{"id":71835,"date":"2021-05-26T13:11:14","date_gmt":"2021-05-26T13:11:14","guid":{"rendered":"http:\/\/wordpress.gurbuz.net\/?p=71835"},"modified":"2021-05-26T13:25:50","modified_gmt":"2021-05-26T13:25:50","slug":"guezellikle-tatli-tatli-yavas-yavas-doektuerecegim-incilerini","status":"publish","type":"post","link":"http:\/\/wordpress.gurbuz.net\/?p=71835","title":{"rendered":"G\u00fczellikle, tatl\u0131 tatl\u0131, yava\u015f yava\u015f d\u00f6kt\u00fcrece\u011fim \u201dincilerini\u201d"},"content":{"rendered":"<p>Gen\u00e7tir\u2026<br \/>\nHEPIMIZ\u2026<br \/>\nBir \u015fekilde bir zamanlar yanl\u0131\u015f yola\u2026<br \/>\nYollara sapt\u0131k\u2026<br \/>\n\u00d6nemli olan bu yoldan, yollardan d\u00f6nd\u00fcrmek\u2026<br \/>\nDo\u011frusunu \u00f6\u011fretmek\u2026<br \/>\nPeygamber Efendimiz\u2026<br \/>\nVe tan\u0131mlay\u0131c\u0131 olmayan s\u00f6zleri\u2026<br \/>\nSebebi, dedim ya \u201csadece\u201d bir insan\u2026<br \/>\n\u0130nsan\u2026<br \/>\n\u0130nsandan besleniyorsa ki besleniyor\u2026<br \/>\nA\u00e7mal\u0131 ona, sermeli \u00f6n\u00fcne\u2026<br \/>\nDerini, derinli\u011fi\u2026<br \/>\nFelsefeyi!<\/p>\n<p>*<\/p>\n<p>Vay beee\u2026<br \/>\nBak sen \u015fu internetin azizli\u011fine\u2026<br \/>\n\u00d6yle bir kaynak ki\u2026<br \/>\n\u0130steyen arar bulur\u2026<br \/>\nMevla\u2019s\u0131n\u0131 da belas\u0131n\u0131 da!<br \/>\nNOKTA<\/p>\n<p>Hani orospu diyor C Haaa Peee\u2026<br \/>\n\u201cTek parti falan\u201d iddias\u0131\u2026<br \/>\nBir orospu\u2026<br \/>\nHer zaman kal\u0131r bir orospu.<\/p>\n<p>OKUMANIZI TAVSIYE EDERIM&#8230;<\/p>\n<p>&#8222;MUSTAFA KEMAL ATAT\u00dcRK<br \/>\n(1881-1938)<br \/>\nT\u00fcrk Kurtulu\u015f Sava\u015f\u0131\u2019n\u0131n \u00f6nderi, T\u00fcrkiye Cumhuriyeti\u2019nin kurucusu ve ilk cumhurba\u015fkan\u0131.<br \/>\nB\u00f6l\u00fcmler \u0130\u00e7in \u00d6nizlemeMadde Plan\u0131<br \/>\n1\/6M\u00fcellif: \u015eERAFETT\u0130N TURANB\u00f6l\u00fcme Git<br \/>\nI. HAYATI Manast\u0131r\u2019\u0131n Kocac\u0131k nahiyesinden olan g\u00fcmr\u00fck memuru Ali R\u0131z\u00e2 Bey ile Langazal\u0131 Z\u00fcbeyde Han\u0131m\u2019\u0131n d\u00f6rd\u00fcnc\u00fc \u00e7ocu\u011fudur. As\u0131l ad\u0131 Mustafa\u2019d\u0131r. Ba&#8230;<br \/>\n2\/6M\u00fcellif: HASAN ERENB\u00f6l\u00fcme Git<br \/>\nII. ATAT\u00dcRK ve T\u00dcRK D\u0130L\u0130 Atat\u00fcrk\u2019\u00fcn ger\u00e7ekle\u015ftirdi\u011fi ink\u0131l\u00e2plar aras\u0131nda dil ink\u0131l\u00e2b\u0131 \u00f6zel bir yer tutar. Yaz\u0131 veya alfabe reformu denilen reform da d&#8230;<br \/>\n3\/6M\u00fcellif: HAKKI DURSUN YILDIZB\u00f6l\u00fcme Git<br \/>\nIII. ATAT\u00dcRK ve T\u00dcRK TAR\u0130H\u0130 Atat\u00fcrk, milletleri millet yapan ve onlar\u0131n varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmelerinde \u00f6nemli bir unsur olan k\u00fclt\u00fcr\u00fcn dil ve tarihe daya&#8230;<br \/>\n4\/6M\u00fcellif: SEMAV\u0130 EY\u0130CEB\u00f6l\u00fcme Git<br \/>\nIV. ATAT\u00dcRK ve T\u00dcRK SANATI Atat\u00fcrk, T\u00fcrk tarihi ve T\u00fcrk dili kadar T\u00fcrk sanat\u0131na da \u00f6nem veren bir devlet adam\u0131d\u0131r. 16 Mart 1923\u2019te Adana\u2019daki bir kon&#8230;<br \/>\n5\/6M\u00fcellif: TAL\u0130P K\u00dc\u00c7\u00dcKCANB\u00f6l\u00fcme Git<br \/>\nV. ATAT\u00dcRK ve D\u0130N Mustafa Kemal\u2019in \u00e7ocukluk ve gen\u00e7lik y\u0131llar\u0131nda d\u00f6nemin geleneklerine uygun olarak ailede, \u00e7evrede ve okulda yeterli din\u00ee e\u011fitim ald&#8230;<br \/>\n6\/6M\u00fcellif: D\u0130AB\u00f6l\u00fcme Git<br \/>\nMUSTAFA KEMAL ATAT\u00dcRK KRONOLOJ\u0130S\u0130 1881Sel\u00e2nik\u2019te do\u011fumu 1886\u00d6\u011frenime ba\u015flamas\u0131 1893Babas\u0131 Ali R\u0131z\u00e2\u2019n\u0131n \u00f6l\u00fcm\u00fc, Sel\u00e2nik Asker\u00ee R\u00fc\u015fdiyesi\u2019ne girmesi Oca&#8230;<\/p>\n<p>1\/6<br \/>\nM\u00fcellif:<br \/>\n\u015eERAFETT\u0130N TURAN<br \/>\nI. HAYATI<br \/>\nManast\u0131r\u2019\u0131n Kocac\u0131k nahiyesinden olan g\u00fcmr\u00fck memuru Ali R\u0131z\u00e2 Bey ile Langazal\u0131 Z\u00fcbeyde Han\u0131m\u2019\u0131n d\u00f6rd\u00fcnc\u00fc \u00e7ocu\u011fudur. As\u0131l ad\u0131 Mustafa\u2019d\u0131r. Babas\u0131 Ali R\u0131z\u00e2\u2019n\u0131n ailesi K\u0131z\u0131l-O\u011fuz ya da Kocac\u0131k y\u00f6r\u00fcklerindendir. Sofuz\u00e2deler\u2019den olan Z\u00fcbeyde Han\u0131m\u2019\u0131n ailesi de Anadolu\u2019dan g\u00f6\u00e7 ettirilen Konyarlar\u2019a mensuptur. Mustafa\u2019n\u0131n n\u00fcfus kayd\u0131nda do\u011fum tarihi olarak 1296 yaz\u0131lm\u0131\u015ft\u0131r. Bu y\u0131l\u0131n kar\u015f\u0131l\u0131\u011f\u0131 13 Mart 1880 &#8211; 12 Mart 1881 aras\u0131na rastlar. Bu sebeple Cumhuriyet d\u00f6neminde do\u011fumu \u00f6nceleri 1880 g\u00f6sterilmi\u015f, fakat sonralar\u0131 1881 kabul edilmi\u015ftir.<\/p>\n<p>Alt\u0131 ya\u015f\u0131na geldi\u011finde annesinin iste\u011fine uyularak \u00f6nce Fatma Molla Kad\u0131n Mektebi\u2019ne kaydedildi. Birka\u00e7 g\u00fcn sonra oradan al\u0131n\u0131p \u015eemsi Efendi Mektebi\u2019ne g\u00f6nderildi. Babas\u0131n\u0131n \u00f6l\u00fcm\u00fc \u00fczerine (1893) annesi ve kendisinden k\u00fc\u00e7\u00fck karde\u015fi Makbule ile Lapka \u00c7iftli\u011fi\u2019nde kahy\u00e2l\u0131k yapan day\u0131s\u0131 H\u00fcseyin\u2019in yan\u0131na gitti. Fakat \u00e7ok ge\u00e7meden halas\u0131n\u0131n deste\u011fiyle Sel\u00e2nik\u2019e d\u00f6nd\u00fc ve M\u00fclkiye R\u00fc\u015fdiyesi\u2019ne kaydoldu. Bir kavgaya kar\u0131\u015fmas\u0131 y\u00fcz\u00fcnden m\u00fcd\u00fcr yard\u0131mc\u0131s\u0131ndan dayak yiyince okulu terkederek Sel\u00e2nik Asker\u00ee R\u00fc\u015fdiyesi\u2019ne girdi. Burada matematikteki ba\u015far\u0131lar\u0131ndan dolay\u0131 \u00f6\u011fretmeni Mustafa, \u201cBundan sonra senin ad\u0131n Mustafa Kemal olsun\u201d diyerek ona N\u00e2m\u0131k Kemal\u2019den esinlenen ikinci bir ad verdi. 1896 Oca\u011f\u0131nda asker\u00ee r\u00fc\u015fdiyeyi bitirince Manast\u0131r Asker\u00ee \u0130d\u00e2d\u00eesi\u2019ne girdi. \u0130d\u00e2d\u00eede s\u0131n\u0131f arkada\u015f\u0131 \u00d6mer N\u00e2ci\u2019nin etkisiyle \u015fiir ve edebiyatla ilgilendi, ancak kompozisyon \u00f6\u011fretmeninin bunun askerlikle ba\u011fda\u015fmayaca\u011f\u0131 uyar\u0131s\u0131 kar\u015f\u0131s\u0131nda bu defa tarihe merak sard\u0131. 1898 Kas\u0131m\u0131nda id\u00e2d\u00eeyi bitirerek \u0130stanbul\u2019da Harbiye\u2019ye yaz\u0131ld\u0131. 13 Mart 1899\u2019daki kayd\u0131 \u201cSel\u00e2nik Koca Kas\u0131m mahallesi g\u00fcmr\u00fck memurlar\u0131ndan m\u00fcteveffa Ali R\u0131z\u00e2 Efendi\u2019nin mahdumu uzun boylu, beyaz benizli Mustafa Kemal Efendi, Sel\u00e2nik (96)\u201d diye yap\u0131lm\u0131\u015ft\u0131. 10 \u015eubat 1902\u2019de te\u011fmen olarak Harbiye\u2019yi bitirdi ve kurmay s\u0131n\u0131f\u0131na ge\u00e7ti. 1903\u2019te \u00fcste\u011fmenli\u011fe y\u00fckseldi ve 21 Ekim 1904\u2019te kurmay y\u00fczba\u015f\u0131 oldu.<\/p>\n<p>Harbiye y\u0131llar\u0131nda \u00fclke sorunlar\u0131yla ilgilenmeye ba\u015flad\u0131. Arkada\u015flar\u0131yla beraber gizlice \u00e7\u0131kard\u0131\u011f\u0131 dergiyi Harp Akademisi\u2019nde de s\u00fcrd\u00fcrd\u00fc. Bu sebeple yak\u0131n arkada\u015f\u0131 Ali Fuat\u2019la (Cebesoy) birlikte gizli \u00f6rg\u00fct kurduklar\u0131 iddias\u0131yla tutukland\u0131. Sonu\u00e7ta su\u00e7suz olduklar\u0131 anla\u015f\u0131ld\u0131, fakat her ikisinin de ba\u015f\u015fehirden ve Makedonya\u2019dan uzak bir yere g\u00f6nderilmesi uygun g\u00f6r\u00fcld\u00fc. \u00d6zl\u00fck dosyas\u0131ndaki kayda g\u00f6re \u201c11 Ocak 1905 \u00c7ar\u015famba g\u00fcn\u00fc Erk\u00e2n-\u0131 Harbiyye y\u00fczba\u015f\u0131l\u0131\u011f\u0131 ile mektepten ne\u015fet ederek sun\u00fbf-\u0131 sel\u00e2sede b\u00f6l\u00fck idare ve kumanda etmek \u00fczere atik Be\u015finci Ordu\u2019ya memur edilmi\u015fti.\u201d Orada \u00f6zg\u00fcrl\u00fck\u00e7\u00fc d\u00fc\u015f\u00fcnceleri y\u00fcz\u00fcnden \u015eam\u2019a s\u00fcr\u00fclm\u00fc\u015f olan Mustafa Cantekin ile tan\u0131\u015ft\u0131 ve onun kurmu\u015f oldu\u011fu Vatan adl\u0131 cemiyeti Vatan ve H\u00fcrriyet ismiyle yeniden \u00f6rg\u00fctlemeye \u00e7al\u0131\u015ft\u0131. Arkas\u0131ndan gizlice Sel\u00e2nik\u2019e ge\u00e7ti\u011finde bu adla bir cemiyetin kurulmas\u0131na \u00f6n ayak oldu. Bir s\u00fcre sonra bu cemiyet \u0130ttihat ve Terakk\u00ee Cemiyeti\u2019ne kat\u0131ld\u0131 (27 Eyl\u00fcl 1907). Makedonya\u2019ya d\u00f6nmek i\u00e7in u\u011fra\u015fmas\u0131 sonucunda Sel\u00e2nik\u2019teki \u00dc\u00e7\u00fcnc\u00fc Ordu Kararg\u00e2h\u0131\u2019na atand\u0131 (30 Eyl\u00fcl 1907). Arkada\u015f\u0131 Fethi Bey\u2019in (Okyar) arac\u0131l\u0131\u011f\u0131 ile \u0130ttihat ve Terakk\u00ee\u2019ye girdi (\u015eubat 1908), ancak cemiyette ikinci planda tutuldu. Bir ara Sel\u00e2nik-\u00dcsk\u00fcp demiryolu m\u00fcfetti\u015fli\u011fi g\u00f6revi verildi. Me\u015frutiyet\u2019in il\u00e2n\u0131ndan sonra Trablusgarp\u2019ta ba\u015f g\u00f6steren bir kar\u0131\u015f\u0131kl\u0131\u011f\u0131 yat\u0131\u015ft\u0131rmak i\u00e7in oraya g\u00f6nderildi.<\/p>\n<p>19 Ekim 1908\u2019de Trablusgarp Garnizonu\u2019ndaki askerlere Me\u015frutiyet\u2019e ba\u011fl\u0131l\u0131k yemini ettiren Mustafa Kemal, bu defa Avusturya\u2019n\u0131n resmen kendi topraklar\u0131na katt\u0131\u011f\u0131 Bosna\u2019daki durumu incelemekle g\u00f6revlendirildi. Otuzbir Mart ayaklanmas\u0131n\u0131 bast\u0131ran Hareket Ordusu i\u00e7inde t\u00fcmen kurmay ba\u015fkan\u0131 olarak g\u00f6rev alm\u0131\u015ft\u0131. Fakat cemiyetin 1909 y\u0131l\u0131ndaki kongresinde askerlerin politika ile u\u011fra\u015fmamas\u0131 gerekti\u011fini savunmas\u0131 tepkiyle kar\u015f\u0131lan\u0131nca \u0130ttihat ve Terakk\u00ee\u2019den kopmu\u015f ve \u00dc\u00e7\u00fcnc\u00fc Ordu T\u00e2limg\u00e2h Komutanl\u0131\u011f\u0131\u2019na atanm\u0131\u015ft\u0131. Burada iken e\u011fitim \u00e7al\u0131\u015fmalar\u0131na a\u011f\u0131rl\u0131k verdi, Alman Generali Litzman\u2019\u0131n eserini Tak\u0131m\u0131n Muharebe Talimi ad\u0131yla T\u00fcrk\u00e7e\u2019ye \u00e7evirdi, Cumal\u0131\u2019da yap\u0131lan bir tatbikata ait izlenimlerini Cumal\u0131 Ordug\u00e2h\u0131: S\u00fcvari B\u00f6l\u00fck, Alay, Liva Talim ve Manevralar\u0131 ismiyle kitap haline getirdi. Bu s\u0131rada Frans\u0131z ordusunun Picardie\u2019de yapaca\u011f\u0131 manevray\u0131 izlemeye \u00e7a\u011fr\u0131lan heyette g\u00f6rev alm\u0131\u015ft\u0131. Oradan d\u00f6n\u00fc\u015f\u00fcnde g\u00f6rev yeri s\u0131k s\u0131k de\u011fi\u015ftirildi. 15 Ocak 1911\u2019de 5. Kolordu Kararg\u00e2h\u0131\u2019na atand\u0131, \u00e7ok ge\u00e7meden ba\u015f\u015fehirde Erk\u00e2n-\u0131 Harbiyye-i Um\u00fbmiyye Kararg\u00e2h\u0131\u2019na al\u0131nd\u0131 (27 Eyl\u00fcl 1911). Bu esnada \u0130talyanlar\u2019\u0131n Trablusgarp\u2019a sald\u0131rmalar\u0131 kar\u015f\u0131s\u0131nda baz\u0131 gen\u00e7 kurmaylar gibi oran\u0131n savunmas\u0131na kat\u0131lmak istedi. Sonu\u00e7suz kalan iki giri\u015fimden sonra 15 Ekim\u2019de \u0130stanbul\u2019dan hareketle M\u0131s\u0131r \u00fczerinden Bingazi\u2019ye ula\u015ft\u0131 (9 Aral\u0131k 1911). Derne komutanl\u0131\u011f\u0131na atand\u0131\u011f\u0131ndan Enver Bey\u2019in kumandas\u0131 alt\u0131na girdi. Bu arada binba\u015f\u0131l\u0131\u011fa y\u00fckseltilmi\u015fti (27 Kas\u0131m). Trablus savunmas\u0131 s\u00fcrerken sa\u011f kolundan yaraland\u0131, bir s\u00fcre de g\u00f6zlerinden tedavi g\u00f6rd\u00fc. Balkan Sava\u015f\u0131\u2019n\u0131n ba\u015flamas\u0131 \u00fczerine Osmanl\u0131 h\u00fck\u00fcmeti U\u015fi antla\u015fmas\u0131yla (18 Ekim 1912) buras\u0131n\u0131 \u0130talya\u2019ya b\u0131rak\u0131nca 24 Ekim 1912\u2019de Derne\u2019den ayr\u0131ld\u0131.<\/p>\n<p>\u0130stanbul\u2019a d\u00f6nd\u00fc\u011f\u00fcnde Bolay\u0131r\u2019daki Akdeniz Bo\u011faz\u0131 Kuv\u00e2-yi M\u00fcrettebesi Harek\u00e2t \u015eubesi m\u00fcd\u00fcrl\u00fc\u011f\u00fcne getirildi (21 Kas\u0131m 1912). Edirne Bulgar ku\u015fatmas\u0131 alt\u0131nda bulunurken B\u00e2b\u0131\u00e2li\u2019nin bas\u0131larak bir h\u00fck\u00fcmet darbesi yap\u0131lmas\u0131n\u0131 (23 Ocak 1913) do\u011fru bulmayan Mustafa Kemal\u2019in Fethi Bey\u2019le birlikte sad\u00e2rete ve genelkurmay ba\u015fkanl\u0131\u011f\u0131na yazd\u0131klar\u0131 mektup tepkiyle kar\u015f\u0131land\u0131. Fethi Bey \u00f6nce \u0130ttihat ve Terakk\u00ee genel sekreterli\u011fine, arkas\u0131ndan Sofya el\u00e7ili\u011fine, Mustafa Kemal de Sofya ata\u015femiliterli\u011fine atand\u0131 (27 Ekim 1913). Kendisine B\u00fckre\u015f, Belgrat ve \u00c7etine ata\u015felikleri de verildi. Bir s\u00fcre sonra yarbayl\u0131\u011fa terfi etti (1 Mart 1914). I. D\u00fcnya Sava\u015f\u0131 ba\u015flad\u0131\u011f\u0131nda \u0131srarla cephede g\u00f6rev almak isteyince yeni olu\u015fturulacak olan 19. T\u00fcmen\u2019in komutanl\u0131\u011f\u0131na getirildi (20 Ocak 1915). Tekirda\u011f\u2019da t\u00fcmenini haz\u0131rlayan Mustafa Kemal umumi ihtiyat olarak Bigal\u0131\u2019da g\u00f6rev ald\u0131. 18 Mart\u2019ta bo\u011faz\u0131 ge\u00e7meye muvaffak olamayan \u0130ngilizler ve Frans\u0131zlar 25 Nisan 1915\u2019te Ar\u0131burnu\u2019na \u00e7\u0131karma yap\u0131p Conkbay\u0131r\u0131 istikametinde ilerleyince emir beklemeden hemen harekete ge\u00e7ti. Cephaneleri bitti\u011finden geri \u00e7ekilmekte olan askerlerle kar\u015f\u0131la\u015f\u0131nca onlara s\u00fcng\u00fc takt\u0131rt\u0131p yere yat\u0131rd\u0131, bunu g\u00f6ren d\u00fc\u015fman birlikleri de duraklay\u0131p mevzilendi. Ar\u0131burnu kuvvetleri komutan\u0131 olarak birliklerine verdi\u011fi emirde de (8 May\u0131s 1915), \u201cSize ben taarruz emretmiyorum, \u00f6lmeyi emrediyorum\u201d diyerek vatan savunmas\u0131n\u0131n can pahas\u0131na yap\u0131laca\u011f\u0131n\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131. 1 Haziran\u2019da albayl\u0131\u011fa y\u00fckseltildi. \u0130ngilizler 6-7 A\u011fustos gecesi Ar\u0131burnu ve Anafartalar\u2019a yeni birlikler \u00e7\u0131kar\u0131nca komutan\u0131n tek elde toplanmas\u0131 zorunlu g\u00f6r\u00fcld\u00fc ve Mustafa Kemal Anafartalar Grubu komutanl\u0131\u011f\u0131na getirildi (8-9 A\u011fustos). 10 A\u011fustos g\u00fcnk\u00fc sava\u015fta g\u00f6\u011fs\u00fcne bir misket isabet etti, ancak cebindeki saat onu yaralanmaktan kurtard\u0131. G\u00f6sterdi\u011fi ba\u015far\u0131lardan \u00f6t\u00fcr\u00fc grup komutanl\u0131\u011f\u0131 \u00fczerinde kalmak \u015fart\u0131yla 16. Kolordu komutanl\u0131\u011f\u0131na atand\u0131 (19 A\u011fustos) ve \u00e7e\u015fitli ni\u015fanlarla \u00f6d\u00fcllendirildi. Kendisine h\u00fck\u00fcmet taraf\u0131ndan Harp madalyas\u0131 ile G\u00fcm\u00fc\u015f Harp \u0130mtiyaz madalyas\u0131, Sultan Re\u015fad taraf\u0131ndan Alt\u0131n Liyakat madalyas\u0131, Alman \u0130mparatoru II. Wilhelm ad\u0131na ikinci ve birinci derecede Demir Ha\u00e7 madalyalar\u0131 verildi. Art\u0131k Anafartalar kahraman\u0131 Mustafa Kemal diye an\u0131l\u0131r oldu. Ordu komutan\u0131 Liman von Sanders\u2019in T\u00fcrk birliklerinin ba\u015f\u0131na devaml\u0131 Alman subaylar atamas\u0131ndan \u00f6t\u00fcr\u00fc anla\u015fmazl\u0131\u011fa d\u00fc\u015ft\u00fc\u011f\u00fcnden grup komutanl\u0131\u011f\u0131ndan istifa etti (27 Eyl\u00fcl). \u0130stifas\u0131n\u0131 geri almas\u0131 i\u00e7in yap\u0131lan \u00f6nerileri kabul etmeyerek \u0130stanbul\u2019a d\u00f6nd\u00fc (10 Aral\u0131k 1915).<\/p>\n<p>Baz\u0131 i\u015flerini yoluna koymak i\u00e7in Sofya\u2019ya gitti. Orada bulunurken \u00c7anakkale\u2019den Edirne\u2019ye d\u00f6nmekte olan 16. Kolordu komutanl\u0131\u011f\u0131 g\u00f6revine d\u00f6nmesi emrini ald\u0131. Kolordusunun ba\u015f\u0131na ge\u00e7mek i\u00e7in Edirne\u2019ye gitti\u011finde (27 Ocak 1916) g\u00f6rkemli bir t\u00f6renle kar\u015f\u0131land\u0131. Sokaklara, \u201cAr\u0131burnu ve Anafartalar kahraman\u0131 Mustafa Kemal \u00e7ok ya\u015fa!\u201d yaz\u0131l\u0131 d\u00f6vizler as\u0131ld\u0131. Mehmet Emin Bey de (Yurdakul) \u00c7anakkale kahramanlar\u0131na adad\u0131\u011f\u0131 \u201cOrdunun Destan\u0131\u201d ba\u015fl\u0131kl\u0131 \u015fiirinde, \u201cEy bug\u00fcne \u015f\u00e2hit olan sarp hisarlar \/ Ey kahraman Mehmed \u00c7avu\u015f, siperler \/ Ey Mustafa Kemaller\u2019in aziz yurdu \/ Ey topra\u011f\u0131 kanl\u0131 da\u011flar, yan\u0131k yarlar!\u201d diyerek onu \u00f6vg\u00fcyle anm\u0131\u015ft\u0131r. \u00d6te yandan Urfa mutasarr\u0131f\u0131 Nusret Bey\u2019in 1917\u2019de \u00c7anakkale \u015eehidleri \u00c2bidesi ad\u0131yla yapt\u0131rd\u0131\u011f\u0131 an\u0131t \u00e7e\u015fmenin (g\u00fcn\u00fcm\u00fczde Yolg\u00f6steren \u00c7e\u015fmesi) d\u00f6rt cephesinin y\u00f6nlerini belirten kit\u00e2belerde, \u201cKafkas yolu-Hindistan yolu-Ba\u011fdat yolu\u201d yan\u0131nda d\u00f6rd\u00fcnc\u00fc y\u00f6n\u00fcn \u201cMustafa Kemal Pa\u015fa caddesi\u201d diye adland\u0131r\u0131lmas\u0131 onun \u00fcn\u00fcn\u00fcn daha bu d\u00f6nemlerde Anadolu i\u00e7lerine kadar yay\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir (Turan, Mustafa Kemal Atat\u00fcrk, s. 139).<\/p>\n<p>16. Kolordu Van g\u00f6l\u00fcn\u00fcn g\u00fcneybat\u0131s\u0131nda g\u00f6revlendirilince Halep \u00fczerinden Diyarbak\u0131r\u2019a giden Mustafa Kemal (27 Mart) birka\u00e7 g\u00fcn sonra (1 Nisan) generalli\u011fe y\u00fckseltildi. Kararg\u00e2h\u0131n\u0131 Silvan\u2019da kurup Bitlis\u2019in ve Mu\u015f\u2019un Ruslar\u2019dan geri al\u0131nmas\u0131n\u0131 sa\u011flad\u0131. Bir ara \u0130kinci Ordu komutan vekilli\u011fini \u00fcstlendi, arkas\u0131ndan bu g\u00f6reve asaleten atand\u0131 (7 Mart 1917). \u00c7ok ge\u00e7meden Yedinci Ordu komutanl\u0131\u011f\u0131na nakledildi. Ancak \u00f6teden beri T\u00fcrk birliklerine Alman generallerin kumanda etmesini sak\u0131ncal\u0131 buldu\u011fu i\u00e7in bu defa da Y\u0131ld\u0131r\u0131m Ordular\u0131 Grubu komutan\u0131 Mare\u015fal Falkenhayn ile anla\u015fmazl\u0131\u011fa d\u00fc\u015ft\u00fc. Genelkurmaya g\u00f6nderdi\u011fi rapordan umdu\u011fu sonucu alamay\u0131nca komutanl\u0131ktan istifa ederek (4 Ekim) \u0130stanbul\u2019a d\u00f6nd\u00fc. Pera Palas\u2019a yerle\u015fip geli\u015fmeleri beklerken Enver Pa\u015fa kendisinden Almanya\u2019ya g\u00f6nderilmesine karar verilen Veliaht Vahdeddin\u2019e refakat etmesini istedi, o da bunu kabul etti. 15 Aral\u0131k 1917\u2019de ba\u015flayan ve 4 Ocak 1918\u2019e kadar s\u00fcren bu gezi boyunca gelece\u011fin padi\u015fah\u0131 ile birbirlerini yak\u0131ndan tan\u0131ma f\u0131rsat\u0131 buldular. Mustafa Kemal, veliahd\u0131 Almanya\u2019n\u0131n zafer kazanaca\u011f\u0131na inanman\u0131n ger\u00e7ek bir de\u011ferlendirme olmayaca\u011f\u0131 yolunda uyarmaya \u00e7al\u0131\u015ft\u0131. Buna ra\u011fmen \u0130stanbul\u2019a d\u00f6n\u00fc\u015flerinde Almanya el\u00e7ili\u011finde d\u00fczenlenen bir t\u00f6renle kendisine Cordon de Prusse ni\u015fan\u0131 verildi (19 \u015eubat 1918). Bir s\u00fcre sonra yeniden b\u00f6breklerinden rahats\u0131zlan\u0131nca tedavi i\u00e7in Viyana\u2019ya g\u00f6nderildi. \u00d6nce Cottage Sanatoryumu\u2019nda tedavi g\u00f6rd\u00fc, ard\u0131ndan kapl\u0131calar\u0131 ile \u00fcnl\u00fc Karlsbad\u2019a gitti. G\u00fcnl\u00fck notlar\u0131ndan (1-27 Temmuz) Almanca ve Frans\u0131zca\u2019s\u0131n\u0131 ilerletmek i\u00e7in \u00f6zel dersler ald\u0131\u011f\u0131, orada bulunan T\u00fcrkler\u2019le \u00fclke sorunlar\u0131n\u0131 tart\u0131\u015ft\u0131\u011f\u0131, \u00f6zellikle de kad\u0131nlar\u0131n toplum ya\u015fam\u0131ndaki rolleri \u00fczerinde durdu\u011fu, geri kalm\u0131\u015fl\u0131ktan kurtulabilmek i\u00e7in bir ink\u0131l\u00e2b\u0131n gerekli oldu\u011fu, ancak bunun da bir hamlede yap\u0131lmas\u0131 y\u00f6ntemini benimsedi\u011fi anla\u015f\u0131lmaktad\u0131r. 6 Temmuz 1918 gecesi not defterine, \u201cBenim elime b\u00fcy\u00fck sal\u00e2hiyet ve kudret ge\u00e7se ben hay\u00e2t-\u0131 ictim\u00e2iyyemizde arzu edilen ink\u0131l\u00e2b\u0131 bir anda bir \u2018coup\u2019 ile (darbe) tatbik edece\u011fimi zannederim. Zira ben baz\u0131lar\u0131 gibi efk\u00e2r-\u0131 ulem\u00e2y\u0131 yava\u015f yava\u015f benim tasavvurlar\u0131m derecesinde tasavvur ve tefekk\u00fcr etmeye al\u0131\u015ft\u0131rmak suretiyle bu i\u015fin yap\u0131laca\u011f\u0131n\u0131 kabul etmiyorum ve b\u00f6yle bir harekete kar\u015f\u0131 ruhum isyan ediyor\u201d diye yazm\u0131\u015ft\u0131.