{"id":33957,"date":"2019-12-13T09:30:40","date_gmt":"2019-12-13T05:30:40","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=33957"},"modified":"2019-12-13T11:23:25","modified_gmt":"2019-12-13T07:23:25","slug":"t%c9%99hmin%c9%99-v%c9%99liyeva-s%c9%99rb%c9%99st-insanlar-olk%c9%99si-%c9%99hm%c9%99d-b%c9%99y-agaoglunun-demokratik-dovl%c9%99t-ideali-kimi","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=33957","title":{"rendered":"T\u0259hmin\u0259 V\u018fL\u0130YEVA.” \u201cS\u018fRB\u018fST \u0130NSANLAR \u00d6LK\u018fS\u0130\u201d \u018fHM\u018fD B\u018fY A\u011eAO\u011eLUNUN DEMOKRAT\u0130K D\u00d6VL\u018fT \u0130DEALI K\u0130M\u0130”"},"content":{"rendered":"

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AMEA Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun M\u0259tbuat tarixi v\u0259 publisistika \u015f\u00f6b\u0259sinin ki\u00e7ik elmi i\u015f\u00e7isi,
\nAz\u0259rbaycan Jurnalistl\u0259r Birliyi Sumqay\u0131t \u015f\u0259h\u0259r t\u0259\u015fkilat\u0131n\u0131n G\u00fcnd\u0259lik Analitik \u0130nformasiya Agentliyinin (gundelik.info) v\u0259 Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n (edebiyyat-az.com) “Publisistika” \u015f\u00f6b\u0259sinin redaktoru.<\/strong><\/p>\n

valiyevatahmina@gmail.com<\/p>\n

A\u00e7ar s\u00f6zl\u0259r: m\u0259n\u0259vi \u0259sar\u0259t, daxili safl\u0131q, xalq v\u0259 d\u00f6vl\u0259t, demokratik d\u00f6vl\u0259t, despotizm, azad c\u0259miyy\u0259t
\nKey words: spiritual slavery, internal purity, people and state, democratic state, despotism, free society
\n\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430: \u0434\u0443\u0445\u043e\u0432\u043d\u043e\u0435 \u0440\u0430\u0431\u0441\u0442\u0432\u043e, \u0432\u043d\u0443\u0442\u0440\u0435\u043d\u043d\u044f\u044f \u0447\u0438\u0441\u0442\u043e\u0442\u0430, \u043b\u044e\u0434\u0438 \u0438 \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u043e, \u0434\u0435\u043c\u043e\u043a\u0440\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0435 \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u043e, \u0434\u0435\u0441\u043f\u043e\u0442\u0438\u0437\u043c, \u0441\u0432\u043e\u0431\u043e\u0434\u043d\u043e\u0435 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u043e<\/p>\n

1918-1920-ci ill\u0259rd\u0259 m\u0259tbuat v\u0259 \u0259d\u0259biyyatda m\u00fcst\u0259qilliyin qazan\u0131lmas\u0131ndan ir\u0259li g\u0259l\u0259n sevinc, q\u00fcrur, r\u0259\u011fb\u0259t hisl\u0259rinin t\u0259r\u0259nn\u00fcm\u00fc yer al\u0131r, onun \u0259b\u0259di qorunmas\u0131 ideyas\u0131 t\u0259bli\u011f edilirdi. Az\u0259rbaycan Xalq C\u00fcmhuriyy\u0259tinin g\u0259tirmi\u015f oldu\u011fu milli azadl\u0131q ideoloji x\u0259tti \u018fhm\u0259d b\u0259y A\u011fao\u011flu yarad\u0131c\u0131l\u0131\u011f\u0131na da t\u0259sirsiz \u00f6t\u00fc\u015fm\u0259di. B\u00f6y\u00fck t\u00fcrk lider M.K.Atat\u00fcrk\u00fcn \u0259qid\u0259 yolda\u015f\u0131 olan \u018fhm\u0259d b\u0259y A\u011fao\u011flu \u0259s\u0259rl\u0259rind\u0259 milli qurtulu\u015fa ged\u0259n yolun c\u0259miyy\u0259tin m\u0259d\u0259ni v\u0259 t\u0259hsili inki\u015faf\u0131ndan ke\u00e7diyini bildirirdi. O, ayr\u0131-ayr\u0131 \u0259s\u0259rl\u0259rind\u0259 t\u00fcrk\u00e7\u00fcl\u00fck, islam\u00e7\u0131l\u0131q, mill\u0259t\u00e7ilik ideyalar\u0131n\u0131n \u0259sas t\u0259bli\u011f\u00e7isin\u0259 \u00e7evrils\u0259 d\u0259, mill\u0259ti \u201cm\u0259n\u0259vi \u0259sar\u0259td\u0259n\u201d qurtarmaq v\u0259 h\u0259l\u0259 d\u0259 \u201ci\u00e7 z\u0259ncirl\u0259ri\u201d il\u0259 ya\u015fayan xalqa azadl\u0131q \u0259qid\u0259sini a\u015f\u0131lamaq ideyas\u0131 \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259sind\u0259\u201d adlanan \u0259s\u0259rinin ba\u015fl\u0131ca motivini t\u0259\u015fkil edir. Xalq\u0131n \u00f6z azadl\u0131q h\u00fcququnu d\u0259rk etm\u0259si v\u0259 \u201cm\u0259n\u0259n\u201d azadl\u0131\u011fa qovu\u015fmas\u0131 il\u0259 demokratik d\u00f6vl\u0259t v\u0259 c\u0259miyy\u0259t yaratmaq iqtidar\u0131nda oldu\u011funu A\u011fao\u011flu \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259sind\u0259\u201d adl\u0131 \u0259s\u0259rind\u0259 ba\u015fl\u0131ca motiv se\u00e7mi\u015fdir.
\n\u018fhm\u0259d b\u0259y A\u011fao\u011flu \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259sind\u0259\u201d adl\u0131 f\u0259ls\u0259fi traktat\u0131n\u0131 \u0130stanbul \u015f\u0259h\u0259rind\u0259 ilk d\u0259f\u0259 1930-cu ild\u0259 \u201cC\u00fcmhuriyy\u0259t\u201d q\u0259zetind\u0259 hiss\u0259-hiss\u0259 \u00e7ap etdirmi\u015fdir. \u018fs\u0259rin m\u00fcq\u0259ddim\u0259sind\u0259 yer alan m\u00fc\u0259llifin \u201cxalq\u0131m\u0131n g\u00f6st\u0259rdiyi r\u0259\u011fb\u0259t v\u0259 ald\u0131\u011f\u0131m bir \u00e7ox \u00e7a\u011f\u0131r\u0131\u015f m\u0259ktublar\u0131 bu d\u0259f\u0259 onu bir kitab \u015f\u0259klind\u0259 diqq\u0259tiniz\u0259 yetirm\u0259k c\u00fcr\u0259ti verdi\u201d (1, 21)- s\u00f6zl\u0259ri \u0259s\u0259r\u0259 olan maraq v\u0259 ist\u0259yin g\u00f6st\u0259ricisi idi. Bel\u0259likl\u0259, h\u0259min ild\u0259 \u201cSanayi nati\u015fe\u201d m\u0259tb\u0259\u0259sind\u0259 kitab \u015f\u0259klind\u0259 \u00e7ap olunur. \u018fs\u0259rin AXC-nin s\u00fcqutundan sonra yaz\u0131lmas\u0131 t\u0259sad\u00fcfi deyildi. \u0130ki il\u0259 yax\u0131n \u00f6m\u00fcr s\u00fcr\u0259n d\u00f6vl\u0259tin m\u00fcst\u0259qillik amallar\u0131n\u0131 ya\u015fatmaq v\u0259 yenid\u0259n m\u00fcst\u0259qillik h\u00fcququ \u0259ld\u0259 etm\u0259k \u00fc\u00e7\u00fcn Az\u0259rbaycan\u0131n v\u0259t\u0259np\u0259rv\u0259r, savadl\u0131 ziyal\u0131lara ehtiyac\u0131 vard\u0131. \u00d6z azadl\u0131\u011f\u0131n\u0131n d\u0259y\u0259r-qiym\u0259tini anlaya bilm\u0259y\u0259n v\u0259 h\u0259l\u0259 d\u0259 daxili z\u0259ncirl\u0259rl\u0259 ya\u015fayan xalq\u0131n ay\u0131lma\u011f\u0131, m\u00fcst\u0259qilliyi dadmas\u0131, istibdad z\u00fclm\u00fcnd\u0259n can qurtarmas\u0131 g\u0259r\u0259k idi. Bu is\u0259 xalq\u0131n ideya, m\u0259fkur\u0259 birliyi say\u0259sind\u0259 ba\u015f ver\u0259 bil\u0259rdi. A\u011fao\u011flu da \u0259s\u0259ri bu m\u0259qs\u0259dl\u0259 \u0259rs\u0259y\u0259 g\u0259tirir v\u0259 demokratik d\u00f6vl\u0259t quruculu\u011fu ideyas\u0131 m\u0259n\u0259vi buxovlardan azad olunmaq ideya paralelliyind\u0259 \u015f\u0259rh olunur. O, xalq\u0131n azadl\u0131q \u015f\u0259rab\u0131n\u0131 dadd\u0131qdan sonra yenid\u0259n q\u0259fl\u0259t yuxusuna dalma\u011f\u0131n\u0131 zehniyy\u0259t\u0259 hopmu\u015f buxovlarla, m\u0259n\u0259vi \u0259sar\u0259tin bilavasit\u0259 \u0259ksi kimi h\u0259l\u0259 d\u0259 daxili z\u0259ncirl\u0259rl\u0259 ya\u015famaqda g\u00f6r\u00fcrd\u00fc v\u0259 xalq azadl\u0131\u011f\u0131n\u0131n \u0259b\u0259diliyini m\u0259n\u0259vi \u0259sar\u0259td\u0259n qurtulu\u015fla \u0259laq\u0259l\u0259ndirirdi.
