00fct\u00fcn dersler M\u00fcsl\u00fcman mekteplerinde kendi dillerinde okutulmal\u0131d\u0131r.\u201d (Ayda 1991: 60).<\/p>\n

Sadri Maksudi\u2019nin konu\u015fmalar\u0131 Almanya ve T\u00fcrkiye\u2019de de yank\u0131 bulmu\u015ftur. 04 Kas\u0131m 1910 tarihli S\u0131r\u00e2t-\u0131 M\u00fcstakim dergisinin 115. say\u0131s\u0131nda \u201cRusya\u2019da s\u00e2kin M\u00fcsl\u00fcman karde\u015flerimizin din ve milliyetlerini muhafaza i\u00e7in m\u00fccadeleleri\u201d ba\u015fl\u0131kl\u0131 yaz\u0131da \u015fu c\u00fcmleleri okuyoruz (Adile Ayda\u2019n\u0131n sadele\u015ftirmesiyle):<\/p>\n

\u201cM\u00fcsl\u00fcman mekteplerinde T\u00fcrk lisan\u0131 ve din derslerinin kald\u0131r\u0131lmas\u0131 i\u00e7in haz\u0131rlanan kanun layihas\u0131n\u0131n g\u00f6r\u00fc\u015f\u00fclmesine Duma Meclisinde ba\u015fland\u0131\u2026 Osmanicher Loyd gazetesinin Petersburg muhabiri (bir T\u00fcrk gazetesinin de\u011fil, Alman gazetesinin!) M\u00fcsl\u00fcman mebuslar\u0131ndan Sadri Efendi Maksudi\u2019nin nutkunun h\u00fcl\u00e2sas\u0131n\u0131 gazetesine vermi\u015f oldu\u011fundan, onu a\u015fa\u011f\u0131ya terc\u00fcme ve naklediyoruz\u2026 \u2018\u00d6yle bir zamanda ya\u015f\u0131yoruz ki Rusya h\u00fck\u00fcmeti ve Rus milliyet\u00e7iler partisi, \u00e7ar\u0131n h\u00e2kimiyeti alt\u0131nda ya\u015fayan ve Rus olmayan 108 cins kavmi Rusla\u015ft\u0131rma\u011fa \u00e7al\u0131\u015f\u0131yorlar\u2026 Rusya\u2019da ya\u015fayan 30 milyon M\u00fcsl\u00fcman, \u00e7ar\u0131n daima sad\u0131k tebaas\u0131 olmu\u015ftur. Bu M\u00fcsl\u00fcmanlar vaktiyle iki bu\u00e7uk as\u0131r Ruslar\u0131 h\u00e2kimiyetleri alt\u0131nda bulundurduklar\u0131 h\u00e2lde onlar\u0131n lisanlar\u0131na, kanunlar\u0131na, \u00e2detlerine, mezheplerine dokunmam\u0131\u015flard\u0131r. Siz bug\u00fcn Rusya tarihinin bu uzak safhas\u0131ndan bahsederken \u2018barbarlar\u0131n boyunduru\u011fu alt\u0131nda ge\u00e7en devir\u2019 tabirini kullan\u0131yorsunuz. H\u00e2lbuki o boyunduruk bug\u00fcn Rusya\u2019n\u0131n M\u00fcsl\u00fcmanlara reva g\u00f6rd\u00fc\u011f\u00fc muameleden daha meden\u00ee idi.\u201d (Ayda 1991: 61).<\/p>\n

1917 Ekim ihtilali ve arkas\u0131ndan do\u011fan kar\u0131\u015f\u0131kl\u0131klar sonunda Sadri Maksudi 1918 y\u0131l\u0131nda Rusya\u2019y\u0131 terk etmek zorunda kal\u0131r. D\u00f6rt y\u0131l ayr\u0131l\u0131ktan sonra 1922 Nisan\u2019\u0131n\u0131n sonunda, Helsinki\u2019de e\u015fi ve \u00e7ocuklar\u0131na kavu\u015fur. Finlandiya\u2019daki T\u00fcrk Tatar cemaati onlar i\u00e7in Helsinki\u2019ye iki saatlik mesafedeki H\u00fcvengi\u2019de bir villa kiralam\u0131\u015ft\u0131r. Aile iki bu\u00e7uk ay\u0131 burada ge\u00e7irir. B\u00fcy\u00fck k\u0131zlar\u0131 Adile on, k\u00fc\u00e7\u00fck k\u0131zlar\u0131 Naile sekiz ya\u015f\u0131ndad\u0131r. Sadri Maksudi her g\u00fcn k\u0131zlar\u0131yla ormanda gezinmekte ve onlara mill\u00ee motiflerle s\u00fcsledi\u011fi masallar anlatmaktad\u0131r. Mill\u00ee motifler aras\u0131nda dil de bulunmaktad\u0131r. On ya\u015f\u0131nda iken o masallar\u0131 dinleyen Adile Ayda \u015f\u00f6yle anlat\u0131yor:<\/p>\n

\u201cGen\u00e7 padi\u015fah\u0131n ba\u015f\u0131nda bulundu\u011fu millet tarihini unutmakla kalmam\u0131\u015f, dilinin de yar\u0131s\u0131n\u0131 unutmu\u015f, kaybetmi\u015fti. \u00c7\u00fcnk\u00fc okur yazarlar kendi dillerindeki bir k\u0131s\u0131m kelimeleri at\u0131p, kom\u015fu milletlerin dillerindeki yabanc\u0131 kelimeleri kullanma\u011fa ba\u015flam\u0131\u015flard\u0131. Gen\u00e7 padi\u015fah yine bilginleri toplad\u0131. Milletin k\u00f6ylerde kalm\u0131\u015f kendi kelimelerini aray\u0131p bulmalar\u0131n\u0131 emretti. B\u00f6ylece, vatan\u0131 kurtard\u0131\u011f\u0131 gibi, milletin dilini de kurtard\u0131.\u201d (Ayda 1991: 136).<\/p>\n

Bu anekdot, T\u00fcrk Dili \u0130\u00e7in<\/em> kitab\u0131n\u0131n \u015femas\u0131n\u0131n daha 1922 y\u0131l\u0131nda Sadri Maksudi\u2019nin zihninde \u00e7izilmi\u015f oldu\u011funu g\u00f6steriyor. Esasen Paris y\u0131llar\u0131nda da onun dil ara\u015ft\u0131rmalar\u0131 yapt\u0131\u011f\u0131ndan haberdar\u0131z. Baron Carra de Vaux, Les Penseurs de l\u2019Islam (1926) adl\u0131 eserinin be\u015finci cildinde Sadri Maksudi\u2019nin Paris\u2019te 1920-1922 y\u0131llar\u0131nda \u201ctarih\u00ee ve lisan\u00ee tetkiklerle me\u015fgul oldu\u011funu kaydetmi\u015ftir.\u201d (Battal \u2013 Taymas 1959: 41).<\/p>\n

Adile Ayda\u2019n\u0131n yorumu da ayn\u0131 y\u00f6ndedir:<\/p>\n

\u201cArap\u00e7a ve Fars\u00e7a kelimeler at\u0131larak \u00f6zt\u00fcrk\u00e7e bir meden\u00ee dil yarat\u0131lmas\u0131 Sadri Maksudi\u2019nin b\u00fcy\u00fck r\u00fcyas\u0131 idi. Bu r\u00fcyas\u0131ndan, k\u0131zlar\u0131na Finlandiya ormanlar\u0131nda masal anlat\u0131rken de s\u00f6z etmekten kendini alamam\u0131\u015ft\u0131.\u201d (Ayda 1991: 179).<\/p>\n

Sadri Maksudi\u2019nin dil ile ilgili ilk \u00f6nemli yay\u0131n\u0131, bir konferans metnidir. Sorbon \u00dcniversitesi\u2019nde ders verdi\u011fi 1924 y\u0131l\u0131nda T\u00fcrk Oca\u011f\u0131 taraf\u0131ndan konferanslar vermek \u00fczere T\u00fcrkiye\u2019ye davet edilmi\u015f, Ankara ve \u0130stanbul\u2019da birka\u00e7 konferans vermi\u015fti. Aral\u0131k ay\u0131nda \u0130stanbul\u2019da verilmi\u015f olan konferans\u0131n ad\u0131 \u201cLisanlar\u0131n inki\u015faf ve tek\u00e2m\u00fcl\u00fcnde akademilerin rol\u00fc\u201d idi. Metin, T\u00fcrk Yurdu dergisinin Eyl\u00fcl 1925 say\u0131s\u0131 ile \u0130kdam gazetesinin 5-6 Ekim 1925 tarihli n\u00fcshalar\u0131nda bas\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Atat\u00fcrk alfabe de\u011fi\u015fikli\u011fi karar\u0131n\u0131 vermi\u015ftir. 1928 Haziran\u2019\u0131nda bir Dil Heyeti (Komisyonu) kurulur. Heyet, alfabe ve gramer hakk\u0131nda birer layiha haz\u0131rlayacakt\u0131r. Falih R\u0131fk\u0131, Yakup Kadri, Ru\u015fen E\u015fref, Rag\u0131p Hulusi, Ahmet Cevat gibi isimlerden olu\u015fan (\u015eim\u015fir 1992: 88) heyet i\u00e7inde Sadri Maksudi yoktur. \u0130brahim Grantay taraf\u0131ndan haz\u0131rlanan elifba raporu 01 A\u011fustos\u2019ta Atat\u00fcrk\u2019e sunulmu\u015f ve Atat\u00fcrk 9-10 A\u011fustos gecesi G\u00fclhane Park\u0131\u2019nda verdi\u011fi me\u015fhur nutukla \u201ceski yaz\u0131n\u0131n yerine yeni T\u00fcrk alfabesinin al\u0131naca\u011f\u0131n\u0131 kamuoyuna\u201d a\u00e7\u0131klam\u0131\u015ft\u0131r (\u015eim\u015fir 1992: 92, 96, 157).<\/p>\n