<\/p>\n<p>Vahdeddin\u2019in 3 Temmuz\u2019da tahta \u00e7\u0131kt\u0131\u011f\u0131 haberini al\u0131nca bir telgrafla kendisini kutlad\u0131. Yeni padi\u015fah ba\u015fyaveri vas\u0131tas\u0131yla Mustafa Kemal\u2019i \u00e7a\u011f\u0131rtt\u0131\u011f\u0131 i\u00e7in \u0130stanbul\u2019a d\u00f6nd\u00fc (4 A\u011fustos 1918). Tekrar tayin edildi\u011fi (7 A\u011fustos) Yedinci Ordu komutanl\u0131\u011f\u0131 g\u00f6revine ba\u015flamadan \u00f6nce padi\u015fahla d\u00f6rt defa g\u00f6r\u00fc\u015fme imk\u00e2n\u0131 buldu. \u0130lk ziyaretinde padi\u015faha ba\u015fkomutanl\u0131\u011f\u0131 \u00fcstlenmesini \u00f6nerdi. Bu teklif kar\u015f\u0131s\u0131nda padi\u015fah, \u201cSenin gibi d\u00fc\u015f\u00fcnen ba\u015fka komutanlar var m\u0131?\u201d diye sordu. Onun, \u201cVard\u0131r\u201d cevab\u0131n\u0131 vermesi \u00fczerine de, \u201cD\u00fc\u015f\u00fcnelim\u201d dedi (Atat\u00fcrk\u2019\u00fcn Hat\u0131ralar\u0131, s. 52 vd.). Ondan sonraki g\u00f6r\u00fc\u015fme \u00e7ok genel d\u00fczeyde ge\u00e7ti. \u00dc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015fmede Mustafa Kemal\u2019in ilk \u00f6nerisini tekrarlamas\u0131 \u00fczerine padi\u015fah, \u201cPa\u015fa, ben her \u015feyden \u00f6nce \u0130stanbul halk\u0131n\u0131 doyurmak zorunday\u0131m. Bunu temin etmedik\u00e7e al\u0131nacak her tedbir isabetsiz olur\u201d diyerek ba\u015fkomutanl\u0131\u011f\u0131 \u00fcstlenmek istemedi\u011fini belirtti. D\u00f6rd\u00fcnc\u00fc ziyaretinde ise Suriye\u2019de yeni bir g\u00f6reve atand\u0131\u011f\u0131n\u0131 \u00f6\u011frendi. Bu arada onun padi\u015fah\u0131n k\u0131z\u0131 Sabiha Sultan\u2019la evlenmesi s\u00f6z konusu olduysa da ger\u00e7ekle\u015fmedi. Kendisine 23 Eyl\u00fcl 1918\u2019de padi\u015fah\u0131n fahr\u00ee yaverlik unvan\u0131 verilerek ili\u015fkiler resm\u00ee bir yak\u0131nl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. Yedinci Ordu komutanl\u0131\u011f\u0131na getirilen Mustafa Kemal Pa\u015fa Nablus\u2019taki ordunun ba\u015f\u0131na ge\u00e7ti. Ancak Filistin ve Suriye cephelerinin \u00e7\u00f6kmesi kar\u015f\u0131s\u0131nda Halep\u2019e \u00e7ekilmek zorunda kald\u0131. Bu \u00e7\u00f6k\u00fc\u015f\u00fc \u00f6nleyebilmek i\u00e7in saraya ba\u015fvurup yeni kurulmakta olan \u0130zzet Pa\u015fa kabinesinde g\u00f6rev almak istediyse de m\u00fcmk\u00fcn olmad\u0131. \u00c7ok ge\u00e7meden Mondros ate\u015fkes antla\u015fmas\u0131 imzaland\u0131. Liman von Sanders g\u00f6revden ayr\u0131l\u0131nca onun yerine Y\u0131ld\u0131r\u0131m Ordular\u0131 grup komutanl\u0131\u011f\u0131na atand\u0131 (31 Ekim 1918). Ate\u015fkesin imzalanmas\u0131 genelde memnunlukla kar\u015f\u0131lan\u0131rken o Harbiye Nez\u00e2reti\u2019ne \u00e7ekti\u011fi telgrafta imzalanan metinde Kilikya, Toros t\u00fcnelleri, Suriye s\u0131n\u0131r\u0131yla ilgili h\u00fck\u00fcmlerin a\u00e7\u0131k olmad\u0131\u011f\u0131n\u0131 belirterek bunlar\u0131n uygulamada \u00f6nemli sorunlar yarataca\u011f\u0131na dikkat \u00e7ekti. Zaman ve Vakit gazetelerinde yay\u0131mlanan demecinde de ate\u015fkes antla\u015fmas\u0131n\u0131n ba\u011f\u0131ms\u0131zl\u0131k ve \u00fclke b\u00fct\u00fcnl\u00fc\u011f\u00fc kavramlar\u0131yla ba\u011fda\u015fmayan h\u00fck\u00fcmler i\u00e7erdi\u011fini s\u00f6yledi. Bu s\u0131rada m\u00fctareke h\u00fck\u00fcmlerine ayk\u0131r\u0131 olarak Musul\u2019u i\u015fgal eden \u0130ngilizler \u0130skenderun\u2019a y\u00f6neldi (Kas\u0131m 1918). \u015eehrin i\u015fgal edilece\u011fi anla\u015f\u0131l\u0131nca Mustafa Kemal kendisine ba\u011fl\u0131 birliklere bunu \u00f6nlemek i\u00e7in gerekirse sil\u00e2h kullan\u0131lmas\u0131 emrini verdi. Fakat Sadrazam \u0130zzet Pa\u015fa, \u0130ngilizler\u2019in \u0130skenderun\u2019dan istifade etmelerinin hakl\u0131 bir istek say\u0131lmas\u0131 gerekti\u011fini bildirerek onlara kar\u015f\u0131 konulmas\u0131 yolundaki emrin geri al\u0131nmas\u0131n\u0131 istedi. B\u00f6ylece \u0130ngilizler 9 Kas\u0131m\u2019da \u0130skenderun\u2019u kolayl\u0131kla i\u015fgal ettiler. Bu arada Y\u0131ld\u0131r\u0131m Ordular\u0131 Grubu ve Yedinci Ordu da da\u011f\u0131t\u0131ld\u0131\u011f\u0131ndan Mustafa Kemal Harbiye Nez\u00e2reti emrine verildi. Bu karar 10 Kas\u0131m\u2019da yay\u0131mlan\u0131nca o da 13 Kas\u0131m sabah\u0131 \u0130stanbul\u2019a d\u00f6nd\u00fc. Haydarpa\u015fa\u2019dan Avrupa yakas\u0131na ge\u00e7erken Bo\u011faz\u2019da demirlemi\u015f olan \u0130til\u00e2f donanmas\u0131n\u0131 g\u00f6r\u00fcnce duydu\u011fu tepkiyi, \u201cGeldikleri gibi giderler\u201d s\u00f6zleriyle dile getirdi (G\u00fcrer, s. 166).<\/p>\n<p>Mill\u00ee M\u00fccadele Y\u0131llar\u0131. Mustafa Kemal Pa\u015fa, \u00dc\u00e7\u00fcnc\u00fc Ordu k\u0131talar\u0131 m\u00fcfetti\u015fi olarak Samsun\u2019a hareketine kadar ge\u00e7en s\u00fcrede \u0130stanbul\u2019da baz\u0131 aray\u0131\u015flar i\u00e7ine girdi. \u0130lk olarak Rauf (Orbay), Fethi, K\u00e2z\u0131m Karabekir, \u0130smail Canbulat ve Cafer Tayyar (E\u011filmez) beylerin kat\u0131ld\u0131\u011f\u0131 toplant\u0131larda Tevfik Pa\u015fa h\u00fck\u00fcmeti yerine \u0130zzet Pa\u015fa\u2019n\u0131n ba\u015fkanl\u0131\u011f\u0131nda daha g\u00fc\u00e7l\u00fc bir h\u00fck\u00fcmetin kurulmas\u0131 i\u00e7in \u00e7al\u0131\u015fma yap\u0131lmas\u0131 kararla\u015ft\u0131r\u0131ld\u0131. Bu ama\u00e7la bir yandan Mebuslar Meclisi\u2019nin Tevfik Pa\u015fa kabinesine g\u00fcven oyu vermemesine u\u011fra\u015f\u0131l\u0131rken Mustafa Kemal ile K\u00e2z\u0131m Karabekir\u2019in padi\u015fahla g\u00f6r\u00fc\u015fmeleri de gerekli g\u00f6r\u00fcld\u00fc. Mustafa Kemal\u2019in Naci Bey (Eldeniz) arac\u0131l\u0131\u011f\u0131 ile yapt\u0131\u011f\u0131 ba\u015fvuru \u00fczerine padi\u015fah fahr\u00ee yaverini 15 Kas\u0131m\u2019daki cuma sel\u00e2ml\u0131\u011f\u0131nda kabul etti. Ancak bu g\u00f6r\u00fc\u015fmede padi\u015fah\u0131n yakla\u015f\u0131m\u0131 hi\u00e7 de cesaret verici olmad\u0131. Mebuslar Meclisi de umulan\u0131n aksine Tevfik Pa\u015fa h\u00fck\u00fcmetine g\u00fcven oyu verdi. Bunun \u00fczerine Mustafa Kemal yeniden padi\u015fahla g\u00f6r\u00fc\u015fmek istedi. Kendisine 22 Kas\u0131m i\u00e7in randevu verildi. Ziyaretinden bir g\u00fcn \u00f6nce meclis h\u00fck\u00fcmetin teklifi \u00fczerine bir ir\u00e2de-i seniyye ile kapat\u0131ld\u0131. 22 Kas\u0131m\u2019da Mustafa Kemal\u2019i kabul eden Vahdeddin baz\u0131 \u015feylerden ku\u015fkuland\u0131\u011f\u0131n\u0131 g\u00f6steren bir davran\u0131\u015fla ona, \u201cOrdunun komutan ve subaylar\u0131 eminim ki seni \u00e7ok severler, bana teminat verir misin ki onlardan bana bir fenal\u0131k gelmeyecektir?\u201d sorusunu y\u00f6neltti. Mustafa Kemal \u00f6nce padi\u015fah\u0131n b\u00f6yle bir harekete ili\u015fkin bir \u015fey duyup duymad\u0131\u011f\u0131n\u0131 anlamak istedi ve arkas\u0131ndan \u0130stanbul\u2019a yeni geldi\u011fini belirterek, \u201cSizi temin ederim hi\u00e7bir fenal\u0131k beklemeyiniz\u201d dedi. 20 Aral\u0131k\u2019ta \u00fc\u00e7\u00fcnc\u00fc defa Y\u0131ld\u0131z Saray\u0131\u2019na \u00e7\u0131kt\u0131, fakat yine de padi\u015fahtan bekledi\u011fi cevab\u0131 alamad\u0131. Bunun \u00fczerine arkada\u015flar\u0131yla \u00fclkeyi par\u00e7alanmaktan kurtarabilmek i\u00e7in bir mill\u00ee mukavemet hareketi ba\u015flatmaya y\u00f6neldi. \u00c7\u00f6z\u00fcm\u00fc Anadolu\u2019da arama g\u00f6r\u00fc\u015f\u00fc a\u011f\u0131rl\u0131k kazan\u0131rken Mustafa Kemal, de\u011fi\u015fik \u00e7evrelerde giri\u015fimlerini s\u00fcrd\u00fcrerek \u0130stanbul\u2019daki m\u00fcttefik devletler temsilcileriyle de g\u00f6r\u00fc\u015ft\u00fc. Bunlar aras\u0131nda \u0130talya y\u00fcksek komiseri Kont Carlo Sforza ile \u0130ngiliz Muhipleri Cemiyeti\u2019nin kurulmas\u0131nda etkili olan rahip Robert Frew de bulunmaktayd\u0131. Bu g\u00f6r\u00fc\u015fmeler, ona Mill\u00ee M\u00fccadele\u2019ye giri\u015fildi\u011finde \u0130talyanlar\u2019dan yararlanmada ve s\u00f6z konusu cemiyetin etkinliklerini k\u0131s\u0131tlama yolunda gereken \u00f6nlemleri almada faydal\u0131 olmu\u015ftu.<\/p>\n<p>\u0130ngilizler\u2019in Samsun y\u00f6resinde ba\u015f g\u00f6steren kar\u0131\u015f\u0131kl\u0131klar\u0131n \u00f6nlenmesi i\u00e7in 21 Nisan 1919\u2019da verdikleri rapor Mustafa Kemal\u2019in Anadolu\u2019da g\u00f6rev almas\u0131 i\u00e7in bir f\u0131rsat do\u011furdu. Damad Ferid Pa\u015fa h\u00fck\u00fcmeti oraya yetkili bir komutan g\u00f6ndermeye karar verdi\u011finde Erk\u00e2n-\u0131 Harbiyye-i Um\u00fbmiyye\u2019deki arkada\u015flar\u0131 onun ad\u0131n\u0131 \u00f6nerdiler. Kendisinin \u0130ttihat\u00e7\u0131 oldu\u011fu yolundaki ku\u015fkular\u0131 Dahiliye N\u00e2z\u0131r\u0131 Mehmed Ali Bey ile Bahriye N\u00e2z\u0131r\u0131 Avni Pa\u015fa giderdiler. Bununla birlikte \u0130ngilizler\u2019in d\u00fczenledi\u011fi bir raporda (28 \u015eubat) \u0130stanbul\u2019dan s\u00fcr\u00fclmeleri ya da g\u00f6revden al\u0131nmalar\u0131 istenenler listesinde Mustafa Kemal\u2019in ad\u0131n\u0131n da bulundu\u011funu dikkate alan Ferid Pa\u015fa bu konuda y\u00fcksek komiserlik terc\u00fcman\u0131 Ryan\u2019la g\u00f6r\u00fc\u015fmeyi gerekli g\u00f6rd\u00fc. Onun Mustafa Kemal ad\u0131n\u0131n kendisine ku\u015fkulu gelmedi\u011fini bildirmesi sadrazam\u0131 tatmin etti. B\u00f6ylece Mustafa Kemal\u2019in Dokuzuncu Ordu k\u0131talar\u0131 m\u00fcfetti\u015fli\u011fine tayinine ili\u015fkin olarak h\u00fck\u00fcmet\u00e7e haz\u0131rlanan kararn\u00e2me 30 Nisan 1919\u2019da padi\u015fah taraf\u0131ndan onayland\u0131. G\u00f6revinde ba\u015far\u0131l\u0131 olabilmek i\u00e7in kendisine baz\u0131 yetkiler verilmesini isteyen Mustafa Kemal\u2019e b\u00f6lgede i\u00e7 asayi\u015fi sa\u011flamas\u0131, cephane ve sil\u00e2hlar\u0131 toplay\u0131p g\u00fcvence alt\u0131na almas\u0131, sil\u00e2hland\u0131klar\u0131 s\u00f6ylenen \u015f\u00fbralar\u0131 da\u011f\u0131tmas\u0131, bunlar\u0131 yerine getirebilmek i\u00e7in de b\u00f6lgesindeki komutanlar ve sivil y\u00f6neticilerle ili\u015fki kurmas\u0131 izni verildi. Kararg\u00e2h\u0131 i\u00e7in gerekli haz\u0131rl\u0131klar\u0131 tamamlad\u0131ktan sonra 14 May\u0131s ak\u015fam\u0131 Sadrazam Damad Ferid, ertesi ak\u015fam da Y\u0131ld\u0131z Saray\u0131\u2019nda padi\u015fah taraf\u0131ndan kabul edildi. Bo\u011faz\u2019da demirlemi\u015f olan \u0130til\u00e2f donanmas\u0131n\u0131 g\u00f6steren padi\u015fah ona \u015fimdiye kadar devlete etti\u011fi hizmetlerin tarihe ge\u00e7ti\u011fini belirterek, \u201cAs\u0131l \u015fimdi yapaca\u011f\u0131n hizmet hepsinden m\u00fchim olabilir. Pa\u015fa, pa\u015fa, devleti kurtarabilirsin\u201d dedi. O da, \u201cBana emir buyurduklar\u0131n\u0131z\u0131 bir an unutmayaca\u011f\u0131m\u201d diyerek huzurdan ayr\u0131ld\u0131. Fakat ger\u00e7ekte her ikisi de kurtulu\u015fu de\u011fi\u015fik boyutlarda ve anlay\u0131\u015fta de\u011ferlendirmekteydi. Padi\u015fah\u0131n Mustafa Kemal\u2019i Anadolu\u2019ya g\u00f6nderirken kendisine yeterince para verdi\u011fi yolundaki iddialar hayli m\u00fcbala\u011fal\u0131 g\u00f6r\u00fcnmektedir. \u00c7\u00fcnk\u00fc s\u00f6z konusu paran\u0131n miktar\u0131 100.000 liradan ba\u015flayarak 400.000 alt\u0131na kadar \u00e7\u0131kart\u0131lmaktad\u0131r (M\u0131s\u0131ro\u011flu, s. 58). Ger\u00e7ekte ise o d\u00f6nemde bir\u00e7ok vali ve komutana i\u00e7 asayi\u015fte gerekli g\u00f6r\u00fclen yerlere sarfedilmek \u00fczere verilenlere benzer \u015fekilde Mustafa Kemal\u2019e de makbuz kar\u015f\u0131l\u0131\u011f\u0131nda 1000 lira, Dahiliye N\u00e2z\u0131r\u0131 Mehmed Ali Bey\u2019in belirtti\u011fine g\u00f6re bunun d\u0131\u015f\u0131nda 25.000 lira daha verilmi\u015fti (Selek, I, 116). Nitekim Mustafa Kemal, Samsun\u2019a \u00e7\u0131k\u0131\u015f\u0131ndan on g\u00fcn sonra sad\u00e2rete g\u00f6nderdi\u011fi telgrafta e\u015fk\u0131yalar\u0131n kovu\u015fturulmas\u0131nda yararl\u0131\u011f\u0131 g\u00f6r\u00fclenlere da\u011f\u0131t\u0131lmak \u00fczere ald\u0131\u011f\u0131 1000 liradan 300\u2019\u00fcn\u00fc Samsun mutasarr\u0131fl\u0131\u011f\u0131na aktard\u0131\u011f\u0131n\u0131 belirterek yeni \u00f6denek g\u00f6nderilmesini istemi\u015fti. Bu yoldaki istekleri g\u00f6r\u00fc\u015fen kabine \u00f6rt\u00fcl\u00fc \u00f6denekten s\u00f6z konusu yerlere para verilmesini, ayr\u0131ca Dokuzuncu Ordu k\u0131talar\u0131 m\u00fcfetti\u015fi ile yan\u0131ndakilere hen\u00fcz verilmemi\u015f olan \u00f6denek ve yolluklar\u0131n\u0131n \u00f6denmesini kararla\u015ft\u0131rm\u0131\u015ft\u0131 (Ak\u015fin, I, 335).<\/p>\n<p>\u0130zmir\u2019in i\u015fgal edildi\u011finin ertesi g\u00fcn\u00fc maiyetindeki on yedi subayla birlikte Band\u0131rma vapuruyla \u0130stanbul\u2019dan hareket eden Mustafa Kemal 19 May\u0131s 1919 sabah\u0131 Samsun\u2019a ula\u015ft\u0131. Bir g\u00fcn sonra b\u00f6lgedeki i\u015fgal durumunu ve \u0130zmir\u2019in i\u015fgaline kar\u015f\u0131 duyulan tepkiyi iki ayr\u0131 telgrafla sad\u00e2rete bildirdi. 22 May\u0131s\u2019ta g\u00f6nderdi\u011fi raporlar\u0131n ilkinde de b\u00f6lgedeki k\u0131rk kadar Rum \u00e7etesinin faaliyetlerini ve g\u00f6revlendirdi\u011fi subaylar\u0131n \u015fehirdeki \u0130ngiliz subaylar\u0131yla yapt\u0131klar\u0131 g\u00f6r\u00fc\u015fmeyi aktard\u0131. \u0130ngilizler, kurtulu\u015f i\u00e7in Osmanl\u0131 Devleti\u2019nin bir yabanc\u0131 devletin himayesi alt\u0131na girmesinin gerekli oldu\u011funu \u00f6ne s\u00fcrm\u00fc\u015flerdi. Buna kar\u015f\u0131l\u0131k kendilerine T\u00fcrkl\u00fc\u011f\u00fcn yabanc\u0131 m\u00fcdahalesine tahamm\u00fcl\u00fc olmad\u0131\u011f\u0131 ve milletin tek v\u00fccut olup mill\u00ee h\u00e2kimiyet ve T\u00fcrkl\u00fck duygusunu hedef edindi\u011fi cevab\u0131 verilmi\u015fti.<\/p>\n<p>Samsun\u2019da g\u00fcvenlik i\u00e7inde \u00e7al\u0131\u015famayaca\u011f\u0131n\u0131 anlayan Mustafa Kemal kararg\u00e2h\u0131n\u0131 Anadolu\u2019nun i\u00e7lerine ta\u015f\u0131may\u0131 gerekli g\u00f6rerek 24 May\u0131s\u2019ta Havza\u2019ya ge\u00e7ti. Onun g\u00f6nderdi\u011fi telgraf ve raporlar Meclis-i V\u00fckel\u00e2\u2019da g\u00f6r\u00fc\u015f\u00fcld\u00fc ve Damad Ferid kendisine te\u015fekk\u00fcrlerini bildirdi. Ancak i\u015fgallerin s\u00fcrmesi ve olaylar\u0131n ba\u015fka bir y\u00f6nde geli\u015fmesi h\u00fck\u00fcmetle aralar\u0131ndaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131n\u0131 derinle\u015ftirerek k\u0131sa s\u00fcrede bir \u00e7eki\u015fmeye d\u00f6n\u00fc\u015ft\u00fcrd\u00fc. Mustafa Kemal, Anadolu topraklar\u0131n\u0131n payla\u015f\u0131laca\u011f\u0131na ili\u015fkin haberler kar\u015f\u0131s\u0131nda b\u00f6lgelerini savunmak i\u00e7in kurulan \u00f6rg\u00fctlerle temas kurmaya y\u00f6neldi. Bunun ilk ve \u00f6nemli yans\u0131mas\u0131 kendisiyle birlikte Ali Fuat, Rauf ve Refet (Bele) beylerin imzalad\u0131\u011f\u0131, K\u00e2z\u0131m Karabekir ile \u0130kinci Ordu m\u00fcfetti\u015fi Mersinli Cemal Pa\u015fa\u2019n\u0131n muvafakatiyle 21-22 Haziran gecesi il\u00e2n edilen Amasya t\u00e2mimi oldu. \u201cVatan\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc, vatan\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 tehlikededir\u201d diye ba\u015flayan, bu durumdan yine milletin azmi ve karar\u0131 ile kurtulma imk\u00e2n\u0131n\u0131n bulundu\u011funu belirten ve bu ama\u00e7la toplanacak Erzurum Kongresi\u2019nden sonra Sivas\u2019ta daha b\u00fcy\u00fck \u00e7apta bir kongrenin d\u00fczenlenmesini \u00f6ng\u00f6ren bu kararlar Mill\u00ee M\u00fccadele denen ulusal sava\u015f\u0131n ilk bildirisi demekti.<\/p>\n<p>Bu geli\u015fmeler \u0130ngilizler\u2019i harekete ge\u00e7irdi, \u0130stanbul h\u00fck\u00fcmeti de onlar\u0131n bask\u0131s\u0131 \u00fczerine Mustafa Kemal\u2019i geri \u00e7a\u011f\u0131rmay\u0131 kararla\u015ft\u0131rd\u0131. General Milne, 6 Haziran\u2019da Harbiye Nez\u00e2reti\u2019ne verdi\u011fi bir nota ile tan\u0131nm\u0131\u015f bir generalin Anadolu\u2019da dola\u015fmas\u0131n\u0131n kamuoyunda huzursuzluk do\u011furaca\u011f\u0131n\u0131 \u00f6ne s\u00fcrerek geri \u00e7a\u011fr\u0131lmas\u0131n\u0131 istedi. Siyasal temsilci Amiral Calthorpe da iki g\u00fcn sonra bu iste\u011fi tekrarlad\u0131. H\u00fck\u00fcmetteki g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131na ra\u011fmen Harbiye N\u00e2z\u0131r\u0131 \u015eevket Turgut ve Sadrazam Vekili Mustafa Sabri\u2019nin t\u00e2limat\u0131yla Mustafa Kemal\u2019den \u0130stanbul\u2019a d\u00f6nmesi istendi. Ancak Mustafa Kemal, \u0130stanbul\u2019a d\u00f6necek olursa Ali \u0130hsan (Sabis) ve Yakup \u015eevki (Suba\u015f\u0131) pa\u015falar gibi tutuklanaca\u011f\u0131ndan ku\u015fkuland\u0131\u011f\u0131 i\u00e7in bu \u00e7a\u011fr\u0131ya uymad\u0131. Saray ba\u015fk\u00e2tipli\u011fi arac\u0131l\u0131\u011f\u0131 ile padi\u015faha ba\u015fvurup h\u00fck\u00fcmetin tutumundan \u015fik\u00e2yet ederken verdi\u011fi karar\u0131 da, \u201cE\u011fer zorlan\u0131rsam g\u00f6revimden istifa ederek bundan b\u00f6yle Anadolu\u2019da ve s\u00eene-i millette kalaca\u011f\u0131m ve vatan\u00ee g\u00f6revime bu defa daha a\u00e7\u0131k ad\u0131mlarla devam edece\u011fim&#8230; T\u00e2 ki millet istikl\u00e2line kavu\u015fsun ve saltanat ve hil\u00e2fet yok olmaktan korunsun\u201d diye a\u00e7\u0131klad\u0131 (Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, I, 17). H\u00fck\u00fcmetin Redd-i \u0130lhak ve M\u00fcd\u00e2faa-i Hukuk \u00f6rg\u00fctlerinin telgraflar\u0131n\u0131n \u00e7ekilmesini yasaklamas\u0131 ve B\u00fcy\u00fck Ermenistan projesine kar\u015f\u0131 \u00e7\u0131kan Erzurum ve Van valilerini de\u011fi\u015ftirmesi de Mustafa Kemal\u2019in \u015fik\u00e2yetlerine yol a\u00e7t\u0131. \u015eeyh\u00fclisl\u00e2m Mustafa Sabri\u2019nin ba\u015fkanl\u0131\u011f\u0131nda toplanan kabine kendisini g\u00f6revden almaya karar verdi (23 Haziran 1919). K\u00e2z\u0131m Karabekir\u2019in daveti \u00fczerine Erzurum\u2019a gidip kongreye kat\u0131lmak isteyen Mustafa Kemal, tutuklanmas\u0131 hakk\u0131nda Dahiliye N\u00e2z\u0131r\u0131 Ali Kemal\u2019in verdi\u011fi emirlere ald\u0131rmayarak Amasya\u2019dan yola \u00e7\u0131kt\u0131 ve Sivas \u00fczerinden Erzurum\u2019a ula\u015ft\u0131 (3 Temmuz). Onun kongre haz\u0131rl\u0131klar\u0131yla ilgilenip \u0130stanbul\u2019a d\u00f6nmemesi h\u00fck\u00fcmetle ili\u015fkilerinin kopmas\u0131na yol a\u00e7t\u0131. \u0130stanbul h\u00fck\u00fcmeti Takv\u00eem-i Vek\u0101yi\u2018de yay\u0131mlanan bir irade ile kendisinin g\u00f6revden al\u0131nd\u0131\u011f\u0131n\u0131 a\u00e7\u0131klarken (8 Temmuz) o da ayn\u0131 g\u00fcn\u00fcn gecesinde saraya sundu\u011fu bir dilek\u00e7e ile askerlik mesle\u011fine veda etti\u011fini bildirdi. Kendi deyimiyle art\u0131k \u201cs\u00eene-i millette bir ferd-i m\u00fcc\u00e2hid\u201d olmu\u015ftu.