{"id":950,"date":"2023-10-04T12:52:02","date_gmt":"2023-10-04T08:52:02","guid":{"rendered":"https:\/\/socialresearchjournal.az\/?p=950"},"modified":"2023-10-04T12:52:02","modified_gmt":"2023-10-04T08:52:02","slug":"heyder-huseynovun-azerbaycan-felsefesine-dair-monoqrafiyasinda-zamanin-izleri-metnler-ve-tefsirler","status":"publish","type":"post","link":"https:\/\/socialresearchjournal.az\/index.php\/2023\/10\/04\/heyder-huseynovun-azerbaycan-felsefesine-dair-monoqrafiyasinda-zamanin-izleri-metnler-ve-tefsirler\/","title":{"rendered":"HEYD\u018fR H\u00dcSEYNOVUN AZ\u018fRBAYCAN F\u018fLS\u018fF\u018fS\u0130N\u018f DA\u0130R MONOQRAF\u0130YASINDA ZAMANIN \u201c\u0130ZL\u018fR\u0130\u201d: M\u018fTNL\u018fR V\u018f T\u018fFS\u0130RL\u018fR"},"content":{"rendered":"

Arzu HACIYEVA <\/strong><\/p>\n

AMEA F\u0259ls\u0259f\u0259 v\u0259 Sosiologiya \u0130nstitutunun<\/em><\/p>\n

Az\u0259rbaycan f\u0259ls\u0259f\u0259 tarixi \u015f\u00f6b\u0259sinin m\u00fcdiri, f\u0259ls\u0259f\u0259 elml\u0259ri doktoru <\/em><\/p>\n

Bak\u0131, Az\u0259rbaycan<\/em><\/p>\n

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E-mail: arzuhaciyeva@mail.ru<\/em><\/p>\n

ORCID: 0000-0001-9078-0327 <\/em><\/p>\n

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X\u00fclas\u0259.<\/strong> G\u00f6rk\u0259mli Az\u0259rbaycan filosofu, akademik Heyd\u0259r H\u00fcseynovun m\u0259\u015fhur fundamental\u00a0\u00a0 \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d (1949) adl\u0131 monoqrafiyas\u0131 elm tariximiz\u0259 taley\u00fckl\u00fc epoxal \u0259s\u0259r kimi daxil olmu\u015fdur. Ke\u00e7mi\u015f sovet m\u0259kan\u0131nda milli f\u0259ls\u0259f\u0259y\u0259 h\u0259sr olunmu\u015f bu ilk kitab\u0131n q\u0259rib\u0259, faci\u0259vi taleyinin k\u00f6k\u00fcnd\u0259 onun \u0259rs\u0259y\u0259 g\u0259ldiyi totalitar c\u0259miyy\u0259td\u0259 milli ideyan\u0131n ideoloji \u00f6rt\u00fckl\u0259r alt\u0131nda bel\u0259 q\u0259buledilm\u0259zliyi dururdu.<\/p>\n

Bununla bel\u0259, h\u0259min epoxan\u0131n \u00f6z\u0259lliyinin ba\u015fa d\u00fc\u015f\u00fclm\u0259m\u0259si v\u0259 n\u0259z\u0259r\u0259 al\u0131nmamas\u0131 \u00e7a\u011fda\u015f d\u00f6vr\u00fcm\u00fczd\u0259 d\u0259 \u0259s\u0259r\u0259 m\u00fcnasib\u0259td\u0259 b\u0259z\u0259n xeyli subyektiv, birt\u0259r\u0259fli t\u0259nqidi m\u00fcnasib\u0259t\u0259 s\u0259b\u0259b olur. Zaman f\u0259rqinin do\u011furdu\u011fu \u00f6zg\u0259l\u0259\u015fm\u0259ni aradan qald\u0131rmaq m\u0259qs\u0259dil\u0259 m\u0259qal\u0259d\u0259 Heyd\u0259r H\u00fcseynovun fundamental t\u0259dqiqat\u0131 ilk d\u0259f\u0259 olaraq intertekstuall\u0131q v\u0259 hermenevtikan\u0131n qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259sinin yeni bax\u0131\u015f buca\u011f\u0131ndan n\u0259z\u0259rd\u0259n ke\u00e7irilir.<\/p>\n

\u018fs\u0259rd\u0259 m\u0259tn, iqtibas se\u00e7imi meyarlar\u0131 v\u0259 onlardan istifad\u0259nin \u00f6z\u0259llikl\u0259ri, \u015f\u0259rh-t\u0259fsirl\u0259rin m\u0259zmunu v\u0259 ona t\u0259sir ed\u0259n amill\u0259r, bu t\u0259fsirl\u0259rin ba\u015fqa m\u00fc\u0259llifl\u0259rin m\u0259tnl\u0259ri il\u0259 dialoq v\u0259 m\u00fcnaqi\u015f\u0259sinin s\u0259b\u0259bl\u0259ri zaman\u0131n m\u0259tnd\u0259 da\u015fla\u015fm\u0131\u015f izl\u0259rinin a\u015fkara \u00e7\u0131xar\u0131lmas\u0131 kontekstind\u0259 t\u0259hlil edilir. M\u00fc\u0259llifin fikrinc\u0259, m\u0259tnl\u0259r\u0259 h\u0259kk olmu\u015f \u201cizl\u0259r\u201din arxas\u0131nda bu izl\u0259ri qoyanlar\u0131n, y\u0259ni bir t\u0259r\u0259fd\u0259n d\u00f6vr\u00fcn ruhunun, dig\u0259r t\u0259r\u0259fd\u0259n yarad\u0131c\u0131n\u0131n \u0259sas ideya v\u0259 intensiyalar\u0131n\u0131n, gizli d\u00fc\u015f\u00fcnc\u0259l\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131 ke\u00e7mi\u015f irsin d\u0259rkind\u0259 hermenevtikan\u0131n vacibliyini v\u0259 lab\u00fcdl\u00fcy\u00fcn\u00fc \u015f\u0259rtl\u0259ndirir.<\/p>\n

A\u00e7ar s\u00f6zl\u0259r: <\/strong>Az\u0259rbaycanda ictimai fikir tarixi, Heyd\u0259r H\u00fcseynov, Az\u0259rbaycan f\u0259ls\u0259f\u0259si, zaman\u0131n \u201cizl\u0259ri\u201d, m\u0259tn, \u015f\u0259rh, intertekstuall\u0131q, hermenevtika, h\u0259qiq\u0259t<\/p>\n

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Giri\u015f<\/strong><\/p>\n

M\u0259d\u0259ni-tarixi irsin da\u015f\u0131y\u0131c\u0131s\u0131 kimi h\u0259r bir m\u0259tni bilikl\u0259rd\u0259n, fikirl\u0259rd\u0259n \u0259laq\u0259li-ard\u0131c\u0131ll\u0131qla h\u00f6r\u00fclm\u00fc\u015f \u00e7oxqatl\u0131, m\u00fcr\u0259kk\u0259b, qapal\u0131 v\u0259 m\u00fcst\u0259qil reall\u0131q kimi n\u0259z\u0259rd\u0259n ke\u00e7irm\u0259k olar. Onun dild\u0259 v\u0259 h\u0259rfl\u0259rd\u0259 hifz etdiyi yaln\u0131z insan a\u011fl\u0131n\u0131n n\u0259tic\u0259l\u0259ri, m\u00fcxt\u0259lif informasiyalar deyil. H\u0259r bir m\u0259tnin, m\u00fc\u0259llifi anonim olmasa bel\u0259, a\u015fkar g\u00f6r\u00fcnm\u0259y\u0259n \u00f6z yaradan\u0131 vard\u0131r, burada d\u00f6vr\u00fcn ruhu, m\u0259n\u0259vi t\u0259cr\u00fcb\u0259si, c\u0259miyy\u0259tin siyasi, ideoloji prioritet v\u0259 stereotipl\u0259ri il\u0259 bah\u0259m, yarad\u0131c\u0131n\u0131n d\u00fcnya haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259ri, psixologiyas\u0131, duy\u011fular\u0131, inamlar\u0131, m\u0259n\u0259vi kredosu, intuisiyas\u0131 \u00f6z inikas\u0131n\u0131 tap\u0131r. Dig\u0259r t\u0259r\u0259fd\u0259n, h\u0259r bir m\u0259tnd\u0259 ba\u015fqa m\u0259tn\u0259 v\u0259 yaxud m\u0259tnl\u0259r\u0259 m\u00fcraci\u0259t, \u00e7ox sayda a\u015fkar v\u0259 gizli istinadlar var. O (m\u0259tn), bu yad m\u0259tnl\u0259r\u0259 m\u00fcnasib\u0259t bildirir, onlarla dialoq apar\u0131r, yaxud da m\u00fcnaqi\u015f\u0259y\u0259 girir. \u201cHumanitar fikrin yad fikirl\u0259rd\u0259n, ist\u0259kl\u0259rd\u0259n, manifestasiyalardan, ifad\u0259l\u0259rd\u0259n, i\u015far\u0259l\u0259rd\u0259n…\u201d [16] t\u00f6r\u0259diyini dey\u0259n V.Baxtin \u00fcmumiyy\u0259tl\u0259 m\u0259tnin m\u00f6vcudluq \u00fcsulunu bunda g\u00f6r\u00fcrd\u00fc: \u201cM\u0259tn yaln\u0131z ba\u015fqa m\u0259tn\u0259 (kontekst\u0259) t\u0259mas etm\u0259kl\u0259 ya\u015fay\u0131r. M\u0259hz bu t\u0259mas n\u00f6qt\u0259sind\u0259 i\u015f\u0131q al\u0131\u015f\u0131b arxan\u0131 da, \u00f6n\u00fc d\u0259 i\u015f\u0131qland\u0131r\u0131r, h\u0259min m\u0259tni dialoqa qo\u015fur\u201d [15, 384]. B\u00fct\u00fcn m\u0259tnl\u0259r\u0259 xas olan bu, \u2013 \u0259slind\u0259 \u0259vv\u0259ll\u0259r d\u0259 sezil\u0259n, lakin Baxtinin ilk d\u0259f\u0259 qabard\u0131b konseptualla\u015fd\u0131rd\u0131\u011f\u0131, \u2013 dialoji m\u0259qam-\u0259lam\u0259t sonradan postsrukturalizm n\u0259z\u0259riyy\u0259\u00e7isi Yuliya Kristevan\u0131n say\u0259sind\u0259 intertekst(uall\u0131q) ad\u0131 alt\u0131nda (1967) elmi d\u00f6vriyy\u0259y\u0259 daxil edilmi\u015fdir.<\/p>\n

\u0130ntertekst<\/em> \u2014 dilimiz\u0259 \u201cm\u0259tn i\u00e7ind\u0259 m\u0259tn\u201d, yaxud \u201cm\u0259tnl\u0259r aras\u0131nda m\u0259tn\u201d, h\u0259tta daha y\u0131\u011fcam \u015f\u0259kild\u0259 \u201cbeyn\u0259lm\u0259tn\u201d kimi t\u0259rc\u00fcm\u0259 edil\u0259 bil\u0259r. Qeyd etm\u0259k laz\u0131md\u0131r ki, intertekstuall\u0131\u011f\u0131 \u00e7ox vaxt b\u0259dii \u0259d\u0259biyyat, inc\u0259s\u0259n\u0259t \u0259s\u0259rl\u0259rin\u0259 aid edirl\u0259r. Lakin sirr deyil ki, ayr\u0131-ayr\u0131l\u0131qda h\u0259r bir m\u0259tn intertekstdir. Dem\u0259li, elmi, f\u0259ls\u0259fi m\u0259tnl\u0259r bu \u201cqanunauy\u011funluqdan\u201d k\u0259narda deyil, h\u0259tta fikir tarixin\u0259 dair t\u0259dqiqatlar\u0131n m\u0259nb\u0259yi v\u0259 \u0259sas \u015f\u0259rh obyekti el\u0259 bilavasit\u0259 yad (y\u0259ni m\u00fcxt\u0259lif f\u0259ls\u0259fi m\u0259kt\u0259bl\u0259rin, filosof v\u0259 m\u00fct\u0259f\u0259kkirl\u0259rin fikirl\u0259rinin topland\u0131\u011f\u0131) m\u0259tnl\u0259rdir. Q\u0259dimd\u0259n indiy\u0259 q\u0259d\u0259r yarad\u0131lm\u0131\u015f m\u0259tnl\u0259rin (burada s\u00f6hb\u0259t yaz\u0131l\u0131 m\u0259tnl\u0259rd\u0259n gedir) ger\u00e7\u0259kliyi el\u0259dir ki, onlar\u0131n h\u00fcdudlar\u0131, m\u00fc\u0259yy\u0259n \u00e7\u0259r\u00e7iv\u0259l\u0259ri, \u0259vv\u0259li v\u0259 ax\u0131r\u0131 var, y\u0259ni sonsuz deyildir, lakin sonsuzlu\u011fa a\u00e7\u0131qd\u0131r. M\u0259tni sonsuzlu\u011fa qovu\u015fduransa t\u00fck\u0259nm\u0259z t\u0259fsirl\u0259rdir. M\u0259hz t\u0259fsirl\u0259r h\u0259r bir yeni d\u00f6vrd\u0259 m\u0259tni, onda gizl\u0259nmi\u015f potensial m\u0259nalar\u0131 aktualla\u015fd\u0131rmaqla m\u00fcasirimiz\u0259 \u00e7evirir v\u0259 g\u0259l\u0259c\u0259y\u0259 \u00f6t\u00fcr\u00fcr. Bu i\u015fd\u0259 k\u00f6hn\u0259 m\u0259tnl\u0259r haqq\u0131nda yeni d\u00fc\u015f\u00fcnc\u0259nin ifad\u0259si kimi g\u00f6t\u00fcr\u00fcl\u0259n, nec\u0259 dey\u0259rl\u0259r, hermenevtik y\u00fckl\u00fc intertekstuall\u0131\u011f\u0131n ekspressiv v\u0259 apellyativ finksiyalar\u0131n\u0131n rolunu da danmaq olmaz.<\/p>\n

T\u0259qdim etdiyimiz yaz\u0131da g\u00f6rk\u0259mli Az\u0259rbaycan filosofu, akademik Heyd\u0259r H\u00fcseynovun m\u0259\u015fhur, taley\u00fckl\u00fc epoxal \u0259s\u0259ri \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d (1949) monoqrafiyas\u0131 [19] b\u0259zi fraqmentl\u0259r n\u00fcmun\u0259sind\u0259 v\u0259 yuxar\u0131da t\u0259svir edil\u0259n m\u0259crada n\u0259z\u0259rd\u0259n ke\u00e7iril\u0259c\u0259k, y\u0259ni filosofun \u00f6z t\u0259dqiqat\u0131nda m\u0259tn, iqtibas se\u00e7imi v\u0259 onlardan istifad\u0259sinin \u00f6z\u0259llikl\u0259ri, \u015f\u0259rh-t\u0259fsirl\u0259rinin m\u0259zmunu v\u0259 bu m\u0259zmuna t\u0259sir ed\u0259n amill\u0259r, bu t\u0259fsirl\u0259rin ba\u015fqa m\u00fc\u0259llifl\u0259rin (o c\u00fcml\u0259d\u0259n bu s\u0259tirl\u0259rin m\u00fc\u0259llifinin) t\u0259fsirl\u0259ri il\u0259 dialoq v\u0259 m\u00fcnaqi\u015f\u0259sinin s\u0259b\u0259bl\u0259ri, \u0259n \u0259sas\u0131, zaman\u0131n m\u0259tnd\u0259 da\u015fla\u015fm\u0131\u015f “izl\u0259ri” t\u0259hlil edil\u0259c\u0259kdir.<\/p>\n

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  1. Heyd\u0259r H\u00fcseynov v\u0259 m\u0259\u015fhur <\/strong>\u0259s\u0259ri m\u00fcxt\u0259lif zaman k\u0259sikl\u0259rind\u0259<\/strong><\/li>\n<\/ol>\n

     <\/p>\n

    Biz g\u00f6rs\u0259k d\u0259, g\u00f6rm\u0259s\u0259k d\u0259 h\u0259r bir epoxan\u0131n t\u0259krarolunmaz ruhu c\u0259miyy\u0259t\u0259 diqt\u0259 etdiyi qaydalar\u0131, t\u0259l\u0259b v\u0259 t\u0259klifl\u0259ri il\u0259 \u00f6z\u00fcn\u00fcn dig\u0259r d\u00f6vrl\u0259r \u00fc\u00e7\u00fcn anla\u015f\u0131lmaz, yaxud q\u0259buledilm\u0259z olan izl\u0259rini m\u0259tnl\u0259r\u0259 sal\u0131r. Bunu bilm\u0259k \u015f\u0259rhetm\u0259d\u0259 obyektivliyi saxlama\u011f\u0131n \u0259n vacib \u015f\u0259rtl\u0259rind\u0259ndir. M\u0259hz bu \u201ch\u0259kk olunmu\u015f izl\u0259r\u201din ba\u015fa d\u00fc\u015f\u00fclm\u0259m\u0259si v\u0259 n\u0259z\u0259r\u0259 al\u0131nmamas\u0131 b\u0259z\u0259n ke\u00e7mi\u015f irs\u0259 birm\u0259nal\u0131 subyektiv t\u0259nqidi m\u00fcnasib\u0259t\u0259 g\u0259tirib \u00e7\u0131xar\u0131r. Bel\u0259 t\u0259nqid sovet d\u00f6vr\u00fcnd\u0259 yaranan bir \u00e7ox \u0259s\u0259rl\u0259r kimi, akademik Heyd\u0259r H\u00fcseynovun (1908-1950) \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d (1949) monoqrafiyas\u0131ndan da yan ke\u00e7m\u0259mi\u015fdir [2, 13-15]. Bu \u0259s\u0259r Az\u0259rbaycan tarixi m\u0259kan\u0131nda adi, s\u0131radan bir, \u0259h\u0259miyy\u0259ti zamanla \u00f6t\u00fcb ke\u00e7\u0259n \u0259s\u0259rl\u0259rd\u0259n deyil. T\u0259kc\u0259 ona g\u00f6r\u0259 yox ki, Az\u0259rbaycan f\u0259ls\u0259fi fikir tarixinin ilk sistemli elmi \u015f\u0259rhini t\u0259msil edir, onun yeni bir elm sah\u0259si kimi t\u0259\u015f\u0259kk\u00fcl\u00fcn\u00fcn ba\u015flan\u011f\u0131c\u0131nda durur. H\u0259m d\u0259 ona g\u00f6r\u0259 ki, o, azad fikrin bo\u011fuldu\u011fu totalitar c\u0259miyy\u0259td\u0259 ideoloji p\u0259rd\u0259l\u0259r alt\u0131nda, yad dild\u0259 d\u0259 olsa xalq\u0131m\u0131z\u0131n gizli m\u00fcst\u0259qillik arzular\u0131n\u0131 ifad\u0259 ed\u0259n, q\u00fcrurla \u201cM\u0259n varam, m\u0259nin q\u0259dim tarixim var, m\u0259nim m\u00fcdrik f\u0259ls\u0259f\u0259m var, m\u0259nim dahi m\u00fct\u0259f\u0259kkirl\u0259rim var\u201d dey\u0259n milli \u00f6z\u00fcn\u00fcd\u0259rk abid\u0259sidir. Eyni zamanda kataklizmli siyasi hadis\u0259l\u0259rl\u0259, ideoloji paradokslarla dolu, son d\u0259r\u0259c\u0259 m\u00fcr\u0259kk\u0259b d\u00f6vr\u00fcn \u2014 \u201cStalin epoxas\u0131\u201dn\u0131n t\u0259zadlar\u0131n\u0131 \u00f6z\u00fcnd\u0259 sanki fokusdak\u0131 kimi birl\u0259\u015fdirm\u0259si onu \u00f6z\u00fcn\u0259m\u0259xsus faci\u0259 r\u0259mzin\u0259 \u00e7evirmi\u015fdir.<\/p>\n