Adile Ayda \u015f\u00f6yle yazar:<\/p>\n

\u201cHarf Komisyonuna \u2018Dil Heyeti\u2019 denmesi, i\u015fin i\u00e7y\u00fcz\u00fcn\u00fc bilmeyen Sadri Maksudi\u2019de Gazi Pa\u015fa\u2019n\u0131n sadece L\u00e2tin harflerini kabul etmekle yetinmeyip, bir Dil Reformu yapmak niyetinde oldu\u011fu fikrini uyand\u0131rd\u0131\u2026 Kaleme sar\u0131l\u0131r ve dili sadele\u015ftirmenin ve meden\u00eele\u015ftirmenin ilm\u00ee yollar\u0131 hakk\u0131nda sahifeler doldurur. Yani, kafas\u0131ndakileri k\u00e2\u011f\u0131da d\u00f6ker.\u201d (Ayda 1991: 180-181).<\/p>\n

K\u00e2\u011f\u0131da d\u00f6k\u00fclenler, 28 Eyl\u00fcl 1928 \u2013 14 Ekim 1928 tarihleri aras\u0131nda, Milliyet gazetesinde 13 yaz\u0131 h\u00e2linde yay\u0131mlan\u0131r: \u201cLisan \u0131slah\u0131 meselesi\u201d.<\/p>\n

Sadri Maksudi daha \u00f6nce konferans olarak verdi\u011fi ve T\u00fcrk Yurdu\u2019nda yay\u0131mlanm\u0131\u015f bulunan makalesi ile Milliyet gazetesinde \u00e7\u0131km\u0131\u015f olan yaz\u0131lar\u0131n\u0131 toparlay\u0131p geli\u015ftirerek \u201cT\u00fcrk Dili \u0130\u00e7in\u201d ad\u0131yla bir kitap h\u00e2line getirmi\u015ftir. Asl\u0131nda kitap daha \u00f6nce haz\u0131rlanm\u0131\u015ft\u0131. Bunu, kitab\u0131n \u201cBa\u015flang\u0131\u00e7\u201d k\u0131sm\u0131nda Sadri Maksudi\u2019nin yazd\u0131klar\u0131ndan biliyoruz: \u201cBu kitap T\u00fcrkiye\u2019de Dil Heyeti kurulmas\u0131ndan \u00f6nce yaz\u0131lm\u0131\u015ft\u0131.\u201d (Arsal 1930: 12). Anla\u015f\u0131lan Dil Heyeti kurulunca Arsal, haz\u0131rlam\u0131\u015f oldu\u011fu kitab\u0131n baz\u0131 b\u00f6l\u00fcmlerini Milliyet\u2019te yay\u0131mlam\u0131\u015f, sonra da kitab\u0131n bas\u0131lmas\u0131 i\u00e7in te\u015febb\u00fcse ge\u00e7mi\u015ftir. Eser, T\u00fcrk Ocaklar\u0131 taraf\u0131ndan bas\u0131lacakt\u0131r.<\/p>\n

Milliyet\u2019teki yaz\u0131 serisi bittikten sonra, muhtemelen Ekim veya Kas\u0131m ay\u0131nda (1928) Sadri Maksudi \u00c7ankaya k\u00f6\u015fk\u00fcne de davet edilmeye ba\u015flar (Ayda 1991: 190-191). 1930 y\u0131l\u0131nda kitab\u0131n\u0131n \u201ct\u00fcrl\u00fc fas\u0131llar\u0131ndan al\u0131nm\u0131\u015f h\u00fcl\u00e2salar\u0131\u201d Gazi Mustafa Kemal\u2019e g\u00f6nderir ve Gazi\u2019den, \u201ckitaptaki fikirlerden hangisini tasvip ederlerse, o fikri kendilerine mahsus vecizev\u00ee \u00fcsl\u00fbpla ifade etmelerini\u201d rica eder ve bu vecizeyi kitab\u0131n\u0131n \u201cba\u015f\u0131na ve kapa\u011f\u0131na koymak\u201d istedi\u011fini bildirir (Ayda 1991: 183). \u0130\u015fte Atat\u00fcrk\u2019\u00fcn dil hakk\u0131ndaki me\u015fhur vecizesi bu vesileyle yaz\u0131lm\u0131\u015f ve T\u00fcrk Dili \u0130\u00e7in kitab\u0131n\u0131n ba\u015f\u0131nda yer alm\u0131\u015ft\u0131r:<\/p>\n

\u201cMill\u00ee his ile dil aras\u0131ndaki ba\u011f \u00e7ok kuvvetlidir. Dilin mill\u00ee ve zengin olmas\u0131 mill\u00ee hissin inki\u015faf\u0131nda ba\u015fl\u0131ca m\u00fcessirdir. T\u00fcrk dili, dillerin en zenginlerindendir; yeter ki bu dil, \u015fuurla i\u015flensin…\u201d<\/p>\n

\u201c\u00dclkesini, y\u00fcksek istikl\u00e2lini korumas\u0131n\u0131 bilen T\u00fcrk milleti, dilini de yabanc\u0131 diller boyunduru\u011fundan kurtarmal\u0131d\u0131r.\u201d<\/p>\n

El yaz\u0131s\u0131yla yaz\u0131lm\u0131\u015f vecizenin \u00fcst\u00fcnde 2.IX.1930 tarihi ve alt\u0131nda Gazi M. Kemal imzas\u0131 vard\u0131r.<\/p>\n

T\u00fcrk Ocaklar\u0131 \u0130lim ve Sanat Heyeti\u2019nin \u201cMill\u00ee Seri\u201dsinin bir numaral\u0131 kitab\u0131 olarak \u00e7\u0131kan eserin kapa\u011f\u0131nda, \u201cT\u00fcrk Dili i\u00e7in\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u015fu sat\u0131rlar bulunmaktad\u0131r:<\/p>\n

\u201cT\u00fcrk dilindeki s\u00f6zleri toplama, dizme, T\u00fcrk dilini ay\u0131rtlama, T\u00fcrk\u00e7e k\u00f6klerden bilgi s\u00f6zleri yaratma i\u015fi \u00fczerinde d\u00fc\u015f\u00fcnceler\u201d<\/p>\n

Eser, ba\u015flang\u0131\u00e7 d\u0131\u015f\u0131nda d\u00f6rt b\u00f6l\u00fcmden olu\u015fur. Birinci b\u00f6l\u00fcmde dil \u0131slah\u0131n\u0131n mahiyeti ve dillerin inki\u015faf\u0131 \u00fczerinde durulur. Dillerin geli\u015fmesinin ikinci devri olarak kabul edilen ilim ve medeniyet dili yaratma konusu, eski Romal\u0131larda, Araplarda, Almanlarda, Fransa\u2019da, \u00c7eklerde, Finlandiyal\u0131larda, Ruslarda ve Macarlarda ayr\u0131 ayr\u0131 ele al\u0131n\u0131p 70 k\u00fcsur sayfa i\u00e7inde incelenir. \u0130kinci b\u00f6l\u00fcm bir nevi T\u00fcrk dili tarihidir. T\u00fcrk dilinin \u00f6zellikleri \u00fczerinde durulduktan sonra Yenisey yaz\u0131tlar\u0131ndan ba\u015flayarak T\u00fcrklerdeki edeb\u00ee dil tarihi ele al\u0131n\u0131r. B\u00f6l\u00fcm\u00fcn sonunda, T\u00fcrk\u00e7eye Arap\u00e7a ve Fars\u00e7a kelimelerin girmesi \u00fczerinde durulur. 200 sayfay\u0131 a\u015fan bu b\u00f6l\u00fcm eserin g\u00f6vdesini olu\u015fturur. \u00dc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde T\u00fcrk yaz\u0131 dilini T\u00fcrk\u00e7ele\u015ftirme yollar\u0131 anlat\u0131l\u0131r. D\u00f6rd\u00fcnc\u00fc ve son b\u00f6l\u00fcmde dili d\u00fczeltme i\u015finde rol oynamas\u0131 gereken \u015fah\u0131s ve kurulu\u015flar incelenmi\u015ftir[4]<\/a>.<\/p>\n

Eser asl\u0131nda dil reformu i\u00e7in haz\u0131rlanm\u0131\u015f tam bir programd\u0131r. \u00d6nce, ba\u015fka \u00fclkelerde bu konuda neler yap\u0131ld\u0131\u011f\u0131 ve T\u00fcrk dilinin \u00f6zelikleriyle tarih\u00ee geli\u015fmesi incelenerek yap\u0131lacak reformun zemini ortaya konulmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015f; sonra da bu zemin \u00fczerinde yap\u0131lmas\u0131 gereken reformun y\u00f6ntem ve ara\u00e7lar\u0131 belirlenmi\u015ftir.<\/p>\n

Dil Heyeti\u2019nde ve daha sonra T\u00fcrk Dil Kurumu\u2019nda \u00f6nemli g\u00f6revler y\u00fcklenmi\u015f olan Ahmet Cevat Emre, Sadri Maksudi ve eseri hakk\u0131nda \u015funlar\u0131 yazar:<\/p>\n

\u201cT\u00fcrk Dili Tetkik Cemiyetinin (T\u00fcrk Dil Kurumunun \u2013 ABE) birinci kongresi (kurultay) Dolmabah\u00e7e saray\u0131nda topland\u0131\u011f\u0131 s\u0131rada, milliyet\u00e7ilik maskesine b\u00fcr\u00fcnm\u00fc\u015f bir geri d\u00f6n\u00fc\u015f, kuvvetli bir propaganda halini alm\u0131\u015ft\u0131. \u015e\u00f6yle deniliyordu: Arap\u00e7a \u0131st\u0131lahlar at\u0131lacaksa yerlerine yine yabanc\u0131 dillerden yenileri al\u0131nmamal\u0131! Arap\u00e7a kelime ve \u0131st\u0131lahlardan kurtulal\u0131m derken dilimizi yine yabanc\u0131 kelime ve terimlerle mi dolduracakt\u0131k! Bat\u0131 medeniyetinin grekolatin elementlerle kurulmu\u015f milletleraras\u0131 terimleri, Arap\u00e7ac\u0131 komisyonlardan \u00e7\u0131km\u0131\u015f olan \u0131st\u0131lahlar gibi, yabanc\u0131 say\u0131l\u0131yordu. Bu propagandan\u0131n kitab\u0131 da bas\u0131lm\u0131\u015ft\u0131: T\u00fcrk Dili i\u00e7in (Prof. Sadri Maksudi 1930). Prof. Maksudi\u2019nin tezi milliyet\u00e7i ruha yak\u0131n, al\u00e2ka \u00e7ekici bir tezdi: T\u00fcrk\u00e7e Arap\u00e7adan da sart\u00e7adan (Fars\u00e7adan) da daha zengin bir dildir. T\u00fcrk\u00e7e, -zengin dil hazinelerinden, k\u00f6k ve eklerinden faydalanarak- Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn terminolojilerini mill\u00eele\u015ftirebilirdi! Gazi i\u00e7in ideal bir tez: yabanc\u0131 dillerden kelimeler almadan, milliyet\u00e7ilikten hi\u00e7bir fedak\u00e2rl\u0131kta bulunmadan, Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fc benimseyebilecek bir T\u00fcrk\u00e7e yarat\u0131lacakt\u0131!\u201d (Emre 1960: 328-329).<\/p>\n