<\/p>\n<p>Mustafa Kemal, Vil\u00e2y\u00e2t-\u0131 \u015eark\u0131yye M\u00fcd\u00e2faa-i Huk\u016bk-\u0131 Milliyye Cemiyeti\u2019nin 23 Temmuz 1919\u2019da toplanan Erzurum Kongresi\u2019ne Cevat Dursuno\u011flu\u2019nun istifas\u0131yla bo\u015falan Hasankale delegesi olarak kat\u0131ld\u0131. K\u0131rk yedi delegeden otuz sekizinin oyunu alarak ba\u015fkan se\u00e7ildi. Yapt\u0131\u011f\u0131 a\u00e7\u0131\u015f konu\u015fmas\u0131nda i\u00e7inde bulunulan durumu ana \u00e7izgileriyle \u00f6zetleyerek mill\u00ee \u015f\u00fbra diye and\u0131\u011f\u0131 bir ulusal meclisin toplanmas\u0131n\u0131n ve mill\u00ee iradeye dayal\u0131 sorumlu bir h\u00fck\u00fcmetin kurulmas\u0131n\u0131n zorunlu oldu\u011funu savundu. \u00c7al\u0131\u015fmalara ge\u00e7ildi\u011finde kongre ad\u0131na padi\u015faha \u00e7ekilen telgrafta Mebuslar Meclisi\u2019nin vakit ge\u00e7irilmeden toplant\u0131ya \u00e7a\u011fr\u0131lmas\u0131 istendi. 7 A\u011fustos\u2019a kadar s\u00fcren kongrede, Osmanl\u0131 vatan\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc ve ulusal ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n elde edilmesi, saltanat ve halifelik makam\u0131n\u0131n korunmas\u0131 i\u00e7in \u201ckuv\u00e2-yi milliyeyi \u00e2mil ve ir\u00e2de-i milliyeyi h\u00e2kim\u201d k\u0131lman\u0131n esas al\u0131nd\u0131\u011f\u0131, m\u00fctareke s\u0131n\u0131rlar\u0131 i\u00e7inde kalan b\u00f6lgelerdeki m\u00fcsl\u00fcman \u00e7o\u011funlu\u011fun da birbirinden ayr\u0131lmaz \u00f6z karde\u015f oldu\u011fu vurguland\u0131. Mill\u00ee vicdandan do\u011fan mahall\u00ee cemiyetlerin Do\u011fu Anadolu M\u00fcd\u00e2faa-i Hukuk Cemiyeti ad\u0131yla birle\u015ftirilmesi gerekli g\u00f6r\u00fcld\u00fc. Mustafa Kemal, al\u0131nan kararlar\u0131n uygulanmas\u0131 i\u00e7in olu\u015fturulan dokuz \u00fcyeli Hey\u2019et-i Tems\u00eeliyye\u2019nin de ba\u015fkanl\u0131\u011f\u0131na getirildi. Bu g\u00f6rev, Ankara\u2019da yeni bir meclisin toplanmas\u0131na kadar ge\u00e7ecek s\u00fcrede onun yerel bir h\u00fck\u00fcmet ba\u015fkan\u0131 gibi yetkili davranmas\u0131na imk\u00e2n sa\u011flayacakt\u0131. Erzurum Kongresi\u2019yle ulusal direni\u015f \u00f6rg\u00fctlerinin birle\u015ftirilmesi yolunda ilk b\u00fcy\u00fck ad\u0131m at\u0131l\u0131rken \u0130ngilizler gibi Damad Ferid Pa\u015fa h\u00fck\u00fcmeti de buna tepki g\u00f6sterdi. Sadrazam toplant\u0131y\u0131 yasa d\u0131\u015f\u0131 sayd\u0131\u011f\u0131n\u0131 belirten bir deme\u00e7 verdi, Amiral Calthorpe ise bu geli\u015fmeyi \u201cvahim\u201d olarak niteledi. H\u00fck\u00fcmet, \u0130ngilizler\u2019in bask\u0131s\u0131 sonucu Mustafa Kemal ile Rauf Bey\u2019in tutuklanarak \u0130stanbul\u2019a getirilmelerini kararla\u015ft\u0131rd\u0131 (29 Temmuz). Fakat bu yolda verilen emirler uygulanamad\u0131. \u00c7\u00fcnk\u00fc K\u00e2z\u0131m Karabekir\u2019in belirtti\u011fi gibi kongre, Mustafa Kemal\u2019in iste\u011fiyle de\u011fil b\u00fcy\u00fck ve kanl\u0131 tehlikelerin meydana gelece\u011fini ka\u00e7\u0131n\u0131lmaz g\u00f6ren halk\u0131n giri\u015fimi sonucunda toplanm\u0131\u015ft\u0131 (ayr\u0131ca bk. ERZURUM KONGRES\u0130). Mustafa Kemal\u2019in d\u00f6nmeyece\u011fi anla\u015f\u0131l\u0131nca ta\u015f\u0131d\u0131\u011f\u0131 asker\u00ee ni\u015fanlar geri al\u0131nd\u0131 ve fahr\u00ee padi\u015fah yaverli\u011fi de kald\u0131r\u0131ld\u0131 (9 A\u011fustos 1919). Kendisine kar\u015f\u0131 bu giri\u015fimlerde bulunulurken kongrede elde edilen sonu\u00e7lar ona \u00fclkenin gelece\u011fi konusunda \u00f6nemli g\u00f6rd\u00fc\u011f\u00fc d\u00f6n\u00fc\u015f\u00fcm\u00fc dile getirme f\u0131rsat\u0131 da vermi\u015fti. Mazhar M\u00fcfit Kansu\u2019ya, \u201cZaferden sonra h\u00fck\u00fcmet \u015fekli cumhuriyet olacakt\u0131r\u201d diye yazd\u0131rm\u0131\u015f ve buna tesett\u00fcr\u00fcn kalkaca\u011f\u0131, fes yerine \u015fapka giyilece\u011fi, Latin harflerinin kabul edilece\u011fi gibi toplumsal hayatta \u00f6ng\u00f6rd\u00fc\u011f\u00fc de\u011fi\u015fiklikleri de eklemi\u015fti (Erzurum\u2019dan \u00d6l\u00fcm\u00fcne Kadar Atat\u00fcrk\u2019le Beraber, I, 130). Kongreden sonra Erzurum M\u00fcd\u00e2faa-i Hukuk y\u00f6netimi kendisine \u201c\u015fehrin \u00e7ocuklar\u0131\u201d aras\u0131nda yer almas\u0131n\u0131 \u00f6nermi\u015f (21 A\u011fustos), o da Erzurum n\u00fcfusuna kaydedilmek i\u00e7in ba\u015fvuruda bulunmu\u015ftu.<\/p>\n<p>Bu s\u0131rada Amasya kararlar\u0131nda \u00f6ng\u00f6r\u00fclen b\u00fcy\u00fck Sivas Kongresi haz\u0131rl\u0131klar\u0131na da giri\u015fildi. Bu sebeple Mustafa Kemal, baz\u0131 Temsil Heyeti \u00fcyeleriyle birlikte 29 A\u011fustos\u2019ta Erzurum\u2019dan ayr\u0131larak 2 Eyl\u00fcl\u2019de Sivas\u2019a gitti. Sivas Kongresi 4 Eyl\u00fcl 1919\u2019da a\u00e7\u0131ld\u0131. Hey\u2019et-i Tems\u00eeliyye ba\u015fkan\u0131 ve davet sahibi olarak k\u00fcrs\u00fcye \u00e7\u0131kan Mustafa Kemal, Mondros M\u00fctarekesi\u2019nden bu yana geli\u015fen olaylar\u0131n bir \u00f6zetini yaparak \u00e7al\u0131\u015fmalar\u0131n vatan\u0131n tek bir b\u00fct\u00fcn, milletin tek bir v\u00fccut oldu\u011funu g\u00f6sterece\u011fine inand\u0131\u011f\u0131n\u0131 belirtti. Ard\u0131ndan ba\u015fkan se\u00e7imine ge\u00e7ildi\u011finde onun ba\u015fkanl\u0131\u011f\u0131na kar\u015f\u0131 olan baz\u0131 \u00fcyeler ba\u015fkanl\u0131\u011f\u0131n s\u0131rayla yap\u0131lmas\u0131n\u0131 \u00f6nerdi. Fakat bu teklif kabul edilmedi ve Mustafa Kemal \u00fc\u00e7 olumsuza kar\u015f\u0131 b\u00fcy\u00fck \u00e7o\u011funlukla ba\u015fkan se\u00e7ildi. G\u00fcndeme ge\u00e7ilmeden delegelerin yapacaklar\u0131 yemin ve padi\u015faha yaz\u0131lacak telgraf konusunun \u00f6ne al\u0131nmas\u0131 iki g\u00fcn s\u00fcren tart\u0131\u015fmalara yol a\u00e7t\u0131. Delegeler, teker teker k\u00fcrs\u00fcye \u00e7\u0131k\u0131p particilik g\u00fctmediklerine ve \u00f6zellikle \u0130ttihat ve Terakk\u00ee Partisi\u2019ni diriltmeye \u00e7al\u0131\u015fmayacaklar\u0131na dair yemin etti. Padi\u015faha \u00e7ekilecek telgrafta da Mebuslar Meclisi\u2019nin toplanmad\u0131\u011f\u0131na de\u011finilerek d\u00fczenlenen kongrenin y\u00fcce halifelik makam\u0131na ba\u011fl\u0131 oldu\u011fu belirtildi. Fakat g\u00f6r\u00fc\u015fmeler ve tart\u0131\u015fmalar, manda sorunu diye \u00f6zetlenen Amerika Birle\u015fik Devletleri\u2019nin korumas\u0131 alt\u0131na girme \u00fczerinde yo\u011funla\u015ft\u0131. I. D\u00fcnya Sava\u015f\u0131 sonunda geri kalm\u0131\u015f \u00fclkeleri kalk\u0131nd\u0131racak bir sistem olarak ortaya at\u0131lan mandac\u0131l\u0131k baz\u0131 T\u00fcrk ayd\u0131nlar\u0131 aras\u0131nda taraftar bulmu\u015ftu. Ancak Amerika Birle\u015fik Devletleri\u2019nin mi yoksa \u0130ngiltere\u2019nin mi himayesi alt\u0131na girilece\u011fi konusunda g\u00f6r\u00fc\u015f ayr\u0131l\u0131\u011f\u0131 y\u00fcz\u00fcnden Wilson Prensipleri ve \u0130ngiliz Muhipleri Cemiyeti ad\u0131yla iki ayr\u0131 \u00f6rg\u00fct kurulmu\u015ftu. Erzurum Kongresi\u2019nde bu konudaki giri\u015fim etkisiz kalm\u0131\u015ft\u0131, fakat sorunun Sivas\u2019ta enine boyuna tart\u0131\u015f\u0131laca\u011f\u0131 anla\u015f\u0131lm\u0131\u015ft\u0131. Nitekim 7 Eyl\u00fcl\u2019deki toplant\u0131da verilen \u00f6nergeyle g\u00fcndeme getirilen manda konusu \u00fc\u00e7 g\u00fcn boyunca tart\u0131\u015f\u0131ld\u0131, ancak g\u00f6r\u00fc\u015f birli\u011fi sa\u011flanamad\u0131. Sonunda kongreyi izlemek \u00fczere gelen Amerikal\u0131 gazeteci M. Browne\u2019un Rauf Bey\u2019e yapt\u0131\u011f\u0131 \u00f6neri \u00e7\u0131kar yol kabul edildi ve Amerikan Senatosu\u2019ndan T\u00fcrkiye\u2019deki durumu incelemesi i\u00e7in bir heyet g\u00f6ndermesinin istenmesine karar verildi. Bu ama\u00e7la yaz\u0131lan telgrafta, kongrenin imparatorluk n\u00fcfusunun \u00e7o\u011funlu\u011funun isteklerini tahakkuk ettirme yan\u0131nda az\u0131nl\u0131klar\u0131n b\u00fct\u00fcn menfaatlerini korumak amac\u0131yla toplan\u0131p gerekli kararlar\u0131 ald\u0131\u011f\u0131 belirtildi. Ba\u015fta Mustafa Kemal olmak \u00fczere Rauf Bey ve ba\u015fkanl\u0131k kurulunun \u00f6teki \u00fcyelerince imzalanan telgraf Washington\u2019a g\u00f6nderilirken \u0130ngilizce bir kopyas\u0131 da Browne\u2019a verildi (Atat\u00fcrk\u2019\u00fcn Milli D\u0131\u015f Politikas\u0131, I, 189).<\/p>\n<p>Kongrede Erzurum Kongresi\u2019nde kabul edilmi\u015f olan t\u00fcz\u00fck ve bildiri \u00fczerinde gereken de\u011fi\u015fiklikler yap\u0131ld\u0131 ve b\u00fct\u00fcn mill\u00ee cemiyetlerin birle\u015ftirilmesi amac\u0131yla Vil\u00e2y\u00e2t-\u0131 \u015eark\u0131yye M\u00fcd\u00e2faa-i Hukuk ad\u0131 Anadolu ve Rumeli M\u00fcd\u00e2faa-i Hukuk Cemiyeti olarak de\u011fi\u015ftirildi. Mebuslar Meclisi\u2019nin de bir an \u00f6nce toplanmas\u0131n\u0131 sa\u011flamaya karar verildi. Erzurum\u2019da se\u00e7ilen Hey\u2019et-i Tems\u00eeliyye\u2019ye alt\u0131 \u00fcye daha eklenerek \u00fcye say\u0131s\u0131 on be\u015fe \u00e7\u0131kar\u0131ld\u0131. Kongre \u00e7al\u0131\u015fmalar\u0131 11 Eyl\u00fcl\u2019de sona erdi. Al\u0131nan kararlar\u0131n padi\u015faha ula\u015ft\u0131r\u0131lmas\u0131na da \u00f6nem verildi. \u00c7\u00fcnk\u00fc kongreyi \u00f6nleme ve \u00fcyeleri tutuklatma giri\u015fimi y\u00fcz\u00fcnden Temsil Heyeti ile Damad Ferid Pa\u015fa h\u00fck\u00fcmeti aras\u0131ndaki ili\u015fkiler kopmu\u015ftu. Bu sebeple kongre \u00e7al\u0131\u015fmalar\u0131 s\u00fcrerken padi\u015faha bir telgraf yaz\u0131larak h\u00fck\u00fcmetin giri\u015fimlerinden \u015fik\u00e2yet edilmi\u015fti (ayr\u0131ca bk. S\u0130VAS KONGRES\u0130). Telgraf\u0131n saraya ula\u015fmas\u0131na engel olundu\u011fu anla\u015f\u0131l\u0131nca genel kurulun ald\u0131\u011f\u0131 bir kararla \u0130stanbul h\u00fck\u00fcmetiyle haberle\u015fmeler kesildi (12 Eyl\u00fcl). Bu durum kar\u015f\u0131s\u0131nda Damad Ferid bir s\u00fcre daha dayand\u0131ktan sonra istifa etmek zorunda kald\u0131 (1 Ekim 1919).<\/p>\n<p>Sad\u00e2rete getirilen Ali R\u0131z\u00e2 Pa\u015fa h\u00fck\u00fcmetiyle Temsil Heyeti aras\u0131nda ba\u015flayan yaz\u0131\u015fmalar \u0130stanbul ile Anadolu aras\u0131ndaki kopuklu\u011fu giderir gibi oldu. Temsil Heyeti ad\u0131na Mustafa Kemal ile Rauf Bey ve h\u00fck\u00fcmet ad\u0131na Bahriye N\u00e2z\u0131r\u0131 S\u00e2lih Pa\u015fa Amasya\u2019da bir araya geldi. 20-22 Ekim tarihleri aras\u0131nda \u00fc\u00e7 g\u00fcn s\u00fcren Amasya g\u00f6r\u00fc\u015fmelerinde genel olarak Sivas Kongresi bildirisinde yer alan konular \u00fczerinde g\u00f6r\u00fc\u015f birli\u011fine var\u0131ld\u0131. Sonunda be\u015f ayr\u0131 metin (protokol) imzaland\u0131. Bunlar\u0131n ikisinde h\u00fck\u00fcmetin ve Temsilciler Heyeti\u2019nin kar\u015f\u0131l\u0131kl\u0131 istekleri s\u0131raland\u0131, bar\u0131\u015f konferans\u0131na g\u00f6nderilecek delegeler i\u00e7in baz\u0131 adlar belirlendi ve mebus se\u00e7imlerinde \u0130ttihat\u00e7\u0131 tan\u0131nanlarla Ermeni tehcirinde su\u00e7 i\u015fleyenlerin ve \u00fclke aleyhine \u00e7al\u0131\u015fanlar\u0131n aday g\u00f6sterilmemesine karar verildi. Ancak Mustafa Kemal\u2019in meclisin i\u015fgal alt\u0131ndaki ba\u015f\u015fehirde \u00e7al\u0131\u015famayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc \u0131srarla savunmas\u0131 kar\u015f\u0131s\u0131nda S\u00e2lih Pa\u015fa ki\u015fisel olarak buna kat\u0131ld\u0131, fakat kesin karar\u0131n h\u00fck\u00fcmet\u00e7e verilece\u011fini bildirdi. \u0130stanbul h\u00fck\u00fcmeti, Amasya protokolleriyle Mustafa Kemal\u2019in \u00f6nc\u00fcl\u00fc\u011f\u00fcnde geli\u015fmekte olan Anadolu harek\u00e2t\u0131n\u0131 art\u0131k bir ayaklanma olarak su\u00e7lamaktan vazge\u00e7mi\u015f oluyordu. Fakat bu yak\u0131nla\u015fmay\u0131 istemeyen \u0130ngiliz y\u00fcksek komiseri Amiral Robeck h\u00fck\u00fcmetine g\u00f6nderdi\u011fi raporda (4 Kas\u0131m 1919), \u201c\u0130stanbul, Tanca gibi uluslararas\u0131 bir rejimle y\u00f6netilebilir, \u0130ngiltere de bu b\u00fcy\u00fck ve \u00f6nemli \u015fehri rehine olarak kendi elinde tutabilir\u201d diye \u0130stanbul\u2019un i\u015fgal edilece\u011finin i\u015faretini verdi.<\/p>\n<p>\u00d6te yandan, M\u00fcd\u00e2faa-i Hukuk \u00fcyeleri ve komutanlar\u0131n bir\u00e7o\u011fu se\u00e7imlere girdi\u011finden Mustafa Kemal de Erzurumlular\u2019\u0131n verdi\u011fi 500 imzal\u0131 bir \u00f6nergeyle oradan aday g\u00f6sterildi ve se\u00e7ildi. Fakat meclisin nerede toplanaca\u011f\u0131 hen\u00fcz kesinlik kazanmam\u0131\u015ft\u0131. Temsil Heyeti, bu konuda bir g\u00f6r\u00fc\u015f belirlemek amac\u0131yla Anadolu direni\u015fini destekleyen komutanlarla ortak bir toplant\u0131 yap\u0131lmas\u0131n\u0131 gerekli g\u00f6rd\u00fc. Mustafa Kemal\u2019in ba\u015fkanl\u0131\u011f\u0131nda 16 Kas\u0131m\u2019dan 28 Kas\u0131m\u2019a kadar s\u00fcren bu toplant\u0131larda meclisin nerede toplanaca\u011f\u0131, Temsil Heyeti\u2019nin durumunun ne olaca\u011f\u0131 ve Paris Bar\u0131\u015f Konferans\u0131\u2019n\u0131n verece\u011fi kararlardan sonra nas\u0131l davran\u0131laca\u011f\u0131 konular\u0131 ele al\u0131nd\u0131. Nihayet meclisin \u0130stanbul\u2019da toplanmas\u0131nda zorunluluk g\u00f6r\u00fcld\u00fc. Ancak orada belirli bir do\u011frultuda hareket edebilmek i\u00e7in se\u00e7ilen mebuslarla b\u00f6lgesel toplant\u0131lar yap\u0131lmas\u0131 yararl\u0131 bulundu. Temsil Heyeti meclisin g\u00fcvenli \u00e7al\u0131\u015fmas\u0131na kadar d\u0131\u015far\u0131da kal\u0131p varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrecekti. Bu kararlar \u00e7er\u00e7evesinde Temsil Heyeti\u2019nin de Eski\u015fehir yak\u0131n\u0131nda bir yere nakledilmesi \u00f6ng\u00f6r\u00fcld\u00fc. Bu arada i\u015fgalci \u0130ngiltere ile Fransa aras\u0131ndaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131n\u0131n belirginle\u015fmesi, Fransa\u2019n\u0131n Suriye y\u00fcksek komiseri George Picot\u2019yu \u00f6nceden baz\u0131 imtiyazlar sa\u011flamak d\u00fc\u015f\u00fcncesiyle Mustafa Kemal ile bir g\u00f6r\u00fc\u015fme yapmaya s\u00fcr\u00fckledi. Kendisiyle Sivas\u2019ta yap\u0131lan g\u00f6r\u00fc\u015fmelerde (8 Aral\u0131k) m\u00fctareke s\u0131n\u0131rlar\u0131 i\u00e7erisinde bir kar\u0131\u015f topra\u011f\u0131n bile elden \u00e7\u0131kar\u0131lamayaca\u011f\u0131 kesin bir dille anlat\u0131l\u0131nca bir sonuca var\u0131lamad\u0131.<\/p>\n<p>Mustafa Kemal, Rauf Bey ve Temsil Heyeti\u2019nin di\u011fer \u00fc\u00e7 \u00fcyesiyle birlikte 18 Aral\u0131k 1919\u2019da Sivas\u2019tan ayr\u0131ld\u0131. Hac\u0131bekta\u015f ve Kayseri\u2019de yapt\u0131\u011f\u0131 konu\u015fmalarda kurtulu\u015f i\u00e7in kuv\u00e2-yi milliyeyi \u00e2mil k\u0131lman\u0131n \u015fart oldu\u011funu vurgulad\u0131. Kafile, dokuz g\u00fcn s\u00fcren yolculuk sonunda 27 Aral\u0131k 1919\u2019da Dikmen s\u0131rtlar\u0131nda Kolordu Komutan\u0131 Ali Fuat ve Vali Vekili Yahya Galib\u2019in ba\u015flar\u0131nda bulundu\u011fu Ankaral\u0131lar taraf\u0131ndan kar\u015f\u0131land\u0131. Atl\u0131 seymenler yol boyunca s\u0131ralan\u0131rken M\u00fcd\u00e2faa-i Hukuk Ba\u015fkan\u0131 Rifat Efendi ile (B\u00f6rek\u00e7i) yan\u0131ndakiler bug\u00fcnk\u00fc Genelkurmay Ba\u015fkanl\u0131\u011f\u0131 \u00f6n\u00fcnde yer ald\u0131. \u015eehre var\u0131ld\u0131\u011f\u0131nda Mustafa Kemal halkla birlikte Hac\u0131bayram T\u00fcrbesi\u2019ni ziyaret etti. Oradan h\u00fck\u00fcmet binas\u0131na, daha sonra da konuk edilece\u011fi Kalaba\u2019daki Ziraat Mektebi\u2019ne (bug\u00fcn Meteoroloji Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc) ge\u00e7ildi. Ayn\u0131 g\u00fcn ak\u015fam yay\u0131mlanan bir bildiriyle de Temsil Heyeti merkezinin \u015fimdilik Ankara oldu\u011fu duyuruldu. Mustafa Kemal, ertesi g\u00fcn Ziraat Mektebi salonunda toplanan Ankaral\u0131lar\u2019a i\u00e7inde bulunulan durumu anlatt\u0131. Mondros M\u00fctarekesi\u2019nden sonraki olaylar\u0131 \u00f6zetleyip g\u00fc\u00e7l\u00fckleri yenmek i\u00e7in \u00f6ncelikle halk\u0131n ve fertlerin bilin\u00e7lenmesi gerekti\u011fini hat\u0131rlatarak, \u201cFertler d\u00fc\u015f\u00fcn\u00fcr olmad\u0131k\u00e7a kitleler istenilen y\u00f6ne, herkes taraf\u0131ndan iyi veya fena y\u00f6nlere s\u00fcr\u00fcklenebilir\u201d dedi ve amaca varabilmek i\u00e7in siyas\u00ee \u00e7abalardan \u00e7ok toplumsal \u00e7abalara ihtiya\u00e7 oldu\u011funu belirtti.<\/p>\n<p>Ankara\u2019ya gelen mebuslarla yap\u0131lan toplant\u0131larda mecliste Sivas Kongresi kararlar\u0131 do\u011frultusunda \u00e7al\u0131\u015facak g\u00fc\u00e7l\u00fc bir grubun kurulmas\u0131, uygulanacak bir siyasal program\u0131n haz\u0131rlanmas\u0131, meclisin da\u011f\u0131t\u0131lmas\u0131 halinde onu yeniden toplant\u0131ya \u00e7a\u011f\u0131rabilmek i\u00e7in Mustafa Kemal\u2019in ba\u015fkan se\u00e7ilmesi konular\u0131 \u00fczerinde duruldu. Bu s\u0131rada \u0130stanbul h\u00fck\u00fcmeti de Mustafa Kemal\u2019in ni\u015fanlar\u0131n\u0131n ve yaverlik unvan\u0131n\u0131n iade edilmesini uygun buldu. Harbiye N\u00e2z\u0131r\u0131 Cemal Pa\u015fa\u2019n\u0131n, Mustafa Kemal\u2019in herhangi bir mahkeme karar\u0131 olmaks\u0131z\u0131n askerlikten \u00e7\u0131kar\u0131lm\u0131\u015f oldu\u011funu belirterek onun kendili\u011finden istifa etmi\u015f say\u0131lmas\u0131 yolundaki \u00f6nerisi Bakanlar Kurulu\u2019nca yerinde bulundu (28 Aral\u0131k). Fakat bu konuda yeniden padi\u015fah\u0131n iradesine ba\u015fvurma gere\u011fi duyuldu. Vahdeddin bu \u00f6neriyi bir ay sonra 3 \u015eubat 1920\u2019de onaylad\u0131, ancak metin yay\u0131mlanmad\u0131. Sonu\u00e7 Mustafa Kemal\u2019e bildirilirken de bu iradenin \u015fimdilik a\u00e7\u0131klanmamas\u0131 rica edildi (Nutuk, III, 233).