    C\u0259miyy\u0259tin siyasi-ideoloji ab-havas\u0131 d\u0259yi\u015fdikc\u0259, bu kitaba m\u00fcnasib\u0259t d\u0259 d\u0259yi\u015fmi\u015fdir. 1949-cu ild\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n 734 s\u0259hif\u0259lik (46 \u00e7. v. h\u0259cmind\u0259) foliant sovet m\u0259kan\u0131nda b\u00f6y\u00fck maraqla qar\u015f\u0131lanm\u0131\u015f, m\u0259\u015fhur aliml\u0259rin m\u0259rk\u0259zi v\u0259 yerli m\u0259tbuatda d\u0259rc olunan resenziyalar\u0131nda y\u00fcks\u0259k d\u0259y\u0259rl\u0259ndirilmi\u015f, D\u00f6vl\u0259t (Stalin) m\u00fckafat\u0131na layiq g\u00f6r\u00fclm\u00fc\u015fd\u00fc. Lakin u\u011furun \u00f6mr\u00fc uzun olmad\u0131, H.H\u00fcseynova qar\u015f\u0131 “\u015eeyx \u015eamilin \u015f\u0259xsiyy\u0259tin\u0259 v\u0259 h\u0259r\u0259kat\u0131na d\u00fczg\u00fcn qiym\u0259t verm\u0259mis\u0259n” (= m\u00fcsb\u0259t d\u0259y\u0259rl\u0259ndirmis\u0259n) dey\u0259, d\u00f6vl\u0259t s\u0259viyy\u0259sind\u0259 t\u0259\u015fkil olunmu\u015f ittihamlar ba\u015flad\u0131, Stalin m\u00fckafat\u0131 geri al\u0131nd\u0131, \u0259s\u0259r\u0259 m\u00fcsb\u0259t r\u0259y vermi\u015f Az\u0259rbaycan aliml\u0259ri m\u0259h\u015f\u0259r aya\u011f\u0131na \u00e7\u0259kildil\u0259r, \u00f6z\u00fc is\u0259 b\u00fct\u00fcn v\u0259zif\u0259l\u0259rind\u0259n uzaqla\u015fd\u0131r\u0131ld\u0131. \u0130\u015fi o yer\u0259 \u00e7atd\u0131rd\u0131lar ki, alim 1950-ci ilin avqustunda ba\u011f evind\u0259 iztirablara tab g\u0259tirm\u0259yib can\u0131na q\u0131ymaqdan savay\u0131 bir \u00e7ar\u0259 tapmad\u0131.<\/p>\n

    Maraql\u0131d\u0131r ki, kitab \u0259traf\u0131nda c\u0259r\u0259yan ed\u0259n hadis\u0259l\u0259r, hay-k\u00fcyl\u00fc ittiham kampaniyalar\u0131, d\u0259rc edil\u0259n \u201cif\u015faedici\u201d yaz\u0131lar, x\u00fcsusil\u0259 M.C.Ba\u011f\u0131rovun \u00e7\u0131x\u0131\u015f v\u0259 m\u0259qal\u0259l\u0259ri [14] sovet tarix\u015f\u00fcnasl\u0131\u011f\u0131nda n\u00f6vb\u0259ti paradiqma d\u0259yi\u015fikliyin\u0259 g\u0259tirib \u00e7\u0131xard\u0131. Bel\u0259 ki, \u0259g\u0259r sovet hakimiyy\u0259tinin ilk onillikl\u0259rind\u0259 \u00c7ar Rusiyas\u0131n\u0131n dig\u0259r xalqlar\u0131 v\u0259 \u0259razil\u0259rinin i\u015f\u011fal\u0131 hadis\u0259si el\u0259 \u201cistila\u201d, \u201cf\u0259th\u201d adland\u0131r\u0131laraq \u201cm\u00fctl\u0259q \u015f\u0259r\u201d konsepsiyas\u0131ndan \u015f\u0259rh edilirdis\u0259, 30-cu ill\u0259rin ortalar\u0131ndan \u201c\u0259n ki\u00e7ik \u015f\u0259r\u201d adlanan konsepsiya (H.H\u00fcseynov da m\u0259hz bu konsepsiyadan \u00e7\u0131x\u0131\u015f etmi\u015fdi) q\u00fcvv\u0259d\u0259 idi v\u0259 art\u0131q sonuncu da s\u0259hv say\u0131l\u0131b, \u00f6z yerini \u201cm\u00fctl\u0259q yax\u015f\u0131l\u0131\u011fa\u201d verdi: y\u0259ni \u00c7ar Rusiyas\u0131n\u0131n i\u015f\u011fallar\u0131 \u201cb\u00f6y\u00fck qarda\u015f\u0131n\u201d \u0259sar\u0259t alt\u0131na ald\u0131\u011f\u0131 xalqlara m\u00fcst\u0259sna xeyirxahl\u0131\u011f\u0131 kimi m\u00fct\u0259r\u0259qqi, istilaya qar\u015f\u0131 m\u00fcbariz\u0259y\u0259 qalxan milli azadl\u0131q h\u0259r\u0259katlar\u0131 m\u00fcrt\u0259ce hadis\u0259 elan olundu.<\/p>\n

    Stalinin \u00f6l\u00fcm\u00fcnd\u0259n sonra, siyasi- ideoloji m\u00fchitd\u0259 m\u00fclayiml\u0259\u015fm\u0259 Heyd\u0259r H\u00fcseynovun xatir\u0259sin\u0259 m\u00fcnasib\u0259td\u0259 d\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rdi. Onun 50 illik yubileyi il\u0259 \u0259laq\u0259dar, 1958-ci ild\u0259 \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d kitab\u0131 ikinci d\u0259f\u0259 m\u00fc\u0259yy\u0259n ixtisarla (ixtisarlarda \u0259s\u0259rin birinci n\u0259\u015frind\u0259n ke\u00e7\u0259n m\u00fcdd\u0259td\u0259 \u00f6lk\u0259nin siyas\u0259tind\u0259 v\u0259 siyasi elitas\u0131n\u0131n t\u0259rkibind\u0259ki d\u0259yi\u015fiklikl\u0259rin t\u0259siri a\u015fkar g\u00f6r\u00fcn\u00fcr, bel\u0259 ki, burada M.C.Ba\u011f\u0131rov v\u0259 V.Molotovdan art\u0131q bir sitat bel\u0259 qalmam\u0131\u015f, Lenin v\u0259 Stalind\u0259n iqtibaslar yar\u0131bayar\u0131 azald\u0131lm\u0131\u015f, C\u0259nubi Az\u0259rbaycan haqq\u0131nda hiss\u0259 b\u00fct\u00fcnl\u00fckl\u0259 \u00e7\u0131xar\u0131lm\u0131\u015fd\u0131 v\u0259 s.) \u00e7ap olundu [20], bar\u0259sind\u0259 kitab\u00e7a v\u0259 m\u0259qal\u0259l\u0259r d\u0259rc edilm\u0259y\u0259 ba\u015flad\u0131. 100 illik yubileyi \u0259r\u0259f\u0259sind\u0259 is\u0259 \u0259s\u0259rin Az\u0259rbaycan dilind\u0259 iki (rus dilind\u0259 1949 v\u0259 1958-ci il n\u0259\u015frl\u0259ri \u00fczr\u0259 edil\u0259n) t\u0259rc\u00fcm\u0259 variant\u0131n\u0131n n\u0259\u015fri ger\u00e7\u0259kl\u0259\u015fdi [3; 4]. Kitab\u0131n 2-ci n\u0259\u015frind\u0259n t\u0259rc\u00fcm\u0259d\u0259 m\u0259n d\u0259 i\u015ftirak etmi\u015fdim, 2015-ci ild\u0259 is\u0259 AMEA-n\u0131n 70 illiyi il\u0259 \u0259laq\u0259dar yazd\u0131\u011f\u0131m v\u0259 filosof alim haqq\u0131nda ilk b\u00f6y\u00fck h\u0259cmli \u201cAkademik Heyd\u0259r H\u00fcseynov\u201d adl\u0131 monoqrafiyam [2] i\u015f\u0131q \u00fcz\u00fc g\u00f6rd\u00fc.<\/p>\n

    Qeyd etm\u0259k laz\u0131md\u0131r ki, m\u0259hz H.H\u00fcseynovun 100 illiyi il\u0259 \u0259laq\u0259dar t\u0259dbirl\u0259r, m\u0259\u015fhur \u0259s\u0259rinin Az\u0259rbaycan dilin\u0259 t\u0259rc\u00fcm\u0259l\u0259ri il\u0259 tan\u0131\u015f olmaq imkan\u0131 alim\u0259 mara\u011f\u0131 art\u0131rmaqla bah\u0259m, x\u00fcsus\u0259n b\u0259zi g\u0259ncl\u0259r aras\u0131nda onu k\u0259skin v\u0259 birt\u0259r\u0259fli, h\u0259tta radikal t\u0259nqid obyektin\u0259 \u00e7evirdi. Art\u0131q f\u0259aliyy\u0259ti dayand\u0131r\u0131lm\u0131\u015f ANS kanal\u0131nda \u201cDahil\u0259rin divan\u0131\u201d verili\u015find\u0259 \u201cdivan\u201d tutulmas\u0131 bir yana qals\u0131n, h\u0259tta onun ad\u0131n\u0131 Az\u0259rbaycan f\u0259ls\u0259fi fikir tarixind\u0259n silm\u0259yi t\u0259l\u0259b ed\u0259n absurd fikirl\u0259r s\u0259sl\u0259ndi [9]. \u201c\u018flib\u0259y H\u00fcseynzad\u0259 niy\u0259 bu kitaba daxil edilm\u0259yib\u201d tipli iradlar \u0259slind\u0259 t\u0259nqid\u00e7il\u0259rin \u0259s\u0259rl\u0259 d\u00fcz-\u0259m\u0259lli tan\u0131\u015f olmad\u0131\u011f\u0131ndan x\u0259b\u0259r verirdi. \u018fks halda, H.H\u00fcseynovun kitab\u0131n\u0131n bir yerind\u0259 \u018flib\u0259y H\u00fcseynzad\u0259ni n\u0259inki xat\u0131rlad\u0131\u011f\u0131n\u0131, h\u0259tta onu \u201cq\u0259ddar pant\u00fcrkist\u201d adland\u0131r\u0131b, \u201cMolla N\u0259sr\u0259ddin\u201d jurnal\u0131nda d\u0259rc edil\u0259n (\u211623, 1913) bir m\u0259qal\u0259d\u0259n (n\u0259d\u0259ns\u0259 m\u0259qal\u0259nin m\u00fc\u0259llifi Firudin b\u0259y K\u00f6\u00e7\u0259rlinin ad\u0131n\u0131 \u00e7\u0259km\u0259d\u0259n) g\u0259tirdiyi \u201cKa\u015f o alic\u0259nab \u0130stanbulda oturub bizim bu \u015f\u00fcmb\u0259xt Qafqaza g\u0259lm\u0259y\u0259ydi…\u201d s\u00f6zl\u0259ri il\u0259 ba\u015flayan iqtibas vasit\u0259sil\u0259 t\u0259nqid etdiyini [19, 702; 20, 415; 3, 513] g\u00f6r\u0259r v\u0259 t\u0259nqid \u00fc\u00e7\u00fcn daha \u201ctutarl\u0131 d\u0259lili\u201d \u0259ld\u0259n buraxmazd\u0131. Lakin d\u00f6vr\u00fcn ideoloji t\u0259l\u0259bl\u0259rin\u0259 edil\u0259n bu v\u0259 bu kimi g\u00fcz\u0259\u015ft m\u0259qamlar\u0131nda konkret tarixi kontekst \u0259ks olunmu\u015fdu, birt\u0259r\u0259fli tendensiyal\u0131 t\u0259nqid\u0259 r\u0259vac ver\u0259n d\u0259 el\u0259 bu tarixi kontekstin n\u0259z\u0259r\u0259 al\u0131nmamas\u0131 idi. Halbuki \u0259s\u0259rin yaz\u0131ld\u0131\u011f\u0131 d\u00f6vr\u00fc t\u0259s\u0259vv\u00fcr etm\u0259y\u0259n, onun t\u0259zadlar\u0131ndan x\u0259b\u0259rsiz m\u00fcasirl\u0259rimizd\u0259n bir \u00e7oxuna q\u0259rib\u0259, \u0259dal\u0259tsiz g\u00f6r\u00fcn\u0259n b\u00fct\u00fcn bu g\u00fcz\u0259\u015ftl\u0259r onun \u00f6z z\u0259man\u0259si \u00fc\u00e7\u00fcn yet\u0259rli olmad\u0131, g\u0259nc akademikin \u018flib\u0259y\u0259 vurdu\u011fu \u201cpant\u00fcrkist\u201d dam\u011fas\u0131 \u00f6z\u00fcn\u0259 qay\u0131td\u0131, kitab\u0131n\u0131 da el\u0259 h\u0259min \u201cpant\u00fcrkizmd\u0259\u201d, \u201cpanislamizmd\u0259\u201d g\u00fcnahkar bildil\u0259r. Zira \u0259s\u0259rd\u0259 a\u015f\u0131lanan \u0259sas ideya \u2013 milli ideya mahiyy\u0259tc\u0259 imperiya d\u00f6vl\u0259ti olan SSR\u0130-d\u0259 q\u0259buledilm\u0259z idi…<\/p>\n

    Qeyd etm\u0259k laz\u0131md\u0131r ki, H.H\u00fcseynovun monoqrafiyas\u0131n\u0131n \u0259sas m\u0259ziyy\u0259tl\u0259rind\u0259n biri onun geni\u015f m\u0259nb\u0259 \u0259sas\u0131nda yaz\u0131lmas\u0131ndsa idi. O, ilk d\u0259f\u0259 olaraq Az\u0259rbaycan tarixini, o c\u00fcml\u0259d\u0259n XIX \u0259sr Az\u0259rbaycan\u0131n\u0131n sosial-iqtisadi v\u0259ziyy\u0259tini, m\u0259d\u0259ni h\u0259yat\u0131n\u0131 \u0259ks etdir\u0259n arxiv materiallar\u0131n\u0131 toplay\u0131b \u015f\u0259rh etmi\u015f, \u0259lyazmalar\u0131 fondunda saxlan\u0131lan, lakin o vaxta kimi, h\u0259l\u0259 he\u00e7 yerd\u0259 d\u0259rc edilm\u0259mi\u015f \u00e7oxlu m\u00fch\u00fcm s\u0259n\u0259d v\u0259 materiallardan istifad\u0259 ed\u0259r\u0259k, onlar\u0131 ilk d\u0259f\u0259 olaraq elmi t\u0259dqiqat areal\u0131na daxil etmi\u015fdi. Burada H.H\u00fcseynovun intertekstind\u0259 t\u0259dqiqat obyektin\u0259 yana\u015fma t\u0259rzinin \u00f6z\u0259llikl\u0259rini \u00fcz\u0259 \u00e7\u0131xarmaq m\u0259qs\u0259dil\u0259 t\u0259fsir \u00fc\u00e7\u00fcn se\u00e7diyim m\u0259tnl\u0259r \u2014 \u0259s\u0259rin \u201cGiri\u015f\u201d hiss\u0259sind\u0259 F\u00fczuliy\u0259 h\u0259sr olunmu\u015f hiss\u0259d\u0259n, H\u0259s\u0259nb\u0259y Z\u0259rdabi v\u0259 Mirz\u0259 Kaz\u0131mb\u0259y f\u0259sill\u0259rind\u0259n fraqmentl\u0259r m\u0259hz bu d\u00f6vr \u00fc\u00e7\u00fcn yeni materiallar qismind\u0259ndir.<\/p>\n

     <\/p>\n

      \n
    1. Heyd\u0259r H\u00fcseynov v\u0259 F\u00fczuli m\u0259tnl\u0259rinin g\u00f6r\u00fc\u015f\u00fc: dialoq v\u0259 m\u00fcnaqi\u015f\u0259<\/strong><\/li>\n<\/ol>\n

       <\/p>\n

      Heyd\u0259r H\u00fcseynov M\u0259h\u0259mm\u0259d F\u00fczulinin f\u0259ls\u0259fi g\u00f6r\u00fc\u015fl\u0259ri haqq\u0131nda y\u0131\u011fcam \u015f\u0259rhind\u0259 m\u00fcst\u0259sna olaraq onun \u201cM\u0259tl\u0259\u00fcl-etiqad\u201d traktat\u0131na \u0259saslan\u0131r. \u201cM\u0259tl\u0259\u00fcl-etiqad\u201d sovet elmi ictimaiyy\u0259tin\u0259 yaln\u0131z 1929-cu ild\u0259n, y\u0259ni M.S.Vere\u015faginin F\u00fczuli k\u00fclliyyat\u0131n\u0131n g\u00f6z\u0259l bir n\u00fcsx\u0259sini Asiya muzeyin\u0259 h\u0259diyy\u0259 etdiyi zamandan m\u0259lum olmu\u015fdur [18, 51-52]. \u015eairin k\u00fclliyyata daxil olan dig\u0259r \u00e7ox d\u0259y\u0259rli, nadir \u0259s\u0259rl\u0259ri aras\u0131nda \u0259r\u0259b dilind\u0259 n\u0259srl\u0259 yazd\u0131\u011f\u0131 \u201cM\u0259tl\u0259\u00fcl-etiqad\u201d f\u0259ls\u0259fi traktat\u0131 da var idi. Sonralar h\u0259min \u0259lyazman\u0131n fotosur\u0259ti \u00e7\u0131xar\u0131laraq Nizami ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun \u0259lyazmalar\u0131 fonduna verilmi\u015f v\u0259 Az\u0259rbaycan SSR EA F\u0259ls\u0259f\u0259 \u0130nstitutunda Az\u0259rbaycan v\u0259 rus dill\u0259rin\u0259 t\u0259rc\u00fcm\u0259 edilmi\u015fdi. \u018fs\u0259rin \u0259sli ilk d\u0259f\u0259 1958-ci ild\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6rm\u00fc\u015f, H.Z\u0259rrin\u0259zad\u0259nin Az\u0259rbaycan dilin\u0259 t\u0259rc\u00fcm\u0259si is\u0259 F\u00fczulinin be\u015fcildlik \u201c\u018fs\u0259rl\u0259ri\u201dnin V cildind\u0259 (1985) [7] yer alm\u0131\u015fd\u0131r. Bu, onu g\u00f6st\u0259rir ki, Heyd\u0259r H\u00fcseynov ara\u015fd\u0131rmas\u0131nda ya \u201cM\u0259tl\u0259\u00fcl-etiqad\u201d\u0131n orijinal\u0131, ya da onun fondda \u0259lyazma \u015f\u0259klind\u0259 saxlan\u0131lan t\u0259rc\u00fcm\u0259sind\u0259n istifad\u0259 etmi\u015fdi.<\/p>\n

