{"id":5096,"date":"2018-12-31T19:30:09","date_gmt":"2018-12-31T16:30:09","guid":{"rendered":"http:\/\/misak.millidusunce.com\/?p=5096"},"modified":"2020-03-20T13:41:56","modified_gmt":"2020-03-20T10:41:56","slug":"ahmet-agaoglu-mirasindan-yapraklar","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/ahmet-agaoglu-mirasindan-yapraklar\/","title":{"rendered":"Ahmet A\u011fao\u011flu Miras\u0131ndan Yapraklar"},"content":{"rendered":"
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Azerbaycan T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn\u00fcn \u00f6nemli isimlerinden Ahmet A\u011fao\u011flu<\/p><\/div>\n

17 Aral\u0131k 2017’de Hamam\u00f6n\u00fc (Ankara) Kabak\u00e7\u0131 Kona\u011f\u0131’nda,
\n<\/em>A\u011fao\u011flu Ahmet Bey ve T\u00fcrk Milliyet\u00e7ili\u011fi konulu toplant\u0131da
\n<\/em>Prof. Dr. Nesib Nesibli’nin yapt\u0131\u011f\u0131 konu\u015fman\u0131n metnidir.<\/em><\/p>\n

 <\/p>\n

Ahmet A\u011fao\u011flu (1869-1939) hayat\u0131 boyunca birlikte y\u00fcr\u00fcd\u00fckleri T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn yalvac\u0131 Dr. Ali H\u00fcseyinzade-Turan\u2019\u0131n (1864-1940) karakter bak\u0131m\u0131ndan tersidir. Fevkalade enerjikti, fevkalade \u00fcretkendi. An\u0131nda karar vermeye meyilliydi, bazen s\u0131ca\u011f\u0131 s\u0131ca\u011f\u0131na yanl\u0131\u015f karar da verebilirdi. Cesur insan oldu\u011fu kadar da depresyona d\u00fc\u015fendi. E\u015fsiz siyaset adam\u0131yd\u0131, Azerbaycan\u2019da ilk mill\u00ee siyasi partinin \u2013 Difai\u2019nin kurucusu, T\u00fcrk Ocaklar\u0131\u2019n\u0131n kurucular\u0131ndan biri, Azerbaycan Demokratik Cumhuriyeti\u2019nin kurucu babalar\u0131ndan biridir. Ancak ideolog olarak daha \u00f6nemli miras b\u0131rakm\u0131\u015ft\u0131r. K\u0131sa k\u0131sa ba\u015fl\u0131klarla bu mirastan baz\u0131 yapraklar\u0131 \u00f6zetleyelim.<\/p>\n

Mill\u00eeyet\u00e7ilik nedir, ne de\u011fildir?<\/strong>\u00a0<\/strong><\/h2>\n

Y\u0131l 1906. Kuzey Azerbaycan bas\u0131n\u0131nda \u015fiddetli ideolojik tart\u0131\u015fmalar yer almaktad\u0131r. Ahmet A\u011fao\u011flu\u2019nun edit\u00f6rl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 \u0130r\u015fad<\/em> gazetesinde bu tart\u0131\u015fmalara meydan vermektedir. Yerli ayd\u0131nlar aras\u0131nda, kimlik meselelerine yakla\u015f\u0131m a\u00e7\u0131s\u0131ndan mill\u00eeyet\u00e7i<\/em> ve halk\u00e7\u0131<\/em> ak\u0131mlar\u0131 temsil edenlerden farkl\u0131 g\u00f6r\u00fc\u015flere sahip, kozmopolit <\/em>(daha \u00e7ok Rus yanl\u0131s\u0131) bir kesim de vard\u0131r. D\u00f6nemin d\u00fczyaz\u0131 ve \u015fiirinde bu kesimin ele\u015ftirisine ait \u00e7ok say\u0131da \u00f6rnek bulunur. Halk\u0131na yabanc\u0131 olan bu z\u00fcmreye, bas\u0131nda inteligent<\/em> (entel) veya obrazovonski<\/em> (m\u00fcrekkep yalam\u0131\u015f) gibi kinayeli isimler tak\u0131yorlard\u0131. Mill\u00eeyet\u00e7ilerle bu grup aras\u0131nda fikir m\u00fccadelesi vard\u0131.<\/p>\n

Ferhad A\u011fayev (A\u011fazade), mill\u00eeyet\u00e7ili\u011fi savunmak i\u00e7in yazd\u0131\u011f\u0131 makalesinde, \u201cmilletin istikbalini temin etmek i\u00e7in birle\u015fmek\u201d gereklili\u011fini ve bunun i\u00e7in mill\u00eeyet\u00e7ili\u011fin biricik uygun ak\u0131m oldu\u011funu \u00f6ne s\u00fcr\u00fcyordu. Ayn\u0131 makalede \u015funlar\u0131 yazmaktad\u0131r: \u201c\u2026\u00fcniversitelerde e\u011fitim alm\u0131\u015f birtak\u0131m gen\u00e7ler milletin b\u00f6yle a\u011flayan halini g\u00f6r\u00fcp de onlar\u0131n \u00f6nemli ihtiya\u00e7lar\u0131na esasen itina g\u00f6stermeyerek, kendilerini farkl\u0131 f\u0131rkalara, ayr\u0131 partilere ba\u011fl\u0131yorlar<\/em>.[1]<\/sup><\/a>\u201d<\/p>\n

Ferhad A\u011fayev\u2019in makalesindeki fikirler, Harun Sultanov adl\u0131 bir inteligentin<\/em> itiraz\u0131na neden olmu\u015ftu. Harun Sultanov\u2019a g\u00f6re, \u201cNasyonalizm o zamanda gerekliydi ki, bir dili, bir yeri, bir \u00e2deti olanlar\u0131 bir araya getirsin\u2026 Nasyonalizm bize hi\u00e7 laz\u0131m de\u011fildir, biz nasyonalizmi a\u015fm\u0131\u015f\u0131zd\u0131r.\u201d<\/em> Mill\u00eeyet\u00e7ili\u011fi (nasyonalizmi) ele\u015ftiren yazar se\u00e7enek olarak sosyalizm ve \u0130sl\u00e2m fikrini savunuyordu.[2]<\/sup><\/a><\/p>\n

Yaz\u0131 \u0130\u015fleri Heyeti (ayr\u0131ca Ahmet A\u011fao\u011flu) bu tart\u0131\u015fman\u0131n \u00f6nemli oldu\u011funu belirtmektedir ve okurlar\u0131 bu polemi\u011fe kat\u0131lmaya davet ediyordu. Ferhad A\u011fayev\u2019in kendisi de bu polemi\u011fin devam\u0131 olarak konuya ili\u015fkin birka\u00e7 makale yazm\u0131\u015ft\u0131. Makalelerden birinde \u015funlara i\u015faret ediyordu: \u201c\u2026ha hayal kuruyorum, ha gayret ediyorum, \u015fimdiki M\u00fcsl\u00fcmanlar\u0131n de\u011fil nasyonalizmi a\u015f\u0131p ge\u00e7medi\u011fini, hatta nasyonalizme ula\u015fmad\u0131\u011f\u0131n\u0131 da g\u00f6zlemleyemiyorum\u2026 Yine anlayam\u0131yorum ki arkada\u015f\u0131m\u0131z <\/em>[Harun Sultanov] bu d\u00fcnyadan m\u0131 haber veriyor yoksa ahiretten mi?<\/em>[3]<\/sup><\/a>\u201d<\/em><\/p>\n