<\/p>\n<p>Son Osmanl\u0131 Meclis-i Meb\u2018\u00fbsan\u0131, 12 Ocak 1920\u2019de Padi\u015fah Vahdeddin\u2019in D\u00e2hiliye N\u00e2z\u0131r\u0131 \u015eerif Pa\u015fa taraf\u0131ndan okunan bir konu\u015fmas\u0131yla a\u00e7\u0131ld\u0131. Sivas\u2019ta al\u0131nan karar gere\u011fince Mustafa Kemal \u0130stanbul\u2019a gitmeyip Ankara\u2019da kald\u0131. Meclis ba\u015fkanl\u0131\u011f\u0131na \u00e7ekti\u011fi kutlama telgraf\u0131nda M\u00fcd\u00e2faa-i Hukuk ad\u0131 alt\u0131nda birle\u015fmi\u015f olan milletin bundan b\u00f6yle meclisin koruyucusu oldu\u011funu, istikl\u00e2l ve mevcudiyetini sonuna kadar savunaca\u011f\u0131n\u0131 belirtti. Mecliste ba\u015fkan se\u00e7imine 31 Ocak\u2019ta ge\u00e7ildi. Ankara\u2019da \u00f6ng\u00f6r\u00fclenin aksine Mustafa Kemal ba\u015fkanl\u0131k i\u00e7in aday g\u00f6sterilmedi. Re\u015fat Hikmet Bey ba\u015fkan se\u00e7ildi. Onun \u00e7ok ge\u00e7meden \u00f6l\u00fcm\u00fc \u00fczerine yap\u0131lan se\u00e7imi de Cel\u00e2leddin \u00c2rif Bey kazand\u0131. Olu\u015fturulan meclis grubuna beklenenin aksine M\u00fcd\u00e2faa-i Hukuk de\u011fil Fel\u00e2h-\u0131 Vatan ad\u0131 verildi.<\/p>\n<p>Mustafa Kemal\u2019in uzaktan y\u00f6nlendiremedi\u011fi bu geli\u015fmelere ra\u011fmen Meclis-i Meb\u2018\u00fbsan, daha ba\u015fkan\u0131n\u0131 se\u00e7meden Ahd-i Mill\u00ee (M\u00ees\u00e2k-\u0131 Mill\u00ee) ad\u0131 verilen \u00e7ok \u00f6nemli bir metni kabul etti. Kurtulu\u015f Sava\u015f\u0131\u2019n\u0131n siyasal program\u0131 demek olan bu metnin nas\u0131l olu\u015fturuldu\u011fu yolunda de\u011fi\u015fik iddialar \u00f6ne s\u00fcr\u00fclmekteyse de ana \u00e7izgilerinin Ankara\u2019da haz\u0131rland\u0131\u011f\u0131 ve son a\u015famada Mustafa Kemal\u2019in \u0130stanbul\u2019a yeni bir metin g\u00f6nderdi\u011fi anla\u015f\u0131lmaktad\u0131r. Mebuslar Meclisi\u2019nde bu ama\u00e7la kurulan komisyonun \u00e7al\u0131\u015fmalar\u0131 s\u00fcrerken ATASE Ar\u015fivi\u2019ndeki 21 Ocak tarihli bir \u015fifre\/telgraf, Mustafa Kemal\u2019in Rauf Orbay arac\u0131l\u0131\u011f\u0131 ile \u0130stanbul\u2019a yeni bir metin g\u00f6nderdi\u011fi ve bu metinle M\u00ees\u00e2k-\u0131 Mill\u00ee olarak yay\u0131mlanan metnin baz\u0131 k\u0131saltmalar ve de\u011fi\u015fiklikler d\u0131\u015f\u0131nda \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fc tesbit edilmektedir. Komisyonca son bi\u00e7imi verilen metin 28 Ocak 1920\u2019de imzaya a\u00e7\u0131ld\u0131. Ancak 17 \u015eubat\u2019ta Edirne mebusu \u015eeref Bey (Aykut) bir \u00f6neriyle bunu g\u00fcndeme getirdi ve arkas\u0131ndan Ahd-i Mill\u00ee Beyann\u00e2mesi ba\u015fl\u0131\u011f\u0131 verilen metni okudu. Hakl\u0131 ve s\u00fcrekli bar\u0131\u015fa ula\u015fabilmek i\u00e7in elde edilmesi gereken asgari \u015fartlar\u0131 i\u00e7eren metin M\u00ees\u00e2k-\u0131 Mill\u00ee ad\u0131yla yay\u0131mland\u0131.<\/p>\n<p>\u0130stanbul ile Temsil Heyeti aras\u0131ndaki bu yak\u0131nla\u015fma \u0130ngilizler\u2019i hi\u00e7 memnun etmedi. H\u00fck\u00fcmete verdikleri bir nota ile Kuv\u00e2-yi Milliyeciler\u2019in g\u00fc\u00e7lerini artt\u0131rmalar\u0131na yol a\u00e7an Harbiye N\u00e2z\u0131r\u0131 Cemal Pa\u015fa ile Erk\u00e2n-\u0131 Harbiyye-i Um\u00fbmiyye Reisi Cevat Pa\u015fa\u2019n\u0131n (\u00c7obanl\u0131) g\u00f6revden al\u0131nmas\u0131n\u0131 istediler. Mustafa Kemal\u2019in bu iste\u011fe kar\u015f\u0131 direnilmesi yolundaki telkinlerine ra\u011fmen her iki komutan da istifa etti. Londra\u2019dan 28 \u015eubat 1920\u2019de \u0130stanbul\u2019daki komiserli\u011fe verilen t\u00e2limatta, Kilikya\u2019daki Ermeni katliam\u0131n\u0131 \u00f6nlemek ve su\u00e7lular\u0131 cezaland\u0131rmak i\u00e7in \u0130stanbul\u2019u i\u015fgal etmenin d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc bildirildi, arkas\u0131ndan da \u0130stanbul h\u00fck\u00fcmetinden Yunanl\u0131lar kar\u015f\u0131s\u0131ndaki mill\u00ee birliklerin geri \u00e7ekilmesi istendi. Ali R\u0131z\u00e2 Pa\u015fa bunu yerine getiremeyece\u011finden istifa etmek zorunda kal\u0131nca sad\u00e2rete S\u00e2lih Pa\u015fa getirildi. Bu arada \u0130ngiliz h\u00fck\u00fcmeti, 6 Mart\u2019ta temsilcisine \u0130stanbul\u2019un i\u015fgal edilece\u011fini ve Mustafa Kemal\u2019in azlinin istenece\u011fini bildirmekte sak\u0131nca g\u00f6rmedi (\u015eim\u015fir, I, nr. 145). Nitekim ard\u0131ndan T\u00fcrk Oca\u011f\u0131 binas\u0131na el konuldu (9 Ocak). Rauf Bey, Kuv\u00e2-yi Milliye \u00f6nc\u00fclerinin tutuklanaca\u011f\u0131na ili\u015fkin ald\u0131\u011f\u0131 haberi Mustafa Kemal\u2019e bildirirken bunun bir bl\u00f6f oldu\u011funu s\u00f6yl\u00fcyordu. Meclisin de kapat\u0131laca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen Mustafa Kemal, Rauf Bey\u2019i ve b\u00fct\u00fcn mill\u00eecileri s\u00fcratle \u0130stanbul\u2019dan ayr\u0131l\u0131p Ankara\u2019ya gelmeleri y\u00f6n\u00fcnde uyard\u0131. Bununla da kalmayarak gerekti\u011finde Anadolu\u2019da kurulacak h\u00fck\u00fcmette g\u00f6rev \u00fcstlenecek yetkin ki\u015filerin de Ankara\u2019ya gelmesini istedi. Fakat parlamenter sistemin \u00f6nc\u00fcleri olan \u0130ngilizler\u2019in bir mill\u00ee meclisi da\u011f\u0131tacaklar\u0131na ihtimal vermeyen Rauf Bey \u0130stanbul\u2019dan ayr\u0131lmad\u0131.<\/p>\n<p>Osmanl\u0131 ba\u015f\u015fehrinin i\u015fgal edildi\u011fi haberini alan Mustafa Kemal i\u00e7in Hey\u2019et-i Tems\u00eeliyye ba\u015fkan\u0131 olarak \u00f6teden beri d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u00f6nlemleri uygulamaya koyma zaman\u0131 gelmi\u015f demekti. Ankara\u2019da bir kurucu meclisin te\u015fkiline ili\u015fkin olarak haz\u0131rlad\u0131\u011f\u0131 metni kolordu komutanlar\u0131na g\u00f6nderip g\u00f6r\u00fc\u015flerini almak istedi. Gelen cevaplar do\u011frultusunda gerekli de\u011fi\u015fiklikler yap\u0131ld\u0131 ve ad\u0131 Ola\u011fan\u00fcst\u00fc Yetkilere Sahip Meclis\u2019e \u00e7evrildi. 19 Mart\u2019ta Mustafa Kemal\u2019in imzas\u0131yla yay\u0131mlanan bildiriye g\u00f6re meclis her sancaktan se\u00e7ilecek be\u015fer \u00fcye ile \u0130stanbul meclisinden gelecek \u00fcyelerin kat\u0131l\u0131m\u0131yla olu\u015facakt\u0131. Ancak \u0130ngilizler bask\u0131lar\u0131n\u0131 daha da artt\u0131r\u0131nca Damad Ferid Pa\u015fa h\u00fck\u00fcmeti Kuv\u00e2-yi Milliye \u00f6nderlerinin \u00e2si oldu\u011funu il\u00e2n eden bir bildiri ne\u015fretti; buna paralel olarak da \u015eeyh\u00fclisl\u00e2m D\u00fcrr\u00eez\u00e2de Abdullah\u2019\u0131n imzalad\u0131\u011f\u0131, \u00e2silerin katledilmesinin \u015fer\u2018an v\u00e2cip oldu\u011funu belirten bir fetva \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131 (10 Nisan). Ertesi g\u00fcn padi\u015fah\u0131n bir iradesiyle Meclis-i Meb\u2018\u00fbsan kapat\u0131ld\u0131. B\u00f6ylece Mill\u00ee M\u00fccadele i\u00e7in talihsiz bir d\u00f6neme girildi. D\u00fcrr\u00eez\u00e2de\u2019nin fetvas\u0131na kar\u015f\u0131l\u0131k Ankara m\u00fcft\u00fcs\u00fc Rifat Efendi\u2019nin (B\u00f6rek\u00e7i) haz\u0131rlad\u0131\u011f\u0131 ve 153 m\u00fcft\u00fcn\u00fcn imzalad\u0131\u011f\u0131 bir fetva yay\u0131mlan\u0131p d\u00fc\u015fman devletlerinin zoruyla \u00e7\u0131kar\u0131lan fetvaya uyman\u0131n dinen c\u00e2iz olmad\u0131\u011f\u0131 bildirildi. Fakat ger\u00e7ekte her iki fetva da etkisiz kalmad\u0131. \u015eeriata ve halifeli\u011fe ba\u011fl\u0131 olmalar\u0131 sebebiyle D\u00fcrr\u00eez\u00e2de\u2019nin fetvas\u0131na uyanlar, \u015fiddetli propagandalar\u0131n da etkisiyle Hil\u00e2fet Ordusu (Kuv\u00e2-yi \u0130nzib\u00e2tiyye) ad\u0131yla kurulan birliklerde yer alarak yurdu kurtarmaya \u00e7al\u0131\u015fan mill\u00eecilerle kar\u015f\u0131 kar\u015f\u0131ya geldi. Damad Ferid Pa\u015fa h\u00fck\u00fcmeti, Anadolu harek\u00e2t\u0131n\u0131n eleba\u015f\u0131s\u0131 olarak g\u00f6r\u00fclen Mustafa Kemal ile arkada\u015flar\u0131 hakk\u0131nda asker\u00ee mahkemede dava a\u00e7ma yoluna gitti. Nemrut Mustafa ba\u015fkanl\u0131\u011f\u0131ndaki d\u00eev\u00e2n\u0131harbin 1 May\u0131s 1920\u2019de a\u00e7\u0131klanan karar\u0131na g\u00f6re Mustafa Kemal ile Kara V\u00e2s\u0131f, Ali Fuat Bey, Alfred R\u00fcstem, Adnan Bey (Ad\u0131var) ve Halide Edip fitne ve fesat \u00e7\u0131kard\u0131klar\u0131, anayasaya ayk\u0131r\u0131 olarak para ve asker toplad\u0131klar\u0131 i\u00e7in idama mahk\u00fbm edildi. Padi\u015fah, 24 May\u0131s 1920\u2019de karar\u0131 san\u0131klar\u0131n ele ge\u00e7irildiklerinde yeniden yarg\u0131lanmalar\u0131 kayd\u0131yla onaylad\u0131.<\/p>\n<p>Mustafa Kemal\u2019in ba\u015fkanl\u0131\u011f\u0131nda yap\u0131lan toplant\u0131larda meclise B\u00fcy\u00fck Millet Meclisi ad\u0131n\u0131n verilmesi kararla\u015ft\u0131r\u0131ld\u0131; meclis i\u00e7inden bir icra heyeti olu\u015fturulmas\u0131 ve meclis ba\u015fkan\u0131n\u0131n bu heyetin de ba\u015fkan\u0131 olmas\u0131 \u00f6ng\u00f6r\u00fcld\u00fc. Mustafa Kemal imzas\u0131yla yay\u0131mlanan genelgede meclisin a\u00e7\u0131laca\u011f\u0131 23 Nisan Cuma g\u00fcn\u00fc yurdun her taraf\u0131nda t\u00f6renler d\u00fczenlenmesi istendi. O g\u00fcn halk\u0131n da kat\u0131l\u0131m\u0131yla Hac\u0131 Bayr\u00e2m-\u0131 Vel\u00ee Camii\u2019nde Mustafa Kemal\u2019le birlikte cuma namaz\u0131 k\u0131lan milletvekilleri oradan meclise geldi. \u0130lk toplant\u0131 115 \u00fcyenin kat\u0131l\u0131m\u0131yla en ya\u015fl\u0131 \u00fcye Sinop milletvekili \u015eerif Bey\u2019in ba\u015fkanl\u0131\u011f\u0131nda a\u00e7\u0131ld\u0131. Davet sahibi ve Ankara milletvekili s\u0131fat\u0131yla s\u00f6z alan Mustafa Kemal hangi \u015fartlar alt\u0131nda toplan\u0131ld\u0131\u011f\u0131n\u0131 anlatt\u0131. Meclisin ilk \u00f6nemli kararlar\u0131 24 Nisan\u2019da al\u0131nd\u0131 ve ba\u015fkan se\u00e7imi de yap\u0131ld\u0131. O g\u00fcn s\u0131k s\u0131k k\u00fcrs\u00fcye gelen Mustafa Kemal, \u0130til\u00e2f devletleri ve \u0130stanbul h\u00fck\u00fcmetiyle ili\u015fkiler yan\u0131nda Arap d\u00fcnyas\u0131, Sovyet Rusya ve ba\u011f\u0131ms\u0131zl\u0131klar\u0131na kavu\u015fmu\u015f olan Kafkas devletleri Azerbaycan, G\u00fcrcistan ve Ermenistan\u2019a kar\u015f\u0131 izlenmesi gereken siyaset konusunda baz\u0131 ilkeler belirlemi\u015f oldu\u011funu g\u00f6sterdi. Onun yapt\u0131\u011f\u0131 \u00f6neriyle Hey\u2019et-i Tems\u00eeliyye\u2019nin g\u00f6revinin sona erdi\u011fi kararla\u015ft\u0131r\u0131ld\u0131. Arkas\u0131ndan bir icra heyeti kurulmas\u0131na ili\u015fkin olarak haz\u0131rlanan \u00f6nergeyi okuyup bunun onaylanmas\u0131n\u0131 istedi. Buna g\u00f6re millete ait b\u00fct\u00fcn i\u015fleri g\u00f6rmek, memleketin ve halifeli\u011fin kurtulu\u015funu sa\u011flamak amac\u0131yla kurulan meclisin \u00fcst\u00fcnde hi\u00e7bir kuvvet mevcut olmayacakt\u0131. H\u00fck\u00fcmet te\u015fkil\u00e2t\u0131, esasta sorumsuz bir h\u00fck\u00fcmet ba\u015fkan\u0131 ile yasama yetkisine sahip denetleyici bir meclis ve meclisin g\u00fcvenini ta\u015f\u0131yan bir icra heyetinden olu\u015facakt\u0131. Y\u00fcr\u00fctme g\u00fcc\u00fcn\u00fc \u00fcstlenecek \u00fcyelere vekil denilecekti. Meclis ba\u015fkan\u0131, icra heyetinin de ba\u015fkan\u0131 olarak meclis ad\u0131na imzaya ve kararlar\u0131 onaylama yetkisine sahip olacakt\u0131. Padi\u015fah ve \u0130sl\u00e2m halifesi, her t\u00fcrl\u00fc zorlama ve bask\u0131dan kurtulup tamamen h\u00fcr ve m\u00fcstakil olarak kendini milletin sad\u0131k sinesinde g\u00f6rd\u00fc\u011f\u00fc g\u00fcn y\u00fcce meclisin tanzim edece\u011fi kanun\u00ee esaslar dairesinde sayg\u0131n yerini alacakt\u0131. Ge\u00e7ici kayd\u0131yla da olsa Anadolu\u2019da bir h\u00fck\u00fcmet ba\u015fkan\u0131 ya da padi\u015fah kaymakam\u0131 meydana \u00e7\u0131kar\u0131lmayacakt\u0131. Ba\u015fkan se\u00e7imine ge\u00e7ildi\u011finde Mustafa Kemal\u2019den ba\u015fka aday g\u00f6sterilmedi ve b\u00f6ylece Mustafa Kemal, oylamaya kat\u0131lan 120 \u00fcyeden 110\u2019unun oylar\u0131yla B\u00fcy\u00fck Millet Meclisi ba\u015fkan\u0131 se\u00e7ildi. H\u00fck\u00fcmetin kurulmas\u0131na ili\u015fkin yasa \u00e7\u0131kar\u0131l\u0131ncaya kadar ba\u015fkanl\u0131\u011f\u0131n\u0131 B\u00fcy\u00fck Millet Meclisi ba\u015fkan\u0131n\u0131n yapaca\u011f\u0131 alt\u0131 \u00fcyeli Muvakkat \u0130cra Heyeti olu\u015fturuldu.<\/p>\n<p>B\u00fcy\u00fck Millet Meclisi\u2019nin a\u00e7\u0131l\u0131\u015f\u0131na kadar Ziraat Mektebi\u2019nde kalan Mustafa Kemal yeni g\u00f6revler \u00fcstlenince demiryolu istasyonundaki idare binas\u0131na ta\u015f\u0131nd\u0131. Ankara halk\u0131, 1921 ba\u015flar\u0131nda bug\u00fcn \u00c7ankaya denilen semtte Bulgurluz\u00e2deler\u2019in mal\u0131 olan iki katl\u0131 ba\u011f evini sat\u0131n alarak kendisine hediye etti. Mustafa Kemal evi ordu ad\u0131na devir ve fera\u011f etti\u011finden buras\u0131 Ordu K\u00f6\u015fk\u00fc diye an\u0131l\u0131r oldu. K\u00f6\u015fk 1924\u2019te baz\u0131 il\u00e2velerle bug\u00fcnk\u00fc duruma getirildi. Ancak bu haliyle de ihtiyaca cevap vermedi\u011finden 1932\u2019de Pembe K\u00f6\u015fk diye nitelenen yeni bir k\u00f6\u015fk yapt\u0131r\u0131ld\u0131. Mustafa Kemal, meclis ve h\u00fck\u00fcmet ba\u015fkan\u0131 olarak 13 Eyl\u00fcl\u2019de meclise anayasa tasla\u011f\u0131 say\u0131labilecek bir halk\u00e7\u0131l\u0131k program\u0131 sundu. Bu metin ba\u015fka \u00f6nerilerin de eklenmesiyle 20 Ocak 1921\u2019de Te\u015fk\u00eel\u00e2t-\u0131 Es\u00e2siyye Kanunu ad\u0131yla yasala\u015ft\u0131. Belirlenen maddeler d\u0131\u015f\u0131nda K\u0101n\u00fbn-\u0131 Es\u00e2s\u00ee h\u00fck\u00fcmlerini de sakl\u0131 tutan bu yasan\u0131n temel felsefesi h\u00e2kimiyetin kay\u0131ts\u0131z \u015farts\u0131z millette oldu\u011funun vurgulanmas\u0131 ve kuvvetler birli\u011fi ilkesinin kabul edilmesiydi.<\/p>\n<p>T\u00fcrkiye Cumhuriyeti\u2019nin Kurucusu. B\u00fcy\u00fck Millet Meclisi h\u00fck\u00fcmetinin kurulmas\u0131 ile Mill\u00ee M\u00fccadele tek bir merkeze kavu\u015ftu. 10 A\u011fustos 1920\u2019de imzalanan Sevr Antla\u015fmas\u0131 Anadolu topraklar\u0131n\u0131n bile payla\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterdi. Fakat bu varsay\u0131mlara kar\u015f\u0131 daha 1920 y\u0131l\u0131 dolmadan do\u011fuda Ermeniler\u2019e kar\u015f\u0131 ilk zafer kazan\u0131ld\u0131. Bunu Bat\u0131 Anadolu\u2019da Yunanl\u0131lar\u2019a kar\u015f\u0131 kazan\u0131lan \u0130n\u00f6n\u00fc zaferi izledi (10 Ocak 1921). Baz\u0131lar\u0131nca \u201c\u00e7ete sava\u015f\u0131\u201d diye k\u00fc\u00e7\u00fcmsenen bu sava\u015f\u0131 Mustafa Kemal \u201c\u00fclkenin kutsal topraklar\u0131n\u0131 d\u00fc\u015fman istil\u00e2s\u0131ndan kurtaracak olan kesin zaferin ba\u015flang\u0131c\u0131\u201d olarak niteledi. \u00d6yle ki meclis k\u00fcrs\u00fcs\u00fcnden de N\u00e2m\u0131k Kemal\u2019in dizelerini, \u201cVatan\u0131n ba\u011fr\u0131na d\u00fc\u015fman dayas\u0131n han\u00e7erini \/ Bulunur kurtaracak baht-\u0131 kara m\u00e2derini\u201d \u015feklinde de\u011fi\u015ftirerek okumu\u015ftu. B\u00fcy\u00fck Millet Meclisi ordular\u0131n\u0131n bu ba\u015far\u0131lar\u0131 kar\u015f\u0131s\u0131nda \u0130ngiltere, Fransa ve \u0130talya, 1921 \u015eubat\u0131nda Londra\u2019da d\u00fczenledikleri konferansa Ankara\u2019y\u0131 da \u00e7a\u011f\u0131rmak gere\u011fini duymu\u015flard\u0131. Ancak bu toplant\u0131ya kat\u0131lan Hariciye Vekili Bekir Sami Bey\u2019in (Kunduh) s\u00f6z konusu devletlere baz\u0131 imtiyazlar tan\u0131yan s\u00f6zle\u015fmeler imzalamas\u0131 Mustafa Kemal\u2019in sert tepkisine yol a\u00e7t\u0131. Meclis g\u00f6r\u00fc\u015fmelerinde bunlar\u0131n memleketin b\u00fct\u00fcnl\u00fc\u011f\u00fcne ve mill\u00ee h\u00e2kimiyet ilkesine ters d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc belirtince s\u00f6zle\u015fmeler reddedildi. Meclisin yeni toplant\u0131 y\u0131l\u0131n\u0131 a\u00e7\u0131\u015f konu\u015fmas\u0131nda da, \u201cArt\u0131k yeis ve \u00fcz\u00fcnt\u00fc g\u00fcnleri \u00e7ok arkada kald\u0131. Biz hakk\u0131m\u0131z\u0131, hayat\u0131m\u0131z\u0131, memleketimizi, namusumuzu m\u00fcdafaa ediyoruz ve edece\u011fiz. Me\u015fr\u00fb iste\u011fimizi tan\u0131mamak y\u00fcz\u00fcnden akan ve akacak kanlar\u0131n mesuliyeti \u015f\u00fcphesiz sebep olanlara ait olacakt\u0131r\u201d diye gelece\u011fe g\u00fcvenini belirtti.<\/p>\n<p>\u00d6te yandan Bat\u0131l\u0131 emperyalist devletlere ve onlar\u0131n rejimlerine kar\u015f\u0131 sava\u015f a\u00e7m\u0131\u015f olan Sovyet Rusya\u2019n\u0131n madd\u00ee ve m\u00e2nev\u00ee deste\u011fini sa\u011flamada yarar\u0131n \u00f6tesinde zorunluluk g\u00f6ren Mustafa Kemal onlarla ili\u015fki kurmaya y\u00f6neldi. Bu konuda ayr\u0131ca K\u00e2z\u0131m Karabekir\u2019den destek al\u0131nca meclisin a\u00e7\u0131l\u0131\u015f\u0131ndan \u00fc\u00e7 g\u00fcn sonra B\u00fcy\u00fck Millet Meclisi ba\u015fkan\u0131 olarak Lenin\u2019e bir mektup yaz\u0131p emperyalistlere kar\u015f\u0131 i\u015f birli\u011fi \u00e7er\u00e7evesinde cephane ve para yard\u0131m\u0131nda bulunulmas\u0131n\u0131 istedi. Yaz\u0131\u015fmalar s\u00fcrerken 1920 May\u0131s\u0131nda Moskova\u2019ya \u00f6nce \u00f6zel bir heyet g\u00f6nderildi ve arkas\u0131ndan da Ali Fuat Bey b\u00fcy\u00fckel\u00e7i olarak tayin edildi (21 Kas\u0131m 1920). Sovyetler, \u00fc\u00e7 liv\u00e2dan biri olan Batum\u2019u T\u00fcrkiye\u2019ye b\u0131rakmak istemediklerinden pazarl\u0131klar hayli uzun s\u00fcrd\u00fc; sonunda 16 Mart 1921\u2019de Moskova\u2019da bir Dostluk ve Karde\u015flik Antla\u015fmas\u0131 imzaland\u0131.<\/p>\n<p>\u00c7ok ge\u00e7meden Yunanl\u0131lar \u0130n\u00f6n\u00fc\u2019de ikinci defa yenilgiye u\u011frat\u0131ld\u0131 (1 Nisan 1921). Mustafa Kemal\u2019in kutlama telgraf\u0131nda yer alan, Hamdullah Suphi\u2019nin (Tanr\u0131\u00f6ver) kaleminden \u00e7\u0131km\u0131\u015f de\u011ferlendirme ile \u0130smet Pa\u015fa bu sava\u015fta \u201cmilletin m\u00e2k\u00fbs talihi\u201dni yenmi\u015fti. \u00dcstelik bu ba\u015far\u0131 kar\u015f\u0131s\u0131nda Frans\u0131zlar da Ankara Antla\u015fmas\u0131\u2019n\u0131 imzalay\u0131p (20 Ekim 1921) i\u015fgal ettikleri Antep\u2019ten ve Adana\u2019dan \u00e7ekildi. S\u00f6z konusu antla\u015fma ile Sancak diye an\u0131lan Antakya ve \u0130skenderun \u00f6zel bir stat\u00fcye ba\u011flanarak Suriye\u2019ye b\u0131rak\u0131ld\u0131. Ancak Mustafa Kemal \u201cHatay sorunu\u201d ad\u0131n\u0131 verdi\u011fi bu kayb\u0131 hayat\u0131n\u0131n sonlar\u0131nda \u00e7\u00f6zecekti.<\/p>\n<p>Yunanistan ise \u0130ngiltere\u2019nin deste\u011fine dayanarak yeniden asker\u00ee harek\u00e2ta giri\u015fti. Kral Kostantin \u0130zmir\u2019de \u201cBizans\u2019a, Ankara\u2019ya!