      \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d (1949) kitab\u0131n\u0131n \u201cGiri\u015f\u201dini dilimiz\u0259 \u00e7evir\u0259rk\u0259n, m\u0259n d\u00fcr\u00fcst t\u0259rc\u00fcm\u0259y\u0259 nail olmaq \u00fc\u00e7\u00fcn buradak\u0131 rusca iqtibaslar\u0131 H.Z\u0259rrin\u0259zad\u0259nin az\u0259rbaycancaya t\u0259rc\u00fcm\u0259 variant\u0131 il\u0259 tutu\u015fdurma\u011fa ba\u015flad\u0131m v\u0259 m\u00fc\u0259llifin m\u0259nb\u0259d\u0259n istifad\u0259d\u0259 xeyli s\u0259rb\u0259stliyini \u00fcz\u0259 \u00e7\u0131xaran maraql\u0131 m\u00fc\u015fahid\u0259l\u0259r etdim. M\u0259s\u0259l\u0259n, F\u00fczulinin traktat\u0131n\u0131n \u201cBiliyin yollar\u0131 (\u00fcsullar\u0131) haqq\u0131ndad\u0131r\u201d adlanan I f\u0259slinin IV paraqraf\u0131nda (I r\u00fckn\u00fcn IV bab\u0131) [7, 86-87] t\u0259dqiqat\u00e7\u0131lar\u0131n bilik (m\u0259rif\u0259t) \u0259ld\u0259 etm\u0259yin yollar\u0131 haqq\u0131ndak\u0131 fikirl\u0259rind\u0259ki m\u00f6vcud f\u0259rql\u0259r qrupla\u015fd\u0131r\u0131l\u0131r. H.H\u00fcseynovun m\u0259tnind\u0259 is\u0259 bu hiss\u0259 \u00e7ox q\u0131sa \u015f\u0259kild\u0259 x\u00fclas\u0259 edilib, c\u0259mi iki f\u0259rqli bax\u0131\u015fa m\u00fcnc\u0259r edilmi\u015f v\u0259 n\u0259d\u0259ns\u0259 iqtibas \u015f\u0259klind\u0259 d\u0131rnaq i\u00e7ind\u0259 verilmi\u015fdir: \u201cb\u0259zil\u0259ri deyirl\u0259r ki, h\u0259qiq\u0259t yaln\u0131z a\u011f\u0131l vasit\u0259sil\u0259 \u0259ld\u0259 edilir; ba\u015fqalar\u0131 is\u0259 deyirl\u0259r ki, bu yol (h\u0259qiq\u0259t\u0259 aparan yol <\/em>\u2013 A.H.<\/strong>) n\u0259fsi ehtiraslar\u0131n ram edilm\u0259sidir, daxil\u0259n t\u0259mizl\u0259nm\u0259 yoludur, \u00e7\u00fcnki a\u011f\u0131la \u0259saslanan he\u00e7 d\u0259 h\u0259mi\u015f\u0259 h\u0259qiq\u0259t olmur\u201d. Bunun ard\u0131nca alim idrak m\u0259s\u0259l\u0259sind\u0259 F\u00fczulinin t\u0259r\u0259dd\u00fcd etdiyini v\u0259 \u201cinsanlar\u0131n f\u0259aliyy\u0259tinin d\u0259 n\u0259z\u0259r\u0259 al\u0131nmas\u0131n\u0131n vacibliyi bar\u0259d\u0259 yazd\u0131\u011f\u0131n\u0131\u201d bildirir [19, 25-26]. Halbuki, m\u0259tnd\u0259 m\u00fct\u0259f\u0259kkirin t\u0259r\u0259dd\u00fcd\u00fcn\u00fc g\u00f6rm\u00fcr\u00fck, \u0259ksin\u0259, o, \u0259sla m\u00fcnasib\u0259t bildirm\u0259d\u0259n, t\u0259r\u0259fgirlik etm\u0259y\u0259n obyektivlikl\u0259 orta \u0259sr islam b\u00f6lg\u0259sind\u0259 yaranm\u0131\u015f t\u0259liml\u0259rin (m\u00fct\u0259k\u0259lliml\u0259r, m\u0259\u015f\u015fail\u0259r, i\u015fraqil\u0259r, sufil\u0259r, \u015f\u0259ri\u0259t\u00e7il\u0259r v\u0259 i.a.) kon-kret m\u0259s\u0259l\u0259d\u0259, y\u0259ni idrak \u00fcsullar\u0131na m\u00fcnasib\u0259td\u0259 \u00f6z\u00fcn\u0259m\u0259xsuslu\u011funu, \u00f6z\u0259l m\u00f6vqel\u0259rini izah edir. Eyni zamanda burada onun idrak m\u0259s\u0259l\u0259sind\u0259 \u201cinsanlar\u0131n f\u0259aliyy\u0259tinin d\u0259 n\u0259z\u0259r\u0259 al\u0131nmas\u0131n\u0131n vacibliyi\u201d haqq\u0131nda h\u0259r halda a\u015fkar deyilmi\u015f bir fikrin\u0259 d\u0259 rast g\u0259lmirik. Ola bilsin ki, F\u00fczulinin \u015f\u0259rhind\u0259 insan\u0131n idrak prosesind\u0259ki (rasional, irrasional, mistik xarakter da\u015f\u0131mas\u0131ndan as\u0131l\u0131 olmayaraq) \u015f\u0259xsi s\u0259yl\u0259ri akademikin diqq\u0259tini c\u0259lb etmi\u015f, bu m\u0259qam\u0131 qabartmaq ist\u0259mi\u015fdi. Ax\u0131 d\u0259rketm\u0259nin \u00f6z\u00fc d\u0259 insani f\u0259aliyy\u0259tdir. \u018fg\u0259r bel\u0259dirs\u0259 d\u0259, m\u00fc\u0259llif niyy\u0259tini ayd\u0131n ifad\u0259 etm\u0259mi\u015fdir.<\/p>\n

      \u00dcmumiyy\u0259tl\u0259, Heyd\u0259r H\u00fcseynov orta \u0259srl\u0259r \u015fair-m\u00fct\u0259f\u0259kkiri F\u00fczulini m\u00fcasirl\u0259\u015fdir\u0259r\u0259k, d\u00f6vr\u00fcn v\u0259 sovet c\u0259miyy\u0259tinin g\u00f6z\u00fcnd\u0259 ucaltmaq \u00fc\u00e7\u00fcn onun f\u0259ls\u0259fi g\u00f6r\u00fc\u015fl\u0259rind\u0259 hakim marksist ideologiyas\u0131na uy\u011funluq, paralell\u0259r axtar\u0131r. Bu ist\u0259k onun daha \u0259vv\u0259l, 1946-c\u0131 ild\u0259 yazd\u0131\u011f\u0131 bir m\u0259qal\u0259sind\u0259 a\u015fkar duyulur. Burada o, \u201c\u0259d\u0259biyyatm\u0131zda ir\u0259li s\u00fcr\u00fcl\u0259n f\u0259ls\u0259fi fikirl\u0259r, elmi prinsipl\u0259r, \u00fcmumb\u0259\u015f\u0259ri ideallar\u201din t\u0259sad\u00fcfi olmad\u0131\u011f\u0131n\u0131 s\u00fcbut etm\u0259k \u00fc\u00e7\u00fcn m\u0259hz F\u00fczuli irsin\u0259 m\u00fcraci\u0259t edir. \u201cM\u0259tl\u0259\u00fcl-etiqad\u201dda Kainat\u0131n yaran\u0131\u015f\u0131na dair s\u00f6yl\u0259nil\u0259n b\u0259zi m\u00fclahiz\u0259l\u0259r\u0259 istinad\u0259n bel\u0259 bir n\u0259tic\u0259y\u0259 g\u0259lir: \u201c\u00c7ox maraql\u0131d\u0131r ki, F\u00fczuli al\u0259m v\u0259 kainat haqq\u0131nda olan m\u00fcxt\u0259lif f\u0259ls\u0259fi n\u0259z\u0259riyy\u0259l\u0259rin \u0259sas etibaril\u0259 bir-birin\u0259 zidd olan iki c\u0259r\u0259yandan ibar\u0259t oldu\u011funu h\u0259l\u0259 XVI \u0259srd\u0259 sez\u0259 bilmi\u015fdi\u201d [5, 8]. Ba\u015fqa s\u00f6zl\u0259, o, ad \u00e7\u0259km\u0259d\u0259n f\u0259ls\u0259f\u0259nin \u0259sas m\u0259s\u0259l\u0259sinin h\u0259lli t\u0259rzind\u0259n as\u0131l\u0131 olaraq filosoflar\u0131n materializm v\u0259 idealizm olmaqla iki qola ayr\u0131lmalar\u0131 haqq\u0131nda marksizm klassikl\u0259rinin k\u0259\u015ffi say\u0131lan ideyan\u0131 F\u00fczulinin onlardan daha qabaq anlad\u0131\u011f\u0131na eyham vurur. \u018fslind\u0259 totalitar rejiml\u0259rd\u0259 bu c\u00fcr m\u00fcqayis\u0259l\u0259rin \u00f6z\u00fc d\u0259 t\u0259hl\u00fck\u0259li idi.<\/p>\n

      H.H\u00fcseynovun universitet m\u00fc\u0259llimi g\u00f6rk\u0259mli rus v\u0259 Az\u0259rbaycan filosofu A.O.Makovelskinin ba\u015f\u0131na g\u0259l\u0259nl\u0259r bu m\u0259nada xeyli ibr\u0259tamizdir. 1947-ci ild\u0259 G.F.Aleksandrovun \u201cQ\u0259rbi Avropa f\u0259ls\u0259f\u0259sinin tarixi\u201d kitab\u0131n\u0131n \u00fcmumittifaq m\u00fczakir\u0259si zaman\u0131 prof. M.P.Baskin g\u00f6zl\u0259nilm\u0259d\u0259n A.O.Makovelskinin \u00fcz\u0259rin\u0259 h\u00fccuma ke\u00e7ib, onu \u201cQ\u0259dim yunan atomistl\u0259ri\u201d (Bak\u0131, 1946) \u0259s\u0259rind\u0259 q\u0259dim yunan filosofu Demokriti guya tarixi materialist kimi t\u0259qdim etdiyin\u0259 g\u00f6r\u0259 ittiham etm\u0259y\u0259 ba\u015flay\u0131r. Ba\u015fqa s\u00f6zl\u0259, Makovelskinin \u201cg\u00fcnah\u0131\u201d Demokritin materializmi ictimai hadis\u0259l\u0259rin anlanmas\u0131na t\u0259tbiq etdiyini dem\u0259kl\u0259, K.Marks v\u0259 F.Engelsin i\u015fl\u0259yib haz\u0131rlad\u0131\u011f\u0131 t\u0259limi Demokritin ad\u0131na \u00e7\u0131xmas\u0131nda idi. Do\u011frudan da, kitab\u0131n bir yerind\u0259 Makovelski insan c\u0259miyy\u0259tinin \u00fcmumi qanunauy\u011funlu\u011fu ideyas\u0131n\u0131n Demokritd\u0259n g\u0259ldiyini v\u0259 onun bu inki\u015faf\u0131 \u201ch\u0259r bir add\u0131m\u0131nda ehtiyac \u00fcz\u00fcnd\u0259n ba\u015f ver\u0259n l\u0259ng, t\u0259drici t\u0259kam\u00fcl kimi\u201d ba\u015fa d\u00fc\u015fd\u00fcy\u00fcn\u00fc g\u00f6st\u0259rir. Eyni zamanda Demokritin \u201cehtiyac h\u0259r \u015feyd\u0259 m\u00fc\u0259llim idi\u201d fikrini onun ideya v\u0259 elml\u0259rin inki\u015faf\u0131n\u0131n bel\u0259 iqtisadi t\u0259l\u0259batlardan as\u0131l\u0131l\u0131\u011f\u0131n\u0131 q\u0259bul etm\u0259si kimi \u015f\u0259rh edir. Lakin q\u0259dim yunan atomistinin \u201cc\u0259miyy\u0259tin inki\u015faf\u0131nda iqtisadiyyat\u0131n apar\u0131c\u0131 rolunu anlasa bel\u0259\u201d tarixi m\u0259hdudluq ucbat\u0131ndan c\u0259miyy\u0259t h\u0259yat\u0131n\u0131n tarixi-materialist anlay\u0131\u015f\u0131na \u00e7ata bilm\u0259diyini vur\u011fulay\u0131r [21, 121]. Bel\u0259likl\u0259, Makovelski diskussiyadak\u0131 \u00e7\u0131x\u0131\u015f\u0131n\u0131n bir hiss\u0259sini ittihama cavab \u00fc\u00e7\u00fcn ay\u0131rmal\u0131 oldu. O, Baskinin r\u0259yl\u0259rini \u201csavads\u0131z\u201d v\u0259 \u201c\u00f6z uydurmas\u0131\u201d adland\u0131r\u0131b, kitab\u0131nda s\u00f6hb\u0259tin Baskinin iddia etdiyi kimi materializmin ictimai hadis\u0259l\u0259r \u00fcz\u0259rin\u0259 ke\u00e7irilm\u0259sind\u0259n deyil, yaln\u0131z Demokritin ilk d\u0259f\u0259 olaraq inki\u015faf ideyas\u0131n\u0131 insan c\u0259miyy\u0259tinin anlam\u0131na daxil etdiyind\u0259n getdiyini, bu inki\u015faf\u0131n is\u0259 Levkippin t\u0259bi\u0259ti mexanistik izah\u0131 konsepsiyas\u0131na uy\u011fun mexanistik inki\u015faf oldu\u011funu bildirir. G\u00f6st\u0259rir ki, o, Demokriti ictimai hadis\u0259l\u0259rin izah\u0131nda idealist kimi t\u0259qdim etmi\u015fdir, \u00e7\u00fcnki Demokrit ictimai h\u0259yatda d\u0259yi\u015fiklikl\u0259rin \u0259sas s\u0259b\u0259bini k\u00fctl\u0259l\u0259rin psixologiyas\u0131n\u0131n d\u0259yi\u015fm\u0259sind\u0259 g\u00f6r\u00fcrd\u00fc, c\u0259miyy\u0259t haqq\u0131nda t\u0259limind\u0259 ictimai \u015f\u00fcurdan ictimai varl\u0131\u011fa do\u011fru gedirdi. Makovelski Baskin\u0259 cavab\u0131n\u0131 zalda g\u00fcl\u00fc\u015f v\u0259 canlanma yaradan \u201cPlatonu t\u0259nqid ed\u0259rk\u0259n Aristotel demi\u015fdi: \u201cPlaton m\u0259nim dostumdur, lakin h\u0259qiq\u0259t ondan da b\u00f6y\u00fck dostumdur\u201d, amma ki, h\u0259qiq\u0259t yolda\u015f Baskinin dostu deyil\u201d s\u00f6zl\u0259ri il\u0259 bitirir. N\u0259d\u0259ns\u0259 alim h\u0259min vaxt v\u0259ziyy\u0259td\u0259n nisb\u0259t\u0259n yax\u015f\u0131 \u00e7\u0131x\u0131r, t\u0259hl\u00fck\u0259d\u0259n qurtula bilir. Lakin daha bir il sonra, yenid\u0259n \u201c\u0259silsiz kosmopolitizm\u201d \u0259leyhin\u0259 \u00f6lk\u0259d\u0259 ba\u015flad\u0131lan yeni kampaniyan\u0131n qurban\u0131na \u00e7evrilir. Bu d\u0259f\u0259 \u201cQ\u0259dim yunan atomistl\u0259ri\u201dnd\u0259 Levkipp v\u0259 Demokritin atomlar\u0131n ilkin h\u0259r\u0259k\u0259tinin onlar\u0131n a\u011f\u0131rl\u0131\u011f\u0131ndan as\u0131l\u0131 olmamas\u0131 haqq\u0131nda fikrin \u0259n erk\u0259n m\u00fcdafi\u0259\u00e7il\u0259ri kimi \u201cburjua alimi\u201d Ditrix Tidemanla \u201celmi sosializmin dahisi\u201d K.Marks\u0131n adlar\u0131n\u0131 yana\u015f\u0131 \u00e7\u0259kdiyin\u0259 g\u00f6r\u0259 [22, 6]. Onun art\u0131q \u00f6z\u00fcn\u00fc m\u00fcdafi\u0259 \u015fans\u0131 yox idi. \u201cQ\u0259bah\u0259ti\u201d daha b\u00f6y\u00fck idi.<\/p>\n

      G\u00f6r\u00fcn\u00fcr, H.H\u00fcseynov m\u00fc\u0259lliminin bu ac\u0131 t\u0259cr\u00fcb\u0259l\u0259rind\u0259n n\u0259tic\u0259 \u00e7\u0131xarm\u0131\u015fd\u0131. \u00c7\u00fcnki F\u00fczuli v\u0259 marksizm klassikl\u0259rinin m\u00fclahiz\u0259l\u0259ri aras\u0131nda tipoloji ox\u015farl\u0131q haqq\u0131nda m\u0259qal\u0259sind\u0259 qeyd etdiyi fikri monoqrafiyas\u0131na daxil etm\u0259mi\u015fdi. \u018fv\u0259zind\u0259 \u201cM\u0259tl\u0259\u00fcd-etiqad\u201ddan b\u0259zi ixtisarlarla iqtibas g\u0259tirdiyi b\u00f6y\u00fck bir fraqment vasit\u0259sil\u0259 F\u00fczulinin insanlar aras\u0131nda sosial b\u0259rab\u0259rsizliyin m\u00f6vcudlu\u011funa etiraz s\u0259sini ucaldan bir demokrat, inqilab\u00e7\u0131 obraz\u0131nda canland\u0131rma\u011fa \u00e7al\u0131\u015f\u0131r. H\u0259min fraqmentd\u0259 deyilir: \u201cB\u0259zil\u0259ri yoxsulluq \u0259zablar\u0131, dig\u0259rl\u0259ri is\u0259 cismani h\u0259zl\u0259r i\u00e7\u0259risind\u0259 d\u00fcnyadan k\u00f6\u00e7\u00fcrl\u0259r. \u018fg\u0259r yoxsul pis, varl\u0131 is\u0259 yax\u015f\u0131 adam idis\u0259, onlardan h\u0259r biri \u0259m\u0259lin\u0259 g\u00f6r\u0259, y\u0259ni yoxsul b\u0259d \u0259m\u0259lin\u0259 g\u00f6r\u0259 \u0259zab\u0131, varl\u0131 yax\u015f\u0131 i\u015fl\u0259rin\u0259 g\u00f6r\u0259 h\u0259zl\u0259ri \u0259v\u0259z olaraq alm\u0131\u015fd\u0131r. \u018fg\u0259r b\u00fct\u00fcn bunlar \u0259ksin\u0259 olarsa, kas\u0131b v\u0259 xeyirxah insan yoxsulluq \u0259l\u0259min\u0259 \u0259v\u0259z olaraq m\u00fctl\u0259q m\u00fckafat almal\u0131d\u0131r\u2026 \u015e\u0259hv\u0259t v\u0259 q\u0259z\u0259b q\u00fcvv\u0259l\u0259ri insan t\u0259bi\u0259tin\u0259 h\u00f6km ed\u0259nd\u0259 bir m\u0259zlumu qar\u0259t etm\u0259sin\u0259 v\u0259 yaxud onu z\u00fclm il\u0259 \u00f6ld\u00fcrm\u0259sin\u0259 s\u0259b\u0259b olur. \u018fg\u0259r bunun \u0259v\u0259zind\u0259 c\u0259za verilm\u0259zs\u0259, \u0259dal\u0259t pozulmu\u015f olar\u2026\u201d.<\/p>\n

      Maraql\u0131d\u0131r ki, F\u00fczulinin bu s\u00f6zl\u0259rin ard\u0131nca \u201cTanr\u0131 m\u00fckafat\u0131 da, c\u0259zan\u0131 da ancaq \u00f6l\u00fcmd\u0259n sonra verm\u0259lidir\u201d dey\u0259 \u0259dal\u0259tin b\u0259rpas\u0131n\u0131 m\u0259h\u015f\u0259r\u0259 saxlad\u0131\u011f\u0131 (t\u0259sad\u00fcfi deyil ki, iqtibas\u0131n g\u00f6t\u00fcr\u00fcld\u00fcy\u00fc paraqraf \u201cM\u0259h\u015f\u0259r haqq\u0131nda\u201dd\u0131r) bar\u0259d\u0259 cavab\u0131n\u0131, y\u0259ni bir c\u00fcml\u0259ni Heyd\u0259r H\u00fcseynov sanki unudaraq, d\u0259rhal ba\u015fqa problemin \u00fcz\u0259rin\u0259 ke\u00e7ir. \u018fslind\u0259 bu bir c\u00fcml\u0259 \u0259srl\u0259rin ay\u0131rd\u0131\u011f\u0131 iki m\u00fc\u0259llifin z\u0259man\u0259nin t\u0259zyiqi alt\u0131nda \u0259ks istiqam\u0259td\u0259 h\u0259r\u0259k\u0259t ed\u0259rk\u0259n bir n\u00f6qt\u0259y\u0259 g\u0259lib \u00e7\u0131xmalar\u0131n\u0131n \u00f6z\u00fcn\u0259m\u0259xsus r\u0259mzin\u0259 \u00e7evrilir. H.H\u00fcseynov ya\u015fad\u0131\u011f\u0131 Stalin d\u00f6vr\u00fcn\u0259 g\u00fcz\u0259\u015ft\u0259 gedir v\u0259 bir c\u00fcml\u0259ni ixtisar etm\u0259kl\u0259 F\u00fczulinin m\u00fclahiz\u0259l\u0259rind\u0259ki m\u00fcbariz ruhu sonad\u0259k saxlama\u011fa m\u00fcv\u0259ff\u0259q olur. F\u00fczuli d\u0259 \u00f6z d\u00f6vr\u00fcn\u0259 g\u00fcz\u0259\u015ft\u0259 gedir, b\u0259lk\u0259, h\u0259min bir c\u00fcml\u0259 il\u0259 m\u00fcdafi\u0259 olunaraq, l\u0259yaq\u0259tli insanlar\u0131n \u0259zab- \u0259ziyy\u0259t, l\u0259yaq\u0259tsizl\u0259rin kef \u00e7\u0259kdikl\u0259ri, dinins\u0259 \u0259dal\u0259tin b\u0259rpas\u0131n\u0131 axir\u0259t\u0259 saxlad\u0131\u011f\u0131 feodal c\u0259miyy\u0259tind\u0259 h\u00f6km s\u00fcr\u0259n z\u00fclm\u0259, yoxsullu\u011fa, haqs\u0131zl\u0131\u011fa qar\u015f\u0131 q\u0259lbind\u0259 ba\u015f qald\u0131ran naraz\u0131l\u0131\u011f\u0131, etiraz\u0131 a\u00e7\u0131q \u015f\u0259kild\u0259 ifad\u0259 edir.<\/p>\n

