{"id":16517,"date":"2022-12-08T19:00:00","date_gmt":"2022-12-08T16:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=16517&preview=true&preview_id=16517"},"modified":"2022-12-16T22:41:03","modified_gmt":"2022-12-16T19:41:03","slug":"resulzadenin-nizamisi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/resulzadenin-nizamisi\/","title":{"rendered":"Resulzade\u2019nin Nizamisi"},"content":{"rendered":"

Bu makale Prof. Dr. Nesib Nesibli\u2019nin\u00a0<\/span><\/i>\u00a0<\/span><\/p>\n

\u201cG\u00fcney ile Kuzey Azerbaycan Sorunlar\u0131\u201d\u00a0<\/span><\/i>\u00a0<\/span><\/p>\n

kitab\u0131ndan al\u0131nm\u0131\u015ft\u0131r.<\/span><\/i>\u00a0<\/span><\/p>\n

Ahmed Kesrevi\u2019den \u015eeyh\u00fclisl\u00e2miye kadar t\u00fcm Pan-\u0130ranistlerin ve Fars \u0131rk\u00e7\u0131lar\u0131n\u0131n b\u00fcy\u00fck istekle tekrar ettikleri teze g\u00f6re, Azerbaycan’\u0131n eski halk\u0131 Azeri\u2019lerden ibaretmi\u015f. Onlar da \u015fiirler s\u00f6ylemi\u015f, Fars edebiyat\u0131n\u0131n zenginle\u015fmesi i\u00e7in \u00e7al\u0131\u015fm\u0131\u015flar. Bu fikrin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 g\u00f6steren eserler aras\u0131nda Mehmet Emin Resulzade’nin Azerbaycan \u015fairi Nizami adl\u0131 akademik ara\u015ft\u0131rmas\u0131 \u00f6zel bir yere sahiptir. Bu inceleme Mehmet Emin Bey’in Avrupa’da ya\u015famak zorunda kald\u0131\u011f\u0131 30’lu y\u0131llarda yaz\u0131lm\u0131\u015f, b\u00fcy\u00fck \u015fair Nizami’nin 1941 y\u0131l\u0131ndaki 800. do\u011fum y\u0131l\u0131 an\u0131s\u0131na ithaf edilmi\u015ftir. O d\u00f6nemlerde, \u0130ran’da ve \u0130ran d\u0131\u015f\u0131nda Nizami i\u00e7in anma t\u00f6renleri yap\u0131lmaktayd\u0131. Nizami, geleneksel olarak \u0130ran ya da Fars \u015fairi olarak takdim ediliyordu. Bu konuda SSCB istisnayd\u0131. Resulzade\u2019ye g\u00f6re, Nizami ebed\u00ee eserlerini Fars\u00e7a yazmas\u0131na ra\u011fmen, onu \u0130ran\/Fars \u015fairi saymak do\u011fru de\u011fildir. Nizami, T\u00fcrko\u011flu T\u00fcrk’t\u00fcr. Nizami’nin etnik aidiyetine a\u00e7\u0131kl\u0131k getiren yazar, mill\u00ee tarihimizin baz\u0131 \u00f6nemli konular\u0131n\u0131 bilimsel, objektif \u015fekilde inceleyerek mill\u00ee tarih alg\u0131s\u0131n\u0131n olu\u015fmas\u0131na ciddi katk\u0131da bulunmu\u015ftur.<\/span><\/p>\n

Emin Resulzade mill\u00ee tarihimizin en hassas ve \u00e7eli\u015fkili meselesi olan \u015fimdiki \u0130ran co\u011frafyas\u0131nda b\u00fcy\u00fck imparatorluklar kurmu\u015f T\u00fcrk hanedanlar\u0131n\u0131n Fars\u00e7a\u2019y\u0131 neden devlet dili yapt\u0131klar\u0131na ve Fars edebiyat\u0131n\u0131n geli\u015fmesini neden himaye ettiklerine a\u00e7\u0131kl\u0131k getirmi\u015ftir. Teorik genellemeler a\u00e7\u0131s\u0131ndan eserin en cazip b\u00f6l\u00fcm\u00fc olan “T\u00fcrk hakimiyeti alt\u0131nda Fars edebiyat\u0131” ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde yazar<\/span> sorunu \u015f\u00f6yle \u015fekillendirmi\u015ftir: “Neden bin y\u0131ldan beri, \u0130sl\u00e2m\u2019\u0131n do\u011fu\u015funun h\u00fck\u00fcm s\u00fcren s\u00fclaleleri, pek az ve \u00f6nemsiz istisnalarla neredeyse hepsi T\u00fcrkler iken, klasik \u0130sl\u00e2m\u00ee T\u00fcrk edebiyat\u0131n\u0131n do\u011fu\u015fu Fars edebiyat\u0131n\u0131n kalk\u0131nmas\u0131ndan 3-4 y\u00fczy\u0131l sonraya kalm\u0131\u015ft\u0131r?”<\/span>1<\/span> Daha sonra yazar bu sorunu daha a\u00e7\u0131k bir \u015fekilde ifade etmektedir: “Ba\u011fdat halifelerini dini birer sembol h\u00e2line getirerek siyasi iktidar\u0131 kendi ellerine alan T\u00fcrk sultanlar\u0131n\u0131n, idarede Arap\u00e7adan ba\u015fka bir dil kullanmalar\u0131 anla\u015f\u0131labilir bir olayd\u0131r; fakat bu dil, neden T\u00fcrk\u00e7e de\u011fil de Fars\u00e7a oluyor?”<\/span>2<\/span><\/p>\n