Ahmet A\u011fao\u011flu, mill\u00eeyet\u00e7ili\u011fin gereklili\u011fi konusuna d\u00f6nm\u00fc\u015f, d\u00f6rt k\u0131s\u0131mdan olu\u015fan Millet ve Millet\u00e7ilik<\/em> ba\u015fl\u0131kl\u0131 bir makale yazm\u0131\u015ft\u0131. Bu makale, Terc\u00fcman <\/em>gazetesinde Bak\u00fc bas\u0131n\u0131n\u0131 sosyalizme (ademiyet<\/em>) g\u00f6z k\u0131rpmakla su\u00e7layan bir yaz\u0131ya cevap olarak yaz\u0131lm\u0131\u015ft\u0131. A\u011fao\u011flu bu iddian\u0131n do\u011fru olmad\u0131\u011f\u0131n\u0131 bildirmektedir ve mill\u00eeyet\u00e7ilik hakk\u0131nda kendi g\u00f6r\u00fc\u015flerini a\u00e7\u0131kl\u0131yordu. O, \u201cher ferdin \u00f6mr\u00fcnde oldu\u011fu gibi bir milletin \u00f6mr\u00fcnde de d\u00f6nemler vard\u0131r\u201d <\/em>diyordu: \u201cBu d\u00f6nemlerden ge\u00e7mek zorunlu bir i\u015ftir.\u201d<\/em><\/p>\n

Daha sonra yazar, Avrupa \u00fclkelerinden \u00f6\u011frenmenin \u00f6nemli oldu\u011funu belirtmektedir, Avrupa tarihinde mill\u00eeyet\u00e7ili\u011fin oynad\u0131\u011f\u0131 olumlu kuruculuk rol\u00fcnden bahsediyor ve \u015f\u00f6yle diyordu: \u201c\u2026c\u00fcmle milletlerin en parlak merhaleleri, i\u015fte bu \u2018millet\u00e7ilik\u2019 denen d\u00f6nemlerdir! \u015eimdi b\u00fct\u00fcn d\u00fcnyay\u0131 hayrette b\u0131rakan, b\u00fct\u00fcn d\u00fcnyada h\u00fck\u00fcm s\u00fcren, o mo\u015fe\u015fe <\/em>[parlak], o muktedir, kendi bilimleri ve sanayisiyle zirvelere y\u00fckselmi\u015f \u0130ngiltere, Fransa, Almanya ve \u0130talya\u2019y\u0131 bu azamete, bu ihti\u015fama ula\u015ft\u0131ran i\u015fte s\u00f6z konusu millet\u00e7ilik, i\u015fte o nasyonalizm d\u00f6nemi oldu.<\/em>[4]<\/sup><\/a>\u201d<\/em><\/p>\n

Ahmet A\u011fao\u011flu di\u011fer hususlarla birlikte, her mill\u00eeyet\u00e7ili\u011fin olumlu olmad\u0131\u011f\u0131 fikrinde de \u0131srar etmekteydi. O Rusya\u2019da Puri\u015fkevi\u00e7\u2019in mill\u00eeyet\u00e7ili\u011fi ile Turgenev\u2019in mill\u00eeyet\u00e7ili\u011fi aras\u0131nda b\u00fcy\u00fck fark oldu\u011funu a\u00e7\u0131kl\u0131yordu. Ne var ki o s\u0131rada a\u015f\u0131r\u0131 mill\u00eeyet\u00e7ilik Rusya\u2019da az\u0131nl\u0131klara kar\u015f\u0131 nefret p\u00fcsk\u00fcr\u00fcyor,\u00a0 onlar\u0131 asimile etmeye \u00e7al\u0131\u015f\u0131yordu. \u00d6rne\u011fin, Novoye Vremya<\/em> (Yeni\u00e7a\u011f) dergisinin yazar\u0131 Men\u015fikov, Ermenileri, Bulgarlar\u0131, S\u0131rplar\u0131 ve di\u011fer az\u0131nl\u0131klar\u0131 dillerinden vazge\u00e7meye mecbur etmedi\u011fi, onlara zorla \u0130sl\u00e2m\u2019\u0131 kabul ettirmedi\u011fi, ba\u015fka deyimle, onlar\u0131 asimile etmedi\u011fi i\u00e7in Osmanl\u0131ya \u201captal<\/em>\u201d diyordu. Ahmet A\u011fao\u011flu Rus tarz\u0131 bu t\u00fcr mill\u00eeyet\u00e7ili\u011fi, modern terimle s\u00f6ylersek, \u015fovenizmi reddediyordu.<\/p>\n

Yazar, ayn\u0131 makalede kendi milletinin ay\u0131plar\u0131n\u0131, ba\u015fka milletlerin olumlu \u00f6zelliklerini saklamay\u0131 ihanet saymaktad\u0131r: \u201cHakiki millet\u00e7iler kendi milletini ele\u015ftirmekten, milletinin ay\u0131plar\u0131n\u0131, kusurlar\u0131n\u0131 g\u00f6stermekten, milletinin hastal\u0131klar\u0131n\u0131, dertlerini \u00e7\u0131kar\u0131p a\u00e7\u0131k\u00e7a s\u00f6ylemekten \u00e7ekinmemek bir tarafa, bunu yapmakta belki bir an bile gafil olmuyorlar. Ve ayr\u0131ca hakiki millet\u00e7iler ba\u015fka milletlerin aras\u0131nda var olan g\u00fczel nitelikleri, g\u00fczel adetler, g\u00fczel binalar\u0131 kendi milleti i\u00e7in \u00f6rnek kabul ederek milletini bu g\u00fczel \u015feyleri benimsemeye tahrik ve te\u015fvik etmekten \u00e7ekinmiyorlar.<\/em>[5]<\/strong><\/sup><\/em><\/a>\u201d <\/em><\/p>\n

Tarihin sorgulanmas\u0131<\/strong><\/h2>\n

Ahmet A\u011fao\u011flu\u2019nun, Hasan Bey Zerdabi\u2019nin cenaze t\u00f6renindeki (1907\u2019nin ba\u015flar\u0131nda) konu\u015fmas\u0131 \u00e7ok me\u015fhurdur: \u201cO d\u00fcnyaya gidiyorsun. Orada ecdatlar\u0131m\u0131zdan sor: Neden bize b\u00f6yle bir haraba vatan b\u0131rakt\u0131lar<\/em>.\u201d<\/p>\n

Ahmet A\u011fao\u011flu\u2019nun \u201chakiki millet\u00e7ilik\u201d<\/em> kavram\u0131nda ge\u00e7mi\u015fi idealle\u015ftirmek yoktur, tam tersine o, tarihi \u00f6\u011frenmenin ondan ders almak i\u00e7in laz\u0131m oldu\u011funu belirtmektedir. Makalelerinden birinde \u015funlar\u0131 yazmaktad\u0131r: \u201cGelin a\u00e7\u0131k ve samimi konu\u015fal\u0131m. Ecdatlar\u0131m\u0131z bize neyi miras koyup gitmi\u015flerdir? Onlara ne i\u00e7in sayg\u0131 g\u00f6stermeliyiz? Kendilerinin salakl\u0131klar\u0131 ve ak\u0131ls\u0131zl\u0131klar\u0131 y\u00fcz\u00fcnden kentleri, ya\u011fmalanm\u0131\u015f k\u00f6yleri terk edip gittikleri i\u00e7in mi, kendi ecdatlar\u0131n\u0131n eme\u011fi ile yarat\u0131lm\u0131\u015f b\u00fct\u00fcn halinde dev te\u015fekk\u00fclleri viran koyduklar\u0131 i\u00e7in mi? … Ecdatlar\u0131m\u0131za ne i\u00e7in sayg\u0131l\u0131 olmal\u0131y\u0131z? Zorbal\u0131k kar\u015f\u0131s\u0131nda korkup geri \u00e7ekilme gelenekleri i\u00e7in mi, bizim g\u00fc\u00e7lerimizi hala da etkisizle\u015ftiren, bizi ya\u015fama yetene\u011finden tamamen mahrum eden g\u00fc\u00e7l\u00fclerin kar\u015f\u0131s\u0131nda k\u00f6r\u00fc k\u00f6r\u00fcne, manas\u0131zca ba\u015f e\u011fme huyunun nesilden nesle irsen ge\u00e7mesi i\u00e7in mi?[6]<\/strong><\/sup><\/a>\u201d<\/em><\/p>\n

