{"id":505040,"date":"2022-08-13T10:59:42","date_gmt":"2022-08-13T07:59:42","guid":{"rendered":"https:\/\/arantv.az\/?p=505040"},"modified":"2022-08-13T10:59:42","modified_gmt":"2022-08-13T07:59:42","slug":"ortaq-kecmisd%c9%99n-ortaq-g%c9%99l%c9%99c%c9%99y%c9%99","status":"publish","type":"post","link":"https:\/\/arantv.az\/?p=505040","title":{"rendered":"Ortaq ke\u00e7mi\u015fd\u0259n ortaq g\u0259l\u0259c\u0259y\u0259"},"content":{"rendered":"<p><strong>\u00c7AR\u0130ZM\u0130N \u0130\u015e\u011eAL\u00c7ILIQ S\u0130YAS\u018fT\u0130 \u00dcMUMT\u00dcRK TAR\u0130X\u0130 KONTEKST\u0130ND\u018f<\/strong><\/p>\n<p><strong>Q\u0131z\u0131l Orda v\u0259 ondan t\u00f6r\u0259m\u0259 tatar xanl\u0131qlar\u0131<\/strong><\/p>\n<p><strong>(tarixi-etnoqrafik o\u00e7erkl\u0259r)<\/strong><\/p>\n<p><em><strong>Giri\u015f \u0259v\u0259zin\u0259 tariximiz v\u0259 tarix\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z haqq\u0131nda bir ne\u00e7\u0259 s\u00f6z<\/strong><\/em><\/p>\n<p>T\u00fcrk D\u00f6vl\u0259tl\u0259ri T\u0259\u015fkilat\u0131n\u0131n yaranmas\u0131 qarda\u015f xalqlar\u0131m\u0131z\u0131n m\u00fcasir tarixind\u0259 epoxal hadis\u0259dir v\u0259 ortaq \u00e7ox\u0259srlik ke\u00e7mi\u015f\u0259, z\u0259ngin m\u0259d\u0259ni irs\u0259 dayanan t\u00fcrk\u00e7\u00fcl\u00fck, turan\u00e7\u0131l\u0131q ideyalar\u0131n\u0131n yeni geosiyasi formatda ger\u00e7\u0259kl\u0259\u015fm\u0259si, qarda\u015f xalqlar\u0131n sosial-m\u0259d\u0259ni birliyinin b\u0259rpa olunmas\u0131 \u00fc\u00e7\u00fcn m\u00f6hk\u0259m b\u00fcn\u00f6vr\u0259 t\u0259\u015fkil edir. \u00a0T\u00fcrk\u00e7\u00fcl\u00fcy\u00fcn fikir babalar\u0131n\u0131n v\u0259 h\u0259yatlar\u0131n\u0131 bu \u00f6lm\u0259z ideyaya t\u0259m\u0259nnas\u0131z xidm\u0259t amal\u0131na h\u0259sr etmi\u015f mill\u0259t\u00e7i v\u0259t\u0259np\u0259rv\u0259rl\u0259rin arzular\u0131 \u00e7in olma\u011fa ba\u015flay\u0131r. D\u00f6vl\u0259t ba\u015f\u00e7\u0131lar\u0131n\u0131n b\u00fct\u00fcn mane\u0259l\u0259r\u0259 r\u0259\u011fm\u0259n atd\u0131qlar\u0131 bu m\u00f6ht\u0259\u015f\u0259m add\u0131m faktiki olaraq \u00fczv \u00f6lk\u0259l\u0259rd\u0259 yeni humanitar-ideoloji \u015f\u0259rait yarad\u0131r. Ortaya qoyulan q\u0259tiyy\u0259tli siyasi irad\u0259nin ictimai v\u0259 k\u00fctl\u0259vi fikird\u0259 geni\u015f inikas etm\u0259si art\u0131q ciddi v\u0259 obyektiv z\u0259rur\u0259t\u0259 \u00e7evrilib. \u018fslind\u0259, t\u00fcrk d\u00f6vl\u0259tl\u0259rinin siyasi, iqtisadi, elmi-texniki inteqrasiyas\u0131 geni\u015fl\u0259nib d\u0259rinl\u0259\u015fdikc\u0259, s\u00f6zs\u00fcz ki, xalqlar\u0131m\u0131z\u0131n m\u0259d\u0259ni-m\u0259n\u0259vi konsolidasiya prosesl\u0259ri d\u0259 s\u00fcr\u0259tl\u0259n\u0259c\u0259kdir. \u018fsas odur ki, t\u00fcrk\u00e7\u00fcl\u00fck ideyas\u0131 art\u0131q deklarasiya m\u0259rh\u0259l\u0259sind\u0259n adlayaraq reall\u0131q k\u0259sb edib v\u0259 m\u00fcst\u0259qil inki\u015faf x\u0259ttin\u0259 \u00e7\u0131x\u0131b. \u0130ndi ham\u0131l\u0131qla qolumuzu \u00e7irm\u0259l\u0259yib ona yeni h\u0259yat verm\u0259li, bu t\u00fck\u0259nm\u0259z duy\u011fu v\u0259 d\u00fc\u015f\u00fcnc\u0259 qayna\u011f\u0131n\u0131 ictimai ger\u00e7\u0259kliyin m\u00fch\u00fcm faktoruna, h\u0259r\u0259k\u0259tverici q\u00fcvv\u0259sin\u0259 \u00e7evirm\u0259liyik. Elmi-akademik qurumlar, media, m\u0259d\u0259niyy\u0259t v\u0259 yarad\u0131c\u0131l\u0131q t\u0259\u015fkilatlar\u0131 bu amal u\u011frunda s\u0259f\u0259rb\u0259r olunmal\u0131, f\u0259aliyy\u0259t prioritetl\u0259rimiz yeni milli-ideoloji reall\u0131qla uzla\u015fd\u0131r\u0131lmal\u0131d\u0131r. Xalqlar\u0131m\u0131z\u0131n bir-birini yax\u0131ndan tan\u0131mas\u0131, t\u00fcrk d\u00fcnyas\u0131n\u0131n etno-m\u0259d\u0259ni v\u0259hd\u0259t k\u0259sb etm\u0259si m\u0259qs\u0259di il\u0259 geni\u015f spektrli t\u0259dbirl\u0259r g\u00f6r\u00fclm\u0259lidir.<\/p>\n<p>Bu g\u00fcn biz- g\u0259r\u0259k s\u0259mimi etiraf ed\u0259k ki,- mill\u0259tl\u0259r v\u0259 c\u0259miyy\u0259tl\u0259r miqyas\u0131nda n\u0259 \u00f6z\u00fcm\u00fcz\u00fc, n\u0259 d\u0259 bir-birimizi laz\u0131m oldu\u011fu q\u0259d\u0259r tan\u0131m\u0131r\u0131q. H\u0259tta b\u0259zi hallarda bir-birimiz\u0259 yad v\u0259 yaban\u00e7\u0131y\u0131q. \u00a0Qohumlu\u011fumuzu, do\u011fmal\u0131\u011f\u0131m\u0131z\u0131 q\u0259bul ed\u0259nl\u0259r onun s\u0259viyy\u0259sini yaln\u0131z l\u0259hc\u0259l\u0259rimizin, dill\u0259rimizin yax\u0131nl\u0131q, ox\u015farl\u0131q d\u0259r\u0259c\u0259si il\u0259 \u00f6l\u00e7\u00fcr, ba\u015fqa kriteriyalar\u0131n ola bil\u0259c\u0259yini a\u011f\u0131llar\u0131na da g\u0259tirmirl\u0259r. Etm\u0259y\u0259nl\u0259r kor tutdu\u011funu buraxmayan kimi n\u0259inki dilimizin, el\u0259c\u0259 d\u0259 inanclar\u0131m\u0131z\u0131n, ya\u015fay\u0131\u015f v\u0259 idrak t\u0259rzimizin, sosial xasiyy\u0259t v\u0259 d\u0259y\u0259rl\u0259rimizin eyniliyini, yax\u0131nl\u0131\u011f\u0131n\u0131 g\u00f6rm\u0259zliy\u0259 vurmaqda c\u0259hl v\u0259\u00a0 inadkarl\u0131q g\u00f6st\u0259rirl\u0259r. Ortaq ke\u00e7mi\u015fimiz haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259r \u201csovet qarda\u015fl\u0131\u011f\u0131\u201dndan o yana ke\u00e7mir. Soy-k\u00f6k\u00fcm\u00fcz\u00fc, etnik kimliyimizi tan\u0131ma\u011f\u0131m\u0131z, milli varl\u0131\u011f\u0131m\u0131z\u0131n ba\u015fl\u0131ca \u015f\u0259rti kimi d\u0259rk etm\u0259yimiz \u00fc\u00e7\u00fcn k\u00fctl\u0259vi yadda\u015f\u0131 silk\u0259l\u0259m\u0259y\u0259, t\u0259z\u0259l\u0259m\u0259y\u0259, uyumu\u015f v\u0259 uyu\u015fmu\u015f h\u00fcceyr\u0259l\u0259ri oyand\u0131rma\u011fa, canland\u0131rma\u011fa ehtiyac b\u00f6y\u00fckd\u00fcr. T\u00fcrkl\u00fck \u015f\u00fcuru c\u0259miyy\u0259tl\u0259r boyunca dal\u011fa-dal\u011fa yay\u0131lmal\u0131, \u0259n geni\u015f k\u00fctl\u0259l\u0259ri \u0259hat\u0259 etm\u0259li, ictimai inki\u015faf\u0131n y\u00f6nl\u0259ndirici v\u0259 m\u0259rk\u0259zl\u0259\u015fdirici amili olmal\u0131d\u0131r.<\/p>\n<p>Paradoksdur, amma bu ac\u0131nacaql\u0131 v\u0259ziyy\u0259tin yaranmas\u0131nda \u00f6z\u00fcm\u00fcz\u00fc q\u0131naya da bilm\u0259rik. T\u0259hsil sistemimiz, m\u0259d\u0259ni-maarif \u015f\u0259b\u0259k\u0259miz bundan art\u0131\u011f\u0131na qadir deyil. \u00a0Bizi bel\u0259 \u00f6yr\u0259dib, bel\u0259 \u201cproqramla\u015fd\u0131r\u0131blar\u201d. G\u00f6r ne\u00e7\u0259 m\u00fcdd\u0259tdir, t\u00fcrk\u00fcn birliyini ist\u0259m\u0259y\u0259nl\u0259r, m\u0259kr v\u0259 zor \u00fcz\u0259rind\u0259 ucaltd\u0131qlar\u0131 \u015f\u0259r s\u0259lt\u0259n\u0259ti \u00fc\u00e7\u00fcn t\u0259hdid sayanlar\u00a0 onu bir ik\u0259n min yer\u0259 ayr\u0131maq, par\u00e7a-para el\u0259m\u0259k, \u015f\u00fcur v\u0259 yadda\u015f\u0131na ist\u0259dikl\u0259ri kontenti \u201cy\u00fckl\u0259m\u0259k\u201d \u00fc\u00e7\u00fcn d\u0259rid\u0259n-qab\u0131qdan \u00e7\u0131x\u0131r, n\u0259f\u0259s d\u0259rm\u0259d\u0259n, \u015feytani bir m\u00fct\u0259\u015f\u0259kkillikl\u0259 \u00e7al\u0131\u015f\u0131b \u0259ll\u0259\u015firl\u0259r. Kazan\u0131n i\u015f\u011fal\u0131ndan \u00fcz\u00fcb\u0259ri hesablasaq, az qal\u0131r, 500 il olsun. Y\u0259ni, be\u015f \u0259sr, yar\u0131m min il! \u018flb\u0259tt\u0259, bu davaml\u0131 \u00e7al\u0131\u015fmalar n\u0259tic\u0259sini verm\u0259li idi. Nec\u0259 dey\u0259rl\u0259r, da\u015f da olsayd\u0131, \u0259riy\u0259rdi. \u018fvv\u0259l-\u0259vv\u0259l bizi \u0259sir ald\u0131lar; t\u0259k torpaqlar\u0131m\u0131z\u0131 \u0259l\u0259 ke\u00e7irm\u0259dil\u0259r, beyinl\u0259rimiz\u0259, duy\u011fular\u0131m\u0131za da hakim k\u0259sildil\u0259r. Sonra h\u0259r\u0259miz\u0259 bir ad verdil\u0259r, bir kimlik d\u00fcz\u0259ltdil\u0259r, h\u0259r\u0259mizin a\u011fz\u0131na bir \u201cdil atd\u0131lar\u201d. Bu adlar\u0131, mill\u0259tl\u0259ri, dill\u0259ri m\u0259nims\u0259tm\u0259k, beyinl\u0259r\u0259 yeritm\u0259k, hafiz\u0259l\u0259r\u0259 p\u0259r\u00e7iml\u0259m\u0259k, \u00fcr\u0259kl\u0259r\u0259 qaz\u0131maq \u00fc\u00e7\u00fcn minbir oyun qurdular, h\u0259r f\u00fcrs\u0259td\u0259n yararland\u0131lar. Qan\u0131m\u0131za qan qatd\u0131lar, s\u00fcm\u00fcy\u00fcm\u00fcz\u0259 s\u00fcm\u00fck calad\u0131lar. Ortaq ke\u00e7mi\u015fimizi qay\u00e7\u0131lay\u0131b h\u0259r\u0259miz\u0259 \u0259lahidd\u0259 bir tarix bi\u00e7dil\u0259r. Qazand\u0131\u011f\u0131m\u0131z adlar, kimlikl\u0259r, tarixl\u0259r onillikl\u0259r boyu q\u00fcrur m\u0259nb\u0259yimiz, iftixar qayna\u011f\u0131m\u0131z oldu. Bizi ilkin m\u0259d\u0259ni m\u0259hv\u0259rimizd\u0259n qopard\u0131lar, a\u011fz\u0131m\u0131z\u0131 ke\u00e7ilm\u0259z qayal\u0131qlara, a\u015f\u0131lmaz yar\u011fanlara, dibsiz u\u00e7urumlara \u00e7evirdil\u0259r. Dir\u0259ndiyimiz s\u0259dl\u0259ri yar\u0131b ke\u00e7m\u0259kd\u0259 \u00e7\u0259tinlik \u00e7\u0259kdiyimiz\u0259 niy\u0259 heyr\u0259tl\u0259nirik ki?..<\/p>\n<p>Bu g\u00fcn biz \u00f6z\u00fcm\u00fcz\u00fc az\u0259rbaycanl\u0131 (\u00f6zb\u0259k, t\u00fcrkm\u0259n, q\u0131r\u011f\u0131z, qazax, tatar&#8230;) kimi tan\u0131y\u0131r, bu kimlikl\u0259 d\u0259rk edir, d\u00fcnyaya bu adla ni\u015fan veririk, d\u00fcnya da bizim milli m\u0259nsubiyy\u0259timizi bel\u0259 bilir, bel\u0259 q\u0259bul el\u0259yir. \u201cBundan sonra iki d\u00fcnya bir ola, ad\u0131m\u0131z\u0131, milliyy\u0259timizi, dilimizi dan\u0131b, kimliyimizd\u0259n imtina etm\u0259rik, nam\u0131m\u0131z\u0131- ni\u015fan\u0131m\u0131z\u0131 he\u00e7 v\u0259chl\u0259 d\u0259yi\u015fm\u0259rik\u201d,- birliyimiz\u0259 soyuq yana\u015fanlar \u00e7ox vaxt bel\u0259 d\u00fc\u015f\u00fcn\u00fcr, bu d\u00fc\u015f\u00fcnc\u0259 il\u0259 t\u00fcrk\u00e7\u00fcl\u00fcy\u00fc Az\u0259rbaycan, qazax, q\u0131r\u011f\u0131z, t\u00fcrkm\u0259n, \u00f6zb\u0259k, tatar&#8230; v\u0259t\u0259np\u0259rv\u0259rliyin\u0259 qar\u015f\u0131 qoyurlar. Amma \u0259slind\u0259, bunlar bir-birini inkar ed\u0259n yox, t\u0259sdiql\u0259y\u0259n, tamalayan anlay\u0131\u015flard\u0131r. Az\u0259rbaycanl\u0131n\u0131n (\u00f6zb\u0259yin, t\u00fcrkm\u0259nin, q\u0131r\u011f\u0131z\u0131n, qazax\u0131n, tatar\u0131n&#8230;) t\u00fcrk oldu\u011fu onsuz da b\u00fct\u00fcn d\u00fcnyaya, dosta da, d\u00fc\u015fm\u0259n\u0259 d\u0259 g\u00fcn kimi ayd\u0131nd\u0131r. Yet\u0259r ki, bu ayd\u0131n h\u0259qiq\u0259ti \u00fcr\u0259kl\u0259r\u0259, beyinl\u0259r\u0259 n\u0259q\u015f ed\u0259k, ortaq d\u0259y\u0259l\u0259rimiz\u0259 xor baxmayaq, babalar\u0131m\u0131zdan \u0259man\u0259t ald\u0131\u011f\u0131m\u0131z z\u0259ngin m\u0259d\u0259ni irsimiz\u0259, \u0259n b\u00f6y\u00fck s\u0259rv\u0259timiz olan tariximiz\u0259 sahib \u00e7\u0131xaq.<\/p>\n<p>Biz eyni tarixin, eyni m\u0259d\u0259niyy\u0259tin \u00f6vladlar\u0131y\u0131q. Aram\u0131za ayr\u0131l\u0131q v\u0259 nifaq salanlar bunu yax\u015f\u0131 bildikl\u0259ri \u00fc\u00e7\u00fcn \u0259n amans\u0131z q\u0259sdi tariximiz\u0259 v\u0259 m\u0259d\u0259niyy\u0259timiz\u0259 y\u00f6n\u0259ldibl\u0259r. Xalqlar\u0131m\u0131z\u0131n etnom\u0259d\u0259ni \u0259lahidd\u0259liyin\u0259, m\u00fcst\u0259snal\u0131\u011f\u0131na, b\u0259nz\u0259rsizliyin\u0259 \u0259saslanan qondarma sosial psixologiya m\u0259hz tariximizin v\u0259 m\u0259d\u0259niyy\u0259timizin t\u0259hrif olunmas\u0131 v\u0259 saxtala\u015fd\u0131r\u0131lmas\u0131 \u00fcz\u0259rind\u0259 q\u0259rarla\u015f\u0131b. Vaxt ik\u0259n bu z\u0259r\u0259rli psixologiya ortadan qald\u0131r\u0131lmal\u0131, yerini qan\u0131bir-can\u0131bir qarda\u015flar\u0131n t\u0259bii v\u0259 t\u0259m\u0259nnas\u0131z m\u0259d\u0259ni-m\u0259n\u0259vi birliyin\u0259 s\u00f6yk\u0259n\u0259n vahid ail\u0259 d\u0259y\u0259rl\u0259ri tutmal\u0131d\u0131r. Bu m\u0259nada des\u0259k ki, \u00fcmumt\u00fcrk tarixi \u015f\u00fcurunun formala\u015fd\u0131r\u0131lmas\u0131, daha do\u011frusu, b\u0259rpa edilib, geni\u015f k\u00fctl\u0259l\u0259r\u0259 a\u015f\u0131lanmas\u0131 qar\u015f\u0131da duran \u0259n kardinal m\u0259s\u0259l\u0259dir, z\u0259rr\u0259c\u0259 yan\u0131lmar\u0131q.