\n\u018fs\u0259rin m\u00fcq\u0259ddim\u0259sind\u0259 onun yaz\u0131lma m\u0259qs\u0259dini a\u00e7\u0131qlay\u0131r: \u201cBu aciz m\u00fc\u0259llif d\u0259 t\u00fcrk mill\u0259tinin bir f\u0259rdi olmaq etibaril\u0259, o x\u00fcsusiyy\u0259tl\u0259ri nec\u0259 t\u0259s\u0259vv\u00fcr etdiyini, nec\u0259 m\u0259naland\u0131rd\u0131\u011f\u0131n\u0131 bu ki\u00e7icik \u0259s\u0259rd\u0259 yazmaq ist\u0259di\u201d (1, 20). Hekay\u0259 \u015f\u0259klind\u0259 yazd\u0131\u011f\u0131 \u0259s\u0259rd\u0259 m\u00fc\u0259llif t\u00fcrk mill\u0259tinin bir f\u0259rdini \u201cs\u0259rb\u0259st insanlar \u00f6lk\u0259sin\u0259\u201d apar\u0131r, T\u00fcrkiy\u0259 C\u00fcmhuriyy\u0259tinin qurucular\u0131 (onlar \u0259s\u0259rd\u0259 \u201cpir\u201d adland\u0131r\u0131l\u0131r) il\u0259 g\u00f6r\u00fc\u015fd\u00fcr\u00fcr, onlar\u0131n ideologiyas\u0131 il\u0259 tan\u0131\u015f edir. Siyasi-f\u0259ls\u0259fi esse janr\u0131nda yaz\u0131lm\u0131\u015f \u0259s\u0259rin m\u00fcq\u0259ddim\u0259sind\u0259 g\u00f6rk\u0259mli frans\u0131z ideoloqu \u015earl de Montesky\u00f6n\u00fcn \u201cQanunlar\u0131n ruhu\u201d \u0259s\u0259rin\u0259 xitab\u0259n \u00fc\u00e7 \u00fcsuli-idar\u0259nin (istibdad, monarxiya v\u0259 respublika) s\u0259ciyy\u0259sind\u0259n dan\u0131\u015faraq \u00fcst\u00fcnl\u00fcy\u00fc hakimiyy\u0259tin xalq\u0131n \u0259lind\u0259 c\u0259ml\u0259\u015fdiyi respublikaya verirdi. \u018fhm\u0259d b\u0259y Montesky\u00f6n\u00fcn \u201cistibdad qorxuya, monarxiya \u015f\u0259r\u0259f\u0259, respublika f\u0259zil\u0259t\u0259 dayan\u0131r\u201d fikrin\u0259 \u015f\u0259rik \u00e7\u0131x\u0131r, bu b\u00f6lg\u00fcn\u00fcn h\u0259l\u0259 d\u0259 m\u0259na v\u0259 \u0259h\u0259miyy\u0259tini itirm\u0259diyini bildirirdi. O, \u00fcsuli-idar\u0259d\u0259 i\u015ftirak etm\u0259k s\u0259lahiyy\u0259ti olan insanlar\u0131n y\u00fcks\u0259k v\u0259zif\u0259, m\u0259suliyy\u0259t duy\u011fular\u0131 v\u0259 \u00fcst\u00fcn \u0259xlaqi d\u0259y\u0259rl\u0259rl\u0259 silahlanma\u011f\u0131n laz\u0131ml\u0131\u011f\u0131n\u0131 qeyd edirdi. Respublika idar\u0259 \u00fcsulunun xalqdan b\u0259zi m\u0259n\u0259vi \u00f6z\u0259llikl\u0259r t\u0259l\u0259b etdiyini bildirir v\u0259 \u201crespublika zaman\u0131 v\u0259t\u0259nda\u015flar\u0131n l\u0259yaq\u0259tli olmalar\u0131 \u015f\u0259rtdir\u201d. \u201cV\u0259t\u0259nda\u015f f\u0259zil\u0259ti\u201dnin mahiyy\u0259ti v\u0259 respublika qurulu\u015funda xalq\u0131n v\u0259zif\u0259 v\u0259 rolunun v\u0259 respublikan\u0131n m\u0259n\u0259vi-\u0259xlaqi \u0259saslara s\u00f6yk\u0259n\u0259n ideologiyas\u0131n\u0131n izah\u0131 \u015f\u0259rti olaraq, \u201cf\u0259rd\u201d adland\u0131r\u0131lan \u0259sar\u0259td\u0259n qurtulmu\u015f \u015f\u0259xsin \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201dn\u0259 s\u0259f\u0259ri timsal\u0131nda verilir. \u018fhm\u0259d b\u0259y A\u011fao\u011flunun epik t\u0259svir \u00fcslubunda yazd\u0131\u011f\u0131 bu \u0259s\u0259r \u201cM\u0259n bir \u0259sir idim, azad olmaq ist\u0259dim\u201d, \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259sinin \u018fsas Yasas\u0131 (qanunu)\u201d, \u201cAzadl\u0131q bir g\u00fcld\u00fcr\u201d, \u201cYalan, riya v\u0259 yaltaql\u0131q\u201d, \u201cAzadl\u0131qla casusluq\u201d, \u201cBir mitinq: natiql\u0259rin s\u00f6zl\u0259ri\u201d, \u201cXalq idar\u0259sind\u0259 d\u00f6vl\u0259t\u201d, \u201cS\u0259rb\u0259st m\u0259ml\u0259k\u0259td\u0259 n\u0259zar\u0259t i\u015fi\u201d, \u201cX\u00fcsusi bir evd\u0259 veril\u0259n konsert\u201d, \u201c\u0130nsanlar qorxaq do\u011fulmurlar\u201d, \u201cKinoda g\u00f6r\u00fcb e\u015fitdikl\u0259rim\u201d, \u201cAzadl\u0131q v\u0259 xarakter\u201d, \u201cS\u0259rb\u0259st \u00f6lk\u0259nin akademiyas\u0131nda\u201d, \u201cZiyal\u0131lar z\u00fcmr\u0259sinin m\u00f6vqeyi\u201d, \u201cRuhlar\u0131n v\u0259 q\u0259lbl\u0259rin t\u0259mizliyi\u201d, \u201cH\u00fcrriyy\u0259t v\u0259 fikir ayr\u0131l\u0131\u011f\u0131\u201d, \u201cParlamentd\u0259 n\u0259l\u0259r g\u00f6rd\u00fcm\u201d, \u201cUniversitetd\u0259 v\u0259 institutda\u201d, \u201cYa\u015fay\u0131\u015f sad\u0259liyi\u201d, \u201cAzad insan ac qalmaz\u201d, \u201c\u0130rad\u0259m\u0259 yeni q\u00fcvv\u0259t g\u0259ldi\u201d kimi b\u00f6lm\u0259l\u0259rd\u0259n t\u0259\u015fkil olunmu\u015fdur v\u0259 el\u0259c\u0259 d\u0259, b\u00f6lm\u0259l\u0259rin h\u0259r birind\u0259 pirl\u0259rl\u0259 s\u00f6hb\u0259t prosesind\u0259 qoyulan m\u0259s\u0259l\u0259l\u0259r\u0259 siyasi v\u0259 m\u0259n\u0259vi-\u0259xlaqi kodeksd\u0259n yana\u015fman\u0131n \u015f\u0259rhi yaz\u0131\u00e7\u0131 m\u0259ram\u0131n\u0131n daha ayd\u0131n \u015f\u0259kild\u0259 a\u00e7\u0131lmas\u0131na y\u00f6n\u0259lmi\u015fdir.