S\u00f6z konusu d\u00f6nemde tarihi sorgulamak, di\u011fer mill\u00eeyet\u00e7iler i\u00e7in de karakteristiktir. Gen\u00e7 gazeteci meslekta\u015f\u0131 \u00dczeyir Hac\u0131beyli (1885-1948) deneyimli meslekta\u015f\u0131 gibi, mill\u00ee kusurlar\u0131n tarihi k\u00f6klere dayand\u0131\u011f\u0131na dikkat \u00e7ekmekte, mill\u00ee ya\u015fama ger\u00e7ek\u00e7i yakla\u015fmay\u0131 talep etmekteydi: \u201c\u0130\u00e7imizde olan muhtelif fakt\u00f6rler, k\u00f6t\u00fc davran\u0131\u015flar, sonumuzu getirecek kadar bizi bizar eden k\u00f6t\u00fc hareketlerin hepsi, seleflerimizin adetleri imi\u015fler ki, bug\u00fcne kadar i\u00e7imizde devam edip, terakki ve tealimiz i\u00e7in b\u00fcy\u00fck engellerdir. E\u011fer seleflerimizin i\u015flerine do\u011fru dikkat edersek, b\u00f6yle bir neticeye geliriz ki, seleflerimiz bizi yok etmek, yery\u00fcz\u00fcnden g\u00f6t\u00fcrmek istiyorlarm\u0131\u015f<\/em>.<\/em>[7]<\/sup><\/a>\u201d<\/em><\/p>\n

Tarihte kahramanlar, Nadir \u015eah Af\u015far<\/strong><\/h2>\n

Ahmet A\u011fao\u011flu mezhep b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fc meselesine birka\u00e7 eserinde de\u011finmi\u015ftir.<\/p>\n

Bir mezhebin zorla tek devlet mezhebine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi T\u00fcrk d\u00fcnyas\u0131n\u0131 da fiilen ikiye b\u00f6ld\u00fc\u011f\u00fcn\u00fc vurguluyor. Bu b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fc gidermeye veya yumu\u015fatmaya \u00e7al\u0131\u015fan da Nadir \u015eah Av\u015far\u2019\u0131n (1688-1747) faaliyetleri A\u011fao\u011flu’nun dikkatini \u00e7ekmi\u015f ve son y\u00fczy\u0131llar\u0131n tarihinde takdire de\u011fer olumlu geli\u015fmelerden biri olarak de\u011ferlendirmi\u015ftir.<\/p>\n

A\u011fao\u011flu, Nadir \u015eah hakk\u0131nda, \u201cBu suretle T\u00fcrkl\u00fc\u011f\u00fcn vahdetine b\u00fcy\u00fck engel olan bir meseleyi e\u011fitimsiz ve cahil bir T\u00fcrk kald\u0131rmak istedi\u011fi halde \u0130stanbul gibi nispeten ayd\u0131n bir ortam bu teklifi reddetmek gibi a\u011f\u0131r tarihi sorumlulu\u011fu \u00fczerine al\u0131r\u201d <\/em>demi\u015ftir.[8]<\/a> A\u011fao\u011flu, Nadir \u015eah’\u0131n malum te\u015febb\u00fcs\u00fc \u00fczerinden h\u0131zl\u0131ca ge\u00e7miyor. Tekraren bu konuya d\u00f6nerek \u015f\u00f6yle yaz\u0131yor: \u201cHalk \u00e7ocu\u011fu olan bu T\u00fcrk, cehaletine ve okuryazar olmamas\u0131na ra\u011fmen, T\u00fcrk birli\u011finin, T\u00fcrk bar\u0131\u015f\u0131n\u0131n de\u011fer ve \u00f6nemini idrak etmi\u015f ve bu b\u00fct\u00fcnl\u00fc\u011f\u00fc bozan \u015eiiliye kar\u015f\u0131 d\u00fc\u015fmanl\u0131k beslemi\u015ftir. Osmanl\u0131 T\u00fcrkleri ile daima bar\u0131\u015f i\u00e7inde olmay\u0131 gerekli g\u00f6rm\u00fc\u015ft\u00fcr. O, T\u00fcrkl\u00fc\u011f\u00fcn h\u00e2kim oldu\u011fu di\u011fer yerlerde de T\u00fcrk s\u00fclalelerine hi\u00e7 dokunmad\u0131. Aksine yerlerinde tutmakla beraber onlarla akrabal\u0131k kurmaya \u00e7al\u0131\u015ft\u0131. Fakat ne \u00e7are ki, ne \u0130stanbul, ne de T\u00fcrkistan’daki kabile reisleri onu anlamad\u0131lar!<\/em> [9]<\/a>\u201c<\/p>\n

T\u00fcrk hanedanlar\u0131n\u0131n gafleti<\/strong><\/h2>\n

Ahmet A\u011fao\u011flu, T\u00fcrk hanedanlar\u0131 hakk\u0131nda d\u00fc\u015f\u00fcncesini \u0130ran ve \u0130nk\u0131lab\u0131<\/em> eserinde daha da geni\u015fletmi\u015ftir. Bu tamamlanmam\u0131\u015f eser, muhtemelen 20. y\u0131llar\u0131n ba\u015flar\u0131nda yaz\u0131lm\u0131\u015f, ilk kez 1941 y\u0131l\u0131nda o\u011flu Samet A\u011fao\u011flu taraf\u0131ndan \u0130stanbul’da bas\u0131lm\u0131\u015ft\u0131r.[10]<\/a> \u00dczerinden 68 y\u0131l ge\u00e7tikten sonra bu de\u011ferli kitap Bak\u00fc’de de yay\u0131mlanm\u0131\u015ft\u0131r.[11]<\/a><\/p>\n