\u201d diye ba\u011f\u0131ran Rumlar\u2019\u0131n g\u00f6sterileriyle kar\u015f\u0131land\u0131. Afyon ve K\u00fctahya Yunanl\u0131lar\u2019\u0131n eline ge\u00e7ince Mustafa Kemal, T\u00fcrk birliklerinin Sakarya do\u011fusuna \u00e7ekilmesinin yerinde olaca\u011f\u0131na karar verdi. Bu arada Eski\u015fehir\u2019in de elden \u00e7\u0131kmas\u0131 Ankara\u2019da b\u00fcy\u00fck heyecana yol a\u00e7t\u0131, meclisteki g\u00f6r\u00fc\u015fmelerde Mustafa Kemal\u2019in ordunun ba\u015f\u0131na ge\u00e7mesi \u00f6nerildi. Mustafa Kemal ise ba\u015fkomutan\u0131n ba\u015far\u0131l\u0131 olabilmesi i\u00e7in geni\u015f yetkilerle donat\u0131lmas\u0131n\u0131, ancak bu yetkilerin belirli s\u00fcreyle s\u0131n\u0131rland\u0131r\u0131lmas\u0131n\u0131 istemi\u015fti. Ertesi g\u00fcn R\u0131za Nur ve arkada\u015flar\u0131n\u0131n verdi\u011fi bir \u00f6nerge Ba\u015fkumandanl\u0131k Kanunu olarak yasala\u015ft\u0131 (5 A\u011fustos 1921). Ba\u015fkomutan, B\u00fcy\u00fck Millet Meclisi\u2019nin sahip oldu\u011fu b\u00fct\u00fcn yetkileri ta\u015f\u0131d\u0131\u011f\u0131ndan yay\u0131mlayaca\u011f\u0131 emirler yasa g\u00fcc\u00fcnde kararn\u00e2me h\u00fckm\u00fcnde olacakt\u0131. Ba\u015fkomutanl\u0131k s\u00fcresi \u00fc\u00e7 ayla s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015ft\u0131.<\/p>\n<p>Ba\u015fkomutan Mustafa Kemal, hemen o g\u00fcn bir bildiriyle Yunanl\u0131lar\u2019\u0131n Anadolu\u2019nun \u201char\u00eem-i ismet\u201dinde bo\u011fulaca\u011f\u0131na olan inanc\u0131n\u0131 dile getirmi\u015fti. 7 A\u011fustos\u2019tan ba\u015flayarak birbiri arkas\u0131na Tek\u00e2l\u00eef-i Milliyye ad\u0131 verilen emirler yay\u0131mland\u0131. Bu emirlerle ordunun giyim ku\u015famdan ba\u015flayarak yiyecek, ara\u00e7 gere\u00e7 ve sil\u00e2h ihtiyac\u0131n\u0131n kar\u015f\u0131lanmas\u0131 i\u00e7in vatanda\u015flardan mallar\u0131n\u0131n belirli bir k\u0131sm\u0131n\u0131 makbuz kar\u015f\u0131l\u0131\u011f\u0131nda orduya vermeleri istendi. Bunun i\u00e7in il\u00e7elerde kaymakamlar\u0131n ba\u015fkanl\u0131\u011f\u0131nda komisyonlar olu\u015fturulacakt\u0131. Vatanda\u015flara teslim ettikleri mallar\u0131n de\u011ferleri sava\u015f sonras\u0131nda \u00f6denecek, ta\u015f\u0131t vas\u0131talar\u0131 da iade edilecekti. Uygulamada her i\u015flemin belgelenmesi \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fc, buna uymayanlar vatana h\u0131yanet kanununa g\u00f6re yarg\u0131lanacakt\u0131.<\/p>\n<p>Bu s\u0131rada ilerleyen Yunanl\u0131lar, Sakarya\u2019n\u0131n bat\u0131s\u0131ndaki T\u00fcrk birlikleriyle kar\u015f\u0131 kar\u015f\u0131ya geldiler ve 23 A\u011fustos\u2019ta sald\u0131r\u0131ya ge\u00e7tiler. B\u00f6ylece yirmi bir g\u00fcn yirmi bir gece s\u00fcren kanl\u0131 bir sava\u015f ba\u015flad\u0131. D\u00fc\u015fman\u0131 y\u0131prat\u0131p sonunda kuvvetlerini bir yerde toplayarak gerekli darbeyi indirmeyi d\u00fc\u015f\u00fcnen ba\u015fkomutan ordular\u0131na, \u201cHatt-\u0131 m\u00fcd\u00e2faa yoktur, sath-\u0131 m\u00fcd\u00e2faa vard\u0131r. O sat\u0131h b\u00fct\u00fcn vatand\u0131r. Vatan\u0131n her kar\u0131\u015f topra\u011f\u0131 vatanda\u015f\u0131n kan\u0131yla sulanmad\u0131k\u00e7a d\u00fc\u015fmana b\u0131rak\u0131lamaz\u201d emrini verdi.<\/p>\n<p>Cephedeki kritik durum Ankara\u2019da dalgalanmalara yol a\u00e7t\u0131 ve her ihtimale kar\u015f\u0131 devlet dairelerinin Kayseri\u2019ye ta\u015f\u0131nmas\u0131 i\u00e7in haz\u0131rl\u0131\u011fa ba\u015fland\u0131. \u00d6te yandan sava\u015f b\u00fct\u00fcn h\u0131z\u0131yla devam ederken Mustafa Kemal ata binerken aya\u011f\u0131 kay\u0131p d\u00fc\u015ft\u00fc\u011f\u00fcnden k\u00f6pr\u00fcc\u00fck kemi\u011fi k\u0131r\u0131ld\u0131. Tedavi i\u00e7in Ankara\u2019ya getirildi ve on g\u00fcn istirahat tavsiye edildi; fakat kendisi, ordusu sava\u015fan bir ba\u015fkomutan\u0131n dinlenemeyece\u011fini belirterek hemen ertesi g\u00fcn cepheye d\u00f6nd\u00fc. Sonunda Yunanl\u0131lar Sakarya\u2019n\u0131n bat\u0131s\u0131na p\u00fcsk\u00fcrt\u00fcld\u00fc (12 Eyl\u00fcl).<\/p>\n<p>Sakarya zaferinin kazan\u0131lmas\u0131 \u00fczerine Fevzi \u00c7akmak ile \u0130smet \u0130n\u00f6n\u00fc, meclis ba\u015fkanl\u0131\u011f\u0131na g\u00f6nderdikleri bir telgrafla Ba\u015fkomutan Mustafa Kemal\u2019e m\u00fc\u015firlik r\u00fctbesiyle gazi unvan\u0131n\u0131n verilmesini \u00f6nerdiler. Aralar\u0131nda Cel\u00e2l Bayar, Hamdullah Suphi ve Refik \u015eevket \u0130nce\u2019nin de bulundu\u011fu altm\u0131\u015f sekiz milletvekilinin imzas\u0131yla bu konuda ba\u015fkanl\u0131\u011fa bir kararn\u00e2me sunuldu. 19 Eyl\u00fcl 1921\u2019de birle\u015ftirilerek oya sunulan \u00f6nergeler oy birli\u011fiyle kabul edildi. Mustafa Kemal ise te\u015fekk\u00fcr konu\u015fmas\u0131nda zaferin T\u00fcrk ordusunca kazan\u0131ld\u0131\u011f\u0131n\u0131 vurgulayarak, \u201cM\u00fck\u00e2fatland\u0131rman\u0131z\u0131n hakiki muhatab\u0131 yine ordumuzdur\u201d demi\u015fti.<\/p>\n<p>Yunanl\u0131lar\u2019\u0131n hen\u00fcz Anadolu\u2019dan \u00e7\u0131kart\u0131lmam\u0131\u015f olmas\u0131 mecliste baz\u0131 ele\u015ftirilere sebep oldu. 1920 sonlar\u0131nda mecliste \u00e7e\u015fitli gruplar olu\u015fmaya ba\u015flam\u0131\u015f, Mustafa Kemal de bunlara kar\u015f\u0131l\u0131k Erzurum ve Sivas kongrelerine h\u00e2kim olan anlay\u0131\u015f\u0131 s\u00fcrd\u00fcrebilmek i\u00e7in Anadolu ve Rumeli M\u00fcd\u00e2faa-i Hukuk Grubu kurulmas\u0131na \u00f6n ayak olmu\u015ftu (10 May\u0131s 1921). Gruplar aras\u0131nda anla\u015fmazl\u0131k Sakarya\u2019dan sonra ba\u015fkomutanl\u0131k s\u00fcresinin uzat\u0131lmas\u0131nda meydana \u00e7\u0131km\u0131\u015ft\u0131. Konunun g\u00fcndeme al\u0131nd\u0131\u011f\u0131 ve Mustafa Kemal\u2019in kat\u0131lmad\u0131\u011f\u0131 oturumda (4 May\u0131s 1922) baz\u0131 milletvekilleri ba\u015fkomutan\u0131n meclisin hakk\u0131n\u0131 zorla ald\u0131\u011f\u0131n\u0131 ve ordunun harekete ge\u00e7ecek g\u00fc\u00e7te olmad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrd\u00fcler. Bu y\u00fczden s\u00fcrenin uzat\u0131lmas\u0131 i\u00e7in gereken oy sa\u011flanamad\u0131. Ancak iki g\u00fcn sonraki gizli oturumda genel siyasal durum ve ordu hakk\u0131nda ayr\u0131nt\u0131l\u0131 a\u00e7\u0131klamalarda bulunan Mustafa Kemal ordunun iki g\u00fcnd\u00fcr ba\u015fs\u0131z oldu\u011funu, halbuki d\u00fc\u015fman kar\u015f\u0131s\u0131ndaki bir ordunun ba\u015fs\u0131z kalamayaca\u011f\u0131n\u0131 vurgulayarak s\u00f6zlerini, \u201cBa\u015fkomutanl\u0131\u011f\u0131 b\u0131rakmad\u0131m, b\u0131rakamam, b\u0131rakmayaca\u011f\u0131m\u201d diye bitirdi. Tart\u0131\u015fmalardan sonra yap\u0131lan oylamada s\u00fcrenin \u00fc\u00e7 ay daha uzat\u0131lmas\u0131 b\u00fcy\u00fck \u00e7o\u011funlukla kabul edilmi\u015f, bundan sonraki uzatmada ise muhalefetle kar\u015f\u0131la\u015f\u0131lmam\u0131\u015ft\u0131.<\/p>\n<p>M\u00fcttefiklerin T\u00fcrkiye konusunda yeni bir konferans toplayacaklar\u0131 anla\u015f\u0131ld\u0131\u011f\u0131ndan Ankara\u2019n\u0131n g\u00f6r\u00fc\u015flerini anlatabilmek i\u00e7in Hariciye Vekili Yusuf Kemal\u2019in (Tengir\u015fenk) Fransa ve \u0130ngiltere\u2019ye g\u00f6nderilmesine karar verildi. Mustafa Kemal\u2019in ba\u015fkanl\u0131\u011f\u0131ndaki Bakanlar Kurulu\u2019nda kendisinin Padi\u015fah Vahdeddin\u2019le g\u00f6r\u00fc\u015fmesi de uygun bulundu. \u0130stanbul\u2019a giden Yusuf Kemal padi\u015fah taraf\u0131ndan kabul edildi\u011finde ona, \u201cB\u00fcy\u00fck Millet Meclisi h\u00fck\u00fcmeti sizin taraf\u0131n\u0131zdan B\u00fcy\u00fck Millet Meclisi\u2019nin tan\u0131nmas\u0131n\u0131 istiyor\u201d demi\u015f, fakat padi\u015fah buna hi\u00e7bir cevap vermemi\u015fti (Vatan Hizmetinde, s. 257). Onun Avrupa\u2019daki temaslar\u0131ndan da bir netice al\u0131namam\u0131\u015ft\u0131.<\/p>\n<p>Bir meydan sava\u015f\u0131ndan \u00f6nce bar\u0131\u015f yollar\u0131n\u0131 sonuna kadar kullanmaya \u00e7al\u0131\u015fan Mustafa Kemal, Frans\u0131zlar\u2019\u0131 bu \u00e7izgiye \u00e7ekebilmek i\u00e7in \u0130zmit\u2019te \u00fcnl\u00fc yazar Claude Farrer ile g\u00f6r\u00fc\u015ft\u00fc (21 Ocak 1922). Frans\u0131z \u0130htil\u00e2li\u2019nin y\u0131l d\u00f6n\u00fcm\u00fc olan 4 Temmuz\u2019da Ankara\u2019daki Frans\u0131z temsilcili\u011finde yapt\u0131\u011f\u0131 konu\u015fmada, \u201c\u00dcmit ederim ki h\u00fcrriyet ve ba\u011f\u0131ms\u0131zl\u0131k i\u00e7in milyonlarca evl\u00e2d\u0131n\u0131 topraklara g\u00f6mm\u00fc\u015f olan Fransa\u2019n\u0131n bug\u00fcnk\u00fc \u00e7ocuklar\u0131 da T\u00fcrkiyemizin hakl\u0131 isteklerini kavram\u0131\u015f bulunsunlar\u201d demi\u015fti. Bununla da yetinmeyerek K\u00fbt\u00fcl\u2018am\u00e2re\u2019de T\u00fcrkler\u2019e esir d\u00fc\u015fen ve m\u00fctareke isteklerine arac\u0131l\u0131k yapan \u0130ngiliz Generali Townshend\u2019den yararlanmak isteyerek Konya\u2019da onunla bulu\u015ftu (26 Temmuz 1922). M\u00fcttefiklerin kamuoyunu etkileyen bu bulu\u015fmalardan sonra Dahiliye Vekili Fethi Bey\u2019in Paris ve Londra\u2019ya g\u00f6nderilmesi yararl\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fc. Fakat o da olumlu bir sonu\u00e7 alamam\u0131\u015f ve Ankara\u2019ya g\u00f6nderdi\u011fi raporda, \u201cMill\u00ee maksatlar\u0131m\u0131z\u0131n elde edilmesi ancak asker\u00ee hareketle kabil olabilecektir\u201d demi\u015fti. B\u00f6ylece 26 A\u011fustos 1922 sabah\u0131 T\u00fcrk ordusu \u201cSat plan\u0131\u201d diye adland\u0131r\u0131lan plan uyar\u0131nca b\u00fct\u00fcn cephe boyunca sald\u0131r\u0131ya ge\u00e7ti. 30 A\u011fustos\u2019ta Dumlup\u0131nar\u2019da etraf\u0131 sar\u0131lan Yunan t\u00fcmenleri b\u00fcy\u00fck kay\u0131plar vererek geri \u00e7ekilmek zorunda kald\u0131. Ba\u015fkomutan Mustafa Kemal taraf\u0131ndan y\u00f6netildi\u011fi i\u00e7in o g\u00fcnk\u00fc sava\u015flara Ba\u015fkomutan Sava\u015f\u0131 ad\u0131 verilmi\u015fti. Mustafa Kemal bunu 1363\u2019te S\u0131rplar\u2019a kar\u015f\u0131 kazan\u0131lan S\u0131rp S\u0131nd\u0131\u011f\u0131 sava\u015f\u0131na benzeterek Rum S\u0131nd\u0131\u011f\u0131 sava\u015f\u0131 diye nitelemi\u015f, 1 Eyl\u00fcl\u2019de de ordular\u0131na, \u201c\u0130lk hedefiniz Akdeniz\u2019dir, ileri!\u201d emrini vermi\u015fti. 9 Eyl\u00fcl\u2019de \u0130zmir\u2019e varan T\u00fcrk birlikleri h\u00fck\u00fcmet kona\u011f\u0131na yeniden T\u00fcrk bayra\u011f\u0131n\u0131 \u00e7ektiler ve Band\u0131rma\u2019n\u0131n kurtar\u0131lmas\u0131yla (18 Eyl\u00fcl) Bat\u0131 Anadolu Yunanl\u0131lar\u2019dan tamam\u0131yla temizlendi. S\u0131ra Do\u011fu Trakya\u2019n\u0131n kurtar\u0131lmas\u0131na gelmi\u015fti. Ancak \u00c7anakkale\u2019ye do\u011fru ilerleyen birlikler kar\u015f\u0131lar\u0131nda bu defa \u0130ngilizler\u2019i buldu. Ba\u015f g\u00f6steren \u00e7arp\u0131\u015fma ihtimali, Mustafa Kemal\u2019in karar\u0131n Yunanl\u0131lar\u2019\u0131 sald\u0131r\u0131ya sevkeden tarafa ait oldu\u011funu belirtmesi ve Frans\u0131z y\u00fcksek komiseri Pelle ile Franklen Bouillon\u2019un ara buluculuk yapmalar\u0131yla giderilerek m\u00fctareke g\u00f6r\u00fc\u015fmelerine ba\u015flanmas\u0131 kararla\u015ft\u0131r\u0131ld\u0131. Mudanya\u2019da yap\u0131lan ve Yunan temsilcisinin kat\u0131lmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015fmeler sonunda imzalanan m\u00fctareke ile (11 Ekim 1922) Do\u011fu Trakya\u2019n\u0131n bo\u015falt\u0131lmas\u0131 sa\u011fland\u0131. \u0130stanbul ve Bo\u011fazlar bar\u0131\u015f antla\u015fmas\u0131na kadar m\u00fcttefiklerin elinde kalacakt\u0131, fakat Refet Bey kumandas\u0131ndaki se\u00e7me bir birlik ay\u0131n on dokuzunda \u0130stanbul\u2019a girdi.<\/p>\n<p>Bu s\u0131rada m\u00fcttefiklerin bar\u0131\u015f konferans\u0131na \u0130stanbul ve Ankara h\u00fck\u00fcmetlerini birlikte \u00e7a\u011f\u0131rmalar\u0131 saltanat\u0131n konumunu g\u00fcndeme getirmi\u015fti. Tevfik Pa\u015fa\u2019n\u0131n g\u00f6r\u00fcn\u00fc\u015fte birli\u011fi korumak i\u00e7in Ankara\u2019da se\u00e7ilecek bir temsilcinin \u00f6zel t\u00e2limatla g\u00f6nderilmesi yolundaki ba\u015fvurusuna Mustafa Kemal, \u201cT\u00fcrkiye Devleti yaln\u0131z T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi h\u00fck\u00fcmeti taraf\u0131ndan temsil edilir\u201d cevab\u0131n\u0131 verdi. S\u00f6z konusu ba\u015fvuru T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nde de tepkilere yol a\u00e7t\u0131. Tart\u0131\u015fmalar s\u00fcrerken Sa\u011fl\u0131k Bakan\u0131 R\u0131za Nur ile Erzurum milletvekili H\u00fcseyin Avni (Ula\u015f) yetmi\u015f yedi arkada\u015f\u0131yla birlikte bir \u00f6nerge verip Osmanl\u0131 Devleti\u2019nin sona erdi\u011finin karar alt\u0131na al\u0131nmas\u0131n\u0131 istediler. Rauf Bey ile Refet Bey bu \u00f6nergeye kar\u015f\u0131 \u00e7\u0131kt\u0131larsa da \u00f6nerge komisyona g\u00f6nderildi. Bu arada toplanan M\u00fcd\u00e2faa-i Hukuk grubunda saltanat sisteminin \u00f6mr\u00fcn\u00fc doldurdu\u011funu s\u00f6yleyen Mustafa Kemal, meclisin 1 Kas\u0131m g\u00fcnk\u00fc toplant\u0131s\u0131nda uzun bir konu\u015fmayla halifeli\u011fin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve tarih\u00ee seyrini a\u00e7\u0131klayarak halifelikle saltanat\u0131n birbirinden ayr\u0131labilece\u011fini savundu. Mesele verilen \u00f6nergelerle birlikte ortak komisyona havale edildi. Orada bu iki g\u00fcc\u00fcn birbirinden ayr\u0131lamayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc dile getirilince s\u00f6z alan Mustafa Kemal, T\u00fcrk milletinin ayaklanarak egemenli\u011fini kendi eline ald\u0131\u011f\u0131n\u0131, bu durum kar\u015f\u0131s\u0131nda sorunun bir ger\u00e7e\u011fi tesbit etmekten ibaret oldu\u011funu vurgulay\u0131p \u00f6nergenin kabul\u00fcn\u00fc istedi; aksi halde ger\u00e7e\u011fin kendi y\u00f6ntemine g\u00f6re belirlenece\u011fini, ancak belki birtak\u0131m kafalar\u0131n kesilece\u011fini de ekledi (S\u00f6ylev, II, 505). Bu g\u00f6zda\u011f\u0131 kar\u015f\u0131s\u0131nda Ankara milletvekili Mustafa Efendi, \u201cBiz meseleyi ba\u015fka bak\u0131mdan ele alm\u0131\u015ft\u0131k, a\u00e7\u0131klamalar\u0131n\u0131zdan ayd\u0131nland\u0131k\u201d diyerek meseleyi Erzurum Kongresi\u2019nden beri savunulan mill\u00ee h\u00e2kimiyet a\u00e7\u0131s\u0131ndan de\u011ferlendireceklerini belirtti. B\u00f6ylece ortak komisyon iki maddelik bir karar tasar\u0131s\u0131 haz\u0131rlad\u0131. Bunda, Osmanl\u0131 saltanat\u0131n\u0131n \u0130stanbul\u2019un i\u015fgal edildi\u011fi 16 Mart 1920 tarihinde sona erdi\u011fi h\u00fckm\u00fc yer ald\u0131. Halifeli\u011fe de meclis\u00e7e Osmanl\u0131 ailesinden se\u00e7ilecekler getirilecekti. Taslak ayn\u0131 g\u00fcn mecliste a\u00e7\u0131k oylamaya sunuldu. Saltanat\u0131n kald\u0131r\u0131lmas\u0131na yaln\u0131zca Ziya Hur\u015fit muhalif kalm\u0131\u015ft\u0131. Padi\u015faha gelince Refet Bey durumu kendisine a\u00e7\u0131klayarak dilerse halife olarak kalabilece\u011fini belirtmi\u015fti. Fakat kendini g\u00fcven alt\u0131nda hissetmeyen son padi\u015fah \u0130ngilizler\u2019le ili\u015fki kurmaya y\u00f6neldi ve y\u00fcksek komiser Rumbold ile g\u00f6r\u00fc\u015ft\u00fc. 10 Kas\u0131m Cuma g\u00fcnk\u00fc hutbelerde Vahdeddin ad\u0131 baz\u0131 camilerde eskisi gibi sultan-halife, baz\u0131lar\u0131nda yaln\u0131zca halife olarak an\u0131ld\u0131. 16 Kas\u0131m\u2019da i\u015fgal ordular\u0131 ba\u015fkomutan\u0131 General Harrington\u2019a bir mektup yazan Vahdeddin \u0130ngiltere Devleti\u2019ne iltica etti\u011fini bildirdi ve bir an \u00f6nce \u0130stanbul\u2019dan ba\u015fka bir yere g\u00f6t\u00fcr\u00fclmesini talep etti. Ertesi g\u00fcn Malaya z\u0131rhl\u0131s\u0131 ile Malta\u2019ya g\u00f6t\u00fcr\u00fcld\u00fc. Vahdeddin \u0130ngilizler\u2019e s\u0131\u011f\u0131n\u0131nca \u00fczerindeki halifelik unvan\u0131n\u0131n al\u0131nmas\u0131 gerekli g\u00f6r\u00fclm\u00fc\u015ft\u00fc. Meclisin 19 Kas\u0131m toplant\u0131s\u0131nda ilk olarak \u015eer\u2018iyye Evkaf Vekili Vehbi Efendi\u2019nin bu durumda halifeli\u011fin m\u00fcnhal oldu\u011funa ili\u015fkin fetvas\u0131 okundu. Se\u00e7ime ge\u00e7ildi\u011finde Sultan Abd\u00fclaziz\u2019in o\u011flu ve Vahdeddin\u2019in veliahd\u0131 Abd\u00fclmecid Efendi 148 oyla halife se\u00e7ildi.<\/p>\n<p>Saltanat\u0131n kald\u0131r\u0131lmas\u0131yla bar\u0131\u015f g\u00f6r\u00fc\u015fmelerine T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi h\u00fck\u00fcmetinin tek ba\u015f\u0131na kat\u0131lmas\u0131 sa\u011flanm\u0131\u015ft\u0131. Lozan\u2019da 20 Kas\u0131m 1922\u2019de ba\u015flayan g\u00f6r\u00fc\u015fmeler araya giren iki bu\u00e7uk ayl\u0131k bir kesintiyle iki devre olarak s\u00fcrd\u00fcr\u00fcld\u00fc. Konferans\u0131n bu kadar uzun ve \u00e7ok \u00e7etin ge\u00e7mesi orada yaln\u0131z T\u00fcrk-Yunan sava\u015f\u0131n\u0131n sonu\u00e7lar\u0131n\u0131n de\u011fil, 600 y\u0131ll\u0131k bir imparatorlu\u011fun \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn meydana \u00e7\u0131kard\u0131\u011f\u0131 sorunlar\u0131n ve m\u00fcttefiklerin Osmanl\u0131 Devleti\u2019nden elde etmi\u015f olduklar\u0131 kapit\u00fclasyon denen imtiyazlar\u0131n da ele al\u0131nmas\u0131ndan kaynaklanm\u0131\u015ft\u0131. Mustafa Kemal\u2019in tahmin etti\u011fi gibi konferansta \u015eark meselesi yeniden \u00e7al\u0131\u015fmalar i\u00e7ine sokulmu\u015ftu. M\u00fczakereler boyunca T\u00fcrk heyetine en b\u00fcy\u00fck destek Mustafa Kemal\u2019den gelmi\u015fti. M\u00fcttefiklerin Ocak 1923 sonlar\u0131nda sundu\u011fu tasla\u011f\u0131 kabul edilemez bulan Mustafa Kemal \u0130zmir\u2019de halkla konu\u015fmas\u0131nda, \u201cBiz bar\u0131\u015f istiyoruz dedi\u011fimiz zaman tam ba\u011f\u0131ms\u0131zl\u0131k istiyoruz dedi\u011fimizi herkesin bilmesi gerekir. Bunu istemeye hakk\u0131m\u0131z ve g\u00fcc\u00fcm\u00fcz vard\u0131r. On y\u0131l, yirmi y\u0131l sonra a\u015fa\u011f\u0131lanm\u0131\u015f bir bi\u00e7imde \u00f6lmektense \u015fimdiden \u015feref ve haysiyetle \u00f6lmeyi tercih etmeliyiz\u201d diye kesin bir tav\u0131r alm\u0131\u015ft\u0131. \u0130smet \u0130n\u00f6n\u00fc de, \u201cMemleketimi esarete mahk\u00fbm eden bir belgeye imza koyamam\u201d deyince g\u00f6r\u00fc\u015fmeler kesilmi\u015f ve T\u00fcrk delegasyonu Ankara\u2019ya d\u00f6nm\u00fc\u015ft\u00fc. Meclisteki g\u00f6r\u00fc\u015fmelerde baz\u0131 milletvekilleri sert ele\u015ftirilerde bulunmu\u015ftu. Fakat Mustafa Kemal, T\u00fcrk heyetinin kendisine verilen g\u00f6revi \u00e7ok iyi bi\u00e7imde yerine getirdi\u011fini, heyetin meclise de\u011fil h\u00fck\u00fcmete kar\u015f\u0131 sorumlu oldu\u011funu belirterek meclisin onlara m\u00e2nev\u00ee g\u00fc\u00e7 vermesini dilemi\u015fti. 23 Nisan 1923\u2019te yeniden ba\u015flayan g\u00f6r\u00fc\u015fmeler 17 Temmuz\u2019da tamamland\u0131. Heyet ba\u015fkanlar\u0131n\u0131n h\u00fck\u00fcmetlerinden gereken imza yetkisini alabilmeleri i\u00e7in metnin 24 Temmuz\u2019da imzalanmas\u0131 kararla\u015ft\u0131r\u0131ld\u0131. \u0130n\u00f6n\u00fc de h\u00fck\u00fcmete ba\u015fvurdu, ancak ba\u015f\u0131ndan beri kendisini pek desteklemeyen Rauf Bey\u2019den gerekli yetkiyi alamad\u0131. Bu sebeple durumu Mustafa Kemal\u2019e bildirmek gere\u011fini duydu. Bu anla\u015fmazl\u0131\u011f\u0131n sebeplerini \u00e7ok iyi bilen Mustafa Kemal, T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi ba\u015fkan\u0131 ve ba\u015fkomutan s\u0131fatlar\u0131 ile \u0130n\u00f6n\u00fc\u2019ye imza yetkisi verdi. B\u00f6ylece antla\u015fma 24 Temmuz 1923\u2019te imzaland\u0131.