Emre, Gazi Mustafa Kemal\u2019in kitaba yazd\u0131\u011f\u0131 vecizeyi naklettikten sonra devam ediyor:<\/p>\n

\u201c\u2026 T\u00fcrkiye\u2019nin b\u00fct\u00fcn bu T\u00fcrk leh\u00e7elerini ve kendi dilini kayna\u015ft\u0131racak bir ilim ve edebiyat dili yaratmas\u0131n\u0131 istemek tarih ve co\u011frafya \u015fartlar\u0131 ile nas\u0131l ba\u011fda\u015ft\u0131r\u0131labilir? Bu tez Gazi ink\u0131l\u00e2b\u0131n\u0131n hedefine tamamiyle ayk\u0131r\u0131d\u0131r. Gazi T\u00fcrkiye\u2019yi ve T\u00fcrk milletini Avrupal\u0131la\u015ft\u0131rmak istiyor, Prof. S. M. ise bizi Orta Asya ve Volga T\u00fcrklerini kurtarmak i\u00e7in \u0131rk\u00e7\u0131 ve Asyala\u015ft\u0131r\u0131c\u0131 bir ilim ve edebiyat dili yaratma\u011fa sevk etmek h\u00fclyasiyle \u00e7al\u0131\u015f\u0131yor\u2026 Prof. S. M. ya dilimizde pek profan oldu\u011fundan veya milliyet\u00e7i g\u00f6r\u00fcnerek Gazi\u2019nin g\u00f6z\u00fcne girmek istedi\u011finden, bu \u0131rk\u00e7\u0131 tez \u00fczerinde koca bir kitap yazm\u0131\u015ft\u0131r; Gazi\u2019yi, ge\u00e7ici bir zaman i\u00e7in, yanl\u0131\u015f bir yola sevk etti\u011finden b\u00fcy\u00fck adam\u0131n fazla yorulmas\u0131na sebep olmu\u015f, k\u00fclt\u00fcr ink\u0131l\u00e2b\u0131m\u0131z\u0131 geciktirmi\u015ftir.\u201d (Emre 1960: 330-331).<\/p>\n

\u201cMilliyet\u00e7ilik maskesine b\u00fcr\u00fcnm\u00fc\u015f\u201d, \u201cmilliyet\u00e7i g\u00f6r\u00fcnmek\u201d gibi ithamlar Sadri Maksudi i\u00e7in hi\u00e7 uygun d\u00fc\u015fm\u00fcyor. \u00c7\u00fcnk\u00fc Sadri Maksudi\u2019nin b\u00fct\u00fcn \u00f6mr\u00fc T\u00fcrkl\u00fck i\u00e7in \u00e7al\u0131\u015fmakla ge\u00e7mi\u015ftir. \u0130mk\u00e2n buldu\u011funda siyasi \u00e7al\u0131\u015fmalar yapm\u0131\u015f, Rus parlamentosunda T\u00fcrk menfaatlerini savunmu\u015f; siyasi imk\u00e2ndan mahrum kald\u0131\u011f\u0131 zaman T\u00fcrk dili ve tarihi \u00fczerinde \u00e7al\u0131\u015fmalar yapm\u0131\u015ft\u0131r. Son \u00e7al\u0131\u015fmas\u0131 da milliyet\u00e7ilik \u00fczerine teorik bir \u00e7al\u0131\u015fmad\u0131r. Yerli yabanc\u0131 b\u00fct\u00fcn ara\u015ft\u0131rmalar Sadri Maksudi\u2019nin milliyet\u00e7ili\u011fi konusunda hemfikirdir. Ahmet Cevat Emre\u2019nin tarafgir oldu\u011fu anla\u015f\u0131lan bu ifadelerinin birka\u00e7 sebebi olabilir. Sebeplerden biri psikolojiktir. 1928\u2019de kurulan Dil Heyeti\u2019nde (Dil Enc\u00fcmeni\u2019nde) Emre de g\u00f6revlendirilmi\u015fti. \u015e\u00f6yle diyor:<\/p>\n

\u201cDil Enc\u00fcmenince T\u00fcrk\u00e7enin gramerini haz\u0131rlamak i\u015fi bana verilmi\u015fti, fakat ben en \u00f6nce modern gramer metodlar\u0131n\u0131 tedkik edip bir l\u00e2yiha haz\u0131rlanmas\u0131n\u0131 teklif ettim. Enc\u00fcmen de teklifimi kabul ederek \u0130stanbul\u2019da \u00e7al\u0131\u015fma\u011fa ba\u015flad\u0131m\u2026 L\u00e2yiha be\u015f y\u00fcz sayfal\u0131k bir eser olarak ancak iki sene zarf\u0131nda tamamlanabilmi\u015fti.\u201d (Emre 1960: 328).<\/p>\n

Bu sat\u0131rlardan sonra Emre, \u201cMilliyet\u00e7ilik maskesine b\u00fcr\u00fcnm\u00fc\u015f bir geri d\u00f6n\u00fc\u015f\u201dten, \u00a0Sadri Maksudi\u2019nin kitab\u0131n\u0131n \u00e7\u0131kmas\u0131ndan ve Gazi\u2019nin vecizesinin kitapta yer almas\u0131ndan bahsediyor. Yani Emre\u2019nin kitab\u0131 \u00e7\u0131kmadan Sadri Maksudi\u2019nin kitab\u0131 \u00e7\u0131km\u0131\u015f, \u00fcstelik Gazi kitab\u0131n ba\u015f\u0131na el yaz\u0131s\u0131yla bir vecize yazm\u0131\u015ft\u0131r.<\/p>\n

\u0130kinci bir sebep g\u00f6r\u00fc\u015f fark\u0131d\u0131r. Sadri Maksudi T\u00fcrk\u00e7enin mill\u00eele\u015fmesini ve ileride ortak bir edeb\u00ee T\u00fcrk dili yarat\u0131lmas\u0131n\u0131 istiyordu. Dil reformunda da buna g\u00f6re hareket edilmesi gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcndeydi. Ahmet Cevat Emre ise bu g\u00f6r\u00fc\u015f\u00fc bir \u201cgeri d\u00f6n\u00fc\u015f\u201d olarak kabul ediyor, \u201c\u0131rk\u00e7\u0131 ve Asyala\u015ft\u0131r\u0131c\u0131\u201d buluyor, \u201cBat\u0131 medeniyetinin grekolatin elementlerle kurulmu\u015f milletleraras\u0131 terimleri\u201d alarak dilimizi de \u201cAvrupal\u0131la\u015ft\u0131rmak\u201d istiyordu. Emre\u2019nin dili \u201cAvrupal\u0131la\u015ft\u0131rmak\u201dtan ne anlad\u0131\u011f\u0131n\u0131 onun 1934\u2019te T\u00fcrk dil kurultay\u0131nda okudu\u011fu \u201cT\u00fcrk\u00e7e\u2019nin Hint-Avrupa Diliyle Mukayesesi\u201d ba\u015fl\u0131kl\u0131 bildirisinden hareketle Geoffrey Lewis \u015f\u00f6yle anlat\u0131r:<\/p>\n

\u201c1934\u2019te Ahmet Cevat Emre \u2018sesli harf\u2019 anlam\u0131n\u0131 elde etmek i\u00e7in ses kelimesine bir –el <\/em>ekleyip sesel <\/em>s\u00f6zc\u00fc\u011f\u00fcn\u00fc \u00fcretti ve fazladan, Frans\u0131zca –ique<\/em>\u2019nin yerini tutan bir –ik <\/em>\u00a0ekleyerek \u2018seslilerle ilgili, seslilerden olu\u015fma\u2019 anlam\u0131na gelen seselik <\/em>s\u00f6zc\u00fc\u011f\u00fcn\u00fc elde etti.\u201d (Lewis 2004: 130).<\/p>\n

Yukar\u0131da belirtti\u011fimiz sebepler \u00fczerinde daha fazla durulabilir; fakat bu ayr\u0131 bir \u00e7al\u0131\u015fman\u0131n konusudur.<\/p>\n

Emre\u2019nin bir iddias\u0131 daha var: Sadri Maksudi \u201cbu \u0131rk\u00e7\u0131 tez \u00fczerinde koca bir kitap yazm\u0131\u015f\u201d ve \u201cGazi\u2019yi, ge\u00e7ici bir zaman i\u00e7in, yanl\u0131\u015f bir yola sevk etti\u011finden b\u00fcy\u00fck adam\u0131n fazla yorulmas\u0131na sebep olmu\u015ftur.\u201d<\/p>\n