Eserde, Azerbaycan sorununun tarihini anlamak a\u00e7\u0131s\u0131ndan burada aktar\u0131lan d\u00fc\u015f\u00fcnceler anahtar rol\u00fc niteli\u011findedir. \u201c\u0130ran’\u0131 bin y\u0131llardan beri y\u00f6neten, ona bazen evrensel bir k\u0131ymet kazand\u0131ran T\u00fcrklerdir\u201d <\/em>diyen Ahmet Bey, hakl\u0131 olarak \u201c\u0130ran’\u0131n son bin senelik tarihini ger\u00e7ekte ve do\u011frudan do\u011fruya T\u00fcrk tarihinin bir b\u00f6l\u00fcm\u00fc\u201d<\/em> olarak g\u00f6r\u00fcyor.[12]<\/a> \u0130ran co\u011frafyas\u0131na h\u00fckmetmi\u015f T\u00fcrk hanedanlar\u0131n\u0131n davran\u0131\u015f\u0131n\u0131 analiz (ve ele\u015ftiri) eden m\u00fcellif yaz\u0131yor ki: \u201c…T\u00fcrkler ba\u015fka yerlerde g\u00f6sterdikleri zay\u0131fl\u0131\u011f\u0131 burada da g\u00f6stermi\u015flerdir. Fiilen ve maddeten h\u00e2kim olduklar\u0131 halde manevi h\u00e2kimiyetlerini kurmakta kusur g\u00f6stermi\u015flerdir. H\u00fck\u00fcmet, ordu, ticaret, ziraat ve hatta edebiyat ellerinde iken kimliklerinin <\/em>[mill\u00eeyetlerinin] en canl\u0131 ve s\u00fcreklilik ta\u015f\u0131yan amili olan dilleri<\/em>[ni] kabul ettirmemi\u015fler. Tersine, ba\u015fkalar\u0131n\u0131n dillerini devlet dili olarak kabul etmi\u015fler ve sahibi olduklar\u0131 devlete T\u00fcrk devleti dedirtmeye \u00f6nem vermemi\u015flerdir. Bu suretle devlet mill\u00eele\u015fmek yetene\u011fini kaybetmi\u015ftir.<\/em>[13]<\/a>\u201d<\/em> T\u00fcrk hanedanlar\u0131 T\u00fcrk dilini kendi aralar\u0131nda, sarayda, T\u00fcrk kitleleri aras\u0131nda kullanm\u0131\u015flard\u0131r. \u201cFakat resmi dil Fars\u00e7a oldu\u011fu i\u00e7in ve okullarda, idarelerde, yaz\u0131\u015fma ve g\u00f6r\u00fc\u015fmelerde yayg\u0131nla\u015ft\u0131\u011f\u0131 i\u00e7in devlet fiilen T\u00fcrk oldu\u011fu halde, manen yabanc\u0131 kalm\u0131\u015ft\u0131r.\u201d <\/em>Yazar\u0131n sonraki d\u00fc\u015f\u00fcnceleri \u00e7ok ilgin\u00e7, daha do\u011frusu metodolojik olarak b\u00fcy\u00fck \u00f6neme sahiptir: b\u00f6ylece \u201cT\u00fcrk kar\u015f\u0131t\u0131 <\/em>[yabanc\u0131] ulusal ak\u0131mlara elveri\u015fli kanallar b\u0131rak\u0131lm\u0131\u015ft\u0131r. Nitekim bug\u00fcn <\/em>[1920\u2019lerin ba\u015flar\u0131nda] \u0130ran’da bu gibi kanallar\u0131n kullan\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6zlemlemekteyiz.<\/em>[14]<\/a>\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/p>\n

Ahmet A\u011fao\u011flu, bu durumun nedenlerini T\u00fcrk hanedanlar\u0131n\u0131n mill\u00ee bilince sahip olmay\u0131p, a\u015firet birli\u011fine ba\u011fl\u0131 kalmalar\u0131yla a\u00e7\u0131kl\u0131yor. T\u00fcrk hanedanlar\u0131 d\u00f6neminde Fars diline olan \u00f6zel ilgi, Fars edebiyat\u0131n\u0131 y\u00fckseltmi\u015ftir. Fars\u00e7a d\u00fc\u015f\u00fcnce ve edebi cereyanlar T\u00fcrk hanedanlar\u0131 d\u00f6neminde meydana \u00e7\u0131km\u0131\u015ft\u0131r: \u201cDo\u011fu’nun t\u00fcm tarihi \u015funu ispatl\u0131yor ki; e\u011fer T\u00fcrk s\u00fclalelerinde mill\u00ee bilin\u00e7 olsayd\u0131, t\u00fcm bu ak\u0131mlar T\u00fcrk\u00e7e olacakt\u0131 ve bu suretle T\u00fcrk k\u00fclt\u00fcr\u00fc mill\u00eele\u015ferek t\u00fcm Do\u011fu’ya h\u00e2kim olacakt\u0131.<\/em>\u201c[15]<\/a> Ahmet Bey, Ali \u015eir Nevai \u00f6rne\u011finde \u201cT\u00fcrk lisan\u0131n\u0131n b\u00f6yle bir k\u00fclt\u00fcr\u00fc ta\u015f\u0131mak ve beslemek yetene\u011fine sahip\u201d <\/em>oldu\u011funu kaydetmi\u015ftir. Ahmet A\u011fao\u011flu\u2019na g\u00f6re, T\u00fcrk hanedanlar\u0131n\u0131n \u0130ran co\u011frafyas\u0131nda kurdu\u011fu devletlerin genel \u00f6zelli\u011fi \u015funlard\u0131r: 1. Devletin mill\u00eele\u015fmemesi; 2. Devletin kabile konfederasyonu \u015feklinde kalmas\u0131; 3. Devletin yabanc\u0131 unsurlar\u0131n manevi ve bozucu etkisine maruz kalmas\u0131.[16]<\/a><\/p>\n

A\u011fao\u011flu \u0130ran ve \u0130nk\u0131lab\u0131<\/em> eserinin bir sonraki b\u00f6l\u00fcmlerinde Kacar Hanedan\u0131 d\u00f6neminde \u0130ran’\u0131n durumunu genel olarak ele alm\u0131\u015ft\u0131r. A\u011fao\u011flu, \u201csoyundan uzakla\u015fm\u0131\u015f, manen ve fiziksel olarak y\u0131pranm\u0131\u015f olan Kacar s\u00fclalesinin h\u00e2kimiyeti kaybetmesini\u201d<\/em> do\u011fal bir olay olarak g\u00f6rm\u00fc\u015ft\u00fcr. Kacar h\u00e2kimiyetinin sona ermesi ile \u0130ran’da 1000 y\u0131ll\u0131k T\u00fcrk hanedanlar\u0131 d\u00f6nemine son verilmi\u015ftir. R\u0131za Pehlevi\u2019nin iktidara getirilmesi ile \u0130ran, Fars \u0131rk\u00e7\u0131 devletine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/p>\n

T\u00fcrk d\u00fcnyas\u0131 konsepti<\/strong><\/h2>\n

1909 y\u0131l\u0131n\u0131n ortalar\u0131nda \u0130stanbul’a gelen Ahmet Bey A\u011fayev, burada yetenek ve enerjisini kullanmak i\u00e7in uygun bir ortam buldu. O, milletvekilli\u011finin yan\u0131 s\u0131ra, aktif olarak T\u00fcrkiye’nin ideolojik-siyasi hayat\u0131na d\u00e2hil olmu\u015f; T\u00fcrk Yurdu Cemiyeti ve T\u00fcrk Yurdu<\/em> dergisinin, daha sonra T\u00fcrk Ocaklar\u0131\u2019n\u0131n, kurucular\u0131ndan biri olmu\u015ftur. \u0130stanbul gazetelerinde d\u00fczenli olarak onlarca makalesi yay\u0131mlanan, gazetelerin birinde (Terc\u00fcman-i Hakikat<\/em>) de edit\u00f6rl\u00fck yapan Ahmet A\u011fao\u011flu (A\u011fayev), etkin \u00f6rg\u00fctlenme d\u00f6nemini ya\u015fayan T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn liderlerinden biri haline d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu d\u00f6nemde O, genel T\u00fcrk tarihi ve \u00e7a\u011fda\u015f ya\u015fam\u0131 hakk\u0131nda bir tak\u0131m kavramsal makaleler yazm\u0131\u015ft\u0131r. Bunlardan halen Azerbaycan’da ve T\u00fcrkiye\u2019de az bilinen bir eseri \u00f6rnek alal\u0131m; T\u00fcrk Yurdu<\/em> dergisinin sekiz say\u0131s\u0131nda (1, 2, 3, 5, 7, 10, 14, 18) bas\u0131lan T\u00fcrk \u00c2lemi<\/em> adl\u0131 geni\u015f makalesi \u00f6zellikle dikkat \u00e7ekmektedir. Bu analitik eserde m\u00fcellif, T\u00fcrk d\u00fcnyas\u0131ndaki ayr\u0131l\u0131\u011f\u0131n nedenlerini (mezhep fark\u0131, siyasi b\u00f6l\u00fcnm\u00fc\u015fl\u00fck ve ortama a\u015f\u0131r\u0131 ba\u011fl\u0131l\u0131k, mill\u00ee bilincin yoklu\u011fu) ara\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n

