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Sadri Maksudi Arsal<\/p><\/div>\n
\u00c7arl\u0131k-Sovyet ve Pehlevi-Humeyni d\u00f6nemlerinde kahraman<\/h2>\n
B\u00fct\u00fcn milletler i\u00e7in normal say\u0131lan bu halin yan\u0131nda anormal istisnalar da vard\u0131r. Nihal Ats\u0131z kendine \u00f6zg\u00fc sert \u00fcslubunda bu durumu \u201cMill\u00ee kahraman yeti\u015ftirdi\u011fi halde onlar\u0131 unutan bir millet, hayvan s\u00fcr\u00fcs\u00fcnden biraz farkl\u0131 bir y\u0131\u011f\u0131nd\u0131r\u201d diye de\u011ferlendirir.\u00a0 Sahte, \u00a0dayat\u0131lm\u0131\u015f kahramanlar\u0131 sineye \u00e7ekmek de bir ba\u015fka rezilliktir.<\/p>\n
Bu rezilli\u011fi ba\u015fka s\u00f6m\u00fcrge halklar\u0131 gibi Kuzey Azerbaycan\u2019da, T\u00fcrkl\u00fck de ya\u015fad\u0131. G\u00fcney Azerbaycan \u015fimdi de ya\u015famaktad\u0131r. Bir zamanlar g\u00fczelim Bak\u00fc\u2019de Lenin, Kirov, \u015eaumyan, Caparidze, Fioletov, Ana\u015fkin, Solntsev, Ketshoveli, Amiryan, Montin, 26 Bak\u00fc Komisarlar\u0131, XI K\u0131z\u0131l Ordu\u2026 ve di\u011ferlerine diktikleri heykeller, sokak-meydan adlar\u0131 ile Sovyet rejimi her g\u00fcn, her saat bu milleti yendi\u011fini hat\u0131rlatmak istemi\u015fti.[3]<\/a> Fahri Hiyaban\u2019da [devlet mezarl\u0131\u011f\u0131] \u2018M\u00fcsavat\u00e7\u0131lara kar\u015f\u0131 kahramanl\u0131kla m\u00fccadele vermi\u015f\u2019 Rus Bol\u015feviklerinin ad\u0131n\u0131 \u015fimdi akrabalar\u0131ndan ba\u015fka kimse hat\u0131rlayamaz. Gence \u015fehri Kirovabad,<\/em> Beylegan \u015fehri Jdanov <\/em>(be\u015finci dereceli Rusya Bol\u015fevik\u2019i), Karabulak Karyagin<\/em> (\u00c7arl\u0131k d\u00f6nemi albay\u0131 Pavel Karyagin\u2019in \u015ferefine) adland\u0131. Kom\u00fcnist rejimin ideolojik yakla\u015f\u0131m\u0131 bir yana, Rus tarihinin Suvorov, Kutuzov, Razin gibi iftiharlar\u0131 da Bak\u00fc\u2019de ve di\u011fer Azerbaycan \u015fehirlerinde unutulmad\u0131. Uzun s\u00f6z\u00fcn k\u0131sas\u0131, Sovyet d\u00f6neminin sevilen bilim adam\u0131 Hudu Memmedov\u2019un tabirince Bak\u00fc \u2018Hristiyan mezarl\u0131\u011f\u0131na\u2019 d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc.<\/p>\n 1970\u2019lerde yerel \u2018mill\u00ee kom\u00fcnistlerden\u2019 Nerimanov, Azizbeyov, B\u00fcnyad Serdarov, Kat\u0131r Memmed ve di\u011ferlerine de heykel ve b\u00fcstler diktiler. Bunu yerel h\u00fck\u00fcmetin \u2018milliyet\u00e7ili\u011fi\u2019 gibi de\u011ferlendirenler bu g\u00fcn de vard\u0131r. Oysaki bu i\u015f de Moskova\u2019n\u0131n karar\u0131 idi, Bak\u00fc\u2019n\u00fcn de\u011fil. Moskova bu karar\u0131 vermekle,\u00a0 \u2018mill\u00ee kom\u00fcnistlerin\u2019 hizmetlerinin sonu\u00e7ta kar\u015f\u0131lanmas\u0131n\u0131, adaletin tecelli etmesini d\u00fc\u015f\u00fcnmemi\u015ftir. Moskova, 1970\u2019lerde Sovyet cumhuriyetlerinde derinle\u015fen milletle\u015fme s\u00fcrecinin taleplerini g\u00f6z \u00f6n\u00fcne alarak yerel Sovyet otoritelerine mill\u00ee \u015fekil vermek amac\u0131 ta\u015f\u0131m\u0131\u015ft\u0131. Bu, 1920-30\u2019larda yayg\u0131n olan, ama 1970\u2019lerde art\u0131k eskile\u015fen \u2018\u015fekilce mill\u00ee , mahiyet\u00e7e sosyalist\u2019 slogan\u0131na yeni nefes vermek gayretiydi. \u2018Hristiyan mezarl\u0131\u011f\u0131n\u0131n\u2019 g\u00f6z\u00fcne kat\u0131lan bu d\u00f6n\u00fc\u015f\u00fcm, Bak\u00fc\u2019n\u00fcn kozmopolit \u00e7ehresini bile d\u00f6n\u00fc\u015ft\u00fcrme\u011fe kadir de\u011fildi.<\/p>\n \u0130kinci D\u00fcnya Sava\u015f\u0131 d\u00f6neminde zor durumda kalan Moskova, insanlar\u0131n mill\u00ee duygular\u0131n\u0131 bir \u00f6l\u00e7\u00fcde y\u00fckseltme\u011fi laz\u0131m bildi. Yerel cumhuriyetlerde tarih\u00ee kahramanlar konusu g\u00fcndeme geldi. Yeni yarat\u0131lacak \u2018mill\u00ee kahraman\u2019 Rus\/Sovyet devlet\u00e7ilik ilkelerine ters d\u00fc\u015fmemeliydi. Vakit kaybetmeden yerel tarih\u00e7ilere bir ka\u00e7 \u2018tarih\u00ee kahraman\u2019 sunmak ve tebli\u011f etmek talimat\u0131 verildi. B\u00f6ylece birka\u00e7 kahraman uyduruldu:<\/p>\n Cavan\u015fir (616-681) – Fars Sasani ailesinin Ermenile\u015fmi\u015f kal\u0131nt\u0131s\u0131, Varaz Grigorun o\u011flu, Trdat\u2019\u0131n amcas\u0131\u00a0 \u2018kahraman\u2019 oldu; onun en b\u00fcy\u00fck \u2018hizmeti\u2019 Hazar T\u00fcrklerine kar\u015f\u0131 m\u00fccadele vermesi idi.