\n\u018fs\u0259rin ekspozisiyas\u0131nda ba\u015f q\u0259hr\u0259man demokratik \u0259saslar v\u0259 \u0259xlaqi d\u0259y\u0259rl\u0259r z\u0259minind\u0259 qurulan S\u0259rb\u0259st insanlar \u00f6lk\u0259sin\u0259 g\u0259lir. Azad olmaq niyy\u0259ti il\u0259 z\u0259ncirl\u0259rini q\u0131r\u0131b qala divarlar\u0131n\u0131 a\u015fan f\u0259rd geni\u015f bir \u00e7\u00f6ld\u0259 hara ged\u0259c\u0259yini, n\u0259 ed\u0259c\u0259yini bilmir. Bir q\u0259d\u0259r getdikd\u0259n sonra iki yol ayr\u0131c\u0131na \u00e7at\u0131r, burada yer\u0259 basd\u0131r\u0131lm\u0131\u015f bir dir\u0259yin \u00fcst\u00fcnd\u0259 yaz\u0131lm\u0131\u015f yaz\u0131n\u0131 oxuyur – sol t\u0259r\u0259f \u2013 azadl\u0131q, sa\u011f t\u0259r\u0259f \u2013 k\u00f6l\u0259lik yoludur. M\u00fc\u0259llifin q\u0259hr\u0259man\u0131n\u0131 iki yol ayr\u0131c\u0131nda, iki se\u00e7im qar\u015f\u0131s\u0131nda qoymas\u0131 t\u0259sad\u00fcfi ola bilm\u0259zdi v\u0259 oxucusuna iki se\u00e7im yolu g\u00f6st\u0259rir- Azadl\u0131qm\u0131? \u018fsar\u0259tmi? \u018fsar\u0259ti \u201cdadm\u0131\u015f\u201d \u015f\u0259xs azadl\u0131q, qurtulu\u015f yolunu se\u00e7ib ir\u0259lil\u0259yir v\u0259 budur, qala qap\u0131s\u0131n\u0131n \u00fcz\u0259rin\u0259 q\u0131z\u0131l h\u0259rfl\u0259rl\u0259 yaz\u0131lm\u0131\u015f l\u00f6vh\u0259ni oxuyur: \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201d. Qala ke\u015fik\u00e7il\u0259rinin \u201cH\u0259, g\u00f6r\u00fcr\u00fck. \u018fsar\u0259tin g\u00f6r\u00fcn\u0259n ba\u011flar\u0131n\u0131 q\u0131rm\u0131san. Ancaq i\u00e7 z\u0259ncirl\u0259rini d\u0259 s\u00f6k\u00fcb atm\u0131sanm\u0131?\u201d- sual\u0131 onu \u00e7a\u015fd\u0131r\u0131r v\u0259 respublikan\u0131n m\u0259n\u0259vi ideologiyas\u0131n\u0131n ilkin \u0259saslar\u0131 – tamah, do\u011fruluq, h\u0259qiq\u0259t, l\u0259yaq\u0259t konsepsiyalar\u0131na ilk i\u015far\u0259l\u0259r verilir. D\u00fczd\u00fcr, onlara \u201cb\u0259li\u201d cavab\u0131n\u0131 verir, ancaq bunlar\u0131n azadl\u0131q il\u0259 \u0259laq\u0259sini anlaya bilmir. Bu etik-m\u0259n\u0259vi konsepsiyalar\u0131n mahiyy\u0259ti onun pirl\u0259rl\u0259 s\u00f6hb\u0259tind\u0259 a\u00e7\u0131l\u0131r. Pirl\u0259rl\u0259 s\u00f6hb\u0259ti zaman\u0131 \u00f6z\u00fc bar\u0259d\u0259 m\u0259lumat ver\u0259rk\u0259n, q\u0259hr\u0259man\u0131n dilind\u0259n onun yurdunun ke\u00e7diyi tarixi yola n\u0259z\u0259r sal\u0131n\u0131r. \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201dnin \u018fsas Yasas\u0131 il\u0259 tan\u0131\u015f olanda is\u0259 azadl\u0131\u011fa \u00e7atma\u011f\u0131n nec\u0259 \u00e7\u0259tin oldu\u011funu anlay\u0131r, t\u0259r\u0259dd\u00fcdl\u0259r\u0259 qap\u0131lmas\u0131, \u00f6z\u00fc il\u0259 fikir m\u00fcbadil\u0259si aparmas\u0131 A\u011fao\u011flunun azad olmaq sad\u0259c\u0259 zahiri z\u0259ncirl\u0259ri q\u0131rmaqla yekunla\u015fm\u0131r, daxili z\u0259ncir v\u0259 buxovlardan qurtulmaq ideyas\u0131n\u0131n a\u00e7\u0131lmas\u0131na y\u00f6n\u0259lir. On d\u00f6rd madd\u0259d\u0259n ibar\u0259t olan \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201dnin \u018fsas Yasas\u0131n\u0131n sonunda \u201cbu madd\u0259l\u0259ri \u0259zb\u0259rl\u0259m\u0259k v\u0259 onlara \u0259m\u0259l etm\u0259k ham\u0131n\u0131n \u201cv\u0259t\u0259nda\u015fl\u0131q borcudur\u201d \u2013 s\u00f6zl\u0259ri yaz\u0131lm\u0131\u015f v\u0259 qanunlar\u0131n \u201c\u00fcmumi \u0259saslar\u201d ba\u015fl\u0131\u011f\u0131nda a\u015fa\u011f\u0131dak\u0131 madd\u0259l\u0259r ehtiva olunurdu:
\n1. Azadl\u0131q d\u0259y\u0259rli bir vergidir. Azad olmaq \u00fc\u00e7\u00fcn \u00e7ox d\u0259y\u0259rli olmal\u0131san. Fikir t\u0259mizliyi, s\u00f6z t\u0259mizliyi v\u0259 \u0259m\u0259l t\u0259mizliyi azadl\u0131\u011f\u0131n \u0259saslar\u0131d\u0131r.
\n2. Tamahlar\u0131na yiy\u0259 dura bilm\u0259y\u0259nl\u0259r azad ola bilm\u0259zl\u0259r.
\n3. S\u00f6z sad\u0259liyi v\u0259 ya\u015fay\u0131\u015f sad\u0259liyi azadl\u0131\u011f\u0131n \u015f\u0259rtl\u0259ridir.
\n\u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259sinin \u0259sas yasas\u0131 (qanunu)\u201d adl\u0131 ikinci ba\u015fl\u0131qda is\u0259 a\u015fa\u011f\u0131da g\u00f6st\u0259ril\u0259n madd\u0259l\u0259r yer alm\u0131\u015fd\u0131r:
\n1. Azadl\u0131q do\u011fruya v\u0259 c\u0259sar\u0259t\u0259 s\u00f6yk\u0259nir.
\n2. Yalan s\u0259rb\u0259st insanlar \u00f6lk\u0259sind\u0259 tamamil\u0259 qada\u011fand\u0131r. Bu azara tutulan \u00f6lk\u0259 xaricin\u0259 \u00e7\u0131xar\u0131l\u0131r.
\n3. \u0130ki\u00fczl\u00fcl\u00fck v\u0259 yaltaql\u0131q \u0259n a\u011f\u0131r g\u00fcnahd\u0131r. Bu g\u00fcnaha batanlar ham\u0131l\u0131qla da\u015fa tutulurlar
\n4. \u00c7u\u011fulluq ed\u0259nl\u0259r s\u0259rb\u0259st insanlar \u00f6lk\u0259sinin v\u0259t\u0259nda\u015fl\u0131\u011f\u0131ndan \u00e7\u0131xar\u0131l\u0131r
\n5. Qorxaql\u0131qla s\u0259rb\u0259st \u00f6lk\u0259 v\u0259t\u0259nda\u015fl\u0131\u011f\u0131 bir araya s\u0131\u011fmaz
\n6. S\u00f6zl\u0259 v\u0259 i\u015fl\u0259 ba\u015fqas\u0131na q\u0259sd ed\u0259nl\u0259r \u00f6lk\u0259d\u0259n \u00e7\u0131xar\u0131l\u0131r
\n7. Hiyl\u0259 i\u015fl\u0259d\u0259nl\u0259r v\u0259 araqar\u0131\u015fd\u0131ranlar v\u0259t\u0259nda\u015fl\u0131qlar\u0131n\u0131 itirm\u0259kl\u0259 c\u0259zaland\u0131r\u0131l\u0131rlar
\n8. Haqq\u0131 qorumaq v\u0259zif\u0259dir. Bu v\u0259zif\u0259ni ger\u00e7\u0259kl\u0259\u015fdirm\u0259y\u0259nl\u0259r \u00f6lk\u0259ni t\u0259rk edirl\u0259r
\n9. \u00c7al\u0131\u015fmaq v\u0259zif\u0259dir. \u00c7al\u0131\u015fmadan ya\u015famaq ist\u0259y\u0259nl\u0259r \u00f6lk\u0259nin xeyrin\u0259 pulsuz \u00e7al\u0131\u015fma\u011fa m\u0259cbur olunurlar
\n10. D\u00f6z\u00fcm v\u0259 yard\u0131m g\u00f6st\u0259rm\u0259k v\u0259zif\u0259dir. Bu v\u0259zif\u0259ni yerin\u0259 yetirm\u0259y\u0259nl\u0259r \u00f6lk\u0259 v\u0259t\u0259nda\u015fl\u0131\u011f\u0131n\u0131 itirirl\u0259r
\n11.\u00d6lk\u0259 i\u015fl\u0259rini g\u00f6rm\u0259k yaln\u0131z t\u0259cr\u00fcb\u0259 v\u0259 ixisas sahibl\u0259rinin haqq\u0131d\u0131r.
\n12. H\u0259r bir v\u0259t\u0259nda\u015f \u00f6lk\u0259 m\u0259murlar\u0131n\u0131n f\u0259aliyy\u0259tini yoxlaya bil\u0259r
\n13. H\u0259r bir m\u0259mur v\u0259 h\u0259r hans\u0131 v\u0259t\u0259nda\u015f g\u00f6rd\u00fcy\u00fc i\u015fl\u0259r v\u0259 \u0259lind\u0259ki s\u0259rv\u0259t haqq\u0131nda h\u0259r an hesab verm\u0259y\u0259 haz\u0131r olmal\u0131d\u0131rlar. Hesabatdan qa\u00e7anlar a\u011f\u0131r c\u0259zaya v\u0259 v\u0259t\u0259nda\u015fl\u0131q haqq\u0131n\u0131 itirm\u0259y\u0259 m\u0259hkum olunurlar
\n14. Yuxar\u0131dak\u0131 madd\u0259l\u0259ri \u0259zb\u0259rl\u0259m\u0259k v\u0259 onlara \u0259m\u0259l etm\u0259k h\u0259r bir v\u0259t\u0259nda\u015f\u0131n borcudur. (1, 26-27)
\nOxuduqlar\u0131 qar\u015f\u0131s\u0131nda mat-m\u0259\u0259tt\u0259l qal\u0131r. Ax\u0131 o, bu g\u00fcn\u0259 q\u0259d\u0259r bunlar\u0131n tam t\u0259rsini e\u015fitmi\u015fdi, g\u00f6rm\u00fc\u015fd\u00fc. Nec\u0259 y\u0259ni yaltaql\u0131q, iki\u00fczl\u00fcl\u00fck v\u0259 hiyl\u0259y\u0259 g\u00f6r\u0259 \u00f6lk\u0259d\u0259n xaric olunasan, \u0259ksin\u0259 bel\u0259l\u0259ri onun ya\u015fad\u0131\u011f\u0131 c\u0259miyy\u0259td\u0259 daha ir\u0259li gedirdi. Nec\u0259 y\u0259ni v\u0259t\u0259nda\u015f m\u0259murdan f\u0259aliyy\u0259ti bar\u0259d\u0259 hesabat ist\u0259sin.