Atat\u00fcrk\u2019\u00fcn, Sadri Maksudi\u2019nin kitab\u0131n\u0131 be\u011fendi\u011fi ve takdir etti\u011fi \u015f\u00fcphesizdir. Bu, kitaba yazd\u0131\u011f\u0131 vecizeden de a\u00e7\u0131k\u00e7a bellidir. Vecizeden anla\u015f\u0131ld\u0131\u011f\u0131 gibi Atat\u00fcrk\u2019\u00fcn, Sadri Maksudi\u2019nin milliyet\u00e7i bak\u0131\u015f a\u00e7\u0131s\u0131na kat\u0131ld\u0131\u011f\u0131 da anla\u015f\u0131lmaktad\u0131r. Ancak, gerek Dil Enc\u00fcmeni\u2019nde, gerek T\u00fcrk Dili Tetkik Cemiyeti\u2019nde (T\u00fcrk Dil Kurumu\u2019nda) Sadri Maksudi yoktur. Ahmet Cevat Emre ise hem enc\u00fcmende hem T\u00fcrk Dil Kurumu\u2019nda ba\u015ftan beri vard\u0131r ve \u00f6nemli g\u00f6revlerin ba\u015f\u0131ndad\u0131r. 1932\u2019de kurulan T\u00fcrk Dil Kurumu\u2019nun Atat\u00fcrk zaman\u0131nda yap\u0131lm\u0131\u015f \u00fc\u00e7 kurultay\u0131nda da (1932, 1934, 1936) Merkez Heyeti \u00fcyesi se\u00e7ilmi\u015ftir ve genellikle Gramer kolu ba\u015fkan\u0131 olmu\u015ftur. Yani Atat\u00fcrk devrinde Kurum\u2019un en etkili y\u00f6neticilerinden biridir. Dolay\u0131s\u0131yla T\u00fcrk Dil Kurumu \u00fcyesi dahi olmayan Sadri Maksudi\u2019nin \u201cge\u00e7ici bir zaman i\u00e7in\u201d de olsa Atat\u00fcrk\u2019\u00fc \u201cyanl\u0131\u015f bir yola sevk etmi\u015f\u201d olmas\u0131 iddias\u0131 biraz tuhaft\u0131r. Hi\u00e7 \u015f\u00fcphe yok ki Atat\u00fcrk de Sadri Maksudi gibi bir T\u00fcrk\u00e7\u00fc idi ve dili \u201cAvrupal\u0131la\u015ft\u0131rmak\u201d de\u011fil \u201cT\u00fcrk\u00e7ele\u015ftirmek\u201d istiyordu.<\/p>\n

Sadri Maksudi, kendi vatan\u0131n\u0131 i\u015fgal eden kom\u00fcnist Rus y\u00f6netiminden dolay\u0131 do\u011fdu\u011fu topraklar\u0131 terk etmek zorunda kalm\u0131\u015f olan bir T\u00fcrk milliyet\u00e7isi idi. Ahmet Cevat ise ayn\u0131 y\u0131llarda, 1920\u2019lerin ba\u015f\u0131nda Rusya\u2019ya gitmi\u015f, orada Kom\u00fcnist Partisi\u2019ne girmi\u015f, T\u00fcrkiye\u2019ye d\u00f6nd\u00fckten sonra da dil ink\u0131lab\u0131nda ba\u015f rol\u00fc oynayan isimlerden biri olmu\u015ftu.<\/p>\n

Tiflis, Batum ve Moskova\u2019da Ahmet Cevat Emre ile \u00e7ok yak\u0131n \u00e7al\u0131\u015fm\u0131\u015f olan V\u00e2l\u00e2 Nureddin onun i\u00e7in \u015f\u00f6yle diyor: \u201cNe becerikliymi\u015f Cevat Hoca! Hac\u0131yatmaz gibi hep ayakta kald\u0131. Tiflis\u2019te ba\u015f k\u00f6\u015fe, Batum\u2019da ba\u015f k\u00f6\u015fe, Moskova\u2019da ba\u015f k\u00f6\u015fe\u2026 T\u00fcrkiye\u2019ye d\u00f6n\u00fcnce de, Ankara\u2019da ba\u015f k\u00f6\u015fe\u2026 Atat\u00fcrk\u2019\u00fcn iltifatlar\u0131na nail olup, onun listesinde milletvekili se\u00e7ilip, kurultaylarda onun taraf\u0131ndan g\u00f6revlendirilip\u2026\u201d (V\u00e2-N\u00fb 1999: 262).<\/p>\n

Ahmet Cevat\u2019\u0131n Batum ve Moskova\u2019da ba\u015f k\u00f6\u015fede olmas\u0131n\u0131n sebebi kom\u00fcnist olmas\u0131d\u0131r: \u201cOn ki\u015filik masada oturan bir grubu bizimkiler selamlad\u0131lar. Melahat Han\u0131m bunlar\u0131n T\u00fcrk kom\u00fcnistleri oldu\u011funu s\u00f6yledi. Masan\u0131n ba\u015f\u0131nda oturan sakall\u0131 beye de bizi takdim etti. T\u00fcrl\u00fc s\u0131fatlar\u0131 olan Giritli Ahmet Cevat\u2019t\u0131 (Emre) bu\u2026\u201d, \u201cKom\u00fcnizm f\u0131rt\u0131nas\u0131, \u00f6n\u00fcne katt\u0131\u011f\u0131 her \u015feyi, herkesi yerinden oynatt\u0131\u011f\u0131 gibi, \u015eevket\u2019in de b\u00fct\u00fcn ideallerini alt\u00fcst etmi\u015fti. Ahmet Cevat gibi o da Kom\u00fcnist Partisi\u2019ne resmen girmi\u015fti.\u201d (V\u00e2-N\u00fb 1999: 206, 233). Emre, sadece parti \u00fcyesi de\u011fildi, Komintern\u2019de[5]<\/a> de g\u00f6revliydi: \u201cHele Ahmet Cevat Komintern\u2019de g\u00f6revlendirilince\u2026\u201d (V\u00e2-N\u00fb 1999: 255). M. Pavlovi\u00e7\u2019in 1921\u2019de Moskova\u2019da yay\u0131mlad\u0131\u011f\u0131 \u201c\u0130nk\u0131l\u00e2p\u00e7\u0131 T\u00fcrkiye\u201d kitab\u0131n\u0131n 119-121. sayfalar\u0131nda yer alan bir mektubunda Ahmet Cevat kendi g\u00f6revini \u201cT\u00fcrk Kom\u00fcnist f\u0131rkas\u0131 merkez\u00ee komitas\u0131n\u0131n haric\u00ee b\u00fcro azas\u0131\u201d olarak belirtmi\u015ftir (Orhun, 20 \u015eubat 1934: 88-89).<\/p>\n

Sadri Maksudi Arsal sadece T\u00fcrk dili \u00fczerinde \u00e7al\u0131\u015fan bir d\u00fc\u015f\u00fcn\u00fcr de\u011fildi. T\u00fcrk tarihi \u00fczerinde de ciddi \u00e7al\u0131\u015fmalar\u0131 vard\u0131. Atat\u00fcrk\u2019\u00fcn talimat\u0131yla Ankara ve \u0130stanbul Hukuk fak\u00fcltelerinde profes\u00f6r olarak g\u00f6revlendirilmi\u015f ve T\u00fcrk hukuk tarihi disiplininin kurucusu olmu\u015ftu. \u015eahsiyet olarak da asil ve sayg\u0131 uyand\u0131ran \u00f6zelliklere sahipti. Bu vas\u0131flar\u0131 dolay\u0131s\u0131yla, bir akademiyi and\u0131ran Atat\u00fcrk\u2019\u00fcn sofras\u0131na s\u0131k \u00e7a\u011fr\u0131lan isimlerden biriydi. \u201cAtat\u00fcrk\u2019\u00fcn N\u00f6bet Defteri\u201d adl\u0131 eserde, 1932 y\u0131l\u0131ndan itibaren her y\u0131l hangi tarihlerde Arsal\u2019\u0131n sofraya davet edildi\u011fi kay\u0131tl\u0131d\u0131r. \u201c\u0130lhan Sel\u00e7uk\u2019a g\u00f6re, Sadri Maksudi \u00c7ankaya\u2019ya 105 defa davet edilmi\u015ftir.\u201d (Ayda 1991: 196-197).<\/p>\n

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1935 y\u0131l\u0131n\u0131n g\u00fcz aylar\u0131nda Atat\u00fcrk G\u00fcne\u015f-Dil teorisini ortaya koyar. Teoriye g\u00f6re, ilk insanlar g\u00fcne\u015ften etkilenerek dili yaratm\u0131\u015flar ve ilk kelime olan a\u011f<\/em> s\u00f6z\u00fcn\u00fc de \u201cg\u00fcne\u015f\u201d i\u00e7in kullanm\u0131\u015flard\u0131r. Sonra a\u011f <\/em>kelimesinin fonetik de\u011fi\u015fmelerinden \u00e7e\u015fitli s\u00f6zler ortaya \u00e7\u0131km\u0131\u015f; bunlar, g\u00fcne\u015fle ilgili \u201cs\u0131cakl\u0131k, parlakl\u0131k, b\u00fcy\u00fckl\u00fck\u201d gibi kavramlardan ba\u015flayarak dillerdeki \u00e7e\u015fitli kavramlar i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. A\u011f <\/em>kelimesi T\u00fcrk\u00e7edir ve b\u00fct\u00fcn d\u00fcnya dillerinin temelinde T\u00fcrk dili vard\u0131r. Teori k\u0131sa zamanda bir etimoloji sistemi h\u00e2line getirilmi\u015f ve bu sistemle \u201csabah, sulh, hak, hakikat\u201d gibi dilden at\u0131lmak istenen kelimelerin de \u201csport, elektrik, rota\u201d gibi Bat\u0131\u2019ya mahsus terimlerin de T\u00fcrk\u00e7e k\u00f6kenli oldu\u011fu ispat edilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r[6]<\/a>.<\/p>\n

Atat\u00fcrk muhtemelen Ekim \u2013 Aral\u0131k 1935 tarihleri aras\u0131ndaki davetlerden birinde Sadri Maksudi\u2019ye de teori hakk\u0131nda ne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc sorar. Sadri Maksudi \u201c-Benim fikr\u00ee melekelerim bu teoriyi anlama\u011fa gayri-m\u00fcsaittir.\u201d cevab\u0131n\u0131 verir. Atat\u00fcrk \u201cYa!\u201d demekle yetinir. Bu cevaptan Atat\u00fcrk\u2019\u00fcn ho\u015flanmad\u0131\u011f\u0131 muhakkakt\u0131r (Ayda 1991: 198).<\/p>\n

Sadri Maksudi Arsal, 1936 ve 1937 y\u0131l\u0131nda da \u00c7ankaya sofras\u0131na \u00e7a\u011fr\u0131lm\u0131\u015ft\u0131r. Ancak 1937 y\u0131l\u0131n\u0131n Aral\u0131k ay\u0131ndaki bir olay, Atat\u00fcrk\u2019\u00fcn Arsal\u2019a k\u0131zmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n