<\/p>\n<p>&#8230;\u018fsar\u0259t d\u00f6vr\u00fcnd\u0259 h\u0259r bir t\u00fcrk xalq\u0131na yaln\u0131z \u00f6z tarixini \u00f6yr\u0259nm\u0259k haqq\u0131 verilir, qarda\u015f xalqlara m\u00fcnasib\u0259td\u0259 apar\u0131c\u0131 ideoloji x\u0259tt kimi is\u0259 \u00f6zg\u0259l\u0259\u015fm\u0259, tarixi r\u0259qab\u0259t v\u0259 d\u00fc\u015fm\u0259n\u00e7ilik tendensiyalar\u0131 \u0259sas g\u00f6t\u00fcr\u00fcl\u00fcrd\u00fc. \u018fh\u0259miyy\u0259tsiz s\u0259rh\u0259d toqqu\u015fmalar\u0131, qar\u015f\u0131l\u0131ql\u0131 taxt iddialar\u0131 \u00fcst\u00fcnd\u0259 ba\u015f ver\u0259n x\u0131rda ixtilaflar \u0259ks\u0259r hallarda q\u0259dim v\u0259 orta \u0259srl\u0259rin universal qanunauy\u011funluqlar\u0131 kontekstind\u0259n \u00e7\u0131xar\u0131laraq etnik-sosial d\u00f6z\u00fcms\u00fczl\u00fck h\u0259ddind\u0259 \u015fi\u015firdilir v\u0259 \u201cqarda\u015f q\u0131r\u011f\u0131nlar\u0131\u201d kimi q\u0259l\u0259m\u0259 verilirdi. Ona qalsa, b\u00fct\u00fcn b\u0259\u015f\u0259riyy\u0259tin q\u0259dim tarixi az qala b\u00fct\u00f6vl\u00fckl\u0259 \u201cqarda\u015f q\u0131r\u011f\u0131nlar\u0131\u201dndan ibar\u0259tdir. \u201cQaranl\u0131q\u201d \u00e7a\u011flardan dan\u0131\u015fark\u0259n m\u00fctl\u0259q n\u0259z\u0259r\u0259 almal\u0131y\u0131q ki, bu d\u00f6vrd\u0259 \u0259sas\u0259n hakimiyy\u0259t, qisas\u00e7\u0131l\u0131q, soy\u011fun\u00e7uluq m\u0259qs\u0259di g\u00fcd\u0259n \u201cm\u00fcharib\u0259l\u0259r xalq h\u0259yat\u0131n\u0131n daimi funksiyalar\u0131ndan biridir\u201d (Lev Nikolayevi\u00e7 Qumilyov). B\u0259li, xan o\u011fullar\u0131n\u0131n \u201cdava-dala\u015flar\u0131\u201d ictimai asayi\u015f\u0259 ziyans\u0131z \u00f6t\u00fc\u015fm\u00fcrd\u00fc, amma sad\u0259 xalq bu qar\u015f\u0131durmalarda hans\u0131 t\u0259r\u0259fi tutaca\u011f\u0131n\u0131 \u00f6z\u00fc m\u00fc\u0259yy\u0259nl\u0259\u015fdirir, yaxud da (daha \u00e7ox) neytral qal\u0131rd\u0131. D\u00f6y\u00fc\u015f\u00e7\u00fcl\u0259r is\u0259 muzdla vuru\u015fduqlar\u0131ndan \u00e7ox asanl\u0131qla qalibin t\u0259r\u0259fin\u0259 ke\u00e7\u0259 bilirdi. \u00dcmumilikd\u0259 g\u00f6t\u00fcrd\u00fckd\u0259, m\u00fcs\u0259lman t\u00fcrkl\u0259r &#8211; inanc v\u0259 d\u00fcnyag\u00f6r\u00fc\u015f imperativl\u0259rin\u0259 t\u0259hl\u00fck\u0259 yaranmad\u0131\u011f\u0131 hallarda dinqarda\u015flar\u0131 t\u0259r\u0259find\u0259n \u00fczl\u0259\u015fdikl\u0259ri i\u015f\u011fal\u00e7\u0131 m\u00fcharib\u0259l\u0259ri anlay\u0131\u015fla qar\u015f\u0131lay\u0131r v\u0259 h\u00f6kum\u0259t d\u0259yi\u015fklikl\u0259rin\u0259 loyall\u0131q g\u00f6st\u0259rirdil\u0259r.<\/p>\n<p>Diqq\u0259t yetirdikd\u0259 sezm\u0259k \u00e7\u0259tin deyil ki, t\u00fcrkl\u0259r\u0259 m\u00fcnasib\u0259td\u0259 separat\u00e7\u0131l\u0131q sovet tarix\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n \u0259n \u00fcmumi s\u0259ciyy\u0259sidir: orta \u0259srl\u0259rd\u0259n ba\u015flayaraq, t\u00fcrkl\u0259rin tarixi \u00f6lk\u0259l\u0259r, b\u00f6lg\u0259l\u0259r, \u015f\u0259h\u0259rl\u0259r, hadis\u0259l\u0259r, m\u0259\u015f\u011fulluq sah\u0259l\u0259ri, s\u0259n\u0259tl\u0259r v\u0259 s. v\u0259 i.a. \u00fczr\u0259 \u201cx\u0131rdalan\u0131b\u201d, lokalla\u015fd\u0131r\u0131l\u0131b, miqyasca ki\u00e7ildilib, fundamental probleml\u0259rin, ortaq tarixi t\u0259may\u00fcll\u0259rin \u00f6yr\u0259nilm\u0259si h\u0259r vasit\u0259 il\u0259 ang\u0259ll\u0259nib v\u0259 bunun ham\u0131s\u0131 da \u201ctarix\u015f\u00fcnasl\u0131q elmind\u0259 ixtisasla\u015fma v\u0259 differensialla\u015fma\u201d t\u0259l\u0259bi il\u0259 \u0259sasland\u0131r\u0131l\u0131r\u0131b. H\u0259qiq\u0259td\u0259 is\u0259 bu v\u0259sil\u0259 il\u0259 ortaq tariximizin ana x\u0259tl\u0259ri q\u0131r\u0131l\u0131b, daxili harmoniyas\u0131 pozulub, r\u0259q\u0259ml\u0259r v\u0259 adlar bollu\u011funda vahid inki\u015faf m\u0259ntiqi it-bata v\u0259 dola\u015f\u0131\u011fa sal\u0131n\u0131b, hadis\u0259l\u0259rin etnososial, \u0259n\u0259n\u0259vi aspektl\u0259ri s\u0259b\u0259biyy\u0259t \u0259laq\u0259l\u0259ri z\u0259ncirind\u0259n q\u0259ddarcas\u0131na qopar\u0131l\u0131b. N\u0259tic\u0259 g\u00f6z qaba\u011f\u0131ndad\u0131r: xalqlar ortaq ke\u00e7mi\u015fl\u0259rind\u0259n bix\u0259b\u0259r qal\u0131blar. Bu g\u00fcn s\u00f6z\u00fcged\u0259n separat\u00e7\u0131l\u0131q t\u0259may\u00fcl\u00fcn\u00fcn ac\u0131 n\u0259tic\u0259l\u0259rini aradan qald\u0131rma\u011fa c\u0259hd ed\u0259rk\u0259n qar\u015f\u0131da duran v\u0259zif\u0259l\u0259rd\u0259n biri d\u0259, fikrimizc\u0259,\u00a0 m\u00f6vcud tarixi t\u0259dqiqatlar\u0131n vahid m\u0259rk\u0259zd\u0259 toplan\u0131lmas\u0131d\u0131r. \u0130\u015f bel\u0259 g\u0259tirib ki, t\u0259qrib\u0259n y\u00fcz il \u0259rzind\u0259 t\u00fcrk xalqlar\u0131n\u0131n h\u0259r biri \u00f6z tarixini \u201cb\u00f6y\u00fck qarda\u015f\u201dlar\u0131n n\u0259zar\u0259ti alt\u0131nda m\u00fcst\u0259qil \u015f\u0259kild\u0259 \u00f6yr\u0259nm\u0259li olub. Bel\u0259 oldu\u011fu t\u0259qdird\u0259 bir d\u00f6vl\u0259t t\u0259sisat\u0131nda a\u015fkarlanm\u0131\u015f faktlardan ba\u015fqalar\u0131n\u0131n x\u0259b\u0259rsiz qalmas\u0131 lab\u00fcdd\u00fcr. Eyni hadis\u0259l\u0259rin Qazax\u0131standa bir c\u00fcr, Tatar\u0131standa (\u00f6lk\u0259l\u0259rin adlar\u0131n\u0131 d\u0259yi\u015fm\u0259k d\u0259 m\u00fcmk\u00fcnd\u00fcr) ba\u015fqa c\u00fcr t\u0259fsir edilm\u0259si istisna deyil. Fikrimizc\u0259, Beyn\u0259lxalq T\u00fcrk Akademiyas\u0131 v\u0259 analoji qurumlar t\u00fcrk xalqlar\u0131 tarixi il\u0259 az-\u00e7ox ba\u011fl\u0131l\u0131q k\u0259sb ed\u0259n t\u0259dqiqat \u0259s\u0259rl\u0259rinin inventarla\u015fd\u0131r\u0131lmas\u0131 i\u015fini yerin\u0259 yetirm\u0259kl\u0259 faktik arsenal\u0131n ham\u0131 \u00fc\u00e7\u00fcn\u00a0 \u0259l\u00e7atan olmas\u0131na m\u00fch\u00fcm t\u00f6hf\u0259 ver\u0259 bil\u0259r.<\/p>\n<p>&nbsp;<\/p>\n<p>D\u00fcnya tarix\u015f\u00fcnasl\u0131\u011f\u0131nda Q\u0259rb metodologiyas\u0131n\u0131n \u00a0h\u00f6kmran m\u00f6vqe qazanmas\u0131 imperiya ideoloqlar\u0131n\u0131n manipulyativ-saxtala\u015fd\u0131r\u0131c\u0131 f\u0259aliyy\u0259tin\u0259 x\u00fcsusil\u0259 geni\u015f meydan a\u00e7\u0131b. Tarixin elm, yoxsa s\u0259n\u0259t olmas\u0131, tarix yarad\u0131c\u0131l\u0131\u011f\u0131na m\u00fcnasib\u0259td\u0259 Q\u0259rb v\u0259 \u015e\u0259rqi h\u0259l\u0259 q\u0259dim zamanlardan f\u0259rql\u0259ndir\u0259n, ay\u0131ran \u0259sas m\u0259s\u0259l\u0259l\u0259rd\u0259n idi. Fikir ayr\u0131l\u0131\u011f\u0131 b\u00fct\u00fcn sah\u0259l\u0259rd\u0259 oldu\u011fu kimi burada da Q\u0259rb yana\u015fmas\u0131n\u0131n q\u0259l\u0259b\u0259si il\u0259 \u201ch\u0259ll edildi\u201d, tarix\u015f\u00fcnasl\u0131q b\u00fct\u00fcn d\u00fcnyada elm kimi \u00f6yr\u0259nilm\u0259y\u0259 ba\u015flad\u0131 (baxmayaraq ki, bu g\u00fcn\u00fcn \u00f6z\u00fcnd\u0259 d\u0259 tarix\u015f\u00fcnasl\u0131\u011f\u0131n elm olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131q-a\u00e7\u0131\u011f\u0131na b\u0259yan ed\u0259n Nial Ferqyuson kimi d\u00fcnya \u015f\u00f6hr\u0259tli tarix\u00e7il\u0259r az deyil). Bununla tarixin \u00f6z \u0259sl sahibind\u0259n- xalqdan al\u0131n\u0131b bir ovuc tarix\u015f\u00fcnas\u0131n inhisar\u0131na verilm\u0259si r\u0259smil\u0259\u015fdi,-dem\u0259k, z\u0259nnimizc\u0259, hadis\u0259nin mahiyy\u0259tini d\u00fczg\u00fcn ifad\u0259 edir. Tarixin d\u0259 fizika, kimya, riyaziyyatla eyni \u201ch\u00fcquq\u201dda bir elm sah\u0259sin\u0259 \u00e7evrilm\u0259si il\u0259 \u015e\u0259rq\u0259 m\u0259xsus minillik spesifik tarix \u015f\u00fcuru v\u0259 tarix n\u0259z\u0259riyy\u0259sinin \u00fcst\u00fcnd\u0259n q\u0259l\u0259m \u00e7\u0259kildi. N\u0259tic\u0259d\u0259 onun z\u0259ngin yarad\u0131c\u0131l\u0131q \u0259n\u0259n\u0259l\u0259ri, \u0259n \u0259sas\u0131 is\u0259 x\u0259lqilik v\u0259 k\u00fctl\u0259vilik kimi xarakterik x\u00fcsusiyy\u0259tl\u0259ri s\u0131radan \u00e7\u0131xar\u0131ld\u0131 v\u0259 bu da ilk m\u0259nb\u0259l\u0259rin m\u0259qs\u0259dy\u00f6nl\u00fc t\u0259fsirind\u0259 imperiya ideoloqlar\u0131n\u0131n \u0259lin\u0259 g\u00f6yd\u0259nd\u00fc\u015fm\u0259 imkanlar verdi. Rasional Q\u0259rb q\u0259libl\u0259rin\u0259 s\u0131\u011fmayan q\u0259dim \u015e\u0259rq m\u0259nb\u0259l\u0259rinin dini-mistik, obrazl\u0131-b\u0259dii yana\u015fma t\u0259rzi \u201cmetodoloji \u0259kslikl\u0259r\u201d b\u0259han\u0259si il\u0259 elmi tarix\u015f\u00fcnasl\u0131qdan ya \u00e7\u0131xda\u015f edildi, yaxud da ciddi redakt\u0259y\u0259 m\u0259ruz qoyuldu.<\/p>\n<p>M\u0259lumdur ki, m\u00fcs\u0259lman d\u00fcnyas\u0131nda tarix\u015f\u00fcnasl\u0131q \u0130slam\u0131n yay\u0131lmas\u0131 prosesl\u0259ri il\u0259 ba\u011fl\u0131 olub, ilk m\u0259rh\u0259l\u0259d\u0259 \u0259d\u0259biyyat\u0131n bir qolu kimi anla\u015f\u0131l\u0131b. G\u00f6rk\u0259mli t\u00fcrk tarix\u00e7isi X\u0259lil \u0130nalc\u0131q bu fenomeni \u201cdastani tarix\u00e7ilik\u201d adland\u0131r\u0131r. Tarixnam\u0259l\u0259rin b\u0259dii dill\u0259, s\u0259c`li (b\u0259dii, b\u0259z\u0259kli, qafiy\u0259li) n\u0259srl\u0259, yaxud m\u0259nzum \u015f\u0259kild\u0259 yaz\u0131lmas\u0131 da bununla \u0259laq\u0259dard\u0131r. T\u0259biri caizs\u0259, \u0259d\u0259biyyatla tarix \u201ci\u00e7-i\u00e7\u0259 ya\u015fay\u0131r\u201d. Fird\u00f6vsinin, Nizaminin \u0259s\u0259rl\u0259rind\u0259 tarixi t\u0259f\u0259kk\u00fcrl\u0259 b\u0259dii t\u0259x\u0259yy\u00fcl\u00fcn h\u0259qiqi \u201cs\u0259rh\u0259d\u201dl\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015firm\u0259k bel\u0259 m\u00fcmk\u00fcns\u00fczd\u00fcr. Bu d\u00f6vrd\u0259 real tarixi hadis\u0259l\u0259r na\u011f\u0131l, \u0259fsan\u0259, r\u0259vay\u0259t, \u015f\u0259rqi v\u0259 t\u00fcrk\u00fc, dastan, m\u0259nzum roman kimi \u0259d\u0259bi janrlar\u0131n t\u0259rkib hiss\u0259sini, \u0259n az\u0131ndan, ba\u015fl\u0131ca m\u00f6vzusunu t\u0259\u015fkil edir v\u0259 k\u00fctl\u0259l\u0259r\u0259 b\u0259dii ifad\u0259 \u00fcsullar\u0131 il\u0259 \u00e7atd\u0131r\u0131l\u0131rd\u0131. \u015e\u0259rqd\u0259 \u0259d\u0259bi-b\u0259dii z\u00f6vq meyarlar\u0131n\u0131n formala\u015fmas\u0131nda v\u0259 \u0130slam tarixi \u015f\u00fcurunun t\u0259bli\u011f olunmas\u0131nda m\u00fch\u00fcm rol oynam\u0131\u015f qiss\u0259xanlar (ba\u015fqa adla, \u015fahnam\u0259xanlar) \u0259halinin gur topla\u015fd\u0131\u011f\u0131 bazar v\u0259 meydanlarda bu g\u00fcn bizim s\u0131rf b\u0259dii hekay\u0259l\u0259r bildiyimiz m\u0259\u015fhur \u0259s\u0259rl\u0259rd\u0259n s\u00fcjet v\u0259 fraqmentl\u0259ri \u0259yl\u0259nc\u0259li bir \u015f\u0259kild\u0259 n\u0259ql edir, xalq aras\u0131nda yay\u0131rd\u0131lar. Geni\u015f k\u00fctl\u0259l\u0259r d\u00f6vl\u0259t\u00e7ilik prinsipl\u0259rini, h\u00f6kmranl\u0131q, idar\u0259\u00e7ilik, s\u00fclh v\u0259 m\u00fcharib\u0259 qanunlar\u0131n\u0131 bu yolla \u00f6yr\u0259nir, ba\u015f ver\u0259n hadis\u0259l\u0259r\u0259 d\u0259 h\u0259min bilikl\u0259r \u0259sas\u0131nda qiym\u0259t verirdil\u0259r. Y\u0259ni tarix bilgil\u0259ri ictimai r\u0259yin ba\u015fl\u0131ca meyar\u0131 rolunu oynay\u0131rd\u0131.<\/p>\n<p>Sonrak\u0131 m\u0259rh\u0259l\u0259d\u0259 \u0259d\u0259biyyat din\u0259 birba\u015fa xidm\u0259t ed\u0259n elm v\u0259 s\u0259n\u0259tl\u0259r sistemind\u0259n ayr\u0131lsa da tarix\u015f\u00fcnasl\u0131\u011f\u0131n \u201cdastani\u201d v\u0259 \u201ck\u00fctl\u0259vi\u201dmahiyy\u0259ti d\u0259yi\u015fmir. B\u00f6y\u00fck \u00f6zb\u0259k \u015fairi \u018fli\u015fir N\u0259vainin h\u0259m d\u0259 ilk b\u00f6y\u00fck t\u00fcrk tarix\u015f\u00fcnaslar\u0131ndan olmas\u0131 (\u201cTarixi-\u0259nbiya v\u0259 h\u00fck\u0259ma\u201d, \u201cTarixi-m\u00fcluki-\u0259c\u0259m\u201d \u0259s\u0259rl\u0259ri buna s\u00fcbutdur) he\u00e7 d\u0259 nadir istisna deyil. Tarixi subyektl\u0259rin (d\u00f6vl\u0259tl\u0259r, h\u00f6kmdarlar, \u015f\u0259xsiyy\u0259tl\u0259r v\u0259 s.) tan\u0131d\u0131lmas\u0131, t\u0259bli\u011fi, c\u0259r\u0259yan ed\u0259n hadis\u0259l\u0259rin s\u0259n\u0259dl\u0259\u015fdirilm\u0259si m\u0259qs\u0259di il\u0259 yaz\u0131lan m\u0259tnl\u0259r eyni zamanda \u0259d\u0259bi \u0259s\u0259rl\u0259r say\u0131l\u0131r, y\u00fcks\u0259k \u0259xlaqi-m\u0259n\u0259vi d\u0259y\u0259rl\u0259ri t\u0259r\u0259nn\u00fcm edirdi. Bu \u0259s\u0259rl\u0259r t\u0259svir olunan d\u00f6vr\u00fcn geni\u015f sosial-m\u0259d\u0259ni m\u0259nz\u0259r\u0259sini canland\u0131rmaq, hadis\u0259l\u0259rin alt qat\u0131n\u0131, m\u00fcnd\u0259ric\u0259sini, m\u0259ntiq v\u0259 motivasiyas\u0131n\u0131, bel\u0259 dem\u0259k m\u00fcmk\u00fcns\u0259, tarixin etika v\u0259 f\u0259ls\u0259f\u0259sini, h\u00f6kmdarl\u0131q etiketini, habel\u0259 sosial-etnik t\u0259sisatlar\u0131n inki\u015faf dialektikas\u0131n\u0131 \u0259ks etdirm\u0259k bax\u0131m\u0131ndan unikal m\u0259nb\u0259l\u0259rdir. T\u0259\u0259ss\u00fcf ki, yeni d\u00f6vrd\u0259 tarixi s\u0131rf xronika \u00e7\u0259r\u00e7iv\u0259sind\u0259 \u00f6yr\u0259nm\u0259y\u0259 ba\u015flayan m\u00fcasir tarix\u015f\u00fcnasl\u0131q elmi bu z\u0259ngin irsi qat\u0131 t\u0259fti\u015f\u00e7iliy\u0259 m\u0259ruz qoyur, \u0259n yax\u015f\u0131 halda is\u0259 \u201cizafi na\u011f\u0131l\u00e7\u0131l\u0131q v\u0259 b\u0259z\u0259k-d\u00fcz\u0259yin\u0259\u201d (b\u0259dii ifad\u0259 t\u0259rzin\u0259) g\u00f6r\u0259 onu \u0259d\u0259biyyat tarixinin predmeti elan edir. \u018fd\u0259biyyat tarix\u00e7il\u0259ri is\u0259 haql\u0131 olaraq, \u0259d\u0259biyyatda tarixi deyil, tarixd\u0259 \u0259d\u0259biyyat\u0131 \u00f6yr\u0259nm\u0259y\u0259 \u00fcst\u00fcnl\u00fck verirl\u0259r. Do\u011frudur, L.Qumilyovun da qeyd etdiyi kimi, \u015e\u0259rq m\u00fc\u0259llifl\u0259rinin \u0259s\u0259rl\u0259rini t\u0259rc\u00fcm\u0259 v\u0259 \u015f\u0259rh ed\u0259n filoloq-\u015f\u0259rq\u015f\u00fcnaslar\u0131n elm qar\u015f\u0131s\u0131nda xidm\u0259tl\u0259ri b\u00f6y\u00fckd\u00fcr, amma bununla bel\u0259 m\u00fc\u015fahid\u0259l\u0259r, XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259n ba\u015flayaraq tarixin \u00a0k\u00fctl\u0259viliyind\u0259n art\u0131q \u0259s\u0259r-\u0259lam\u0259t qalmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. Yaxud, x\u00fcsus\u0259n sovet d\u00f6vr\u00fcnd\u0259 quru, sxematik ideoloji ehkamlar\u0131n diqt\u0259si alt\u0131nda \u201cxalq \u00fc\u00e7\u00fcn\u201d tarixi m\u00f6vzularda \u0259d\u0259bi \u0259s\u0259rl\u0259r yaz\u0131l\u0131rsa da, art\u0131q \u0259vv\u0259lki rezonans\u0131 do\u011furma\u011fa qadir deyil. Zaman ke\u00e7dikc\u0259 elm (o c\u00fcml\u0259d\u0259n, tarix\u015f\u00fcnasl\u0131q) insandan, onun g\u00fcnd\u0259lik h\u0259yat\u0131ndan v\u0259 m\u0259n\u0259vi \u0259saslardan s\u00fcr\u0259tl\u0259 uzaqla\u015f\u0131r, b\u0259\u015f\u0259ri d\u0259y\u0259rl\u0259rd\u0259n ayr\u0131 d\u00fc\u015f\u00fcr, elmi bilikl\u0259r yaln\u0131z sivilizasiyan\u0131n, iqtisadi inki\u015faf\u0131n xidm\u0259tkar\u0131na \u00e7evrilir v\u0259 b\u00fct\u00fcn bu kolliziyalar kontekstind\u0259 \u015e\u0259rq tarix\u015f\u00fcnasl\u0131q konsepsiyas\u0131 laz\u0131ms\u0131z muzey eksponat\u0131 kimi bir t\u0259r\u0259f\u0259 at\u0131l\u0131b unudulur, \u0259srl\u0259r boyu din\u0259, \u0259xlaqa, humanizm\u0259, m\u0259n\u0259viyyata \u0259saslanan b\u00f6y\u00fck bir \u0259n\u0259n\u0259 aradan \u00e7\u0131xar\u0131l\u0131r v\u0259 onun yerini \u201ctarix tarix\u00e7il\u0259r \u00fc\u00e7\u00fcnd\u00fcr\u201d paradiqmas\u0131 tutur.