{"id":97393,"date":"2026-03-06T22:55:00","date_gmt":"2026-03-06T19:55:00","guid":{"rendered":"https:\/\/mdu.edu.az\/?p=97393"},"modified":"2026-06-11T22:58:41","modified_gmt":"2026-06-11T19:58:41","slug":"1926-ci-il-i-turkoloji-qurultay-tarixi-z%c9%99mind%c9%99-arxiv-s%c9%99n%c9%99dl%c9%99rind%c9%99-milli-m%c9%99tbuatda-kitabinin-dili-v%c9%99-uslubu","status":"publish","type":"post","link":"https:\/\/mdu.edu.az\/en\/1926-ci-il-i-turkoloji-qurultay-tarixi-z%c9%99mind%c9%99-arxiv-s%c9%99n%c9%99dl%c9%99rind%c9%99-milli-m%c9%99tbuatda-kitabinin-dili-v%c9%99-uslubu\/","title":{"rendered":"” 1926-CI \u0130L I T\u00dcRKOLOJ\u0130 QURULTAY: TAR\u0130X\u0130 Z\u018fM\u0130ND\u018f, ARX\u0130V S\u018fN\u018fDL\u018fR\u0130ND\u018f, M\u0130LL\u0130 M\u018fTBUATDA\u201d K\u0130TABININ D\u0130L\u0130 V\u018f \u00dcSLUBU”"},"content":{"rendered":"

B\u0259z\u0259n el\u0259 kitablar olur ki, onlar sad\u0259c\u0259 v\u0259r\u0259ql\u0259rd\u0259n v\u0259 m\u00fcr\u0259kk\u0259bd\u0259n ibar\u0259t deyil, tarixin tozlu r\u0259fl\u0259rind\u0259n qopub g\u0259l\u0259n bir hayq\u0131r\u0131\u015fd\u0131r. Professor Nadir M\u0259mm\u0259dlinin ” 1926-c\u0131 il I T\u00fcrkoloji Qurultay: tarixi z\u0259mind\u0259, arxiv s\u0259n\u0259dl\u0259rind\u0259, milli m\u0259tbuatda “<\/a> \u0259s\u0259ri m\u0259hz bel\u0259 bir kitabd\u0131r. M\u00fc\u0259llif biz\u0259 sad\u0259c\u0259 arxiv s\u0259n\u0259dl\u0259rini deyil, bir mill\u0259tin dir\u00e7\u0259li\u015f v\u0259 \u00fcmid salnam\u0259sini t\u0259qdim edir.<\/p>\n\n\n\n

Bu kitab\u0131n ruhu haradad\u0131r?<\/strong><\/p>\n\n\n\n

\u0130lk n\u00f6vb\u0259d\u0259, m\u00fc\u0259llifin dilind\u0259 v\u0259 \u00fcslubundad\u0131r. Kitabda elmi \u00fcslubun d\u0259qiqliyi il\u0259 publisistikan\u0131n alovu birl\u0259\u015fib. M\u00fc\u0259llif hadis\u0259l\u0259ri sad\u0259c\u0259 n\u0259ql etmir; o, h\u0259r bir stenoqram\u0131n, h\u0259r bir m\u0259xfi s\u0259n\u0259din arxas\u0131ndak\u0131 insan talel\u0259rini, duy\u011fular\u0131n\u0131 v\u0259 real h\u0259yat\u0131 \u00fcz\u0259 \u00e7\u0131xar\u0131b, onlar\u0131 oxucu \u00fc\u00e7\u00fcn maraql\u0131 v\u0259 canl\u0131 hala g\u0259tirib. Bu, b\u00f6y\u00fck ustal\u0131q v\u0259 s\u0259n\u0259t\u0259 sevgi t\u0259l\u0259b ed\u0259n bir yana\u015fmad\u0131r. Kitab\u0131n dili biz\u0259 p\u0131\u00e7\u0131lday\u0131r ki, o ill\u0259rin “v\u0259”, “amma”, “lakin”l\u0259ri bel\u0259 b\u00f6y\u00fck m\u00fcbariz\u0259l\u0259rin n\u0259tic\u0259sidir. Arxiv s\u0259n\u0259dl\u0259rinin sintaktik t\u0259hlili g\u00f6st\u0259rir ki, o d\u00f6vr\u00fcn aliml\u0259ri t\u0259kc\u0259 \u0259lifba d\u0259yi\u015fmirdil\u0259r, onlar yeni bir t\u0259f\u0259kk\u00fcr t\u0259m\u0259li qoyurdular. M\u00fc\u0259llif  bu s\u0259n\u0259dl\u0259ri m\u00fcasir dilin s\u00fczg\u0259cind\u0259n ke\u00e7ir\u0259r\u0259k, onlar\u0131 ke\u00e7mi\u015fin “tozlu yadda\u015f\u0131ndan” \u00e7\u0131xar\u0131b g\u0259l\u0259c\u0259yin “parlaq i\u015f\u0131\u011f\u0131na” \u00e7evirir. D\u00fcn\u0259nl\u0259 