\nB\u0259li, \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201d v\u0259t\u0259nda\u015flar\u0131n\u0131n v\u0259zif\u0259l\u0259rind\u0259n biri d\u0259 t\u00fcrk\u00fcn\u00fcn \u0259zb\u0259rl\u0259nm\u0259si idi. Q\u0259hr\u0259man t\u00fcrk\u00fcn\u00fc oxuyub onun t\u0259sirind\u0259n az qala hu\u015funu itirsin.
\n\u201c\u0130nsan kainat\u0131n \u015f\u00fcurudur,
\nOna tap\u0131n\u0131b, onu m\u00fcq\u0259dd\u0259s say\u0131r\u0131q.
\nAzadl\u0131q \u015f\u00fcurun m\u00fcq\u0259dd\u0259s c\u00f6vh\u0259ridir,
\nOnu sevib, ona ba\u011flanm\u0131\u015f\u0131q.
\nS\u0259rb\u0259st insanlar \u00f6lk\u0259si \u015f\u00fcurun v\u0259 azadl\u0131\u011f\u0131n m\u0259b\u0259didir,
\nOna s\u0131\u011f\u0131n\u0131b, ona g\u00fcv\u0259nirik\u201d (1, 29)
\nQ\u0259hr\u0259man\u0131n r\u0259fd\u0259ki kitablardan birind\u0259 \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259sinin tarix\u00e7\u0259si\u201d ba\u015fl\u0131\u011f\u0131 diqq\u0259tini \u00e7\u0259kir. Oxuma\u011fa ba\u015flay\u0131r v\u0259 oxuduqca onu d\u0259h\u015f\u0259t b\u00fcr\u00fcy\u00fcr. B\u0259li, bu bir tarix deyil, faci\u0259 idi. Bu azadl\u0131q y\u00fczill\u0259rc\u0259 apar\u0131lan m\u00fcbariz\u0259 say\u0259sind\u0259 \u0259rs\u0259y\u0259 g\u0259lmi\u015fdir. Ne\u00e7\u0259-ne\u00e7\u0259 qanlar ax\u0131d\u0131lm\u0131\u015f bu g\u00fcnk\u00fc sakin k\u00fc\u00e7\u0259l\u0259rd\u0259…
\nO, iki g\u00fcn sonra pirl\u0259rl\u0259 s\u00f6hb\u0259t\u0259 yenid\u0259n ba\u015flay\u0131r v\u0259 bu ideologiyan\u0131n mahiyy\u0259ti v\u0259 m\u0259nas\u0131 \u00f6lk\u0259y\u0259 yeni t\u0259\u015frif buyurmu\u015f insana izah edilir. \u018fs\u0259rd\u0259 azadl\u0131\u011f\u0131n mahiyy\u0259ti bar\u0259d\u0259 bel\u0259 izahat verilir: \u201cY\u0259qin ba\u011f\u00e7ada \u00e7al\u0131\u015fark\u0259n bir a\u011fac\u0131n, bir g\u00fcl yaxud bir \u00e7i\u00e7\u0259yin tutub yeti\u015fm\u0259si \u00fc\u00e7\u00fcn o a\u011fac\u0131n, g\u00fcl\u00fcn, o \u00e7i\u00e7\u0259yin t\u0259bi\u0259tind\u0259n ir\u0259li g\u0259l\u0259n \u015f\u0259rtl\u0259rl\u0259 hesabla\u015fmaq laz\u0131md\u0131r. Azadl\u0131q da o a\u011fac, o g\u00fcl, o \u00e7i\u00e7\u0259k kimidir. Onun da tutmas\u0131 v\u0259 yeti\u015fm\u0259si \u00fc\u00e7\u00fcn t\u0259bi\u0259tind\u0259n do\u011fan \u015f\u0259rtl\u0259r \u00f6d\u0259nm\u0259lidir.
\n– Hans\u0131 \u015f\u0259rtl\u0259rd\u0259n s\u00f6hb\u0259t gedir?
\n– \u00d6lk\u0259mizin t\u00fcrk\u00fcs\u00fc il\u0259 tan\u0131\u015f oldunuzmu?
\n– Oldum.
\n– Orada deyilir ki, azadl\u0131q \u015f\u00fcurun c\u00f6vh\u0259ridir, \u015f\u00fcur da insand\u0131r. Ona g\u00f6r\u0259, bu c\u00f6vh\u0259ri cilalayark\u0259n insandan g\u00f6z-qulaq olmal\u0131san. \u0130nsana da baxmasan, c\u00f6vh\u0259r tutmaz. Uzun zamandan q\u0259lb\u0259, ruha hopmu\u015f istibdad\u0131 silib atmaq asan m\u0259s\u0259l\u0259 deyil. B\u0259z\u0259n siz\u0259 el\u0259 g\u0259l\u0259 bil\u0259r ki, art\u0131q istibdad y\u0131x\u0131l\u0131b. Ancaq h\u0259qiq\u0259t\u0259 qalanda, onun h\u0259r t\u0259r\u0259fd\u0259 v\u0259 h\u0259r k\u0259sd\u0259 h\u0259l\u0259 d\u0259 ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6r\u0259c\u0259ksiniz. Tutal\u0131m, g\u00f6r\u0259c\u0259ksiniz ki, a\u011fz\u0131 k\u00f6p\u00fckl\u0259n\u0259-k\u00f6p\u00fckl\u0259n\u0259 \u201cazadl\u0131q\u201d ba\u011f\u0131ranlar, qon\u015fusunun azadl\u0131\u011f\u0131na d\u00f6z\u0259 bilmirl\u0259r. \u00d6zl\u0259ri ba\u015fqalar\u0131n\u0131n azadl\u0131\u011f\u0131 il\u0259 toqqu\u015fanda q\u0259z\u0259bl\u0259nib, qar\u015f\u0131s\u0131ndak\u0131 adam\u0131 m\u0259hv etm\u0259k ist\u0259yirl\u0259r!\u201d (1, 32)
\nRuha, q\u0259lb\u0259 hakim k\u0259silmi\u015f istibdad azar\u0131n\u0131n k\u00f6k\u00fcn\u00fcn k\u0259silm\u0259si, istibdad taxt-tac\u0131n\u0131n q\u0259lbl\u0259rd\u0259n y\u0131x\u0131lmas\u0131 asan m\u0259s\u0259l\u0259 deyildi. Azadl\u0131\u011fa \u00e7atm\u0131\u015f adam art\u0131q bu v\u0259zif\u0259 v\u0259 m\u0259suliyy\u0259t y\u00fck\u00fcn\u00fcn a\u011f\u0131rl\u0131\u011f\u0131n\u0131 hiss edir v\u0259 \u00f6lk\u0259 qanunlar\u0131nda yer alan madd\u0259l\u0259rin mahiyy\u0259tini anlamaq \u00fc\u00e7\u00fcn s\u00f6hb\u0259t\u0259 davam edir.
\nYalan, iki\u00fczl\u00fcl\u00fck, yaltaql\u0131q \u2013 madd\u0259sinin mahiyy\u0259tini \u015f\u0259rh ed\u0259n pir yalan\u0131 \u201cz\u0259ifl\u0259rin, z\u0259lill\u0259rin, qorxaqlar\u0131n i\u015fi\u201d adland\u0131r\u0131r. Ax\u0131 azadl\u0131q do\u011frulu\u011fa, c\u0259sar\u0259t\u0259 s\u00f6yk\u0259nir. Yalan h\u0259qiq\u0259tin gizl\u0259dilm\u0259 vasit\u0259sidir v\u0259 h\u0259qiq\u0259tin gizl\u0259ndiyi yerd\u0259 yalan\u00e7\u0131 inanclar hakim olur. Bir xalq aras\u0131nda yalan\u0131n k\u00f6k\u00fcn\u00fcn k\u0259silm\u0259si i\u015fini bir t\u0259rbiy\u0259 m\u0259s\u0259l\u0259si adland\u0131ran pir bu i\u015f\u0259 ail\u0259 v\u0259 m\u0259kt\u0259bd\u0259n ba\u015flanmas\u0131n\u0131 lab\u00fcd bilir. M\u00fc\u0259llim v\u0259 valideyn etalonu u\u015faq t\u0259rbiy\u0259si \u00fc\u00e7\u00fcn \u0259n t\u0259sirli vasit\u0259dir. U\u015faq ail\u0259 v\u0259 m\u0259kt\u0259bd\u0259n c\u0259miyy\u0259t\u0259 g\u0259l\u0259nd\u0259 yalan\u0131n iyr\u0259nc azar oldu\u011funu d\u0259rk etm\u0259lidir. Yox, \u0259g\u0259r \u0259ksin\u0259, m\u0259har\u0259tl\u0259 s\u00f6yl\u0259nmi\u015f yalan\u0131 \u201ca\u011f\u0131l n\u00fcmun\u0259si\u201d hesab edildiyi v\u0259 yalanla \u0259ld\u0259 edil\u0259n u\u011furun alq\u0131\u015fland\u0131\u011f\u0131 c\u0259miyy\u0259td\u0259 yalan\u00e7\u0131l\u0131q azar\u0131n\u0131n k\u00f6k\u00fcn\u00fcn k\u0259silm\u0259si m\u00fcmk\u00fcn deyildir. H\u0259r bir \u015f\u0259xs c\u0259miyy\u0259tin bir n\u00fcmay\u0259nd\u0259si kimi \u015f\u0259ffafl\u0131\u011f\u0131 n\u00fcmun\u0259 g\u00f6t\u00fcrd\u00fcy\u00fc v\u0259 riyadan uzaq durdu\u011fu halda bu azar\u0131 q\u0259lbl\u0259rd\u0259n v\u0259 \u015f\u00fcurlardan tamamil\u0259 silib atmaq m\u00fcmk\u00fcnd\u00fcr.