Resulzade bu hassas konunun birka\u00e7 sebebine i\u015faret etmi\u015ftir. Birinci sebep: “… \u00c7\u00fcnk\u00fc Asya \u00e7\u00f6llerinin derinliklerinden ak\u0131p gelen ve Yak\u0131n Do\u011fu’da saltanatlar kuran T\u00fcrkler g\u00f6\u00e7ebeydiler. G\u00f6\u00e7ebelerin konduklar\u0131 memleketlerde, yerel medeniyetlere uymalar\u0131 ise ola\u011fan bir \u015feydir. Nitekim ayn\u0131 olay, \u00c7in’de h\u00fck\u00fcm s\u00fcrm\u00fc\u015f T\u00fcrk hanedanlar\u0131n\u0131n tarihinde de g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.\u201d<\/span>3<\/span>\u00a0<\/span><\/p>\n

\u00c7\u00fcr\u00fcm\u00fc\u015f hilafetin geni\u015f topraklar\u0131nda siyasi h\u00e2kimiyeti eline alan T\u00fcrk hanedanlar\u0131 Arap merkeziyet\u00e7ilerine kar\u015f\u0131 yerli Fars g\u00f6revlilerinden faydaland\u0131lar. Resulzade, Fars dili ve edebiyat\u0131n\u0131n stat\u00fcs\u00fcn\u00fcn artmas\u0131n\u0131n ikinci \u00f6nemli nedenini de \u015f\u00f6yle ifade etmi\u015ftir: “…siyaset\u00e7e, Arap merkeziyet\u00e7ili\u011fiyle m\u00fccadele ve rekabet h\u00e2linde bulunan T\u00fcrk sultanlar\u0131 ise, pek tabii olarak, g\u00fcvendikleri yerel ayan z\u00fcmresinin ya\u015fad\u0131\u011f\u0131 ve ya\u015fatt\u0131\u011f\u0131 \u015fehirli “Acem” adetleriyle beraber, kulland\u0131klar\u0131 edeb\u00ee dili (Fars\u00e7ay\u0131) dahi hem kendileri kabul ediyor, hem de onun yay\u0131lmas\u0131nda amil oluyorlar.\u201d<\/span>4<\/span>\u00a0<\/span><\/p>\n

Resulzade’ye g\u00f6re, Fars dilinin b\u00fcrokrasi ve edebiyat diline \u00e7evrilmesi ak\u0131l almaz bir olay de\u011fildir. 18. y\u00fczy\u0131l Avrupas\u0131n\u0131 \u00f6rnek g\u00f6stererek g\u00f6r\u00fc\u015flerini \u015fu \u015fekilde aktarmaktad\u0131r: \u201cBu y\u00fczy\u0131lda Frans\u0131z olmayan Avrupal\u0131 yazarlar dahi eserlerini Frans\u0131zca yazm\u0131\u015flard\u0131r. Genellikle bu dil, o \u00e7a\u011flarda, Avrupa’n\u0131n b\u00fcy\u00fck bir b\u00f6lgesi i\u00e7in, genel idare, bilgi ve edebiyat dili olmu\u015ftur.”<\/span>5<\/span> Burada 16-17. y\u00fczy\u0131la kadar Latincenin Avrupa’da bilim ve edebiyat dili i\u015flevini yerine getirmesi tarih\u00ee ger\u00e7ekli\u011fi de ilave edilebilir.<\/span>\u00a0<\/span><\/p>\n

Fars\u00e7an\u0131n rol\u00fcn\u00fcn artmas\u0131 meselesinin d\u00f6rd\u00fcnc\u00fc nedeni olarak yazar, \u015fehir hayat\u0131nda “\u0130ran’\u0131n [Farslar\u0131n] eski k\u00fclt\u00fcrel geleneklerinin etkisini ta\u015f\u0131d\u0131\u011f\u0131n\u0131” ileri s\u00fcrmektedir.<\/span>6<\/span>\u00a0Yeni y\u00f6netim bu \u015fehirleri y\u00f6netmek i\u00e7in “yerel ayd\u0131nlar\u0131n bilgi ve tecr\u00fcbelerine muhta\u00e7 idi.” B\u00fcrokratik \u00e7al\u0131\u015fmalara Farslar\u0131n geni\u015f kat\u0131l\u0131m\u0131 da \u00e7ok iyi bilinen tarih\u00ee bir olayd\u0131r.<\/span>\u00a0<\/span><\/p>\n