bu g\u00fcn aras\u0131nda m\u0259n\u0259vi k\u00f6rp\u00fc quran t\u0259dqiqat\u00e7\u0131 \u00f6z \u00fcslubu il\u0259 s\u00fcbut edir ki, h\u0259qiq\u0259t gec-tez arxivl\u0259rd\u0259n \u00e7\u0131x\u0131r v\u0259 \u00f6z do\u011fma dilind\u0259 dan\u0131\u015fma\u011fa ba\u015flay\u0131r. Dil\u00e7i alimin \u00f6z dili il\u0259 des\u0259k: \u201c  \u018fs\u0259r h\u0259min g\u00fcnl\u0259rin n\u0259f\u0259sini, o zaldak\u0131 s\u0259sl\u0259rin titr\u0259yi\u015fini, tribunadan s\u0259sl\u0259n\u0259n h\u0259r bir fikrin ard\u0131nda gizl\u0259n\u0259n tarixi y\u00fck\u00fc anlamaq \u00fc\u00e7\u00fcn yaz\u0131l\u0131b\u201d.<\/em><\/p>\n\n\n\n

Kitabdak\u0131 s\u0259sl\u0259r, s\u00f6zl\u0259r v\u0259 c\u00fcml\u0259l\u0259r bir-biri il\u0259 uyu\u015faraq g\u00f6z\u0259l bir ah\u0259ng yarad\u0131b. Oxucuya t\u0259sir ed\u0259n bu ah\u0259ngin \u00f6z\u00fcnd\u0259 da\u015f\u0131d\u0131\u011f\u0131 ruhdur, hans\u0131 ki o ruhu i\u00e7in\u0259 \u00e7\u0259k\u0259 bil\u0259n nitql\u0259 realla\u015fa bilib. Milli yadda\u015f\u0131n ke\u015fiyind\u0259 duran alim daxilind\u0259n g\u0259l\u0259n s\u0259sl\u0259 tarixin onun qar\u015f\u0131s\u0131nda qoydu\u011fu missiyan\u0131 birl\u0259\u015fdirmi\u015f, g\u0259l\u0259c\u0259k \u00fc\u00e7\u00fcn \u00e7al\u0131\u015fm\u0131\u015f v\u0259 \u0259dibin dili d\u0259, deyim t\u0259rzi d\u0259, \u00fcslubu da m\u0259hz bu m\u0259qamdan, bu t\u0259l\u0259bd\u0259n yaranm\u0131\u015fd\u0131r. Bu kitab \u2013 sanki bir vicdan borcunun yerin\u0259 yetirilm\u0259sidir. Kitab\u0131n dilin\u0259 do\u011fmal\u0131q v\u0259 t\u0259biilik qzand\u0131ran s\u00f6zl\u0259rin \u0259ks\u0259riyy\u0259ti xalq\u0131n milli yadda\u015f\u0131ndan g\u0259lir. Bu kitabda dil yaln\u0131z \u00fcnsiyy\u0259t vasit\u0259si kimi deyil, milli ruhun, m\u0259n\u0259vi yadda\u015f\u0131n v\u0259 estetik d\u00fc\u015f\u00fcnc\u0259nin da\u015f\u0131y\u0131c\u0131s\u0131 kimi t\u0259qdim olunur. Yaz\u0131lar\u0131n s\u0259mimiyy\u0259ti oxucuda daxili rahatl\u0131q v\u0259 m\u0259n\u0259vi istilik yarad\u0131r. \u018fs\u0259rin \u00fcslubunda t\u00fcrk xalqlar\u0131n\u0131n m\u0259d\u0259ni inteqrasiyas\u0131na v\u0259 milli kimliyin qorunmas\u0131na veril\u0259n x\u00fcsusi \u00f6n\u0259m, m\u00fc\u0259llifin bu tarixi hadis\u0259y\u0259 milli t\u0259\u0259ss\u00fcbke\u015flikl\u0259 yana\u015fd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. Kitabdak\u0131 c\u00fcml\u0259l\u0259r\u0259 diqq\u0259t yetir\u0259k: \u201c Bu qurultay sad\u0259c\u0259 elm adamlar\u0131n\u0131n topland\u0131\u011f\u0131 bir y\u0131\u011f\u0131ncaq deyildi. O \u0259srl\u0259rin y\u00fck\u00fcn\u00fc \u00e7iyinl\u0259rind\u0259 da\u015f\u0131yan \u0259lifbalar\u0131n, dill\u0259rin v\u0259 m\u0259d\u0259niyy\u0259tl\u0259rin qar\u015f\u0131la\u015fd\u0131\u011f\u0131 bir meydan idi. Min ill\u0259rl\u0259 t\u00fcrkl\u0259rin hafiz\u0259sini da\u015f\u0131yan \u0259r\u0259b qrafikas\u0131 il\u0259 yeni d\u00fcnyan\u0131n i\u015f\u0131ql\u0131 sabah\u0131 kimi t\u0259qdim edil\u0259n lat\u0131n \u0259lifbas\u0131 ilk d\u0259f\u0259 idi ki, burada \u00fcz-\u00fcz\u0259 g\u0259lirdi. Bu ziddiyy\u0259tl\u0259rin arxas\u0131nda is\u0259 yaln\u0131z yaz\u0131n\u0131n deyil, t\u00fcrkdilli xalqlar\u0131n taleyi dayan\u0131rd\u0131. \u0130nsanlar\u0131n g\u00f6zl\u0259rind\u0259 bir i\u015f\u0131q vard\u0131.  