<\/p>\n<p>Lozan\u2019da Bo\u011fazlar\u2019da T\u00fcrk h\u00e2kimiyeti tam anlam\u0131yla sa\u011flanamam\u0131\u015f, Musul y\u00f6resinin gelece\u011fi de \u0130ngiltere ile yap\u0131lacak g\u00f6r\u00fc\u015fmelere b\u0131rak\u0131lm\u0131\u015ft\u0131. Antla\u015fma T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nde on d\u00f6rde kar\u015f\u0131 213 oyla onayland\u0131. Musul sorununu \u00e7\u00f6zme a\u015famas\u0131na gelindi\u011finde ise \u0130ngiltere\u2019nin uluslararas\u0131 d\u00fczeyde giri\u015fti\u011fi siyas\u00ee manevralar kar\u015f\u0131s\u0131nda Mustafa Kemal yeni bir sava\u015f\u0131 bile g\u00f6ze alm\u0131\u015ft\u0131. Fakat sorunun Milletler Cemiyeti\u2019ne g\u00f6t\u00fcr\u00fclmesine kar\u015f\u0131l\u0131k i\u00e7teki baz\u0131 anla\u015fmazl\u0131klar ve ba\u015f g\u00f6steren \u015eeyh Said ayaklanmas\u0131 sebebiyle Musul\u2019u T\u00fcrkiye\u2019ye katma f\u0131rsat\u0131 bulunamam\u0131\u015ft\u0131. 5 Haziran 1926\u2019da imzalanan Ankara Antla\u015fmas\u0131 ile bu y\u00f6re Irak\u2019a b\u0131rak\u0131ld\u0131, ancak petrol gelirlerinin % 10\u2019unun yirmi be\u015f y\u0131l s\u00fcreyle T\u00fcrkiye\u2019ye \u00f6denmesi h\u00fckme ba\u011fland\u0131.<\/p>\n<p>\u0130\u015fgalci m\u00fcttefikler 6 Ekim 1923\u2019te T\u00fcrk bayra\u011f\u0131n\u0131 sel\u00e2mlayarak \u0130stanbul\u2019dan ayr\u0131ld\u0131. Bu durumda yeni devletin ba\u015f\u015fehrinin kesin olarak belirlenmesi ka\u00e7\u0131n\u0131lmaz olmu\u015ftu. Mustafa Kemal ve arkada\u015flar\u0131 Mill\u00ee M\u00fccadele\u2019nin kalbi olan ve co\u011fraf\u00ee konumu sebebiyle de g\u00fcvenli b\u00f6lge say\u0131lan Ankara\u2019dan yana tav\u0131r ald\u0131lar. Sonunda \u0130smet \u0130n\u00f6n\u00fc ve arkada\u015flar\u0131n\u0131n verdi\u011fi \u00f6nergenin kabul edilmesiyle Ankara T\u00fcrkiye Devleti\u2019nin ba\u015f\u015fehri oldu (13 Ekim 1923).<\/p>\n<p>Bar\u0131\u015f g\u00f6r\u00fc\u015fmeleri s\u0131ras\u0131nda meclisteki gruplar aras\u0131 s\u00fcrt\u00fc\u015fmeler daha da art\u0131nca Mustafa Kemal, Halk F\u0131rkas\u0131 ad\u0131yla bir parti kurmaya karar verdi\u011fini a\u00e7\u0131klad\u0131 (6 Aral\u0131k 1922). Bunun gerek\u00e7elerini de kurtulu\u015f zaferini siyaset, iktisat ve idarede yap\u0131lacak at\u0131l\u0131mlarla bir ink\u0131l\u00e2p ile tamamlamak, yap\u0131lacak d\u00fczenlemeleri bir programa ba\u011flamak, izlenecek program\u0131 ki\u015fisellikten kurtarmak ve kurulacak partiyi halk\u00e7\u0131l\u0131k esas\u0131na oturtmak bi\u00e7iminde \u00f6zetlemi\u015fti. Bu s\u0131rada, B\u00fcy\u00fck Millet Meclisi se\u00e7imlerinin de yenilenmesine karar verildi\u011finden Anadolu ve Rumeli M\u00fcd\u00e2faa-i Hukuk Grubu\u2019nun ba\u015fkan\u0131 olarak bir se\u00e7im bildirisi yay\u0131mlay\u0131p (8 Nisan 1923) kurulacak partiye ve ink\u0131l\u00e2ba temel olmas\u0131n\u0131 \u00f6ng\u00f6rd\u00fc\u011f\u00fc ilkeleri a\u00e7\u0131klam\u0131\u015ft\u0131. \u201cDokuz umde\u201d diye adland\u0131r\u0131lan bu bildiride b\u00fct\u00fcn d\u00fczenlemelerde mill\u00ee h\u00e2kimiyet ilkesine g\u00f6re hareket edilece\u011fi vurgulan\u0131rken ham maddesi bulunan sanayinin kurulmas\u0131n\u0131n te\u015fvik edilece\u011fi, demiryollar\u0131 yap\u0131m\u0131na \u00f6ncelik verilece\u011fi, kalk\u0131nma i\u00e7in devlet\u00e7e gerekli tedbirlerin al\u0131naca\u011f\u0131, \u00f6zel giri\u015fimcili\u011fin korunaca\u011f\u0131 ve ilk\u00f6\u011fretimde \u00f6\u011fretimin birle\u015ftirilece\u011fi belirtilmi\u015fti. Halk F\u0131rkas\u0131\u2019n\u0131n kurulu\u015fu \u0130zmir\u2019in kurtulu\u015f y\u0131l d\u00f6n\u00fcm\u00fc olan 9 Eyl\u00fcl 1923\u2019te a\u00e7\u0131kland\u0131. Genel ba\u015fkanl\u0131\u011fa Mustafa Kemal se\u00e7ildi, d\u00fczenlenen t\u00fcz\u00fckte Halk Partisi\u2019nin bir ihtil\u00e2l partisi de\u011fil bir ink\u0131l\u00e2p partisi oldu\u011fu belirtildi. Halk egemenli\u011fi kavram\u0131 g\u00f6r\u00fc\u015f\u00fcl\u00fcrken bunun cumhuriyet anlam\u0131na gelip gelmedi\u011fi tart\u0131\u015f\u0131ld\u0131. Mustafa Kemal 27 Eyl\u00fcl 1923\u2019te verdi\u011fi bir deme\u00e7te mevcut anayasan\u0131n, \u201cH\u00e2kimiyet kay\u0131ts\u0131z \u015farts\u0131z milletindir\u201d diye ba\u015flayan 1. maddesini okuyarak bunu cumhuriyet diye \u00f6zetlemenin m\u00fcmk\u00fcn oldu\u011funu s\u00f6yledi. Fakat bu durumun anayasal zemine oturtulmas\u0131 ve yeni devlete ger\u00e7ek ad\u0131n\u0131n verilebilmesi i\u00e7in Fethi Bey h\u00fck\u00fcmetinin istifas\u0131yla ba\u015flayan bunal\u0131m\u0131 beklemek gerekti. Meclisteki gruplar g\u00fcvenoyu alacak bir kabine olu\u015fturmay\u0131 ba\u015faramay\u0131nca 28-29 Ekim ak\u015fam\u0131 \u00c7ankaya K\u00f6\u015fk\u00fc\u2019nde baz\u0131 arkada\u015flar\u0131yla bir de\u011ferlendirme yapan Mustafa Kemal \u00e7\u0131k\u0131\u015f yolunu, \u201cYar\u0131n cumhuriyet il\u00e2n edece\u011fiz\u201d diye a\u00e7\u0131klad\u0131. Bunu sa\u011flamak i\u00e7in de \u0130smet \u0130n\u00f6n\u00fc ile birlikte anayasada yap\u0131lmas\u0131 gereken de\u011fi\u015fiklik metnini haz\u0131rlad\u0131. Sorun 29 Ekim sabah\u0131 \u00f6nce Halk F\u0131rkas\u0131 grubunda tart\u0131\u015f\u0131ld\u0131. Abdurrahman \u015eeref mevcut durumu, \u201cH\u00e2kimiyet kay\u0131ts\u0131z \u015farts\u0131z milletindir. Kime sorarsan\u0131z sorunuz bu cumhuriyettir; do\u011fan \u00e7ocu\u011fun ad\u0131d\u0131r. Ama bu ad kimilerine ho\u015f gelmezmi\u015f, vars\u0131n gelmesin\u201d diye \u00f6zetlemi\u015fti. Grup toplant\u0131s\u0131ndan sonra meclis genel kuruluna ge\u00e7ildi. Anayasa Komisyonu\u2019nun \u201cTe\u015fk\u00eel\u00e2t-\u0131 Es\u00e2siyye Kanunu\u2019nun Baz\u0131 Mev\u00e2dd\u0131n\u0131n Tavz\u00eehan T\u00e2diline Dair Kanun\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda d\u00fczenledi\u011fi maddeler ele al\u0131nd\u0131. Bununla 1. maddenin sonuna, \u201cT\u00fcrkiye Devleti\u2019nin \u015fekli cumhuriyettir\u201d h\u00fckm\u00fc eklendi. Cumhurreisinin T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nce kendi \u00fcyeleri aras\u0131ndan se\u00e7ilmesi kabul edildi. Bu de\u011fi\u015fiklikle meclis h\u00fck\u00fcmeti sisteminden kabine sistemine ge\u00e7ildi\u011finden ba\u015fvekilin cumhurreisince meclis i\u00e7inden se\u00e7ilmesi, onun da di\u011fer bakanlar\u0131 se\u00e7mesi \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fc. Tasar\u0131 oylamaya kat\u0131lan 158 \u00fcyenin oy birli\u011fiyle kabul edildi. Bunun arkas\u0131ndan cumhurreisi se\u00e7imi yap\u0131ld\u0131. Oturuma ba\u015fkanl\u0131k eden \u0130smet Eker, Mustafa Kemal\u2019in 158 \u00fcyenin oy birli\u011fiyle cumhurreisi se\u00e7ildi\u011fini a\u00e7\u0131klad\u0131. Te\u015fekk\u00fcr i\u00e7in k\u00fcrs\u00fcye gelen Mustafa Kemal de s\u00f6zlerini, \u201cT\u00fcrkiye Cumhuriyeti d\u00fcnyada i\u015fgal etti\u011fi yere l\u00e2y\u0131k oldu\u011funu eserleriyle kan\u0131tlayacakt\u0131r. T\u00fcrkiye Cumhuriyeti mutlu, muvaffak ve muzaffer olacakt\u0131r\u201d diye bitirmi\u015fti. Mustafa Kemal, 1927, 1931 ve 1935 se\u00e7imlerinden sonra da oylamaya kat\u0131lan milletvekillerinin oy birli\u011fiyle cumhurreisi se\u00e7ildi.<\/p>\n<p>Devrimleri. Mustafa Kemal i\u00e7in art\u0131k en ideal rejim olarak g\u00f6rd\u00fc\u011f\u00fc cumhuriyeti benimsetme ve onu geli\u015ftirme d\u00f6nemi ba\u015flam\u0131\u015ft\u0131. Bu da ancak ink\u0131l\u00e2p say\u0131lacak yeni at\u0131l\u0131mlarla ger\u00e7ekle\u015ftirilebilecekti. Asl\u0131nda o T\u00fcrk Kurtulu\u015f Sava\u015f\u0131\u2019n\u0131 Mill\u00ee M\u00fccadele ve onu izleyen ink\u0131l\u00e2plar d\u00f6nemi olarak iki a\u015famal\u0131 bir b\u00fct\u00fcn halinde g\u00f6r\u00fcyordu. 1931\u2019de bunu, \u201c\u0130stikl\u00e2l Harbi \u015eark\u2019\u0131n din\u00ee, i\u00e7tima\u00ee ve siyas\u00ee bask\u0131s\u0131yla Garp devletlerinin siyas\u00ee, ekonomik zorbal\u0131\u011f\u0131ndan uzak, yeni ve tam ba\u011f\u0131ms\u0131z bir T\u00fcrk devleti kurmak i\u00e7in giri\u015filen \u00e7ok y\u00f6nl\u00fc mill\u00ee m\u00fccadelelerin, di\u011fer bir ifadeyle kurtulu\u015f hareketinin tamam\u0131d\u0131r\u201d diye ifade etmi\u015fti.<\/p>\n<p>Cumhuriyet\u2019in i\u015fleyi\u015fini belirleyecek anayasa \u00e7al\u0131\u015fmalar\u0131 s\u00fcrd\u00fcr\u00fcl\u00fcrken 1924 Mart\u0131nda yeni rejime esas olacak laiklik yolunda yasal d\u00fczenlemeler ger\u00e7ekle\u015ftirilmi\u015fti. Saltanat\u0131n kald\u0131r\u0131lmas\u0131 ile bo\u015flukta kalan, ancak ge\u00e7en s\u00fcrede y\u00f6netimde iki ba\u015fl\u0131l\u0131k g\u00f6r\u00fcnt\u00fcs\u00fc vererek halk egemenli\u011fine dayal\u0131 sistemin sa\u011fl\u0131kl\u0131 i\u015flemesini g\u00fc\u00e7le\u015ftirece\u011fi anla\u015f\u0131lan halifelik makam\u0131n\u0131n da kald\u0131r\u0131lmas\u0131, bunun yan\u0131nda sorunun b\u00fct\u00fcn\u00fcyle \u00e7\u00f6z\u00fclmesi i\u00e7in \u015eer\u2018iyye ve Evkaf Vek\u00e2leti\u2019nin la\u011fvedilmesi ve e\u011fitim \u00f6\u011fretimin laikle\u015fmesini sa\u011flayabilmek i\u00e7in ilk\u00f6\u011fretim kurumlar\u0131n\u0131n birle\u015ftirilmesi (tevh\u00eed-i tedr\u00eesat) gerekli g\u00f6r\u00fclm\u00fc\u015ft\u00fc. Mustafa Kemal, 1 Mart 1924\u2019te T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin yeni \u00e7al\u0131\u015fma d\u00f6nemini a\u00e7arken halifeli\u011fin kald\u0131r\u0131lmas\u0131 ve \u00f6\u011fretimin birle\u015ftirilmesi konular\u0131nda \u015funlar\u0131 s\u00f6ylemi\u015fti: \u201cMensubu olmakla memnun ve mesut oldu\u011fumuz \u0130sl\u00e2m dindarl\u0131\u011f\u0131n\u0131 y\u00fczy\u0131llardan beri uyguland\u0131\u011f\u0131 bi\u00e7imiyle bir siyaset arac\u0131 olma durumundan kurtar\u0131p y\u00fcceltmenin \u00e7ok gerekli oldu\u011fu hakikatini m\u00fc\u015fahede ediyoruz. Mukaddes ve \u00f6l\u00fcms\u00fcz olan inan\u00e7lar\u0131m\u0131z\u0131 ve vicdan\u00ee kanaatlerimizi, kar\u0131\u015f\u0131k ve de\u011fi\u015fken olan her t\u00fcrl\u00fc \u00e7\u0131kar ve ihtiraslara sahne olan siyasetten ve siyasetin b\u00fct\u00fcn unsurlar\u0131ndan bir an \u00f6nce ve kesinlikle kurtarmak milletin d\u00fcnyaya ve \u00e2hirete ait saadetinin emretti\u011fi bir zarurettir. Ancak bu sayede \u0130sl\u00e2m dindarl\u0131\u011f\u0131n\u0131n y\u00fcceli\u011fi belirginle\u015fir.\u201d Arkas\u0131ndan, \u201cE\u011fitim ve \u00f6\u011fretimin birle\u015ftirilmesi ilkesinin vakit kaybetmeksizin uygulanmas\u0131 gere\u011fini m\u00fc\u015fahede ediyoruz\u201d diyerek tevh\u00eed-i tedr\u00ees\u00e2ta gidilmesi zaman\u0131n\u0131n geldi\u011fine de i\u015faret etmi\u015fti. Ertesi g\u00fcn Halk F\u0131rkas\u0131 grubunda yap\u0131lan g\u00f6r\u00fc\u015fmelerde s\u00f6z konusu \u00fc\u00e7 d\u00fczenlemenin birlikte yap\u0131lmas\u0131 uygun bulundu. Bunu sa\u011flayacak yasalar\u0131n h\u00fck\u00fcmet tasar\u0131lar\u0131 olarak de\u011fil milletvekilleri \u00f6nerileri olarak meclise sunulmas\u0131 tercih edilmi\u015fti. B\u00f6ylece 3 Mart 1924\u2019te \u201claiklik kanunlar\u0131\u201d diye an\u0131lan \u00fc\u00e7 \u00f6nemli yasa kabul edilerek y\u00fcr\u00fcrl\u00fc\u011fe konuldu. Halifeli\u011fin kald\u0131r\u0131lmas\u0131na ve Osmano\u011fullar\u0131 ailesinin vatanda\u015fl\u0131ktan \u00e7\u0131kar\u0131lmas\u0131na ili\u015fkin 431 say\u0131l\u0131 yasada, \u201cHalife hal\u2018edilmi\u015ftir. Hil\u00e2fet, h\u00fck\u00fcmet ve cumhuriyet m\u00e2na ve mefhumlar\u0131nda m\u00fcndemi\u00e7 oldu\u011fundan hil\u00e2fet makam\u0131 m\u00fclgad\u0131r\u201d h\u00fckm\u00fcne yer verilmi\u015fti.<\/p>\n<p>Te\u015fk\u00eel\u00e2t-\u0131 Es\u00e2siyye Kanunu ad\u0131yla haz\u0131rlanan anayasa tasar\u0131s\u0131n\u0131n meclisteki g\u00f6r\u00fc\u015fmelerine 9 Mart\u2019ta ba\u015flan\u0131lm\u0131\u015f ve ancak 20 Nisan 1924\u2019te sonu\u00e7lanm\u0131\u015ft\u0131. Tart\u0131\u015fmalar anayasan\u0131n bir kurucu meclis\u00e7e haz\u0131rlanmas\u0131, B\u00fcy\u00fck Millet Meclisi yan\u0131nda ikinci bir meclise gerek olup olmad\u0131\u011f\u0131, cumhurba\u015fkan\u0131na meclisi da\u011f\u0131tma yetkisinin verilip verilmemesi, cumhurba\u015fkan\u0131na tan\u0131nan veto yetkisinin s\u0131n\u0131rlar\u0131 ve ba\u015fkomutanl\u0131\u011f\u0131n nas\u0131l temsil edilece\u011fi \u00fczerinde yo\u011funla\u015fm\u0131\u015ft\u0131. \u0130kinci bir meclis \u00f6nerisi taraftar bulmad\u0131. Mustafa Kemal\u2019in cumhurba\u015fkan\u0131 olarak gerekti\u011finde meclisi da\u011f\u0131tma yetkisine sahip olmas\u0131 yolundaki iste\u011fi kabul edilmedi ve veto yetkisi de s\u0131n\u0131rland\u0131r\u0131ld\u0131. Bunlar\u0131n d\u0131\u015f\u0131nda tasar\u0131da otuz ya\u015f\u0131n\u0131 bitiren her T\u00fcrk\u2019\u00fcn milletvekili se\u00e7ilebilece\u011fine ili\u015fkin maddesi de\u011fi\u015ftirilerek yaln\u0131z erkeklere bu hak tan\u0131nm\u0131\u015ft\u0131. T\u00fcrk kad\u0131n\u0131n\u0131n se\u00e7me ve se\u00e7ilme hakk\u0131n\u0131 kazanabilmesi i\u00e7in daha on y\u0131l\u0131n ge\u00e7mesi gerekecekti.<\/p>\n<p>3 Mart 1924 tarihli yasalarla Mustafa Kemal\u2019in tasarlad\u0131\u011f\u0131 laik d\u00fczenin temelleri at\u0131lm\u0131\u015ft\u0131. \u00c7ok ge\u00e7meden Meden\u00ee Kanun\u2019un kabul edilmesiyle de (17 \u015eubat 1926) ki\u015fi ve toplum hayat\u0131ndaki d\u00f6n\u00fc\u015f\u00fcm daha da belirginle\u015fmi\u015fti. Fakat 1924 anayasas\u0131 g\u00f6r\u00fc\u015fmeleri, Mustafa Kemal\u2019in ba\u015fkanl\u0131\u011f\u0131n\u0131 \u00fcstlendi\u011fi Halk F\u0131rkas\u0131\u2019na muhalif bir siyas\u00ee \u00f6rg\u00fctlenmenin meydana \u00e7\u0131kaca\u011f\u0131n\u0131 g\u00f6stermi\u015fti. B\u00f6ylece Cumhuriyet\u2019in ilk y\u0131l\u0131n\u0131 tamamlamas\u0131n\u0131n hemen ard\u0131ndan Terakk\u00eeperver Cumhuriyet F\u0131rkas\u0131 ad\u0131yla yeni bir parti kurulmu\u015ftu (17 Kas\u0131m 1924). Mustafa Kemal\u2019in Mill\u00ee M\u00fccadele arkada\u015flar\u0131 K\u00e2z\u0131m Karabekir, Rauf Orbay, A. Fuat Cebesoy ve A. Adnan Ad\u0131var bu partide yer ald\u0131. Halk F\u0131rkas\u0131\u2019n\u0131n ink\u0131l\u00e2p\u00e7\u0131l\u0131\u011f\u0131na kar\u015f\u0131l\u0131k yeni parti terakkiyi benimsemi\u015f, bir y\u00f6n\u00fcyle de gelenek\u00e7i bir yol izlemeyi kabul etmi\u015fti. T\u00fcz\u00fc\u011f\u00fcndeki, \u201cParti din\u00ee efk\u00e2r ve inan\u00e7lara sayg\u0131l\u0131d\u0131r\u201d h\u00fckm\u00fc bir bak\u0131ma do\u011fald\u0131, ama k\u0131sa bir s\u00fcre \u00f6nce kald\u0131r\u0131lan halifelikle ilgili tart\u0131\u015fmalar\u0131n s\u00fcrd\u00fc\u011f\u00fc d\u00f6nemde laiklik anlay\u0131\u015f\u0131 ile kolayca ba\u011fda\u015ft\u0131r\u0131lamayacak ideolojik bir i\u00e7erik de ta\u015f\u0131yordu. Nitekim buna dayal\u0131 tart\u0131\u015fmalar hemen ba\u015flad\u0131. Bu s\u0131rada Hakk\u00e2ri y\u00f6resinde bir Nest\u00fbr\u00ee ayaklanmas\u0131 ba\u015f g\u00f6stermi\u015f, onu takip eden \u015eeyh Said ayaklanmas\u0131 (13 \u015eubat 1925) etkisi y\u0131llarca s\u00fcrecek olan bir i\u00e7 meseleye yol a\u00e7m\u0131\u015ft\u0131. Musul sorununu kendi lehlerine \u00e7\u00f6zmeye \u00e7al\u0131\u015fan \u0130ngilizler bu ortamdan yararlanmaya y\u00f6nelmi\u015fti. Ba\u011fdat\u2019taki Frans\u0131z y\u00fcksek komiseri, h\u00fck\u00fcmetine sundu\u011fu raporda bu ayaklanmay\u0131 \u0130ngilizler\u2019in u\u011frad\u0131\u011f\u0131 yenilgiden sonra hi\u00e7 affetmedikleri Mustafa Kemal\u2019e ve Ankara\u2019daki meclise kar\u015f\u0131 y\u00fcr\u00fctt\u00fckleri siyasetin bir halkas\u0131 olarak nitelemi\u015fti. Ba\u015fvekil Fethi Okyar, Otuzbir Mart Vak\u2018as\u0131\u2019na benzetti\u011fi bu harekete kar\u015f\u0131 Cumhuriyet\u2019i korumak i\u00e7in her t\u00fcrl\u00fc tedbirin al\u0131naca\u011f\u0131n\u0131 s\u00f6ylemi\u015fti, ancak meclis kendisine g\u00fcvensizlik oyu verince istifa etmi\u015fti. Yeniden ba\u015fbakanl\u0131\u011fa atanan \u0130smet \u0130n\u00f6n\u00fc ise \u00f6ncelikle Takr\u00eer-i S\u00fck\u00fbn ad\u0131 verilen ve ayaklananlar\u0131n \u0130stikl\u00e2l mahkemelerinde yarg\u0131lanmas\u0131n\u0131 \u00f6ng\u00f6ren bir yasan\u0131n y\u00fcr\u00fcrl\u00fc\u011fe konulmas\u0131n\u0131 gerekli g\u00f6rm\u00fc\u015ft\u00fc. Sonunda ayaklanma bast\u0131r\u0131ld\u0131 ve bu arada \u015eark \u0130stikl\u00e2l Mahkemesi, Terakk\u00eeperver Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n ayaklanma b\u00f6lgesindeki \u015fubelerinin kapat\u0131lmas\u0131na karar verdi. \u00c7ok ge\u00e7meden Vekiller Heyeti, Takr\u00eer-i S\u00fck\u00fbn Kanunu\u2019na dayanarak partinin b\u00fct\u00fcn\u00fcyle kapat\u0131lmas\u0131n\u0131 kararla\u015ft\u0131rd\u0131 (3 Haziran 1925).<\/p>\n<p>1 Eyl\u00fcl 1926\u2019da Mustafa Kemal\u2019e kar\u015f\u0131 bir suikast giri\u015fiminde bulunulmas\u0131 siyasal g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131na yeni bir boyut getirdi. I. B\u00fcy\u00fck Millet Meclisi\u2019nde sert ele\u015ftirileriyle tan\u0131nan Ziya Hur\u015fit\u2019in baz\u0131 ki\u015filerle anla\u015farak \u0130zmir\u2019i ziyaret edecek cumhurba\u015fkan\u0131n\u0131 \u00f6ld\u00fcrme giri\u015fiminde bulunmas\u0131 ziyaretin bir g\u00fcn gecikmesiyle ger\u00e7ekle\u015fmemi\u015f ve suikast\u00e7\u0131lar bir ihbar \u00fczerine yakalanm\u0131\u015ft\u0131. Olaya \u0130stikl\u00e2l Mahkemesi\u2019nce el konuldu\u011funda Terakk\u00eeperver Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n eski milletvekillerinden baz\u0131lar\u0131 hadiseye kar\u0131\u015ft\u0131klar\u0131, baz\u0131 eski \u0130ttihat ve Terakk\u00ee mensuplar\u0131 da partiyi canland\u0131rmaya \u00e7al\u0131\u015ft\u0131klar\u0131 gerek\u00e7esiyle soru\u015fturma kapsam\u0131na al\u0131nd\u0131. Sonunda Ziya Hur\u015fit ile birlikte on d\u00f6rt ki\u015fi idam cezas\u0131na \u00e7arpt\u0131r\u0131ld\u0131 (13 Temmuz 1926). Ankara\u2019da g\u00f6r\u00fclen dava neticesinde eski Maliye bakan\u0131 C\u00e2vid Bey ile \u00fc\u00e7 arkada\u015f\u0131 anayasay\u0131 de\u011fi\u015ftirmeye giri\u015ftiklerinden \u00f6t\u00fcr\u00fc idama, Rauf Orbay on y\u0131l s\u00fcrg\u00fcn cezas\u0131na mahk\u00fbm edildi; aralar\u0131nda Adnan Ad\u0131var ile H\u00fcseyin Cahit Yal\u00e7\u0131n\u2019\u0131n bulundu\u011fu \u00f6teki san\u0131klar ise beraat etti.