      F\u00fczuli v\u0259 H.H\u00fcseynov m\u0259tnl\u0259rinin m\u00fcqayis\u0259si daha bir, h\u0259m d\u0259 ciddi (h\u0259tta \u201ckobud\u201d dey\u0259rdim) yanl\u0131\u015fl\u0131\u011f\u0131 \u00fcz\u0259 \u00e7\u0131xard\u0131. Bu yanl\u0131\u015fl\u0131q alimin \u201cM\u0259tl\u0259\u00fcl- etiqad\u201ddan se\u00e7diyi, q\u0259dim yunan filosofu miletli Falesin al\u0259min m\u0259n\u015f\u0259yi haqq\u0131nda bax\u0131\u015flar\u0131 il\u0259 tan\u0131\u015f etdiyi iqtibasdad\u0131r. Burada deyilir: \u201cMiletli Fales \u00fc\u00e7\u00fcn ilk \u00fcns\u00fcr sudur, \u00e7\u00fcnki o, h\u0259r c\u00fcr \u015f\u0259kl\u0259 d\u00fc\u015f\u0259 bilir. Onun s\u0131xla\u015fmas\u0131ndan torpaq, safla\u015fmas\u0131ndan od v\u0259 hava, odun t\u00fcst\u00fcs\u00fcnd\u0259n g\u00f6y \u0259m\u0259l\u0259 g\u0259lmi\u015fdir\u2026 Onun (Falesin<\/em> \u2013 H.H.<\/em>) (kursiv \u2013 A.H.<\/strong>) taxt\u0131 suyun \u00fcz\u0259rind\u0259 idi\u201d [19, 26; 4, 24]. Do\u011frusu, m\u00fc\u0259llifin m\u00f6t\u0259riz\u0259d\u0259ki izah\u0131 \u201cOnun\u201d s\u00f6z\u00fcn\u00fc Fales\u0259 aid etm\u0259si m\u0259ni xeyli t\u0259\u0259cc\u00fcbl\u0259ndirmi\u015fdi. Ax\u0131, antik yunan filosofu Fales q\u0259dim Yunan\u0131standa yeddi m\u00fcdrikd\u0259n biri v\u0259 birincisi say\u0131lsa da, h\u0259r halda h\u00f6kmdar deyildi ki, onun taxt\u0131, \u00f6z\u00fc d\u0259 suyun \u00fcz\u0259rind\u0259 duran qeyri-adi, f\u00f6vq\u0259lt\u0259bii bir taxt\u0131 olayd\u0131?!<\/p>\n

      H\u0259min par\u00e7an\u0131 Z\u0259rrin\u0259zad\u0259nin t\u0259rc\u00fcm\u0259sind\u0259 oxuyunca m\u0259tl\u0259b ayd\u0131n olur. Burada deyilir: \u201cR\u0259vay\u0259t\u0259 g\u00f6r\u0259, Fales demi\u015fdir: \u201c\u0130lk \u00fcns\u00fcr sudan ibar\u0259tdir, suyun h\u0259r bir \u015f\u0259kl\u0259 d\u00fc\u015fm\u0259k qabiliyy\u0259ti oldu\u011funa g\u00f6r\u0259 onun s\u0131xla\u015f\u0131b b\u0259rkim\u0259sind\u0259n yer, durulmas\u0131ndan (inc\u0259l\u0259\u015fm\u0259sind\u0259n) od v\u0259 hava \u0259m\u0259l\u0259 g\u0259lmi\u015fdir. G\u00f6y is\u0259 odun t\u00fcst\u00fcs\u00fcnd\u0259n t\u00f6r\u0259mi\u015fdir\u201d. Bu (fikir) is\u0259 Tanr\u0131n\u0131n dediyi \u201cOnun \u0259r\u015fi su \u00fcz\u0259rind\u0259 idi\u201d s\u00f6z\u00fcn\u0259 uy\u011fundur\u201d [7, 88]. Dem\u0259li, \u201cOnun\u201d s\u00f6z\u00fc Fales\u0259 yox, Allaha aiddir. Bel\u0259 ki, \u201cOnun \u0259r\u015fi su \u00fcz\u0259rind\u0259 idi\u201d s\u00f6zl\u0259ri Quran\u0131n Hud sur\u0259sinin 7-ci ay\u0259sind\u0259ndir. \u018fslind\u0259 yuxar\u0131dak\u0131 iqtibasda F\u00fczuli d\u00fcnyan\u0131n ba\u015flan\u011f\u0131c\u0131n\u0131n su oldu\u011funu dey\u0259n Falesin g\u00f6r\u00fc\u015fl\u0259ri bar\u0259d\u0259 r\u0259vay\u0259ti dan\u0131\u015fd\u0131qdan sonra, \u00f6z \u015f\u0259xsi m\u00fclahiz\u0259sini bildirib, Falesin bu g\u00f6r\u00fc\u015fl\u0259ri il\u0259 Allah\u0131n s\u00f6z\u00fc aras\u0131nda uy\u011funlu\u011fu n\u0259z\u0259r\u0259 \u00e7arpd\u0131rmaq ist\u0259mi\u015fdir. Yeri g\u0259lmi\u015fk\u0259n, bu \u00e7ox m\u0259ntiqli analogiyad\u0131r. Bizi maraqland\u0131ran h\u0259min ay\u0259nin birinci c\u00fcml\u0259sini tam \u015f\u0259kild\u0259 oxuyaq: \u201c\u018fr\u015fi su \u00fcz\u0259rind\u0259 ik\u0259n <\/em>hans\u0131n\u0131z\u0131n daha g\u00f6z\u0259l \u0259m\u0259l (ita\u0259t) sahibi olaca\u011f\u0131n\u0131z\u0131 s\u0131nay\u0131b bilm\u0259k \u00fc\u00e7\u00fcn g\u00f6yl\u0259ri v\u0259 yeri alt\u0131 g\u00fcn\u0259 yaradan Odur. \u2026\u201d <\/em>(kursiv \u2013 A.H.<\/strong>) [11, 283]. Y\u0259ni su Allah\u0131n alt\u0131 g\u00fcn\u0259 yaratd\u0131\u011f\u0131 g\u00f6yl\u0259rd\u0259n v\u0259 yerd\u0259n \u0259vv\u0259l m\u00f6vcud olmu\u015fdur, \u00e7\u00fcnki Allah\u0131n \u0259r\u015fi, y\u0259ni taxt\u0131 suyun \u00fcz\u0259rind\u0259 idi.<\/p>\n

      Qeyd etm\u0259k laz\u0131md\u0131r ki, suya yarad\u0131c\u0131 ilk ba\u015flan\u011f\u0131c kimi bax\u0131lmas\u0131 q\u0259dim \u015e\u0259rq xalqlar\u0131n\u0131n (Misir, \u00c7in, Hind, Finikiya, uqarit v\u0259 b.) mifologiyas\u0131na, f\u0259ls\u0259f\u0259sin\u0259 d\u0259 xasd\u0131r. M\u0259lum oldu\u011fu kimi, su xalis formada (H2O) r\u0259ngsiz, iysiz v\u0259 tams\u0131zd\u0131r, axard\u0131r, onu tutub saxlamaq m\u00fcmk\u00fcn deyil, formadan m\u0259hrumdur, y\u0259ni bir n\u00f6v \u00f6z\u00fcnd\u0259 yoxluq \u0259lam\u0259tl\u0259rini da\u015f\u0131y\u0131r, bununla bel\u0259, h\u0259r bir \u015fey\u0259 daxil\u0259n xasd\u0131r. G\u00f6r\u00fcn\u00fcr, q\u0259dim m\u00fcdrikl\u0259ri suyun qeyri-adi \u0259lam\u0259tl\u0259ri c\u0259lb edirdi, su dey\u0259rk\u0259n, b\u0259lk\u0259 d\u0259, bizim anlad\u0131\u011f\u0131m\u0131z adi krandan g\u0259l\u0259n, vannadak\u0131, ya arxda axan suyu deyil, su keyfiyy\u0259tl\u0259rin\u0259 malik bir simvolu n\u0259z\u0259rd\u0259 tuturmu\u015flar. “Brihandaranyaka-upani\u015fad”da d\u00fcnyan\u0131n \u0259vv\u0259li bar\u0259d\u0259 deyilir: \u201c\u018fvv\u0259lc\u0259 bu su idi. Bu su ger\u00e7\u0259yi, ger\u00e7\u0259k Brahman\u0131, Brahman Pracapatini, Pracapati tanr\u0131lar\u0131 yaratd\u0131\u201d (Br.Up. 5:5,1) [17]. Yaxud uqarit \u0259satirin\u0259 g\u00f6r\u0259, qu\u015f yumurtalar\u0131n \u00fcst\u00fcnd\u0259 oturub bala \u00e7\u0131xaran kimi, Tanr\u0131 suyun \u00fcst\u00fcnd\u0259 oturub, h\u0259yat\u0131 \u00e7\u0131xard\u0131 [13, 21-22] v\u0259 i.a. misallar\u0131n say\u0131n\u0131 art\u0131rmaq olar.<\/p>\n

      Quran\u0131n, o c\u00fcml\u0259d\u0259n “Hud” sur\u0259sinin bizi maraqland\u0131ran hiss\u0259sinin m\u00fcxt\u0259lif dill\u0259r\u0259 t\u0259rc\u00fcm\u0259l\u0259rind\u0259 m\u00fc\u0259yy\u0259n f\u0259rql\u0259r olsa da, yuxar\u0131da istinad etdiyim Z.B\u00fcnyadov v\u0259 V.M\u0259mm\u0259d\u0259liyevin t\u0259rc\u00fcm\u0259sin\u0259 m\u0259naca yax\u0131nd\u0131r. Lakin b\u0259zi t\u0259rc\u00fcm\u0259l\u0259rd\u0259 suyun yarad\u0131c\u0131 g\u00fcc\u00fc daha qabar\u0131q n\u0259z\u0259r\u0259 \u00e7atd\u0131r\u0131l\u0131r. Abdulbaki G\u00f6lp\u0131narl\u0131 h\u0259min par\u00e7an\u0131 t\u00fcrkc\u0259y\u0259 bel\u0259 t\u0259rc\u00fcm\u0259 etmi\u015fdir: \u201c\u00d6yle bir mabuttur ki hanginiz daha iyi hareket edecek, bunu size bildirmek ve sizi s\u0131namak i\u00e7in g\u00f6kleri ve yery\u00fcz\u00fcn\u00fc alt\u0131 g\u00fcnde yaratt\u0131, daha \u00f6nce emri ve saltanat\u0131, yaratt\u0131\u011f\u0131 suya cariydi<\/em> (kursiv \u2013 A.H.<\/strong>)\u201d. Yaxud Mahmut K\u0131san\u0131n t\u0259rc\u00fcm\u0259sind\u0259 bu yer bel\u0259 s\u0259sl\u0259nir: \u201cO Allah ki, g\u00f6kleri ve yeri alt\u0131 g\u00fcnde yaratt\u0131. B\u00fct\u00fcn kainat yarat\u0131lmadan \u00f6nce O\u2019nun Ar\u015f\u2019\u0131 su \u00fczerinde idi. Allah, b\u00fct\u00fcn canl\u0131 varl\u0131klara su ile hayat verdi<\/em> (kursiv \u2013 A.H<\/strong>.)\u201d. Yaxud Mustafa \u00c7avdar\u0131n t\u0259rc\u00fcm\u0259sin\u0259 g\u00f6r\u0259: \u201cG\u00f6kleri ve yeri alt\u0131 a\u015famada yaratan O\u2019dur. O, hanginiz daha g\u00fczel amel yapacak diye sizi s\u0131namak i\u00e7in h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131n en b\u00fcy\u00fck g\u00f6stergesi olan hayat\u0131 su ile ba\u015flatm\u0131\u015f idi\u201d <\/em>(kursiv \u2013 A.H<\/strong>.) [12].<\/p>\n

      F\u00fczuli d\u0259 el\u0259 bunu dem\u0259k ist\u0259yirdi. B\u0259s Heyd\u0259r H\u00fcseynov n\u0259d\u0259n bel\u0259 bir s\u0259hv\u0259 yol vermi\u015fdi? \u018flb\u0259tt\u0259, \u0259r\u0259b m\u0259tnl\u0259rind\u0259 dur\u011fu i\u015far\u0259l\u0259rinin (iki n\u00f6qt\u0259, d\u0131rnaq v\u0259 i.a.) yoxlu\u011fu ucbat\u0131ndan t\u0259rc\u00fcm\u0259\u00e7inin ayr\u0131-ayr\u0131 \u015f\u0259xsl\u0259rin s\u00f6zl\u0259rini bir-birin\u0259 qar\u0131\u015fd\u0131rmas\u0131 m\u00fcmk\u00fcnd\u00fcr. Bu \u00fczd\u0259n mexaniki s\u0259hv v\u0259 ya diqq\u0259tsizliyin n\u0259tic\u0259si ola bil\u0259r. Amma ola bilsin ki, o, yanl\u0131\u015fl\u0131\u011fa \u015f\u00fcurlu sur\u0259td\u0259 yol vermi\u015fdi, \u00e7\u00fcnki kort\u0259bii materialist, Aristotelin \u201cb\u00fct\u00fcn m\u00f6vcudat\u0131n ilkin maddi ba\u015flan\u011f\u0131c\u0131 problemini ilk d\u0259f\u0259 d\u00fcr\u00fcst ifad\u0259 ed\u0259 bil\u0259n birinci filosof\u201d adland\u0131rd\u0131\u011f\u0131 Falesin fikirl\u0259rinin Quran ay\u0259si il\u0259 t\u0259sdiq edilm\u0259si dinl\u0259 daim m\u00fcbariz\u0259 aparan ateist d\u00f6vl\u0259tind\u0259 F\u00fczulinin \u00f6z\u00fcn\u00fcn xeyrin\u0259 deyildi. Akademikin \u201cM\u0259tl\u0259\u00fcl-etiqad\u201ddan g\u0259tirdiyi s\u00f6z\u00fcged\u0259n par\u00e7ada \u201cTanr\u0131n\u0131n dediyi kimi\u201d s\u00f6zl\u0259rini \u00fc\u00e7 n\u00f6qt\u0259 qoyub ixtisar etm\u0259si d\u0259 bu versiyan\u0131n daha a\u011flabatan oldu\u011funa d\u0259lal\u0259t edir.<\/p>\n

      Q\u0259rib\u0259dir ki, bu s\u0259hv\u0259 \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259f\u0259 fikir tarixind\u0259n\u201d kitab\u0131n\u0131n redaktoru prof. A.O.Makovelski d\u0259 \u0259h\u0259miyy\u0259t verm\u0259mi\u015fdir. A.O.Makovelski antik d\u00f6vr\u00fcn, q\u0259dim yunan filosoflar\u0131n\u0131n d\u00fcnyada \u0259n d\u0259rin bilicil\u0259rind\u0259n biri kimi tan\u0131n\u0131r v\u0259 \u201cFalesin taxt\u0131\u201dn\u0131n olmad\u0131\u011f\u0131n\u0131 ham\u0131dan yax\u015f\u0131, \u0259lb\u0259tt\u0259, o bilirdi. Bu fakt\u0131 o, H.H\u00fcseynovun kitab\u0131 haqq\u0131nda \u201c\u0130nqilab v\u0259 m\u0259d\u0259niyy\u0259t\u201d jurnal\u0131nda (1949) d\u0259rc etdirdiyi b\u00f6y\u00fck h\u0259cmli m\u00fcsb\u0259t resenziya-m\u0259qal\u0259sind\u0259 d\u0259 qeyd etm\u0259mi\u015fdi. Halbuki kitabda rastla\u015fd\u0131\u011f\u0131 b\u0259zi n\u00f6qsanlar\u0131, \u0259sas\u0259n xronoloji yanl\u0131\u015fl\u0131qlar\u0131 g\u00f6st\u0259rib, \u201conlar\u0131n t\u0259nqid\u0259 v\u0259 t\u0259shih\u0259 ehtiyac\u0131\u201d oldu\u011funu bildirib [8, 162]. Art\u0131q bu qeydl\u0259r \u00f6z n\u00f6vb\u0259sind\u0259 Makovelskinin redaktoru oldu\u011fu monoqrafiya il\u0259 yaln\u0131z onun \u00e7ap edilm\u0259sind\u0259n sonra tan\u0131\u015f oldu\u011fundan x\u0259b\u0259r verir. \u018fks halda b\u0259zi konkret n\u00f6qsanlar\u0131 \u0259vv\u0259lc\u0259d\u0259n, h\u0259m d\u0259 rahatl\u0131qla d\u00fcz\u0259ltm\u0259k olard\u0131. M\u0259s\u0259l\u0259n, Brounun Babil\u0259r h\u0259r\u0259kat\u0131n\u0131n t\u0259dqiqind\u0259 Mirz\u0259 Kaz\u0131mb\u0259yin s\u0259l\u0259fi olmas\u0131 bar\u0259d\u0259 (mako.) m\u00f6t\u0259riz\u0259 aras\u0131nda veril\u0259n yanl\u0131\u015fl\u0131\u011f\u0131n [8, 163] t\u0259shihi \u00fc\u00e7\u00fcn sad\u0259c\u0259 bir s\u00f6z\u00fc d\u0259yi\u015fib m\u00f6t\u0259riz\u0259ni silm\u0259k kifay\u0259t edirdi. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, H.H\u00fcseynov kitab\u0131n\u0131 n\u0259\u015fr etdirm\u0259y\u0259 t\u0259l\u0259sirdi. Yarad\u0131c\u0131l\u0131q s\u0259rb\u0259stliyini bo\u011fan m\u00fchit, g\u0259nc akademikin bu kitab\u0131 yazmaq \u00fc\u00e7\u00fcn r\u0259smi icaz\u0259 almad\u0131\u011f\u0131, M\u0259rk\u0259zi Komit\u0259d\u0259 \u0259leyhdarlar\u0131 oldu\u011funu xat\u0131rlay\u0131nca, onun n\u0259d\u0259n bel\u0259 t\u0259l\u0259sdiyini anlamaq m\u00fcmk\u00fcnd\u00fcr. Kitab\u0131n\u0131 M.C.Ba\u011f\u0131rova ba\u011f\u0131\u015flama\u011fa ged\u0259rk\u0259n dediyi: \u201cBu kitab ya m\u0259ni g\u00f6yl\u0259r\u0259 ucaldacaq, ya da yer\u0259 vuracaq\u201d [10, 83] s\u00f6zl\u0259rind\u0259 bu daxili t\u0259la\u015f, narahatl\u0131q a\u015fkar duyulur. Haql\u0131 \u00e7\u0131xd\u0131 da. H\u0259tta s\u00f6yl\u0259diyi alternativl\u0259rd\u0259n h\u0259r ikisi qism\u0259tin\u0259 yaz\u0131ld\u0131.<\/p>\n

      Fales bar\u0259d\u0259 s\u0259hv\u0259 g\u0259linc\u0259, \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259f\u0259 fikir tarixind\u0259n\u201d monoqrafiyas\u0131n\u0131n art\u0131q siyasi, ideoloji ab-havan\u0131n m\u00fclayiml\u0259\u015fdiyi 1958-ci ild\u0259 \u00e7\u0131xan ikinci n\u0259\u015frind\u0259 d\u0259 oldu\u011fu kimi qal\u0131rd\u0131. 2007-ci ild\u0259 \u0259s\u0259rin m\u0259n\u0259 h\u0259val\u0259 edilmi\u015f hiss\u0259l\u0259rinin t\u0259rc\u00fcm\u0259l\u0259rini redaktora t\u0259hvil ver\u0259rk\u0259n iqtibasdak\u0131 yanl\u0131\u015fl\u0131q bar\u0259d\u0259 ona m\u0259lumat verib, m\u0259tnin i\u00e7\u0259risind\u0259 bu x\u00fcsusda etdiyim qeydi n\u0259z\u0259rin\u0259 \u00e7atd\u0131rm\u0131\u015fd\u0131m. T\u0259\u0259ss\u00fcf ki, kitab\u0131n az qala 60 ild\u0259n sonra n\u0259\u015fr edil\u0259n Az\u0259rbaycan variant\u0131 da i\u015f\u0131q \u00fcz\u00fcn\u0259 yenid\u0259n h\u0259min s\u0259hv bar\u0259d\u0259 qeydsiz \u00e7\u0131xd\u0131. \u018fs\u0259rin Az\u0259rbaycan dilin\u0259 t\u0259rc\u00fcm\u0259si, t\u0259biidir ki, t\u0259rc\u00fcm\u0259 kimi m\u00fcr\u0259kk\u0259b f\u0259aliyy\u0259t sah\u0259sind\u0259 \u0259y\u0259r-\u0259skik olsa bel\u0259, m\u00fch\u00fcm elmi hadis\u0259 oldu. Bununla bel\u0259, burada art\u0131q yeni d\u00f6vr\u00fcn tam \u0259ks ideoloji prioritetl\u0259rinin t\u0259sirini sezm\u0259k olur. \u018fs\u0259rin bir s\u0131ra yerl\u0259rind\u0259, x\u00fcsusil\u0259 M.F.Axundzad\u0259y\u0259 h\u0259sr edilmi\u015f f\u0259sild\u0259, Heyd\u0259r H\u00fcseynovun m\u00fct\u0259f\u0259kkirin irsind\u0259 onun m\u00fcbariz ateizmi, islam dini v\u0259 pey\u011f\u0259mb\u0259ri haqq\u0131nda s\u00f6yl\u0259diyi t\u0259nqidi fikirl\u0259rini t\u0259hlil etdiyi xeyli hiss\u0259 ixtisara sal\u0131nm\u0131\u015fd\u0131r. \u0130xtisarlar\u0131n s\u0259b\u0259binin kimins\u0259 islam t\u0259\u0259ss\u00fcbke\u015fliyi, ya M.F.Axundzad\u0259ni v\u0259 H.H\u00fcseynovu \u201ct\u0259miz\u0259 \u00e7\u0131xarmaq\u201d ist\u0259yi il\u0259mi, yaxud tamamil\u0259 ba\u015fqa bir m\u0259s\u0259l\u0259 il\u0259 ba\u011fl\u0131 oldu\u011funu dey\u0259 bilm\u0259rik. M\u0259s\u0259l\u0259nin ac\u0131nacaql\u0131 t\u0259r\u0259fi ondad\u0131r ki, az\u0259rbaycanl\u0131 oxucu \u00f6z xalq\u0131n\u0131n f\u0259ls\u0259f\u0259si bar\u0259d\u0259 yaz\u0131lan \u0259s\u0259rd\u0259n rusdilli oxucunun ald\u0131\u011f\u0131 d\u00fcr\u00fcst m\u0259lumat\u0131 ala bilmir.<\/p>\n