O an k\u00fc\u00e7\u0259d\u0259ki izdihamla zalda oturanlar\u0131n \u00fcr\u0259kl\u0259ri bir d\u00f6y\u00fcn\u00fcrd\u00fc. \u0130smailiyy\u0259nin da\u015f-divarlar\u0131 is\u0259  tarixin yadda\u015f\u0131na h\u0259kk olunmu\u015f o g\u00fcn\u00fcn \u015fahidi kimi bu s\u0259sin ah\u0259ngini y\u00fcz ildir ki, qoruyur! \u201c<\/p>\n\n\n\n

\u018fs\u0259rd\u0259 t\u0259kc\u0259 arxiv s\u0259n\u0259dl\u0259ri deyil, hadis\u0259nin ba\u015f verdiyi m\u0259kan da canland\u0131r\u0131r. \u0130smailiyy\u0259 binas\u0131n\u0131n divarlar\u0131n\u0131 sad\u0259c\u0259 memarl\u0131q obyekti deyil, tarixin canl\u0131 \u015fahidi kimi t\u0259qdim edilir. M\u00fc\u0259llifin t\u0259svirind\u0259 binan\u0131n divarlar\u0131 sanki o d\u00f6vr\u00fcn h\u0259y\u0259can\u0131n\u0131 v\u0259 g\u0259rginliyini \u00f6z\u00fcn\u0259 hopdurub v\u0259 bu g\u00fcn biz\u0259 o hadis\u0259l\u0259ri p\u0131\u00e7\u0131lday\u0131r. Bu b\u0259dii yana\u015fma, tarixin kitablardan ba\u015fqa, h\u0259m d\u0259 o an\u0131n ba\u015f verdiyi da\u015flarda v\u0259 divarlarda ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir, bununla m\u0259kan\u0131n simvolik \u0259h\u0259miyy\u0259tini \u00e7ox g\u00f6z\u0259l a\u00e7\u0131l\u0131r.\u201cO g\u00fcn Bak\u0131 sad\u0259c\u0259 paytaxt deyildi- t\u00fcrk d\u00fcnyas\u0131n\u0131n \u00fcr\u0259yi, m\u0259d\u0259ni v\u0259 siyasi g\u0259l\u0259c\u0259yini s\u0131nayan bir t\u0259cr\u00fcb\u0259 meydan\u0131 idi. H\u0259r \u00e7\u0131x\u0131\u015f. H\u0259r protokol, h\u0259r m\u00fcbahis\u0259 indi biz\u0259 arxiv ka\u011f\u0131zlar\u0131nda \u201c s\u00f6z\u201d kimi g\u00f6r\u00fcn\u0259nl\u0259r o vaxt insanlar\u0131n ruhunda ya \u00fcmid, ya qorxu, ya da b\u00f6y\u00fck inam idi. Sabir ba\u011f\u0131na s\u0131\u011f\u0131nan \u0130smailiyy\u0259nin divarlar\u0131 aras\u0131nda bir tarix yaz\u0131l\u0131rd\u0131- s\u00f6z\u00fcn h\u00f6km\u00fc b\u00fct\u00f6v bir t\u00fcrk d\u00fcnyas\u0131n\u0131n taleyini, g\u0259l\u0259c\u0259yini d\u0259yi\u015f\u0259c\u0259kdi! \u201c Burada  arxiv s\u0259n\u0259dl\u0259rin\u0259 yaln\u0131z elmi fakt kimi deyil, sanki ya\u015fayan bir orqanizm kimi yana\u015f\u0131l\u0131r, metaforik k\u00f6\u00e7\u00fcrm\u0259 \u00fcsulundan istifad\u0259 edilir.G\u00f6zl\u0259rimiz qar\u015f\u0131s\u0131nda arxivl\u0259rd\u0259ki ‘s\u0259ssiz’ v\u0259 ‘soyuq’ ka\u011f\u0131zlar o d\u00f6vr\u00fcn canl\u0131 insan hissl\u0259rin\u0259 \u2014 \u00fcmid\u0259, qorxuya v\u0259 inama \u00e7evrilir.<\/p>\n\n\n\n