<\/p>\n<p>Bu s\u0131rada T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin ikinci d\u00f6neminin de sonuna gelindi\u011finden 1927\u2019de yeni se\u00e7imlere gidildi. Bu sebeple Cumhuriyet Halk F\u0131rkas\u0131 genel ba\u015fkan\u0131 s\u0131fat\u0131yla bir bildiri yay\u0131mlayan Mustafa Kemal T\u00fcrk tarihinin asker\u00ee zaferlerle dolu oldu\u011funu, ancak bu zaferlerden sonra toplum hayat\u0131n\u0131 ve milletin gelece\u011fini etkileyecek \u00f6nemli d\u00fczenlemeler yap\u0131lmad\u0131\u011f\u0131n\u0131 hat\u0131rlat\u0131p kendisinin ve partisinin \u00f6zellikle bu ink\u0131l\u00e2p \u00fczerinde durdu\u011funu belirtti. Parti te\u015fkil\u00e2t\u0131na yay\u0131mlad\u0131\u011f\u0131 bir genelgede de milletvekillerinin \u00f6zel hayatlar\u0131nda, ekonomiyi ve maliyeyi ilgilendiren \u00e7al\u0131\u015fmalar\u0131nda devletin resm\u00ee yasalar\u0131 ile ba\u011fl\u0131 olmalar\u0131n\u0131n zorunlu oldu\u011funu ve asl\u00ee g\u00f6revlerini \u015fahs\u00ee \u00e7\u0131karlar\u0131 u\u011fruna k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcrmemeleri gerekti\u011fini vurgulad\u0131. \u0130ki dereceli yap\u0131lan se\u00e7imler sonucunda b\u00fct\u00fcn se\u00e7im \u00e7evrelerinde Cumhuriyet Halk F\u0131rkas\u0131 adaylar\u0131 kazand\u0131.<\/p>\n<p>T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi yeni d\u00f6neme ba\u015flamadan \u00f6nce parti kurultay\u0131n\u0131n toplanmas\u0131 uygun g\u00f6r\u00fcld\u00fc. Sivas Kongresi, Cumhuriyet Halk F\u0131rkas\u0131\u2019n\u0131n ilk kurultay\u0131 olarak kabul edildi\u011finden bu ikinci kurultay\u0131n 15 Ekim 1927\u2019de yap\u0131lmas\u0131 kararla\u015ft\u0131r\u0131ld\u0131. O g\u00fcn T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi binas\u0131nda (bug\u00fcn Cumhuriyet M\u00fczesi) d\u00fczenlenen kurultay\u0131 a\u00e7an Mustafa Kemal se\u00e7imlerde halk\u0131n, kendi partisine g\u00f6sterdi\u011fi deste\u011fe te\u015fekk\u00fcr ettikten sonra, \u201cGelece\u011fe y\u00f6nelik tedbirler hakk\u0131nda g\u00f6r\u00fc\u015f al\u0131\u015fveri\u015finde bulunmadan \u00f6nce ge\u00e7mi\u015fe ait olaylar hakk\u0131nda a\u00e7\u0131klamalarda bulunmak ve y\u0131llard\u0131r s\u00fcren faaliyetlerimizin ve yapt\u0131klar\u0131m\u0131z\u0131n milletimize hesab\u0131n\u0131 vermenin g\u00f6revim oldu\u011fu kanaatindeyim\u201d diyerek g\u00fcndemdeki konular d\u0131\u015f\u0131nda uzun a\u00e7\u0131klamalarda bulunaca\u011f\u0131n\u0131 belirtti.<\/p>\n<p>Kurultayda parti t\u00fcz\u00fc\u011f\u00fcnde \u00f6nemli de\u011fi\u015fiklikler yap\u0131ld\u0131. \u201cGenel Esaslar\u201d b\u00f6l\u00fcm\u00fcnde, \u201cCumhuriyet Halk Partisi, Cemiyetler Kanunu\u2019na g\u00f6re kurulmu\u015f cumhuriyet\u00e7i, halk\u00e7\u0131, milliyet\u00e7i siyas\u00ee bir cemiyettir. Parti din ve devlet i\u015flerinde dinle d\u00fcnyay\u0131 birbirinden ay\u0131rmay\u0131 en \u00f6nemli esaslardan sayar\u201d h\u00fck\u00fcmlerine yer verildi. B\u00f6ylece cumhuriyet\u00e7ilik, halk\u00e7\u0131l\u0131k, milliyet\u00e7ilik ve laiklik partinin esaslar\u0131 olarak belirlendi. Partiyle ilgili kararlar\u0131n al\u0131nmas\u0131ndan sonra k\u00fcrs\u00fcye gelen Mustafa Kemal \u201cNutuk\u201d diye an\u0131lan konu\u015fmas\u0131na ba\u015flad\u0131. 15 Ekim 1927 sabah\u0131 ba\u015flayan konu\u015fma otuz alt\u0131 saat otuz bir dakika s\u00fcrd\u00fc ve 20 Ekim g\u00fcn\u00fc sona erdi. Mustafa Kemal, dokuz y\u0131ll\u0131k bir d\u00f6nemin tarih\u00e7esi olan nutkunu mill\u00ee varl\u0131\u011f\u0131 sona ermi\u015f say\u0131lan b\u00fcy\u00fck bir milletin istikl\u00e2lini nas\u0131l kazand\u0131\u011f\u0131n\u0131, ilim ve tekni\u011fin son ilkelerine dayanan mill\u00ee ve \u00e7a\u011fda\u015f bir devletin nas\u0131l kuruldu\u011funu anlatmak olarak de\u011ferlendirmi\u015fti. Nutuk\u2019ta T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin a\u00e7\u0131l\u0131\u015f\u0131na kadar ge\u00e7en olaylar belgelere dayan\u0131larak b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla verilmi\u015fken ondan sonraki olaylar devlet ar\u015fivlerinde pek \u00e7ok belge bulundu\u011fu gerek\u00e7esiyle \u00f6zetlenmi\u015ftir. Ayn\u0131 zamanda bu k\u0131s\u0131mda hakk\u0131ndaki ele\u015ftirilere cevaplar vermeye de y\u00f6nelmi\u015ftir. 0, nutkunu \u201cen b\u00fcy\u00fck eserim\u201d diye niteledi\u011fi Cumhuriyet\u2019i gen\u00e7li\u011fe emanet etti\u011fini belirten \u00f6zdeyi\u015f de\u011ferindeki sesleni\u015fle bitirmi\u015fti. Kurultay\u0131 izleyenlerin aktard\u0131klar\u0131na g\u00f6re bu s\u0131rada sesi titremi\u015f ve g\u00f6zleri ya\u015farm\u0131\u015ft\u0131 (bk. NUTUK).<\/p>\n<p><strong>Cumhuriyet Halk F\u0131rkas\u0131 devrimci bir parti olarak kendine \u00f6zg\u00fc bir kimlik kazanm\u0131\u015f demekti. Ancak Mustafa Kemal bir s\u00fcre sonra onun \u00e7al\u0131\u015fmalar\u0131n\u0131 ele\u015ftiren ikinci bir partinin bulunmas\u0131n\u0131 yararl\u0131 g\u00f6rd\u00fc.<\/strong> Bu defa g\u00fcvendi\u011fi arkada\u015f\u0131 Fethi Okyar\u2019a bir muhalefet partisi kurdurdu. Ayr\u0131ca \u00e7ok partili hayat\u0131 s\u00fcrekli k\u0131labilmek i\u00e7in partiler aras\u0131 ili\u015fkileri belirli kurallara ba\u011flamak istedi. Bu ama\u00e7la Fethi Okyar\u2019la kar\u015f\u0131l\u0131kl\u0131 mektuplarla bir t\u00fcr anla\u015fma bile yapt\u0131. 1930 A\u011fustosunda Yalova\u2019da yap\u0131lan g\u00f6r\u00fc\u015fmeler sonunda Fethi Okyar cumhurba\u015fkan\u0131na tam ve ger\u00e7ek Cumhuriyet\u00e7i ve b\u00fct\u00fcn anlam\u0131 ile laik, ancak Cumhuriyet Halk F\u0131rkas\u0131\u2019n\u0131n maliye, ekonomi ve i\u00e7 siyasetinin bir\u00e7ok noktas\u0131na kar\u015f\u0131 bir parti kurmak istedi\u011fini bildirmi\u015f, o da yeni partinin laik Cumhuriyet esaslar\u0131na ba\u011fl\u0131 kalmak \u015fart\u0131yla her t\u00fcrl\u00fc faaliyette bulunabilece\u011fini belirtmi\u015fti. Fakat Serbest Cumhuriyet F\u0131rkas\u0131 ad\u0131yla kurulan (12 A\u011fustos 1930) bu yeni partinin de \u00f6mr\u00fc uzun olmad\u0131. Ekonomide serbestli\u011fi savunan yeni parti devlet yat\u0131r\u0131mlar\u0131na, \u00f6zellikle de demiryolu yap\u0131m\u0131na kar\u015f\u0131 tav\u0131r alm\u0131\u015ft\u0131. Partiler aras\u0131ndaki g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131n\u0131n yap\u0131lan belediye se\u00e7imlerinde \u00e7at\u0131\u015fma a\u015famas\u0131na varmas\u0131 ve yer yer laikli\u011fe ayk\u0131r\u0131 seslerinin y\u00fckselmesi kar\u015f\u0131s\u0131nda Serbest Cumhuriyet F\u0131rkas\u0131 y\u00f6neticileri partilerini kapatmaya karar verdi (16 Kas\u0131m). Ondan birka\u00e7 g\u00fcn sonra kurulmu\u015f olan iki k\u00fc\u00e7\u00fck partinin de kapanmas\u0131yla yeniden tek partili d\u00fczene d\u00f6n\u00fcld\u00fc. Laiklik kar\u015f\u0131t\u0131 hareket \u00e7ok ge\u00e7meden bu defa Menemen\u2019de patlak verdi. Bu olayda bir yedek subay olan Kubilay\u2019\u0131n bo\u011faz\u0131n\u0131n kesilerek \u015fehid edilmesi Mustafa Kemal\u2019in \u00e7ok sert tepkisine yol a\u00e7m\u0131\u015f, su\u00e7lular asker\u00ee mahkemede yarg\u0131lanarak idama mahk\u00fbm edilmi\u015fti. Sebepleri farkl\u0131 da olsa her iki giri\u015fimden de beklenen sonu\u00e7 al\u0131namay\u0131nca \u00e7ok partili d\u00fczene ge\u00e7mek i\u00e7in art\u0131k \u00fc\u00e7\u00fcnc\u00fc bir deneyimde bulunulmad\u0131. Ancak Mustafa Kemal, tek parti i\u00e7inde demokratik bir hava olu\u015fturmaya ve mecliste Cumhuriyet Halk F\u0131rkas\u0131 mensubu olmayan \u00fcyelere de yer vermeye \u00e7al\u0131\u015ft\u0131. 1931 se\u00e7imlerinde yirmi iki se\u00e7im \u00e7evresinde Cumhuriyet Halk F\u0131rkas\u0131\u2019nca aday g\u00f6sterilmedi ve b\u00f6ylece meclise ba\u011f\u0131ms\u0131z yirmi milletvekili girdi. Ayn\u0131 y\u00f6ntem 1935 se\u00e7imlerinde de uyguland\u0131.<\/p>\n<p>Serbest Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n kapatma karar\u0131 almas\u0131n\u0131n ard\u0131ndan Menemen Olay\u0131\u2019n\u0131n do\u011furdu\u011fu olumsuzluklara d\u00fcnya ekonomik bunal\u0131m\u0131n\u0131n etkisiyle ba\u015f g\u00f6steren s\u0131k\u0131nt\u0131lar\u0131n da eklenmesi Mustafa Kemal\u2019i yeni baz\u0131 \u00f6nlemler almaya y\u00f6neltti. \u00dclkenin durumunu yak\u0131ndan izlemek i\u00e7in 1930 Kas\u0131m\u0131nda yan\u0131na bakanl\u0131klardan temsilciler de alarak b\u00fcy\u00fck bir yurt gezisine \u00e7\u0131kt\u0131. Hemen her yerde vatanda\u015flar pahal\u0131l\u0131ktan, i\u015f yerlerinin kapanmas\u0131ndan ve i\u015fsizlikten \u015fik\u00e2yet\u00e7i olmu\u015flard\u0131. Bu durum kar\u015f\u0131s\u0131nda devleti ekonomik hayatta da etkili k\u0131lman\u0131n ka\u00e7\u0131n\u0131lmaz oldu\u011funa karar verilmi\u015fti. Bu da devlet\u00e7ilik ilkesinin kabul\u00fc demekti. Nitekim kendisi Cumhuriyet Halk F\u0131rkas\u0131 \u0130zmir Kongresi\u2019nde yapt\u0131\u011f\u0131 konu\u015fmada (27 Ocak 1931), \u201cPartimizin izledi\u011fi program her y\u00f6n\u00fcyle demokratik, halk\u00e7\u0131 bir program olmakla birlikte ekonomi a\u00e7\u0131s\u0131ndan devlet\u00e7idir\u201d diyerek bundan b\u00f6yle devlet\u00e7i bir siyaset takip edilece\u011fini s\u00f6ylemi\u015fti. Ankara\u2019ya d\u00f6nd\u00fckten sonra da uygulanacak programa milletin ne \u00f6l\u00e7\u00fcde kat\u0131laca\u011f\u0131n\u0131n belirlenebilmesi i\u00e7in milletvekili se\u00e7imlerinin yenilenmesi \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fc. Bu sebeple yay\u0131mlad\u0131\u011f\u0131 se\u00e7im bildirisinde 1927 kurultay\u0131nda kabul edilen d\u00f6rt ilkeye devlet\u00e7ilik ve ink\u0131l\u00e2p\u00e7\u0131l\u0131\u011f\u0131n eklenece\u011fini a\u00e7\u0131klam\u0131\u015ft\u0131.<\/p>\n<p>T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin \u00fc\u00e7\u00fcnc\u00fc d\u00f6nem \u00e7al\u0131\u015fmalar\u0131na ba\u015flamas\u0131ndan sonra toplanan Cumhuriyet Halk F\u0131rkas\u0131\u2019n\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00fcy\u00fck kurultay\u0131nda (10-17 May\u0131s 1931) partinin program\u0131 yeniden d\u00fczenlendi. Program\u0131n ilk b\u00f6l\u00fcm\u00fcne \u201cEsaslar\u201d, ikinci b\u00f6l\u00fcm\u00fcne \u201cCumhuriyet Halk F\u0131rkas\u0131\u2019n\u0131n Ana Vas\u0131flar\u0131\u201d ba\u015fl\u0131\u011f\u0131 verilmi\u015fti. Giri\u015f b\u00f6l\u00fcm\u00fcnde de partinin g\u00fctt\u00fc\u011f\u00fc b\u00fct\u00fcn bu esaslar\u0131n Kemalizm prensipleri oldu\u011fu vurgulanm\u0131\u015ft\u0131. Devletin esas nizam\u0131 olarak, \u201cT\u00fcrkiye milliyet\u00e7i, halk\u00e7\u0131, devlet\u00e7i, laik ve devrimci bir cumhuriyettir\u201d denilmi\u015f ve bu ilkelerin tan\u0131mlar\u0131na yer verilmi\u015fti. Programda \u201cKemalizm prensipleri\u201d diye nitelenen, ancak daha sonraki y\u0131llarda \u201cAtat\u00fcrk ilkeleri\u201d diye an\u0131lan s\u00f6z konusu ilkeleri a\u015fa\u011f\u0131daki \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcnd\u00fcr: Milliyet\u00e7ilik. Parti, ilerleme ve geli\u015fme yolunda ve milletleraras\u0131 temas ve ili\u015fkilerde T\u00fcrk toplumunun \u00e7a\u011fda\u015f milletlerle yan yana y\u00fcr\u00fcmekle beraber kendine \u00f6zg\u00fc nitelikleri ve ba\u015fl\u0131 ba\u015f\u0131na ba\u011f\u0131ms\u0131z h\u00fcviyetini korumay\u0131 esas al\u0131r. Devlet\u00e7ilik. \u00d6zel faaliyet ve \u00e7al\u0131\u015fma esas olmakla beraber en k\u0131sa zamanda milletimizi refaha ve yurdu bay\u0131nd\u0131rl\u0131\u011fa kavu\u015fturmak i\u00e7in y\u00fcksek yararlar\u0131n gerektirdi\u011fi i\u015flerde ve ekonomik alanda devleti fiil\u00ee surette ilgilendirmek ba\u015fl\u0131ca esaslardand\u0131r. Devlet do\u011frudan do\u011fruya ekonomik giri\u015fimlerde bulunmakla beraber \u00f6zel giri\u015fimlere de imk\u00e2n tan\u0131r, yap\u0131lmakta olan i\u015fleri d\u00fczenler ve kontrol eder. Devletin do\u011frudan do\u011fruya hangi ekonomik giri\u015fimlerde bulunaca\u011f\u0131n\u0131 ancak mill\u00ee y\u00fcksek yararlar g\u00f6sterir. Bu l\u00fczum \u00fczerine devletin do\u011frudan do\u011fruya kendi yapmaya karar verdi\u011fi i\u015f e\u011fer \u00f6zel bir giri\u015fimci elinde bulunuyorsa onun al\u0131nmas\u0131 ancak \u00f6zel bir yasa \u00e7\u0131karmaya ba\u011fl\u0131d\u0131r. Bu zarar oranlan\u0131rken gelecekteki kazan\u00e7 ihtimalleri hesaba kat\u0131lmaz. Laiklik. Parti b\u00fct\u00fcn kanunlar\u0131n, t\u00fcz\u00fck ve usullerin yap\u0131l\u0131\u015f\u0131nda ve toplan\u0131\u015f\u0131nda en son bilim ve teknik esaslar\u0131 ile y\u00fczy\u0131l\u0131n ihtiya\u00e7lar\u0131na uyulmas\u0131n\u0131 prensip olarak kabul etmi\u015ftir. Din bir vicdan i\u015fi oldu\u011fundan parti, dini d\u00fcnya ve devlet i\u015fleriyle siyasetten ayr\u0131 tutmay\u0131 milletimizin \u00e7a\u011fda\u015f uygarl\u0131k yolunda ilerlemesi i\u00e7in ba\u015fl\u0131ca \u015fartlardan sayar. \u0130nk\u0131l\u00e2p\u00e7\u0131l\u0131k (Devrimcilik). Parti devlet y\u00f6netiminde tedbir almak i\u00e7in a\u015famal\u0131 ve evrimci prensiple kendini ba\u011fl\u0131 tutmaz. Milletimizin say\u0131s\u0131z \u00f6zverilerle ba\u015farm\u0131\u015f oldu\u011fu devrimlerden do\u011fan ve olgunla\u015fan prensiplere ba\u011fl\u0131 kalmak ve onlar\u0131 korumak parti i\u00e7in esast\u0131r.<\/p>\n<p>1931 kurultay\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 y\u0131l okullar i\u00e7in ders kitab\u0131 olarak haz\u0131rlanan ve Afet \u0130nan imzas\u0131yla yay\u0131mlanan, fakat ger\u00e7ekte bir\u00e7ok b\u00f6l\u00fcm\u00fc Mustafa Kemal\u2019in kaleminden \u00e7\u0131kan Meden\u00ee Bilgiler kitab\u0131nda bu ilkelere ili\u015fkin tan\u0131mlamalar\u0131n Cumhuriyet Halk Partisi program\u0131ndaki tan\u0131mlarla \u00f6rt\u00fc\u015fmesi bunlar\u0131n Mustafa Kemal\u2019e ait oldu\u011funu g\u00f6sterir. Partinin 1935 kurultay\u0131nda anlat\u0131m\u0131 yal\u0131nla\u015ft\u0131r\u0131larak oldu\u011fu gibi al\u0131nan alt\u0131 ilke, 5 \u015eubat 1937\u2019deki anayasa de\u011fi\u015fikli\u011fiyle 2. maddenin i\u00e7erisine konularak devletin ilkeleri haline getirilmi\u015ftir. Bu durum 1960 ihtil\u00e2line kadar s\u00fcrm\u00fc\u015f, 1961 anayasas\u0131nda bunlar metinden \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r.<\/p>\n<p>Bu kavramlar, Cumhuriyet Halk Partisi program\u0131 d\u0131\u015f\u0131nda Atat\u00fcrk\u2019\u00fcn sa\u011fl\u0131\u011f\u0131ndaki yay\u0131nlarda da Kemalizm olarak nitelendirilmi\u015ftir. Tekin Alp ve \u015eeref Aykut 1936\u2019da bas\u0131lan kitaplar\u0131na Kemalizm ad\u0131n\u0131 vermi\u015flerdir. Peyami Safa, T\u00fcrk \u0130nk\u0131l\u00e2b\u0131na Bak\u0131\u015flar adl\u0131 eserinde (1938) devrimi Kemalist hareket olarak de\u011ferlendirmi\u015ftir. Yeni T\u00fcrkiye\u2019yi tan\u0131tmak i\u00e7in \u00e7\u0131kar\u0131lan dergiye de La Turquie Kemaliste denilmi\u015ftir. D\u0131\u015fi\u015fleri Bakanl\u0131\u011f\u0131\u2019nda d\u00f6rt yabanc\u0131 dilde yay\u0131mlanan Foto\u011fraflarla T\u00fcrkiye alb\u00fcm\u00fcnde, \u201cKemalizm\u2019in cihan\u0131 telakki tarz\u0131 Avrupa\u00eedir, fakat temeli T\u00fcrk\u2019t\u00fcr\u201d denilerek bunun k\u00fclt\u00fcr i\u00e7erikli bir d\u00f6n\u00fc\u015f\u00fcm oldu\u011fu vurgulanm\u0131\u015ft\u0131r. O, Kemalizm hareketini yani giri\u015fti\u011fi devrimi asla bir dogma ya da bir doktrin olarak g\u00f6rmemi\u015ftir. Bir devrim partisinin doktrinin belirlenmesi yolundaki telkinlerini de, \u201cDoktrine gidersek o zaman donar kal\u0131r\u0131z\u201d diye kabul etmemi\u015ftir.<\/p>\n<p>Ayr\u0131ca devrimi Tanzimat ve Me\u015frutiyet d\u00f6nemlerindeki uygulamalarda oldu\u011fu gibi eskilerin yan\u0131na yenilerini ekleme olarak da g\u00f6rm\u00fcyordu. Bu g\u00f6r\u00fc\u015f\u00fcn\u00fc, \u201c\u0130nk\u0131l\u00e2p mevcut kurumlar\u0131 zorla de\u011fi\u015ftirmek demektir. T\u00fcrk milletini son y\u00fczy\u0131lda geri b\u0131rakm\u0131\u015f olan kurumlar\u0131 y\u0131karak yerlerine milletin en y\u00fcksek meden\u00ee ihtiya\u00e7lar\u0131na g\u00f6re ilerlemesini sa\u011flayacak yeni kurumlar\u0131 koymu\u015f olmakt\u0131r\u201d diye yazd\u0131rm\u0131\u015ft\u0131 (\u0130nan, s. 250). Ankara Hukuk Mektebi\u2019nin a\u00e7\u0131l\u0131\u015f\u0131nda (5 Kas\u0131m 1925) giri\u015filen devrimin ihtil\u00e2l anlam\u0131ndan \u00e7ok daha geni\u015f bir de\u011fi\u015fikli\u011fi ifade etti\u011fini belirtmi\u015fti. \u00d6nceden d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olmas\u0131na ra\u011fmen kendi i\u00e7inde bir s\u0131raya konulan ve uygun ortam bulundu\u011funda birer birer ger\u00e7ekle\u015ftirilen bu devrim, belirli bir b\u00fct\u00fcnl\u00fck ald\u0131\u011f\u0131nda da onu kendisine mal etmeyip genel T\u00fcrk devrimi diye nitelemi\u015ftir. 9 Mart 1935\u2019te Cumhuriyet Halk Partisi kurultay\u0131n\u0131 a\u00e7arken bunu, \u201cU\u00e7urum kenar\u0131nda y\u0131k\u0131k bir \u00fclke&#8230; T\u00fcrl\u00fc d\u00fc\u015fmanlarla kanl\u0131 bo\u011fu\u015fmalar. Y\u0131llarca s\u00fcren sava\u015f&#8230; Ondan sonra i\u00e7eride ve d\u0131\u015far\u0131da sayg\u0131 ile tan\u0131nan yeni vatan, yeni sosyete, yeni devlet&#8230; Ve bunlar\u0131 ba\u015farmak i\u00e7in aral\u0131ks\u0131z devrimler&#8230; \u0130\u015fte T\u00fcrk genel devriminin k\u0131sa bir diyemi\u201d olarak dile getirmi\u015fti. Onun devrimi ger\u00e7ekle\u015ftirmek i\u00e7in \u015f\u00f6yle bir strateji uygulad\u0131\u011f\u0131 g\u00f6r\u00fclmektedir: Fikr\u00ee haz\u0131rl\u0131k; uygun zaman\u0131 se\u00e7mek ve gerekirse uygulamay\u0131 zamana yaymak; \u00e7evreyi ve toplumu olabildi\u011fince haz\u0131rlamak; k\u0131sa s\u00fcrede sonu\u00e7 alabilmek i\u00e7in eskiyi tamam\u0131yla kald\u0131rmak; uygulamay\u0131 yak\u0131ndan izlemek, ayr\u0131cal\u0131k tan\u0131mamak, gerekenlere yetkiyle birlikte sorumluluk vermek; gerekiyorsa baz\u0131 d\u00fczeltmeler yapmak. T\u00fcrk devrimi, \u00f6nceden belirlenmi\u015f bir modele dayanmad\u0131\u011f\u0131 ve tamam\u0131yla Atat\u00fcrk\u2019\u00fcn d\u00fc\u015f\u00fcnce ve tasar\u0131m\u0131na g\u00f6re ger\u00e7ekle\u015ftirildi\u011fi i\u00e7in devrimin fikr\u00ee \u00f6nc\u00fcs\u00fc de odur. Kendisi bu \u00f6zelli\u011fi, \u201cT\u00fcrk demokrasisi Fransa devriminin a\u00e7t\u0131\u011f\u0131 yolu izlemi\u015f, ancak kendine \u00f6zg\u00fc belirleyici nitelikte geli\u015fmi\u015ftir\u201d diye belirtmi\u015ftir.