T\u00fcrk d\u00fcnyas\u0131ndan bahseden Ahmet A\u011fao\u011flu, eserinde \u0130ran T\u00fcrkleri konusuna da temas etmi\u015ftir. A\u011fao\u011flu, eserin bir b\u00f6l\u00fcm\u00fcnde T\u00fcrklerin \u0130ran tarihindeki rol\u00fc hakk\u0131nda \u015f\u00f6yle yaz\u0131yor: \u201cT\u00fcrk kadar temess\u00fcle (asimilasyon), \u015ferait-i m\u00fchitiyyeye tab\u0131yyet etme\u011fe meyyal <\/em>[temay\u00fcl g\u00f6steren] bir kavim yoktur. T\u00fcrk, muhitinin esiridir; o kadar ki kendini, kendi \u015feref-i kavmiyyesini, haysiyyet-i tarihiyyesini, edebiyat, lisan ve hatta an\u2019anat-i mill\u00eeyesini bile unutuvermeye haz\u0131rd\u0131r; \u015fu hakikati b\u00fct\u00fcn tarihimiz b\u00fct\u00fcn safahat\u0131 ile ispat ediyor: T\u00fcrkler \u0130ran medeniyetinin amil ve sani\u2019i <\/em>[kurucusu] olduklar\u0131 halde adat-i kavmiyye ve lisan-i mill\u00eelerini unutarak t\u00fcm kalpleri ile Fars adat ve lisan\u0131na kap\u0131ld\u0131lar.<\/em> [17]<\/strong><\/a>\u201c<\/em><\/p>\n

Medeniyetler k\u0131yaslamas\u0131 <\/strong><\/h2>\n

Ahmet A\u011fao\u011flu\u2019nun en de\u011ferli eserlerinden biri, belki birincisi \u00dc\u00e7 Medeniyet<\/em>\u2019tir.[18]<\/a> Eser 1919\u2019da Malta s\u00fcrg\u00fcn\u00fcnde iken yaz\u0131lm\u0131\u015f, 1927\u2019de kitap olarak bas\u0131lm\u0131\u015ft\u0131r. Eserde \u00fc\u00e7 medeniyet (\u0130sl\u00e2m, H\u0131ristiyanl\u0131k, Budda-Brahma) ele al\u0131nm\u0131\u015f, kar\u015f\u0131la\u015ft\u0131rmal\u0131 \u015fekilde incelenmi\u015ftir. Yazar yeddi konuda \u2013 din, ahlak, fert, aile, cemiyet, devlet, h\u00fck\u00fcmet \u2013 analizlerini y\u00fcr\u00fct\u00fcyor ve sonu\u00e7 olarak Bat\u0131 (H\u0131ristiyan) medeniyetinin di\u011ferlerinin galip geldi\u011fini ve \u0130sl\u00e2m d\u00fcnyas\u0131n\u0131n kurtulu\u015funun Bat\u0131 medeniyetini oldu\u011fu gibi benimsemekten ibaret oldu\u011funu iddia ediyor. Eser g\u00fcn\u00fcm\u00fcz ideolojik tart\u0131\u015fmalarla seslenir ve modern d\u00fc\u015f\u00fcnceli T\u00fcrk\u00e7\u00fcler i\u00e7in masa\u00fcst\u00fc sorgu kitab\u0131 niteli\u011finde bir kaynakt\u0131r.<\/p>\n

Din, mezhep meseleleri<\/strong><\/h2>\n

Ahmet A\u011fao\u011flu\u2019nun din, mezhep meseleleri ile ilgili d\u00fc\u015f\u00fcncesi ilk olarak Sorbonne \u00dcniversitesi’nde \u00f6\u011frenci iken \u015fekillenmi\u015ftir. Fransa, Ahmet Bey\u2019in Sorbonne \u00dcniversitesi\u2019nde okudu\u011fu d\u00f6nemde, 1870-71 y\u0131llar\u0131 aras\u0131ndaki sava\u015f\u0131n travmas\u0131n\u0131 ya\u015famaktayd\u0131. Kaybedilmi\u015f topraklar ve ezilmi\u015f gurur, ba\u015fta ayd\u0131n kesim olmak \u00fczere toplumda mill\u00eeyet\u00e7i duygular\u0131n ortaya \u00e7\u0131kmas\u0131na neden olmu\u015ftur. Ahmet A\u011fayev, derslerine ciddiyetle yakla\u015f\u0131m\u0131 ve ola\u011fan\u00fcst\u00fc yetene\u011fi ile hocalar\u0131n\u0131n da dikkatini \u00e7ekmi\u015f ve Paris’in ayd\u0131n salonlar\u0131nda yer bulmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131. O\u2019nun hakk\u0131nda ilgin\u00e7 ara\u015ft\u0131rmalar yapan A. Holly Shissler’in tespitine g\u00f6re, gen\u00e7 \u00f6\u011frenciye Paris hayat\u0131nda Frans\u0131zlardan en \u00e7ok \u00fc\u00e7 ki\u015fi – Fars dili ve tarihi profes\u00f6r\u00fc James Darmesteter, La Nouvelle Revue<\/em> dergisi edit\u00f6r\u00fc Juliette Adam, \u00fcnl\u00fc filozof ve ara\u015ft\u0131rmac\u0131 Ernest Renan- etkilemi\u015ftir.[19]<\/a><\/p>\n

\u00d6zellikle Ernest Renan’\u0131n dinler tarihi konusunda yazd\u0131\u011f\u0131 eserler, gen\u00e7 Ahmet Bey’in dikkatini \u00e7ekmi\u015f, onun isyank\u00e2r ruhunu k\u0131\u015fk\u0131rtm\u0131\u015ft\u0131r. Renan, dinler tarihi konusunda yazd\u0131\u011f\u0131 bir\u00e7ok eserde, Sami (Yahudi ve Araplar) ve Ari (Hint-Avrupal\u0131lar) \u0131rklar\u0131n\u0131n rol\u00fcn\u00fc kar\u015f\u0131la\u015ft\u0131rm\u0131\u015f, Yahudi ve Araplar\u0131 din tarihi a\u00e7\u0131s\u0131ndan sert dille ele\u015ftirmi\u015ftir. O\u2019na g\u00f6re, \u0130sl\u00e2m ilerlemeyi \u00f6nleyen, geli\u015fmeye yer b\u0131rakmayan bir dindir.<\/p>\n