\nV\u0259zif\u0259 v\u0259 g\u00fcc sahibl\u0259rinin \u00f6y\u00fclm\u0259si v\u0259 onlara sitayi\u015f edilm\u0259si madd\u0259si bar\u0259d\u0259 yeni sakin \u201cb\u0259s \u0259d\u0259biyyatdan bildiyimiz ne\u00e7\u0259-ne\u00e7\u0259 parlaq q\u0259sid\u0259nin, y\u0259ni he\u00e7 qiym\u0259ti yoxdur? Ax\u0131 bu da bir ger\u00e7\u0259kdir ki, min c\u00fcr nem\u0259t v\u0259 s\u0259ad\u0259t bu g\u00fcc v\u0259 y\u00fcks\u0259k v\u0259zif\u0259 sahibl\u0259rinin \u0259lind\u0259dir. Bel\u0259 is\u0259, onlar\u0131n q\u00fcrurunu ox\u015famaq t\u0259bii say\u0131lmazm\u0131?\u201d s\u00f6zl\u0259ri il\u0259 \u00f6z\u00fcn\u00fcn ya\u015fad\u0131\u011f\u0131 c\u0259miyy\u0259tin reall\u0131\u011f\u0131n\u0131 ortaya qoyur v\u0259 \u0259lb\u0259tt\u0259, bu c\u00fcr \u015f\u0259rtl\u0259r alt\u0131nda ya\u015fam\u0131\u015f insan\u0131n indi d\u00fc\u015fd\u00fcy\u00fc c\u0259miyy\u0259td\u0259 v\u0259zif\u0259 sahibl\u0259rini \u00f6y\u0259n, m\u0259ddahl\u0131q ed\u0259n insanlar \u00f6lk\u0259d\u0259n xaric olunmas\u0131 onda sual do\u011fururdu. Pir \u201cyaltaq adamda \u015f\u0259r\u0259f v\u0259 sayq\u0131-sevgi olmaz. Bu c\u00fcr adam s\u00f6z dediyi insan\u0131 da pozar, onda q\u00fcrur, t\u0259k\u0259bb\u00fcr, h\u0259qiq\u0259t\u0259, haqqa d\u00f6z\u00fcms\u00fczl\u00fck kimi pis sif\u0259tl\u0259rin oyanmas\u0131na s\u0259b\u0259b olar\u201d- deyir v\u0259 \u015e\u0259rq q\u0259sid\u0259xanlar\u0131 \u00f6zl\u0259ri d\u0259 bilm\u0259d\u0259n mill\u0259tl\u0259rin\u0259 \u0259n b\u00f6y\u00fck pisliyi etmi\u015fl\u0259r v\u0259 bu c\u00fcr \u015feirl\u0259r insanda m\u0259n\u0259n kasad xisl\u0259tl\u0259rin yaranmas\u0131na s\u0259b\u0259b olmu\u015fdur. A\u011fao\u011flu azad c\u0259miyy\u0259tin \u0259d\u0259biyyat\u0131 \u00fc\u00e7\u00fcn varl\u0131\u011fa t\u0259nqidi m\u00fcnasib\u0259t n\u0259 d\u0259r\u0259c\u0259d\u0259 vacibdirs\u0259, m\u0259dhiyy\u0259 v\u0259 ucdantutma t\u0259rif o q\u0259d\u0259r z\u0259r\u0259rlidir q\u0259na\u0259tind\u0259 idi v\u0259 h\u0259tta azad olmaq ist\u0259y\u0259n \u00f6lk\u0259l\u0259rin m\u0259kt\u0259bl\u0259rind\u0259 h\u0259l\u0259 d\u0259 q\u0259sid\u0259l\u0259rin t\u0259dris olunmas\u0131n\u0131 t\u0259\u0259ss\u00fcfl\u0259 bildirirdi. H\u0259m\u00e7inin, Pir h\u00f6rm\u0259t anlay\u0131\u015f\u0131n\u0131 yaltaql\u0131q v\u0259 ba\u015f \u0259ym\u0259kl\u0259 yar\u0131nmaqdan tamamil\u0259 f\u0259rql\u0259ndirir v\u0259 ger\u00e7\u0259k h\u00f6rm\u0259tin sevgiy\u0259, s\u0259mimiyy\u0259t\u0259 v\u0259 do\u011fru\u00e7ulu\u011fa dayand\u0131\u011f\u0131n\u0131 qeyd edir. Yaltaq v\u0259 riyakar insanlar\u0131n t\u00fcfeyliliyi bir d\u0259 o zaman \u00fcz\u0259 \u00e7\u0131x\u0131r ki, onlar\u0131n t\u0259rifl\u0259yib g\u00f6y\u0259 qald\u0131rd\u0131qlar\u0131 adam\u0131n \u201cb\u0259xti bir balaca \u00fcz d\u00f6nd\u0259rir\u201d. Bu c\u00fcr insanlar g\u00f6y\u0259 qald\u0131rd\u0131qlar\u0131 h\u0259min adam\u0131 \u201csancma\u011fa\u201d ba\u015flay\u0131r v\u0259 dig\u0259r t\u0259r\u0259fd\u0259n, yeni m\u0259ns\u0259b sahibinin \u0259traf\u0131n\u0131 b\u00fcr\u00fcy\u00fcrl\u0259r. Bel\u0259 m\u0259nfi sif\u0259tl\u0259rin yay\u0131lmas\u0131nda c\u0259miyy\u0259t g\u00fcnahkard\u0131r. C\u0259miyy\u0259t taleyini kim\u0259 etibar etdiyini bilm\u0259li v\u0259 min ild\u0259 bir do\u011fulan b\u00f6y\u00fck \u015f\u0259xsiyy\u0259tl\u0259rind\u0259n bacard\u0131qca \u00e7ox faydalanmal\u0131d\u0131r.
\nQanunun IV madd\u0259sind\u0259 \u201c\u00e7u\u011ful\u00e7uluq ed\u0259nl\u0259r s\u0259rb\u0259st \u00f6lk\u0259nin v\u0259t\u0259nda\u015f\u0131 ola bilm\u0259z\u201d g\u00f6st\u0259rilirdi. Pir \u201c\u00e7u\u011ful\u00e7uluq olan yerd\u0259 azadl\u0131q olmaz, azadl\u0131q olan yerd\u0259 d\u0259 ondan-bundan \u00e7u\u011fulluq etm\u0259k\u201d (1, 40)- fikrini istibdad\u0131n h\u00f6km s\u00fcrd\u00fcy\u00fc \u00f6lk\u0259l\u0259rd\u0259 gizli x\u0259b\u0259r\u00e7iliyi \u0259n q\u00fcdr\u0259tli vasit\u0259 kimi istifad\u0259 olundu\u011funu v\u0259 bunun insanlar aras\u0131nda nifaq, \u015f\u0259kk-\u015f\u00fcbh\u0259 do\u011furmaq m\u0259qs\u0259dil\u0259 i\u015fl\u0259dildiyi fikirl\u0259ri il\u0259 \u0259sasland\u0131r\u0131r. \u00c7u\u011fullu\u011fun oldu\u011fu yerd\u0259 kims\u0259 kims\u0259y\u0259 inanmaz, do\u011fruluq aradan qalxar v\u0259 istibdad yen\u0259 k\u00f6k salar.
\nDuydu\u011fu izahatlar adam\u0131n fikirl\u0259rini alt-\u00fcst edir v\u0259 bir q\u0259d\u0259r d\u00fc\u015f\u00fcnm\u0259k \u00fc\u00e7\u00fcn Azadl\u0131q park\u0131na yol al\u0131r. Parkda ilk d\u0259f\u0259 azadl\u0131q bayra\u011f\u0131n\u0131 qald\u0131ran \u015f\u0259xsin heyk\u0259li ucald\u0131lm\u0131\u015fd\u0131. Burada bir mitinq\u0259 rast g\u0259lir v\u0259 nitql\u0259r\u0259 qulaq asma\u011fa ba\u015flay\u0131r. Dinl\u0259diyi nitql\u0259rin birincisind\u0259 g\u0259nc bir ki\u015fi h\u00f6kum\u0259ti t\u0259nqid edir v\u0259 h\u0259l\u0259 d\u0259 i\u015fsiz adamlar\u0131n g\u0259zdiyini \u00f6lk\u0259d\u0259n \u00f6tr\u00fc bir ay\u0131b hesab edirdi, ikincid\u0259 ya\u015fl\u0131 bir ki\u015fi g\u0259ncl\u0259rin pula, qazanca qa\u00e7\u0131b, i\u015f adam\u0131 olmaq h\u0259v\u0259si il\u0259 y\u00fcks\u0259k b\u0259\u015f\u0259ri duy\u011fulardan uzaqla\u015fd\u0131\u011f\u0131n\u0131 qeyd edir v\u0259 maarif sisteminin d\u0259yi\u015fdirilm\u0259si t\u0259l\u0259bini ir\u0259li s\u00fcr\u00fcrd\u00fc; \u00fc\u00e7\u00fcnc\u00fcd\u0259 g\u0259nc qad\u0131n ki\u015fi-qad\u0131n h\u00fcquqlar\u0131na toxunub, \u201cax\u0131 nec\u0259 ola bil\u0259r ki, qad\u0131n\u0131n do\u011fub b\u0259sl\u0259diyi o\u011ful v\u0259zif\u0259 tutsun, amma qad\u0131n yox?\u201d s\u00f6zl\u0259ri il\u0259 qad\u0131nlar\u0131n fizioloji z\u0259ifliyinin b\u0259han\u0259 edildiyini pafosla deyirdi. \u018fdib q\u0259hr\u0259man\u0131n\u0131 \u0259n \u00e7ox heyr\u0259tl\u0259ndir\u0259n c\u0259h\u0259t natiql\u0259rin nitql\u0259ri v\u0259 \u0259dalar\u0131n\u0131n etik, s\u0259mimi, h\u00f6rm\u0259tcil \u0259saslarda qurulmas\u0131 v\u0259 fikirl\u0259rinin inand\u0131r\u0131c\u0131 s\u0259sl\u0259ni\u015fi idi. \u00d6z \u00f6lk\u0259sind\u0259 is\u0259 t\u0259nqid t\u0259hqirl\u0259, s\u00f6y\u00fc\u015fl\u0259 ifad\u0259 olunurdu. \u00d6z-\u00f6z\u00fcn\u0259 \u201cbax, indi anlad\u0131m ki, azad olmaq yaln\u0131z ist\u0259y\u0259 v\u0259 arzuya ba\u011fl\u0131 deyilmi\u015f! \u0130nsan\u0131n \u00f6z\u00fcn\u00fc t\u0259rbiy\u0259 edib, k\u00fcbar olmas\u0131 laz\u0131m imi\u015f!\u201d,- dedi.