<\/p>\n Babek (798-838) – \u0130ran de\u011ferlerini \u0130slam de\u011ferleri kar\u015f\u0131s\u0131nda savunanlar\u0131n, H\u00fcrremdinler\u2019in ba\u015f\u0131n\u0131 \u00e7eken – \u2018mill\u00ee kahraman\u2019 olarak tehmil edildi. Oysaki tarih\u00ee kaynaklar bu \u015fahs\u0131n Fars k\u00f6kenli oldu\u011funu yazar.[4]<\/a><\/p>\n Kubal\u0131 Feteli Han (1736<\/a>–1789<\/a>) i\u00e7in destans\u0131 \u2018k\u00fc\u00e7\u00fck par\u00e7alara b\u00f6l\u00fcnm\u00fc\u015f Azerbaycan topra\u011f\u0131n\u0131 bir yere toparlamak ve merkezile\u015fmi\u015f bir devlet yaratmak te\u015febb\u00fcs\u00fc\u2019 uyduruldu.[5]<\/a> Onu \u2018kahraman\u2019 yapan, asl\u0131nda yerel feodal rakiplerine kar\u015f\u0131n, Rus ordusunu Azerbaycan\u2019a \u00e7a\u011f\u0131rmas\u0131, Derbend\u2019in anahtar\u0131n\u0131 Katerina\u2019ya g\u00f6ndermesiydi.<\/p>\n Edebiyatta kahramanlar ya da d\u00fc\u015fmanlar, \u00f6zel ve geni\u015f tart\u0131\u015fma talep eden konudur. Bu alanda Sovyet siyasetinin mahiyetini a\u00e7an, onlarca \u00f6rnek vermek m\u00fcmk\u00fcnd\u00fcr. Semed Vur\u011fun\u2019un me\u015fhur Vagif<\/em> piyesinde A\u011fa Muhemmed \u015eah Kacar\u2019\u0131 a\u015fa\u011f\u0131lamas\u0131n\u0131, ya da Memmed Said Ordubadi\u2019nin me\u015fhur K\u0131l\u0131\u00e7 ve Kalem <\/em>roman\u0131nda Sel\u00e7uklular\u0131 yabanc\u0131 unsur olarak kaleme vermesini hat\u0131rlamak yeterlidir.<\/p>\n T\u00fcrklerin iftiharlar\u0131 meselesinde \u0130ran\u2019da Pehlevilerden (1925-1979) sonra durum daha berbat olmu\u015ftur, ayni hal Humeyni rejiminde de devam etmektedir. Ahameniler ve Sasaniler tarihine, uygun olarak o d\u00f6nemin padi\u015fahlar\u0131na inan\u0131lmaz \u00f6vg\u00fcler sergilenir. Kuru\u015f d\u00fcnyada \u2018insan haklar\u0131 tesis\u00e7isi\u2019 adland\u0131r\u0131l\u0131r, Sasanilerden Anu\u015firevan hay\u0131rseverli\u011fin sembol\u00fc say\u0131l\u0131r. Son Pehlevi \u015fah\u0131 ise Ariyamehr <\/em>(Ariyalar\u0131n sevgisi) unvan\u0131na lay\u0131k g\u00f6r\u00fclm\u00fc\u015ft\u00fc.<\/p>\n Firdevsi\u2019nin \u015eahnam<\/em>e<\/em>\u2019sinden (yakl.1010) ba\u015flayarak fikir hayat\u0131nda, T\u00fcrklere kar\u015f\u0131 d\u00fc\u015fman m\u00fcnasebet k\u00f6r\u00fcklenmi\u015ftir. \u0130ran-Turan kar\u015f\u0131la\u015ft\u0131rmas\u0131nda \u015fer<\/em>\u2019in [k\u00f6t\u00fcl\u00fc\u011f\u00fcn] sembol\u00fc Turan ve Turan h\u00fck\u00fcmdar\u0131 Ehrimen\/Afrasiyab\/Alp Er Tonga\u2019d\u0131r. Ahuramazda\/H\u00f6rm\u00fcz ise uygun olarak hay\u0131r<\/em>\u2019\u0131n [iyili\u011fin] sembol\u00fcd\u00fcr. Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131 i\u015fte bu tip motiflerle beslenmi\u015ftir. \u0130ran\/Fars tebligat\u0131 \u00f6zlerinki bir yana, ba\u015fkalar\u0131n\u0131n b\u00fcy\u00fcklerini de benimseyerek idealla\u015ft\u0131rmaktan \u00e7ekinmemi\u015ftir. Farslar eski T\u00fcrk tarihinin Saka d\u00f6nemindeki kahramanlar\u0131n\u0131 da efsanelerine salm\u0131\u015f, \u00f6zle\u015ftirmi\u015flerdir.<\/p>\n En parlak ve ilgin\u00e7 \u00f6rneklerden biri Makedonyal\u0131 \u0130skender meselesidir.\u00a0 Firdevsi \u015eahname<\/em>\u2019sinde \u0130skender hakk\u0131nda e\u011flenceli bir hik\u00e2ye anlat\u0131r. Hik\u00e2yenin \u00f6zeti \u015f\u00f6yledir: Ahameni devletinin Makedonyal\u0131 Aleksandr kar\u015f\u0131s\u0131nda ma\u011flubiyetini (m. \u00f6. 333) unutamayan Farslar, bu ma\u011flubiyeti Aleksandr\u2019\u0131n\/\u0130skender\u2019in damarlar\u0131nda akan Fars kan\u0131na ba\u011flarlar. G\u00fcya Aleksandr\/\u0130skender Keyan neslindenmi\u015f! Ahameni ve Makedonya ordular\u0131 aras\u0131ndaki sava\u015fta \u0130skender\u2019in ordusu ma\u011flup olmu\u015f, Kral Filip k\u0131z\u0131n\u0131 Fars padi\u015fah\u0131n\u0131n iste\u011fi ile ona g\u00f6ndermi\u015f. Fars padi\u015fah\u0131 Rum k\u0131z\u0131 ile yata\u011fa girmi\u015f, ancak k\u0131z\u0131n a\u011fz\u0131ndan pis koku geldi\u011fi i\u00e7in ondan imtina etmi\u015ftir. K\u0131z\u0131n bu derdini \u2018iskender\u2019 adl\u0131 otla tedavi etmelerine ra\u011fmen, bir defa tiksinmi\u015f Pers\/Fars padi\u015fah\u0131 k\u0131z\u0131 atas\u0131na geri g\u00f6ndermi\u015f. Filip bu bir gecelik izdiva\u00e7tan do\u011fan \u00e7ocu\u011fu o\u011fullu\u011fa g\u00f6t\u00fcrm\u00fc\u015f. B\u00f6ylece d\u00fcnyaca me\u015fhur komutan Keyan neslinin do\u011frudan devamc\u0131s\u0131 ve \u0130ran taht-tac\u0131n\u0131n me\u015fru sahibi \u00e7\u0131kar\u0131lm\u0131\u015f\u2026 M. Emin Resulzade Azerbaycan \u015eairi Nizami<\/em> eserinde Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131na \u00f6rnek olarak bu meseleden bahsetmi\u015ftir.