24 Aral\u0131k 1937 tarihinde TBMM\u2019de Denizbank\u2019\u0131n kurulmas\u0131yla ilgili kanun tasar\u0131s\u0131 g\u00f6r\u00fc\u015f\u00fclmektedir. Arsal s\u00f6z al\u0131r ve Denizbank s\u00f6z\u00fcn\u00fcn T\u00fcrk\u00e7e bak\u0131m\u0131ndan yanl\u0131\u015f oldu\u011funu, bankaya, gramere uygun olarak Deniz Bankas\u0131 ad\u0131n\u0131n verilmesi gerekti\u011fini anlat\u0131r ve bunu bir yaz\u0131l\u0131 teklif olarak da sunar. Oylama yap\u0131l\u0131r, teklif kabul edilir. Ancak Denizbank ad\u0131n\u0131 Atat\u00fcrk d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Ak\u015fam sofras\u0131nda durum, Sadri Maksudi\u2019yi karalayan ifadelerle Atat\u00fcrk\u2019e aktar\u0131l\u0131r. Atat\u00fcrk k\u0131zar ve sofrada bulunan Hikmet Bayur, Edip Servet, As\u0131m Us, Cemal H\u00fcsn\u00fc, Faz\u0131l Nazmi, Ahmet Cevat ve \u0130smail Hakk\u0131\u2019y\u0131 radyo evine g\u00f6ndererek Sadri Maksudi\u2019ye cevap vermelerini ister. Bu isimlere Falih R\u0131fk\u0131 da kat\u0131l\u0131r. Sekiz ki\u015fi sabah\u0131n ikisine kadar radyoda Sadri Maksudi aleyhinde konu\u015fur. Radyo konu\u015fmalar\u0131 24-25 Aral\u0131k gecesi olmu\u015ftur ama gazetelerdeki haberler 28 Aral\u0131k\u2019ta \u00e7\u0131km\u0131\u015ft\u0131r. \u00c7e\u015fitli haber ve yaz\u0131larda, hatta karikat\u00fcrlerde Sadri Maksudi su\u00e7lanmakta, cehaletle itham edilmektedir (Ayda 1991: 199-203).<\/p>\n

Ayn\u0131 olay\u0131 farkl\u0131 bir yorumla ele alan Y\u0131ld\u0131ray O\u011fur, Sadri Maksudi aleyhindeki gazete yaz\u0131lar\u0131n\u0131n ve karikat\u00fcrlerin fotokopilerini kitab\u0131na koymu\u015ftur. Ancak O\u011fur\u2019un, bir \u00c7ankaya sofras\u0131nda Atat\u00fcrk ile Sadri Maksudi aras\u0131nda Denizbank y\u00fcz\u00fcnden bir tart\u0131\u015fma \u00e7\u0131kt\u0131\u011f\u0131 ve Atat\u00fcrk\u2019\u00fcn Sadri Maksudi\u2019ye \u201cSiz profes\u00f6r de\u011filsiniz!\u201d dedi\u011fi, onun da Atat\u00fcrk\u2019e cevap verdi\u011fi \u015feklinde bir rivayete dayanarak olay\u0131 24 Aral\u0131k tarihinden \u00f6nceye \u00e7ekmesi do\u011fru olamaz (O\u011fur 2013: 108-116). Bir kere O\u011fur bu rivayeti Atat\u00fcrk\u2019\u00fcn u\u015fa\u011f\u0131 Cemal Granda\u2019n\u0131n \u201cAtat\u00fcrk\u2019\u00fcn U\u015fa\u011f\u0131n\u0131n Gizli Defteri\u201d kitab\u0131ndan alm\u0131\u015ft\u0131r. Sofrada hizmet eden bir garsonun bu ayr\u0131nt\u0131y\u0131 verebilmesi zor, hatta imk\u00e2ns\u0131z g\u00f6r\u00fcnmektedir[7]<\/a>. Bir ara\u015ft\u0131r\u0131c\u0131n\u0131n bu t\u00fcr rivayetleri de\u011ferlendirirken tahlilci olmas\u0131 \u015fartt\u0131r. Olaylar\u0131n ak\u0131\u015f\u0131 da TBMM oturumundan \u00f6nce b\u00f6yle bir tart\u0131\u015fman\u0131n ya\u015fanabilece\u011fi konusunda ku\u015fku uyand\u0131rmaktad\u0131r. \u00dcstelik O\u011fur\u2019un da belirtti\u011fi gibi Sadri Maksudi\u2019nin k\u00fc\u00e7\u00fck k\u0131z\u0131 Naile Turhan, 23 \u015eubat 1976 tarihli Cumhuriyet\u2019te Granda\u2019n\u0131n rivayetini yalanlam\u0131\u015ft\u0131r (O\u011fur 2013: 110).<\/p>\n

Y\u0131ld\u0131ray O\u011fur\u2019un \u201cCumhuriyet\u2019in Beyaz Ma\u011fdurlar\u0131\u201d ad\u0131n\u0131 verdi\u011fi kitapta meseleyi Atat\u00fcrk aleyhtar\u0131 bir ba\u011flamda ele almas\u0131 da sorunludur. Siyasilerle bilim ve k\u00fclt\u00fcr adamlar\u0131 aras\u0131nda zaman zaman anla\u015fmazl\u0131klar ortaya \u00e7\u0131kmas\u0131 son derece tabiidir. D\u00f6nem bir b\u00fct\u00fcn olarak de\u011ferlendirildi\u011finde Atat\u00fcrk\u2019\u00fcn bilim ve k\u00fclt\u00fcr adamlar\u0131na \u00f6nem verdi\u011fi a\u00e7\u0131k bir \u015fekilde g\u00f6r\u00fcl\u00fcr. Bu hem onlara \u00f6nemli g\u00f6revler vermesinden, milletvekili yapmas\u0131ndan hem de sofras\u0131nda s\u0131k s\u0131k a\u011f\u0131rlamas\u0131ndan bellidir. Bilim ve k\u00fclt\u00fcr adamlar\u0131yla dil, tarih ve k\u00fclt\u00fcr meselelerini, neredeyse her g\u00fcn kurulan sofralarda Atat\u00fcrk kadar ele al\u0131p tart\u0131\u015fan bir devlet adam\u0131 Cumhuriyet tarihinde g\u00f6r\u00fclmemi\u015ftir. Y\u0131llarca ve geceler boyu s\u00fcren bu konu\u015fma ve tart\u0131\u015fmalarda elbette k\u0131zg\u0131nl\u0131k anlar\u0131 da, \u015fakala\u015fmalar ve hatta k\u00fcs\u00fc\u015fmeler de olmu\u015ftur. Meseleye b\u00fct\u00fcnc\u00fc ve mukayeseli bir \u015fekilde yakla\u015f\u0131nca, baz\u0131 tart\u0131\u015fmalarda haks\u0131z bulunsa dahi, \u00c7ankaya sofralar\u0131 Atat\u00fcrk\u2019\u00fcn aleyhinde de\u011fil lehinde de\u011ferlendirilecek bir olgudur.<\/p>\n

Denizbank olay\u0131ndan birka\u00e7 g\u00fcn sonra, 31 Aral\u0131k\u2019ta, Cumhurba\u015fkanl\u0131\u011f\u0131 Ba\u015fyaveri Celal Bey\u2019in, Sadri Maksudi\u2019yi \u201cevinde ziyaret ederek, Atat\u00fcrk\u2019\u00fcn sel\u00e2mlar\u0131n\u0131 getirdi\u011fini, kendilerinin (Atat\u00fcrk\u2019\u00fcn \u2013 ABE) 24 Aral\u0131k gecesi radyoda s\u00f6ylenenleri katiyen tasvip etmediklerini, bunun bilinmesini arzu buyurduklar\u0131n\u0131\u201d s\u00f6ylemesi de (Ayda 1991: 204) unutulmamal\u0131d\u0131r. Nihayet bizzat Sadri Maksudi\u2019nin kendisi meseleyi O\u011fur gibi alg\u0131lamam\u0131\u015f ve Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fcn\u00fc \u201c\u00f6\u011frendi\u011fi zaman, radyo ba\u015f\u0131nda h\u00fcng\u00fcr h\u00fcng\u00fcr\u201d a\u011flam\u0131\u015ft\u0131r (Ayda 1991: 204).<\/p>\n

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Atat\u00fcrk\u2019\u00fcn \u00f6l\u00fcm\u00fcnden sonra Sadri Maksudi, 1943\u2019e kadar Ankara, 1943-45 aras\u0131nda \u0130stanbul Hukuk fak\u00fcltelerinde ders verir. 1945\u2019te ya\u015f haddinden emekli olursa da yeni \u00fcniversiteler kanununun ya\u015f haddini 65\u2019ten 70\u2019e \u00e7\u0131karmas\u0131 \u00fczerine 1946-1950 aras\u0131nda \u0130stanbul Hukuk\u2019ta \u00f6\u011fretim \u00fcyeli\u011fine devam eder. Bu arada en \u00f6nemli eserlerinden biri olan ve 1928\u2019de eski harflerle bas\u0131lm\u0131\u015f bulunan T\u00fcrk Hukuku Tarihi<\/em> eserini geni\u015fleterek 1947\u2019de T\u00fcrk Tarihi ve Hukuk<\/em> ad\u0131yla yeniden yay\u0131mlar. Eski T\u00fcrk hukuk sistemini etrafl\u0131 bir \u015fekilde ortaya koyan bu eserde Arsal, \u00c7in, Bizans, Arap vb. yabanc\u0131 kaynaklar yan\u0131nda ana kaynak olarak T\u00fcrk dilinin abide eserleri olan K\u00f6kt\u00fcrk an\u0131tlar\u0131 ile Kutadgu Bilig\u2019i de kullanm\u0131\u015f, onlardan \u00e7ok geni\u015f bir \u015fekilde yararlanm\u0131\u015f ve onlara dayanarak eski T\u00fcrk hukuk ve idare anlay\u0131\u015f\u0131n\u0131 ortaya koymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. T\u00fcrk hukuk tarihinin temellerinin at\u0131lmas\u0131nda ve bu \u00f6nemli eserin ortaya \u00e7\u0131kmas\u0131nda hi\u00e7 \u015f\u00fcphesiz Sadri Maksudi\u2019nin \u00f6mr\u00fcn\u00fc harcad\u0131\u011f\u0131 T\u00fcrk dil ve tarih \u00e7al\u0131\u015fmalar\u0131n\u0131n birinci derecede rol\u00fc vard\u0131r. O, dil ve tarih \u00e7al\u0131\u015fmalar\u0131ndan elde etti\u011fi birikimle Fransa\u2019daki hukuk tahsilinin ve T\u00fcrkiye\u2019de verdi\u011fi hukuk derslerinin birikimini birle\u015ftirerek T\u00fcrk hukuk tarihi disiplininin kurucusu olmu\u015ftur.<\/p>\n