<\/p>\n<p>Biz, bu g\u00fcn, \u0259lb\u0259tt\u0259, bununla raz\u0131la\u015fmaya bil\u0259rik, amma unutmaq olmaz ki, Q\u0259rb relsl\u0259ri \u00fcz\u0259rind\u0259 \u015f\u00fct\u00fcy\u0259n tarix qatar\u0131n\u0131 \u0259ski yoluna d\u00f6nd\u0259rm\u0259k c\u0259hdl\u0259ri b\u00fct\u00fcn hallarda u\u011fursuzlu\u011fa m\u0259hkumdur. Nec\u0259 dey\u0259rl\u0259r, tarixin (v\u0259 tarix\u015f\u00fcnasl\u0131\u011f\u0131n!) t\u0259k\u0259rini geri f\u0131rlatmaq m\u00fcmk\u00fcn deyil. Amma \u0259v\u0259zind\u0259, z\u0259nnimizc\u0259, \u00fcmumt\u00fcrk tarixin\u0259 dair ilkin m\u0259x\u0259zl\u0259rin adekvat \u015f\u0259kild\u0259 ara\u015fd\u0131r\u0131lmas\u0131na, qaynaqlar\u0131n m\u00f6vcud t\u0259fsirl\u0259rini tutu\u015fdurmaq, yoxlamaq yolu il\u0259 yeni akademik v\u0259 populyar n\u0259\u015frl\u0259rin haz\u0131rlanmas\u0131na l\u0259ngim\u0259d\u0259n ba\u015flaya bil\u0259rik v\u0259 ba\u015flamal\u0131y\u0131q. Onsuz da q\u0259dim\u0259 getdikc\u0259, t\u00fcrkl\u0259rin tarixin\u0259 dair narrativ v\u0259 artefaktlar son d\u0259r\u0259c\u0259 azd\u0131r. \u00dcmumi t\u00fcrkoloji q\u0259na\u0259t\u0259 g\u00f6r\u0259, d\u0259rin k\u00f6kl\u0259r\u0259 v\u0259 z\u0259ngin \u0259n\u0259n\u0259l\u0259r\u0259 malik \u00e7\u00f6l m\u0259d\u0259niyy\u0259ti oturaq xalqlar\u0131n sivilizasiyas\u0131 il\u0259 m\u00fcqayis\u0259d\u0259 c\u00fczi \u00f6yr\u0259nilmi\u015fdir. S\u0259b\u0259b is\u0259 k\u00f6\u00e7\u0259ri \u00e7\u00f6ll\u00fcl\u0259rin maddi m\u0259d\u0259niyy\u0259t qal\u0131qlar\u0131n\u0131n \u0259sas\u0259n ke\u00e7\u0259, d\u0259ri, a\u011fac v\u0259 x\u0259z materiallar \u00fcz\u0259rind\u0259 saxlan\u0131lmas\u0131 v\u0259 bu da\u015f\u0131y\u0131c\u0131lar\u0131n da\u015fa nisb\u0259t\u0259n tez korlanmas\u0131, \u00e7\u00fcr\u00fcy\u00fcb s\u0131radan \u00e7\u0131xmas\u0131d\u0131r. Odur ki, orta \u0259sr m\u0259nb\u0259l\u0259rinin, o c\u00fcml\u0259d\u0259n, ba\u015fqa dill\u0259rd\u0259 yaz\u0131lan narrativ m\u0259nb\u0259l\u0259rin daha d\u0259rind\u0259n ara\u015fd\u0131r\u0131lmas\u0131na ehtiyac b\u00f6y\u00fckd\u00fcr. T\u00fcrkiy\u0259 aliml\u0259ri bu istiqam\u0259td\u0259 b\u00f6y\u00fck bir yol q\u0259t edibl\u0259r. Sovet m\u0259nb\u0259\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n nailiyy\u0259tl\u0259rind\u0259n d\u0259 imtina olunmamal\u0131, h\u0259qiqi elmi bax\u0131\u015flardan, \u201cs\u0259m\u0259r\u0259li r\u00fc\u015feym&#8221;l\u0259rd\u0259n m\u00fctl\u0259q b\u0259hr\u0259l\u0259nm\u0259liyik.<\/p>\n<p>Lakin bu, t\u0259dqiqat\u0131n yaln\u0131z bir aspektidir v\u0259 tarixi m\u0259nb\u0259\u015f\u00fcnasl\u0131\u011f\u0131n \u00e7oxc\u0259h\u0259tliliyini tam \u0259hat\u0259 etmir. Q\u0259dim m\u00fc\u0259llifl\u0259rin m\u0259lumat \u00e7at\u0131\u015fmazl\u0131\u011f\u0131, materiallar\u0131n t\u0259qdim edilm\u0259sind\u0259 b\u0259dii normalar\u0131n dominantl\u0131\u011f\u0131, bununla ba\u011fl\u0131 \u00e7at\u0131\u015fmazl\u0131qlar v\u0259 s. \u00f6z yerind\u0259, ancaq bir \u00e7ox m\u0259x\u0259zl\u0259rin aprior olaraq tendensioz xarakter da\u015f\u0131mas\u0131 he\u00e7 bir halda n\u0259z\u0259rd\u0259n qa\u00e7\u0131r\u0131lmamal\u0131d\u0131r. Saray vaqe\u0259n\u0259visl\u0259ri, kils\u0259 salnam\u0259\u00e7il\u0259ri tarix \u0259s\u0259rl\u0259rini q\u0259l\u0259m\u0259 alark\u0259n bir qayda olaraq hakim s\u00fclal\u0259l\u0259r\u0259, dini-m\u0259d\u0259ni-siyasi\u00a0 konsepsiyalara xidm\u0259t g\u00f6st\u0259rmi\u015f, sifari\u015f\u00e7il\u0259rin m\u0259dh edilm\u0259si, y\u00fcks\u0259ldilm\u0259si m\u0259qs\u0259di g\u00fcdm\u00fc\u015f, hadis\u0259l\u0259rin t\u0259svir v\u0259 \u015f\u0259rhind\u0259 m\u0259qs\u0259d\u0259m\u00fcvafiqliyi g\u00f6zl\u0259mi\u015fl\u0259r. Bu bax\u0131mdan L.Qumilyovun Orxon-Yenisey kitab\u0259l\u0259rini bel\u0259 \u201ct\u0259\u015fviqat\u201d hesab etm\u0259si paradoksal oldu\u011fu q\u0259d\u0259r maraql\u0131d\u0131r. X\u0259lil \u0130nalc\u0131q is\u0259 Osmanl\u0131 d\u00f6vl\u0259tinin yaranmas\u0131ndan (1299) b\u0259hs ed\u0259n \u201cA\u015f\u0131qpa\u015fazad\u0259 tarixi\u201dni (XV \u0259sr), habel\u0259 t\u0259m\u0259li Yaz\u0131\u00e7\u0131o\u011flu \u018fli t\u0259r\u0259find\u0259n (\u201cT\u0259varixi-ali-s\u0259lcuq\u201d, XV \u0259sr) t\u0259r\u0259find\u0259n qoyulan \u201cQay\u0131 n\u0259z\u0259riyy\u0259si\u201dni \u201c\u0259fsan\u0259\u201d adland\u0131r\u0131r, bunlar\u0131n h\u0259r birinin \u0259v\u0259zin\u0259 daha real hadis\u0259 v\u0259 faktlar t\u0259klif edir. X\u0259lil b\u0259yin fikrinc\u0259, b\u00fct\u00fcn siyasi mahiyy\u0259tin\u0259 baxmayaraq h\u0259m A\u015f\u0131qpa\u015fazad\u0259nin, h\u0259m Yaz\u0131\u00e7\u0131o\u011flu \u018flinin \u0259s\u0259rl\u0259rind\u0259 do\u011fru-d\u00fczg\u00fcn faktlar da yox deyil, amma \u201c\u0259fsan\u0259\u201dl\u0259rl\u0259 ger\u00e7\u0259kl\u0259ri bir-birind\u0259n ay\u0131rmaq \u00fc\u00e7\u00fcn ciddi ara\u015fd\u0131r\u0131c\u0131 i\u015f apar\u0131lmal\u0131d\u0131r. Onun s\u00f6zl\u0259rin\u0259 g\u00f6r\u0259, tarixi hadis\u0259 v\u0259 \u015f\u0259xsiyy\u0259tl\u0259rin m\u00fcasirl\u0259ri ba\u015f ver\u0259nl\u0259ri daha d\u0259qiq t\u0259svir edirl\u0259r. \u00dcst\u00fcnd\u0259n onillikl\u0259r, h\u0259tta \u0259srl\u0259r ke\u00e7dikd\u0259n sonra yadda\u015fa v\u0259 ya r\u0259vay\u0259tl\u0259r\u0259 \u0259sas\u0259n t\u0259rtib edil\u0259n tarixnam\u0259l\u0259r is\u0259 bir qayda olaraq siyasi-ideoloji mahiyy\u0259t da\u015f\u0131y\u0131r; odur ki, h\u0259min \u0259s\u0259rl\u0259r\u0259 skeptik yana\u015fma t\u0259rzi tarix\u015f\u00fcnaslar \u00fc\u00e7\u00fcn z\u0259ruri t\u0259l\u0259bl\u0259rd\u0259ndir. Qeyd etm\u0259liyik ki, bu, fundamental v\u0259 m\u00fcst\u0259sna d\u0259r\u0259c\u0259d\u0259 \u00f6n\u0259mli bir imperativdir. M\u0259lumdur ki, sovet d\u00f6vr\u00fcnd\u0259 Q\u0131z\u0131l Orda v\u0259 ondan t\u00f6r\u0259m\u0259 tatar xanl\u0131qlar\u0131n\u0131n tarixi b\u00f6y\u00fck h\u0259cmd\u0259 rus-pravoslav kils\u0259sinin salnam\u0259l\u0259ri \u0259sas\u0131nda yaz\u0131lm\u0131\u015fd\u0131r. Halbuki a\u015fa\u011f\u0131da da g\u00f6r\u0259c\u0259yimiz kimi, kils\u0259 salnam\u0259l\u0259rinin q\u0259l\u0259m\u0259 al\u0131nmas\u0131 il\u0259 t\u0259svir olunan hadis\u0259l\u0259rin ba\u015f verdiyi d\u00f6vrl\u0259r aras\u0131nda y\u00fcz-iki y\u00fcz illik zaman f\u0259rqi m\u00fc\u015fahid\u0259 edilir. \u00dcst\u0259lik L.Qumilyovun bir fikri d\u0259 daim diqq\u0259td\u0259 saxlan\u0131lmal\u0131d\u0131r ki, \u201cxalq\u0131n tarixini istisnas\u0131z \u015f\u0259kild\u0259 onun \u0259leyhdarlar\u0131n\u0131n m\u00f6vqeyind\u0259n \u00f6yr\u0259nm\u0259k olmaz\u201d!<\/p>\n<p>T\u00fcrk D\u00f6vl\u0259tl\u0259ri T\u0259\u015fkilat\u0131na \u00fczv \u00f6lk\u0259l\u0259rd\u0259 tarix elmi qar\u015f\u0131s\u0131nda duran dig\u0259r bir \u0259sas v\u0259zif\u0259 \u00fcmumi-konseptual m\u00f6vzulara \u00fcst\u00fcnl\u00fck verm\u0259kl\u0259 m\u00f6vcud yana\u015fmalar\u0131n \u0259l\u0259kd\u0259n ke\u00e7irilm\u0259si, \u201cideoloji q\u0131l\u00e7\u0131q v\u0259 k\u0259p\u0259kd\u0259n\u201d t\u0259mizl\u0259nm\u0259sin\u0259 nail olmaqd\u0131r. Son y\u00fcz ild\u0259 apar\u0131lm\u0131\u015f tarixi t\u0259dqiqatlar\u0131n \u0259ks\u0259r hiss\u0259si imperiya ideologiyas\u0131na qulluq edib. \u018flb\u0259tt\u0259, tarixi xronologiya olmadan t\u0259s\u0259vv\u00fcr etm\u0259k m\u00fcmk\u00fcn deyil. Lakin oras\u0131 da var ki, xronoloji ara\u015fd\u0131rmalara ifrat alud\u0259\u00e7ilik, tarix\u00e7iliyi quru r\u0259q\u0259m\u00e7ilik v\u0259 \u0259hvalat\u00e7\u0131l\u0131qla \u0259v\u0259zl\u0259yib. Yeni \u015f\u0259raitd\u0259 b\u00fct\u00fcn bu xususlar n\u0259z\u0259r\u0259 al\u0131nmal\u0131, bir ideoloji konseptin ba\u015fqa biri il\u0259 \u0259v\u0259zl\u0259nm\u0259sin\u0259 \u0259sla yol verilm\u0259m\u0259li, obyektivlik prinsipi g\u00f6zl\u0259nilm\u0259lidir.<\/p>\n<p>&nbsp;<\/p>\n<p>&#8230;Bel\u0259likl\u0259, bu \u00fcmumi, bir q\u0259d\u0259r n\u0259z\u0259ri, lakin real praktiki f\u0259aliyy\u0259t \u00fc\u00e7\u00fcn m\u00fcst\u0259sna \u0259h\u0259miyy\u0259t\u0259 malik m\u00fclahiz\u0259l\u0259rd\u0259n sonra d\u00fc\u015f\u00fcn\u00fcr\u00fck ki, \u0259sas m\u0259tl\u0259b\u0259 ke\u00e7\u0259 bil\u0259rik.<\/p>\n<p>Ondan ba\u015flayaq ki, Q\u0131z\u0131l Orda v\u0259 onun da\u011f\u0131lmas\u0131 il\u0259 meydana \u00e7\u0131xan tatar xanl\u0131qlar\u0131n\u0131n tarixi \u00fcmumt\u00fcrk tarix\u015f\u00fcnasl\u0131\u011f\u0131 \u00fc\u00e7\u00fcn bir ne\u00e7\u0259 c\u0259h\u0259td\u0259n aktual m\u00f6vzudur. Birincisi, ona g\u00f6r\u0259 ki, Q\u0131z\u0131l Ordaya h\u0259sr olunan t\u0259dqiqatlarda indiy\u0259 q\u0259d\u0259r monqol \u00fcns\u00fcr\u00fcn\u00fcn qabard\u0131lmas\u0131 hesab\u0131na t\u00fcrk \u00fcns\u00fcr\u00fc bil\u0259r\u0259kd\u0259n arxa plana ke\u00e7irilib. Halbuki faktlar tarixinin ilk yaran\u0131\u015f d\u00f6vr\u00fcnd\u0259 etnik m\u0259nsubiyy\u0259tc\u0259 yar\u0131t\u00fcrk-yar\u0131monqol s\u0259ciyy\u0259si da\u015f\u0131yan bu f\u00f6vq\u0259ld\u00f6vl\u0259tin sonrak\u0131 m\u0259rh\u0259l\u0259l\u0259rd\u0259 tam bir t\u00fcrk d\u00f6vl\u0259tin\u0259 \u00e7evrildiyini isbat edir. \u00d6zb\u0259k xan\u0131n s\u0259lt\u0259n\u0259t zaman\u0131ndan etibar\u0259n Q\u0131z\u0131l Orda h\u0259m d\u0259 m\u00fcs\u0259lman d\u00f6vl\u0259tidir. T\u00f6r\u0259m\u0259 xanl\u0131qlara g\u0259linc\u0259, bunlar qeyd-\u015f\u0259rtsiz s\u0131rf t\u00fcrk-m\u00fcs\u0259lman d\u00f6vl\u0259tl\u0259ridir. El\u0259 buna g\u00f6r\u0259 d\u0259 biz h\u0259m ana d\u00f6vl\u0259ti, h\u0259m d\u0259 onun t\u00f6r\u0259m\u0259l\u0259rini t\u00fcrk-\u0130slam d\u00f6vl\u0259tl\u0259ri kimi t\u0259qdim edir, bu zaman h\u0259min t\u0259sisatlar\u0131n \u00fcmumt\u00fcrk tarixind\u0259 roluna \u0259saslan\u0131r v\u0259 qiym\u0259tl\u0259ndirm\u0259d\u0259 bu meyar\u0131 \u0259sas g\u00f6t\u00fcr\u00fcr\u00fck.