[6]<\/a><\/p>\n \u0130ran\u2019daki kahramanlar listesinde Fars olmayanlara yer yoktur. Hatta 1000 y\u0131l \u0130ran adl\u0131 bu co\u011frafyan\u0131n h\u00e2kimleri olan hanedanlar bile yabanc\u0131, \u0130ran\u2019a mutsuzluk getiren unsurlar<\/em> say\u0131l\u0131r. Ba\u015fl\u0131ca nefret hedefi olarak Sel\u00e7uklular, \u0130lhanl\u0131lar, Timuro\u011fullar\u0131, Karakoyunlu-Akkoyunlu se\u00e7ilmi\u015ftir. (Dikkat \u00e7eken istisnalara Safeviler, \u00f6zellikle \u015eah Abbas hakk\u0131nda yaz\u0131larda rastlayabiliriz.) \u00d6rnek olarak Fars dili ve edebiyat\u0131n\u0131 himaye etmesine, Farslar\u0131 kitlesel \u015fekilde idar\u00ee i\u015flere katmalar\u0131na, g\u00fcn\u00fcm\u00fcz \u0130ran co\u011frafyas\u0131n\u0131 Bizans tehditleri ve Arap bask\u0131s\u0131ndan kurtarmas\u0131na bakmaks\u0131z\u0131n, B\u00fcy\u00fck Sel\u00e7uklu Devleti resmi tarih\u00e7ilikte adeta \u2018g\u00f6\u00e7ebe tayfalar\u0131n h\u00e2kimiyeti\u2019 say\u0131l\u0131r.<\/p>\n \u0130ran\u2019daki son ink\u0131laptan sonra \u2018\u015fah\u2019 kavram\u0131n\u0131 and\u0131ran her \u015fey kald\u0131r\u0131ld\u0131. Tahran\u2019\u0131n merkezindeki heykele \u2013 \u015eahname<\/em>\u2019nin esas m\u00fcellifi Firdevsi\u2019ye dokunmad\u0131lar. B\u00fct\u00fcn \u00fclke \u015fehirlerindeki heykelleri korundu, hatta say\u0131ca daha da artt\u0131r\u0131ld\u0131. Tebrizli Ali zaman\u0131nda fark\u0131nda olmu\u015ftur: \u201cBir kimse c\u00fcret etmedi ki Firdevsi\u2019nin ta\u015f m\u00fccessemesine el vursun ve o halen meydan\u0131n ortas\u0131nda dayan\u0131p biz T\u00fcrklere, Araplara, Belu\u00e7lara, K\u00fcrtlere, Ka\u015fkaylara g\u00fcl\u00fcyor.\u201d[7]<\/a><\/p>\n Milletle\u015fme s\u00fcrecinin bu \u00f6nemli meselesi \u2013 mill\u00ee kahramanlar ve iftiharlar konusu \u2013 Azerbaycan fikir b\u00fcy\u00fcklerinin de dikkatini \u00e7ekmi\u015ftir. \u00d6zel ara\u015ft\u0131rma konusu olabilecek bu meselelerin ayr\u0131nt\u0131lar\u0131na girmeden bir ka\u00e7 \u00f6rnek vermekle yetinece\u011fiz. K\u0131s\u0131tl\u0131 say\u0131daki bu \u00f6rnekler bile meselenin mahiyetini a\u00e7ma\u011fa yard\u0131mc\u0131 olabilir.<\/p>\n Fikir b\u00fcy\u00fcklerimizden Ali Bey H\u00fcseyinzade Turan, me\u015fhur Mektubi-mahsusi<\/em>\u2019de (1904) Osmanl\u0131 Devleti\u2019nde Cengiz Han ve Emir Timur\u2019a y\u00f6nelik a\u015fa\u011f\u0131lay\u0131c\u0131 m\u00fcnasebete itiraz eder bu sava\u015f d\u00e2hilerini, T\u00fcrkl\u00fckten ay\u0131rm\u0131yor: \u201c\u2026T\u00fcrkl\u00fc\u011f\u00fcn neden ibaret oldu\u011funa temamile v\u00fcguf g\u00f6sterilmemi\u015f [fark\u0131na var\u0131lmam\u0131\u015f] ve Tatarlara, elelhusus T\u00fcrkl\u00fc\u011f\u00fcn medar\u0131 iftihar\u0131 bulunan Cengizler, Timurlar kibi harp d\u00e2hilerine hakaretamiz baz\u0131 s\u00f6zler der\u00e7 edilmi\u015ftir.\u201d Hacimce k\u0131sa, fikirce dopdolu bu makalede H\u00fcseyinzade mektep programlar\u0131nda Fars \u015fairi Kaani ve ba\u015fkalar\u0131n\u0131n \u015fiirlerini anlat\u0131rken \u2018Mirza Ali\u015fir Nevai\u2019den iki sat\u0131r olsun\u2019 vermeme\u011fe itiraz eder.[8]<\/a> H\u00fcseyinzade T\u00fcrkler Kimdir ve Kimlerden \u0130barettir<\/em>? (1905) ba\u015fl\u0131kl\u0131 klasik eserinde daha geni\u015f \u015fekilde konu \u00fczerinde durur. O, b\u00fcy\u00fckl\u00fc\u011f\u00fc \u2018kendi kavmini ihya eden, kendi memleketini abad eden, kendi milletini terigi-terakkiye s\u00f6vg\u00fc ile an\u0131 [onu] medeniyetin ana mertebelerine \u00e7\u0131kart\u0131p \u015feref kazand\u0131rmakta\u2019 g\u00f6r\u00fcr. Bu b\u00fcy\u00fckl\u00fc\u011f\u00fc de\u011ferlendirirken \u2018ba\u015fka ve rakip milletlerin nazari ile\u2019 de\u011fil, \u2018\u00f6z kavim ve milleti nazar\u0131 ile\u2019 bakmak gerektir. Hemen burada \u2018Teymur\u2019un da T\u00fcrk medeniyetine etti\u011fi hizmetleri\u2019 vurgulayarak, \u201cekabir-i milliyemiz [mill\u00ee b\u00fcy\u00fcklerimiz] hakk\u0131nda ger\u00e7e\u011fi ortaya \u00e7\u0131karmak i\u00e7in evvel emirde \u00f6z\u00fcm\u00fcz\u00fc tan\u0131mal\u0131y\u0131z.