1948-1949 y\u0131llar\u0131nda Sadri Maksudi\u2019nin do\u011frudan dille ilgili birka\u00e7 \u00e7al\u0131\u015fmas\u0131 daha vard\u0131r. Bunlar, 5, 19 ve 23 Ekim 1948 tarihlerinde Cumhuriyet gazetesinde yay\u0131mlanan \u201cMeden\u00ee milletlerde ilim dili yaratma tarihine bak\u0131\u015f\u201d, \u201c\u0130lm\u00ee usullerle yarat\u0131lm\u0131\u015f T\u00fcrk\u00e7e ve m\u00fcstakil bir ilim dili l\u00e2z\u0131md\u0131r\u201d ve \u201cDil \u0131slah\u0131 ve Dil Kurumu\u201d ba\u015fl\u0131kl\u0131 makaleler ile \u0130stanbul Muallimler Birli\u011fi\u2019nin Birinci Dil Kongresinde sundu\u011fu \u201cMeden\u00ee Milletlerde Dil Islah\u0131 Tarihine Umumi Bak\u0131\u015f\u201d ba\u015fl\u0131kl\u0131 bildiridir.<\/p>\n

T\u00fcrk Dil Kurumu\u2019nun \u00f6zt\u00fcrk\u00e7e uygulamalar\u0131n\u0131 g\u00f6rd\u00fckten sonra Arsal \u201cb\u00fct\u00fcn yabanc\u0131 s\u00f6zleri atmak\u201d fikrinde art\u0131k \u00e7ok \u0131srarc\u0131 de\u011fildir. 1930\u2019daki T\u00fcrk Dili \u0130\u00e7in<\/em> kitab\u0131nda \u015f\u00f6yle diyordu: \u201cYaz\u0131 dilindeki yabanc\u0131 s\u00f6z ve \u0131st\u0131lahlar\u0131n hepsini dilimizden atmak gayemizdir\u2026 B\u00fct\u00fcn ilm\u00ee mefhumlar i\u00e7in T\u00fcrk\u00e7e \u0131st\u0131lahlar yaratmak, b\u00fct\u00fcn yabanc\u0131 s\u00f6zler yerine T\u00fcrk\u00e7e s\u00f6zler koymak, dil d\u00fczeltme i\u015finde esas \u015fiar\u0131m\u0131z olmal\u0131d\u0131r.\u201d \u201cYabanc\u0131 s\u00f6zlerden hangileri at\u0131lmal\u0131?\u201d ba\u015fl\u0131kl\u0131 bu b\u00f6l\u00fcmde Arsal sadece \u201cAllah, peygamber, mescit, cami\u201d gibi baz\u0131 din\u00ee terimlerle \u201cmetro, kilometre, mikrop, spor\u201d gibi \u201cbeynelmilel mahiyeti haiz\u201d baz\u0131 terimlerin dilde kalabilece\u011fini yaz\u0131yordu (Arsal 1930: 372-374).<\/p>\n

\u0130stanbul Muallimler Birli\u011fi\u2019nin kongresinde okudu\u011fu bildiride ise \u015f\u00f6yle diyor:<\/p>\n

\u201cHalk dili b\u00fct\u00fcn milletin eseridir. Bu sahada \u015fuurlu m\u00fcdahale zararl\u0131d\u0131r. Fakat ilim dili, medeniyet \u0131st\u0131lahlar\u0131 ancak \u015fuurla yarat\u0131labilir ve b\u00fct\u00fcn milletlerde \u015fuurla yarat\u0131lm\u0131\u015ft\u0131r. Bug\u00fcnk\u00fc T\u00fcrk\u00e7e k\u00f6klerden bir ilim dili yaratma te\u015febb\u00fcs ve cereyan\u0131, mahiyeti ve gayesi itibariyle m\u00fcspet ve zaruri bir cereyand\u0131r. Elverir ki bu mukaddes i\u015f sal\u00e2hiyetli kimseler taraf\u0131ndan, ilm\u00ee metotlara g\u00f6re, T\u00fcrk dilinin ruhuna, b\u00fcnyesine, gramer kaidelerine, kelime yaratma usullerine uygun bir \u015fekilde yap\u0131ls\u0131n. Bug\u00fcne kadar Dil Kurumu taraf\u0131ndan yap\u0131lm\u0131\u015f \u0131st\u0131lahi kelimelerin, terimlerin hepsi muvaffakiyetli de\u011fildir. Bir\u00e7ok kelimelerin yarad\u0131l\u0131\u015f\u0131nda ilm\u00ee metotlardan inhiraf edilmi\u015ftir. Onun i\u00e7in hem bir\u00e7ok, T\u00fcrk dilinin dehas\u0131na, hem millet m\u00fcnevverlerinin vasati zevkine mugayir, \u00e7irkin kelimeler ortaya at\u0131lm\u0131\u015ft\u0131r.\u201d (Arsal 1949: 54).<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere 1949 y\u0131l\u0131nda Arsal, halk dilini b\u00fct\u00fcn milletin eseri saymakta ve ona yap\u0131lacak m\u00fcdahaleyi zararl\u0131 bulmaktad\u0131r. Ancak Arsal, terimlerin T\u00fcrk\u00e7ele\u015ftirilmesi ve dil \u0131slah\u0131n\u0131n mutlaka ehil kimseler taraf\u0131ndan yap\u0131lmas\u0131 gerekti\u011fi fikrinde sonuna kadar \u0131srarc\u0131 olmu\u015ftur.<\/p>\n

1950 se\u00e7imlerinde Arsal Demokrat Parti milletvekili olarak meclise girmi\u015ftir. 08 Aral\u0131k 1952\u2019de, 1945 anayasas\u0131n\u0131n dil bak\u0131m\u0131ndan de\u011fi\u015ftirilerek 1924 anayasas\u0131ndaki dile d\u00f6n\u00fclmesi konusunda, Demokrat Parti milletvekilleri taraf\u0131ndan verilen bir kanun teklifine kar\u015f\u0131 \u00e7\u0131kar; \u201cT\u00fcrkler i\u00e7in kendi dillerinde bir ilim dili yaratmak zaruri idi. Bu m\u00fchim meseleyi dehas\u0131 ile Atat\u00fcrk kavrad\u0131. Dil Kurumunu kurdu\u2026 Dil Kurumu taraf\u0131ndan yarat\u0131lan kelimelerin hepsi iyidir, muvaffakiyetlidir, demiyorum. Fakat muvaffakiyetsiz olanlar te\u015fri\u00ee yolla at\u0131lmaz. Bir Akademi kurulur, tasfiye i\u015fini o yapar.\u201d der; teklifin reddedilmesi i\u00e7in \u00f6nerge verir; ancak \u00f6nergesi kabul edilmez. 1924 anayasas\u0131na aynen d\u00f6n\u00fclmesi yolunda verilen yeni teklif, 24 Aral\u0131k 1952\u2019de oylan\u0131r ve kabul edilir (Ayda 1991: 229-232).<\/p>\n

\"\"<\/p>\n

Sadri Maksudi Arsal\u2019\u0131n en son ve en \u00f6nemli eserlerinden biri, 1955\u2019te yay\u0131mlanan \u201cMilliyet Duygusunun Sosyolojik Esaslar\u0131\u201dd\u0131r. Millet, milliyet ve milliyet\u00e7ilikle ilgili modern teorilerle Arsal\u2019\u0131n eseri aras\u0131nda bir kar\u015f\u0131la\u015ft\u0131rma yapmak onun \u00f6nemini ve \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131k bir \u015fekilde ortaya koyacakt\u0131r. Arsal \u015f\u00f6yle diyor:<\/p>\n

\u201cBir\u00e7ok Avrupa tarih\u00e7ilerinin eserlerinde, bilhassa on dokuzuncu asra ait eserlerde, s\u0131k s\u0131k rastlanan fikirlerden biri, milliyet\u00e7ilik hissinin g\u00fbya ancak son y\u00fczy\u0131llarda do\u011fmu\u015f oldu\u011funa dair fikirdir. Bu g\u00f6r\u00fc\u015f hem tarih, hem sosyoloji bak\u0131m\u0131ndan yanl\u0131\u015ft\u0131r.\u201d (Arsal 1972: 129).<\/p>\n

Sadri Maksudi\u2019nin tenkit etti\u011fi g\u00f6r\u00fc\u015fe yeni millet teorilerinde \u201cmodernizm\u201d ad\u0131 verilir. Bunlar, \u201cmillet ne zaman?\u201d sorusuna \u201c18., hatta 19. as\u0131rdan \u00f6nce milletten bahsetmek m\u00fcmk\u00fcn de\u011fildir.\u201d cevab\u0131n\u0131 verirler. Buna kar\u015f\u0131 \u00e7\u0131kanlar ise sosyobiyolojistlerdir ve ba\u015fl\u0131ca temsilcileri Pierre L. Van den Berghe ile Azar Gat\u2019t\u0131r (\u00d6ks\u00fcz 2016: 205-206).<\/p>\n