<\/p>\n<p>\u0130kincisi, Q\u0131z\u0131l Orda v\u0259 onun t\u00f6r\u0259m\u0259l\u0259rinin tarixi h\u0259tta onlar\u0131n s\u00fcqutundan sonra da \u00fcmumt\u00fcrk tarixinin m\u00fch\u00fcm bir qismini t\u0259\u015fkil edir. Kazan, H\u0259\u015ft\u0259rxan, Kr\u0131m xanl\u0131qlar\u0131n\u0131n, Noqay uruqlar\u0131n\u0131n tarixini \u0259traf m\u00fcs\u0259lman d\u00f6vl\u0259tl\u0259ri il\u0259 m\u00fcnasib\u0259td\u0259 \u00f6yr\u0259nm\u0259d\u0259n XIII-XVIII \u0259srl\u0259r \u0259rzind\u0259 t\u00fcrk co\u011frafiyas\u0131nda ba\u015f ver\u0259n \u0259ks\u0259r taley\u00fckl\u00fc hadis\u0259l\u0259rin h\u0259qiqi mahiyy\u0259tini anlaya bilm\u0259rik. Kazan (1552) v\u0259 H\u0259\u015ft\u0259rxan\u0131n (1556) i\u015f\u011faldan azad edilm\u0259si uzun m\u00fcdd\u0259t qon\u015fu v\u0259 qohum tatar xanl\u0131qlar\u0131n\u0131n xarici siyas\u0259tind\u0259 prioritet istiqam\u0259t\u0259 \u00e7evrilir (m\u00fcvafiq o\u00e7erkl\u0259rd\u0259 bu haqda \u0259trafl\u0131 s\u00f6hb\u0259t a\u00e7\u0131l\u0131r). H\u0259\u015ft\u0259rxan\u0131n i\u015f\u011fal\u0131ndan sonra \u00e7arizmin inadla Qafqaza can atmas\u0131 Osmanl\u0131 d\u00f6vl\u0259tini d\u0259 m\u0259s\u0259l\u0259y\u0259 aktiv m\u00fcdaxil\u0259 h\u0259ddin\u0259 \u00e7atd\u0131r\u0131r. 1569-cu il m\u0259\u015fhur H\u0259\u015ft\u0259rxan y\u00fcr\u00fc\u015f\u00fc Osmanl\u0131n\u0131n i\u015f\u011fal alt\u0131na d\u00fc\u015f\u0259n tatar xanl\u0131qlar\u0131n\u0131n azad edilm\u0259si siyas\u0259tin\u0259 \u0259n parlaq n\u00fcmun\u0259dir. S\u0259dr\u0259z\u0259m Sokullu M\u0259hm\u0259d Pa\u015fan\u0131n Don v\u0259 Volqa \u00e7aylar\u0131 aras\u0131nda kanal qazd\u0131r\u0131b Qara d\u0259nizl\u0259 X\u0259z\u0259ri birl\u0259\u015fdirm\u0259k plan\u0131n\u0131n \u0259n ba\u015fl\u0131ca h\u0259d\u0259fi ruslar\u0131n A\u015fa\u011f\u0131 Volqa h\u00f6vz\u0259sind\u0259n qovulmas\u0131ndan, bel\u0259likl\u0259, \u015eimali Qafqaz\u0131n t\u0259hl\u00fck\u0259sizliyinin t\u0259minat\u0131ndan ibar\u0259t idi. M\u0259hm\u0259d Pa\u015fa h\u0259m d\u0259 S\u0259f\u0259vil\u0259rl\u0259 m\u00fcharib\u0259d\u0259 r\u0259qib\u0259 arxadan z\u0259rb\u0259 endirm\u0259k imkan\u0131 qazanmaq, Osmanl\u0131 d\u00f6vl\u0259ti il\u0259 onun m\u00fctt\u0259fiql\u0259ri olan T\u00fcrk\u00fcstan xanl\u0131qlar\u0131 aras\u0131nda \u0259laq\u0259 yaratmaq m\u0259qs\u0259di g\u00fcd\u00fcrd\u00fc. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, sadalanan amill\u0259r \u00fcmumt\u00fcrk tarixinin vacib epizodlar\u0131 olub, s\u0131x \u0259laq\u0259d\u0259 \u00f6yr\u0259nilm\u0259lidir. Bunlar\u0131 bir-birind\u0259n ay\u0131rmaq v\u0259 \u0259lahidd\u0259 \u015f\u0259kild\u0259 ara\u015fd\u0131rmaq \u00f6z\u00fcm\u00fcz\u00fc b\u0259ri ba\u015fdan u\u011fursuzlu\u011fa m\u0259hkum etm\u0259k dem\u0259kdir. B\u00f6y\u00fck maraq do\u011furan m\u0259s\u0259l\u0259l\u0259rd\u0259n biri d\u0259 Q\u0131z\u0131l Orda torpaqlar\u0131 u\u011frunda m\u00fcbariz\u0259 ideyas\u0131n\u0131n XVIII \u0259srd\u0259 bel\u0259 ya\u015famas\u0131d\u0131r. Rus tarix\u015f\u00fcnasl\u0131\u011f\u0131nda Nadir \u015fah \u018ff\u015far\u0131n \u00f6mr\u00fcn\u00fcn son ill\u0259rind\u0259 Da\u011f\u0131stan\u0131 ram etdikd\u0259n sonra H\u0259\u015ft\u0259rxan \u00fcz\u0259rin\u0259 y\u00fcr\u00fc\u015f\u0259 \u00e7\u0131xmaq niyy\u0259tind\u0259 olmas\u0131 fikri kifay\u0259t q\u0259d\u0259r populyard\u0131r.<\/p>\n<p>\u00dc\u00e7\u00fcnc\u00fcs\u00fc, tatar xanl\u0131qlar\u0131n\u0131n i\u015f\u011fal\u0131 b\u00fct\u00fcn t\u00fcrk d\u00fcnyas\u0131n\u0131n taleyind\u0259 d\u0259rin iz buraxm\u0131\u015f d\u00f6n\u00fc\u015f n\u00f6qt\u0259sidir. Bu, \u00e7ar Rusiyas\u0131n\u0131n t\u00fcrk xalqlar\u0131na m\u00fcnasib\u0259td\u0259 ard\u0131c\u0131l olaraq yeritdiyi \u00e7ox\u0259srlik m\u00fcst\u0259ml\u0259k\u0259 siyas\u0259tinin ba\u015flan\u011f\u0131c v\u0259 m\u0259rk\u0259zi m\u00f6vzusudur v\u0259 sonradan ba\u015f\u0131m\u0131za g\u0259tiril\u0259n b\u00fct\u00fcn f\u0259lak\u0259tl\u0259r\u0259 i\u015f\u0131q sal\u0131r.<\/p>\n<p>Ba\u015fqa s\u0259b\u0259bl\u0259r d\u0259 sadalamaq olard\u0131, amma, z\u0259nn edirik, uzatma\u011fa l\u00fczum yoxdur.<\/p>\n<p>Oxucuya t\u0259qdim etdiyimiz o\u00e7erkl\u0259rin spontan \u015f\u0259kild\u0259 yaranmas\u0131, m\u00fc\u0259llifi q\u0259l\u0259m\u0259 sar\u0131lma\u011fa az qala m\u0259cbur etm\u0259si d\u0259 bir ba\u015fqa ciddi aspektdir. B\u0259li, bu silsil\u0259 adi qaydada qabaqcadan planla\u015fd\u0131r\u0131lmadan, tamam ayr\u0131 bir m\u00f6vzunun ara\u015fd\u0131r\u0131lmas\u0131 \u0259snas\u0131nda ortaya \u00e7\u0131xan z\u0259rur\u0259td\u0259n do\u011fdu. \u0130\u015fin \u0259vv\u0259lind\u0259 akademik tarix\u015f\u00fcnasl\u0131\u011f\u0131n t\u0259dqiqat s\u0259rh\u0259dl\u0259rini \u201ca\u015fmaq\u201d, siyasi tarix sferas\u0131na daxil olmaq kimi bir niyy\u0259timiz q\u0259tiyy\u0259n yox idi. Biz yaln\u0131z t\u00fcrk xalqlar\u0131n\u0131n m\u0259d\u0259ni i\u015f\u011fal\u0131 m\u00f6vzusunu t\u0259dqiq etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r, siyasi i\u015f\u011fal\u0131n total d\u0259yi\u015fdirici aspektl\u0259rini ara\u015fd\u0131rmaq, xristianla\u015fd\u0131rma, rusla\u015fd\u0131rma, \u00f6zg\u0259l\u0259\u015fdirm\u0259 kimi zorak\u0131 assimilyativ prosesl\u0259rin \u00fcmumi c\u0259h\u0259tl\u0259rini \u00fcz\u0259 \u00e7\u0131xarmaq v\u0259 s\u0259b\u0259bl\u0259rini t\u0259hlil etm\u0259k m\u0259qs\u0259di g\u00fcd\u00fcrd\u00fck. \u018flb\u0259tt\u0259, m\u00f6vzumuz siyasi i\u015f\u011falla q\u0131r\u0131lmaz \u015f\u0259kild\u0259 ba\u011fl\u0131 oldu\u011fu \u00fc\u00e7\u00fcn tarixi hadis\u0259l\u0259rin gedi\u015fat\u0131n\u0131 t\u0259bii bir maraqla d\u0259rind\u0259n \u00f6yr\u0259nm\u0259y\u0259 \u00e7al\u0131\u015f\u0131rd\u0131q, amma s\u0259mimi \u015f\u0259kild\u0259 etiraf ed\u0259k ki, t\u0259dqiqat\u0131n bu s\u0259mt\u0259 y\u00f6n\u0259l\u0259c\u0259yi v\u0259 bel\u0259 uza\u011fa ged\u0259c\u0259yi a\u011fl\u0131m\u0131za g\u0259lmirdi. \u018fvv\u0259l-\u0259vv\u0259l t\u0259f\u0259rr\u00fcata varmadan sad\u0259c\u0259 onu g\u00f6st\u0259rm\u0259k ist\u0259yirdik ki, tarixin ruhu s\u0259n\u0259dl\u0259rd\u0259n, xatir\u0259l\u0259rd\u0259n, \u015fahid ifad\u0259l\u0259rind\u0259n daha \u00e7ox m\u0259d\u0259ni d\u0259y\u0259rl\u0259rd\u0259- ad\u0259t-\u0259n\u0259n\u0259l\u0259rd\u0259, v\u0259rdi\u015fl\u0259rd\u0259, qada\u011falarda, stereotip v\u0259 arxetipl\u0259rd\u0259, h\u0259yat v\u0259 d\u00fc\u015f\u00fcnc\u0259 t\u0259rzind\u0259 t\u0259zah\u00fcr edir v\u0259 tarix-m\u0259d\u0259niyy\u0259t sinkretizminin ara\u015fd\u0131r\u0131lmas\u0131na d\u0259runi bir ictimai-k\u00fctl\u0259vi ehtiyac var. Ara-s\u0131ra \u00fcr\u0259yimizd\u0259n ke\u00e7irdi ki, ka\u015f m\u00fct\u0259x\u0259ssisl\u0259rimiz tarixi hadis\u0259l\u0259rin zaman oxu \u00fcz\u0259rind\u0259 ard\u0131c\u0131l yerl\u0259\u015fdirilm\u0259si il\u0259 kifay\u0259tl\u0259nm\u0259d\u0259n, t\u0259kc\u0259 faktologiya il\u0259 m\u0259\u015f\u011ful olmay\u0131b, h\u0259m d\u0259 (v\u0259 b\u0259lk\u0259 daha \u00e7ox!) siyasi hadis\u0259l\u0259rin c\u0259miyy\u0259t h\u0259yat\u0131ndak\u0131 t\u0259sir v\u0259 izl\u0259rini t\u0259sbit ed\u0259ydil\u0259r. Zira g\u0259lm\u0259 rejiml\u0259rin yerli etnos v\u0259 xalqlar\u0131n sonrak\u0131 m\u0259d\u0259ni-m\u0259n\u0259vi taleyind\u0259 oynad\u0131\u011f\u0131 m\u0259nhus rol da i\u015f\u011fal\u00e7\u0131 y\u00fcr\u00fc\u015fl\u0259rin t\u0259sviri q\u0259d\u0259r d\u0259qiqlikl\u0259 a\u015fkarlansayd\u0131, tarix\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z bundan yaln\u0131z v\u0259 yaln\u0131z qazanard\u0131! El\u0259 ilk bax\u0131\u015fdan sezilirdi ki, i\u015f\u011fal prosesl\u0259rinin t\u0259dqiqind\u0259 ictimai davran\u0131\u015flar\u0131n m\u00fch\u00fcm t\u0259nziml\u0259yicil\u0259ri olan t\u00fcrk t\u00f6r\u0259sinin, \u015f\u0259ri\u0259t h\u00f6kml\u0259rinin, hakimiyy\u0259t etiketinin tarixi hadis\u0259l\u0259r\u0259 inikas\u0131 m\u0259s\u0259l\u0259si diqq\u0259td\u0259n k\u0259narda saxlan\u0131l\u0131b. Halbuki t\u00f6r\u0259, yasa v\u0259 \u015f\u0259ri\u0259t normalar\u0131n\u0131n, inanc, ad\u0259t v\u0259 \u0259n\u0259n\u0259l\u0259rin siyasi prosesl\u0259r\u0259, ictimai m\u00fcnasib\u0259tl\u0259r\u0259, o c\u00fcml\u0259d\u0259n, k\u00fctl\u0259vi m\u00fcqavim\u0259t h\u0259r\u0259katlar\u0131na y\u00f6nl\u0259ndirici v\u0259 t\u0259hrikedici t\u0259siri inkarolunmazd\u0131r.<\/p>\n<p>\u0130\u015f\u011fal fenomeninin \u00f6z\u00fc d\u0259 laz\u0131m\u0131nca ara\u015fd\u0131r\u0131lmay\u0131b. Ayd\u0131n m\u0259s\u0259l\u0259dir ki, i\u015f\u011fal h\u0259r bir halda c\u0259br hadis\u0259sidir; he\u00e7 k\u0259s \u00f6z xo\u015fu il\u0259 ba\u015fqas\u0131na ita\u0259t etm\u0259z, buna ancaq m\u0259cbur ola bil\u0259r. \u0130\u015f\u011fal \u0259n humanist t\u0259zah\u00fcr\u00fcnd\u0259 bel\u0259 zorak\u0131l\u0131q akt\u0131d\u0131r v\u0259 bu zorak\u0131l\u0131q \u0259razi v\u0259 \u0259hali \u00fcz\u0259rind\u0259 n\u0259zar\u0259tin istila\u00e7\u0131 rejimin \u0259lin\u0259 ke\u00e7m\u0259si, idar\u0259\u00e7iliyin, qanun\u00e7uluq t\u0259rzinin, ictimai iyerarxiyan\u0131n, q\u0259rarla\u015fm\u0131\u015f m\u00fcnasib\u0259tl\u0259r sisteminin d\u0259yi\u015fm\u0259si il\u0259 m\u0259hdudla\u015f\u0131b qalm\u0131r, r\u0259smi h\u00fcdudlar\u0131 y\u0131x\u0131b-a\u015fma\u011fa, c\u0259miyy\u0259tin daha d\u0259rin qatlar\u0131na n\u00fcfuz ed\u0259r\u0259k, ictimai v\u0259 \u015f\u0259xsi h\u0259yata, m\u0259i\u015f\u0259t\u0259, insanlar\u0131n duy\u011fu, d\u00fc\u015f\u00fcnc\u0259 v\u0259 inanclar\u0131na da hakim k\u0259silm\u0259y\u0259 can at\u0131r. Qar\u015f\u0131 t\u0259r\u0259f d\u0259 \u00f6z\u00fcn\u00fcqoruma instinkti il\u0259 t\u0259cridedici m\u0259d\u0259ni-m\u0259n\u0259vi mexanizml\u0259ri (c\u0259miyy\u0259tin \u00f6z\u00fcn\u00fcnk\u00fcl\u0259r\u0259 v\u0259 \u00f6zg\u0259l\u0259r\u0259 b\u00f6l\u00fcnm\u0259si, adi d\u00fcny\u0259vi v\u0259rdi\u015fl\u0259rin dini qanunlara m\u00fcnc\u0259r edilib sakralla\u015fd\u0131r\u0131lmas\u0131 v\u0259 radikalla\u015fd\u0131r\u0131lmas\u0131, ail\u0259 v\u0259 m\u0259i\u015f\u0259tin k\u0259nar al\u0259m\u0259 qapal\u0131l\u0131\u011f\u0131, ictimai \u00a0prosesl\u0259rd\u0259n \u015f\u00fcurlu izolyasiya meyll\u0259ri v\u0259 s.) s\u0259f\u0259rb\u0259r ed\u0259r\u0259k k\u0259skin m\u00fcqavim\u0259t g\u00f6st\u0259rir. Bu, m\u00fcxt\u0259lif obyektiv v\u0259 subyektiv s\u0259b\u0259bl\u0259r \u00fcz\u00fcnd\u0259n h\u0259rbi-siyasi c\u0259h\u0259td\u0259n t\u0259\u015fkilatlanmaq iqtidar\u0131nda olmasa da, uzun m\u00fcdd\u0259t (b\u0259z\u0259n \u0259srl\u0259rc\u0259) davam ed\u0259n f\u0259rdi-qrup\u015f\u0259killi latent m\u00fcqavim\u0259tdir v\u0259 c\u0259miyy\u0259t h\u0259yat\u0131n\u0131n d\u0259rin qatlar\u0131na \u201c\u00e7\u00f6k\u0259r\u0259k\u201d \u00e7\u0131x\u0131lmazl\u0131qdan do\u011fan m\u0259n\u0259vi par\u00e7alanma, qar\u015f\u0131durma potensiyas\u0131 da\u015f\u0131y\u0131r. Bir s\u00f6zl\u0259, i\u015f\u011fal- siyasi, iqtisadi, h\u0259rbi, dini-m\u0259d\u0259ni \u0259sar\u0259t alt\u0131na d\u00fc\u015f\u0259n c\u0259miyy\u0259tl\u0259ri lab\u00fcd olaraq h\u0259llim\u00fc\u015fk\u00fcl ziddiyy\u0259t v\u0259 \u0259kslikl\u0259r girdab\u0131na sal\u0131r. Bar\u0131\u015fmazl\u0131q, nihilizm, yet\u0259rsizlik kompleksind\u0259n do\u011fan m\u0259nfi emosiyalar, d\u0259rin depressiv \u0259hval-ruhiyy\u0259 bel\u0259 c\u0259miyy\u0259tl\u0259ri xarakteriz\u0259 ed\u0259n \u0259sas x\u00fcsusiyy\u0259tl\u0259rdir. Bizim d\u0259 fikrimiz i\u015f\u011fal m\u00f6vzusunun, bax bu c\u0259h\u0259tl\u0259rini, t\u00fcrk xalqlar\u0131n\u0131n m\u0259d\u0259ni k\u00f6kl\u0259rind\u0259n qopar\u0131lma \u00fcsullar\u0131n\u0131 ara\u015fd\u0131rmaqdan, m\u00fcqavim\u0259t \u0259zmini \u0259ks etdirm\u0259kd\u0259n ibar\u0259t idi. T\u0259m\u0259l m\u0259nb\u0259 kimi is\u0259 siyasi tarixin qarmaqar\u0131\u015f\u0131q hadis\u0259l\u0259rin\u0259 yox, z\u0259ngin \u0259d\u0259bi-m\u0259d\u0259ni irsimiz\u0259 istinad etm\u0259li idik. Bu q\u0259d\u0259r!<\/p>\n<p>Lakin i\u015fin gedi\u015find\u0259 i\u015f\u011fal fenomenini kompleks \u015f\u0259kild\u0259, b\u00fct\u00fcn t\u0259sir v\u0259 \u0259ks-t\u0259sir vasit\u0259l\u0259ri il\u0259 bir k\u00fcll hal\u0131nda f\u0259hm etm\u0259k \u00fc\u00e7\u00fcn ondan \u0259vv\u0259l ba\u015f ver\u0259nl\u0259rin m\u00fct\u0259madi \u015f\u0259kild\u0259 \u00e7\u00f6z\u0259l\u0259nm\u0259sin\u0259 ehtiyac yaran\u0131r, \u00e7\u00f6z\u0259l\u0259dikc\u0259 d\u0259 siyasi hadis\u0259l\u0259rin gur axar\u0131na qo\u015fulub ziddiyy\u0259tl\u0259r burul\u011fan\u0131na d\u00fc\u015fm\u0259m\u0259k m\u00fcmk\u00fcn olmurdu. Hadis\u0259l\u0259rin izah\u0131 m\u00fc\u0259llifd\u0259n-m\u00fc\u0259llif\u0259, \u0259s\u0259rd\u0259n-\u0259s\u0259r\u0259 d\u0259yi\u015fir, b\u0259z\u0259n bir-birin\u0259 daban-dabana t\u0259rs d\u00fc\u015f\u00fcrd\u00fc. M\u0259ntiqsizlik, saxtakarl\u0131q faktlar\u0131 ba\u015f al\u0131b gedir, b\u0259z\u0259n \u201c\u00fcz\u0259 durur\u201d, b\u0259z\u0259n el\u0259 ilk bax\u0131\u015fdanca q\u0259r\u0259zli (ideoloji) m\u00fcnasib\u0259ti fa\u015f edir, ortaya dola\u015f\u0131q v\u0259 ac\u0131nacaql\u0131 bir m\u0259nz\u0259r\u0259 \u00e7\u0131x\u0131rd\u0131. Qaranl\u0131q m\u0259qamlara tamam ba\u015fqa bir bax\u0131\u015f buca\u011f\u0131ndan, \u00fcmumt\u00fcrk m\u0259d\u0259ni imperativl\u0259ri rakursundan n\u0259z\u0259r yetirm\u0259k h\u0259v\u0259si bizi h\u0259r d\u0259f\u0259 siyasi tarixin taley\u00fckl\u00fc hadis\u0259l\u0259rin\u0259 yenid\u0259n v\u0259 yenid\u0259n qay\u0131tma\u011fa, bunlar\u0131n h\u0259r birini ox\u015far hadis\u0259l\u0259r kontekstind\u0259 t\u0259krar-t\u0259krar \u00a0ara\u015fd\u0131rma\u011fa, m\u00f6vcud t\u0259fsirl\u0259r\u0259 skeptikc\u0259sin\u0259\u00a0 yana\u015fma\u011fa vadar edirdi. Az\u0259rbaycanda (b\u0259lk\u0259 o biri t\u00fcrk d\u00f6vl\u0259tl\u0259rind\u0259 d\u0259!) Q\u0131z\u0131l Orda kimi g\u00fcnya miqyasl\u0131 bir f\u00f6vq\u0259ld\u00f6vl\u0259t, habel\u0259 onun t\u00f6r\u0259m\u0259l\u0259ri haqq\u0131nda populyar tipli \u0259trafl\u0131 bir material\u0131n indiy\u0259 q\u0259d\u0259r olmamas\u0131 da bu o\u00e7erkl\u0259rin q\u0259l\u0259m\u0259 al\u0131nmas\u0131 \u00fc\u00e7\u00fcn \u0259lav\u0259 t\u0259kan verirdi.