\u201d der.[9]<\/a> H\u00fcseyinzade, Cengiz\u2019in ve Timur\u2019un torunu Bab\u00fcr Mirza\u2019n\u0131n T\u00fcrk oldu\u011funu bir daha vurguluyor. Bab\u00fcr\u2019\u00fcn kurdu\u011fu \u2018B\u00fcy\u00fck Mo\u011follar h\u00fck\u00fcmeti\u2019 ad\u0131n\u0131n \u2018bir yanl\u0131\u015fl\u0131k eseri olup, bu yanl\u0131\u015fl\u0131\u011f\u0131n Avrupal\u0131lara baz\u0131 \u0130ran m\u00fcverrihlerinden sirayet etti\u011fini\u2019 bildirir.[10]<\/a><\/p>\n Ali Bey H\u00fcseyinzade<\/p><\/div>\n Tarihteki kahramanlar\u0131m\u0131z konusunda en sert tepkiyi ortaya koyan Ahmed A\u011fao\u011flu\u2019dur. Cihangirlik d\u00f6neminde (16. Y\u00fczy\u0131la kadar) d\u00fcnya siyasetinin \u015fekillenmesindeki T\u00fcrklerin \u00f6nemli rol\u00fcn\u00fc de\u011ferlendiren A\u011fao\u011flu, \u2018\u0130ran\u2019\u0131n son bin senelik tarihi hakikatte ve do\u011frudan do\u011fruya T\u00fcrk tarihinin bir \u015fubesidir\u201d der.[11]<\/a> T\u00fcrklerin devlet kurma sahas\u0131nda \u00fcst\u00fcn kabiliyetlerinin olmas\u0131n\u0131n yan\u0131 s\u0131ra, bir zaafl\u0131\u011f\u0131 da vard\u0131r – A\u011fao\u011flu onu bir ka\u00e7 eserinde vurgulam\u0131\u015ft\u0131r.- Bu zaafl\u0131k Avrupa siyas\u00ee fikrine oturmu\u015f sorgulama k\u00fclt\u00fcr\u00fcn\u00fcn yerel siyas\u00ee k\u00fclt\u00fcre yerle\u015fmemesidir. Ahmed A\u011fao\u011flu, Hasan Bey Zerdabi\u2019nin defnindeki (1907\u2019nin sonu) me\u015fhur konu\u015fmas\u0131nda da, Millet ve Millet\u00e7ilik<\/em> ba\u015fl\u0131kl\u0131 bilinen makalesinde de (1909), T\u00fcrk \u00c2lemi<\/em> (1912), veya \u0130ran ve \u0130nk\u0131lab\u0131<\/em> eserinde (1941) de T\u00fcrk h\u00fck\u00fcmdarlar\u0131n\u0131 ele\u015ftirir. Onlar\u0131 kurduklar\u0131 devletleri millile\u015ftirmemekle; Fars\u00e7ay\u0131 devletin resmi dili ilan etmekle; Farslar\u0131 ve Fars edebiyat\u0131n\u0131 a\u015f\u0131r\u0131 derecede himaye etmekle su\u00e7lar. Bu ba\u011flamda en sert ele\u015ftiriye maruz kalanlardan biri Safevilerdir: Onlar \u2018\u2026\u015eark ve bilhassa T\u00fcrk tarihi \u00fczerine derin ve felaketli tesirler icra etme\u011fe muvaffak oldular.\u2019[12]<\/a> Son Kacar h\u00fck\u00fcmdarlar\u0131 (\u2018manen, cismen y\u0131pranm\u0131\u015f olan s\u00fclale\u2019) da hak ettikleri sert tenkide hedef olurlar. A\u011fao\u011flu, T\u00fcrk h\u00fck\u00fcmdarlar\u0131 aras\u0131nda Nadir \u015eah Af\u015far\u2019\u0131n faaliyetlerini takdir ediyor, hatta onu \u00f6zel bir yere koyuyor.<\/p>\n Sovyetlerin \u2018kahraman yaratma\u2019 siyaseti, M. Emin Resulzade\u2019nin dikkatini \u00e7ekmi\u015ftir. 1951 tarihli bir eserinde, Sovyetlerin \u0130mam \u015eamil\u2019i, ya da Genceli Cavad Han\u2019\u0131 kahraman olarak g\u00f6rmemeleri bir yana, onlar\u0131n ad\u0131 bile \u00e7ekilmez, diyor. Aksine \u2018Azerbaycan tarihinin derinlikleri aranarak, oradan Babek gibi \u015fahsiyetler \u00e7\u0131kar\u0131l\u0131p, idealle\u015ftiriliyor.\u2019 Resulzade nedenini izah ediyor: \u201cBabek, \u0130slamiyet\u2019in d\u00fc\u015fman\u0131 idi; bir \u2018\u0130slamiyet\u2019 ki \u015fimdiki \u015fartlar i\u00e7inde \u2018kom\u00fcnizme\u2019 az engeller t\u00fcretmiyor. Babek, Azerbaycan\u2019\u0131 Kuzey\u2019e de\u011fil, G\u00fcney\u2019e kar\u015f\u0131 koruyordu; bu haliyle de o Sovyetler Birli\u011fi\u2019nin muhtemel d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 sava\u015f\u0131 remizlendirebilir.\u201d[13]<\/a><\/p>\n Tebrizli Ali i\u00e7in d\u00fcnya T\u00fcrkleri gibi, tarihleri de birdir, b\u00f6l\u00fcnmezdir. \u00c7a\u011fda\u015flar\u0131 bu azametli tarihle \u00f6\u011f\u00fcnebilirler. Bu tarihte Teoman ve Mete\u2019nin, Atilla ve Hunlar\u2019\u0131n, Cengiz Han ve Mo\u011follar\u2019\u0131n, Emir Timur ve \u2018ilk T\u00fcrk\u00e7\u00fc Ali\u015fir Nevai\u2019nin\u2019\u2026 \u00f6z yeri vard\u0131r. Bunun yan\u0131 s\u0131ra eski irsen m\u00fcnasebette, \u00f6zellikle h\u00e2kim T\u00fcrk hanedanlar\u0131 meselesinde en kararl\u0131 tav\u0131r ortaya koyan fikir adamlar\u0131m\u0131zdan biri de Tebrizli Ali\u2019dir. T\u00fcrk h\u00fck\u00fcmdarlar\u0131n\u0131n Fars\u00e7aya tek resmi devlet dili stat\u00fcs\u00fc vermelerini, Fars edebiyat\u0131n\u0131 ve meddah \u015fairleri saraylara doldurmalar\u0131n\u0131, idar\u00ee ve din\u00ee i\u015fleri Farslar\u0131n uhdesine b\u0131rakmalar\u0131n\u0131 a\u011f\u0131r s\u00f6zlerle sorgular. Bu sorgulamaya \u00f6rnek olarak T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn klasik kaynaklar\u0131ndan biri olan Edebiyat ve Milliyet<\/em> eserinden bir al\u0131nt\u0131 verelim: \u201cBu ata-babalar\u0131m\u0131z hep g\u00fc\u00e7 ve kudret toplamakta, h\u00e2kimiyet yaratmakta [devlet kurmakta] b\u00fcy\u00fck cesaretler ve fetihler g\u00f6stermi\u015f, kendi zamanlar\u0131n\u0131n en birinci tarih kahramanlar\u0131 olmu\u015flar. B\u00f6yle ki bug\u00fcn hi\u00e7 bir tarih yoktur ki T\u00fcrk, o tarihte haz\u0131r olmas\u0131n ve ondan b\u00fcy\u00fck bir rol ve hareket g\u00f6ze \u00e7arpmas\u0131n. Kulluklar\u0131nda y\u00fczlerce balaca [ufac\u0131k] \u00a0\u015fahlar, h\u00fck\u00fcmetler, tarih yazanlar, edipler ve \u015fairler, mimarlar ve tabipler olan ata ve babalar\u0131m\u0131z gelecek nesil i\u00e7in, yani \u015fimdiki (bizler) i\u00e7in hi\u00e7 bir g\u00fczel mill\u00ee miras, mill\u00ee dil ve edebiyat, mill\u00ee tarih b\u0131rakmam\u0131\u015flar. Fakat g\u00fcn\u00fcn nakit olan kudret ve g\u00fcc\u00fcne yetinip, zaman\u0131 ve d\u00fcnyan\u0131 k\u00fc\u00e7\u00fck ve k\u0131sa d\u00fc\u015f\u00fcnm\u00fc\u015fler. Elbette, arada s\u0131rada b\u00fcy\u00fck \u015fahsiyetler ve mill\u00ee ki\u015filer de tarihimizde az de\u011fil.\u201d[14]<\/a> Tebrizli Ali ele\u015ftirilerinde tek y\u00f6nl\u00fc de\u011fildir. O, Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131 en sert tenkit edenlerden biridir. Firdevsi\u2019nin d\u00fcnya \u015f\u00f6hretine, Farslar\u0131n ana kitab\u0131 say\u0131lmas\u0131na bakmaks\u0131z\u0131n, Firdevsi ve \u015eahname<\/em>, milletler aras\u0131na nifak sald\u0131\u011f\u0131na g\u00f6re a\u011f\u0131r dille if\u015fa edilir.<\/p>\n T\u00fcrk\u00e7e sevdal\u0131s\u0131 Ali \u015eir Nevai<\/p><\/div>\n Konu ile ilgili baz\u0131 b\u00fcy\u00fcklerin fikirlerini de ald\u0131ktan sonra tarih\u00ee kahramanlar\u0131 nas\u0131l belirlemek meselesine ge\u00e7ebiliriz.\u00a0<\/em><\/p>\n Uzun zaman h\u00e2kimiyet ba\u015f\u0131nda kalabilen, zenginlik sahibi olan, iradesini kabul ettirenlere \u00fc\u00e7\u00fcnc\u00fc d\u00fcnya \u00fclkelerinde adeta \u2018b\u00fcy\u00fck\u2019 adam\/siyaset\u00e7i derler. \u00c7a\u011fda\u015f tarih\u00e7i de iradesi d\u0131\u015f\u0131nda bilin\u00e7alt\u0131ndaki duygular\u0131n\u0131 tarih\u00ee olgulara ve \u015fahsiyetlere yans\u0131t\u0131r. Geli\u015fmi\u015f \u00fclkelerde bu b\u00fcy\u00fckl\u00fck<\/em> \u00f6l\u00e7\u00fcs\u00fc kal\u0131c\u0131 de\u011fer yaratabilmek kabiliyetidir; onunla tarihte kal\u0131rlar. \u00c7a\u011fda\u015f vatanda\u015f sevdi\u011fi kahraman\u0131 sorgulayabilmeli; niye, ne i\u00e7in suallerine onun i\u015flerinde tatmin edici cevaplar bulabilmelidir. Aksi takdirde sevdi\u011fi kahraman puta d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n M\u00fczakereye a\u00e7\u0131lan tarihteki kahramanlar\u0131m\u0131z konusuna yakla\u015f\u0131mda vazge\u00e7emeyece\u011fimiz ilkeler a\u015fa\u011f\u0131dakiler olabilir:<\/p>\n Bu ilkeler makbul say\u0131l\u0131rsa toplumdaki farkl\u0131 yakla\u015f\u0131mlar\u0131 da g\u00f6z \u00f6n\u00fcne alarak konumuzun sonuna gelebiliriz.\u00a0<\/em><\/p>\n Mant\u0131k kanunlar\u0131na g\u00f6re listenin ba\u015f\u0131nda mill\u00ee ecdat gelmelidir. Alp Er Tunga<\/em> (Afrasiyab) hakk\u0131nda bilgileri genellikle destan ve rivayetlerden al\u0131yoruz. Tarih biliminin sonraki geli\u015fmesi Alp Er Tunga\u2019n\u0131n ger\u00e7ekten tarih\u00ee \u015fahsiyet olup olmad\u0131\u011f\u0131n\u0131 netle\u015ftirecektir. Sakalar\u0131n\/\u0130skitlerin, T\u00fcrk tarihinin bir b\u00f6l\u00fcm\u00fc olmas\u0131 ger\u00e7e\u011fi zamanla a\u00e7\u0131\u011fa kavu\u015facakt\u0131r. Zeki Velidi Togan, Alp Er Tunga\u2019y\u0131 M.\u00d6. 7. y\u00fczy\u0131l Saka h\u00fck\u00fcmdar\u0131 olarak takdim eder.[15]<\/a> Di\u011fer bir Saka h\u00fck\u00fcmdar\u0131 Tomris Hatun<\/em>\u2019un (M.\u00d6. 6. y\u00fczy\u0131l) Ahameniler\u2019den Kuru\u015f\u2019un kesilmi\u015f ba\u015f\u0131n\u0131 tepsiye koyarak \u2018hayat\u0131nda kana doymad\u0131n, \u015fimdi seni kana doyural\u0131m\u2019<\/em> s\u00f6z\u00fc edebiyata ge\u00e7mi\u015ftir.