Renan’\u0131n dinler tarihini ve onun toplumdaki rol\u00fc ile ilgili tezlerini takdir eden Ahmet Bey, \u0130sl\u00e2m’\u0131 savunmak i\u00e7in Farslar\u0131n Hint-Avrupal\u0131 \u200b\u200bolmas\u0131 ve \u015eiili\u011fin Farslar i\u00e7in mill\u00ee mezhep niteli\u011fi ta\u015f\u0131mas\u0131n\u0131 \u00e7\u0131k\u0131\u015f noktas\u0131 olarak kabul etmi\u015ftir. Ahmet Bey, \u015funa da dikkat \u00e7ekiyor; bu d\u00f6nemde Avrupa’da, \u00f6zellikle Fransa’da, Fars tarihi ve k\u00fclt\u00fcr\u00fcne \u00f6zel ilgi vard\u0131. O d\u00f6nem gen\u00e7 bir ara\u015ft\u0131rmac\u0131 olan A\u011fayev, ortodoks \u0130sl\u00e2m’dan farkl\u0131 olarak \u015eiili\u011fin geli\u015fmeye e\u011filimli oldu\u011funu ve sadece Farslara \u00f6zg\u00fc bir mezhep oldu\u011funu, hatta onun bir din oldu\u011funu savunmu\u015ftur. Bu tezlerini savunma amac\u0131yla La Soci\u00e9t\u00e9 Persane<\/em> (Fars toplumu) ba\u015fl\u0131\u011f\u0131 alt\u0131nda ve yedi b\u00f6l\u00fcmden olu\u015fan La Nouvelle Revue<\/em> dergisinin 1891 y\u0131l\u0131 say\u0131lar\u0131nda makalelerini yay\u0131nlam\u0131\u015ft\u0131r.<\/p>\n

Ahmet Bey, bir sonraki y\u0131l di\u011fer bir dergide Confession du Derviche<\/em> (Dervi\u015fin t\u00f6vbesi) ba\u015fl\u0131kl\u0131 makalesini yay\u0131mlar. 1892 y\u0131l\u0131nda ise oryantalistlerin XIX. Uluslararas\u0131 Kongresi’nde \u015eiili\u011fin Mezdeki k\u00f6kleri hakk\u0131nda bir bildiri sunmu\u015f, bu bildiri metninin bas\u0131lmas\u0131na karar verilmi\u015ftir. Sorbonne \u00dcniversitesi\u2019nde e\u011fitim ald\u0131\u011f\u0131 d\u00f6nemde, Ortado\u011fu hakk\u0131nda bas\u0131l\u0131 iki kitab\u0131 yorumlar; ayr\u0131ca Tiflis’te yay\u0131mlanan Rus dilli Kavkaz<\/em> gazetesine makaleler g\u00f6nderir.[20]<\/a><\/p>\n

Daha sonralar T\u00fcrk\u00e7\u00fcl\u00fck d\u00fc\u015f\u00fcncesinin tan\u0131nm\u0131\u015f isimlerinden biri olarak \u00fcn kazanan Ahmet Bey’in Paris yaz\u0131lar\u0131nda, \u201ckendini do\u011fma k\u00fclt\u00fcr\u00fc hakk\u0131nda yazan Fars gibi sunmas\u0131<\/em>\u201d Amerikal\u0131 ara\u015ft\u0131rmac\u0131 A. Holly Shissler\u2019in de dikkatini \u00e7ekmi\u015ftir. Ara\u015ft\u0131rmac\u0131, gen\u00e7 Ahmet Bey\u2019deki kimlik sorununu iki olas\u0131 nedenle anlat\u0131yor. Birincisi, dini-emperyal kimlikle (Rusya M\u00fcsl\u00fcman\u0131) Petersburg\u2019u terk etmi\u015f Ahmet Bey’in, yeti\u015fti\u011fi Kafkas ortam\u0131 Fars k\u00fclt\u00fcr\u00fcn\u00fcn g\u00fc\u00e7l\u00fc oldu\u011fu yer idi; bu k\u00fclt\u00fcr\u00fcn \u00f6z\u00fcnde \u015eiilik h\u00e2kimdi. \u0130kincisi ise Orta Do\u011fu’dan gelerek bir Bat\u0131 ba\u015fkentinin akademik ortamlar\u0131na giren bir insan\u0131n, kendisini Ari \u0131rk\u0131na mensup olarak g\u00f6stermesi belli de\u011fer ifade edebilirdi.<\/p>\n

Alt\u0131 y\u0131l sonra, Sorbonne \u00dcniversitesinin Do\u011fu dilleri ve hukuk diplomalar\u0131 ile vatana d\u00f6nen Ahmet Bey, yol \u00fcst\u00fc, d\u00f6rt ay \u0130stanbul’da kalm\u0131\u015ft\u0131r. Burada Osmanl\u0131’n\u0131n bir dizi g\u00f6rkemli ayd\u0131n\u0131 ve devlet adam\u0131 ile g\u00f6r\u00fc\u015fm\u00fc\u015ft\u00fcr. \u0130stanbul’da bulunan \u015eeyh Cemalettin Afgani ile yeniden bir araya gelmi\u015f, siyasi-ideolojik meseleleri tart\u0131\u015fm\u0131\u015ft\u0131r. Eski dostu Ali Bey H\u00fcseyinzade onu \u0130stanbul\u2019da \u0130ttihat ve Terakki Komitesi’nin lider kadrosu ile tan\u0131\u015ft\u0131rm\u0131\u015ft\u0131r. Bu g\u00f6r\u00fc\u015fmeler ve uzun tart\u0131\u015fmalar, Ahmet Beyin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n de\u011fi\u015fmesinde \u00f6nemli rol oynam\u0131\u015ft\u0131r.<\/p>\n

Bir s\u00fcre Tiflis Lisesinde \u00f6\u011fretmen olarak \u00e7al\u0131\u015f\u0131p mahalli\/yerel gazetelerde makaleler yazd\u0131ktan sonra, Me\u015frig<\/em> (Do\u011fu) adl\u0131 T\u00fcrk\u00e7e bir gazete yay\u0131mlamak i\u00e7in m\u00fcracaatta bulunmu\u015ftur. Ancak d\u00f6nemin h\u00fck\u00fcmeti bu m\u00fcracaata ret cevap vermi\u015ftir; \u00e7\u00fcnk\u00fc \u201cd\u00f6nemin h\u00fck\u00fcmeti Rus unsurundan olmayan M\u00fcsl\u00fcmanlar\u0131n b\u00f6yle bir ara\u00e7 sahibi olmalar\u0131na izin vermiyordu<\/em>.[21]<\/a>\u201d A\u011fao\u011flu bu d\u00f6nemde (1901) \u0130sl\u00e2m\u2019a G\u00f6re ve \u0130sl\u00e2m D\u00fcnyas\u0131nda Kad\u0131n, <\/em>\u00a0\u0130sl\u00e2m ve Molla<\/em> adl\u0131 eserlerini kaleme al\u0131yor. Bu eserlerin as\u0131l konular\u0131 \u0130sl\u00e2m\u2019da reformun gereklili\u011fi, \u0130sl\u00e2miyet\u2019in cahil mollalar\u0131n inhisar\u0131ndan kurtar\u0131lmas\u0131 ve g\u00fcn\u00fcn ihtiya\u00e7lar\u0131na uyarlanmas\u0131, S\u00fcnni-\u015eii ihtilaflar\u0131na son verilmesi, kad\u0131na hak etti\u011fi yerin verilmesi ve alfabe meseleleridir.[22]<\/a> Bu d\u00f6nemde Ahmet A\u011fao\u011flu, \u015eiili\u011fi art\u0131k tek tarafl\u0131 \u00f6vm\u00fcyor ve Fars k\u00fclt\u00fcr\u00fcn\u00fc di\u011fer etnik k\u00fclt\u00fcrlerden \u00fcst\u00fcn g\u00f6rm\u00fcyordu. Hatta \u201cT\u00fcrk kad\u0131n\u0131n\u0131 a\u015fa\u011f\u0131layarak T\u00fcrk hayatiyet ve k\u00fclt\u00fcr\u00fcn\u00fcn geli\u015fmesi ve ilerlemesine engel olan g\u00fcc\u00fcn de eski ve \u00e7\u00fcr\u00fck \u0130ran k\u00fclt\u00fcr\u00fc\u201d<\/em> oldu\u011funu ifade ediyor.[23]<\/a> A. Holly Shissler de bu d\u00f6nemde O\u2019nun \u201ckimlik problemi\u201d<\/em>nde de\u011fi\u015fiklik oldu\u011funu tespit etmi\u015ftir.[24]<\/a><\/p>\n