       <\/p>\n

        \n
      1. Z\u0259rdabinin Tolstoya m\u0259ktubu: <\/strong>h\u0259qiq\u0259tin dostu, yaxud m\u00fcxt\u0259lif\u00a0 <\/strong>h\u0259qiq\u0259tl\u0259r<\/strong><\/li>\n<\/ol>\n

         <\/p>\n

        T\u0259\u0259ss\u00fcf ki, h\u0259min n\u0259\u015frd\u0259 alimin H\u0259s\u0259n b\u0259y Z\u0259rdabinin 1903-c\u00fc ilin oktyabr\u0131nda Lev Tolstoya yazd\u0131\u011f\u0131 b\u00f6y\u00fck h\u0259cmli m\u0259ktubundan g\u0259tirdiyi iqtibas\u0131n da b\u00f6y\u00fck bir hiss\u0259si ixtisara d\u00fc\u015f\u00fcb. Halbuki bu m\u0259ktub Z\u0259rdabinin din\u0259 m\u00fcnasib\u0259tin\u0259 i\u015f\u0131q salmaq c\u0259h\u0259tind\u0259n \u00e7ox m\u00fch\u00fcm v\u0259 unikal s\u0259n\u0259ddir.<\/p>\n

        M\u0259s\u0259l\u0259 buras\u0131ndad\u0131r ki, dini-f\u0259ls\u0259fi bax\u0131\u015flar\u0131na g\u00f6r\u0259 Tolstoyun kils\u0259d\u0259n xaric edilm\u0259si haqq\u0131nda Sinodun 1901-ci ilin fevral\u0131nda verdiyi q\u0259rar, ard\u0131nca yaz\u0131\u00e7\u0131n\u0131n Sinoda cavab yazaraq onun \u201cqanunsuz v\u0259 q\u0259r\u0259zli \u015f\u0259kild\u0259 ikim\u0259nal\u0131\u201d, b\u00f6htan\u00e7\u0131 q\u0259rar\u0131n\u0131 if\u015fa etm\u0259si c\u0259miyy\u0259td\u0259 geni\u015f rezonans do\u011furmu\u015fdu. Z\u0259rdabi Tolstoyun yeni dini-f\u0259ls\u0259fi t\u0259liminin mahiyy\u0259tini izah etm\u0259si \u00fc\u00e7\u00fcn el\u0259 onun \u00f6z\u00fcn\u0259 m\u0259ktubla m\u00fcraci\u0259t etm\u0259k q\u0259rar\u0131na g\u0259lir. \u0130nsaf\u0259n, dahi yaz\u0131\u00e7\u0131 bu xahi\u015f\u0259 bigan\u0259 qalm\u0131r, cavab g\u00f6nd\u0259rir. Z\u0259rdabi art\u0131q ona yazd\u0131\u011f\u0131 ikinci m\u0259ktubu (haz\u0131rda arxivd\u0259 saxlan\u0131l\u0131r) Tolstoyun dini t\u0259s\u0259vv\u00fcrl\u0259rinin, daha d\u0259qiq des\u0259k, \u201cinsan\u0131n ruhunun Allah\u0131n c\u00fczv\u00fc\u201d olmas\u0131 haqq\u0131nda fikirl\u0259rinin t\u0259nqidi t\u0259hlilin\u0259 h\u0259sr edilmi\u015fdir. Bu fikirl\u0259ri o, \u0259vv\u0259la, xristianl\u0131qdan (Troisa) ri\u015f\u0259l\u0259n\u0259n bid\u0259t hadis\u0259si, h\u0259tta daha a\u015fa\u011f\u0131 m\u0259qamda durub, Xaliql\u0259 m\u0259xluqu eynil\u0259\u015fdir\u0259n materializm\u0259 meyilli panteizm kimi t\u0259fsir edir. Z\u0259rdabi yaz\u0131r: Troisada \u201c… t\u0259k bir Allah simas\u0131nda \u00fc\u00e7 m\u00fcxt\u0259lif Allah q\u0259bul edilir. Sizin m\u0259fhumunuza g\u00f6r\u0259 is\u0259 bir ne\u00e7\u0259 milyon Allah q\u0259bul edilir, y\u0259ni h\u0259r bir insan \u00f6z- \u00f6zl\u00fcy\u00fcnd\u0259 bir Allahd\u0131r…\u201d. Etiqad v\u0259 bilik aras\u0131ndak\u0131 f\u0259rqi izah ed\u0259r\u0259k Tolstoyun dini t\u0259liminin q\u00fcsurunu onun rasional xarakterind\u0259 g\u00f6r\u00fcb, bir n\u00f6v mistikl\u0259rin g\u00f6r\u00fc\u015fl\u0259rind\u0259n f\u0259rql\u0259ndirir. H\u0259tta inciy\u0259 bil\u0259c\u0259yind\u0259n \u00e7\u0259kinm\u0259d\u0259n s\u0259rt \u015f\u0259kild\u0259 \u201c… sad\u0259 dild\u0259 dey\u0259c\u0259k olsaq, Siz \u0130sa pey\u011f\u0259mb\u0259ri taxt\u0131ndan sal\u0131b, \u00f6z\u00fcn\u00fcz onun yerini tutursunuz\u201d dey\u0259 bir n\u00f6v Tolstoyu pey\u011f\u0259mb\u0259rlik iddias\u0131nda g\u00fcnahland\u0131r\u0131r. Halbuki Z\u0259rdabid\u0259n \u00fc\u00e7 il sonra \u018fli b\u0259y H\u00fcseynzad\u0259 \u201cTolstoyluq n\u0259dir?\u201d (1906) m\u0259qal\u0259sind\u0259 Tolstoyun \u201cn\u0259 pey\u011f\u0259mb\u0259rlik, n\u0259 d\u0259 kitab sahibi olmaq iddias\u0131nda\u201d olmad\u0131\u011f\u0131n\u0131 qeyd edib, yaln\u0131z ziddiyy\u0259tli bir m\u0259zh\u0259b ortaya atd\u0131\u011f\u0131ndan dan\u0131\u015f\u0131rd\u0131 [6].<\/p>\n

        Heyd\u0259r H\u00fcseynov is\u0259 m\u0259ktubun yuxar\u0131dak\u0131 par\u00e7as\u0131na istinadla, Z\u0259rdabinin L.N.Tolstoyun dini-f\u0259ls\u0259fi g\u00f6r\u00fc\u015fl\u0259ri \u0259leyhin\u0259 ateizm m\u00f6vqeyind\u0259n \u00e7\u0131x\u0131\u015f etm\u0259diyi v\u0259 onun d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn teoloji qal\u0131qdan xali olmad\u0131\u011f\u0131 n\u0259tic\u0259sin\u0259 g\u0259lir, onun m\u00f6vqeyini \u201ckonkret tarixi yana\u015fma\u201d kimi d\u0259y\u0259rl\u0259ndirir. Lakin m\u0259ktubun tam m\u0259tnini oxuyanda g\u00f6r\u00fcrs\u0259n ki, burada n\u0259inki ateizmi xat\u0131rlama\u011f\u0131n yeri var, he\u00e7 \u201cteoloji qal\u0131q\u201ddan dan\u0131\u015fma\u011fa da d\u0259ym\u0259z, \u00e7\u00fcnki Z\u0259rdabi qar\u015f\u0131m\u0131zda bir islam ilahiyyat\u00e7\u0131s\u0131, h\u0259tta Tolstoyu islama t\u0259\u015fviq etm\u0259y\u0259 \u00e7al\u0131\u015fan f\u0259al missioner obraz\u0131nda canlan\u0131r.<\/p>\n

        Burada o, Tolstoyla M\u0259h\u0259mm\u0259d pey\u011f\u0259mb\u0259ri, onlar\u0131n dini g\u00f6r\u00fc\u015fl\u0259rini m\u00fcqayis\u0259 edib, pey\u011f\u0259mb\u0259r\u0259 \u00fcst\u00fcnl\u00fck verir. Tolstoyun etiqad\u0131n\u0131n a\u011f\u0131la \u0259sasland\u0131\u011f\u0131 \u00fc\u00e7\u00fcn ziddiyy\u0259tli oldu\u011funu, bu s\u0259b\u0259bd\u0259n onun iman g\u0259tirdiyi Allahla rabit\u0259sini \u00f6z\u00fc bel\u0259 izah etm\u0259kd\u0259 \u00e7\u0259tinlik \u00e7\u0259kdiyini vur\u011fulay\u0131r. Pey\u011f\u0259mb\u0259r is\u0259 \u201cAllah\u0131n f\u0259zil\u0259tini o q\u0259d\u0259r ayd\u0131n v\u0259 do\u011fru t\u0259svir edir ki, a\u011f\u0131llar buna heyran qal\u0131r\u2026\u201d v\u0259 insanlar kor-koran\u0259 onun ard\u0131nca gedirl\u0259r. Z\u0259rdabi islam dininin cahan\u015f\u00fcmul \u0259h\u0259miyy\u0259tini qeyd edir, \u201cd\u00fcnyada b\u00fct\u00fcn elml\u0259r v\u0259 dinl\u0259r Quran\u0131n ehkam\u0131 qar\u015f\u0131s\u0131nda d\u0259nizd\u0259 bir damc\u0131 timsal\u0131ndad\u0131r\u201d dey\u0259 islam dinini b\u00fct\u00fcn dinl\u0259rd\u0259n, Quran\u0131n m\u00fcq\u0259dd\u0259s kitablardan \u2014 Bibliya v\u0259 \u0130ncild\u0259n \u00fcst\u00fcnl\u00fcy\u00fcn\u00fc \u0259sasland\u0131rma\u011fa \u00e7al\u0131\u015f\u0131r. \u0130slam\u0131n \u201cAllahdan ba\u015fqa Allah yoxdur v\u0259 M\u0259h\u0259mm\u0259d onun qulu, pey\u011f\u0259mb\u0259ri v\u0259 r\u0259suludur\u201d k\u0259lam\u0131nda ifad\u0259 olunmu\u015f din r\u0259mzinin mahiyy\u0259tini izah etdikd\u0259n sonra fikirl\u0259rin\u0259 yekun vuraraq yaz\u0131r: \u201c…1300 ild\u0259n art\u0131q bir vaxt ke\u00e7m\u0259sin\u0259 r\u0259\u011fm\u0259n \u018fl-Quran toxunulmaz qalm\u0131\u015fd\u0131r, h\u0259m\u00e7inin he\u00e7 k\u0259s \u00f6z\u00fcn\u00fc pey\u011f\u0259mb\u0259r adland\u0131rma\u011fa c\u00fcr\u0259t etm\u0259mi\u015fdir. \u0130ndi dey\u0259 bil\u0259rik: \u201cSiz, d\u00fcnya aliml\u0259ri M\u0259h\u0259mm\u0259d pey\u011f\u0259mb\u0259r\u0259 inanm\u0131rs\u0131n\u0131zsa, \u018fl-Qurana b\u0259rab\u0259r bir kitab yaz\u0131n ki, Sizin etiqad\u0131n\u0131za he\u00e7 k\u0259s etiraz ed\u0259 bilm\u0259sin, v\u0259 Sizin kitab\u0131n\u0131z \u00f6z\u00fcnd\u0259 d\u00f6vr\u00fcn b\u00fct\u00fcn insanlar\u0131n\u0131n ehtiyaclar\u0131n\u0131 ehtiva etsin, bel\u0259 olarsa h\u0259min insana ham\u0131dan \u0259vv\u0259l m\u0259n inanaram…\u201d Yeri g\u0259lmi\u015fk\u0259n, islam\u0131n ilk \u0259srl\u0259rind\u0259n ba\u015flayaraq Qurana b\u0259nz\u0259r bir sur\u0259, h\u0259tta ki\u00e7ik bir ay\u0259 bel\u0259 yaratma\u011f\u0131n m\u00fcmk\u00fcns\u00fczl\u00fcy\u00fc bar\u0259d\u0259 fikir (Quran, 2, 22; 17, 87-88) Quran\u0131n Allah\u0131n h\u0259qiqi v\u0259 yegan\u0259 s\u00f6z\u00fc, \u0259b\u0259di m\u00f6c\u00fcz\u0259 olmas\u0131, M\u0259h\u0259mm\u0259din h\u0259qiqi pey\u011f\u0259mb\u0259rliyinin s\u00fcbutu kimi \u0259sas d\u0259lill\u0259rd\u0259n say\u0131l\u0131rd\u0131 [11; 23, 404]. Z\u0259rdabinin fikrinc\u0259, \u201cislama tap\u0131nmayanlar onun v\u0259 pey\u011f\u0259mb\u0259rinin t\u0259limini bilm\u0259y\u0259nl\u0259rdir, Allah haqq\u0131nda m\u00fch\u00fcm anlay\u0131\u015fa d\u00fc\u015f\u00fcnc\u0259siz yana\u015fanlard\u0131r. \u201cBilm\u0259k \u00fc\u00e7\u00fcn is\u0259 pey\u011f\u0259mb\u0259ri tan\u0131maq v\u0259 onun t\u0259limin\u0259 n\u00fcfuz etm\u0259k v\u0259 can yand\u0131rmaq laz\u0131md\u0131r: Quran t\u0259limini t\u0259rc\u00fcm\u0259l\u0259rd\u0259n anlamaq m\u00fcmk\u00fcn deyil, \u0259r\u0259b dilini \u00f6z do\u011fma dilin kimi bilm\u0259k t\u0259l\u0259b olunur\u201d. Lakin bu yerd\u0259, b\u0259lk\u0259 d\u0259, islam\u0131 v\u0259 \u0259r\u0259b dilini g\u00f6z\u0259l bil\u0259n h\u0259myerlisi, xristianl\u0131\u011f\u0131 q\u0259bul etmi\u015f Mirz\u0259 Kaz\u0131mb\u0259yi xat\u0131rlay\u0131b, \u0259lav\u0259 edir: \u201cQuran\u0131n t\u0259l\u0259bl\u0259rini yaln\u0131z o insan anlaya bil\u0259r ki, pey\u011f\u0259mb\u0259r\u0259 inans\u0131n, \u0259sas m\u0259tl\u0259b d\u0259 bundad\u0131r, \u00e7\u00fcnki ixtilaf inams\u0131zl\u0131qdan yaran\u0131r\u201d.<\/p>\n

        Z\u0259rdabi t\u0259nqidinin s\u0259rtliyinin, ifad\u0259l\u0259rinin, nec\u0259 dey\u0259rl\u0259r, \u201cn\u0259zak\u0259tli t\u0259hqiramiz\u201dliyinin (m\u0259s\u0259l\u0259n, d\u00fcnyan\u0131n \u0259n dahi insanlar\u0131ndan biri olan Tolstoya elm v\u0259 etiqad aras\u0131ndak\u0131 f\u0259rqi sad\u0259 \u015f\u0259kild\u0259 izah etm\u0259si, \u00fcst\u0259lik bunu el\u0259 Tolstoyun \u00f6z\u00fcn\u00fcn v\u0259 onun Sinoda yazd\u0131\u011f\u0131 m\u0259ktubunun n\u00fcmun\u0259sind\u0259 etm\u0259si) xo\u015f g\u0259lm\u0259y\u0259c\u0259yini yax\u015f\u0131 anlay\u0131rd\u0131. Sanki adresat\u0131n\u0131 bir q\u0259d\u0259r yum\u015faltmaq \u00fc\u00e7\u00fcn m\u0259ktubunu a\u015fa\u011f\u0131dak\u0131 s\u00f6zl\u0259rl\u0259 bitirir: \u201c\u018fg\u0259r Siz\u0259 h\u0259qar\u0259t etmi\u015f olursam \u00fczr ist\u0259yir v\u0259 m\u0259ni ba\u011f\u0131\u015flama\u011f\u0131n\u0131z\u0131 xahi\u015f edir\u0259m, \u00e7\u00fcnki h\u0259qiq\u0259t a\u00e7\u0131q s\u00f6yl\u0259m\u0259yi t\u0259l\u0259b edir; h\u0259qiq\u0259tin dostu yoxdur. \u0130ndi Sizi \u00f6z\u00fcm\u0259 h\u0259k\u0259m se\u00e7ir\u0259m. Bu iki m\u00fcb\u0259lli\u011fd\u0259n (Tolstoy v\u0259 M\u0259h\u0259mm\u0259d pey\u011f\u0259mb\u0259r<\/em> \u2013 A.H<\/strong>.) hans\u0131 biri il\u0259 raz\u0131 olmal\u0131 oldu\u011fumu Siz \u00f6z\u00fcn\u00fcz k\u0259sdiriniz. M\u0259n, Allaha \u015f\u00fck\u00fcr, sa\u011f v\u0259 salam\u0259t\u0259m. Sizin d\u0259 uzun ill\u0259r \u00f6m\u00fcr s\u00fcrm\u0259nizi arzu edir\u0259m. Qoca \u0259ll\u0259rinizi uzad\u0131n\u0131z ki, b\u0259rk-b\u0259rk s\u0131x\u0131m v\u0259 onu h\u0259rar\u0259tl\u0259 \u00f6p\u00fcm\u201d.<\/p>\n

        D\u00fcz\u00fc, d\u00fc\u015f\u00fcnm\u00fcr\u0259m ki, \u00f6z\u00fc demi\u015fk\u0259n bu c\u00fcr \u201ch\u0259qar\u0259t\u201dd\u0259n sonra Tolstoy \u201cqoca \u0259ll\u0259rini\u201d ona uzatmaq ist\u0259y\u0259ydi. Heyd\u0259r H\u00fcseynova g\u0259linc\u0259, ateist d\u00f6vl\u0259tind\u0259 xristianl\u0131\u011f\u0131 t\u0259nqid edib islam dinini, Quran\u0131 m\u0259dh ed\u0259n m\u0259ktub haqq\u0131nda m\u0259lumat verib, y\u0131\u011fcam da olsa fikir bildirm\u0259si arxivd\u0259 a\u015fkar etdiyi nadir s\u0259n\u0259di g\u00f6rm\u0259zd\u0259n g\u0259lm\u0259k ist\u0259m\u0259y\u0259n \u0259sl alim h\u0259v\u0259si v\u0259 c\u0259sar\u0259tinin ifad\u0259si idi. O, d\u00f6vr\u0259 g\u00fcz\u0259\u015ft\u0259 ged\u0259r\u0259k, b\u00f6y\u00fck m\u0259ktubdan se\u00e7diyi \u00fc\u00e7 iqtibas, onlarda etdiyi ixtisarlar vasit\u0259sil\u0259 Z\u0259rdabinin \u00fcmumilikd\u0259 din\u0259 qar\u015f\u0131 \u00e7\u0131xmas\u0131 g\u00f6r\u00fcnt\u00fcs\u00fc yaratmaqla bil\u0259r\u0259kd\u0259n \u0259sl m\u0259tl\u0259bi oxucudan gizl\u0259dir. Bununla bel\u0259, t\u0259dqiqat\u00e7\u0131lar\u0131n diqq\u0259tini bu qiym\u0259tli tarixi s\u0259n\u0259d\u0259 y\u00f6n\u0259ld\u0259r\u0259k, sanki onlar\u0131 m\u00fcst\u0259qil ara\u015fd\u0131rma\u011fa s\u00f6vq etm\u0259k ist\u0259yir.<\/p>\n