\nS\u0259rb\u0259st insanlar \u00f6lk\u0259si qanunlar\u0131n\u0131n onuncu madd\u0259sind\u0259 \u00f6lk\u0259nin v\u0259t\u0259nda\u015flar\u0131 aras\u0131nda h\u0259mr\u0259yliyin t\u0259min olunmas\u0131, ham\u0131n\u0131n bir yumruq alt\u0131nda birl\u0259\u015fm\u0259si ifad\u0259 olunurdu. \u00d6lk\u0259nin h\u0259mr\u0259ylik prinsipini pir \u201cburada v\u0259t\u0259nda\u015fl\u0131q bir tordur ki, i\u00e7in\u0259 gir\u0259n insanlar bir-birin\u0259 biti\u015fik halqalara b\u0259nz\u0259yirl\u0259r\u201d- s\u00f6zl\u0259ri il\u0259 \u015f\u0259rh edir. \u0130stibdad qurulu\u015fu eqoizm, m\u0259nbazl\u0131q a\u015f\u0131lay\u0131r v\u0259 insanlar\u0131n bir-birin\u0259 yax\u0131nla\u015fmas\u0131na imkan vermir. Q\u0259hr\u0259man\u0131 \u0259n \u00e7ox d\u00fc\u015f\u00fcnd\u00fcr\u0259n m\u0259s\u0259l\u0259 idi- xalq\u0131n idar\u0259 etdiyi d\u00f6vl\u0259t!. Qanunlar\u0131n 11-ci madd\u0259sind\u0259 \u00f6lk\u0259 i\u015fl\u0259rini g\u00f6rm\u0259k \u00fc\u00e7\u00fcn bacar\u0131ql\u0131 olmaq \u0259sas \u015f\u0259rt kimi qeyd olunurdu. Burada \u201cbacar\u0131q\u201d m\u0259fhumu \u201cazad olmayan m\u0259ml\u0259k\u0259t\u201d v\u0259 \u201chakimiyy\u0259tin xalq\u0131n \u0259lind\u0259 olan m\u0259ml\u0259k\u0259t\u201d kontekstind\u0259 \u015f\u0259rh edilmi\u015fdir:
\n– Azad olmayan \u00f6lk\u0259ni t\u0259k bir \u015f\u0259xs idar\u0259 edir. H\u00f6kmdar deyil\u0259n bu adam\u0131n irad\u0259si hakimdir. Bel\u0259 \u00f6lk\u0259l\u0259rd\u0259 v\u0259t\u0259nda\u015flar\u0131n dolan\u0131\u015f\u0131q v\u0259 s\u0259ad\u0259tind\u0259n daha \u00e7ox, h\u0259min \u015f\u0259xsin \u015f\u0131ltaql\u0131qlar\u0131n\u0131n yerin\u0259 yetirilm\u0259sin\u0259 diqq\u0259t edilir. Bel\u0259 yerl\u0259r i\u015fbilm\u0259zl\u0259r \u00fc\u00e7\u00fcn s\u0259rf\u0259lidir. ax\u0131 s\u0259ri\u015ft\u0259y\u0259 yox, \u00f6z\u00fcn\u00fc hakim \u015f\u0259xs\u0259 b\u0259y\u0259ndir\u0259 bilm\u0259k keyfiyy\u0259tin\u0259 d\u0259y\u0259r verilir. Bel\u0259c\u0259, t\u0259k \u00f6lk\u0259nin i\u015fl\u0259ri s\u0259ri\u015ft\u0259sizl\u0259rin \u0259lind\u0259 qalm\u0131r, h\u0259m d\u0259 ham\u0131n\u0131n \u0259xlaq\u0131 pozulur. G\u0259nc n\u0259sil u\u011fur yolunu axtarark\u0259n bilik v\u0259 l\u0259yaq\u0259t \u00f6rn\u0259yi g\u00f6rm\u0259diyind\u0259n, elm\u0259, texnikaya, \u00e7al\u0131\u015fqanl\u0131\u011fa, do\u011fru\u00e7ulu\u011fa qiym\u0259t ver\u0259 bilmir v\u0259 tan\u0131\u015fl\u0131qla i\u015f a\u015f\u0131rma\u011fa, \u00f6z xeyri \u00fc\u00e7\u00fcn ona-buna yar\u0131nma\u011fa, k\u0259l\u0259kbazl\u0131\u011fa, hiyl\u0259 v\u0259 yalana meyl sal\u0131r.
\nAmma o yerd\u0259 ki, hakimiyy\u0259t xalq\u0131n \u0259lind\u0259dir, \u00f6lk\u0259ni xalq\u0131n \u00f6z aras\u0131ndan se\u00e7diyi adamlar idar\u0259 edir. \u00d6lk\u0259 ba\u015f\u00e7\u0131s\u0131 v\u0259 hakimiyy\u0259t \u00fczvl\u0259rinin i\u015fi sad\u0259c\u0259 \u00f6lk\u0259nin iqtisadi m\u0259s\u0259l\u0259l\u0259rini h\u0259ll etm\u0259k v\u0259 xarici d\u00f6vl\u0259tl\u0259rl\u0259 m\u00fcnasib\u0259tl\u0259rini t\u0259nziml\u0259m\u0259k deyil, maarif, sosial v\u0259 s\u0259naye sah\u0259l\u0259rind\u0259 d\u0259 s\u0259ri\u015ft\u0259li olmal\u0131d\u0131r. S\u0259ri\u015ft\u0259siz adam onlar\u0131n alt\u0131ndan \u00e7\u0131xa bilm\u0259z. Buna g\u00f6r\u0259 d\u0259 xalq etibar etdiyi v\u0259 s\u0259ri\u015ft\u0259li adamlar\u0131 hakimiyy\u0259t\u0259 g\u0259tirir. \u00c7\u00fcnki xalq\u0131n, mill\u0259tin taleyi onlar\u0131n \u0259lind\u0259dir v\u0259 taleyi etibarl\u0131 \u0259ll\u0259r\u0259 verm\u0259k g\u0259r\u0259kdir\u201d (1, 50-51).