<\/p>\n<p>Bir s\u00f6zl\u0259, m\u00fc\u0259yy\u0259n m\u0259rh\u0259l\u0259d\u0259 inan\u0131b \u0259min olduq ki, i\u015f\u011fal\u0131n m\u0259d\u0259ni fazas\u0131n\u0131n k\u00f6kl\u00fc-k\u00f6m\u0259cli ara\u015fd\u0131r\u0131lmas\u0131 \u00fc\u00e7\u00fcn onun siyasi fazas\u0131n\u0131n v\u0259 bu fazan\u0131 formala\u015fd\u0131ran ana tendensiyalar\u0131n a\u015fkarlanmas\u0131 z\u0259ruridir. Y\u0259ni iki m\u00f6vzunun k\u0259si\u015fm\u0259si bunlardan birini (siyasi tarixin m\u00fch\u00fcm hadis\u0259l\u0259rini) o birisinin (m\u0259d\u0259ni transformasiyalar\u0131n) anla\u015f\u0131ql\u0131 \u015f\u0259kild\u0259 ayd\u0131nla\u015fd\u0131r\u0131lmas\u0131 v\u0259 \u0259sasland\u0131r\u0131lmas\u0131 \u00fc\u00e7\u00fcn m\u00fctl\u0259q \u015f\u0259rt\u0259 \u00e7evirirdi. Siyasi tarix\u0259 m\u00fcdaxil\u0259 etm\u0259d\u0259n qar\u015f\u0131ya qoydu\u011fumuz m\u0259qs\u0259d\u0259 \u00e7ata bilm\u0259y\u0259c\u0259yimizi getdikc\u0259 b\u00fct\u00fcn \u00e7\u0131lpaql\u0131\u011f\u0131 il\u0259 anlay\u0131rd\u0131q. T\u00fcrk xalqlar\u0131n\u0131n m\u0259ruz qald\u0131\u011f\u0131 m\u0259d\u0259ni-m\u0259n\u0259vi ekspansiyan\u0131n k\u00f6k\u00fc i\u015f\u011falaq\u0259d\u0259rki tarixin dolanbaclar\u0131nda gizl\u0259nirdi. Sonradan daha da dola\u015fd\u0131r\u0131l\u0131b k\u00fctl\u0259vi \u015f\u00fcura m\u00f6hk\u0259m yeridilmi\u015f t\u0259zadl\u0131 tarixi paradiqma is\u0259 siyasi v\u0259 m\u0259d\u0259ni \u0259sar\u0259tin h\u0259qiqi \u00f6l\u00e7\u00fcl\u0259rini anlay\u0131b-anlatmaq \u00fc\u00e7\u00fcn q\u0259ti \u0259l vermirdi. Bu bir pat v\u0259ziyy\u0259ti idi v\u0259 iki m\u00f6vzunun hans\u0131nasa dominant, hans\u0131nasa yard\u0131m\u00e7\u0131 t\u0259yinat \u201cy\u00fckl\u0259m\u0259kl\u0259\u201d h\u0259ll oluna bilm\u0259zdi. D\u00fc\u015fd\u00fcy\u00fcm\u00fcz labirintd\u0259n birc\u0259 yolla- saxta v\u0259 da\u015fla\u015fm\u0131\u015f stereotipl\u0259rd\u0259n imtina etm\u0259k, \u201cyan ke\u00e7m\u0259kl\u0259\u201d \u00e7\u0131xa bil\u0259rdik. \u00c7arizmin i\u015f\u011fal v\u0259 m\u0259n\u0259vi t\u0259cav\u00fcz, siyasi m\u00fcst\u0259ml\u0259k\u0259\u00e7ilik v\u0259 m\u0259d\u0259ni assimilyasiya siyas\u0259ti haqq\u0131nda h\u0259qiqi v\u0259 dol\u011fun t\u0259s\u0259vv\u00fcr almaq v\u0259 yaratmaq \u00fc\u00e7\u00fcn bunlar\u0131 vahid \u0259laq\u0259l\u0259r z\u0259ncirind\u0259 \u00f6yr\u0259nm\u0259k, zorla \u00e7\u0131xar\u0131lm\u0131\u015f, yaxud z\u0259d\u0259l\u0259nmi\u015f aral\u0131q h\u0259lq\u0259l\u0259ri restavrasiya etm\u0259k, m\u00f6vcud anla\u015f\u0131lmazl\u0131qlar\u0131 yeni \u015f\u0259rhl\u0259r hesab\u0131na ortadan qald\u0131rmaq laz\u0131m g\u0259lirdi.<\/p>\n<p>Bununla bel\u0259, o\u00e7erkl\u0259rd\u0259n d\u0259 g\u00f6r\u0259c\u0259yiniz kimi, biz \u201ctarixi yenid\u0259n yazmaq\u201d, hadis\u0259l\u0259ri \u201credakt\u0259 etm\u0259k\u201d, art\u0131r\u0131b-\u0259skiltm\u0259k, ham\u0131 t\u0259r\u0259find\u0259n q\u0259bul olunmu\u015f \u00fcmumi q\u0259na\u0259tl\u0259ri d\u0259yi\u015fm\u0259k, nec\u0259 dey\u0259rl\u0259r, \u201cAmerika a\u00e7maq\u201d fikrind\u0259 deyildik. Bu g\u00fcn d\u0259 s\u0259mimi \u015f\u0259kild\u0259 bel\u0259 hesab edirik ki, T\u00fcrkiy\u0259 v\u0259 sovet tarix\u00e7il\u0259rinin \u0259s\u0259rl\u0259rind\u0259 Q\u0131z\u0131l Orda v\u0259 ondan t\u00f6r\u0259y\u0259n xanl\u0131qlar\u0131n \u201cavtobioqrafik\u201d g\u00f6st\u0259ricil\u0259ri yet\u0259rinc\u0259 i\u015fl\u0259nilib, xronoloji t\u0259f\u0259rr\u00fcat h\u0259rt\u0259r\u0259fli t\u0259svir olunub. Tarix- hadis\u0259l\u0259r aras\u0131nda s\u0259b\u0259b-n\u0259tic\u0259 \u0259laq\u0259l\u0259rinin a\u00e7kara \u00e7\u0131xar\u0131lmas\u0131 v\u0259 ba\u015f ver\u0259nl\u0259rin ard\u0131c\u0131ll\u0131\u011f\u0131n\u0131n t\u0259sbit edlm\u0259sidir. Biz d\u0259 tarixi prosesl\u0259rin mexanikas\u0131n\u0131 m\u0259hz m\u00f6vcud \u0259d\u0259biyyatdan yararlanmaqla verir, kompilyativ-populyar n\u0259\u015frl\u0259r\u0259 xas m\u00fcqayis\u0259li-qar\u015f\u0131la\u015fd\u0131rmal\u0131 \u00fcsulla m\u00fcxt\u0259lif xronikalar\u0131 qar\u015f\u0131la\u015fd\u0131r\u0131r, daha m\u0259ntiqli v\u0259 \u0259sasland\u0131r\u0131lm\u0131\u015f variantlardan istifad\u0259 edirik. B\u0259zi hallarda yaln\u0131z m\u00fct\u0259x\u0259ssisl\u0259r \u00fc\u00e7\u00fcn maraq k\u0259sb ed\u0259n m\u00fcbahis\u0259li m\u0259qamlar\u0131 a\u00e7\u0131b-a\u011fartma\u011fa, l\u00fczumsuz polemikalara qo\u015fulma\u011fa ehtiyac g\u00f6rm\u00fcr\u00fck. Fikrimizc\u0259, hans\u0131sa hadis\u0259nin t\u0259sbit edilm\u0259sind\u0259 g\u00fcn, ay, h\u0259tta il x\u0259tas\u0131, ata il\u0259 o\u011fulun, \u0259mi il\u0259 qarda\u015fo\u011flunun d\u0259yi\u015fik sal\u0131nmas\u0131 sad\u0259 oxucu \u00fc\u00e7\u00fcn prinsipial \u00f6n\u0259m da\u015f\u0131m\u0131r. Bel\u0259 m\u0259s\u0259l\u0259l\u0259ri akademik tarix\u015f\u00fcnasl\u0131\u011f\u0131n predmeti say\u0131r, hesab edirik ki, icmal xarakterli populyar yaz\u0131larda yana\u015fma daha sad\u0259 olmal\u0131, tarix\u0259 m\u00fcnasib\u0259tin bu iki n\u00f6v\u00fc f\u0259rql\u0259ndirilm\u0259lidir. \u018fslind\u0259, tarix\u015f\u00fcnasl\u0131\u011f\u0131n geni\u015f k\u00fctl\u0259d\u0259n uzaqla\u015faraq \u201c\u00f6z\u00fc \u00fc\u015f\u00fcn \u015fey\u201d\u0259 \u00e7evrilm\u0259sinin bir s\u0259b\u0259bi d\u0259 akademik tarixl\u0259 populyar tarixin indiy\u0259 q\u0259d\u0259r ay\u0131rd edilm\u0259m\u0259si olub. Tarix\u00e7il\u0259r \u0259s\u0259rl\u0259rini x\u0131rdal\u0131qlar\u0131n d\u0259qiql\u0259\u015fdirilm\u0259si \u00fcz\u0259rind\u0259 qurub v\u0259 bununla da ifrat d\u0259r\u0259c\u0259d\u0259 q\u0259lizl\u0259\u015fdirib, sanki \u00f6zl\u0259ri v\u0259 h\u0259mkarlar\u0131 \u00fc\u00e7\u00fcn q\u0259l\u0259m\u0259 al\u0131blar. Nec\u0259 dey\u0259rl\u0259r, \u00f6zl\u0259ri yaz\u0131b, \u00f6zl\u0259ri d\u0259 oxuyublar. Biz is\u0259 qar\u015f\u0131m\u0131za m\u00f6vcud t\u0259sviri m\u0259nb\u0259l\u0259rin z\u0259ngin x\u0259zin\u0259sind\u0259n gen-bol istifad\u0259 etm\u0259kl\u0259 tariximizin \u201ch\u0259rfini\u201d deyil, m\u0259\u011fzini ara\u015fd\u0131rmaq v\u0259 g\u0259ldiyimiz q\u0259na\u0259tl\u0259ri y\u00fcng\u00fcl bir \u00fcslub, anla\u015f\u0131ql\u0131 bir dill\u0259 oxuculara \u00e7atd\u0131rmaq v\u0259zif\u0259si qoyuruq.<\/p>\n<p>Amma bel\u0259 \u00e7\u0131xmas\u0131n ki, hadis\u0259l\u0259rin t\u0259sviri hardansa haz\u0131r m\u0259tnl\u0259rin g\u00f6t\u00fcr\u00fcl\u00fcb ard-arda d\u00fcz\u00fclm\u0259sind\u0259n ibar\u0259tdir. Tam \u0259ksin\u0259! Xronikalar m\u00fc\u0259llifd\u0259n daha \u00e7ox d\u0259qiqlik v\u0259 diqq\u0259t, daha inc\u0259 t\u0259hlil qabiliyy\u0259ti, s\u0259tirl\u0259rin, s\u00f6zl\u0259rin aras\u0131ndak\u0131 bo\u015fluqlar\u0131 da f\u0259hm etm\u0259k bacar\u0131\u011f\u0131 ist\u0259yir. T\u0259s\u0259vv\u00fcr\u00fcn\u00fcz\u0259 n\u0259h\u0259ng bir faktlar m\u0259d\u0259ni g\u0259tirin ki, h\u0259r\u0259 oradan \u00f6z\u00fcn\u0259 laz\u0131m olan\u0131 se\u00e7ib g\u00f6t\u00fcr\u00fcr. Hadis\u0259l\u0259r eynidir, s\u00f6z yox, amma yana\u015fma v\u0259 yozumlar tam m\u00fcxt\u0259lifdir. Y\u00fczl\u0259rl\u0259 hadis\u0259 onlarla m\u00fc\u0259llifin dilind\u0259n n\u0259ql olunur v\u0259 h\u0259r m\u00fc\u0259llif bu hadis\u0259l\u0259ri ayr\u0131-ayr\u0131l\u0131qda n\u0259z\u0259rd\u0259n ke\u00e7irmir, hans\u0131sa sistemin komponentl\u0259ri kimi izah edir. Manipulyasiya f\u0259ndl\u0259rinin tam bir buketi il\u0259 qar\u015f\u0131la\u015fmal\u0131 olursan: a\u00e7\u0131q t\u0259hrif v\u0259 saxtakarl\u0131qlar, do\u011frularla yalanlar\u0131n \u201c\u00e7\u00fctl\u0259\u015fdirilm\u0259si\u201d, ikinci-\u00fc\u00e7\u00fcnc\u00fc d\u0259r\u0259c\u0259li hadis\u0259l\u0259ri \u015fi\u015firtm\u0259kl\u0259 daha vacib olanlar\u0131n \u201cg\u00f6zd\u0259n qa\u00e7\u0131r\u0131lmas\u0131\u201d, daha n\u0259l\u0259r, n\u0259l\u0259r. Biz tarix\u00e7i olmasaq da, tarixl\u0259 maraqlanan bir oxucu, ara\u015fd\u0131rma i\u015finin \u0259n az\u0131, \u0259lifbas\u0131na b\u0259l\u0259d olan publisist kimi yax\u015f\u0131 bilirik ki, faktlar v\u0259 m\u00f6vqel\u0259r bollu\u011funda bel\u0259 hadis\u0259l\u0259rin kompozisiyas\u0131 m\u00fc\u0259yy\u0259n \u00fcmumil\u0259\u015fdirici q\u0259na\u0259tl\u0259r \u00fc\u00e7\u00fcn etibarl\u0131 \u0259sas ver\u0259c\u0259k bir\u00a0 ard\u0131c\u0131ll\u0131qla qurulmal\u0131,\u00a0 inand\u0131r\u0131c\u0131 olmal\u0131 v\u0259 dem\u0259li, ger\u00e7\u0259kliyi \u0259ks etdirm\u0259lidir. H\u0259r bir hadis\u0259, \u0259vv\u0259lkinin\u00a0 davam\u0131 kimi \u201c\u00f6z-\u00f6z\u00fcn\u00fc \u0259sasland\u0131r\u0131lmal\u0131\u201d, prosesl\u0259rin \u00fczvi taml\u0131\u011f\u0131na, b\u00fct\u00f6vl\u00fcy\u00fcn\u0259 x\u0259l\u0259l g\u0259lm\u0259m\u0259lidir. Sistemin daxili dialektikas\u0131na uymayan, s\u0259b\u0259b-n\u0259tic\u0259 \u00e7\u0259r\u00e7iv\u0259l\u0259rin\u0259 s\u0131\u011fmayan, ba\u015fqa m\u0259nb\u0259l\u0259rd\u0259 t\u0259sdiqini tapmayan \u201cg\u00f6yd\u0259nd\u00fc\u015fm\u0259\u201d faktlar\u0131n s\u0259rf-n\u0259z\u0259r edilm\u0259si, yaxud da \u0259ksin\u0259, diqq\u0259td\u0259n k\u0259narda qalsa bel\u0259 hadis\u0259l\u0259rin \u00fcmumi m\u0259ntiqi il\u0259 avtomatik isbatlanan hadis\u0259l\u0259rin ba\u015fl\u0131ca istinad n\u00f6qt\u0259si kimi \u00f6n\u0259 \u00e7\u0131xar\u0131lmas\u0131 m\u00fch\u00fcm \u0259h\u0259miyy\u0259t\u0259 malikdir. Dedikl\u0259rimizi Az\u0259rbaycan tarixi il\u0259 s\u0131x ba\u011fl\u0131 olan birc\u0259 fakt \u00fcz\u0259rind\u0259 ayd\u0131nla\u015fd\u0131rmaq, z\u0259nnimizc\u0259, yet\u0259rlidir.<\/p>\n<p>Yuxar\u0131da da s\u00f6yl\u0259nildiyi kimi, H\u0259\u015ft\u0259rxan al\u0131nd\u0131qdan sonra ruslar Qafqaza do\u011fru istiqm\u0259t g\u00f6t\u00fcrm\u00fc\u015f v\u0259 Sunja \u00e7ay\u0131n\u0131n Terek\u0259 t\u00f6k\u00fcld\u00fcy\u00fc yerd\u0259 T\u0259rki ad\u0131nda bir qala in\u015fa etmi\u015fdil\u0259r (1567). Osmanl\u0131 d\u00f6vl\u0259tinin H\u0259\u015ft\u0259rxan y\u00fcr\u00fc\u015f\u00fc n\u0259tic\u0259sind\u0259 \u0259ld\u0259 olunan raz\u0131la\u015fma \u0259sas\u0131nda bu qala u\u00e7urulsa da IV \u0130van\u0131n X\u0259z\u0259rsahili \u0259razil\u0259r\u0259 mara\u011f\u0131 azalmam\u0131\u015fd\u0131. Kazan v\u0259 H\u0259\u015ft\u0259rxan\u0131n q\u0259sb olunmas\u0131n\u0131 Rusiyan\u0131n q\u00fcdr\u0259tl\u0259nm\u0259sinin \u0259lam\u0259ti hesab ed\u0259n S\u0259f\u0259vi d\u00f6vl\u0259ti bu mara\u011f\u0131 Osmanl\u0131larla m\u00fcbariz\u0259d\u0259 \u00f6z lehin\u0259 \u00e7evirm\u0259y\u0259 \u00e7al\u0131\u015f\u0131rd\u0131. I \u015eah T\u0259hmasib rus \u00e7ar\u0131n\u0131n simas\u0131nda Osmanl\u0131-S\u0259f\u0259vi m\u00fcharib\u0259sind\u0259 \u015fimaldan- Da\u011f\u0131stan v\u0259 D\u0259rb\u0259nd yolu il\u0259 Az\u0259rbaycan torpaqlar\u0131na m\u00fct\u0259madi h\u00fccumlar ed\u0259n Kr\u0131m tatarlar\u0131n\u0131n qar\u015f\u0131s\u0131n\u0131 k\u0259s\u0259 bil\u0259c\u0259k bir m\u00fctt\u0259fiq g\u00f6r\u00fcrd\u00fc. 1553-c\u00fc ild\u0259 ( Kazan\u0131n i\u015f\u011fal\u0131 h\u0259l\u0259 ba\u015fa \u00e7atmam\u0131\u015f!) o, dan\u0131\u015f\u0131qlar \u00fc\u00e7\u00fcn s\u0259firi Seyid H\u00fcseyni Moskvaya g\u00f6nd\u0259rmi\u015fdi. 1561-ci ild\u0259 daha bir S\u0259f\u0259vi el\u00e7iliyinin IV \u0130van\u0131n saray\u0131nda oldu\u011fu m\u0259lumdur. 