V\u0259t\u0259nda\u015f-ziyal\u0131 m\u00f6vqeyind\u0259n \u00e7\u0131x\u0131\u015f ed\u0259n professor N. M\u0259mm\u0259dli qurultay\u0131n ba\u015flama v\u0259 bitm\u0259 tarixl\u0259rini t\u0259qvim  r\u0259q\u0259ml\u0259rind\u0259n daha t\u0259sirli g\u00f6r\u00fcn\u0259n  t\u0259bi\u0259tin simvolik t\u0259zad\u0131 kimi t\u0259qdim edir. O, ‘q\u0131\u015f\u0131n s\u0259rt n\u0259f\u0259si’ il\u0259 ‘yaz\u0131n g\u0259li\u015fini’ \u00fcz-\u00fcz\u0259 qoyaraq, bu elmi hadis\u0259ni k\u00f6hn\u0259likd\u0259n yeniliy\u0259, qaranl\u0131qdan i\u015f\u0131\u011fa ke\u00e7id kimi m\u0259naland\u0131r\u0131r. Burada t\u0259bi\u0259t hadis\u0259l\u0259ri il\u0259 mill\u0259tin taleyi aras\u0131nda qurulan bu m\u0259ntiqi ziddiyy\u0259t s\u00fcbut edir ki, qurultay sad\u0259c\u0259 bir toplant\u0131 deyil, t\u00fcrk d\u00fcnyas\u0131n\u0131n m\u0259n\u0259vi q\u0131\u015f\u0131ndan m\u0259d\u0259ni bahar\u0131na a\u00e7\u0131lan bir qap\u0131 idi. M\u00fc\u0259llif bu tarixi d\u00f6n\u00fc\u015f n\u00f6qt\u0259sini bel\u0259 t\u0259svir edir: \u201c 26 fevral 1926-c\u0131 il- q\u0131\u015f\u0131n s\u0259rt n\u0259f\u0259si k\u00fc\u00e7\u0259l\u0259rd\u0259 dola\u015fd\u0131\u011f\u0131, saf, t\u0259miz , g\u00fcn\u0259\u015fli hava il\u0259 qaranl\u0131\u011f\u0131n bir-birin\u0259 qovu\u015fdu\u011fu zaman, ax\u015fam saat 7-d\u0259 \u0130smailiyy\u0259 binas\u0131nda yanan gur i\u015f\u0131qlar Bak\u0131n\u0131n gec\u0259sini i\u015f\u0131qland\u0131rd\u0131. 6 martda, yaz\u0131n n\u0259f\u0259si \u015f\u0259h\u0259r\u0259 dolanda , qurultay da \u00f6z s\u00f6z\u00fcn\u00fc deyib tarix\u0259 yaz\u0131l\u0131d. Q\u0131\u015f\u0131n qaranl\u0131\u011f\u0131ndan yaz\u0131n i\u015f\u0131\u011f\u0131na uzanan bu yol t\u00fcrk d\u00fcnyas\u0131n\u0131n g\u0259l\u0259c\u0259yin\u0259 a\u00e7\u0131lm\u0131\u015f c\u0131\u011f\u0131r idi. Sanki t\u0259bi\u0259tin \u00f6z\u00fc d\u0259 bu m\u0259clisin r\u0259mzini yaratm\u0131\u015fd\u0131: q\u0131\u015fdan yaza , k\u00f6hn\u0259d\u0259n yeniy\u0259!<\/p>\n\n\n\n

\u201c I T\u00fcrkoloji Qurultay: tarixi z\u0259mind\u0259\u201d adl\u0131 I f\u0259sild\u0259 – Milli taleyimizin salnam\u0259\u00e7isi  N.M\u0259mm\u0259dli qurultay m\u0259ruz\u0259l\u0259rinin orijinal variantlar\u0131n\u0131 t\u0259qdim etm\u0259kl\u0259 kifay\u0259tl\u0259nmir, h\u0259r bir \u00e7\u0131x\u0131\u015fa verdiyi maraql\u0131 v\u0259 emosional \u015f\u0259rhl\u0259rl\u0259 sanki oxucunu 1926-c\u0131 ilin o g\u0259rgin elmi-siyasi atmosferin\u0259 birba\u015fa daxil edir v\u0259 burada elmi d\u0259qiqlikl\u0259 publisistik ayd\u0131nl\u0131q bir-birini tamamlayaraq hadis\u0259l\u0259rin mahiyy\u0259tini daha qabar\u0131q g\u00f6st\u0259rir. M\u0259hz bu prizmadan A\u015fmarinin t\u0259dqiqatlar\u0131na n\u0259z\u0259r salan m\u00fc\u0259llif qeyd edir ki, \u201d A\u015fmarinin t\u00fcrk s\u00f6zl\u0259rinin k\u00f6kl\u0259rinin v\u0259 semasiologiyas\u0131n\u0131n \u00f6yr\u0259nilm\u0259si t\u0259dqiqatlar\u0131 he\u00e7 kimin toxunmad\u0131\u011f\u0131 geni\u015f bir sah\u0259dir