<\/p>\n Hunlar\u2019\u0131n tarihi ve kahramanlar\u0131 daha \u00e7ok \u00c7in kaynaklar\u0131ndan aktar\u0131l\u0131yor. Bu kaynaklarda Teoman ve o\u011flu Mete Han<\/em>\u2019\u0131n (Mao-tun, M.\u00d6.234 \u2013 M.\u00d6.174) faaliyetlerinden bahsedilir. \u00d6zellikle Mete\u2019nin T\u00fcrk ordusunun temelini koydu\u011fu bilinen bir tarih\u00ee olgudur. Hunlar\u2019dan K\u00fcr-\u015ead,<\/em> \u00c7in kayna\u011f\u0131ndaki tarih\u00ee \u015fahsiyet olan\u00a0Chieh-she-shuai<\/em><\/a>‘nin edebi ad\u0131d\u0131r. Atilla<\/em>\u2019n\u0131n (406-453), eski d\u00fcnyan\u0131n en g\u00f6rkemli asker\u00ee ve devlet adamlar\u0131ndan biri olmas\u0131 \u015f\u00fcphe do\u011furmayan ger\u00e7ekliktir.<\/p>\n Bu arada ad\u0131 an\u0131lmayan kahramanlardan biri hakk\u0131nda k\u0131sa bilgi verelim. Sabir\/Subar boyunun (6. y\u00fczy\u0131l) ba\u015f\u0131nda duran Bolah, bir ihanetin kurban\u0131 olur. Bizans kaynaklar\u0131nda ad\u0131 Boariks<\/em>\u00a0 (Boa) olarak ge\u00e7en hatunu, ihanetkar\u0131 takip ederek 1.000 atl\u0131 ile Derbend\u2019i ge\u00e7er, \u015eamah\u0131-Tiflis yolu ile ilerleyerek daha sonra Anadolu\u2019yu, \u015eam\u2019\u0131 dola\u015farak kar\u015f\u0131s\u0131na \u00e7\u0131kan\u0131 ezer, e\u015finin \u00f6c\u00fcn\u00fc ald\u0131ktan sonra geri d\u00f6ner. Bu g\u00fcn ger\u00e7ek ad\u0131n\u0131 bilmedi\u011fimiz bu Boariks neden kahramanlar\u0131m\u0131z listesinde yer almas\u0131n?[16]<\/a><\/p>\n O\u011fuz Han<\/em> da bu g\u00fcn destan kahraman\u0131d\u0131r. O\u011fuzlar\u0131n ecdad\u0131 say\u0131l\u0131r. Sel\u00e7uk Bey\u2019in hayat\u0131, tarih\u00ee kaynaklarda yer alm\u0131\u015ft\u0131r. Azerbaycan co\u011frafyas\u0131n\u0131, T\u00fcrklere mill\u00ee vatan yapan Sel\u00e7uklular\u0131 ve B\u00fcy\u00fck Sel\u00e7uklu h\u00fck\u00fcmdarlar\u0131n\u0131, mill\u00ee iftihar\u0131m\u0131z saymay\u0131p da kiminle gururlanaca\u011f\u0131z? Bir makalemizde gerek\u00e7elendirme\u011fe \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z gibi \u00c7a\u011fr\u0131 Bey<\/em>\u2019in (Merend?), Sultan To\u011frul<\/em>\u2019un (Rey), Sultan Alp Arslan<\/em>\u2019\u0131n (Merv), Sultan Melik\u015fah<\/em>\u2019\u0131n (Merend?), Sultan Sencer<\/em>\u2019in (Merv) mezarlar\u0131 kitlesel ziyaret yerleri olmal\u0131d\u0131r.[17]<\/a><\/p>\n Tarih bilincimizin \u00f6nemli yetersizliklerinden biri Cengiz Han, Mo\u011follar ve \u0130lhanl\u0131lar konusudur. Yukar\u0131da Ali Bey H\u00fcseyinzade -Turan\u2019\u0131n Cengiz Han hakk\u0131nda g\u00f6r\u00fc\u015f\u00fcnden bahsettik. H\u00fcseyinzade ad\u0131 \u00e7ekilen eserinde Cengiz Han\u2019\u0131 T\u00fcrk say\u0131yor. Ayn\u0131 yakla\u015f\u0131m\u0131 birinci nesil di\u011fer T\u00fcrk\u00e7\u00fc d\u00fc\u015f\u00fcn\u00fcrlerde de (\u00f6rnek olarak Ahmed A\u011fao\u011flu ve Yusuf Ak\u00e7ura\u2019da) g\u00f6rmekteyiz. \u00c7arl\u0131k\/Sovyet ve Pehlevi-Humeyni d\u00f6nemlerinde Mo\u011follar konusunda ak\u0131l almaz sapt\u0131rmalara yol verildi. Son y\u0131llarda yeni objektif eserler de \u0131\u015f\u0131k y\u00fcz\u00fc g\u00f6rd\u00fc. Ayr\u0131nt\u0131lara girmeden \u0130lhanl\u0131lar d\u00f6nemine resm\u00ee tarih\u00e7ilikten farkl\u0131, mill\u00ee ve objektif bak\u0131\u015f gerekli\u011fi fikrini vurgulamak istiyoruz. Uzun y\u0131llar boyu g\u00f6z ard\u0131 edilen tarih\u00ee olgular \u2013 Azerbaycan\u2019\u0131n kom\u015fu \u00fclkeler i\u00e7in de siyas\u00ee merkeze d\u00f6n\u00fc\u015fmesi, Mara\u011fa, Tebriz ve di\u011fer \u015fehirlerde g\u00f6rkemli bay\u0131nd\u0131rl\u0131k i\u015flerinin yap\u0131lmas\u0131, Azerbaycan ve Do\u011fu Anadolu\u2019ya 2 milyon Uygur T\u00fcrk\u00fcn\u00fcn yerle\u015fmesi, Uygur T\u00fcrk\u00e7esinin burada resm\u00ee yaz\u0131 diline d\u00f6n\u00fc\u015fmesi vb. \u2013 yeniden de\u011ferlendirme sonucunda mutlaka yeni tablo ortaya \u00e7\u0131karacakt\u0131r.