Tel Aviv \u00dcniversitesi\u2019nde siyasi bilimler profes\u00f6r\u00fc olan ve Freiburg, Yale, Oxford, Stanford gibi \u00fcniversitelerde ara\u015ft\u0131rmac\u0131 ve hoca olarak \u00e7al\u0131\u015fm\u0131\u015f bulunan Azar Gat\u2019\u0131n, Alexander Yakobson ile birlikte yazd\u0131\u011f\u0131 eserin ad\u0131 \u201cNations: The Long History and Deep Roots of Political Ethnicity and Nationalism\u201ddir; 2013\u2019te Cambridge University Press taraf\u0131ndan bas\u0131lm\u0131\u015ft\u0131r. \u201cMilletin ya\u015f\u0131, devletin ya\u015f\u0131yla ayn\u0131d\u0131r.\u201d diyor Azar Gat ve eski M\u0131s\u0131r\u2019da dahi millet ve milliyet\u00e7ilik oldu\u011fu konusunda M.\u00d6. 17. as\u0131rda M\u0131s\u0131r\u2019\u0131 istila eden Sami Hiksoslara kar\u015f\u0131 Thebes prensinin isyan\u0131n\u0131 \u00f6rnek olarak veriyor (\u00d6ks\u00fcz 2016: 265, 271-272).<\/p>\n

Azar Gat\u2019tan 58 y\u0131l \u00f6nce Sadri Maksudi, \u201cHakikatte, en eski devirlerden beri insanl\u0131k tarihinin ve tarih\u00ee vak\u2019alar\u0131n esas \u00e2mili milliyet hissi olmu\u015ftur.\u201d dedikten sonra \u201cMiladdan 17 as\u0131r \u00f6nce M\u0131s\u0131r\u2019\u0131 istil\u00e2 etmi\u015f olan Hyksos kavmi ile M\u0131s\u0131r\u2019\u0131n Thebes firavunlar\u0131n\u0131n uzun s\u00fcren m\u00fccadelesi\u2026 M\u0131s\u0131rl\u0131lar\u0131n milliyet hissinden ba\u015fka ne ile izah edilebilir?\u201d diyor (Arsal 1972: 130).<\/p>\n

Azar Gat ve onun gibi d\u00fc\u015f\u00fcnenlerin g\u00f6r\u00fc\u015fleri \u201csosyobiyoloji\u201d ad\u0131n\u0131 ta\u015f\u0131maktad\u0131r; Arsal\u2019\u0131n 50-60 y\u0131l \u00f6nceki eserinin \u201cMillet ve Milliyet\u201d k\u0131sm\u0131n\u0131n birinci b\u00f6l\u00fcm\u00fcn\u00fcn ad\u0131 da \u201cMilliyet Duygusunun Sosyolojik ve Biyolojik Esaslar\u0131\u201dd\u0131r.<\/p>\n

Sosyobiyolojistler gibi Arsal\u2019\u0131n millet ve milliyet nazariyesinde de dil \u00f6nemli yer tutmaktad\u0131r.\u00a0 \u015e\u00f6yle diyor:<\/p>\n

\u201cMillet te\u015fekk\u00fcl\u00fcn\u00fcn \u015fartlar\u0131ndan ve ayn\u0131 zamanda neticelerinden biri de dil birli\u011fidir. Ancak kavmi te\u015fkil eden b\u00fct\u00fcn kabileler ayn\u0131 lisan\u0131 konu\u015fma\u011fa ba\u015flad\u0131\u011f\u0131 zamand\u0131r ki, millet tamamen te\u015fekk\u00fcl etmi\u015f olur\u2026 M\u00fc\u015fterek lisan ancak uzun zaman ayn\u0131 devlet i\u00e7inde ya\u015fama ve tekerr\u00fcr eden temaslar, taklitler neticesinde meydana gelir.\u201d (Arsal 1972: 70-71).<\/p>\n

Arsal\u2019a g\u00f6re Slav \u0131rk\u0131ndan olan Ruslar, Polonyal\u0131lar, \u00c7ekler, S\u0131rplar ve Cermen \u0131rk\u0131ndan olan Almanlar, \u0130sve\u00e7liler, Norve\u00e7liler birbirlerinin dillerini anlayamazken \u201cT\u00fcrk \u0131rk\u0131 bu hususta hayrete \u015fayan bir istisna te\u015fkil etmektedir. T\u00fcrk be\u015fer\u00ee z\u00fcmresine mensup kavimler as\u0131rlardan beri, tarih ve co\u011frafya bak\u0131m\u0131ndan, birbirinden ayr\u0131lm\u0131\u015f olduklar\u0131 halde, bug\u00fcne kadar anadili olarak ayn\u0131 dili konu\u015fmaktad\u0131rlar. \u00c7\u00fcnk\u00fc leh\u00e7eler ayr\u0131 birer dil te\u015fkil edecek kadar birbirinden uzakla\u015fm\u0131\u015f de\u011fildir.\u201d (Arsal 1972: 36).<\/p>\n

T\u00fcrk diliyle ilgili ilk \u00e7al\u0131\u015fmalar\u0131ndan ve T\u00fcrk Dili \u0130\u00e7in kitab\u0131ndan beri T\u00fcrk dil birli\u011fini savunan Sadri Maksudi son eseriyle, dil kavram\u0131n\u0131 millet ve milliyet teorileri i\u00e7indeki yerine oturtmu\u015f olur.<\/p>\n

Sonu\u00e7<\/strong><\/h2>\n

Daha \u00e7ocuk ya\u015flarda iki T\u00fcrk leh\u00e7esini takip eden, Rus\u00e7a ve Arap\u00e7a \u00f6\u011frenen, gen\u00e7 ya\u015fta Frans\u0131zcaya h\u00e2kim olan, d\u00f6rt y\u0131l boyunca Radloff\u2019un dil sohbetlerine kat\u0131lan, Rusya, Finlandiya, Fransa ve Almanya\u2019da f\u0131rsat bulduk\u00e7a k\u00fct\u00fcphanelere kapan\u0131p dil ve tarih kitaplar\u0131 okuyarak ald\u0131\u011f\u0131 notlarla defterler dolduran Sadri Maksudi, hi\u00e7 \u015f\u00fcphesiz bu birikimiyle dil meselelerine e\u011filmi\u015ftir. Onun dille ilgili yaz\u0131 ve kitaplar\u0131nda bu birikimin izlerini her sat\u0131rda g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Sadri Maksudi\u2019nin dil \u00e7al\u0131\u015fmalar\u0131n\u0131 iki d\u00f6neme ay\u0131rmak gerekir. T\u00fcrkiye (1924) \u00f6ncesi ve T\u00fcrkiye d\u00f6nemleri.<\/p>\n

Sadri Maksudi\u2019nin T\u00fcrkiye \u00f6ncesindeki dil \u00e7al\u0131\u015fmalar\u0131n\u0131 da ikiye ay\u0131rabiliriz. 1) Siyasi \u00e7al\u0131\u015fmalar: Rus parlamentosunda T\u00fcrklerin dil haklar\u0131n\u0131 savunan konu\u015fmalar\u0131, 2) Dilcilik ve T\u00fcrk diliyle ilgili pratik ve ilm\u00ee haz\u0131rl\u0131k.<\/p>\n

T\u00fcrkiye d\u00f6nemindeki dil \u00e7al\u0131\u015fmalar\u0131 tamamen ilm\u00ee \u00e7al\u0131\u015fmalar olmakla birlikte bunlar\u0131n prati\u011fe d\u00f6n\u00fck taraflar\u0131 da vard\u0131r. T\u00fcrk\u00e7enin \u00f6zelliklerinden ve ba\u015fka \u00fclkelerdeki dil yarat\u0131c\u0131l\u0131klar\u0131ndan hareketle dil ink\u0131lab\u0131n\u0131n nas\u0131l yap\u0131lmas\u0131 gerekti\u011fi \u00fczerinde d\u00fc\u015f\u00fcnceler ortaya koymu\u015ftur. Dil ink\u0131lab\u0131yla ilgili di\u011fer \u00e7al\u0131\u015fma ve uygulamalarla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 zaman Sadri Maksudi\u2019nin d\u00fc\u015f\u00fcncelerini nas\u0131l ilm\u00ee bir zemine oturttu\u011fu daha a\u00e7\u0131k olarak g\u00f6r\u00fclebilir.<\/p>\n

T\u00fcrkiye d\u00f6nemiyle ilgili olarak belirtilmesi gereken bir husus daha vard\u0131r. Sadri Maksudi dilcilik ve T\u00fcrk dili konusundaki bilgisini iki farkl\u0131 alanda da kullanm\u0131\u015ft\u0131r. Bunlardan biri T\u00fcrk hukuk tarihi alan\u0131d\u0131r. Diyebiliriz ki T\u00fcrk dili tarihi, K\u00f6kt\u00fcrk an\u0131tlar\u0131, Kutadgu Bilig ve dil tarihimizdeki di\u011fer eserler hakk\u0131nda bu kadar ciddi bir bilgi birikimi ve haz\u0131rl\u0131\u011f\u0131 olmasayd\u0131 T\u00fcrk hukuk tarihini yazamazd\u0131. \u0130kinci alan millet sosyolojisidir. Modern sosyobiyolojistlerden \u00e7ok \u00f6nce milliyet duygusunun sosyolojik ve biyolojik esaslar\u0131n\u0131 ke\u015ffeden Sadri Maksudi, milletlerin te\u015fekk\u00fcl\u00fcnde dilin rol\u00fcn\u00fc de bu ba\u011flamda yetkiyle ortaya koymu\u015ftur.<\/p>\n

Her okuyu\u015fumda Sadri Maksudi\u2019de yeni \u015feyler buluyorum. Eminim ki onun dil ve tarih \u00e7al\u0131\u015fmalar\u0131nda daha ke\u015ffetmemiz gereken pek \u00e7ok \u015fey vard\u0131r.<\/p>\n

 <\/p>\n

KAYNAKLAR<\/strong><\/p>\n

(Arsal), Sadri Maksudi (1930), T\u00fcrk Dili i\u00e7in<\/em>, (\u0130stanbul).<\/p>\n

Arsal, Sadri Maksudi (1947), T\u00fcrk Tarihi ve Hukuk<\/em>, \u0130stanbul.<\/p>\n

Arsal, Sadri Maksudi (1949), \u201cMeden\u00ee Milletlerde Dil Islah\u0131 Tarihine Umum\u00ee Bak\u0131\u015f\u201d, Birinci Dil Kongresi<\/em>, \u0130stanbul.<\/p>\n