v\u0259 elm\u0259 z\u0259ngin n\u0259tic\u0259l\u0259r v\u0259d edir. Dilin h\u0259r bir s\u00f6z\u00fc \u00f6z ilkin m\u0259nas\u0131nda ibtidai d\u00fc\u015f\u00fcnc\u0259nin \u0259ks-s\u0259das\u0131, q\u0259dim ad\u0259tl\u0259rin xatir\u0259si, unudulmu\u015f bir h\u0259yat t\u0259rzinin fraqmenti, k\u00f6hn\u0259 bir melodiyan\u0131n izi, q\u0259dim d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn ni\u015fan\u0259si, t\u0259bi\u0259t anlay\u0131\u015f\u0131n\u0131n izidir” M\u00fc\u0259llif A\u015fmarinin \u00e7\u0131x\u0131\u015f\u0131n\u0131 \u015f\u0259rh ed\u0259rk\u0259n elmi terminologiya il\u0259 b\u0259dii t\u0259svir vasit\u0259l\u0259rini el\u0259 bir ustal\u0131qla sintez edir ki, oxucu dilin h\u0259r bir qat\u0131nda (semasiologiyas\u0131nda) t\u00fcrk\u00fcn unudulmu\u015f h\u0259yat t\u0259rzinin v\u0259 q\u0259dim t\u0259bi\u0259t anlay\u0131\u015f\u0131n\u0131n izl\u0259rini ayd\u0131n \u015f\u0259kild\u0259 hiss edir. H\u0259m\u00e7inin m\u00fc\u0259llif \u015f\u0259xsiyy\u0259tl\u0259rin \u00f6z dilind\u0259n veril\u0259n sitatlar\u0131 (stenoqramlar\u0131) m\u00fcasir \u015f\u0259rhin daxilin\u0259 el\u0259 ustal\u0131qla yerl\u0259\u015fdirir ki, \u00fcslub q\u0131r\u0131lmas\u0131 ba\u015f vermir. M\u00fc\u0259llif yaz\u0131r: \u201c\u00c7obanzad\u0259 m\u0259qs\u0259dli \u015f\u0259kild\u0259 g\u00f6st\u0259rmi\u015fdir ki, dill\u0259rin ayr\u0131lma s\u0259b\u0259bi etnik t\u0259m\u0259ld\u0259n \u00e7ox, co\u011frafi, siyasi v\u0259 m\u0259d\u0259ni prosesl\u0259rin n\u0259tic\u0259sidir\u201d <\/em> Bu, sintaktik inteqrasiyad\u0131r. M\u00fc\u0259llif ke\u00e7mi\u015fin dilini (arxiv sitat\u0131n\u0131) bug\u00fcn\u00fcn elmi m\u00fchakim\u0259sin\u0259 ba\u011flay\u0131r, bununla da \u015f\u0259xsiyy\u0259tl\u0259rin obraz\u0131n\u0131 arxiv tozundan t\u0259mizl\u0259yib “canl\u0131 m\u00fcsahib” s\u0259viyy\u0259sin\u0259                                                                                                                                                                                    qald\u0131r\u0131r. D\u00f6vr\u00fcn g\u0259rginliyini v\u0259 ruhunu oxucuya hiss etdirm\u0259k \u00fc\u00e7\u00fcn qurultaydak\u0131 gedi\u015fat\u0131 dinamik bir t\u0259hkiy\u0259 v\u0259 daxili enerji il\u0259 yaz\u0131r. Qurultay i\u015ftirak\u00e7\u0131lar\u0131n\u0131n \u00e7\u0131x\u0131\u015flar\u0131n\u0131 v\u0259 o an\u0131n tarixi \u0259h\u0259miyy\u0259tini \u00fcmumil\u0259\u015fdir\u0259n bu s\u0259tirl\u0259r h\u0259min dinamizmin \u0259n bariz n\u00fcmun\u0259sidir: \u201c H\u0259r bir c\u00fcml\u0259, h\u0259r bir \u00e7\u0131x\u0131\u015f, h\u0259r bir t\u0259klif h\u0259m elmi, h\u0259m d\u0259 siyasi bir manifest idi.S\u0259sl\u0259r\u0259 qar\u0131\u015fan alq\u0131\u015flar, k\u0259skin etirazlar, g\u0259rgin anlar yarad\u0131rd\u0131.\u018fslind\u0259, bu qurultay bir k\u00f6rp\u00fc idi: ke\u015fmi\u015fin \u0259lifbas\u0131ndan g\u0259l\u0259c\u0259yin \u0259lifbas\u0131na, milli yadda\u015fdan m\u0259d\u0259ni modernl\u0259\u015fm\u0259y\u0259! Qurultayda s\u0259sl\u0259n\u0259n nitql\u0259r, tribunada ucalan \u015f\u00fcarlar\u0131n h\u0259r biri t\u00fcrk d\u00fcnyas\u0131n\u0131n ruhuna k\u00f6kl\u0259n\u0259n, g\u0259l\u0259c\u0259y\u0259 \u00fcnvanlanan \u00e7a\u011f\u0131r\u0131\u015f idi.\u201d<\/p>\n\n\n\n