        Deyil\u0259nl\u0259rd\u0259n bel\u0259 bir n\u0259tic\u0259y\u0259 g\u0259lm\u0259k olar: eyni m\u0259s\u0259l\u0259 bar\u0259d\u0259 \u201cd\u00fc\u015f\u00fcn\u00fcb\u201d, bir-biril\u0259 s\u00f6hb\u0259tl\u0259\u015f\u0259n, bir-birini inkar ed\u0259n m\u0259tnl\u0259r g\u00f6st\u0259rir ki, h\u0259qiq\u0259tin \u00f6z\u00fcnd\u0259n ba\u015fqa dostu olmamas\u0131 postulat\u0131 bir-biril\u0259 dostluq etm\u0259y\u0259n m\u00fcxt\u0259lif (Tolstoyun, Z\u0259rdabinin, H.H\u00fcseynovun, t\u0259dqiqat\u00e7\u0131n\u0131n, oxucunun v\u0259 b.) h\u0259qiq\u0259tl\u0259rin (= t\u0259fsirl\u0259rin) m\u00f6vcudlu\u011funu aradan qald\u0131rm\u0131r.<\/p>\n

         <\/p>\n

          \n
        1. Mirz\u0259 Kaz\u0131mb\u0259yin \u201cB\u0259r\u0259kallah\u0131\u201d: <\/strong>\u00a0Yozumlar<\/strong><\/li>\n<\/ol>\n

           <\/p>\n

          Art\u0131q qeyd etdiyim kimi, eyni m\u0259tni qavramada d\u00f6vr\u00fcn spesifikas\u0131ndan, eyni zamanda t\u0259dqiqat\u00e7\u0131n\u0131n d\u00fcnyag\u00f6r\u00fc\u015f\u00fcnd\u0259n, d\u00fc\u015f\u00fcnc\u0259 t\u0259rzinin \u00f6z\u0259llikl\u0259rind\u0259n do\u011fan f\u0259rql\u0259r lab\u00fcdd\u00fcr. Bu c\u0259h\u0259td\u0259n H.H\u00fcseynovun Mirz\u0259 Kaz\u0131mb\u0259yin M.F.Axundzad\u0259nin yarad\u0131c\u0131l\u0131\u011f\u0131na m\u00fcnasib\u0259tind\u0259n b\u0259hs etdiyi fraqment v\u0259 onun f\u0259rqli yozumlar\u0131 diqq\u0259t\u0259layiqdir. O yaz\u0131r: \u201c…professor M.Kaz\u0131mb\u0259y din v\u0259 m\u00f6vhumat\u0131n t\u0259nqidi m\u0259s\u0259l\u0259l\u0259rind\u0259 Mirz\u0259 F\u0259t\u0259li Axundovun f\u0259ls\u0259fi \u0259s\u0259rl\u0259rini \u00e7ox y\u00fcks\u0259k qiym\u0259tl\u0259ndirirdi. Axundovun m\u0259\u015fhur f\u0259ls\u0259fi traktat\u0131n\u0131 oxuyark\u0259n, biz onun K\u0259mal\u00fcdd\u00f6vl\u0259nin dili il\u0259 b\u00fct\u00fcn dinl\u0259rin uyduruldu\u011funu, elmin din\u0259 zidd oldu\u011funu, alimin dindar olmas\u0131n\u0131n qeyri-m\u00fcmk\u00fcnl\u00fcy\u00fcn\u00fc q\u0259tiyy\u0259tl\u0259 s\u00f6yl\u0259diyi yerd\u0259 professor M.Kaz\u0131mb\u0259yin kitab\u0131n k\u0259nar\u0131nda az\u0259rbaycanca etdiyi qeydi g\u00f6r\u00fcr\u00fck: \u201cB\u0259r\u0259kallah, K\u0259mal\u00fcdd\u00f6vl\u0259\u201d, y\u0259ni \u201c\u018fhs\u0259n K\u0259mal\u00fcdd\u00f6vl\u0259\u201d\u201d [20, 146-147]. Qeyd edim ki, \u201cK\u0259mal\u00fcdd\u00f6vl\u0259 m\u0259ktublar\u0131\u201dn\u0131n fars dilind\u0259ki \u0259lyazmas\u0131ndak\u0131 \u201cB\u0259r\u0259kallah\u201d\u0131n qar\u015f\u0131l\u0131\u011f\u0131 Az\u0259rbaycan dilind\u0259 \u201cAf\u0259rin s\u0259n\u0259\u201d, rusca \u201cBravo\u201d kimi verilir.<\/p>\n

          Maraql\u0131d\u0131r ki, Makovelski kitab\u0131n ikinci, 1958-ci il n\u0259\u015frind\u0259 redaktor ad\u0131ndan yazd\u0131\u011f\u0131 m\u00fcq\u0259ddim\u0259d\u0259 H.H\u00fcseynovun b\u0259zi dig\u0259r \u201ck\u00f6hn\u0259lmi\u015f\u201d fikirl\u0259ril\u0259 bah\u0259m, yuxar\u0131da g\u0259tirdiyimiz fikrin\u0259 d\u0259 irad bildirir. Mirz\u0259 Kaz\u0131mb\u0259yi \u201csosial-siyasi bax\u0131\u015flar\u0131na g\u00f6r\u0259 m\u00fchafiz\u0259kar v\u0259 din t\u0259r\u0259fdar\u0131\u201d adland\u0131r\u0131b, bunu \u015f\u0259rq\u015f\u00fcnas alimin \u201cXristos i\u015f\u0131\u011f\u0131n\u0131 qaranl\u0131qda azm\u0131\u015f oxucular aras\u0131nda yayma\u011fa yard\u0131m\u00e7\u0131 olmaq\u201d m\u0259qs\u0259dil\u0259 pravoslav ibad\u0259t kitablar\u0131n\u0131 v\u0259 \u0130ncili t\u0259m\u0259nnas\u0131z olaraq tatar dilin\u0259 \u00e7evirm\u0259k arzusunu ifad\u0259 etdiyi bir iqtibasla \u0259sasland\u0131r\u0131r. G\u00f6st\u0259rir ki, Mirz\u0259 Kaz\u0131mb\u0259yin K\u0259mal\u00fcdd\u00f6vl\u0259nin b\u00fct\u00fcn dinl\u0259ri pu\u00e7 v\u0259 \u0259fsan\u0259 hesab etdiyi yerd\u0259 etdiyi ki\u00e7ik qeyd (\u201cB\u0259r\u0259kallah, K\u0259mal\u00fcdd\u00f6vl\u0259\u201d) tamamil\u0259 ba\u015fqa m\u0259na da\u015f\u0131y\u0131r. O, s\u00f6z\u00fcn\u0259 davam ed\u0259r\u0259k yaz\u0131r: \u201cBu \u201cbravo\u201dnun haradan g\u00f6t\u00fcr\u00fcld\u00fcy\u00fcn\u00fc v\u0259 n\u0259 dem\u0259k oldu\u011funu n\u0259z\u0259r\u0259 almaq laz\u0131md\u0131r. M\u0259s\u0259l\u0259 buras\u0131ndad\u0131r ki, M.F.Axundovun f\u0259ls\u0259fi traktat\u0131n\u0131n \u201c\u0130ran \u015fahzad\u0259si C\u0259lal\u00fcdd\u00f6vl\u0259nin cavab\u0131\u201d adland\u0131r\u0131lan sonuncu hiss\u0259sind\u0259 bu m\u00fcrt\u0259ce iranl\u0131 K\u0259mal\u00fcdd\u00f6vl\u0259nin ideyalar\u0131nda s\u0259rs\u0259m say\u0131qlamalar\u0131 g\u00f6r\u00fcr (\u201c\u018ffsus, \u0259fsus K\u0259mal\u00fcdd\u00f6vl\u0259!… S\u0259nin art\u0131q beynin xarab olub?\u201d). H\u0259min C\u0259lal\u00fcdd\u00f6vl\u0259 K\u0259mal\u00fcdd\u00f6vl\u0259nin bax\u0131\u015flar\u0131na istehza ed\u0259r\u0259k buna kinay\u0259li bir \u201cB\u0259r\u0259kallah\u201d \u0259lav\u0259 edir (\u201cB\u0259r\u0259kallah, K\u0259mal\u00fcdd\u00f6vl\u0259, b\u0259r\u0259kallah, Bab\u00fcr \u015fahin n\u0259v\u0259si\u201d, rus dilind\u0259 t\u0259rc\u00fcm\u0259sind\u0259 s\u0259h. 144. \u201cB\u0259r\u0259kallah, K\u0259mal\u00fcdd\u00f6vl\u0259! M\u0259n bilmirdim ki, s\u0259n bel\u0259 filosofsanm\u0131\u015f\u201d, s\u0259h. 146). M.Kaz\u0131mb\u0259y \u0259lyazman\u0131n k\u0259nar\u0131nda h\u0259min bu kinay\u0259li \u201cB\u0259r\u0259kallah\u201d\u0131 yaln\u0131z t\u0259krar edir v\u0259 bel\u0259likl\u0259, C\u0259lal\u00fcdd\u00f6vl\u0259 il\u0259 birlikd\u0259 M.F.Axundovun bu fikrin\u0259 ri\u015fx\u0259nd edir\u201d [20, 7-8].<\/p>\n

          Makovelskinin m\u00fclahiz\u0259si sanki m\u0259ntiqli g\u00f6r\u00fcn\u00fcr. Amma do\u011frudurmu?! Bu bar\u0259d\u0259 bir q\u0259d\u0259r d\u00fc\u015f\u00fcnm\u0259k laz\u0131m g\u0259lir.<\/p>\n

          \u018flb\u0259tt\u0259, oras\u0131 do\u011frudur ki, Mirz\u0259 Kaz\u0131mb\u0259y H.H\u00fcseynovun dediyi kimi, \u201cb\u00fct\u00fcn dinl\u0259rin uyduruldu\u011funu, elmin din\u0259 zidd oldu\u011funu, alimin dindar olmas\u0131n\u0131n qeyri-m\u00fcmk\u00fcnl\u00fcy\u00fc\u201d m\u00fclahiz\u0259si il\u0259 raz\u0131la\u015fa bilm\u0259zdi, \u00e7\u00fcnki \u00f6z\u00fc iman, etiqad sahibi olan aliml\u0259rd\u0259n olub, xristianl\u0131\u011f\u0131n \u0259n b\u00f6y\u00fck t\u0259\u0259ss\u00fcbke\u015fl\u0259rind\u0259n idi (h\u0259r halda \u0259s\u0259rl\u0259rind\u0259n bu fikir hasil olur). Dig\u0259r t\u0259r\u0259fd\u0259n, onun m\u00f6vhumat\u0131n demir\u0259m, amma \u00fcmumiyy\u0259tl\u0259 dinin t\u0259nqid\u00e7isi kimi t\u0259qdim edilm\u0259si d\u0259 do\u011fru g\u00f6r\u00fcnm\u00fcr. \u00c7\u00fcnki o, islam dini, onun tarixi, t\u0259limi, ehkamlar\u0131 haqq\u0131nda \u00e7oxsayl\u0131 d\u0259y\u0259rli elmi ara\u015fd\u0131rmalar\u0131n m\u00fc\u0259llifi olmas\u0131na r\u0259\u011fm\u0259n, islam dininin t\u0259nqid\u00e7isi idi, xristianl\u0131\u011f\u0131n yox. \u00dcst\u0259lik H.H\u00fcseynov Mirz\u0259 Kaz\u0131mb\u0259yin h\u0259yat\u0131n\u0131 t\u0259svir etdiyi hiss\u0259d\u0259 bel\u0259 onun din d\u0259yi\u015fib, xristianl\u0131\u011f\u0131 q\u0259bul etm\u0259si fakt\u0131n\u0131 bir k\u0259lm\u0259 il\u0259 d\u0259 yad etmir, onun ingilis missionerl\u0259ri il\u0259 m\u00fcnasib\u0259tini is\u0259 sad\u0259c\u0259 onlara \u015e\u0259rq dill\u0259rini \u00f6yr\u0259tm\u0259si, m\u00fc\u0259llimliyi bar\u0259d\u0259 m\u0259lumata m\u00fcnc\u0259r edir. (Halbuki Mirz\u0259 Kaz\u0131mb\u0259yin kitabda yer alan portretind\u0259 bo\u011faz\u0131ndan asd\u0131\u011f\u0131 xa\u00e7 ayd\u0131n g\u00f6r\u00fcn\u00fcr). Bu m\u00fch\u00fcm fakt bar\u0259d\u0259 susmas\u0131n\u0131n s\u0259b\u0259bi, m\u0259nim d\u00fc\u015f\u00fcnc\u0259m\u0259 g\u00f6r\u0259, t\u0259kc\u0259 g\u00f6rk\u0259mli \u015f\u0259rq\u015f\u00fcnas\u0131n dindarl\u0131\u011f\u0131n\u0131 qabartmaq ist\u0259m\u0259m\u0259si il\u0259 deyil, eyni zamanda Az\u0259rbaycanda h\u0259r n\u0259 q\u0259d\u0259r ateizm ideologiyas\u0131 h\u00f6kmf\u0259rma idis\u0259 d\u0259, xalq\u0131n q\u0259lbind\u0259ki islama gizli r\u0259\u011fb\u0259t v\u0259 h\u00f6rm\u0259tin n\u0259z\u0259r\u0259 al\u0131nmas\u0131 il\u0259 ba\u011fl\u0131 idi.<\/p>\n

          B\u00fct\u00fcn bunlara baxmayaq, ri\u015fx\u0259nd etm\u0259k, Mirz\u0259 Kaz\u0131mb\u0259yin a\u011fl\u0131n\u0131n ucundan da ke\u00e7mirdi. \u018fvv\u0259la ona g\u00f6r\u0259 ki, i\u015fin\u0259 ciddi yana\u015f\u0131rd\u0131. \u018fg\u0259r C\u0259lal\u00fcdd\u00f6vl\u0259nin leksikonundan istifad\u0259 etm\u0259k ist\u0259s\u0259ydi, \u0259lyazmada \u201cb\u0259y\u0259nm\u0259diyi\u201d yerin k\u0259nar\u0131nda \u201c\u018fhs\u0259n s\u0259n\u0259\u201d yox, \u201c\u0259fsus s\u0259n\u0259\u201d, (\u018ffsus, \u0259fsus s\u0259nd\u0259n ey K\u0259mal\u00fcdd\u00f6vl\u0259, Ali-k\u00fcr\u0259k\u0259nin yadigar\u0131\u201d), \u201cHeyf s\u0259n\u0259, heyf\u201d, yaxud \u201cc\u0131z\u0131\u011f\u0131ndan \u00e7\u0131xma,\u201d s\u00f6zl\u0259rini qeyd ed\u0259rdi. H\u0259r halda niyy\u0259tini sonradan yozma\u011fa ehtiyac qalmazd\u0131.<\/p>\n

          \u0130kincisi, m\u0259lum oldu\u011fu kimi, kitab\u0131 m\u00fctali\u0259 istiqam\u0259ti ba\u015fdan ax\u0131ra do\u011frudur, t\u0259rsin\u0259 deyil. Olur ki, oxucu \u0259s\u0259ri oxuduqca qar\u015f\u0131s\u0131na \u00e7\u0131xan v\u0259 diqq\u0259tini c\u0259lb ed\u0259n maraql\u0131 fikirl\u0259rin k\u0259nar\u0131nda d\u0259rhal q\u0259l\u0259ml\u0259 qeydl\u0259r edir. Mirz\u0259 F\u0259t\u0259linin traktat\u0131nda C\u0259lal\u00fcdd\u00f6vl\u0259nin m\u0259ktubu K\u0259mal\u00fcdd\u00f6vl\u0259nin \u00fc\u00e7 m\u0259ktubundan sonra g\u0259lir. Odur ki, Mirz\u0259 Kaz\u0131mb\u0259yin \u0259s\u0259rin sonuna \u00e7atanda, C\u0259lal\u00fcdd\u00f6vl\u0259nin \u201cb\u0259r\u0259kallah\u0131\u201dn\u0131 g\u00f6r\u00fcb, C\u0259lal\u00fcdd\u00f6vl\u0259 il\u0259 birlikd\u0259 Axundzad\u0259-K\u0259mal\u00fcdd\u00f6vl\u0259y\u0259 g\u00fclm\u0259k xatirin\u0259, \u0259lyazman\u0131n \u0259vv\u0259lin\u0259 qay\u0131d\u0131b k\u0259nar\u0131nda \u201cB\u0259r\u0259kallah, K\u0259mal\u00fcdd\u00f6vl\u0259\u201d dey\u0259 yazmas\u0131 he\u00e7 a\u011flabatan g\u00f6r\u00fcnm\u00fcr.<\/p>\n

          \u00dc\u00e7\u00fcnc\u00fcs\u00fc, bu qeydin tarix\u00e7\u0259si d\u0259 Makovelskinin yozumunun do\u011fru olmad\u0131\u011f\u0131n\u0131 s\u00fcbut edir. Mirz\u0259 Kaz\u0131mb\u0259y Londona elmi ezamiyy\u0259t\u0259 ged\u0259rk\u0259n yol\u00fcst\u00fc Fransada, \u0130ran s\u0259firliyind\u0259, \u0130ran s\u0259firi Mirz\u0259 Yusif xan\u0131n m\u0259nzilind\u0259 qonaq qalm\u0131\u015fd\u0131. Mirz\u0259 Yusif xan bu bar\u0259d\u0259 dostu M.F.Axundzad\u0259y\u0259 yaz\u0131rd\u0131: \u201cC\u0259nab Mirz\u0259 Kaz\u0131mb\u0259y Peterburqdan Paris\u0259 g\u0259lmi\u015fdi. Sizi onunla qiyabi tan\u0131\u015f etdim. \u018flifban\u0131z\u0131 ona verdim, apard\u0131 v\u0259 v\u0259d etdi ki, \u00e7ox yax\u015f\u0131 bir m\u0259qal\u0259 yazacaq. S\u0259far\u0259txanada m\u0259nzil etdiyi bir gec\u0259 v\u0259 g\u00fcnd\u00fcz \u0259rzind\u0259 \u201cK\u0259mal\u00fcdd\u00f6vl\u0259\u201dni oxudu v\u0259 \u00e7ox b\u0259y\u0259ndi (kursiv<\/em> \u2014 A.H<\/strong>.). Lakin i\u015fin aqib\u0259tini m\u00fclahiz\u0259 n\u00f6qteyi-n\u0259z\u0259rind\u0259n b\u0259zi d\u0259yi\u015fiklikl\u0259r aparma\u011f\u0131 laz\u0131m bildi ki, \u0259g\u0259r sizin icaz\u0259nizl\u0259 d\u0259yi\u015fiklikl\u0259r icra olunarsa, s\u00f6zs\u00fcz \u00e7ap etm\u0259k olar v\u0259 art\u0131q bir \u015f\u0259xsin gileyin\u0259 bel\u0259 yer qalmaz. Onun n\u00fcsx\u0259sini d\u0259 siz\u0259 g\u00f6nd\u0259r\u0259c\u0259y\u0259m ki, g\u00f6r\u0259siniz\u201d [s. 286]. Burada s\u00f6hb\u0259t \u0259s\u0259rin \u0259lyazmas\u0131n\u0131n m\u0259hz h\u0259min n\u00fcsx\u0259sind\u0259n gedir. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, Mirz\u0259 Yusif xan Mirz\u0259 Kaz\u0131mb\u0259yin traktat\u0131 a\u00e7\u0131q-ayd\u0131n \u201c\u00e7ox b\u0259y\u0259ndiyini\u201d s\u00f6yl\u0259yir. Kaz\u0131mb\u0259yin \u201ci\u015fin aqib\u0259tini m\u00fclahiz\u0259\u201d il\u0259 t\u0259klif etdiyi \u201cb\u0259zi d\u0259yi\u015fiklikl\u0259rin\u201d aras\u0131nda, y\u0259qin ki, b\u00fct\u00fcn dinl\u0259ri pu\u00e7 v\u0259 \u0259fsan\u0259 hesab edilm\u0259si haqq\u0131nda fikir d\u0259 var idi. Bel\u0259 d\u0259yi\u015fiklikl\u0259r\u0259 is\u0259 Mirz\u0259 F\u0259t\u0259li he\u00e7 vaxt raz\u0131 olmam\u0131\u015fd\u0131. Mirz\u0259 Kaz\u0131mb\u0259yin \u201cB\u0259r\u0259k\u0259llah\u0131n\u0131\u201d is\u0259 \u0259s\u0259rin\u0259 veril\u0259n y\u00fcks\u0259k d\u0259y\u0259r kimi qiym\u0259tl\u0259ndirib \u0259b\u0259dil\u0259\u015fdirmi\u015fdir. Bel\u0259 ki, \u201cK\u0259mal\u00fcdd\u00f6vl\u0259 m\u0259ktublar\u0131\u201dn\u0131n m\u00f6vcud \u0259lyazmalar\u0131ndan birini m\u0259hz bu s\u00f6zl\u0259rl\u0259 ba\u015flay\u0131r: \u201cM\u0259\u015fhur fazil, \u015e\u0259rq v\u0259 Q\u0259rb dill\u0259rinin alimi v\u0259 \u00e7oxlu faydal\u0131 \u0259s\u0259rl\u0259rin m\u00fc\u0259llifi olan m\u0259rhum Mirz\u0259 Kaz\u0131mb\u0259y miladi 1870-ci ild\u0259 K\u0259mal\u00fcdd\u00f6vl\u0259 m\u0259ktublar\u0131n\u0131 dostlar\u0131n\u0131n birinin yan\u0131nda \u0259vv\u0259ld\u0259n ax\u0131ra q\u0259d\u0259r oxuyub v\u0259 h\u0259min n\u00fcsx\u0259nin bir s\u0259hif\u0259sind\u0259 \u00f6z x\u0259tti il\u0259 bu s\u00f6zl\u0259ri yazm\u0131\u015fd\u0131r: B\u0259r\u0259kallah K\u0259mal\u00fcdd\u00f6vl\u0259, b\u0259r\u0259kallah K\u0259mal\u00fcdd\u00f6vl\u0259!\u201d.<\/p>\n