\nS\u0259rb\u0259st insanlar \u00f6lk\u0259sinin d\u00f6vl\u0259t idar\u0259\u00e7iliyind\u0259 n\u0259zar\u0259t i\u015fi q\u0259hr\u0259man\u0131n x\u00fcsusil\u0259 diqq\u0259tini \u00e7\u0259kir v\u0259 \u201cn\u0259y\u0259 laz\u0131md\u0131r n\u0259zar\u0259t?, h\u0259qiq\u0259t\u0259n d\u0259 \u00f6lk\u0259 idar\u0259\u00e7iliyin\u0259 n\u0259zar\u0259t etm\u0259k m\u00fcmk\u00fcnd\u00fcrm\u00fc?\u201d,- suallar\u0131 xeyli d\u00fc\u015f\u00fcnd\u00fcr\u00fcrd\u00fc. Pirin n\u0259zar\u0259t bar\u0259d\u0259 verdiyi izahat da maraql\u0131 idi. \u201cS\u0259rb\u0259st \u00f6lk\u0259d\u0259 m\u0259murlar diqq\u0259tl\u0259 se\u00e7ilir. Unutmaq olmaz ki, hakimiyy\u0259t v\u0259 g\u00fcc pozucu amill\u0259rdir. \u0130nsanlara h\u00f6km etm\u0259k \u0259n sayq\u0131l\u0131 v\u0259 \u0259n se\u00e7m\u0259 ruhlarda da hakimlik h\u0259v\u0259si oyad\u0131r. H\u00f6kum\u0259t s\u00fcr\u0259nl\u0259r q\u0131raqdan baxan, g\u00f6r\u0259n v\u0259 laz\u0131m oldu\u011fu zaman t\u0259nqid\u0259 tutub q\u0131nayan g\u00f6zl\u0259rin oldu\u011funu bilm\u0259zl\u0259rs\u0259, \u00f6zl\u0259ri f\u0259rqind\u0259 olmasalar bel\u0259, bu h\u0259v\u0259sl\u0259ri artar v\u0259 ax\u0131rda zorak\u0131l\u0131q yoluna d\u00fc\u015f\u0259rl\u0259r. O s\u0259b\u0259bd\u0259n, idar\u0259 ed\u0259nl\u0259rin \u00f6z \u015f\u0259r\u0259fl\u0259ri \u00fc\u00e7\u00fcn d\u0259 n\u0259zar\u0259tin olmas\u0131 vacibdir. M\u0259hz n\u0259zar\u0259t onlara daim borclar\u0131n\u0131 xat\u0131rladar, b\u0259lli h\u00fcdudlar\u0131 a\u015fmama\u011fa \u00e7a\u011f\u0131rar\u201d (1, 51). N\u0259zar\u0259tin azad olmaq q\u0259d\u0259r \u00e7\u0259tin bir i\u015f oldu\u011funu qeyd ed\u0259n pir n\u0259zar\u0259tin x\u0259b\u0259r\u00e7ilikl\u0259 qar\u0131\u015f\u0131q sal\u0131nmamas\u0131n\u0131 x\u00fcsusi vur\u011fulay\u0131r. Yalan, \u015fayi\u0259 v\u0259 b\u00f6htan i\u015fi n\u0259zar\u0259t etm\u0259k deyil. N\u0259zar\u0259t\u00e7i \u00e7u\u011ful\u00e7udan f\u0259rqli olaraq, ba\u015fqas\u0131n\u0131 l\u0259k\u0259l\u0259mir. H\u0259qiq\u0259t\u0259 dayanaraq haqq\u0131n qorunmas\u0131na \u00e7al\u0131\u015f\u0131r. \u018fs\u0259r q\u0259hr\u0259man\u0131 S\u0259rb\u0259st \u00f6lk\u0259nin \u018fsas Yasas\u0131 il\u0259 tan\u0131\u015f olanda \u201ch\u0259r bir m\u0259mur, c\u0259miyy\u0259t v\u0259 d\u00f6vl\u0259t adam\u0131 h\u0259r an h\u0259yat\u0131 haqq\u0131nda hesabat verm\u0259y\u0259 borcludur\u201d- madd\u0259si \u00f6z \u00f6lk\u0259sinin hakimiyy\u0259t \u00fczvl\u0259ri il\u0259 s\u0259rb\u0259st \u00f6lk\u0259nin hakim t\u0259b\u0259q\u0259sinin xalq qar\u015f\u0131s\u0131ndak\u0131 m\u00f6vqeyi ciddi t\u0259zad t\u0259\u015fkil edirdi. Pir xalq o insanlara veril\u0259n tutdu\u011fu v\u0259zif\u0259d\u0259n ir\u0259li g\u0259l\u0259r\u0259k \u0259m\u0259k haqq\u0131, n\u00fcfuz, h\u00f6rm\u0259t m\u00fcqabilind\u0259 onlardan h\u0259yat v\u0259 f\u0259aliyy\u0259tl\u0259rini xalqa h\u0259sr etm\u0259l\u0259rini ist\u0259yirl\u0259r. Bu \u015f\u0259xsl\u0259r d\u00f6vl\u0259t hesab\u0131na ya\u015fad\u0131qlar\u0131ndan d\u00f6vl\u0259tin onlardan hesabat ist\u0259m\u0259k haqq\u0131 var. T\u0259miz m\u0259n\u0259viyyatl\u0131 d\u00f6vl\u0259t adamlar\u0131 \u00f6z \u015f\u0259xsi h\u0259yat\u0131 v\u0259 f\u0259aliyy\u0259tl\u0259ri il\u0259 ba\u015fqalar\u0131na n\u00fcmun\u0259 olmal\u0131d\u0131r v\u0259 \u00f6mr\u00fcn\u00fc xalqa h\u0259sr etm\u0259k ancaq v\u0259t\u0259np\u0259rv\u0259r, f\u0259dakar insanlar\u0131n i\u015fidir.
\nQ\u0259hr\u0259man\u0131n \u00f6z-\u00f6z\u00fcn\u0259 dediyi \u201cax\u0131 m\u0259n \u00f6mr\u00fcmd\u0259 \u00f6z\u00fcmd\u0259n ba\u015fqa he\u00e7 kimi d\u00fc\u015f\u00fcnm\u0259mi\u015f\u0259m. D\u00f6vl\u0259t m\u0259muru g\u00f6r\u0259nd\u0259 qorxumdan yeddi m\u0259h\u0259ll\u0259ni bird\u0259n qa\u00e7ard\u0131m. M\u0259n d\u00f6vl\u0259t adam\u0131 olsayd\u0131m, el\u0259 bil\u0259rdim b\u00fct\u00fcn d\u00fcnyan\u0131 m\u0259n yaratm\u0131\u015fam. \u0130ndi bilmir\u0259m, bu \u00f6lk\u0259nin ad\u0259tl\u0259rini nec\u0259 \u00f6yr\u0259n\u0259c\u0259m?\u201d- fikir v\u0259 suallar\u0131 bir daha aradak\u0131 ziddiyy\u0259ti ortaya qoyur v\u0259 onun bu q\u0259bild\u0259n olan fikirl\u0259ri k\u00f6hn\u0259lik v\u0259 yenilik kontekstind\u0259 \u015f\u0259rh olunmal\u0131d\u0131r. \u018fs\u0259rin \u201cinsanlar qorxaq do\u011fulmazlar\u201d b\u00f6lm\u0259sind\u0259 pirl\u0259 qorxu bar\u0259d\u0259 s\u00f6hb\u0259t a\u00e7\u0131l\u0131r. Ail\u0259 v\u0259 m\u0259kt\u0259b sistemind\u0259 veril\u0259n t\u0259rbiy\u0259 v\u0259 hakimiyy\u0259td\u0259 istifad\u0259 olunan idar\u0259etm\u0259 \u00fcsullar\u0131 insanlar\u0131 qorxa\u011fa \u00e7evir\u0259r. \u0130nsanlar qorxaq do\u011fulmazlar. Ata yumru\u011fu, polis d\u0259y\u0259n\u0259yi il\u0259 b\u00f6y\u00fcy\u0259n u\u015faq \u00f6z \u015f\u0259xsiyy\u0259tini itir\u0259r v\u0259 heyvan kimi h\u00fcrk\u0259n olar. \u201cAzadl\u0131q v\u0259 xarakter\u201d b\u0259hsind\u0259 s\u0259rb\u0259st \u00f6lk\u0259 v\u0259t\u0259nda\u015f\u0131 olmaq f\u0259dakar xarakter\u0259 sahib olmada t\u0259zah\u00fcr edir. \u00d6z \u201cm\u0259n\u201dind\u0259n \u00e7\u0131x\u0131b c\u0259miyy\u0259tin \u201cm\u0259n\u201di, ideallar\u0131 il\u0259 ya\u015famaq, onun u\u011frunda m\u00fcbariz\u0259 aparmaq azad insan xarakterind\u0259 yer almal\u0131d\u0131r. Heysiyy\u0259t m\u0259s\u0259l\u0259si d\u0259 \u0259s\u0259rd\u0259 m\u0259rk\u0259zi yer tutur. N\u0259fsd\u0259n uzaqla\u015f\u0131b l\u0259yaq\u0259ti v\u0259 heysiyy\u0259tini qorumaq azad insan\u0131n borcudur.
\nG\u00f6rk\u0259mli \u0259d\u0259biyyat\u015f\u00fcnas \u018fziz Mir\u0259hm\u0259dov \u201cmill\u0259t\u201d v\u0259 \u201cziyal\u0131\u201d m\u0259fhumlar\u0131n\u0131n sosial-m\u0259n\u0259vi aspektd\u0259n \u015f\u0259rhin\u0259 x\u00fcsusi diqq\u0259t yetirmi\u015fdir: \u201c\u018fs\u0259rd\u0259 ziyal\u0131 mill\u0259tinin g\u00fczg\u00fcs\u00fcd\u00fcr v\u0259 mill\u0259tin ziyal\u0131s\u0131 nec\u0259dirs\u0259, \u00f6z\u00fc d\u0259 o c\u00fcrd\u00fcr\u201d tezisi fonunda \u015f\u0259rh edilir. Daha sonra, s\u0259rb\u0259st insanlar\u0131n \u015f\u0259rtl\u0259rind\u0259 veril\u0259n \u201cs\u00f6z, fikir v\u0259 h\u0259r\u0259k\u0259t t\u0259mizliyi\u201d ideyas\u0131 bar\u0259d\u0259 pirl\u0259rl\u0259 s\u00f6hb\u0259ti q\u0259dim \u201cAvesta\u201d abid\u0259sinin \u201cxeyir s\u00f6z, xeyir fikir, xeyir \u0259m\u0259l\u201d tezisi il\u0259 s\u0259sl\u0259\u015fir. A\u011fao\u011flunun q\u0259na\u0259tin\u0259 g\u00f6r\u0259, daxild\u0259n azad olmayan safl\u0131\u011fa qovu\u015fmayan adam \u00fcmumun rifah\u0131n\u0131 d\u00fc\u015f\u00fcn\u0259 bilmir. Bu c\u00fcr d\u00fc\u015f\u00fcnc\u0259 XVIII \u0259sr frans\u0131z ideoloqu J.J.Russonun fikirl\u0259ri il\u0259 bilavasit\u0259 \u0259laq\u0259l\u0259nir\u201d (4, 179). \u018fs\u0259rin dig\u0259r maraq do\u011furan b\u0259hsi \u201cAzadl\u0131q v\u0259 fikir ayr\u0131l\u0131\u011f\u0131\u201d adlan\u0131r. Q\u0259hr\u0259man pirl\u0259 s\u00f6hb\u0259t ed\u0259rk\u0259n bu iki terminin bir-biril\u0259 nec\u0259 s\u0259sl\u0259\u015fdiyi v\u0259 azad c\u0259miyy\u0259td\u0259 bunlar\u0131n bir-birin\u0259 mane\u00e7ilik t\u00f6r\u0259tm\u0259diyi bar\u0259d\u0259 m\u0259lumat almaq ist\u0259yir. Pir is\u0259 \u00f6z n\u00f6vb\u0259sind\u0259, azadl\u0131\u011f\u0131n oldu\u011fu yerd\u0259 f\u0259rqlilik v\u0259 m\u00fcxt\u0259liflik var. \u018flb\u0259t ki, m\u00fcxt\u0259liflik fikir ayr\u0131l\u0131\u011f\u0131na s\u0259b\u0259b olur. Azad c\u0259miyy\u0259td\u0259 fikir ayr\u0131l\u0131\u011f\u0131n\u0131n olmas\u0131 hadis\u0259l\u0259r\u0259 \u00e7oxc\u0259h\u0259tli prizmadan baxmaq \u015fans\u0131 verir. Bir m\u0259s\u0259l\u0259nin bir deyil, bir ne\u00e7\u0259 h\u0259ll yolu g\u00f6st\u0259rilir. Bu is\u0259 \u0259n optimal h\u0259ll variant\u0131n\u0131n se\u00e7ilm\u0259sin\u0259 g\u0259tirib \u00e7\u0131xar\u0131r.