“Kitab\u0131n ‘I T\u00fcrkoloji Qurultay arxiv s\u0259n\u0259dl\u0259rind\u0259\u201d adl\u0131 ikinci f\u0259slind\u0259 m\u00fc\u0259llif t\u0259r\u0259find\u0259n ilk d\u0259f\u0259 \u00fcz\u0259 \u00e7\u0131xar\u0131lan gizli s\u0259n\u0259dl\u0259r v\u0259 stenoqramlar fonunda  arxiv s\u0259n\u0259dl\u0259rinin siyasi \u00e7\u0259kisi v\u0259 ideoloji mahiyy\u0259ti ustal\u0131qla \u015f\u0259rh edilir. M\u00fc\u0259llif linqvistik faktlar\u0131n t\u0259hlili il\u0259 kifay\u0259tl\u0259nm\u0259y\u0259r\u0259k m\u0259s\u0259l\u0259ni daha geni\u015f \u2014 geosiyasi m\u00fcst\u0259vid\u0259 ara\u015fd\u0131r\u0131r v\u0259 bel\u0259 bir siyasi q\u0259na\u0259t\u0259 g\u0259lir:  \u201c S\u0259n\u0259d bir daha t\u0259sdiq edir ki, 1926-c\u0131 il Bak\u0131 T\u00fcrkoloji Qurultay\u0131 elmi forum olmaqla yana\u015f\u0131, sovet d\u00f6vl\u0259tinin milli siyas\u0259tinin m\u00fch\u00fcm siyasi al\u0259ti idi. Onun h\u0259r addd\u0131m\u0131 Moskvaya hesabat \u015f\u0259klind\u0259 \u00f6t\u00fcr\u00fcl\u00fcr, m\u0259rk\u0259zi partiya orqanlar\u0131 is\u0259 qurultay\u0131n n\u0259tic\u0259l\u0259rini \u00f6z ideoloji x\u0259ttin\u0259 uy\u011funla\u015fd\u0131r\u0131rd\u0131.  Az\u0259rbycan n\u00fcmay\u0259nd\u0259l\u0259rinin t\u0259\u015f\u0259bb\u00fcsl\u0259ri yaln\u0131z Moskvaya t\u0259qdim olunmu\u015f v\u0259 t\u0259sdiql\u0259nmi\u015f s\u0259n\u0259dl\u0259r \u0259sas\u0131nda legitimlik qazan\u0131rd\u0131. Bu h\u0259m d\u0259 Sovetl\u0259rin milli respublikalarda m\u0259d\u0259niyy\u0259t v\u0259 dil siyas\u0259tini birba\u015fa n\u0259zar\u0259td\u0259 saxlad\u0131\u011f\u0131n\u0131 s\u00fcbut edir.  Bu add\u0131m yaln\u0131z akademik t\u0259\u015f\u0259bb\u00fcs deyildi; SSR\u0130 daxilind\u0259 t\u00fcrk xalqlar\u0131n\u0131n m\u0259d\u0259ni inki\u015faf\u0131n\u0131 m\u0259rk\u0259zl\u0259\u015fdirm\u0259k v\u0259 n\u0259zar\u0259t alt\u0131na almaq m\u0259qs\u0259dini da\u015f\u0131y\u0131rd\u0131 \u201c.<\/p>\n\n\n\n

T\u0259qdim etdiyimiz n\u00fcmun\u0259d\u0259 m\u00fc\u0259llif elmi-analitik v\u0259 siyasi-publisistik \u00fcslublar\u0131n sintezind\u0259n istifad\u0259 ed\u0259r\u0259k hadis\u0259l\u0259r\u0259 t\u0259nqidi-tarixi (dekonstruktiv) prizmadan yana\u015f\u0131r. Faktlar\u0131n daxili m\u0259ntiqini v\u0259 s\u0259b\u0259b-n\u0259tic\u0259 \u0259laq\u0259l\u0259rini ara\u015fd\u0131r\u0131r, hadis\u0259l\u0259r\u0259 m\u00fcnasib\u0259td\u0259 ayd\u0131n m\u00f6vqe n\u00fcmayi\u015f etdirir. Bel\u0259likl\u0259, qurultay\u0131n akademik p\u0259rd\u0259si arxas\u0131nda gizl\u0259n\u0259n strateji-siyasi mexanizml\u0259ri \u00fcz\u0259 \u00e7\u0131xar\u0131r v\u0259 hadis\u0259y\u0259 yaln\u0131z bir dil\u00e7i kimi deyil, tarixin ideoloji m\u0259nz\u0259r\u0259sini b\u0259rpa ed\u0259n pe\u015f\u0259kar siyasi icmal\u00e7\u0131 kimi yekun qiym\u0259t verir.<\/p>\n\n\n\n