          Daha bir, bu d\u0259f\u0259 psixoloji m\u0259qama diqq\u0259t yetirm\u0259k ist\u0259rdim. \u0130nsanlar b\u0259z\u0259n \u00f6z d\u00fc\u015f\u00fcnc\u0259l\u0259rin\u0259, h\u0259tta \u0259qid\u0259l\u0259rin\u0259 zidd fikirl\u0259rd\u0259, h\u0259r\u0259k\u0259tl\u0259rd\u0259 bel\u0259 b\u00f6y\u00fck c\u0259sar\u0259t, yenilik, h\u0259tta h\u0259qiq\u0259t g\u00f6rd\u00fckl\u0259ri zaman ri\u015fx\u0259ndl\u0259, kinay\u0259 il\u0259 deyil, heyr\u0259tl\u0259 v\u0259 alq\u0131\u015fla \u00fcr\u0259kd\u0259n \u201c\u0259hs\u0259n\u201d, \u201cbravo\u201d deyirl\u0259r. Bel\u0259 n\u0259tic\u0259y\u0259 g\u0259l\u0259 bil\u0259rik ki, Heyd\u0259r H\u00fcseynov h\u0259r halda Mirz\u0259 Kaz\u0131mb\u0259yin \u201cB\u0259r\u0259kallah\u201d\u0131n\u0131n Mirz\u0259 F\u0259t\u0259linin \u0259s\u0259rin\u0259 veril\u0259n m\u00fcsb\u0259t r\u0259y, t\u0259rif oldu\u011funu anlam\u0131\u015f v\u0259 bu m\u0259nada onu m\u00fc\u0259llimi A.O.Makovelskid\u0259n daha do\u011fru t\u0259fsir etmi\u015fdir.<\/p>\n

           <\/p>\n

          N\u0259tic\u0259<\/strong><\/p>\n

          Akademik Heyd\u0259r H\u00fcseynovun \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d (1949) monoqrafiyas\u0131n\u0131 bu g\u00fcn d\u0259 oxuyark\u0259n, onun v\u0259t\u0259nimizin \u018fb\u00fclh\u0259s\u0259n B\u0259hm\u0259nyar, Nizami G\u0259nc\u0259vi, Mahmud \u015e\u0259b\u00fcst\u0259ri, \u0130mad\u0259ddin N\u0259simi, M\u0259h\u0259mm\u0259d F\u00fczuli, ayr\u0131ca f\u0259sill\u0259rd\u0259 ara\u015fd\u0131rd\u0131\u011f\u0131 Abbasqulu a\u011fa Bak\u0131xanov, Mirz\u0259 \u015e\u0259fi Vazeh, Mirz\u0259 Kaz\u0131mb\u0259y, Mirz\u0259 F\u0259t\u0259li Axundzad\u0259, H\u0259s\u0259nb\u0259y Z\u0259rdabi kimi b\u00f6y\u00fck d\u00fchalar\u0131na b\u00f6y\u00fck sevgi v\u0259 r\u0259\u011fb\u0259tini, onlar \u00fc\u00e7\u00fcn duydu\u011fu f\u0259xr v\u0259 q\u00fcrur hissl\u0259rini hiss etm\u0259m\u0259k m\u00fcmk\u00fcn deyildir. Bu, bir az\u0259rbaycanl\u0131 filosof alimin milli q\u00fcruru idi. Bu q\u00fcrur bo\u015f yerd\u0259 yaranmam\u0131\u015fd\u0131: m\u00fct\u0259f\u0259kkirl\u0259rin z\u0259ngin irsinin t\u0259dqiqin\u0259 \u0259saslan\u0131r, h\u0259m d\u0259 onlar haqq\u0131nda arxivl\u0259rd\u0259 yeni a\u015fkar edil\u0259n v\u0259 ya a\u015fkar edilib \u00fcz\u0259 \u00e7\u0131xar\u0131lmayan \u00e7oxlu ilkin m\u0259nb\u0259l\u0259rin t\u0259sirind\u0259n do\u011fmu\u015fdu. Bu s\u0259n\u0259d-materiallar (m\u0259tnl\u0259r) fikir adamlar\u0131m\u0131z\u0131n ictimai, siyasi, dini v\u0259 f\u0259ls\u0259fi d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fc a\u015fkar etm\u0259y\u0259 k\u00f6m\u0259k ed\u0259n qiym\u0259tli m\u0259nb\u0259l\u0259rdir, lakin sovet d\u00f6vr\u00fcn\u00fcn, x\u00fcsusil\u0259 onun \u0259n qaranl\u0131q Stalin d\u00f6n\u0259minin siyasi v\u0259 ideoloji ger\u00e7\u0259kliyin\u0259 q\u0259tiyy\u0259n uy\u011fun g\u0259lmirdi. El\u0259 F\u00fczulinin \u201cM\u0259tl\u0259\u00fcl-etiqad\u201d\u0131, H.Z\u0259rdabinin Tolstoya yazd\u0131\u011f\u0131, islam\u0131 b\u00fct\u00fcn dinl\u0259rd\u0259n, Quran\u0131 b\u00fct\u00fcn m\u00fcq\u0259dd\u0259s kitablardan \u00fcst\u00fcnl\u00fcy\u00fcn\u00fc \u0259sasland\u0131rma\u011fa \u00e7al\u0131\u015fd\u0131\u011f\u0131 m\u0259ktubu, dinind\u0259n d\u00f6n\u0259n Mirz\u0259 Kaz\u0131mb\u0259yin \u015eeyx \u015eamil\u0259, m\u00fcridizm\u0259, Babiliy\u0259 m\u00fcnasib\u0259ti, A.Bak\u0131xanovun h\u0259yat\u0131 v\u0259 \u0259s\u0259rl\u0259ri v\u0259 i.a. bar\u0259d\u0259 s\u0259n\u0259dl\u0259ri oxucuya \u00e7atd\u0131rma\u011f\u0131n \u00f6z\u00fc risk\u0259 ba\u011fl\u0131 idi. Amma o da m\u0259lumdur ki, bil\u0259nd\u0259 gizl\u0259tm\u0259k olmur, bildiyinl\u0259 b\u00f6l\u00fc\u015fm\u0259k ist\u0259yi qorxunu \u00fcst\u0259l\u0259yir.<\/p>\n

          V\u0259ziyy\u0259td\u0259n iki yolla \u00e7\u0131xmaq olard\u0131: h\u0259min materiallar \u0259sas\u0131nda ya fikir tariximizd\u0259ki \u201cm\u00fchafiz\u0259karl\u0131q\u201d, \u00fcmumiyy\u0259tl\u0259, \u201cz\u0259if yerl\u0259r\u201d g\u0259r\u0259k ya amans\u0131z \u201cbol\u015fevik\u201d t\u0259nqidin\u0259 tutulayd\u0131, bu halda Az\u0259rbaycan f\u0259ls\u0259f\u0259siz qalmaq t\u0259hl\u00fck\u0259si il\u0259 \u00fczl\u0259\u015f\u0259 bil\u0259rdi, ya da m\u0259nb\u0259l\u0259rin se\u00e7im v\u0259 t\u0259qdimat\u0131n\u0131n texniki yollar\u0131n\u0131 tapmaq laz\u0131m idi, ba\u015fqa s\u00f6zl\u0259, metodoloji \u00e7eviklik t\u0259l\u0259b olunurdu. H.H\u00fcseynov bu ikinci yolla getdi.<\/p>\n

          \u018fvv\u0259la, \u201cki\u00e7ik \u015f\u0259r\u201d haqq\u0131nda r\u0259smi q\u0259bul olunmu\u015f konsepsiyas\u0131n\u0131 \u0259lind\u0259 bayraq etdi, \u00e7\u00fcnki bu, \u00c7ar Rusiyas\u0131n\u0131 m\u00fc\u0259yy\u0259n q\u0259d\u0259r if\u015fa etm\u0259y\u0259 imkan verirdi (n\u0259 bil\u0259ydi ki, m\u0259hz onun \u0259s\u0259ri bu konsepsiyan\u0131n l\u0259\u011fvin\u0259 s\u0259b\u0259b olacaqd\u0131r). \u0130deoloji fon (rus xalq\u0131n\u0131n tarixi xidm\u0259tl\u0259ri, sovet ideoloji elitas\u0131n\u0131n n\u00fcm\u0259y\u0259nd\u0259l\u0259rind\u0259n iqtibaslar v\u0259 s.) is\u0259 ona bir n\u00f6v fikirl\u0259rind\u0259 nisbi s\u0259rb\u0259stliy\u0259 z\u0259man\u0259t verirdi. Maraql\u0131d\u0131r ki, o, Az\u0259rbaycan m\u00fct\u0259f\u0259kkirl\u0259ri haqq\u0131nda s\u00f6yl\u0259diyi \u201cmarksist-lenin\u00e7i\u201d t\u0259nqidini bel\u0259 emosiyan\u0131n qar\u0131\u015fmad\u0131\u011f\u0131 \u201cqurulu\u011fu\u201d, \u015f\u00fcar\u00e7\u0131 neytrall\u0131\u011f\u0131 il\u0259 bir n\u00f6v yum\u015fald\u0131r. Dig\u0259r t\u0259r\u0259fd\u0259n, alim ara\u015fd\u0131rd\u0131\u011f\u0131 \u0259d\u0259biyyat v\u0259 m\u0259nb\u0259l\u0259rd\u0259n ideoloji bax\u0131mdan daha \u0259lveri\u015fli m\u0259tnl\u0259ri se\u00e7ir, onlar\u0131 \u201cyegan\u0259 d\u00fczg\u00fcn\u201d marksist ideologiyas\u0131 v\u0259 metodologiyas\u0131n\u0131n t\u0259l\u0259bl\u0259rin\u0259 uy\u011funla\u015fd\u0131rma\u011fa, bunlarda materializm meyli, dialektika \u00fcns\u00fcrl\u0259ri v\u0259 i.a. tapma\u011fa \u00e7al\u0131\u015f\u0131r, b\u0259z\u0259n g\u0259tirdiyi iqtibaslarda m\u00fct\u0259f\u0259kkirl\u0259rin obraz\u0131na sovet reall\u0131\u011f\u0131n\u0131n g\u00f6z\u00fcnd\u0259 x\u0259l\u0259l g\u0259tir\u0259 bil\u0259c\u0259k hiss\u0259l\u0259ri ixtisara salaraq kontekstd\u0259n ay\u0131r\u0131r, b\u0259z\u0259n faktlar\u0131, fikirl\u0259ri \u015f\u0259rhsiz-t\u0259hlilsiz sad\u0259c\u0259 qeyd etm\u0259kl\u0259 (y\u0259ni \u201cbunu m\u0259n demir\u0259m, onun fikridir\u201d) kifay\u0259tl\u0259nir, h\u0259tta t\u0259fsirl\u0259rind\u0259 \u015f\u00fcurlu yanl\u0131\u015fl\u0131\u011fa da yol verir. Onun b\u00f6y\u00fck fikir x\u0259zin\u0259sind\u0259n se\u00e7ib istifad\u0259 etdiyi m\u0259tnl\u0259rl\u0259 \u00f6z t\u0259fsirl\u0259rinin b\u0259z\u0259n m\u00fcnaqi\u015f\u0259y\u0259 girm\u0259sinin \u0259sas s\u0259b\u0259bi m\u0259hz d\u00f6vr\u0259 etdiyi bu g\u00fcz\u0259\u015ftl\u0259rdir. D\u00f6vr\u00fcn bu g\u00fcn anla\u015f\u0131lmazl\u0131qla qar\u015f\u0131lanan bu izl\u0259ri m\u0259tnl\u0259rd\u0259 a\u015fkar verilm\u0259yib, onlar\u0131 d\u0259rin t\u0259dqiqat prosesind\u0259 h\u0259l\u0259 a\u015fkara \u00e7\u0131xarmaq laz\u0131md\u0131r.<\/p>\n

          D\u00fc\u015f\u00fcnc\u0259 tarixini ara\u015fd\u0131ran t\u0259dqiqat\u00e7\u0131n\u0131n qar\u015f\u0131s\u0131nda duran \u0259sas v\u0259zif\u0259l\u0259rd\u0259n biri m\u0259d\u0259ni-tarixi irsd\u0259 d\u00f6vr\u00fcn ruhunu intertekstual aspektl\u0259rd\u0259 \u00e7a\u011fda\u015f oxuculara anlatma\u011fa, zamanlar aras\u0131ndak\u0131 tarixi m\u0259saf\u0259 baryerini d\u0259f edib yarad\u0131c\u0131 v\u0259 \u015f\u0259rh\u00e7ini, m\u00fc\u0259llif v\u0259 oxucunu bir-birin\u0259 yadla\u015fd\u0131ran anla\u015f\u0131lmazl\u0131q s\u0259ddini aradan g\u00f6t\u00fcrm\u0259y\u0259, onlar aras\u0131nda m\u0259n\u0259vi k\u00f6rp\u00fc yaratma\u011fa nail olmaqd\u0131r. B\u00fct\u00fcn bunlar is\u0259 \u00f6z n\u00f6vb\u0259sind\u0259 hermenevtikan\u0131n vacibliyini v\u0259 lab\u00fcdl\u00fcy\u00fcn\u00fc \u015f\u0259rtl\u0259ndirir.<\/p>\n

           <\/p>\n

           <\/p>\n

          \u0130ST\u0130FAD\u018f ED\u0130LM\u0130\u015e \u018fD\u018fB\u0130YYAT:<\/strong><\/p>\n

          Az\u0259rbaycan dilind\u0259:<\/strong><\/p>\n

            \n
          1. Mirz\u0259 F\u0259t\u0259li Axundov. <\/em>\u018fs\u0259rl\u0259ri. III cild. Bak\u0131: Elm, 1988, – 388 s.<\/li>\n
          2. Hac\u0131yeva A.\u018f. <\/em>Akademik Heyd\u0259r H\u00fcseynov. Bak\u0131: Elm, 2015, – 240 s.<\/li>\n
          3. H\u00fcseynov H. <\/em>XIX \u0259sr Az\u0259rbaycan ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n. (Redaktor Q.\u018fzizxanl\u0131). Bak\u0131: \u201cZ\u0259kio\u011flu\u201d n\u0259\u015fr., 2006, – 544 s.<\/li>\n
          4. H\u00fcseynov H. <\/em>Az\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n. (Redaktor Y.R\u00fcst\u0259mov). Bak\u0131: \u015e\u0259rq-Q\u0259rb, 2007, – 400 s.<\/li>\n
          5. H\u00fcseynov H. <\/em>\u018fd\u0259biyyat\u0131m\u0131z xalq\u0131m\u0131z\u0131n iftixar\u0131d\u0131r. \/\/ H.H\u00fcseynov. \u018fd\u0259bi qeydl\u0259r. Bak\u0131: Az\u0259rn\u0259\u015fr, 1945, s. 3-20.<\/li>\n
          6. H\u00fcseynzad\u0259 \u018f. <\/em>Tolstoyluq n\u0259dir \/\/ \u201cF\u00fcyuzat\u201d, 1906, \u21161, 2.<\/li>\n
          7. F\u00fczuli M. <\/em>M\u0259tl\u0259\u00fcl-etiqad \/\/M\u0259h\u0259mm\u0259d F\u00fczuli. \u018fs\u0259rl\u0259ri. Alt\u0131 cildd\u0259, V cild. Bak\u0131: \u015e\u0259rq-Q\u0259rb, 2005.<\/li>\n
          8. Makovelski A.O.<\/em> H.H\u00fcseynovun \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d kitab\u0131 haqq\u0131nda. \/\/ \u201c\u0130nqilab v\u0259 m\u0259d\u0259niyy\u0259t\u201d jurnal\u0131, 1949, \u211611, s. 152-164.<\/li>\n
          9. M\u0259mm\u0259dov A.<\/em> Heyd\u0259r H\u00fcseynov m\u00fcbahis\u0259sin\u0259 davam. \/\/ \u201c525-ci q\u0259zet\u201d, 19 iyun 2009-cu il.<\/li>\n
          10. Seyidov \u0130. <\/em>Akademik H.H\u00fcseynovun h\u0259yat\u0131n\u0131n son ili haqq\u0131nda. \/ Sabir \u018fs\u0259dov. Heyd\u0259r H\u00fcseynov. Bak\u0131: \u201cAz\u0259rbaycan\u201d n\u0259\u015friyyat\u0131. 1998.<\/li>\n
          11. Qurani-K\u0259rim<\/em> \/ T\u0259rc\u00fcm\u0259 ed\u0259nl\u0259r: Z.B\u00fcnyadov, V.M\u0259mm\u0259d\u0259liyev. Bak\u0131: Az\u0259rn\u0259\u015fr, 1991.<\/li>\n<\/ol>\n

             <\/p>\n

            T\u00fcrk dilind\u0259: <\/strong><\/p>\n

              \n
            1. T\u00fcrkce Kuram meallari. H\u00fbd Suresi 7. Ayet. – https:\/\/www.kuranmeali.com\/AyetKarsilastirma.php?sure=11&ayet=7 (19.04.2018)<\/li>\n<\/ol>\n