Resulzadeye g\u00f6re, T\u00fcrk h\u00fck\u00fcmdarlar\u0131n Fars dilinin stat\u00fcs\u00fcn\u00fc y\u00fckseltmelerinin farkl\u0131 bir nedeni daha vard\u0131: “… bu T\u00fcrkler \u0130sl\u00e2miyet’i ve \u0130sl\u00e2m k\u00fclt\u00fcr\u00fcn\u00fc daha ziyade Horasan’daki M\u00fcsl\u00fcmanla\u015fm\u0131\u015f Fars unsurdan \u00f6\u011frenmi\u015f ve Mavera\u00fcnnehir’de yerle\u015fmi\u015f \u0130ran medeniyetinin etkisi ve k\u0131lavuzlu\u011fu ile \u0130sl\u00e2miyet\u2019i kabul etmi\u015f bulunuyorlard\u0131.”<\/span>7<\/span> 8<\/span>\u00a0<\/span><\/p>\n

Resulzadeye g\u00f6re, Nizami\u2019yi “\u0130ran edebiyat\u0131n\u0131n bir temsilcisi” saymak do\u011fru de\u011fildir; \u00e7\u00fcnk\u00fc Nizami, “duygu olarak bir T\u00fcrk ve M\u00fcsl\u00fcman”d\u0131r;8 “Konular\u0131 ara\u015ft\u0131r\u0131l\u0131nca, Nizami’nin Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131ndan uzak, T\u00fcrk sevgisiyle dolu, Kafkasya ortam ve \u015fartlar\u0131na ba\u011fl\u0131, yurdunun tarih\u00ee mukadderat ve jeopoliti\u011finden do\u011fan daimi kayg\u0131larla ilgili oldu\u011fu g\u00f6r\u00fcl\u00fcr. Bu nedenle Nizami, pek tabii Azerbaycan \u015fairidir.”<\/span>9<\/span> Kitab\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 bu tezin ispat\u0131na y\u00f6neliktir. Mehmet Emin Bey farkl\u0131 milletlerin (\u00f6rne\u011fin, Finlandiya) edebiyat\u0131ndan \u00f6rnekler vererek, “yabanc\u0131 dilde yaz\u0131lm\u0131\u015f bir eser, ta\u015f\u0131d\u0131\u011f\u0131 mana ve ruha g\u00f6re, belirli \u015fartlar i\u00e7inde, bir millet i\u00e7in, milli olabilir” g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrmektedir.<\/span>10<\/span>\u00a0<\/span><\/p>\n

Nizami’nin “Fars nasyonalizminden uzak” olmas\u0131, tabii ki, onu Fars \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131n \u00f6nderi Firdevsi\u2019den ay\u0131rmaktad\u0131r. Hatta z\u0131t yerlerde durduklar\u0131n\u0131 g\u00f6stermektedir. Nizami\u2019de Firdevsi yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n temelini olu\u015fturan Arap ve T\u00fcrk d\u00fc\u015fmanl\u0131\u011f\u0131 kesinlikle yoktur. \u015eair geleneksel \u0130ran de\u011ferleri olan Zerd\u00fc\u015ftl\u00fck ve ate\u015fperestli\u011fi \u0130sl\u00e2m’a ayk\u0131r\u0131 de\u011ferler olarak saymaktad\u0131r. Ayr\u0131ca Nizami di\u011fer bir \u0130ran\/Fars olgusu \u0130smaili ter\u00f6rizmini de<\/span> lanetlemektedir.<\/span> Resulzade,<\/span> Firdevsi’nin Makedonyal\u0131 \u0130skender\u2019i Farsla\u015ft\u0131rma, onu Keyan neslinin temsilcisi saymas\u0131n\u0131 tahlil etmi\u015f, bu \u0130ran efsanesini “inan\u0131lamayacak bir uydurma” olarak de\u011ferlendirmi\u015ftir.<\/span>11<\/span>\u00a0<\/span><\/p>\n

Firdevsi\u2019den farkl\u0131 olarak Nizami, \u0130skendername\u2019sinde bu tarih\u00ee \u015fahsiyetin \u0130ran’la ilgisi olmad\u0131\u011f\u0131n\u0131 belirtmektedir.<\/span>\u00a0<\/span><\/p>\n