Professor N. M\u0259mm\u0259dlinin \u00fcslubuna xas olan akademik d\u0259qiqlik \u00f6z\u00fcn\u00fc h\u0259mcins \u00fczvl\u0259rd\u0259n ibar\u0259t z\u0259ngin c\u00fcml\u0259 qurulu\u015flar\u0131nda ayd\u0131n g\u00f6st\u0259rir. M\u00fc\u0259llif t\u0259dqiq etdiyi h\u0259r bir hadis\u0259ni yaln\u0131z bir t\u0259r\u0259fd\u0259n deyil, onun b\u00fct\u00fcn qatlar\u0131n\u0131 \u2014 ideologiyas\u0131n\u0131, t\u0259tbiq mexanizmini v\u0259 do\u011furdu\u011fu n\u0259tic\u0259l\u0259ri eyni anda \u0259hat\u0259 ed\u0259n sistemli bir t\u0259hlil s\u00fczg\u0259cind\u0259n ke\u00e7irir. Onun bu geni\u015fmiqyasl\u0131 bax\u0131\u015f buca\u011f\u0131 v\u0259 m\u0259lumat s\u0131xl\u0131\u011f\u0131 yaradan dili \u0259s\u0259rin bir \u00e7ox c\u00fcml\u0259l\u0259rind\u0259 , o c\u00fcml\u0259d\u0259n ‘I T\u00fcrkoloji Qurultay : Milli m\u0259tbuatda adl\u0131 III f\u0259slind\u0259 \u00f6z\u00fcn\u00fcn \u0259n kamil ifad\u0259sini tap\u0131r: \u201cM\u0259tn XX \u0259srin 1920-ci ill\u0259rinin sonlar\u0131nda T\u00fcrkiy\u0259d\u0259 h\u0259yata ke\u00e7iril\u0259n \u0259lifba islahat\u0131n\u0131n ideoloji \u0259saslar\u0131n\u0131, ictimai q\u0259bul mexanizmini v\u0259 t\u00fcrk d\u00fcnyas\u0131 kontekstind\u0259 do\u011furdu\u011fu t\u0259sirl\u0259ri \u0259ks etdir\u0259n m\u00fch\u00fcm publisistik m\u0259nb\u0259dir “. <\/em> \u018fs\u0259rd\u0259 ‘ideoloji’ s\u00f6z\u00fc \u0259traf\u0131nda formala\u015fan z\u0259ngin s\u00f6z birl\u0259\u015fm\u0259l\u0259ri var. M\u0259s\u0259l\u0259n: ideoloji par\u00e7alanma, ideoloji m\u0259qs\u0259d, ideoloji direktivl\u0259r. ideoloji n\u0259zar\u0259t, \u0130deoloji toplant\u0131, ideooji \u0259saslar, ideoloji uy\u011funluq, ideoloji mahiyy\u0259t kimi. M\u00fc\u0259llif bu s\u00f6z\u00fc m\u00fcxt\u0259lif kontekstl\u0259rd\u0259 i\u015fl\u0259tm\u0259kl\u0259 onun semantik h\u00fcdudlar\u0131n\u0131 geni\u015fl\u0259ndirib, d\u00f6vr\u00fcn ictimai-siyasi atmosferini vizualla\u015fd\u0131r\u0131b.<\/p>\n\n\n\n

” 1926-c\u0131 il I T\u00fcrkoloji Qurultay: tarixi z\u0259mind\u0259, arxiv s\u0259n\u0259dl\u0259rind\u0259, milli m\u0259tbuatda ” <\/a>\u0259s\u0259ri o ill\u0259rin a\u011f\u0131r t\u0259zyiql\u0259ri v\u0259 s\u0259rt qada\u011falar\u0131 alt\u0131nda \u0259zil\u0259n, lakin \u0259qid\u0259sind\u0259n d\u00f6nm\u0259y\u0259n ziyal\u0131lar\u0131m\u0131za ucald\u0131lm\u0131\u015f m\u0259n\u0259vi bir abid\u0259dir. D\u0259y\u0259rli ziyal\u0131m\u0131z Nadir M\u0259mm\u0259dli s\u00f6z\u00fcn imkanlar\u0131n\u0131 bil\u0259n bir alim h\u0259ssasl\u0131\u011f\u0131 il\u0259 h\u0259r s\u0259n\u0259din arxas\u0131ndak\u0131 insan taleyini, h\u0259r s\u0259tird\u0259ki gizli a\u011fr\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xar\u0131r. M\u00fc\u0259llifin