1569-cu ild\u0259- Sultan S\u0259limin qo\u015funlar\u0131 H\u0259\u015ft\u0259rxan s\u0259f\u0259rind\u0259 ik\u0259n T\u0259hmasib yenid\u0259n el\u00e7i g\u00f6nd\u0259rib \u00e7ara ittifaq t\u0259klif etmi\u015f, IV \u0130van da saray m\u0259muru Aleksey Xoznikovun ba\u015f\u00e7\u0131l\u0131q etdiyi cavab s\u0259far\u0259tini Q\u0259zvin\u0259 yollam\u0131\u015fd\u0131. Bir \u00e7ox m\u0259nb\u0259l\u0259rd\u0259 rus \u00e7ar\u0131n\u0131n \u201cm\u00fcnasib\u0259tl\u0259ri yax\u015f\u0131la\u015fd\u0131rmaq\u201d niyy\u0259tinin ifad\u0259si kimi Xoznikovun S\u0259f\u0259vi saray\u0131na 100 top v\u0259 500 t\u00fcf\u0259ng g\u0259tirdiyi bildirilir. Dan\u0131\u015f\u0131qlarda Osmanl\u0131lara qar\u015f\u0131 vahid c\u0259bh\u0259 a\u00e7\u0131lmas\u0131n\u0131n m\u00fczakir\u0259 edildiyi s\u0259hihdir. T\u0259r\u0259fl\u0259r aras\u0131nda m\u00fcmk\u00fcn ittifaq\u0131n konturlar\u0131 bar\u0259d\u0259 fikir m\u00fcbadil\u0259si apar\u0131ld\u0131\u011f\u0131 m\u0259nb\u0259l\u0259rd\u0259 \u0259ksini tap\u0131r. Bu d\u00f6vrd\u0259 Yax\u0131n v\u0259 Orta \u015e\u0259rq bazarlar\u0131na can atan v\u0259 T\u0259hmasibl\u0259 ticar\u0259t \u0259laq\u0259l\u0259rini g\u00fccl\u0259ndirm\u0259y\u0259 x\u00fcsusi diqq\u0259t yetir\u0259n IV \u0130van S\u0259f\u0259vi-Osmanl\u0131 qar\u015f\u0131durmas\u0131n\u0131 k\u00f6r\u00fckl\u0259y\u0259r\u0259k, h\u0259r iki m\u00fcs\u0259lman d\u00f6vl\u0259tini \u00a0z\u0259ifl\u0259dir, onlar\u0131n ba\u015flar\u0131n\u0131n bir-birin\u0259 qar\u0131\u015fmas\u0131ndan istifad\u0259 ed\u0259r\u0259k yava\u015f-yava\u015f X\u0259z\u0259r\u0259 do\u011fru ir\u0259lil\u0259yirdi. 1578-ci ild\u0259 Osmanl\u0131 d\u00f6vl\u0259tinin Qafqaza daxil olmas\u0131n\u0131n \u201c\u0259slind\u0259 Rusiyan\u0131n X\u0259z\u0259r\u0259 do\u011fru y\u00fcr\u00fc\u015fl\u0259rinin qar\u015f\u0131s\u0131n\u0131 almaq m\u0259qs\u0259di g\u00fcdm\u0259si\u201d (H\u0259s\u0259n Q\u0259niyev) fikri bu bax\u0131mdan ciddi \u0259saslara s\u00f6yk\u0259nir. 1580-ci ild\u0259 T\u0259rki qalas\u0131n\u0131n b\u0259rpa olunmas\u0131, \u0259traf \u0259razil\u0259rd\u0259 yeni qalalar sal\u0131nmas\u0131 v\u0259 kazaklar\u0131n yerl\u0259\u015fdirilm\u0259si, 1587-ci ild\u0259 is\u0259 Kartli-Kaxetiyan\u0131n Rusiya himay\u0259sini q\u0259bul etm\u0259si rus \u00e7ar\u0131n\u0131n Qafqaz\u0131 \u0259l\u0259 ke\u00e7irm\u0259kd\u0259 q\u0259rarl\u0131 oldu\u011funu g\u00f6st\u0259rirdi. Osmanl\u0131 d\u00f6vl\u0259ti Rusiyan\u0131n Qafqazda geni\u015fl\u0259nm\u0259sin\u0259 h\u0259r v\u0259chl\u0259 mane olma\u011fa \u00e7al\u0131\u015f\u0131r, bu m\u0259s\u0259l\u0259y\u0259 prinsipial \u0259h\u0259miyy\u0259t verir v\u0259 onu t\u0259kc\u0259 S\u0259f\u0259vil\u0259rl\u0259 m\u00fcharib\u0259 \u00e7\u0259r\u00e7iv\u0259sind\u0259 qiym\u0259tl\u0259ndirmirdi. 1590-c\u0131 ild\u0259 S\u0259f\u0259vil\u0259rl\u0259 S\u0259rab \u015f\u0259h\u0259rind\u0259 imzalanan s\u00fclh m\u00fcqavil\u0259sini bu ehtimal\u0131 t\u0259sdiq edir. \u00a0T\u00fcrk tarix\u00e7isi Naim\u0259nin m\u0259lumat\u0131na \u0259sas\u0259n, Osmanl\u0131 saray\u0131n\u0131n t\u0259kidi il\u0259 m\u00fcqavil\u0259y\u0259 bel\u0259 bir \u015f\u0259rt sal\u0131nm\u0131\u015fd\u0131 ki, S\u0259f\u0259vi t\u0259r\u0259fi ruslar\u0131n T\u0259rki qalas\u0131n\u0131n da\u011f\u0131d\u0131lmas\u0131 haqq\u0131nda sultan f\u0259rman\u0131n\u0131n icras\u0131na mane\u00e7ilik t\u00f6r\u0259tm\u0259m\u0259lidir. Bu madd\u0259, eyni zamanda, Osmanl\u0131 d\u00f6vl\u0259tinin \u00e7ar h\u00f6kum\u0259ti il\u0259 ona qar\u015f\u0131 ittifaqa girm\u0259k ist\u0259y\u0259n s\u0259f\u0259vil\u0259r\u0259 x\u0259b\u0259rdarl\u0131q m\u0259saj\u0131 kimi d\u0259 qiym\u0259tl\u0259ndiril\u0259 bil\u0259r.<\/p>\n<p>Etiraf ed\u0259k ki, S\u0259f\u0259vi tarixi, o c\u00fcml\u0259d\u0259n, XVI \u0259srin sonlar\u0131na do\u011fru Rusiya-S\u0259f\u0259vi m\u00fcnasib\u0259tl\u0259rinin inki\u015faf\u0131 Az\u0259rbaycan tarix\u015f\u00fcnasl\u0131\u011f\u0131nda geni\u015f v\u0259 h\u0259rt\u0259r\u0259fli i\u015fl\u0259nilmi\u015f m\u0259s\u0259l\u0259l\u0259rd\u0259ndir. Lakin tarix\u00e7il\u0259rimizin \u00fcst\u00fcnd\u0259n gah s\u00fckutla, gah da s\u0259thi toxunaraq ke\u00e7dikl\u0259ri bir m\u00fch\u00fcm fakt var ki, \u00e7ar h\u00f6kum\u0259tinin Qafqaz siyas\u0259tini d\u00fczg\u00fcn qiym\u0259tl\u0259ndirm\u0259k, onun inki\u015faf m\u0259rh\u0259l\u0259l\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k v\u0259 d\u0259qiql\u0259\u015fdirm\u0259k n\u00f6qteyi-n\u0259z\u0259rind\u0259n m\u00fcst\u0259sna \u0259h\u0259miyy\u0259t k\u0259sb edir. Bizilk d\u0259f\u0259 bu faktla t\u00fcrk tarix\u00e7isi Cihat Aydo\u011fmu\u015fo\u011flunun S\u0259f\u0259vil\u0259r tarixin\u0259 h\u0259sr olunmu\u015f \u0259s\u0259rind\u0259 rastla\u015fd\u0131q. Onun yazd\u0131\u011f\u0131na g\u00f6r\u0259: \u201c\u015eah Abbas\u0131n hakimiyy\u0259t\u0259 g\u0259lm\u0259sind\u0259n az sonra rus el\u00e7isi Vasil\u00e7ikov \u0130rana g\u00f6nd\u0259rildi, 1589-cu il aprelin 9-da s\u0259lt\u0259n\u0259t saray\u0131nda q\u0259bul olundu, g\u0259tirdiyi h\u0259diyy\u0259l\u0259ri v\u0259 \u00e7ar\u0131n m\u0259ktubunu \u015faha t\u0259qdim etdi. M\u0259ktubda rus \u00e7ar\u0131 iki \u00f6lk\u0259 aras\u0131nda dostlu\u011fun m\u00f6hk\u0259ml\u0259ndirilm\u0259si \u00fc\u00e7\u00fcn M\u0259h\u0259mm\u0259d Xudab\u0259nd\u0259nin v\u0259d etdiyi D\u0259rb\u0259nd v\u0259 Bak\u0131n\u0131n verilm\u0259sini ist\u0259yirdi. \u015eah Abbas bu ist\u0259yi q\u0259bul etdi, \u00f6lk\u0259l\u0259rin dostlu\u011fu namin\u0259 h\u0259min \u015f\u0259h\u0259rl\u0259rin rus \u00e7ar\u0131na ba\u011f\u0131\u015flanaca\u011f\u0131n\u0131 s\u00f6yl\u0259di. Bak\u0131 v\u0259 D\u0259rb\u0259nd o zaman Osmanl\u0131 d\u00f6vl\u0259tind\u0259 idi. \u015eah Abbas rus el\u00e7isinin \u00f6lk\u0259sin\u0259 d\u00f6nm\u0259sin\u0259 icaz\u0259 ver\u0259r\u0259k \u00f6z el\u00e7il\u0259ri Hadi b\u0259y v\u0259 Budaq b\u0259yi d\u0259 ona qo\u015fdu&#8230; Bu hey\u0259t 1590-c\u0131 ilin may\u0131nda Krelmd\u0259 q\u0259bul edildi. \u015eah Abbas g\u00f6nd\u0259rdiyi m\u0259ktubda Osmanl\u0131 d\u00f6vl\u0259ti \u00fcz\u00fcnd\u0259n k\u0259sil\u0259n \u0259laq\u0259l\u0259rin b\u0259rpa olunmas\u0131n\u0131n, qar\u015f\u0131l\u0131ql\u0131 dostlu\u011fa \u0259saslanan m\u00fcnasib\u0259tl\u0259r qurulmas\u0131n\u0131n h\u0259r iki t\u0259r\u0259f\u0259 laz\u0131m oldu\u011funu yaz\u0131r, Bak\u0131 v\u0259 D\u0259rb\u0259ndi \u00e7ar qarda\u015f\u0131na verdyini bildirirdi. \u00c7ara ip\u0259k par\u00e7alar, xal\u0131lar v\u0259 ba\u015fqa h\u0259diyy\u0259l\u0259r g\u00f6nd\u0259r\u0259n \u015fah, ondan bir miqdar sincab, samur d\u0259risi v\u0259 ov qu\u015flar\u0131 (\u015fahin, do\u011fan v\u0259 s.) g\u00f6nd\u0259rm\u0259sini xahi\u015f edirdi\u201d.<\/p>\n<p>Hadi v\u0259 Budaq b\u0259yl\u0259rin el\u00e7ilik missiyas\u0131ndan Az\u0259rbaycan tarix\u00e7il\u0259ri d\u0259 s\u00f6z a\u00e7m\u0131\u015flar. S\u0259f\u0259vil\u0259r d\u00f6vl\u0259tinin t\u0259dqiqat\u00e7\u0131lar\u0131ndan Nizami S\u00fcleymanov \u00f6z kitab\u0131nda \u015eah Abbas\u0131n onlara Rusiya il\u0259 h\u0259rbi ittifaq yarad\u0131lmas\u0131 m\u0259s\u0259l\u0259sini yenid\u0259n g\u00fcnd\u0259m\u0259 g\u0259tirm\u0259k tap\u015f\u0131r\u0131\u011f\u0131 verdiyini bildirir, s\u0259firl\u0259rin \u00e7ardan h\u0259rbi yard\u0131m ist\u0259dikl\u0259rini, lakin m\u00fcv\u0259ff\u0259q olmad\u0131qlar\u0131n\u0131 vur\u011fulay\u0131r, amma Bak\u0131 v\u0259 D\u0259rb\u0259nd m\u0259s\u0259l\u0259sin\u0259 toxunmur. Akad. Ziya B\u00fcnyadov v\u0259 prof. Yusif Yusifovun redakt\u0259si il\u0259 1994-c\u00fc ild\u0259 ali m\u0259kt\u0259bl\u0259r \u00fc\u00e7\u00fcn d\u0259rslik kimi n\u0259\u015fr edilmi\u015f \u201cAz\u0259rbaycan tarixi (\u0259n q\u0259dim zamanlardan XX \u0259sr\u0259d\u0259k)\u201d kitab\u0131nda is\u0259 bu m\u0259s\u0259l\u0259y\u0259 bir c\u00fcml\u0259 il\u0259 i\u015far\u0259 edilir: \u201cXVI \u0259srin son r\u00fcb\u00fcnd\u0259 beyn\u0259lxalq v\u0259ziyy\u0259t d\u0259 S\u0259f\u0259vi d\u00f6vl\u0259ti \u00fc\u00e7\u00fcn \u0259lveri\u015fsiz d\u0259yi\u015firdi&#8230; Yaln\u0131z \u015fimal qon\u015fusu Rusiya il\u0259 \u0259laq\u0259l\u0259r sahmana sal\u0131nm\u0131\u015fd\u0131. Lakin Bak\u0131 v\u0259 D\u0259rb\u0259ndin ruslara verilm\u0259si hesab\u0131na osmanl\u0131lara qar\u015f\u0131 ruslarla ittifaqa girm\u0259k t\u0259klifi n\u0259tic\u0259siz qald\u0131\u201d. \u201cN\u0259tic\u0259siz qald\u0131\u201d ifad\u0259sinin yersiz s\u0259sl\u0259nm\u0259si bir yana, d\u0259rslik m\u00fc\u0259llifl\u0259ri Bak\u0131 v\u0259 D\u0259rb\u0259ndin ruslara verilm\u0259si t\u0259klifi il\u0259 ba\u011fl\u0131 susma\u011fa b\u0259rab\u0259r bir x\u0259sislik n\u00fcmayi\u015f etdirirl\u0259r.<\/p>\n<p>Maraql\u0131d\u0131r ki, M\u0259h\u0259mm\u0259d Xudab\u0259nd\u0259nin (hakimiyy\u0259ti: 1578-1587) Bak\u0131 v\u0259 D\u0259rb\u0259ndi \u00e7ara g\u00fcz\u0259\u015ft\u0259 getm\u0259si fikri \u201cbizimki\u201dl\u0259rd\u0259n f\u0259rqli olaraq m\u00fcasir rus tarix\u015f\u00fcnaslar\u0131 t\u0259r\u0259find\u0259n \u0259trafl\u0131 \u015f\u0259rh edilib. X\u00fcsus\u0259n Timur Korayev S\u0259f\u0259vi-Rusiya m\u00fcnasib\u0259tl\u0259rin\u0259 dair geni\u015f m\u0259qal\u0259sind\u0259 bu m\u0259s\u0259l\u0259nin daha d\u0259qiq v\u0259 dol\u011fun t\u0259fsirini verir. M\u0259lum olur ki, M\u0259h\u0259mm\u0259d Xudab\u0259nd\u0259 v\u0259 \u00e7ar Fyodr \u0130vanovi\u00e7 Osmanl\u0131 d\u00f6vl\u0259tin\u0259 qar\u015f\u0131 birlikd\u0259 \u00e7\u0131x\u0131\u015f etm\u0259yi q\u0259rarla\u015fd\u0131rm\u0131\u015f, X\u0259z\u0259ryan\u0131 torpaqlar Osmanl\u0131dan al\u0131nd\u0131qdan sonra Bak\u0131 v\u0259 D\u0259rb\u0259ndin Rusiyaya veril\u0259c\u0259yi haqq\u0131nda raz\u0131l\u0131\u011fa g\u0259lmi\u015f, h\u0259tta bu bar\u0259d\u0259 m\u00fcvafiq s\u0259n\u0259d d\u0259 (bel\u0259 des\u0259k, niyy\u0259t protokolu) haz\u0131rlanm\u0131\u015fd\u0131r. 1588-ci ild\u0259 is\u0259 \u00e7ar Fyodr Moskvada apar\u0131lan dan\u0131\u015f\u0131qlar\u0131 sona \u00e7atd\u0131rmaq m\u0259qs\u0259di il\u0259 Q.B.Vasil\u00e7ikovu Q\u0259zvin\u0259 g\u00f6nd\u0259rib. Bu zaman art\u0131q M\u0259h\u0259mm\u0259d Xudab\u0259nd\u0259 devrilmi\u015f, taxta onun o\u011flu I \u015eah Abbas (hak: 1587-1629) \u00e7\u0131xm\u0131\u015fd\u0131. \u015eah Abbasla Vasil\u00e7ikovun g\u00f6r\u00fc\u015f\u00fc haqq\u0131nda C.Aydo\u011fmu\u015fo\u011flu il\u0259 T.Korayevin yazd\u0131qlar\u0131 t\u0259qrib\u0259n eyni olsa da, ikinci m\u00fc\u0259llif rus \u00e7ar\u0131n\u0131n art\u0131q \u015eirvana da iddia etdiyini, s\u0259firin \u201cg\u0259nc \u015fah\u201d qar\u015f\u0131s\u0131nda Bak\u0131 v\u0259 D\u0259rb\u0259ndl\u0259 birlikd\u0259 \u015eamax\u0131n\u0131n da \u201cba\u011f\u0131\u015flanmas\u0131\u201d t\u0259l\u0259bini ir\u0259li s\u00fcrd\u00fcy\u00fcn\u00fc yaz\u0131r. 1592-ci ild\u0259 Hac\u0131 Xosrovun, 1593-c\u00fc ild\u0259 Hac\u0131 \u0130sk\u0259nd\u0259r v\u0259 Hac\u0131 M\u0259h\u0259mm\u0259din ba\u015f\u00e7\u0131l\u0131\u011f\u0131 il\u0259 Moskvaya el\u00e7il\u0259r g\u00f6nd\u0259r\u0259n I \u015eah Abbas\u0131n \u0259sas\u0259n, odlu silah v\u0259 h\u0259rbi s\u00fcrsat t\u0259chiz etm\u0259k m\u0259qs\u0259di g\u00fcdd\u00fcy\u00fcn\u00fc, rus \u00e7arlar\u0131 Fyodr \u0130vanovi\u00e7 v\u0259 Boris Qodunovun 1593, 1595 v\u0259 1598-ci ill\u0259rd\u0259 S\u0259f\u0259vi saray\u0131na \u201cticar\u0259t m\u0259qs\u0259di il\u0259\u201d el\u00e7il\u0259r g\u00f6nd\u0259rdikl\u0259rini n\u0259z\u0259r\u0259 \u00e7atd\u0131ran N.S\u00fcleymanov is\u0259 yaln\u0131z XVII \u0259srin \u0259vv\u0259ll\u0259rind\u0259n b\u0259hs ed\u0259rk\u0259n diqq\u0259ti X\u0259z\u0259ryan\u0131 \u0259razil\u0259r \u00fcz\u0259rin\u0259 y\u00f6n\u0259ld\u0259r\u0259k yaz\u0131r: \u201cI \u015eah Abbas 1603-c\u00fc ilin avqustunda \u00f6z el\u00e7isi La\u00e7\u0131n b\u0259yi Moskvaya g\u00f6nd\u0259r\u0259r\u0259k Osmanl\u0131 d\u00f6vl\u0259ti il\u0259 ba\u015flad\u0131\u011f\u0131 m\u00fcharib\u0259d\u0259 rus \u00e7ar\u0131ndan h\u0259rbi yard\u0131m ist\u0259di. Boris Qodunov is\u0259 Yaroslavskini S\u0259f\u0259vi saray\u0131na g\u00f6nd\u0259rib, I \u015eah Abbas\u0131n osmanl\u0131larla m\u00fcharib\u0259y\u0259 ba\u015flayaca\u011f\u0131 halda Osmanl\u0131 d\u00f6vl\u0259ti il\u0259 s\u00fclh ba\u011flamayaca\u011f\u0131n\u0131 bildirm\u0259kl\u0259 kifay\u0259tl\u0259ndi. Yaln\u0131z Da\u011f\u0131stana rus qo\u015funu g\u00f6nd\u0259r\u0259r\u0259k Qafqaz\u0131n yerli feodallar\u0131n\u0131n osmanl\u0131lara k\u00f6m\u0259k etm\u0259l\u0259rinin qar\u015f\u0131s\u0131n\u0131 alma\u011fa c\u0259hd etdi. Rusiya h\u00f6kum\u0259ti bununla D\u0259rb\u0259nd, Bak\u0131 v\u0259 \u015eamax\u0131n\u0131 s\u0259f\u0259vil\u0259rd\u0259n qoparmaq niyy\u0259tind\u0259 idi\u201d. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, N.S\u00fcleymanovun bu m\u00fclahiz\u0259si dolay\u0131s\u0131 (v\u0259 m\u00fc\u0259yy\u0259n \u201cl\u0259ngim\u0259\u201d) il\u0259 olsa da C.Aydo\u011fmu\u015fo\u011flu v\u0259 T.Korayevin t\u0259sbit etdikl\u0259ri fakt\u0131 m\u00fc\u0259yy\u0259n q\u0259d\u0259r tamamlay\u0131r.