Arsal, Sadri Maksudi (1972), Milliyet Duygusunun Sosyolojik Esaslar\u0131<\/em>, \u0130stanbul.<\/p>\n

Ayda, Adile (1991), Sadri Maksudi Arsal<\/em>, Ankara.<\/p>\n

Battal \u2013 Taymas, A. (1959), Kazanl\u0131 T\u00fcrk Me\u015fhurlar\u0131ndan \u0130ki Maksud\u00eeler<\/em>, \u0130stanbul.<\/p>\n

Battal \u2013 Taymas, Abdullah (1966), Kazan T\u00fcrkleri<\/em>, Ankara.<\/p>\n

Emre, Ahmet Cevat (1960), \u0130ki Neslin Tarihi<\/em>, \u0130stanbul.<\/p>\n

Ercilasun, Ahmet B. (1993), \u201cG\u00fcne\u015f-Dil Teorisi\u201d, Dilde Birlik<\/em>, Ankara.<\/p>\n

Ercilasun, Ahmet Bican (1997), \u201cSadri Maksudi\u2019nin Dil G\u00f6r\u00fc\u015fleri\u201d, T\u00fcrk D\u00fcnyas\u0131 \u00dczerine \u0130ncelemeler<\/em>, Ankara.<\/p>\n

Lewis, Geoffrey (2004), Trajik Ba\u015far\u0131 \u2013 T\u00fcrk Dil Reformu<\/em> (\u00c7eviren: Mehmet Fatih Uslu), \u0130stanbul.<\/p>\n

Miftahov, Almaz (2003), From Russia to Turkey: An Intellectual Biography of Sadri Maksud\u00ee Arsal (1878-1957)<\/em>, Bas\u0131lmam\u0131\u015f master tezi, Bilkent \u00dcniversitesi, Ankara.<\/p>\n

O\u011fur, Y\u0131ld\u0131ray (2013), Cumhuriyet\u2019in Beyaz Ma\u011fdurlar\u0131<\/em>, \u0130stanbul.<\/p>\n

(Orhun dergisi) (20 \u015eubat 1934), \u201cAhmet Cevat Beyin Bir Mektubu\u201d, Orhun<\/em>, \u0130stanbul.<\/p>\n

\u00d6ks\u00fcz, \u0130skender (2016), Millet ve Milliyet\u00e7ilik<\/em>, Ankara.<\/p>\n

\u015eim\u015fir, Bil\u00e2l N. (1992), T\u00fcrk Yaz\u0131 Devrimi<\/em>, Ankara.<\/p>\n

V\u00e2 \u2013 N\u00fb, V\u00e2l\u00e2 Nureddin (1999), Bu D\u00fcnyadan N\u00e2z\u0131m Ge\u00e7ti<\/em>, \u0130stanbul.<\/p>\n

 <\/p>\n

 <\/p>\n

[1]<\/a> All\u00e2miye Medresesi, Kasimiye ve K\u00fclbuyi (G\u00f6l Boyu) Medresesi olarak da an\u0131l\u0131r (Miftahov 2003: 6).<\/p>\n

[2]<\/a>\u00a0 Miftahov\u2019da eserin ad\u0131: \u0130lm-i Tabakat-\u0131 Arz (Miftahov 2003: 7).<\/p>\n

[3]<\/a> Miftahov\u2019da K\u00fclbuyi olarak ge\u00e7en isim Battal-Taymas\u2019\u0131n eserinde T\u00fcrkiye T\u00fcrk\u00e7esindeki s\u00f6yleni\u015fiyle G\u00f6l Boyu olarak yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n

[4]<\/a> Maksudi\u2019nin eserinin ve dille ilgili di\u011fer makalelerinin geni\u015f bir de\u011ferlendirmesi i\u00e7in bk. Ercilasun 1997.<\/p>\n

[5]<\/a> 1919\u2019da Lenin\u2019in kurdu\u011fu kom\u00fcnist \u00f6rg\u00fct: Kommunisti\u00e7eskiy internatsional \u201cKom\u00fcnist Enternasyonal\u201d.<\/p>\n

[6]<\/a> Teori hakk\u0131nda bir ara\u015ft\u0131rma i\u00e7in bk. Ercilasun, Ahmet B., \u201cG\u00fcne\u015f-Dil Teorisi\u201d, Dilde Birlik, <\/em>Ankara 1993.<\/p>\n

[7]<\/a> Granda\u2019dan yap\u0131lan al\u0131nt\u0131ya g\u00f6re Sadri Maksudi\u2019nin Atat\u00fcrk\u2019e verdi\u011fi kar\u015f\u0131l\u0131k \u015f\u00f6yledir: \u201cH\u00e2\u015f\u00e2, ben profes\u00f6r\u00fcm. Hem de T\u00fcrkiye\u2019de de\u011fil, \u0130svi\u00e7re\u2019de bana k\u00fcrs\u00fc vermi\u015fler. Olmazsa gider orada dersimi veririm. \u015eimdi ben kalk\u0131p burada bir kumandana \u2018siz kumandan de\u011filsiniz\u2019 dersem ne olur? Kumandanl\u0131\u011f\u0131 elinden al\u0131n\u0131r m\u0131? Yaln\u0131z b\u00f6yle bir s\u00f6z o kumandan\u0131n nas\u0131l g\u00fcc\u00fcne giderse, bu s\u00f6z de benim g\u00fcc\u00fcme gider. Ama kumandanlara k\u00fcrs\u00fc vermediler daha.\u201d (O\u011fur 2013: 109-110).<\/p>\n","protected":false},"excerpt":{"rendered":"

Kitab\u0131n\u0131n b\u00f6l\u00fcmlerinden \u00f6zetleri Gazi\u2019ye g\u00f6nderir ve \u201ckitaptaki fikirlerden hangisini tasvip ederlerse, o fikri kendilerine mahsus vecizev\u00ee \u00fcsl\u00fbpla ifade etmelerini\u201d rica eder ve bu vecizeyi kitab\u0131n\u0131n \u201cba\u015f\u0131na ve kapa\u011f\u0131na koymak\u201d istedi\u011fini bildirir.<\/p>\n","protected":false},"author":10,"featured_media":12421,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[2,68],"tags":[471,112,1661,1659,1662,1660,593],"yoast_head":"\nSadri Maksudi Arsal ve T\u00fcrk dili - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/sadri-maksudi-arsal-ve-turk-dili\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Sadri Maksudi Arsal ve T\u00fcrk dili - 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Seattle\/ABD (misafir ara\\u015ft\\u0131rmac\\u0131). 1967-1971: Atat\\u00fcrk \\u00dcniversitesi. Eserleri: - Arpa\\u00e7ay K\\u00f6ylerinden Derlemeler (Prof. Dr. Sel\\u00e2hattin Olcay ve Dr. Ensar Aslan'la birlikte) (Ankara 1976). - Bug\\u00fcnk\\u00fc T\\u00fcrk Alfabeleri I-II (Ankara 1977). - Kars \\u0130li Ag\\u0131zlar\\u0131 - Ses Bilgisi (Ankara 1983). - Kutadgu Bilig Grameri \\u2013 Fiil (Ankara 1984). - Dilde Birlik (\\u0130stanbul 1984). - Uygur Halk Masallar\\u0131 (\\u015eek\\u00fcr Turan'la birlikte) (Ankara 1989). - \\u00d6rneklerle Bug\\u00fcnk\\u00fc T\\u00fcrk Alfabeleri (Ankara 1990). - Mo\\u011folistan ve \\u00c7in G\\u00fcnl\\u00fc\\u011f\\u00fc (Ankara 1991). - Kar\\u015f\\u0131la\\u015ft\\u0131rmal\\u0131 T\\u00fcrk Leh\\u00e7eleri S\\u00f6zl\\u00fc\\u011f\\u00fc 1-2 (ortak) (Ankara 1991, 1992). - T\\u00fcrk D\\u00fcnyas\\u0131 \\u00dczerine \\u0130ncelemeler (Ankara 1998). - T\\u00fcrk Dili I-II-III-IV (Leyla Karahan ile birlikte) (Ankara 1994-1996). - G\\u00fclnar -roman- (\\u0130stanbul 1998). - Ba\\u015flang\\u0131\\u00e7tan Yirminci Y\\u00fczy\\u0131la T\\u00fcrk Dili Tarihi (Ankara 2004). - 2BA Beden Beyin Ak\\u0131m\\u0131 -roman- (Ankara 2006). - Kar\\u015f\\u0131la\\u015ft\\u0131rmal\\u0131 T\\u00fcrk Leh\\u00e7eleri Grameri-I Fiil - Basit \\u00c7ekim (Ortak) (Ankara 2006). - Makaleler \\u2013 Dil-Destan-Tarih-Edebiyat (Yay\\u0131na haz\\u0131rlayan: Ekrem Ar\\u0131ko\\u011flu) (Ankara 2007). - T\\u00fcrk Leh\\u00e7eleri Grameri (Edit\\u00f6r) (Ankara 2007). - K\\u00e2\\u015fgarl\\u0131 Mahmud - D\\u00eev\\u00e2nu Lug\\u00e2ti\\u2019t-T\\u00fcrk \\u2013 Giri\\u015f-Metin-\\u00c7eviri-Notlar-Dizin (Ziyat Akkoyunlu ile birlikte) (Ankara 2014). - T\\u00fcrk\\u2019\\u00fcn Kay\\u0131p Kitab\\u0131-Ulu Han Ata -roman- (Ankara 2016). - T\\u00fcrk Ka\\u011fanl\\u0131\\u011f\\u0131 ve T\\u00fcrk Beng\\u00fc Ta\\u015flar\\u0131 (Ankara 2016). - Bir\\u00e7ok ilm\\u00ee ve fikr\\u00ee makale. - K\\u00f6\\u015fe Yaz\\u0131lar\\u0131 (2008'den itibaren Yeni\\u00e7a\\u011f gazetesinde).\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/12481"}],"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\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=12481"}],"version-history":[{"count":4,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/12481\/revisions"}],"predecessor-version":[{"id":12504,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/12481\/revisions\/12504"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/12421"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=12481"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=12481"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=12481"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}