q\u0259lbind\u0259ki o s\u00f6nm\u0259z v\u0259t\u0259nda\u015fl\u0131q yan\u011f\u0131s\u0131 v\u0259 sars\u0131lmaz milli t\u0259\u0259ss\u00fcbke\u015flik tariximizin qaranl\u0131q s\u0259hif\u0259l\u0259rin\u0259 i\u015f\u0131q tutur. Bu t\u0259dqiqat sad\u0259c\u0259 ke\u00e7mi\u015fin hesabat\u0131 deyil, bizi \u00f6z k\u00f6kl\u0259rimiz\u0259 qovu\u015fduran, ulu babalar\u0131m\u0131z\u0131n ruhu qar\u015f\u0131s\u0131nda t\u0259mizl\u0259n\u0259n bir yadda\u015f d\u0259rsi, g\u0259l\u0259c\u0259y\u0259 \u00f6t\u00fcr\u00fcl\u0259n m\u00fcq\u0259dd\u0259s bir \u0259man\u0259tdir.<\/p>\n\n\n\n

K\u00f6n\u00fcl Ayd\u0131n<\/em><\/p>\n\n\n\n

Humanitar f\u0259nl\u0259r kafedras\u0131n\u0131n m\u00fc\u0259llimi, \u018fm\u0259kdar m\u00fc\u0259llim, AMEA \u0130.N\u0259simi ad\u0131na Dil\u00e7ilik \u0130nstitutu T\u00fcrk dill\u0259ri \u015f\u00f6b\u0259sinin doktorant\u0131<\/em><\/p>","protected":false},"excerpt":{"rendered":"

B\u0259z\u0259n el\u0259 kitablar olur ki, onlar sad\u0259c\u0259 v\u0259r\u0259ql\u0259rd\u0259n v\u0259 m\u00fcr\u0259kk\u0259bd\u0259n ibar\u0259t deyil, tarixin tozlu r\u0259fl\u0259rind\u0259n qopub g\u0259l\u0259n bir hayq\u0131r\u0131\u015fd\u0131r. Professor Nadir M\u0259mm\u0259dlinin ” 1926-c\u0131 il I T\u00fcrkoloji Qurultay: tarixi z\u0259mind\u0259, arxiv s\u0259n\u0259dl\u0259rind\u0259, milli m\u0259tbuatda “ \u0259s\u0259ri m\u0259hz bel\u0259 bir kitabd\u0131r. M\u00fc\u0259llif biz\u0259 sad\u0259c\u0259 arxiv s\u0259n\u0259dl\u0259rini deyil, bir mill\u0259tin dir\u00e7\u0259li\u015f v\u0259 \u00fcmid salnam\u0259sini t\u0259qdim edir. Bu […]<\/p>\n","protected":false},"author":41,"featured_media":97394,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"gallery","meta":{"_eb_attr":"","ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[97394],"footnotes":""},"categories":[31],"tags":[],"class_list":["post-97393","post","type-post","status-publish","format-gallery","has-post-thumbnail","hentry","category-mdu_xeberleri","post_format-post-format-gallery","entry","has-media"],"_links":{"self":[{"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/posts\/97393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/users\/41"}],"replies":[{"embeddable":true,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/comments?post=97393"}],"version-history":[{"count":1,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/posts\/97393\/revisions"}],"predecessor-version":[{"id":97395,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/posts\/97393\/revisions\/97395"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/media\/97394"}],"wp:attachment":[{"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/media?parent=97393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/categories?post=97393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mdu.edu.az\/en\/wp-json\/wp\/v2\/tags?post=97393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}