<\/p>\n<p>S\u00f6z\u00fcged\u0259n fakt\u0131n bilavasit\u0259 v\u0259 ya dolay\u0131 ifad\u0259l\u0259rl\u0259 tam t\u0259sdiqini tapmas\u0131 (h\u0259r halda, t\u0259kzib edilm\u0259m\u0259si) is\u0259 b\u0259zi m\u00fch\u00fcm m\u00fchakim\u0259l\u0259r \u00fc\u00e7\u00fcn \u0259sas yarad\u0131r:<\/p>\n<p>\u018fvv\u0259la, m\u0259lum olur ki, Bak\u0131 v\u0259 D\u0259rb\u0259ndin \u0259l\u0259 ke\u00e7irilm\u0259si ideyas\u0131n\u0131n Rusiya xarici siyas\u0259tin\u0259 I Pyotr (hak: 1682-1725) t\u0259r\u0259find\u0259n g\u0259tirilm\u0259si tamamil\u0259 yanl\u0131\u015f fikirdir (baxmayaraq ki, olduqca geni\u015f yay\u0131l\u0131b. Misal? \u0130ngilis yazar\u0131 Lesli Blan\u015f\u0131n imam \u015eamilin azadl\u0131q m\u00fcbariz\u0259sin\u0259 h\u0259sr etdiyi \u201cC\u0259nn\u0259t q\u0131l\u0131nclar\u0131\u201d roman\u0131n\u0131n Az\u0259rbaycan dilin\u0259 t\u0259rc\u00fcm\u0259sind\u0259 oxuyuruq: \u201c1722-ci ild\u0259 \u00f6z adamlar\u0131 il\u0259 D\u0259rb\u0259nd\u0259 g\u0259l\u0259n I Pyotr bu yerl\u0259rin m\u0259hsuldar vadil\u0259rini, limanlar\u0131n\u0131 g\u00f6r\u0259nd\u0259n sonra bu ya\u011fl\u0131 tik\u0259ni \u0130randan qoparmaq fikrin\u0259 d\u00fc\u015fm\u00fc\u015fd\u00fc\u201d.) S\u0259f\u0259vi \u015fah\u0131 M\u0259h\u0259mm\u0259d Xudab\u0259nd\u0259 bu \u015f\u0259h\u0259rl\u0259ri IV \u0130vana ba\u011f\u0131\u015flama\u011f\u0131 h\u0259l\u0259 XVI \u0259srin sonlar\u0131nda v\u0259d edib, bu m\u0259s\u0259l\u0259 1589-1590-c\u0131 ill\u0259rd\u0259 aktuall\u0131q qazan\u0131b v\u0259 sonra da aktuall\u0131\u011f\u0131n\u0131 bir daha itirm\u0259yib. Ba\u015fqa c\u00fcr des\u0259k, Rusiyan\u0131n strateji planlamas\u0131nda\u201cQafqaz m\u0259s\u0259l\u0259si\u201d Kazan v\u0259 H\u0259\u015ft\u0259rxan xanl\u0131qlar\u0131n\u0131n i\u015f\u011fal\u0131 il\u0259 eyni vektor \u00fcz\u0259rind\u0259 ara\u015fd\u0131r\u0131lmal\u0131d\u0131r.<\/p>\n<p>\u0130kincisi, Rusiyan\u0131n Qafqaz istiqam\u0259tind\u0259 h\u0259r\u0259k\u0259t\u0259 H\u0259\u015ft\u0259rxan\u0131n i\u015f\u011fal\u0131ndan d\u0259rhal sonra (b\u0259lk\u0259 d\u0259 paralel olaraq) ba\u015flamas\u0131 (T\u0259rki qalas\u0131 v\u0259 s.) da X\u0259z\u0259ryan\u0131 \u0259razil\u0259rin q\u0259sb edilm\u0259si fikrinin ortaya IV \u0130van zaman\u0131ndan (b\u0259lk\u0259 h\u0259l\u0259 bir q\u0259d\u0259r \u0259vv\u0259ld\u0259n) \u00e7\u0131xd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. H\u0259\u015ft\u0259rxanla birlikd\u0259 Qafqaz\u0131n a\u00e7arlar\u0131n\u0131 \u0259l\u0259 ke\u00e7ir\u0259n rus \u00e7arizmi sonrak\u0131 d\u00f6vrd\u0259 S\u0259f\u0259vi-Osmanl\u0131 qar\u015f\u0131durmas\u0131ndan m\u0259har\u0259tl\u0259 istifad\u0259 ed\u0259r\u0259k bu istiqam\u0259td\u0259 durmadan ir\u0259lil\u0259yir v\u0259 XIX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 hakimiyy\u0259tini Az\u0259rbaycan da daxil olmaqla b\u00fct\u00fcn Qafqaza yay\u0131r.<\/p>\n<p>\u00dc\u00e7\u00fcnc\u00fcs\u00fc, region xalqlar\u0131n\u0131n sosio-etnom\u0259d\u0259ni v\u0259hd\u0259tini sars\u0131dan, onlar\u0131n tarixi taleyini k\u00f6k\u00fcnd\u0259n v\u0259 biryolluq d\u0259yi\u015f\u0259n bu prosesl\u0259rd\u0259 \u0259n m\u0259nhus v\u0259 h\u0259lledici rolu\u00a0 uzun m\u00fcdd\u0259t davam ed\u0259n qanl\u0131 v\u0259 \u00fcz\u00fcc\u00fc S\u0259f\u0259vi-Osmanl\u0131 qar\u015f\u0131durmas\u0131 oynay\u0131b. C\u0259sar\u0259tl\u0259 dey\u0259 bil\u0259rik ki, t\u00fcrk-\u0130slam torpaqlar\u0131n\u0131n (v\u0259 xalqlar\u0131n\u0131n) i\u015f\u011fal\u0131n\u0131 strateji\u00a0 kursunun m\u0259rk\u0259zin\u0259 qoymu\u015f m\u0259krli v\u0259 amans\u0131z d\u00fc\u015fm\u0259n qar\u015f\u0131s\u0131nda bu iki f\u00f6vq\u0259ld\u00f6vl\u0259tin m\u00fcqavim\u0259t g\u00fcc\u00fcn\u00fc birl\u0259\u015fdirm\u0259k m\u00fcmk\u00fcn olsayd\u0131, sonrak\u0131 f\u0259lak\u0259tl\u0259rin b\u00f6y\u00fck bir qismi, b\u0259lk\u0259 d\u0259 ba\u015f verm\u0259zdi. Sovet tarix\u015f\u00fcnaslar\u0131 Moskva Rusu il\u0259 diplomatik v\u0259 ticari m\u00fcnasib\u0259tl\u0259rin h\u0259l\u0259 \u015eirvan\u015fahlar, A\u011fqoyunlu v\u0259 Qaraqoyunlular zaman\u0131nda yarand\u0131\u011f\u0131n\u0131, 1465, 1475, 1499-cu ill\u0259rd\u0259 bu m\u0259qs\u0259dl\u0259 m\u00fcxt\u0259lif s\u0259far\u0259t missiyalar\u0131n\u0131n h\u0259yata ke\u00e7irildiyini\u00a0 qeyd edirl\u0259r. D\u0259niz v\u0259 quru ticar\u0259tinin geni\u015f yay\u0131ld\u0131\u011f\u0131 da b\u0259llidir. M.Altman\u0131n yazd\u0131\u011f\u0131na g\u00f6r\u0259, XV \u0259srin ikinci yar\u0131s\u0131ndan etibar\u0259n \u015eirvan tacirl\u0259ri tez-tez r\u0259smi diplomatik tap\u015f\u0131r\u0131qlarla \u201cB\u00f6y\u00fck Moskva saray\u0131n\u0131n qona\u011f\u0131 olurdular\u201d. Ba\u015fqa t\u0259dqiqat\u00e7\u0131lar da m\u00fcnasib\u0259tl\u0259rin intensivliyin\u0259 toxunurlar. \u201cIII \u0130van\u0131n \u015eamax\u0131, Bak\u0131, D\u0259rb\u0259nd \u015f\u0259h\u0259rl\u0259ri bar\u0259d\u0259 m\u0259lumat\u0131 vard\u0131\u201d. 1475-ci ild\u0259 o, \u00f6z n\u00fcmay\u0259nd\u0259si Mark\u0131 Uzun H\u0259s\u0259nin, 1499-cu ilin yaz\u0131nda is\u0259 F\u0259rrux Yassar\u0131n n\u0259v\u0259si Mahmud \u00f6z el\u00e7isi \u015eahab\u0259ddini III \u0130van\u0131n saray\u0131na g\u00f6nd\u0259rmi\u015fdi. \u201cA\u011fqoyunlu hakiml\u0259ri d\u0259 rus d\u00f6vl\u0259ti il\u0259 \u0259laq\u0259 saxlama\u011fa \u00e7al\u0131\u015f\u0131rd\u0131lar. A\u011fqoyunlu saray\u0131na rus d\u00f6vl\u0259tinin el\u00e7il\u0259ri g\u0259lirdi\u201d. Bir s\u00f6zl\u0259, art\u0131q XV \u0259srd\u0259 Moskva saray\u0131nda Az\u0259rbaycan haqq\u0131nda bilir, onu tan\u0131y\u0131rd\u0131lar. Moskval\u0131larla yax\u0131nla\u015fma tendensiyas\u0131na g\u0259linc\u0259, m\u00fcasir rus tarix\u015f\u00fcnasl\u0131\u011f\u0131nda bu t\u0259may\u00fcl\u00fcn ba\u015flan\u011f\u0131c\u0131n\u0131, \u0259sas\u0259n, Qanuni Sultan S\u00fcleyman\u0131n 1548-ci il Qafqaz s\u0259f\u0259rind\u0259n hesablay\u0131rlar. S\u0259f\u0259vi \u015fahlar\u0131n\u0131n osmanl\u0131larla m\u00fcbariz\u0259d\u0259 rus h\u0259rbi g\u00fcc\u00fcnd\u0259n yararlanmaq x\u00fclyas\u0131na h\u0259min ild\u0259n d\u00fc\u015fd\u00fckl\u0259ri vur\u011fulan\u0131r. Moskva Rusunun Qafqaza m\u00fc\u015ft\u0259ri g\u00f6z\u00fc i\u0259 baxma\u011fa ba\u015flamas\u0131 da, b\u00f6y\u00fck ehtimalla eyni d\u00f6vr\u0259 t\u0259sad\u00fcf edir. El\u0259 is\u0259, Rusiyan\u0131n Qafqaz siyas\u0259tind\u0259 t\u0259m\u0259l da\u015flar\u0131n\u0131n XVI \u0259srin ortalar\u0131nda, \u00f6z\u00fc d\u0259 Kazan\u0131n i\u015f\u011fal\u0131ndan sonra deyil, bundan daha \u0259vv\u0259l qoyuldu\u011funu g\u00fcman ets\u0259k, z\u0259nnimizc\u0259, yan\u0131lmar\u0131q. S\u0259f\u0259vi \u015fah\u0259n\u015fahlar\u0131n\u0131n Moskvaya el\u00e7il\u0259r g\u00f6nd\u0259rib osmanl\u0131lara qar\u015f\u0131 birlikd\u0259 vuru\u015fmaq t\u0259klifind\u0259 israr v\u0259 t\u0259kid etm\u0259l\u0259ri bunun d\u0259lili deyilmi? H\u0259r bir halda faktlar yaln\u0131z bir q\u0259na\u0259t\u0259 r\u0259vac verir: Rusiyan\u0131n Qafqaza ayaq a\u00e7mas\u0131nda \u015firnikl\u0259ndirici v\u0259 t\u0259hrikedici amil, h\u0259tta katalizator rolunu s\u0259f\u0259vil\u0259rin d\u0259yi\u015fm\u0259z v\u0259 b\u0259sir\u0259tsiz anti-Osmanl\u0131 siyas\u0259ti oynay\u0131b. Bir s\u00f6zl\u0259, s\u0259f\u0259vil\u0259rin emosional reaktivliy\u0259 \u0259saslanan bar\u0131\u015fmaz m\u00f6vqeyi ruslar\u0131n asanl\u0131qla Qafqaza g\u0259li\u015fi v\u0259 burada add\u0131m-add\u0131m m\u00f6hk\u0259ml\u0259n\u0259r\u0259k i\u015f\u011fal\u00e7\u0131 m\u0259qs\u0259dl\u0259rini geni\u015fl\u0259ndirm\u0259si \u00fc\u00e7\u00fcn m\u00fch\u00fcm siyasi alibi\u00a0 t\u0259min edir, son n\u0259tic\u0259d\u0259 t\u00fcrk m\u0259d\u0259ni areal\u0131nda misli g\u00f6r\u00fcnm\u0259mi\u015f presedentl\u0259r\u0259 yol a\u00e7\u0131r.<\/p>\n<p>XVII \u0259srd\u0259 \u00e7ar Rusiyas\u0131n\u0131n S\u0259f\u0259vil\u0259rl\u0259 m\u00fctt\u0259fiqlik m\u00fcnasib\u0259tl\u0259rin\u0259 istinad ed\u0259r\u0259k\u00a0 Qafqazda yerl\u0259\u015fm\u0259k \u00fc\u00e7\u00fcn art\u0131q \u0259m\u0259li f\u0259aliyy\u0259t\u0259 ke\u00e7diyini g\u00f6r\u00fcr\u00fck. 1602-ci ild\u0259 S\u0259f\u0259vi el\u00e7il\u0259ri Moskvada Boris Qodunov h\u00f6kum\u0259ti il\u0259 Osmanl\u0131ya qar\u015f\u0131 h\u0259rbi ittifaq sazi\u015fi imzalay\u0131rlar. Bir m\u00fcdd\u0259t gizli saxlanan bu s\u0259n\u0259d\u0259 \u0259sas\u0259n, \u00e7ar qo\u015funlar\u0131 T\u0259rki \u015famxall\u0131\u011f\u0131 \u0259razisind\u0259n D\u0259rb\u0259ndd\u0259ki Osmanl\u0131 qarnizonu \u00fcz\u0259rin\u0259 h\u00fccum etm\u0259li idi. 1604-c\u00fc ild\u0259 voyevoda \u0130.M.Buturlin tabe\u00e7iliyind\u0259ki d\u0259st\u0259l\u0259rl\u0259 \u015famxall\u0131\u011f\u0131n \u0259razisin\u0259 daxil olub, burada 3 qalan\u0131n tikintisin\u0259 ba\u015flay\u0131r. Osmanl\u0131 d\u00f6vl\u0259tin\u0259 meyl g\u00f6st\u0259r\u0259n T\u0259rki \u015famxal\u0131 Kr\u0131m xanl\u0131\u011f\u0131ndan h\u0259rbi d\u0259st\u0259k alaraq h\u0259min tikilil\u0259ri u\u00e7urur v\u0259 voyevoda Buturlini \u00f6z torpaqlar\u0131ndan qovur. Buna baxmayaraq, 1617-ci ild\u0259 Osmanl\u0131 d\u00f6vl\u0259tinin n\u00f6vb\u0259ti y\u00fcr\u00fc\u015f\u00fc zaman\u0131 I \u015eah Abbas yen\u0259 \u015eimali Qafqaz yolunu n\u0259zar\u0259t\u0259 g\u00f6t\u00fcr\u00fcb, h\u00fccuma ke\u00e7\u0259n Osmanl\u0131-Kr\u0131m q\u00fcvv\u0259l\u0259rinin qar\u015f\u0131s\u0131n\u0131 almaq xahi\u015fi il\u0259 rus \u00e7ar\u0131na m\u00fcraci\u0259t edir.<\/p>\n<p>Diqq\u0259t yetirdikc\u0259 anlamaq \u00e7\u0259tin deyil ki, S\u0259f\u0259vil\u0259rin Rusiya il\u0259 ittifaq m\u00fcnasib\u0259tl\u0259ri kifay\u0259t q\u0259d\u0259r qeyri-sabit, ixtiyari v\u0259 \u015f\u0259rti xarakter da\u015f\u0131m\u0131\u015f, dem\u0259k olar, he\u00e7 zaman m\u00f6hk\u0259m, dayan\u0131ql\u0131 geosiyasi \u0259h\u0259miyy\u0259t k\u0259sb etm\u0259mi\u015fdir. Osmanl\u0131-S\u0259f\u0259vi m\u00fcharib\u0259l\u0259ri kontekstind\u0259 zaman \u2013zaman g\u00fcnd\u0259m\u0259 g\u0259l\u0259n, z\u0259rur\u0259t ortadan qalxanda is\u0259 loyal ticar\u0259t m\u00fcnasib\u0259tl\u0259rin\u0259 transformasiya olunan bu h\u0259rbi-siyasi m\u00fctt\u0259fiqliy\u0259 t\u0259r\u0259fl\u0259rin h\u0259r ikisi ke\u00e7ici v\u0259 m\u00fcv\u0259qq\u0259ti t\u0259r\u0259fda\u015fl\u0131q kimi baxm\u0131\u015fd\u0131r. \u018fslind\u0259, Qafqazda S\u0259f\u0259vil\u0259rin \u0259sas r\u0259qibi Osmanl\u0131 deyil, Rusiya idi v\u0259 Q\u0259sri-\u015eirin s\u00fclh m\u00fcqavil\u0259sinin (1639) imzalanmas\u0131 il\u0259 bu r\u0259qab\u0259t konkret \u015f\u0259kil al\u0131b a\u015fkarlanm\u0131\u015f v\u0259 \u00a0II \u015eah Abbas\u0131n\u00a0 s\u0259lt\u0259n\u0259t d\u00f6vr\u00fcnd\u0259 (1642-1666) Yaik v\u0259 Don kazaklar\u0131n\u0131n arams\u0131z basq\u0131nlar\u0131 z\u0259minind\u0259 maraqlar\u0131n toqqu\u015fmas\u0131 a\u00e7\u0131q qar\u015f\u0131durma m\u0259rh\u0259l\u0259sin\u0259 ke\u00e7mi\u015fdi. Bu zaman art\u0131q \u00e7ar Aleksey Mixaylovi\u00e7in (1645-1676) \u0259mri il\u0259 yenid\u0259n Terek \u00e7ay\u0131 \u00fcz\u0259rind\u0259 v\u0259 D\u0259rb\u0259nd \u0259traf\u0131nda qalalar\u0131n in\u015fa olunmas\u0131na c\u0259hdl\u0259r g\u00f6st\u0259rilirdi. Rusiyan\u0131n Qafqazda \u0259sas daya\u011f\u0131 olan T\u0259rki qalas\u0131 XVII \u0259srin \u0259vv\u0259ll\u0259rind\u0259 \u00e7ar s\u0259rdar\u0131n\u0131n (cani\u015finin) iqam\u0259t etdiyi \u015f\u0259h\u0259rciy\u0259 \u00e7evrilmi\u015f, buraya iki min n\u0259f\u0259rlik daimi qarnizon yerl\u0259\u015fdirilmi\u015f, xeyli rus, erm\u0259ni v\u0259 kabardin ail\u0259si k\u00f6\u00e7\u00fcr\u00fclm\u00fc\u015fd\u00fc. 1635-1645-ci ill\u0259rd\u0259 Terekin sa\u011f sahilind\u0259 Sunja istehkam\u0131 m\u00f6hk\u0259ml\u0259ndirildi v\u0259 inzibati m\u0259rk\u0259z buraya ke\u00e7irildi. Rusiya t\u0259b\u0259\u0259liyini q\u0259bul etmi\u015f kabardinl\u0259r (onlar knyaz Mutsal \u00c7\u0259rk\u0259z, \u0130ldar Murza v\u0259 ba\u015fqalar\u0131n\u0131n \u0259mrind\u0259 idil\u0259r) Sunja \u0259traf\u0131nda m\u0259skunla\u015fd\u0131lar. T\u0259qrib\u0259n eyni ill\u0259rd\u0259 Kaxetiya hakimi Teymuraz S\u0259f\u0259vi d\u00f6vl\u0259tin\u0259 qar\u015f\u0131 m\u00fcbariz\u0259d\u0259 \u00e7ardan d\u0259st\u0259k ist\u0259y\u0259r\u0259k, G\u00f6ysuda qala tikilm\u0259sini xahi\u015f etdi. Bu qala \u00e7\u0259rk\u0259zl\u0259rin s\u0259f\u0259vil\u0259rl\u0259 \u0259laq\u0259l\u0259rini k\u0259sm\u0259li v\u0259 Rusiyadan G\u00fcrc\u00fcstana yard\u0131m g\u00f6nd\u0259rilm\u0259sini asanla\u015fd\u0131rmal\u0131 idi. Teymurazla Aleksey Mixaylovi\u00e7in yax\u0131nla\u015fmas\u0131 Rusiyan\u0131n G\u00fcrc\u00fcstan v\u0259 Qafqazla ba\u011fl\u0131 i\u015f\u011fal\u00e7\u0131l\u0131q planlar\u0131n\u0131 a\u00e7\u0131q-a\u015fkar ortaya \u00e7\u0131xar\u0131rd\u0131.