Ahmet Bey, bu gibi konularda yaz\u0131lan kitap ve makaleler hakk\u0131nda kendi d\u00fc\u015f\u00fcncelerini ifade etmi\u015f ve m\u00fcelliflerle tart\u0131\u015fmaya girmi\u015ftir. Kaspi<\/em> gazetesinin 1899 y\u0131l\u0131 16 Mart tarihli say\u0131s\u0131nda, gelece\u011fin \u00fcnl\u00fc oryantalist \u00e2limi gibi tan\u0131nacak olan Kr\u0131mski\u2019nin M\u00fcsl\u00fcmanl\u0131k ve Gelece\u011fi<\/em> ba\u015fl\u0131kl\u0131 k\u00fc\u00e7\u00fck kitab\u0131 Ahmet Bey A\u011fayev\u2019in sert ele\u015ftirisine hedef olmu\u015ftur. Kitab\u0131n temel h\u00fck\u00fcmlerine kat\u0131lmayan Ahmet Bey, Farslar\u0131n, \u0130sl\u00e2m tarihinde oynad\u0131\u011f\u0131 rol ile ilgili makul ve ilgin\u00e7 fikirler ileri s\u00fcrm\u00fc\u015ft\u00fcr. Makalenin yazar\u0131na g\u00f6re, \u201cgalipleri etkisi alt\u0131na alma\u201d<\/em> yetene\u011fine sahip olan Fars etni\u011fi, \u201c\u0130sl\u00e2m\u2019\u0131n \u00f6z\u00fcn\u00fc tahrif eden \u00e7e\u015fitli mezhep ve tarikatlar yaratt\u0131.\u201d <\/em>Ahmet Bey k\u0131sa bir s\u00fcre sonra, Muharrem<\/em> ba\u015fl\u0131kl\u0131 uzun makalesinde Farslar\u0131n \u0130sl\u00e2m tarihindeki rol\u00fcn\u00fc tekrar ele alm\u0131\u015ft\u0131r. O, Farslar\u0131n Abbasi hilafetindeki etkisinin artt\u0131\u011f\u0131n\u0131 ve y\u00fcksek stat\u00fcler elde etti\u011fini izah etmi\u015ftir. Ona g\u00f6re, \u201c… Farslar \u0130sl\u00e2m’\u0131n kalbini kemirmi\u015f ve her y\u0131l yeni tarikatlar kurmu\u015flard\u0131r. Nezaketten ve kolay oldu\u011fu i\u00e7in bu tarikatlara dini k\u0131l\u0131f giydirmi\u015flerdir; ama <\/em>[bu tarikatlar\u0131n] mahiyeti tamamen siyasidir; b\u00f6ylece Zeydiler, \u0130smaililer, Bettaniler, Kermetiler ve say\u0131s\u0131z mezhepler ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/em><\/p>\n

Ahmet Bey\u2019in hilafet \u00fczerinde \u0130ran\u2019\u0131n siyasi kayyumlu\u011fu<\/em> olarak adland\u0131rd\u0131\u011f\u0131 bu d\u00f6nem, putperest Mo\u011follar\u0131n sald\u0131r\u0131lar\u0131 ve sonraki d\u00f6nemlerde ya\u015fanan siyasi olaylarla sona ermi\u015ftir. \u201cBu t\u00fcr uygunsuz ko\u015fullarda bile Fars M\u00fcsl\u00fcmanlar\u0131 ulusal ba\u011f\u0131ms\u0131zl\u0131k ve onun ger\u00e7ekle\u015fmesi u\u011frundaki m\u00fccadeleyi daha b\u00fcy\u00fck azim ve inatla s\u00fcrd\u00fcrm\u00fc\u015flerdir.\u201d <\/em>O\u2019na g\u00f6re, bu m\u00fccadele \u201cSafevi hanedan\u0131 ba\u015fta olmak \u00fczere ayr\u0131 bir devletin kurulmas\u0131 ile ba\u015far\u0131ya ula\u015fm\u0131\u015ft\u0131r. Safeviler \u2018seyit\u2019, yani H\u00fcseyin’in soyundan idiler. Onlar \u015eiili\u011fi, yani Hz. Ali, Hz. H\u00fcseyin ve onlar\u0131n takip\u00e7ilerinin k\u00fclt\u00fcn\u00fc Farslar\u0131n mill\u00ee dini olarak ilan ettiler. Bu dini, \u00f6rtbas ederek Farslar\u0131n kalbini m\u00fcmk\u00fcn oldu\u011fu kadar ona ba\u011flamak i\u00e7in hi\u00e7bir ara\u00e7tan \u00e7ekinmediler.<\/em>[25]<\/a>\u201d<\/em><\/p>\n

Ahmet A\u011fayev\u2019in Bizim millet\u00e7iler<\/em> ba\u015fl\u0131kl\u0131 makalesi, O\u2019nun Paris d\u00f6neminin yanl\u0131\u015f d\u00fc\u015f\u00fcncelerinden tamamen uzakla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. O, \u0130ran’\u0131n \u0130sl\u00e2m tarihindeki rol\u00fc hakk\u0131nda ilgin\u00e7 fikirler ileri s\u00fcrm\u00fc\u015ft\u00fcr. Ahmet Bey’e g\u00f6re, \u201ckendi \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc ve kendi dilini muhafaza etmeyi\u201d<\/em> ba\u015faran bir \u00fclke olarak \u0130ran, \u201c\u0130sl\u00e2m\u2019\u0131 kendi yorumuna veyahut manevi ihtiya\u00e7lar\u0131na uygun bir \u015fekilde de\u011fi\u015ftirmi\u015f ve Arap\u00e7\u0131l\u0131\u011fa kar\u015f\u0131 \u00f6ylesine diren\u00e7 ve kar\u015f\u0131 duru\u015f g\u00f6stermi\u015ftir ki \u0130sl\u00e2miyet hala kendini bulamam\u0131\u015ft\u0131r. \u0130sl\u00e2m\u2019a t\u00fcm mezhepler, t\u00fcm ayr\u0131l\u0131klar, t\u00fcm zorlamalar, subversiv <\/em>[bozucu] teoriler \u0130ran’dan geldi ve sadece \u2018asimilyatora\u2019 <\/em>[Araplara] kar\u015f\u0131 bitmez t\u00fckenmez nefretle telkin edildi. \u0130ran, bu nefreti \u00f6rtbas ederek, bazen onu gizleyerek, sab\u0131rla kendi d\u00f6nemini bekledi.\u201d<\/em><\/p>\n

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

Ahmet A\u011fao\u011flu baha bi\u00e7ilmez bir zenginlik yaratm\u0131\u015ft\u0131r. Kendi ifadesiyle, \u201chayat\u0131 boyunca yazd\u0131\u011f\u0131 makalelerin hepsi bir araya toplansa, Bak\u00fc\u2019den \u0130stanbul\u2019a kadar uzun bir yol yap\u0131labilir.\u201d<\/em> Eserlerinin tamam\u0131 ne Azerbaycan\u2019da ne de T\u00fcrkiye\u2019de bas\u0131ld\u0131. Ad\u0131n\u0131n Azerbaycan\u2019da ve T\u00fcrkiye\u2019de gerekti\u011fi kadar an\u0131msanmamas\u0131, O\u2019nun bilimsel-ideolojik miras\u0131n\u0131 halen benimseyemedi\u011fimizin g\u00f6stergesidir.<\/p>\n