               <\/p>\n

              Rus dilind\u0259:<\/strong><\/p>\n

                \n
              1. \u0410\u0434\u0430\u043c\u0447\u0438\u043a \u0412.\u0412. <\/em>\u0421\u043b\u043e\u0432\u0430\u0440\u044c \u0441\u0438\u043c\u0432\u043e\u043b\u043e\u0432 \u0438 \u0437\u043d\u0430\u043a\u043e\u0432. \u2014 \u041c.: \u0410\u0421\u0422; \u041c\u043d.: \u0425\u0430\u0440\u0432\u0435\u0441\u0442, 2006, – 240 \u0441.<\/li>\n
              2. \u0411\u0430\u0433\u0438\u0440\u043e\u0432 \u041c.\u0414. <\/em>\u041a \u0432\u043e\u043f\u0440\u043e\u0441\u0443 \u043e \u0445\u0430\u0440\u0430\u043a\u0442\u0435\u0440\u0435 \u0434\u0432\u0438\u0436\u0435\u043d\u0438\u044f \u043c\u044e\u0440\u0438\u0434\u0438\u0437\u043c\u0430 \u0438 \u0428\u0430\u043c\u0438\u043b\u044f \/\/ \u0416\u0443\u0440\u043d\u0430\u043b \u201c\u0411\u043e\u043b\u044c\u0448\u0435\u0432\u0438\u043a\u201d, 1950, \u2116 13, \u0438\u044e\u043b\u044c.<\/li>\n
              3. \u0411\u0430\u0445\u0442\u0438\u043d \u041c.\u041c. <\/em>\u041a \u043c\u0435\u0442\u043e\u0434\u043e\u043b\u043e\u0433\u0438\u0438 \u0433\u0443\u043c\u0430\u043d\u0438\u0442\u0430\u0440\u043d\u044b\u0445 \u043d\u0430\u0443\u043a. \/ \u041c.\u041c.\u0411\u0430\u0445\u0442\u0438\u043d. \u042d\u0441\u0442\u0435\u0442\u0438\u043a\u0430 \u0441\u043b\u043e\u0432\u0435\u0441\u043d\u043e\u0433\u043e \u0442\u0432\u043e\u0440\u0447\u0435\u0441\u0442\u0432\u0430. \u0418\u0437\u0434. 2-\u0435. \u041c.: \u0418\u0441\u043a\u0443\u0441\u0441\u0442\u0432\u043e, 1986, \u0441.381-393.<\/li>\n
              4. \u0411\u0430\u0445\u0442\u0438\u043d \u041c.\u041c. <\/em>\u041f\u0440\u043e\u0431\u043b\u0435\u043c\u0430 \u0442\u0435\u043a\u0441\u0442\u0430 \u0432 \u043b\u0438\u043d\u0433\u0432\u0438\u0441\u0442\u0438\u043a\u0435, \u0444\u0438\u043b\u043e\u043b\u043e\u0433\u0438\u0438 \u0438 \u0434\u0440\u0443\u0433\u0438\u0445 \u0433\u0443\u043c\u0430\u043d\u0438\u0442\u0430\u0440\u043d\u044b\u0445 \u043d\u0430\u0443\u043a\u0430\u0445. \u041e\u043f\u044b\u0442 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0433\u043e \u0430\u043d\u0430\u043b\u0438\u0437\u0430. – http:\/\/www.infoliolib.info\/philol\/bahtin\/probltext.html (15.12.2022)<\/li>\n
              5. \u0411\u0440\u0438\u0445\u0430\u0434\u0430\u0440\u0430\u043d\u044c\u044f\u043a\u0430 \u0443\u043f\u0430\u043d\u0438\u0448\u0430\u0434\u0430. – https:\/\/www.advayta.org\/binaries\/file\/news\/f_336.pdf (22.07.2019) 5:5,1.<\/li>\n
              6. \u0413\u0443\u0441\u0435\u0439\u043d\u043e\u0432 \u0413. <\/em>\u041e \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u043c \u0442\u0440\u0430\u043a\u0442\u0430\u0442\u0435 \u0424\u0438\u0437\u0443\u043b\u0438 \u201c\u041c\u0430\u0442\u043b\u0430\u0443\u043b-\u044d\u0442\u0438\u0433\u0430\u0434\u201d \/\/ \u0421\u0442\u0430\u0442\u044c\u0438 \u043f\u043e \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0439 \u0438 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u043c\u044b\u0441\u043b\u0438 \u0432 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0435. \u0411\u0430\u043a\u0443, \u0418\u0437\u0434.-\u0432\u043e \u0410\u041d \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0441\u043a\u043e\u0439 \u0421\u0421\u0420, 1948, \u0441. 51-60.<\/li>\n
              7. \u0413\u0443\u0441\u0435\u0439\u043d\u043e\u0432 \u0413. <\/em>\u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u0438 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0439 \u043c\u044b\u0441\u043b\u0438 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0430 XIX \u0432\u0435\u043a\u0430. \u0411\u0430\u043a\u0443, 1949.<\/li>\n
              8. \u0413\u0443\u0441\u0435\u0439\u043d\u043e\u0432 \u0413. <\/em>\u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u0438 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0439 \u043c\u044b\u0441\u043b\u0438 \u0432 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0435 \u0425I\u0425 \u0432\u0435\u043a\u0430. \u0418\u0437\u0434\u0430\u043d\u0438\u0435 2-\u0435, \u0411\u0430\u043a\u0443: \u0410\u0413\u0418, 1958.<\/li>\n
              9. \u041c\u0430\u043a\u043e\u0432\u0435\u043b\u044c\u0441\u043a\u0438\u0439 \u0410.\u041e. <\/em>\u0414\u0440\u0435\u0432\u043d\u0435\u0433\u0440\u0435\u0447\u0435\u0441\u043a\u0438\u0435 \u0430\u0442\u043e\u043c\u0438\u0441\u0442\u044b. \u0411\u0430\u043a\u0443.: \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u0410\u041d \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0441\u043a\u043e\u0439 \u0421\u0421\u0420, 1946, – 401 \u0441.<\/li>\n
              10. \u041f\u0440\u043e\u0442\u0438\u0432 \u043d\u0438\u0437\u043a\u043e\u043f\u043e\u043a\u043b\u043e\u043d\u0441\u0442\u0432\u0430 \u043f\u0435\u0440\u0435\u0434 \u0438\u043d\u043e\u0441\u0442\u0440\u0430\u043d\u0449\u0438\u043d\u043e\u0439 \u0432 \u043e\u0431\u043b\u0430\u0441\u0442\u0438 \u0434\u0440\u0435\u0432\u043d\u0435\u0439 \u0438\u0441\u0442\u043e\u0440\u0438\u0438. \/\/ \u201c\u0412\u0435\u0441\u0442\u043d\u0438\u043a \u0434\u0440\u0435\u0432\u043d\u0435\u0439 \u0438\u0441\u0442\u043e\u0440\u0438\u0438\u201d, 1948, \u21161 (23). \u041c. – \u041b., \u0418\u0437\u0434-\u0432\u043e \u0410\u041d \u0421\u0421\u0421\u0420. \u0441. 3-11.<\/li>\n<\/ol>\n

                 <\/p>\n

                Frans\u0131z dilind\u0259:<\/strong><\/p>\n

                  \n
                1. Mirza Alexander Kazem-Beg. Observations sur le Chapitre inconnu du Coran, publi\u00e9 et traduit par M. Garcin de Tassy. Paris, Journal Asiatique, s\u00e9rie 4, tome 2, 1843, 373 \u2013 429.<\/li>\n<\/ol>\n

                   <\/p>\n

                   <\/p>\n

                  Arzu Hajiyeva<\/strong><\/p>\n

                  \u201cTRACES\u201d OF TIME IN HEYDAR HUSEYNOV\u2019S MONOGRAPH <\/strong>ON AZERBAIJANI PHILOSOPHY: TEXTS AND INTERPRETATIONS<\/strong><\/p>\n

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

                  Abstract<\/strong><\/p>\n

                  The famous fundamental monograph named “From the history of social and philosophical thought of Azerbaijan in the 19th century” (1949) of the of the outstanding Azerbaijani philosopher, academician Heydar Huseynov entered the history of our science as a fateful epoch-making work. The root of the strange, tragic fate of this first book on national philosophy in the post-Soviet space was the inadmissibility of the national idea even under ideological veils in the totalitarian society where it was created.<\/p>\n

                  Meanwhile, misunderstanding and ignoring the specifics of that era sometimes leads to a very subjective, one-sidedly critical attitude towards the work nowadays. In order to overcome this alienation caused by temporal separation, in the article, for the first time, the fundamental research of H. Huseynov is considered from a new angle of the relationship between intertextuality and hermeneutics.<\/p>\n

                  The criteria for selecting texts, quotations for a work, the features of their use, the content of their interpretations and the factors influencing it, the reasons for the dialogue and conflict of these interpretations with the texts of other authors are analyzed in the context of identifying the \u201ctraces\u201d of time petrified in the texts. According to the author, the identification and disclosure of the “traces” imprinted in the texts that left them, i.e., on the one hand, the spirit of the time, on the other, the main ideas and intentions, the secret thoughts of the creator determines the importance and inevitability of hermeneutics for understanding the heritage of the past.<\/p>\n

                  Keywords: <\/strong>history of social thought in Azerbaijan, Heydar Huseynov, Azerbaijani philosophy, \u201ctraces\u201d of time, text, interpretation, intertextuality, hermeneutics, truth<\/p>\n

                   <\/p>\n

                  \u0410\u0440\u0437\u0443 \u0413\u0430\u0434\u0436\u0438\u0435\u0432\u0430<\/strong><\/p>\n

                  \u201c\u0421\u041b\u0415\u0414\u042b\u201d \u0412\u0420\u0415\u041c\u0415\u041d\u0418 \u0412 \u041c\u041e\u041d\u041e\u0413\u0420\u0410\u0424\u0418\u0418 \u0413\u0415\u0419\u0414\u0410\u0420\u0410 \u0413\u0423\u0421\u0415\u0419\u041d\u041e\u0412\u0410 <\/strong>\u041e\u0411 \u0410\u0417\u0415\u0420\u0411\u0410\u0419\u0414\u0416\u0410\u041d\u0421\u041a\u041e\u0419 \u0424\u0418\u041b\u041e\u0421\u041e\u0424\u0418\u0418: \u0422\u0415\u041a\u0421\u0422\u042b \u0418 \u0418\u041d\u0422\u0415\u0420\u041f\u0420\u0415\u0422\u0410\u0426\u0418\u0418<\/strong><\/p>\n

                  \u00a0<\/strong>\u0420\u0435\u0437\u044e\u043c\u0435<\/strong><\/p>\n

                   <\/p>\n

                  \u0417\u043d\u0430\u043c\u0435\u043d\u0438\u0442\u0430\u044f \u0444\u0443\u043d\u0434\u0430\u043c\u0435\u043d\u0442\u0430\u043b\u044c\u043d\u0430\u044f \u043c\u043e\u043d\u043e\u0433\u0440\u0430\u0444\u0438\u044f \u0432\u044b\u0434\u0430\u044e\u0449\u0435\u0433\u043e\u0441\u044f \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0430, \u0430\u043a\u0430\u0434\u0435\u043c\u0438\u043a\u0430 \u0413\u0435\u0439\u0434\u0430\u0440\u0430 \u0413\u0443\u0441\u0435\u0439\u043d\u043e\u0432\u0430 “\u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u0438 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0439 \u043c\u044b\u0441\u043b\u0438 \u0410\u0437\u0435\u0440\u0431\u0430\u0439\u0434\u0436\u0430\u043d\u0430 XIX \u0432\u0435\u043a\u0430” (1949) \u0432\u043e\u0448\u043b\u0430 \u0432 \u0438\u0441\u0442\u043e\u0440\u0438\u044e \u043d\u0430\u0448\u0435\u0439 \u043d\u0430\u0443\u043a\u0438 \u043a\u0430\u043a \u0441\u0443\u0434\u044c\u0431\u043e\u043d\u043e\u0441\u043d\u043e\u0435 \u044d\u043f\u043e\u0445\u0430\u043b\u044c\u043d\u043e\u0435 \u043f\u0440\u043e\u0438\u0437\u0432\u0435\u0434\u0435\u043d\u0438\u0435. \u041a\u043e\u0440\u0435\u043d\u044c \u0441\u0442\u0440\u0430\u043d\u043d\u043e\u0439, \u0442\u0440\u0430\u0433\u0438\u0447\u0435\u0441\u043a\u043e\u0439 \u0441\u0443\u0434\u044c\u0431\u044b \u044d\u0442\u043e\u0439 \u043f\u0435\u0440\u0432\u043e\u0439 \u043a\u043d\u0438\u0433\u0438, \u043f\u043e\u0441\u0432\u044f\u0449\u0435\u043d\u043d\u043e\u0439 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u0438 \u043d\u0430 \u043f\u043e\u0441\u0442\u0441\u043e\u0432\u0435\u0442\u0441\u043a\u043e\u043c \u043f\u0440\u043e\u0441\u0442\u0440\u0430\u043d\u0441\u0442\u0432\u0435, \u0437\u0430\u043a\u043b\u044e\u0447\u0430\u043b\u0441\u044f \u0432 \u043d\u0435\u0434\u043e\u043f\u0443\u0441\u0442\u0438\u043c\u043e\u0441\u0442\u0438 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u0438\u0434\u0435\u0438 \u0434\u0430\u0436\u0435 \u043f\u043e\u0434 \u0438\u0434\u0435\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u043c\u0438 \u043f\u043e\u043a\u0440\u043e\u0432\u0430\u043c\u0438 \u0432 \u0442\u043e\u0442\u0430\u043b\u0438\u0442\u0430\u0440\u043d\u043e\u043c \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435, \u0433\u0434\u0435 \u043e\u043d\u0430 \u0441\u043e\u0437\u0434\u0430\u0432\u0430\u043b\u0430\u0441\u044c.<\/p>\n

                  \u041c\u0435\u0436\u0434\u0443 \u0442\u0435\u043c, \u043d\u0435\u043f\u043e\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u0438 \u0438\u0433\u043d\u043e\u0440\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u0435 \u0441\u043f\u0435\u0446\u0438\u0444\u0438\u043a\u0438 \u0442\u043e\u0439 \u044d\u043f\u043e\u0445\u0438 \u0438\u043d\u043e\u0433\u0434\u0430 \u043f\u0440\u0438\u0432\u043e\u0434\u0438\u0442 \u043a \u0432\u0435\u0441\u044c\u043c\u0430 \u0441\u0443\u0431\u044a\u0435\u043a\u0442\u0438\u0432\u043d\u043e\u043c\u0443, \u043e\u0434\u043d\u043e\u0431\u043e\u043a\u043e-\u043a\u0440\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u043c\u0443 \u043e\u0442\u043d\u043e\u0448\u0435\u043d\u0438\u044e \u043a \u043f\u0440\u043e\u0438\u0437\u0432\u0435\u0434\u0435\u043d\u0438\u044e \u0438 \u0432 \u043d\u0430\u0448\u0435 \u0432\u0440\u0435\u043c\u044f. \u0412 \u0446\u0435\u043b\u044f\u0445 \u043f\u0440\u0435\u043e\u0434\u043e\u043b\u0435\u043d\u0438\u044f \u044d\u0442\u043e\u0433\u043e \u043e\u0442\u0447\u0443\u0436\u0434\u0435\u043d\u0438\u044f, \u0432\u044b\u0437\u0432\u0430\u043d\u043d\u043e\u0433\u043e \u0432\u0440\u0435\u043c\u0435\u043d\u043d\u044b\u043c \u043e\u0442\u0441\u0442\u043e\u044f\u043d\u0438\u0435\u043c, \u0432 \u0441\u0442\u0430\u0442\u044c\u0435 \u0444\u0443\u043d\u0434\u0430\u043c\u0435\u043d\u0442\u0430\u043b\u044c\u043d\u043e\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0435 \u0413. \u0413\u0443\u0441\u0435\u0439\u043d\u043e\u0432\u0430 \u0432\u043f\u0435\u0440\u0432\u044b\u0435 \u0440\u0430\u0441\u0441\u043c\u0430\u0442\u0440\u0438\u0432\u0430\u0435\u0442\u0441\u044f \u043f\u043e\u0434 \u043d\u043e\u0432\u043e\u043c \u0443\u0433\u043b\u043e\u043c \u0437\u0440\u0435\u043d\u0438\u044f \u0432\u0437\u0430\u0438\u043c\u043e\u0441\u0432\u044f\u0437\u0438 \u0438\u043d\u0442\u0435\u0440\u0442\u0435\u043a\u0441\u0442\u0443\u0430\u043b\u044c\u043d\u043e\u0441\u0442\u0438 \u0441 \u0433\u0435\u0440\u043c\u0435\u043d\u0435\u0432\u0442\u0438\u043a\u043e\u0439.<\/p>\n

                  \u041a\u0440\u0438\u0442\u0435\u0440\u0438\u0438 \u043e\u0442\u0431\u043e\u0440\u0430 \u0442\u0435\u043a\u0441\u0442\u043e\u0432, \u0446\u0438\u0442\u0430\u0442 \u0434\u043b\u044f \u043f\u0440\u043e\u0438\u0437\u0432\u0435\u0434\u0435\u043d\u0438\u044f, \u043e\u0441\u043e\u0431\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u0438\u0445 \u0438\u0441\u043f\u043e\u043b\u044c\u0437\u043e\u0432\u0430\u043d\u0438\u044f, \u0441\u043e\u0434\u0435\u0440\u0436\u0430\u043d\u0438\u0435 \u0438\u0445 \u0438\u043d\u0442\u0435\u0440\u043f\u0440\u0435\u0442\u0430\u0446\u0438\u0439 \u0438 \u0444\u0430\u043a\u0442\u043e\u0440\u044b, \u0432\u043b\u0438\u044f\u044e\u0449\u0438\u0435 \u043d\u0430 \u043d\u0435\u0433\u043e, \u043f\u0440\u0438\u0447\u0438\u043d\u044b \u0434\u0438\u0430\u043b\u043e\u0433\u0430 \u0438 \u043a\u043e\u043d\u0444\u043b\u0438\u043a\u0442\u0430 \u044d\u0442\u0438\u0445 \u0438\u043d\u0442\u0435\u0440\u043f\u0440\u0435\u0442\u0430\u0446\u0438\u0439 \u0441 \u0442\u0435\u043a\u0441\u0442\u0430\u043c\u0438 \u0434\u0440\u0443\u0433\u0438\u0445 \u0430\u0432\u0442\u043e\u0440\u043e\u0432 \u0430\u043d\u0430\u043b\u0438\u0437\u0438\u0440\u0443\u044e\u0442\u0441\u044f \u0432 \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442\u0435 \u0432\u044b\u044f\u0432\u043b\u0435\u043d\u0438\u044f \u043e\u043a\u0430\u043c\u0435\u043d\u0435\u0432\u0448\u0438\u0445 \u0432 \u0442\u0435\u043a\u0441\u0442\u0430\u0445 “\u0441\u043b\u0435\u0434\u043e\u0432” \u0432\u0440\u0435\u043c\u0435\u043d\u0438. \u041f\u043e \u043c\u043d\u0435\u043d\u0438\u044e \u0430\u0432\u0442\u043e\u0440\u0430, \u0432\u044b\u044f\u0432\u043b\u0435\u043d\u0438\u0435 \u0438 \u0440\u0430\u0441\u043a\u0440\u044b\u0442\u0438\u0435 \u0437\u0430 \u043e\u0442\u043f\u0435\u0447\u0430\u0442\u0430\u043d\u043d\u044b\u043c\u0438 \u0432 \u0442\u0435\u043a\u0441\u0442\u0430\u0445 “\u0441\u043b\u0435\u0434\u0430\u043c\u0438”, \u043e\u0441\u0442\u0430\u0432\u0438\u0432\u0448\u0438\u0445 \u0438\u0445, \u0442.\u0435., \u0441 \u043e\u0434\u043d\u043e\u0439 \u0441\u0442\u043e\u0440\u043e\u043d\u044b, \u0434\u0443\u0445\u0430 \u0432\u0440\u0435\u043c\u0435\u043d\u0438, \u0441 \u0434\u0440\u0443\u0433\u043e\u0439, \u043e\u0441\u043d\u043e\u0432\u043d\u044b\u0445 \u0438\u0434\u0435\u0439 \u0438 \u0438\u043d\u0442\u0435\u043d\u0446\u0438\u0439, \u0442\u0430\u0439\u043d\u044b\u0445 \u043c\u044b\u0441\u043b\u0435\u0439 \u0442\u0432\u043e\u0440\u0446\u0430 \u043e\u0431\u0443\u0441\u043b\u0430\u0432\u043b\u0438\u0432\u0430\u0435\u0442 \u0432\u0430\u0436\u043d\u043e\u0441\u0442\u044c \u0438 \u043d\u0435\u043c\u0438\u043d\u0443\u0435\u043c\u043e\u0441\u0442\u044c \u0433\u0435\u0440\u043c\u0435\u043d\u0435\u0432\u0442\u0438\u043a\u0438 \u0434\u043b\u044f \u043f\u043e\u043d\u0438\u043c\u0430\u043d\u0438\u044f \u043d\u0430\u0441\u043b\u0435\u0434\u0438\u044f \u043f\u0440\u043e\u0448\u043b\u043e\u0433\u043e.<\/p>\n

                   <\/p>\n

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

                  Arzu HACIYEVA AMEA F\u0259ls\u0259f\u0259 v\u0259 Sosiologiya \u0130nstitutunun Az\u0259rbaycan f\u0259ls\u0259f\u0259 tarixi \u015f\u00f6b\u0259sinin m\u00fcdiri, f\u0259ls\u0259f\u0259 elml\u0259ri doktoru Bak\u0131, Az\u0259rbaycan E-mail: arzuhaciyeva@mail.ru ORCID: 0000-0001-9078-0327   X\u00fclas\u0259. G\u00f6rk\u0259mli Az\u0259rbaycan filosofu, akademik Heyd\u0259r H\u00fcseynovun m\u0259\u015fhur fundamental\u00a0\u00a0 \u201cAz\u0259rbaycanda XIX \u0259sr ictimai v\u0259 f\u0259ls\u0259fi fikir tarixind\u0259n\u201d (1949) adl\u0131 monoqrafiyas\u0131 elm tariximiz\u0259 taley\u00fckl\u00fc epoxal \u0259s\u0259r kimi daxil olmu\u015fdur. Ke\u00e7mi\u015f sovet m\u0259kan\u0131nda milli f\u0259ls\u0259f\u0259y\u0259 […]<\/p>\n","protected":false},"author":3,"featured_media":928,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-950","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cild-1--1"],"_links":{"self":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/950","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/comments?post=950"}],"version-history":[{"count":1,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/950\/revisions"}],"predecessor-version":[{"id":951,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/950\/revisions\/951"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media\/928"}],"wp:attachment":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media?parent=950"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/categories?post=950"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/tags?post=950"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}