<\/p>\n<p>\u015eimal s\u0259rh\u0259dl\u0259rind\u0259 rus qo\u015funlar\u0131n\u0131n m\u00f6hk\u0259ml\u0259nm\u0259sind\u0259n, Rusiya t\u0259b\u0259\u0259l\u0259ri olan kazaklar\u0131n talan\u00e7\u0131 h\u00fccumlar\u0131ndan ehtiyatlanan II \u015eah Abbas vilay\u0259t hakiml\u0259rin\u0259 h\u0259rbi istehkamlar\u0131n m\u00f6hk\u0259ml\u0259ndirilm\u0259si, yeni qarovul m\u0259nt\u0259q\u0259l\u0259ri qurulmas\u0131 v\u0259 h\u0259min m\u0259nt\u0259q\u0259l\u0259rd\u0259 t\u00fcf\u0259ng\u00e7il\u0259rin yerl\u0259\u015fdirilm\u0259si haqq\u0131nda f\u0259rman g\u00f6nd\u0259rir. 1650-ci ild\u0259 Rusiya il\u0259 s\u0259rh\u0259d m\u0259nt\u0259q\u0259sind\u0259 Kuban kazaklar\u0131 \u015firvanl\u0131 v\u0259 da\u011f\u0131stanl\u0131 tacirl\u0259rin karvan\u0131n\u0131 bas\u0131b, mallar\u0131n\u0131 qar\u0259t edirl\u0259r. Soy\u011fun\u00e7u h\u00fccumda \u015eirvan b\u0259yl\u0259rb\u0259yi Xosrov xan\u0131n mallar\u0131 da apar\u0131l\u0131r. O, H\u0259\u015ft\u0259rxan s\u0259rdar\u0131n\u0131 (Rusiya cani\u015fini) kazaklar\u0131 d\u0259st\u0259kl\u0259m\u0259kd\u0259 g\u00fcnahland\u0131raraq, t\u0259zminat t\u0259l\u0259b edir. Xan yaz\u0131rd\u0131: \u201cKazaklar d\u0259f\u0259l\u0259rl\u0259 h\u0259m m\u0259nim \u015f\u0259xsi m\u00fclkl\u0259rim\u0259, h\u0259m d\u0259 d\u00f6vl\u0259t m\u00fclkl\u0259rin\u0259 ziyan vurublar. Siz is\u0259 h\u0259mi\u015f\u0259 oldu\u011fu kimi yen\u0259 bir b\u0259han\u0259 il\u0259 cavab g\u00f6nd\u0259rirsiniz. Onlar bu c\u0259sar\u0259ti H\u0259\u015ft\u0259rxandan al\u0131rlar. \u018fg\u0259r siz \u00f6z quldurlar\u0131n\u0131za sahib \u00e7\u0131xa bilmirsinizs\u0259, m\u0259n onlar\u0131n k\u00f6k\u00fcn\u00fc bird\u0259f\u0259lik k\u0259s\u0259r\u0259m. Laz\u0131m g\u0259ls\u0259, m\u0259n h\u0259m T\u0259rkini, h\u0259m d\u0259 \u00a0H\u0259\u015ft\u0259rxan\u0131 yerl\u0259 bir ed\u0259r\u0259m. \u015eah\u0131m\u0131z b\u00fct\u00fcn bunlardan x\u0259b\u0259rdard\u0131r v\u0259 bu, bir daha t\u0259krarlanarsa, biz laz\u0131mi t\u0259dbirl\u0259r g\u00f6r\u00fcb \u201cdostluq niqab\u0131n\u0131\u201d \u00fcz\u00fcm\u00fczd\u0259n ataca\u011f\u0131q\u201d. \u018fslind\u0259, \u015eah II Abbas\u0131 Sunja istehkam\u0131n\u0131n m\u00f6hk\u0259ml\u0259ndirilm\u0259si v\u0259 oraya rus t\u0259b\u0259\u0259l\u0259rinin k\u00f6\u00e7\u00fcr\u00fclm\u0259si kazaklar\u0131n soy\u011fun\u00e7uluq h\u0259r\u0259k\u0259tl\u0259rind\u0259n daha art\u0131q narahat edirdi. Burada m\u0259skunla\u015fan kabardin d\u0259st\u0259l\u0259ri D\u0259ryal ke\u00e7idi \u00fcz\u0259rind\u0259 n\u0259zar\u0259ti \u0259l\u0259 almaq \u00fc\u00e7\u00fcn tez-tez yax\u0131nl\u0131qda ya\u015fayan S\u0259f\u0259vi t\u0259b\u0259\u0259l\u0259ri \u00fcz\u0259rin\u0259 h\u00fccumlar edir, onlar\u0131 qorxu alt\u0131nda saxlay\u0131r, s\u0131x\u0131\u015fd\u0131r\u0131b bu m\u0259mt\u0259q\u0259d\u0259n \u00e7\u0131xarmaq m\u0259qs\u0259di g\u00fcd\u00fcrd\u00fcl\u0259r. Odur ki, yaranm\u0131\u015f insidentd\u0259n istifad\u0259 ed\u0259r\u0259k, Xosrov xana Terek v\u0259 Sunja \u00e7aylar\u0131 \u00fcz\u0259rind\u0259ki rus qalalar\u0131n\u0131n u\u00e7urulmas\u0131 haqq\u0131nda \u0259mr g\u00f6nd\u0259rir. 1653-c\u00fc ild\u0259 Az\u0259rbaycan v\u0259 Da\u011f\u0131stan hakiml\u0259rinin (T\u0259rki \u015famxal\u0131 Surxay, Endirey m\u0259liki Kazan Alp, Qaytaq usmisi \u018fmirxan Sultan v\u0259 b.) birl\u0259\u015fmi\u015f qo\u015funlar\u0131 Sunjan\u0131 v\u0259 D\u0259rb\u0259nd yax\u0131nl\u0131\u011f\u0131ndak\u0131 bir ne\u00e7\u0259 ki\u00e7ik qalan\u0131 u\u00e7ursalar da, II \u015eah Abbas Rusiya il\u0259 m\u00fcnasib\u0259tl\u0259ri pozmamaq \u00fc\u00e7\u00fcn Terek \u00e7ay\u0131 \u00fcz\u0259rind\u0259ki qalalara toxunmamaq \u0259mri verir.<\/p>\n<p>Bel\u0259likl\u0259, M\u0259h\u0259mm\u0259d Xudab\u0259nd\u0259nin D\u0259rb\u0259nd v\u0259 Bak\u0131n\u0131 \u201c\u00e7ar qarda\u015f\u0131na\u201d ba\u011f\u0131\u015flayaca\u011f\u0131n\u0131 v\u0259d etm\u0259si ayr\u0131ca g\u00f6t\u00fcr\u00fclm\u00fc\u015f son d\u0259r\u0259c\u0259 maraql\u0131 bir fakt olmaqla qalmay\u0131b, \u00f6z\u00fcnd\u0259n \u0259vv\u0259l v\u0259 \u00e7ox sonralar ba\u015f vermi\u015f taley\u00fckl\u00fc hadis\u0259l\u0259rin (Rusiyan\u0131n Qafqaza ayaq a\u00e7mas\u0131ndan ba\u015flam\u0131\u015f bu torpaqlar\u0131n ilhaq etm\u0259sin\u0259 q\u0259d\u0259r) b\u00fct\u00f6v bir spektri \u00fcz\u0259rin\u0259 i\u015f\u0131q sal\u0131r. V\u0259 bu gur i\u015f\u0131q alt\u0131nda Kazan v\u0259 H\u0259\u015ft\u0259rxan\u0131n i\u015f\u011fal\u0131 il\u0259 \u201cQafqaz siyas\u0259ti\u201d aras\u0131nda q\u0131r\u0131lmaz ba\u011fl\u0131l\u0131q b\u00fct\u00fcn ayd\u0131nl\u0131\u011f\u0131 il\u0259 isbatlan\u0131r, daha da geni\u015fl\u0259n\u0259r\u0259k, Noqay Uruqlar\u0131 v\u0259 Kr\u0131m xanl\u0131\u011f\u0131 u\u011frunda arams\u0131z m\u00fcbariz\u0259 salnam\u0259sini d\u0259 \u0259hat\u0259 edir. S\u00f6z\u00fcged\u0259n faktla (bel\u0259 faktlar az deyil) ba\u011fl\u0131 hadis\u0259l\u0259rin t\u0259sviri v\u0259 \u015f\u0259rhi sovet tarix\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n z\u0259if n\u00f6qt\u0259l\u0259ri \u00fcz\u0259rind\u0259 d\u0259rind\u0259n d\u00fc\u015f\u00fcnm\u0259k \u00fc\u00e7\u00fcn \u0259lveri\u015fli imkanlar a\u00e7\u0131r. M\u0259lum olur ki, problem tarixin nec\u0259 yaz\u0131lmas\u0131nda yox, \u201cnec\u0259 oxunmas\u0131ndad\u0131r\u201d. \u0130frat ideoloji m\u00fcnasib\u0259t ona g\u0259tirib \u00e7\u0131xar\u0131b ki, m\u0259lum hadis\u0259l\u0259r vaxtil\u0259 yanl\u0131\u015f \u201coxunub\u201d, yanl\u0131\u015f \u015f\u0259rh olunub, h\u0259l\u0259 \u00fcst\u0259lik siyasi q\u0259libl\u0259r, \u015fablonlar \u00e7\u0259r\u00e7iv\u0259sind\u0259 normativl\u0259\u015f\u0259r\u0259k, d\u0259rslikl\u0259r\u0259, t\u0259bli\u011fat m\u0259tnl\u0259rin\u0259\u00a0 daxil edilib v\u0259 beyinl\u0259r\u0259 d\u0259 el\u0259 bu c\u00fcr yeridilib. Odur ki, bizim burada haqq\u0131nda b\u0259hs a\u00e7d\u0131\u011f\u0131m\u0131z m\u0259s\u0259l\u0259l\u0259r\u0259 f\u0259rqli rakursdan n\u0259z\u0259r yetirm\u0259yimiz, \u00fcmid edirik, anlay\u0131\u015fla qar\u015f\u0131lanacaqd\u0131r. Yaz\u0131m\u0131zda h\u0259m\u00e7inin Osmanl\u0131 v\u0259 S\u0259f\u0259vi (Az\u0259rbaycan) d\u00f6vl\u0259tl\u0259rinin tarixi il\u0259 s\u0131x ba\u011fl\u0131l\u0131\u011fa x\u00fcsusi diqq\u0259t ayr\u0131l\u0131r, hadis\u0259l\u0259r \u00fcmumt\u00fcrk kontekstind\u0259 izl\u0259nilir. Kazan xanl\u0131\u011f\u0131ndan ba\u015flay\u0131b Az\u0259rbaycan v\u0259 Orta Asiya xanl\u0131qlar\u0131nda ba\u015fa \u00e7atan i\u015f\u011fal prosesl\u0259ri rus \u00e7arizminin t\u00fcrkl\u0259r\u0259 qar\u015f\u0131 m\u0259qs\u0259dy\u00f6nl\u00fc \u015f\u0259kild\u0259 h\u0259yata ke\u00e7irdiyi eyni bir m\u00fcst\u0259ml\u0259k\u0259\u00e7i siyasi x\u0259ttin m\u00fcxt\u0259lif vektorlar\u0131 kimi t\u0259hlil olunur. Ke\u00e7mi\u015fimiz\u0259 bu f\u0259rqli yana\u015fma t\u0259rzi t\u00fcrk xalqlar\u0131n\u0131n m\u0259d\u0259ni birliyi haqq\u0131nda deyil\u0259nl\u0259rin quru s\u00f6z olmad\u0131\u011f\u0131n\u0131, m\u00f6hk\u0259m tarixi \u0259saslara s\u00f6yk\u0259ndiyi h\u0259qiq\u0259tini ortaya \u00e7\u0131xarmaq \u00fc\u00e7\u00fcn geni\u015f meydan a\u00e7\u0131r. Bel\u0259likl\u0259, hadis\u0259l\u0259rin t\u0259svirind\u0259ki kompilyativlik, interpretasiya v\u0259 \u015f\u0259rhl\u0259rd\u0259ki orijinall\u0131qla \u00e7ul\u011fa\u015faraq yaz\u0131n\u0131n bir t\u0259r\u0259fd\u0259n idraki, o biri t\u0259r\u0259fd\u0259n is\u0259 tarixi-etnom\u0259d\u0259ni \u0259h\u0259miyy\u0259tini t\u0259min edir.<\/p>\n<p><strong>N.MUSTAFA<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u00c7AR\u0130ZM\u0130N \u0130\u015e\u011eAL\u00c7ILIQ S\u0130YAS\u018fT\u0130 \u00dcMUMT\u00dcRK TAR\u0130X\u0130 KONTEKST\u0130ND\u018f Q\u0131z\u0131l Orda v\u0259 ondan t\u00f6r\u0259m\u0259 tatar xanl\u0131qlar\u0131 (tarixi-etnoqrafik o\u00e7erkl\u0259r) Giri\u015f \u0259v\u0259zin\u0259 tariximiz v\u0259 tarix\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z haqq\u0131nda bir ne\u00e7\u0259 s\u00f6z T\u00fcrk D\u00f6vl\u0259tl\u0259ri T\u0259\u015fkilat\u0131n\u0131n yaranmas\u0131 qarda\u015f xalqlar\u0131m\u0131z\u0131n m\u00fcasir tarixind\u0259 epoxal hadis\u0259dir v\u0259 ortaq \u00e7ox\u0259srlik ke\u00e7mi\u015f\u0259, z\u0259ngin m\u0259d\u0259ni irs\u0259 dayanan t\u00fcrk\u00e7\u00fcl\u00fck, turan\u00e7\u0131l\u0131q ideyalar\u0131n\u0131n yeni geosiyasi formatda ger\u00e7\u0259kl\u0259\u015fm\u0259si, qarda\u015f xalqlar\u0131n sosial-m\u0259d\u0259ni birliyinin b\u0259rpa olunmas\u0131 \u00fc\u00e7\u00fcn m\u00f6hk\u0259m b\u00fcn\u00f6vr\u0259 t\u0259\u015fkil edir. \u00a0T\u00fcrk\u00e7\u00fcl\u00fcy\u00fcn fikir babalar\u0131n\u0131n v\u0259 h\u0259yatlar\u0131n\u0131 bu \u00f6lm\u0259z ideyaya t\u0259m\u0259nnas\u0131z xidm\u0259t amal\u0131na h\u0259sr etmi\u015f mill\u0259t\u00e7i v\u0259t\u0259np\u0259rv\u0259rl\u0259rin arzular\u0131 \u00e7in olma\u011fa ba\u015flay\u0131r. D\u00f6vl\u0259t ba\u015f\u00e7\u0131lar\u0131n\u0131n b\u00fct\u00fcn mane\u0259l\u0259r\u0259 r\u0259\u011fm\u0259n atd\u0131qlar\u0131 bu m\u00f6ht\u0259\u015f\u0259m add\u0131m faktiki olaraq&hellip;<\/p>\n","protected":false},"author":2,"featured_media":505041,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0},"categories":[19],"tags":[],"aioseo_notices":[],"gutentor_comment":0,"rttpg_featured_image_url":{"full":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378.jpg",975,540,false],"landscape":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378.jpg",975,540,false],"portraits":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378.jpg",975,540,false],"thumbnail":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378-500x280.jpg",500,280,true],"medium":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378-660x365.jpg",660,365,true],"large":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378-840x465.jpg",640,354,true],"1536x1536":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378.jpg",975,540,false],"2048x2048":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378.jpg",975,540,false],"post-thumbnail":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378-240x172.jpg",240,172,true],"advps-thumb-one":["https:\/\/arantv.az\/wp-content\/uploads\/2022\/08\/a7eb3f86161733813525977440110599378.jpg",975,540,false]},"rttpg_author":{"display_name":"V\u00fcsal Rafiqo\u011flu","author_link":"https:\/\/arantv.az\/?author=2"},"rttpg_comment":0,"rttpg_category":"<a href=\"https:\/\/arantv.az\/?cat=19\" rel=\"category\">G\u00fcnd\u0259m<\/a>","rttpg_excerpt":"\u00c7AR\u0130ZM\u0130N \u0130\u015e\u011eAL\u00c7ILIQ S\u0130YAS\u018fT\u0130 \u00dcMUMT\u00dcRK TAR\u0130X\u0130 KONTEKST\u0130ND\u018f Q\u0131z\u0131l Orda v\u0259 ondan t\u00f6r\u0259m\u0259 tatar xanl\u0131qlar\u0131 (tarixi-etnoqrafik o\u00e7erkl\u0259r) Giri\u015f \u0259v\u0259zin\u0259 tariximiz v\u0259 tarix\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z haqq\u0131nda bir ne\u00e7\u0259 s\u00f6z T\u00fcrk D\u00f6vl\u0259tl\u0259ri T\u0259\u015fkilat\u0131n\u0131n yaranmas\u0131 qarda\u015f xalqlar\u0131m\u0131z\u0131n m\u00fcasir tarixind\u0259 epoxal hadis\u0259dir v\u0259 ortaq \u00e7ox\u0259srlik ke\u00e7mi\u015f\u0259, z\u0259ngin m\u0259d\u0259ni irs\u0259 dayanan t\u00fcrk\u00e7\u00fcl\u00fck, turan\u00e7\u0131l\u0131q ideyalar\u0131n\u0131n yeni geosiyasi formatda ger\u00e7\u0259kl\u0259\u015fm\u0259si, qarda\u015f xalqlar\u0131n sosial-m\u0259d\u0259ni birliyinin b\u0259rpa olunmas\u0131&hellip;","_links":{"self":[{"href":"https:\/\/arantv.az\/index.php?rest_route=\/wp\/v2\/posts\/505040"}],"collection":[{"href":"https:\/\/arantv.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/arantv.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/arantv.az\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/arantv.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=505040"}],"version-history":[{"count":0,"href":"https:\/\/arantv.az\/index.php?rest_route=\/wp\/v2\/posts\/505040\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/arantv.az\/index.php?rest_route=\/wp\/v2\/media\/505041"}],"wp:attachment":[{"href":"https:\/\/arantv.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=505040"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/arantv.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=505040"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/arantv.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=505040"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}