\u00a0<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

[1]<\/a> F\u04d9rhad A\u011fayev, \u2018Hans\u0131 \u04d9qid\u04d9d\u04d9 olmal\u0131y\u0131z\u2019,<\/em> \u0130r\u015fad<\/em>, 14.08.1906, \u2116 191, s. 3.<\/p>\n

[2]<\/a> Harun,\u2019Nasyonalizm\u2019, \u0130r\u015fad<\/em>, 08.09.1906, \u2116 211, s. 2-3.<\/p>\n

[3]<\/a> Ferhad A\u011fayev, \u2018Hans\u0131 m\u00fcmk\u00fcnd\u00fcr?, \u0130r\u015fad<\/em>, 11.09.1906, \u2116 213, s. 2; Ek olarak bkz: F\u04d9rhad A\u011fayev,\u2019Nasyonalizm v\u04d9 Bak\u0131 g\u04d9zet\u04d9l\u04d9ri\u2019,\u00a0 \u0130r\u015fad<\/em>, 27.09.1906, \u2116 227, s. 2.<\/p>\n

[4]<\/a> \u04d8hm\u04d9d b\u04d9y A\u011fayev,\u2019Mill\u04d9t v\u04d9 mill\u04d9t\u00e7ilik\u2019, T\u04d9r\u04d9qqi,<\/em> 22 Ocak 1909, \u2116 16, s. 2.<\/p>\n

[5]<\/a>A.g.e, 26 Ocak 1909, \u2116 19, s. 2.<\/p>\n

[6]<\/a>\u041a\u0430\u0441\u043f\u0438\u0439,<\/em> 18 \u044f\u043d\u0432\u0430\u0440\u044f 1905, \u2116 13; Makalenin \u00e7evirisi i\u00e7in bkz: Az\u04d9rbaycan publisistikas\u0131 antologiyas\u0131<\/em>, Bak\u0131: \u015e\u04d9rq- Q\u04d9rb, 2007, s. 304.<\/p>\n

[7]<\/a> \u00dczeyir, \u2018G\u0259l\u0259c\u0259gi unutmiyal\u0131m\u2019, \u0130r\u015fad,<\/em> 04.07.1906, N 156, s. 1.<\/p>\n

[8]<\/a> A.g.e., s. 63.<\/p>\n

[9]<\/a> A.g.e., s. 65.<\/p>\n

[10]<\/a> Ahmed A\u011fao\u011flu,\u00a0 \u0130ran ve \u0130nk\u0131lab\u0131,<\/em>\u00a0 Ankara, 1941.<\/p>\n

[11]<\/a>\u00a0 \u018fhm\u0259d A\u011fao\u011flu, \u0130ran v\u0259 inqilab\u0131<\/em>, Az\u0259rbaycan T\u00fcrk\u00e7\u0259sin\u0259 uy\u011funla\u015fd\u0131ran\u0131 Almaz H\u0259s\u0259nq\u0131z\u0131, Bak\u0131: Az\u0259rn\u0259\u015fr, 2009.<\/p>\n

[12]<\/a> A.g.e., s. 27-28.<\/p>\n

[13]<\/a> A.g.e., s. 28.<\/p>\n

[14]<\/a> A.g.e.,<\/p>\n

[15]<\/a> A.g.e., s. 29.<\/p>\n

[16]<\/a> A.g.e., s. 30.<\/p>\n

[17]<\/a> Ahmed Agayef, \u2018T\u00fcrk alemi-1\u2019, T\u00fcrk Yurdu<\/em>, say\u0131 1, y\u0131l 1, 30 Kas\u0131m 1911, s. 16-17.<\/p>\n

[18]<\/a> Ahmet A\u011fa\u011fo\u011flu, \u00dc\u00e7 Medeniyet<\/em>, \u0130stanbul: Do\u011fu Kitabevi, 2013,\u00a0 112 s.<\/p>\n

[19]<\/a> A. Holly Shissler, Between Two Empires. Ahmet A\u011fao\u011flu and the New Turkey,<\/em> London & New York: I.B. Tauris Publishers, 2002, p. 64-81.<\/p>\n

[20]<\/a> A.g.e., s. 66<\/p>\n

[21]<\/a> \u015eamil Qurbanov, C<\/em>\u0259m<\/em>aleddin \u018ffqani v\u0259 T\u00fcrk D\u00fcnyas\u0131<\/em>, Bak\u0131: Az\u0259rbaycan D\u00f6vl\u0259t N\u0259\u015friyyat\u0131, 1996, s. 98.<\/p>\n

[22]<\/a> \u0410\u0445\u043c\u0435\u0434- \u0431\u0435\u043a \u0410\u0433\u0430\u0435\u0432, \u0416\u0435\u043d\u0449\u0438\u043d\u0430 \u043f\u043e \u0438\u0441\u043b\u0430\u043c\u0443 \u0438 \u0432 \u0438\u0441\u043b\u0430\u043c\u0435,<\/em> \u0422\u0438\u0444\u043b\u0438\u0441, 1901, \u0441.1-59; Yusuf Ak\u00e7ura, T\u00fcrk\u00e7\u00fcl\u00fck. T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Tarihi Geli\u015fimi,<\/em> \u0130stanbul: T\u00fcrk K\u00fclt\u00fcr Yay\u0131n\u0131, s.201-204; Az<\/em>\u0259<\/em>rbaycan publisistikas\u0131 antologiyas\u0131,<\/em> Bak\u0131: \u015e\u0259rq-Q\u0259rb, 2007, s. 267-301.<\/p>\n

[23]<\/a> Yusuf Ak\u00e7ura, T\u00fcrk\u00e7\u00fcl\u00fck. T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Tarihi Geli\u015fimi<\/em>,\u00a0 s. 204.<\/p>\n

[24]<\/a> A. Holly Shissler, Between Two Empires. Ahmet A\u011fao\u011flu and the New Turkey<\/em>, p.119-120.<\/p>\n

[25]<\/a> Ka\u0441\u043f\u0438\u0439<\/em>, 8 May\u0131s 1899, N 96.<\/p>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. Nesip Nesipli’nin kaleminden A\u011fao\u011flu Ahmet Bey. Fevkalade enerjik ve \u00fcretken, \u00e7abuk karar veren, cesur bir fikir siyaset adam\u0131. Hayat\u0131n\u0131 T\u00fcrk Milletine adam\u0131\u015f b\u00fcy\u00fck bir T\u00fcrk\u00e7\u00fc. Ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze \u0131\u015f\u0131k tutan deniz fenerlerinden birisi. <\/p>\n","protected":false},"author":130,"featured_media":5118,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_ef_editorial_meta_date_first-draft-date":"","_ef_editorial_meta_paragraph_assignment":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[61,66,68],"tags":[],"coauthors":[1246],"class_list":["post-5096","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-din","category-siyaset-tarih","category-turkluk-turkculuk"],"_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/5096","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/130"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=5096"}],"version-history":[{"count":2,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/5096\/revisions"}],"predecessor-version":[{"id":12313,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/5096\/revisions\/12313"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/5118"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=5096"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=5096"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=5096"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/coauthors?post=5096"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}