<\/p>\n \u00c7ok hassas meselelerden biri; Ankara (1402), Otlukbeli (1473), \u00c7ald\u0131ran (1514) gibi meydan muharebelerinin de\u011ferlendirilmesidir. Sovyetlerde ve \u0130ran\u2019daki resm\u00ee tarih\u00e7ilikte T\u00fcrk tarihinin bu h\u00fcz\u00fcnl\u00fc sayfalar\u0131 olmaz\u0131n surette, tahrif edildi ve daima k\u00f6r\u00fcklendi. Sanki bu sava\u015flar, halklar aras\u0131ndaki m\u00fccadelenin kanl\u0131 zirvesi imi\u015f. Oysaki bunlar Orta\u00e7a\u011flar i\u00e7in \u00f6zg\u00fcn olan feodal hanedanlar aras\u0131ndaki h\u00e2kimiyet ve zenginlik u\u011furunda, karde\u015f k\u0131rg\u0131n\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Mill\u00ee tarih\u00e7ilik ilkesinden hareketle bu sava\u015flar\u0131n Bayezid-Timur, Fatih-Uzun Hasan, Yavuz-\u0130smail aras\u0131nda \u00e7\u0131kar \u00e7at\u0131\u015fmas\u0131 olarak de\u011ferlendirilmesini talep eder.<\/p>\n Mustafa Kemal Atat\u00fcrk\u2019\u00fcn Azerbaycan T\u00fcrkleri ile ne alakas\u0131 var? sualine cevap: Zaman\u0131nda yeg\u00e2ne ba\u011f\u0131ms\u0131z T\u00fcrk yurdu T\u00fcrkiye\u2019yi, arkada\u015flar\u0131 ile birlikte kurtard\u0131\u011f\u0131 i\u00e7in ayn\u0131 zamanda Azerbaycan T\u00fcrk\u00fcn\u00fcn kahraman\u0131d\u0131r.<\/p>\n Bu k\u0131sa yaz\u0131da, T\u00fcrk d\u00fcnyas\u0131n\u0131n ve onun \u00f6nemli b\u00f6l\u00fcm\u00fc olan Azerbaycan\u2019\u0131n, tarihteki kahramanlar\u0131n\u0131n tam listesini vermek imk\u00e2ns\u0131zd\u0131r. Ancak haks\u0131zl\u0131k yapt\u0131\u011f\u0131m\u0131z ve unutulmaya mahk\u00fbm etti\u011fimiz bir ka\u00e7 kahraman\u0131m\u0131z\u0131n \u015f\u00fckranl\u0131k duygusu gere\u011fi hi\u00e7 olmazsa ad\u0131n\u0131 zikredelim.<\/p>\n Azerbaycan siyas\u00ee eliti, genellikle birinci Rus i\u015fgaline m\u00fcnasebette, do\u011fru bir siyaset belirleyemedi.Rusya\u2019dan medet umarak K\u00fcrek\u00e7ay taahh\u00fcd\u00fcn\u00fc (1805) imzalad\u0131. Yaln\u0131z birka\u00e7 han do\u011fru yol tuttu.\u00a0 Genceli Cavad Han\u2019\u0131n kahramanl\u0131\u011f\u0131 ve \u015fehadeti bilinir, edebiyata da ge\u00e7mi\u015ftir. \u0130revanl\u0131 Muhemmed Han aldanmad\u0131, ba\u015fard\u0131\u011f\u0131 kadar direndi. Rus i\u015fgaline kar\u015f\u0131 hayat\u0131n\u0131n sonuna dek (1822) elde silah sava\u015fan ba\u015fka bir kahraman \u2013 Gubal\u0131 \u015eeyhali Han (Rus yanl\u0131s\u0131 Feteli Han\u2019\u0131n o\u011flu!) \u2013 hak etti\u011fi dikkate lay\u0131k g\u00f6r\u00fclmemi\u015ftir. \u015eeyhali Han Azerbaycan\u2019\u0131n \u015eeyh \u015eamil\u2019idir fakat ders kitaplar\u0131nda (\u00f6rnek 10. S\u0131n\u0131flar i\u00e7in Azerbaycan Tarihi<\/em> dersli\u011fi) ad\u0131 bile ge\u00e7miyor. Asl\u0131nda Rus i\u015fgaline ve s\u00f6m\u00fcrge sistemine kar\u015f\u0131 19. y\u00fczy\u0131lda ba\u015f g\u00f6stermi\u015f onlarca ayaklanman\u0131n her bir i\u015ftirak\u00e7isi ve \u00f6nderi kahramand\u0131r.<\/p>\n \u0130kinci Rus i\u015fgaline (1920) kar\u015f\u0131 200\u2019e dek isyan ve silahl\u0131 ba\u015fkald\u0131r\u0131 olmu\u015ftur. Onlar\u0131n binlerle s\u0131ra neferi ve lideri her biri bir kahramand\u0131r (Can korkusundan sokak s\u00fcp\u00fcrmek rezilli\u011fini \u00fcst\u00fcne alan iki me\u015fhur general de\u011fil).<\/p>\n <\/p>\n Azerbaycan Kom\u00fcnist Partisi\u2019nin ge\u00e7mi\u015fi (1920-1991), Rus imparatorlu\u011funa hizmet tarihi olmu\u015ftur. Bu kurum \u00fclkenin ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131n d\u00fc\u015fman\u0131, Azerbaycan\u2019\u0131 s\u00f6m\u00fcrme mekanizmas\u0131, mill\u00ee kimli\u011fi mahvetme te\u015fkilat\u0131, 5. kol besleme merkezi olmu\u015ftur. Bu partinin ba\u015f\u0131nda duranlar aras\u0131nda bir istisna vard\u0131r: Eyyub Hanbudagov (1893-1937). Moskova\u2019n\u0131n bask\u0131lar\u0131na kar\u015f\u0131 bu \u015fahs\u0131n bayrak a\u00e7mas\u0131, \u00fclkenin s\u00f6m\u00fcrgele\u015fmesine y\u00f6nelik itiraz talepleri bir yi\u011fitliktir.[18]<\/a> Bu yi\u011fitli\u011fin bedelini de kur\u015funa dizilmekle \u00f6demi\u015ftir.<\/p>\n \u0130ran\u2019da R\u0131za Han\u2019\u0131n h\u00e2kimiyete y\u00fcr\u00fcmesini g\u00f6ren ve bunun T\u00fcrkl\u00fck i\u00e7in b\u00fcy\u00fck tehlike arz etti\u011fini bildiren ve elinden geldi\u011fi kadar direnen, Ro\u015feni Bark\u0131n bir kahramand\u0131r. Bu adam \u00e7\u0131rp\u0131nm\u0131\u015f, yerel T\u00fcrk liderlerini ger\u00e7ekle\u015fmekte olan tehlike kar\u015f\u0131s\u0131nda te\u015fkilatlanmaya \u00e7a\u011f\u0131rm\u0131\u015f, muvaffak olamay\u0131nca kaleme sar\u0131lm\u0131\u015f, k\u00f6reltilen \u015fuurlar\u0131 uyand\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n Sovyet rejiminin k\u0131l\u0131c\u0131n\u0131n \u00f6n\u00fcn\u00fcn de arkas\u0131n\u0131n da kesti\u011fi, 1970\u2019lerde KGB\u2019nin i\u015fbirli\u011fi teklifini geri \u00e7eviren, iftiraya maruz kalarak \u00f6l\u00fcme mahkum olan, bizim rejim aleyhtar\u0131 hocam\u0131z Genber\u00a0 Askerov bir kahramand\u0131r\u2026<\/p>\n Bu k\u0131sa \u00f6zetten de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi tarihimiz gibi kahramanlar\u0131m\u0131z da zengindir, yeteri kadard\u0131r. Ba\u015fkalar\u0131ndan \u00f6d\u00fcn\u00e7 alma\u011fa hi\u00e7 gerek yoktur. Yeter ki \u00f6z de\u011ferlerimize sahip \u00e7\u0131kabilelim.