Resulzade, Nizami’nin bilinen t\u00fcm eserlerini inceleyerek onlarda T\u00fcrkl\u00fckle ilgili yaz\u0131lanlar\u0131 tek tek yorumlar ve onlardan \u00f6nemli bir sonu\u00e7 \u00e7\u0131kart\u0131r. Yazara g\u00f6re, Nizami’nin eserlerinde s\u0131k\u00e7a rastlanan “T\u00fcrk” kelimesi, g\u00fczel, mert, kahraman, asker, komutan, er, rehber, ba\u015fkan anlam\u0131nda kullan\u0131lmaktad\u0131r. “T\u00fcrkl\u00fck” kelimesi g\u00fczellik, iyilik, temizlik, do\u011fruluk, mertlik, kahramanl\u0131k, komutanl\u0131k, ba\u015fkanl\u0131k anlamlar\u0131na gelir.<\/span>\u00a0<\/span><\/p>\n

“T\u00fcrkistan”<\/span> kelimesi ise vefa, do\u011fruluk ve aranan yer ile vuslat\u0131 \u00e7a\u011fr\u0131\u015ft\u0131rmaktad\u0131r.<\/span>12<\/span>\u00a0<\/span><\/p>\n

Ara\u015ft\u0131rmac\u0131ya g\u00f6re, “bu Hebe\u015flikte T\u00fcrk\u00e7e mi anlayan yok” gibi m\u0131sralar \u015fairin \u00fcz\u00fcnt\u00fcs\u00fcn\u00fc ifade etmekle birlikte onun kimli\u011finin kan\u0131t\u0131d\u0131r da. Resulzade, eserinin her yerinde<\/span> Nizami’nin kendi dilinde<\/span>\u00a0<\/span>yazmad\u0131\u011f\u0131ndan derin \u00fcz\u00fcnt\u00fc duydu\u011funu hissettirir.<\/span>\u00a0<\/span><\/p>\n

Yukar\u0131daki g\u00f6r\u00fc\u015fleri g\u00f6z \u00f6n\u00fcne alarak b\u00fcy\u00fck devlet ve siyaset adam\u0131, ayn\u0131 zamanda b\u00fcy\u00fck alim Mehmet Emin Resulzade’nin, Azerbaycan \u015fairi Nizami adl\u0131 eserinin Pan-\u00eeranizm’in s\u00f6zde tezlerinden birini \u00e7\u00fcr\u00fcten bilimsel bir kaynak oldu\u011fu sonucunu \u00e7\u0131kartabiliriz. G\u00fcney Azerbaycan\u2019da Fars \u0131rk\u00e7\u0131s\u0131na, ya da T\u00fcrk mankurtuna kar\u015f\u0131 m\u00fccadele veren milli bilince sahip insanlar\u0131n bu de\u011ferli kayna\u011fa ihtiyac\u0131 vard\u0131r.<\/span>\u00a0<\/span><\/p>\n

[1] Mehmet Emin Resulzade, Azerbaycan \u015eairi Nizam\u00ee,<\/em> Ankara: Milli E\u011fitim Bas\u0131mevi, 1951, s.<\/p>\n

[2]<\/sup>\u00a0 A.g.e., s. 19.<\/p>\n

[3]<\/sup> A.g.e.<\/p>\n

[4]<\/sup> A.g.e., s. 20.<\/p>\n

[5]<\/sup> A.g.e., s. 16.<\/p>\n

[6]<\/sup>\u00a0 A.g.e., s. 20.<\/p>\n

[7]<\/sup>\u00a0 A.g.e..<\/p>\n

[8]<\/sup>\u00a0 A.g.e., s. 28.<\/p>\n

[9]<\/sup>\u00a0 A.g.e., s. 31.<\/p>\n

[10]<\/sup>\u00a0 A.g.e., s. 29.<\/p>\n

[11]<\/sup>\u00a0 A.g.e., s. 174.<\/p>\n

[12]<\/sup> A.g.e., s. 179.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Emin Resulzade mill\u00ee tarihimizin en hassas ve \u00e7eli\u015fkili meselesi olan \u015fimdiki \u0130ran co\u011frafyas\u0131nda b\u00fcy\u00fck imparatorluklar kurmu\u015f T\u00fcrk hanedanlar\u0131n\u0131n Fars\u00e7a\u2019y\u0131 neden devlet dili yapt\u0131klar\u0131na ve Fars edebiyat\u0131n\u0131n geli\u015fmesini neden himaye ettiklerine a\u00e7\u0131kl\u0131k getirmi\u015ftir.<\/p>\n","protected":false},"author":130,"featured_media":16522,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[2],"tags":[54,2507,2112,2506],"yoast_head":"\nResulzade\u2019nin Nizamisi - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/resulzadenin-nizamisi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Resulzade\u2019nin Nizamisi - 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