\nA\u011fao\u011flunun \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201d adl\u0131 bu b\u0259dii-f\u0259ls\u0259fi traktat\u0131 s\u00fcjet etibaril\u0259, \u018f.Haqverdiyevin \u201cXortdan\u0131n c\u0259h\u0259nn\u0259m m\u0259ktublar\u0131\u201d v\u0259 \u201cMozalanb\u0259yin s\u0259yah\u0259tnam\u0259si\u201d v\u0259 Zeynalabdin Mara\u011fayinin \u201cS\u0259yah\u0259tnameyi \u0130brahimb\u0259y\u201d kimi \u0259s\u0259rl\u0259rl\u0259 yax\u0131nl\u0131q t\u0259\u015fkil edir. \u018f.Haqverdiyevin \u201cXortdan\u201d\u0131, \u201cMozalan b\u0259y\u201di kimi A\u011fao\u011flunun \u201cF\u0259rd\u201d adland\u0131rd\u0131\u011f\u0131 bu q\u0259hr\u0259man \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201dni s\u0259yah\u0259t\u0259 \u00e7\u0131x\u0131r. M\u00f6vzu-ideya etibaril\u0259 \u018fhm\u0259d b\u0259y A\u011fao\u011flunun bu \u0259s\u0259ri Nizami G\u0259nc\u0259vinin \u201c\u0130sg\u0259nd\u0259rnam\u0259\u201d v\u0259 Yusif V\u0259zir \u00c7\u0259m\u0259nz\u0259minlinin \u201cQ\u0131zlar bula\u011f\u0131\u201d kimi \u0259s\u0259rl\u0259rl\u0259 s\u0259sl\u0259\u015fir. \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201dnin insanlar\u0131 Nizami G\u0259nc\u0259vinin \u201cXo\u015fb\u0259xt insanlar \u00f6lk\u0259si\u201d, Yusif V\u0259zir \u00c7\u0259m\u0259nz\u0259minlinin \u201cMeymun\u201d (\u201cQ\u0131zlar bula\u011f\u0131\u201d) q\u0259bil\u0259sind\u0259ki insanlar kimi xo\u015fb\u0259xtdirl\u0259r. \u00c7\u00fcnki onlar\u0131n \u00f6lk\u0259sind\u0259 r\u00fc\u015fv\u0259t, \u0259dal\u0259tsizlik, haqs\u0131zl\u0131q yoxdur. Ham\u0131 t\u0259miz vicdanla xalq\u0131n firavanl\u0131\u011f\u0131na v\u0259 d\u00f6vl\u0259tin birliyin\u0259 \u00e7al\u0131\u015f\u0131r.
\n\u018fhm\u0259d b\u0259y A\u011fao\u011flunun demokratik d\u00f6vl\u0259t ideal\u0131 olan \u201cS\u0259rb\u0259st insanlar \u00f6lk\u0259si\u201dnin xalq\u0131n arzu v\u0259 ideallar\u0131n\u0131n t\u0259c\u0259ss\u00fcm\u00fc olmas\u0131 v\u0259 xalqa hesabat ver\u0259n, f\u0259aliyy\u0259ti xalq\u0131n diqq\u0259t v\u0259 n\u0259zar\u0259tind\u0259 olan hakimiyy\u0259t \u00fcsuli-idar\u0259sinin qurulmas\u0131 m\u00fc\u0259llifin \u0259sas qay\u0259si idi. B\u0259li, xalq bir d\u00f6vl\u0259t idar\u0259 ed\u0259 bil\u0259c\u0259k q\u0259d\u0259r maarifl\u0259ndiyi, \u00e7irkin xisl\u0259tl\u0259rd\u0259n azad oldu\u011fu, s\u00f6z\u00fcn h\u0259qiqi m\u0259nas\u0131nda, istibdad z\u0259ncirini q\u0131r\u0131b azadl\u0131\u011fa qovu\u015fdu\u011fu halda, xalq \u00f6z d\u00f6vl\u0259tini \u00f6z\u00fc idar\u0259 ed\u0259c\u0259kdir. Hakimiyy\u0259t yumruq g\u00fcc\u00fc il\u0259, qorxu silah\u0131 il\u0259 yox, birlik \u015f\u0259klind\u0259 idar\u0259 edil\u0259c\u0259k. \u018fsirlik z\u0259nciri boyunlardan \u0259b\u0259diyy\u0259n \u00e7\u0131xacaq, azadl\u0131q g\u00fcn\u0259\u015finin \u015f\u00fcalar\u0131 g\u0259l\u0259c\u0259y\u0259 i\u015f\u0131q sa\u00e7acaq.
\n\u018fd\u0259biyyat:
\n1. A\u011fao\u011flu \u018f. S\u0259rb\u0259st insanlar \u00f6lk\u0259sind\u0259. \u00d6n s\u00f6z\u00fcn m\u00fc\u0259llifi: R\u0259hman B\u0259d\u0259lov. Bak\u0131: Kitab Klubu MMC, 2014, 144 s.
\n2. \u0130smay\u0131l. \u00d6rn\u0259k \u015f\u0259xsiyy\u0259t: \u018fhm\u0259d b\u0259y A\u011fao\u011flu m\u00fchacir h\u0259yat\u0131 ya\u015fasa da, az\u0259rbaycan\u00e7\u0131l\u0131\u011f\u0131n \u0259n m\u0259\u015fhur car\u00e7\u0131lar\u0131ndan olub \/\/ \u015e\u0259rq, 15 may 2014
\n3. \u0130smay\u0131ll\u0131 Sevda. \u00c7oxm\u0259d\u0259niyy\u0259tli, \u00e7oxd\u00fc\u015f\u00fcnc\u0259li, \u00e7oxs\u0259sli c\u0259miyy\u0259tin ideal modeli: S\u0259rb\u0259st insanlar \u00f6lk\u0259sind\u0259 \/\/ Multikulturalizm, 2016, \u21161
\n4. Mir\u0259hm\u0259dov \u018f. \u018fhm\u0259d b\u0259y A\u011fao\u011flu. Bak\u0131: \u018frg\u00fcn\u0259\u015f, 2014, 264 s.
\n5. Mustafa \u018f. Milli azadl\u0131q m\u00fccahidi \/\/ Zaman, 13 fevral 2013.<\/p>\n

Tahmina Valiyeva
\n\u201cS\u018fRB\u018fST \u0130NSANLAR \u00d6LK\u018fS\u0130\u201d (“THE COUNTRY OF THE FREE PEOPLE”) AS A AHMAD BEY AGHAOGLU’S DEMOCRATIC STATE IDEAL
\nSummary: \u0130n his book \u201cThe Country of Free people\u201d, Ahmad Bey Aghaoglu proposed the idea of creating a democratic state in the context of public and state relations. It is undeniable that to gain liberty and to create a democratic state begins with the recognition of the people’s own freedom.
\nThis freedom is earned by getting rid of the spiritual bondage. \u201cThe Country of Free people\u201d is the ideal of Ahmed bey Aghaoglu as a democratic state and there is the embodiment of his ideas about a democratic state and people in this book. Ahmed bey Aghaoglu has described democratic state on the background of moral values. Besides, people living in this state should be pure and true. Because the state could be kept owing to this people.<\/p>\n

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AMEA Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun M\u0259tbuat tarixi v\u0259 publisistika \u015f\u00f6b\u0259sinin ki\u00e7ik elmi i\u015f\u00e7isi, Az\u0259rbaycan Jurnalistl\u0259r Birliyi Sumqay\u0131t \u015f\u0259h\u0259r t\u0259\u015fkilat\u0131n\u0131n G\u00fcnd\u0259lik Analitik \u0130nformasiya Agentliyinin (gundelik.info) v\u0259 Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n (edebiyyat-az.com) “Publisistika” \u015f\u00f6b\u0259sinin redaktoru. valiyevatahmina@gmail.com A\u00e7ar s\u00f6zl\u0259r: m\u0259n\u0259vi \u0259sar\u0259t, daxili safl\u0131q, xalq v\u0259 d\u00f6vl\u0259t, demokratik d\u00f6vl\u0259t, despotizm, azad c\u0259miyy\u0259t Key words: spiritual slavery, internal […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-33957","post","type-post","status-publish","format-standard","hentry","category-home"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/33957","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=33957"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/33957\/revisions"}],"predecessor-version":[{"id":33959,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/33957\/revisions\/33959"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=33957"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=33957"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=33957"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}