<\/p>\n <\/p>\n [1]<\/a> Sadri Maksudi Arsal, Milliyet Duygusunun Sosyolojik Esaslar\u0131<\/em>, \u0130stanbul: \u00d6t\u00fcken, 2018, s. 98-100.<\/p>\n [2]<\/a> A.g.e., s. 110.<\/p>\n [3]<\/a> 1990\u2019lar\u0131n ba\u015f\u0131nda Azadl\u0131q Meydan\u0131\u2019ndaki mitinglerin birinde bu heykellerin toplan\u0131p Hazar\u2019deki adalar\u0131n birine ta\u015f\u0131nmas\u0131, Sovyet d\u00f6neminin cinayetini g\u00f6steren a\u00e7\u0131k hava m\u00fczesinin objeleri olarak istifadesini \u00f6nermi\u015ftik. Maalesef Azerbaycan\u2019\u0131n dramatik tarihinin bu dilsiz san\u0131klar\u0131 mill\u00ee h\u0259r\u0259kat v\u0259 ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ilk y\u0131llar\u0131nda s\u00f6k\u00fcl\u00fcp, metal at\u0131klar\u0131 gibi \u00fclke d\u0131\u015f\u0131ndaki piyasalara ta\u015f\u0131nd\u0131.<\/p>\n [4]<\/a> 1993\u2019de G\u00fcney Azerbaycan\u2019da yeni yaranmakta olan Bezz\/Babek\u00a0 hareketi te\u015fkilat\u00e7\u0131lar\u0131na \u201cBabek\u2019in T\u00fcrk olmas\u0131n\u0131 ispatlayabilir misiniz?\u201d diyi sordu\u011fumuzda \u201c\u00d6nemli olan onun \u0130slam hakimiyetin\u0259 kar\u015f\u0131 m\u00fccadele vermesidir\u201d cevab\u0131n\u0131 duyuyorduk.<\/p>\n [5]<\/a> \u018fnv\u0259r \u015e\u00fck\u00fcrzad\u0259, F\u0259t\u0259li Xan,<\/em> Bak\u0131: EAAzF N\u0259\u015friyyat\u0131, 1943, s. 5.<\/p>\n [6]<\/a> Mehmet Emin Resulzade, Azerbaycan \u015eairi Nizami<\/em>, Ankara: Milli E\u011fitim Bas\u0131mevi, 1951, s. 174.<\/p>\n [7]<\/a> T\u0259brizli \u018fli, \u018fd\u0259biyyat v\u0259 Milliyy\u0259t<\/em>, Tehran: Atropat, 1360, s. 136. Salmas, Kazvin ve di\u011fer Azerbaycan \u015fehirlerinde Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n sembol\u00fc olan Firdovsi\u2019y\u0259 koyulan heykeller son y\u0131llarda yerel organlar\u0131n karar\u0131 ile kald\u0131r\u0131ld\u0131; Tahran buna sert tepki g\u00f6stererek bu heykelleri yeniden yerine dikti.<\/p>\n [8]<\/a> \u018fli b\u0259y H\u00fczeynzad\u0259, Se\u00e7ilmi\u015f \u0259s\u0259rl\u0259ri,<\/em> Transliterasiya v\u0259 t\u0259rtibi Ofeliya Bayraml\u0131, Bak\u0131: \u00c7a\u015f\u0131o\u011flu, 2007, s. 100.<\/p>\n [9]<\/a> Az<\/em>\u0259<\/em>rbaycan Publisistikas\u0131 Antologiyas\u0131<\/em>, t\u0259rtib ed\u0259n C\u0259lal B\u0259ydili, Bak\u0131: \u015e\u0259rq-Q\u0259rb, 2007, s. 127-128.<\/p>\n [10]<\/a> A.g.e., s. 132.<\/p>\n [11]<\/a> Ahmed A\u011fao\u011flu, \u0130ran ve \u0130nk\u0131lab\u0131<\/em>, Ankara, 1941, s. 11.<\/p>\n [12]<\/a> A.g.e., s. 23.<\/p>\n [13]<\/a> Mehmet Emin Resulzade, \u00c7a\u011fda\u015f Azerbaycan Tarihi<\/em>, Ankara: Yeni Cezaevi Matbaas\u0131, 1951, s. 18. Eserin 30. sayfas\u0131nda yaz\u0131lm\u0131\u015ft\u0131r: \u201cBabeki s\u00f6z\u00fc daha XIX. cu y\u00fczy\u0131lda, Azerbaycan\u2019da s\u00f6\u011f\u00fc\u015f mukabiliydi. Dini naslere [ahkamlara] itina etmeyen d\u00fc\u015f\u00fcncelilere \u2018Babeki\u2019 derlerdi.\u201d<\/p>\n [14]<\/a> \u018fli Tebrizli, \u018fd\u0259biyyat v\u0259 Milliyy\u0259t<\/em>, s. 101.<\/p>\n [15]<\/a> Zeki Velidi Togan, \u00dcmumi T\u00fcrk Tarihine Giri\u015f<\/em>, s. 108-109.<\/p>\n [16]<\/a> \u0421. \u0410. \u041f\u043b\u0435\u0442\u043d\u0435\u0432\u0430, \u0425\u0430\u0437\u0430\u0440\u044b,<\/em>\u00a0 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1986, \u0441.\u00a0 17.<\/p>\nKonu eski mill\u00ee fikirde<\/h2>\n
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Kahraman kimdir? Normal kriterler ne olmal\u0131d\u0131r?<\/h2>\n
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Sonu\u00e7 yerine: Tarihimizdeki kahramanlar listesi<\/h2>\n
Mustafa Kemal Atat\u00fcrk\u2019\u00fcn Azerbaycan T\u00fcrkleri ile ne alakas\u0131 var?<\/h2>\n
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