<\/p>\n<p>Devrim a\u015famalar\u0131nda dikkati \u00e7eken en b\u00fcy\u00fck \u00f6zelliklerden biri onun giri\u015fimde bulunmak i\u00e7in en uygun zaman\u0131 se\u00e7medeki sezgisi ve yetene\u011fidir. Tasarlad\u0131klar\u0131n\u0131 yak\u0131n \u00e7evresine bile a\u00e7may\u0131p kendi ifadesiyle \u201cbirer mill\u00ee s\u0131r\u201d olarak saklam\u0131\u015ft\u0131r. Fakat laiklikte ve kad\u0131nlara tan\u0131nan haklarda oldu\u011fu gibi baz\u0131 \u00f6nemli ve \u00e7ok y\u00f6nl\u00fc d\u00fczenlemeleri a\u015famal\u0131 olarak zamana yaym\u0131\u015ft\u0131r. Harekete ge\u00e7meden \u00f6nce yak\u0131n \u00e7evresiyle g\u00f6r\u00fc\u015f birli\u011fi sa\u011flamak istemekte, arkas\u0131ndan bas\u0131na gereken a\u00e7\u0131klamalar\u0131 yaparak gelecek tepkileri de\u011ferlendirmekte, gerekirse \u00fclkenin durumunu yak\u0131ndan g\u00f6rmek ve halk\u0131n nabz\u0131n\u0131 yoklamak i\u00e7in yurt gezilerine \u00e7\u0131kmaktayd\u0131. \u015eapka giyilmesini zorunlu k\u0131lmadan \u00f6nce ba\u015f\u0131na bir panama \u015fapka koyarak \u0130nebolu ve Kastamonu gezisine \u00e7\u0131kmas\u0131, yeni T\u00fcrk alfabesinin komisyonca belirlenmesinin ard\u0131ndan Trakya\u2019da ve Anadolu\u2019da bu harfleri \u00f6\u011fretmeye ve tepkileri belirlemeye \u00e7al\u0131\u015fmas\u0131 bu e\u011filimini g\u00f6stermektedir.<\/p>\n<p>T\u00fcrk kurtulu\u015f hareketi ba\u015f\u0131ndan beri mill\u00eeci bir hareket olarak tan\u0131nm\u0131\u015ft\u0131. Bu sebeple yeni devletin kurulu\u015fuyla birlikte ba\u015flayan devrimin ana \u00f6\u011fesi de millet ve milliyet\u00e7ilik oldu. Cumhuriyet Halk Partisi program\u0131nda millet ve milliyet\u00e7ilik kavramlar\u0131na b\u00fcy\u00fck \u00f6nem atfedip de\u011fi\u015fik yorumlara yer vermemek i\u00e7in onlar\u0131 tan\u0131mlayan Atat\u00fcrk Meden\u00ee Bilgiler\u2019de bu kavramlar \u00fczerinde daha da ayr\u0131nt\u0131l\u0131 bi\u00e7imde durdu. \u00d6ncelikle, \u201cMillet, dil, k\u00fclt\u00fcr ve \u00fclk\u00fc birli\u011fiyle birbirine ba\u011fl\u0131 vatanda\u015flar\u0131n olu\u015fturdu\u011fu siyasal ve toplumsal bir heyettir\u201d diye genel bir tan\u0131m vermi\u015f, fakat hemen arkas\u0131ndan, \u201cT\u00fcrkiye Cumhuriyeti\u2019ni kuran T\u00fcrkiye halk\u0131na T\u00fcrk milleti denir\u201d bi\u00e7iminde \u00f6zel bir tan\u0131mlama yapm\u0131\u015ft\u0131r. Dil-k\u00fclt\u00fcr-\u00fclk\u00fc gibi \u00fc\u00e7 esasa dayand\u0131r\u0131lan bu tan\u0131mlar Atat\u00fcrk\u2019\u00fcn millet kavram\u0131na tamam\u0131yla k\u00fclt\u00fcrel bir i\u00e7erik verdi\u011fini kan\u0131tlamaktad\u0131r. Onun milliyet\u00e7ilik anlay\u0131\u015f\u0131 da bu y\u00f6nde olup temel d\u00fc\u015f\u00fcnceyi ferde, insana verilen de\u011fer olu\u015fturur. Milliyet\u00e7ilikte g\u00f6zetti\u011fi ilk ama\u00e7 her alanda tam ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 sa\u011flamak olmu\u015ftur. Bunun s\u0131n\u0131rlar\u0131n\u0131 da, \u201cTam ba\u011f\u0131ms\u0131zl\u0131k demek, \u015f\u00fcphesiz siyaset, maliye, iktisat, adalet, askerlik, k\u00fclt\u00fcr gibi her alanda tam ba\u011f\u0131ms\u0131zl\u0131k ve \u00f6zg\u00fcrl\u00fck demektir\u201d \u015feklinde belirtmi\u015ftir. Mustafa Kemal milliyet\u00e7ilik anlay\u0131\u015f\u0131nda \u0131rk\u00e7\u0131l\u0131k, panturanizm, panisl\u00e2mizm ve \u00fcmmet\u00e7ilik gibi a\u015f\u0131r\u0131 say\u0131lan ak\u0131mlara asla yer vermemi\u015ftir. Kendisi bu t\u00fcr ak\u0131mlar\u0131n zararlar\u0131n\u0131n g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc hat\u0131rlatarak, \u201cBiz, b\u00f6yle yapmad\u0131\u011f\u0131m\u0131z ve yapamad\u0131\u011f\u0131m\u0131z kavramlar \u00fczerinde ko\u015farak d\u00fc\u015fmanlar\u0131m\u0131z\u0131n say\u0131s\u0131n\u0131 ve \u00fczerimize yapt\u0131klar\u0131 bask\u0131lar\u0131 artt\u0131rmaktansa tabii s\u0131n\u0131ra, yasal s\u0131n\u0131ra \u00e7ekilelim, haddimizi bilelim\u201d demi\u015ftir. Bu sebeple i\u00e7te ve d\u0131\u015fta izlenmesi gereken yolu, \u201cYurtta sulh, cihanda sulh\u201d diye form\u00fcle etmi\u015ftir.<\/p>\n<p>\u00d6te yandan 10. y\u0131l nutkunda T\u00fcrk devriminde g\u00f6zetilen amac\u0131 \u00fc\u00e7 y\u00f6nl\u00fc olarak \u015f\u00f6yle s\u0131ralam\u0131\u015ft\u0131r: \u201cYurdumuzu d\u00fcnyan\u0131n en m\u00e2mur ve meden\u00ee memleketler seviyesine \u00e7\u0131karaca\u011f\u0131z. Milletimizi en geni\u015f refah vas\u0131ta ve kaynaklar\u0131na sahip k\u0131laca\u011f\u0131z. Mill\u00ee k\u00fclt\u00fcr\u00fcm\u00fcz\u00fc muas\u0131r medeniyet seviyesinin \u00fcst\u00fcne \u00e7\u0131karaca\u011f\u0131z.\u201d T\u00fcrk d\u00fc\u015f\u00fcncesine muas\u0131rla\u015fma, asr\u00eele\u015fme diye giren \u00e7a\u011fda\u015fla\u015fma kavram\u0131na k\u00fclt\u00fcrel bir nitelik vermi\u015f ve \u00e7a\u011fda\u015f uygarl\u0131\u011fa ula\u015fabilmek amac\u0131yla \u00e7a\u011fda\u015f devletin ve \u00e7a\u011fda\u015f toplumun meydana getirilmesini zorunlu g\u00f6rm\u00fc\u015ft\u00fcr. Bunlar i\u00e7in \u00f6ncelikle \u00e7a\u011fda\u015f ferdin olu\u015fturulmas\u0131 gerekti\u011finden \u00f6nceli\u011fi ferdi \u00e7a\u011fda\u015f k\u0131lacak e\u011fitime ve k\u00fclt\u00fcre vermi\u015ftir. Toplumsal kurtulu\u015fun ancak laik ve \u00e7a\u011fda\u015f bilgilerle donat\u0131lm\u0131\u015f ku\u015faklar yeti\u015ftirmekle sa\u011flanabilece\u011fi inanc\u0131nda oldu\u011fundan daha 1921 Temmuzunda toplanan Maarif Kongresi\u2019nde sil\u00e2h\u0131yla sava\u015fmak zorunda b\u0131rak\u0131lan T\u00fcrk milletinin bundan b\u00f6yle beyniyle de sava\u015fmak durumunda oldu\u011funu belirtmi\u015ftir. Yine o d\u00f6nemde not defterine, \u201cMilletin siyasal ve toplumsal hayat\u0131nda, fikr\u00ee terbiyesinde her t\u00fcrl\u00fc d\u0131\u015f tesirlere kar\u015f\u0131 koyacak bir dayan\u0131kl\u0131l\u0131k sa\u011flanabilmesi i\u00e7in ilmi ve fenni k\u0131lavuz edinece\u011fiz&#8230; Okul, ilim ve fen sayesinde T\u00fcrk milleti, T\u00fcrk sanat\u0131, T\u00fcrk edebiyat\u0131 b\u00fct\u00fcn g\u00fczellikleriyle kendini g\u00f6sterecektir; T\u00fcrk tarihinin ahl\u00e2k\u0131 da ilgilendiren bi\u00e7imde \u00f6\u011fretilmesi okulda olacakt\u0131r\u201d diye yazm\u0131\u015ft\u0131.<\/p>\n<p>E\u011fitim ve \u00f6\u011fretimde g\u00f6zetilecek ilk ama\u00e7 her t\u00fcrl\u00fc geli\u015fmeyi \u00f6nleyen cehaleti gidermek olacakt\u0131. Bu sebeple 1922 Mart\u0131ndaki meclisin a\u00e7\u0131l\u0131\u015f konu\u015fmas\u0131nda, \u201cB\u00fct\u00fcn k\u00f6yl\u00fclere okumak yazmak ve vatan\u0131n\u0131, milletini, dinini, d\u00fcnyas\u0131n\u0131 tan\u0131tacak kadar co\u011frafya, tarih, din ve ahl\u00e2k bilgisi vermek, d\u00f6rt i\u015flemi \u00f6\u011fretmek maarif program\u0131m\u0131z\u0131n ilk amac\u0131d\u0131r\u201d diyordu. Fakat bunu sa\u011flayabilmek, okuma yazmay\u0131 kolayla\u015ft\u0131r\u0131p yayg\u0131nla\u015ft\u0131rmak i\u00e7in b\u00fcy\u00fck bir ink\u0131l\u00e2b\u0131 gerekli g\u00f6r\u00fcyordu. Arap alfabesinin okuma yazmada g\u00fc\u00e7l\u00fckler do\u011furdu\u011fu g\u00f6r\u00fc\u015f\u00fc XIX. y\u00fczy\u0131l ortalar\u0131ndan ba\u015flayarak g\u00fcndemin ba\u015fl\u0131ca sorunlar\u0131ndan biri haline gelmi\u015fti. Alfabenin \u0131slah\u0131 i\u00e7in de\u011fi\u015fik g\u00f6r\u00fc\u015fler ortaya at\u0131l\u0131rken Latince\u2019ye dayal\u0131 yeni bir alfabeye ge\u00e7ilmesi de \u00f6nerilmi\u015fti. Bu tart\u0131\u015fmalar aras\u0131nda b\u00fcy\u00fcyen Mustafa Kemal, daha I. D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131nda Frans\u0131z alfabesiyle T\u00fcrk\u00e7e mektuplar yazmaya y\u00f6nelmi\u015fti. Erzurum Kongresi s\u0131ras\u0131nda Mazhar M\u00fcfit Kansu\u2019ya ileride Latin harflerinin kabul edilece\u011fini yazd\u0131rm\u0131\u015ft\u0131. 28 Ekim 1927 say\u0131m\u0131nda 13.648.270 olarak belirlenen \u00fclke n\u00fcfusunun yedi ve daha yukar\u0131 ya\u015flardakilerde okuma yazma oran\u0131n\u0131n % 10,6 oldu\u011fu, kad\u0131nlarda ise bu oran\u0131n % 4,6\u2019ya d\u00fc\u015ft\u00fc\u011f\u00fc ortaya \u00e7\u0131k\u0131nca sorunun b\u00fcy\u00fckl\u00fc\u011f\u00fc g\u00f6zler \u00f6n\u00fcne serilmi\u015fti. Okuma yazma ve bilgilenmeyi kolayla\u015ft\u0131racak bir alfabe de\u011fi\u015fikli\u011fi art\u0131k ka\u00e7\u0131n\u0131lmaz olmu\u015ftu. Mustafa Kemal geri kalm\u0131\u015fl\u0131ktan kurtulmak i\u00e7in izlenecek y\u00f6ntem tart\u0131\u015f\u0131l\u0131rken g\u00f6r\u00fc\u015f\u00fcn\u00fc, \u201c\u0130ki sistem var. Biri m\u00e2l\u00fbm, B\u00fcy\u00fck Fransa \u0130htil\u00e2li\u2019ndeki bi\u00e7im. Rejimler de\u011fi\u015fecek, ihtil\u00e2llere kar\u015f\u0131 ihtil\u00e2ller yap\u0131lacak. Sa\u011f solu tepeler, sol sa\u011f\u0131 s\u00fcp\u00fcr\u00fcrken de bir de bak\u0131lacak ki bir bu\u00e7uk y\u00fczy\u0131ll\u0131k zaman ge\u00e7mi\u015f&#8230; Bu milletin damarlar\u0131nda o kadar bol kan ve \u00f6n\u00fcnde o kadar geni\u015f zaman m\u0131 var?\u201d diye a\u00e7\u0131klam\u0131\u015ft\u0131 (Sev\u00fck, s. 73). Devrim i\u00e7in halk oylamas\u0131na ba\u015fvurulmas\u0131 istekleri kar\u015f\u0131s\u0131nda da \u015fu ger\u00e7eklere dikkatleri \u00e7ekmi\u015fti: \u201cCumhuriyetimizi \u00e7a\u011fda\u015f uygarl\u0131k d\u00fczeyine ula\u015ft\u0131rma iste\u011fimizi k\u00f6stekleyecek herhangi bir referanduma gitmek yaln\u0131z cehalet de\u011fil h\u0131yanet olur. % 80\u2019ine okuma yazma \u00f6\u011fretilmemi\u015f bir memlekette devrimler halk oylamas\u0131 ile olmaz.\u201d<\/p>\n<p>\u0130\u015fte bu anlay\u0131\u015fla Latince\u2019den al\u0131nan yeni bir alfabenin kabul\u00fcne gerek g\u00f6r\u00fcld\u00fc\u011f\u00fcnde de ayn\u0131 s\u00fcratle hareket edilmi\u015fti. Yeni harflerin T\u00fcrk\u00e7e\u2019nin sadele\u015fmesi ve geli\u015fmesine de yard\u0131m edece\u011fi d\u00fc\u015f\u00fcncesiyle olu\u015fturulan komisyona Alfabe Enc\u00fcmeni (Dil Enc\u00fcmeni) ad\u0131 verilmi\u015fti. Dolmabah\u00e7e Saray\u0131\u2019nda \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcren komisyon yeni harfleri belirlerken baz\u0131 \u00fcyeler bu alfabeye ancak \u00fc\u00e7 be\u015f y\u0131lda ge\u00e7ilebilece\u011fini s\u00f6yleyince Mustafa Kemal, \u201c\u00dc\u00e7 ayda, ya da hi\u00e7\u201d diye kesin bir tav\u0131r alm\u0131\u015ft\u0131. Halk\u0131n bu konudaki tepkisini \u00f6l\u00e7mek i\u00e7in bir yurt gezisine \u00e7\u0131karak yeni harfleri tan\u0131tmaya ve \u00f6\u011fretmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131. Olumlu bir izlenim edindi\u011finden 1 Kas\u0131m 1928\u2019de T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin \u00e7al\u0131\u015fma d\u00f6nemini a\u00e7arken yeni bir alfabeye ge\u00e7ilece\u011fini bildirmi\u015fti. Arkas\u0131ndan milletvekillerince haz\u0131rlanm\u0131\u015f olan yasa \u00f6nerisi hemen o g\u00fcn kabul edilmi\u015fti. Ancak konunun \u00f6nemi g\u00f6z \u00f6n\u00fcne al\u0131narak b\u00fct\u00fcn yaz\u0131\u015fmalar\u0131n yeni harflerle yap\u0131labilmesi i\u00e7in on dokuz aya varan \u00fc\u00e7 a\u015famal\u0131 bir ge\u00e7i\u015f d\u00f6nemi tan\u0131nm\u0131\u015ft\u0131. Uygulamaya ge\u00e7ildi\u011finde \u00f6\u011frenim ya\u015f\u0131 d\u0131\u015f\u0131ndaki b\u00fcy\u00fck \u00e7o\u011funlu\u011fa k\u0131sa s\u00fcrede yeni alfabeyi \u00f6\u011fretebilmek i\u00e7in \u201cmillet mektepleri\u201d ad\u0131 verilen bir program uygulanm\u0131\u015ft\u0131. Bu kurslarla ilgili kararn\u00e2me 24 Kas\u0131m 1928\u2019de y\u00fcr\u00fcrl\u00fc\u011fe konulmu\u015f ve Atat\u00fcrk de bu mekteplerin ba\u015f\u00f6\u011fretmenli\u011fini kabul etmi\u015fti. Yeni T\u00fcrk alfabesini haz\u0131rlayan komisyonun \u00fcye say\u0131s\u0131 daha da artt\u0131r\u0131larak Dil Enc\u00fcmeni ad\u0131yla Maarif Bakanl\u0131\u011f\u0131\u2019na ba\u011flanm\u0131\u015ft\u0131. Fakat dil \u00e7al\u0131\u015fmalar\u0131n\u0131 resm\u00ee organlar ve siyas\u00ee kadrolar d\u0131\u015f\u0131nda \u00f6zerk bir kurulu\u015f \u00e7er\u00e7evesinde y\u00fcr\u00fctmenin gerekli oldu\u011funu g\u00f6ren Atat\u00fcrk T\u00fcrk Dili Tetkik Cemiyeti\u2019ni kurdurdu (12 Temmuz 1932; a\u015f.bk.).<\/p>\n<p>1930\u2019lu y\u0131llar e\u011fitim ve k\u00fclt\u00fcr sorunlar\u0131n\u0131n \u00f6n plana al\u0131nd\u0131\u011f\u0131 bir d\u00f6nem oldu. G\u00f6kalp\u2019in \u201chars\u201d kar\u015f\u0131l\u0131\u011f\u0131n\u0131 verdi\u011fi k\u00fclt\u00fcr kavram\u0131n\u0131, ferd\u00ee ve i\u00e7tima\u00ee hayat\u0131n her y\u00f6n\u00fcn\u00fc i\u00e7eren ya da etkileyen \u00e7ok kapsaml\u0131 bir kavram olarak alg\u0131layan Atat\u00fcrk k\u00fclt\u00fcr\u00fc, \u201cOkumak, anlamak, g\u00f6rebilmek, g\u00f6rebildi\u011finden anlam \u00e7\u0131karmak, uyar\u0131 almak, d\u00fc\u015f\u00fcnmek, zek\u00e2y\u0131 e\u011fitmektir\u201d diye tan\u0131ml\u0131yor ve onu insan olman\u0131n ve insanl\u0131\u011f\u0131n ana unsurlar\u0131ndan biri say\u0131yordu. Ayn\u0131 zamanda insan\u0131 k\u00fclt\u00fcr ta\u015f\u0131yan bir varl\u0131k olarak g\u00f6r\u00fcyor ve onun kal\u0131t\u0131m yoluyla ku\u015faktan ku\u015fa\u011fa ge\u00e7en kal\u0131p halindeki bir olgu olmay\u0131p gelecek ku\u015faklara aktar\u0131lmas\u0131 gereken, yeni ku\u015faklar\u0131n da ancak ya\u015fayarak elde edebilecekleri bir de\u011ferler toplulu\u011fu oldu\u011funa i\u015faret ediyordu. Ona g\u00f6re uluslar\u0131n varl\u0131klar\u0131n\u0131 koruyabilmeleri i\u00e7in k\u00f6klerini alacaklar\u0131 bir k\u00fclt\u00fcrlerinin bulunmas\u0131 gerekliydi. Bu inan\u00e7la, \u201cCumhuriyet\u2019in temeli k\u00fclt\u00fcrd\u00fcr\u201d diyordu. Yaln\u0131zca devlet kurucu ve asker diye g\u00f6r\u00fclen T\u00fcrkler\u2019in asl\u0131nda \u00e7ok eski bir k\u00fclt\u00fcrlerinin bulundu\u011funu ortaya \u00e7\u0131karmak i\u00e7in T\u00fcrk Tarihi Tetkik Cemiyeti\u2019ni kurdurdu (15 Nisan 1931). Koruyucu ba\u015fkanl\u0131\u011f\u0131n\u0131 \u00fcstlendi\u011fi ve ad\u0131 3 Ekim 1935\u2019te T\u00fcrk Tarih Kurumu olarak de\u011fi\u015ftirilen bu kurulu\u015fun \u00e7al\u0131\u015fmalar\u0131na kat\u0131lm\u0131\u015f, okullar i\u00e7in haz\u0131rlanan ders kitaplar\u0131n\u0131n baz\u0131 b\u00f6l\u00fcmlerini kendisi yazm\u0131\u015ft\u0131. Bu \u00e7al\u0131\u015fmalarda eski T\u00fcrk tarihinin ortaya \u00e7\u0131kar\u0131lmas\u0131na \u00f6ncelik verildi\u011finden bir tarih tezi de \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fc. Bu tez, T\u00fcrk medeniyetinin tarihin en eski medeniyetlerinden biri oldu\u011fu ve medeniyetin k\u00f6keninin Orta Asya\u2019da bulundu\u011fu gibi iki varsay\u0131ma dayand\u0131r\u0131lm\u0131\u015ft\u0131. Ara\u015ft\u0131rmalar bunlar\u0131 do\u011frulamasa da T\u00fcrk tarihinin unutulmu\u015f evreleri k\u0131smen de olsa ayd\u0131nlat\u0131larak tarihle b\u00fct\u00fcnle\u015fme sa\u011flanm\u0131\u015ft\u0131r.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn \u00f6ng\u00f6rd\u00fc\u011f\u00fc \u00f6nemli e\u011fitim ve k\u00fclt\u00fcr kurulu\u015flar\u0131ndan biri de halkevleri olmu\u015ftur. \u00d6rg\u00fcn e\u011fitim d\u0131\u015f\u0131nda geni\u015f halk kitlelerine okuma yazma \u00f6\u011fretmekten ba\u015flayarak onlara \u00e7e\u015fitli yetenekler kazand\u0131rmak ve onlar\u0131n her t\u00fcrl\u00fc k\u00fclt\u00fcrel etkinliklerde yer almas\u0131n\u0131 sa\u011flamak amac\u0131yla 19 \u015eubat 1932\u2019de a\u00e7\u0131lmas\u0131na ba\u015flanan halkevleri giderek yurt d\u00fczeyine yay\u0131lan \u00e7ok ama\u00e7l\u0131 birer e\u011fitim ve k\u00fclt\u00fcr kurulu\u015flar\u0131 oldu. Bilimsel d\u00fczeyini yitirmi\u015f olan \u0130stanbul D\u00e2r\u00fclf\u00fcnunu yine onun \u00f6ng\u00f6r\u00fcs\u00fcyle 1933\u2019te \u00e7a\u011fda\u015f \u00fcniversiteye d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc. Geli\u015fig\u00fczel kullan\u0131lan lakap ve \u015f\u00f6hret yerine her vatanda\u015f\u0131n kendi \u00f6z ad\u0131ndan ba\u015fka bir soyad\u0131 almas\u0131 i\u00e7in yasal d\u00fczenlemeye gidildi\u011finde yak\u0131nlar\u0131na T\u00fcrk\u00e7e soyadlar\u0131 vermeye y\u00f6neldi. Bu arada ona da uygun bir soyad\u0131n\u0131n verilmesi i\u00e7in bir komisyon olu\u015fturuldu. Komisyon de\u011fi\u015fik soyadlar\u0131 \u00f6nerdi. Sonunda eski T\u00fcrk devletlerinde h\u00fck\u00fcmdarlara ya da onlar\u0131n erkek \u00e7ocuklar\u0131na e\u011fitici ve dan\u0131\u015fman olarak verilen yetkin ki\u015filere Atabey denildi\u011fi g\u00f6z \u00f6n\u00fcne al\u0131narak Atat\u00fcrk soyad\u0131 uygun g\u00f6r\u00fcld\u00fc (\u00dclk\u00fcta\u015f\u0131r, II\/6-8 [1980], s. 6). Bununla ilgili yasa 24 Kas\u0131m 1934\u2019te kabul edildi, arkas\u0131ndan bu soyad\u0131n\u0131n ba\u015fkas\u0131 taraf\u0131ndan al\u0131namayaca\u011f\u0131na ili\u015fkin bir yasa daha \u00e7\u0131kar\u0131ld\u0131. Soyad\u0131 yasas\u0131 ile T\u00fcrk\u00e7e\u2019ye binlerce T\u00fcrk\u00e7e kelime kazand\u0131r\u0131l\u0131rken yine onun \u00f6nerisiyle dil ve tarih alanlar\u0131nda \u00e7al\u0131\u015facak uzmanlarla bu dallar\u0131n \u00f6\u011fretmenlerini yeti\u015ftirebilmek i\u00e7in Dil ve Tarih-Co\u011frafya Fak\u00fcltesi kuruldu (9 Ocak 1936).<\/p>\n<p>\u201cSanat g\u00fczelli\u011fin ifadesidir. Bu ifade s\u00f6zle olursa \u015fiir, ezgi ile olursa m\u00fczik, resimle olursa ressaml\u0131k, oyma ile olursa heykelcilik, yap\u0131 ile olursa mimarl\u0131k olur\u201d diyen ve 10. y\u0131l nutkunda T\u00fcrk milletinin tarih\u00ee bir vasf\u0131n\u0131n da g\u00fczel sanatlar\u0131 sevmek ve onda y\u00fckselmek oldu\u011funu belirten Atat\u00fcrk bu alanda da yeni at\u0131l\u0131mlara giri\u015fmi\u015fti. Bu ama\u00e7la San\u00e2yi-i Nef\u00eese Mektebi 1927\u2019de G\u00fczel Sanatlar Akademisi\u2019ne, M\u00fbsiki Muallim Mektebi de konservatuvara d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc (1936). \u0130stanbul\u2019da bir resim-heykel m\u00fczesi a\u00e7\u0131ld\u0131 (1937). \u0130nsan resmi ve heykeli yapman\u0131n dinen sak\u0131ncal\u0131 say\u0131lmas\u0131 kar\u015f\u0131s\u0131nda, \u201cBir millet ki resim yapmaz, bir millet ki heykel yapmaz; itiraf etmeli ki o milletin ilerleme yolunda yeri yoktur\u201d diye tepki g\u00f6stermi\u015f ve kendi heykellerinin yap\u0131lmas\u0131na izin vererek vatanda\u015flar\u0131na \u00f6rnek olmak istemi\u015f, T\u00fcrk Tarih Kurumu\u2019na da Mimar Sinan\u2019\u0131n heykelinin yap\u0131lmas\u0131 i\u00e7in t\u00e2limat vermi\u015fti.<\/p>\n<p>Atat\u00fcrk, e\u011fitim ve k\u00fclt\u00fcr alan\u0131na \u00f6ncelik vermekle birlikte \u00fclkeyi ekonomik y\u00f6nden kalk\u0131nd\u0131rabilmek i\u00e7in gereken \u00f6nlemleri almay\u0131 da g\u00f6z ard\u0131 etmemi\u015fti. 1923 ba\u015flar\u0131nda ekonominin \u00f6nemini, \u201cYeni T\u00fcrkiye Devleti temellerini s\u00fcng\u00fc ile de\u011fil s\u00fcng\u00fcn\u00fcn de dayand\u0131\u011f\u0131 ekonomiyle kuracakt\u0131r. Yeni T\u00fcrkiye cihangir olmayacakt\u0131r; fakat yeni T\u00fcrkiye Devleti ekonomik bir devlet olacakt\u0131r\u201d diye belirtmi\u015fti. \u0130zmir\u2019de toplanan \u0130ktisat Kongresi bu y\u00f6nelmenin ilk b\u00fcy\u00fck i\u015fareti olmu\u015ftu. Kongrenin a\u00e7\u0131\u015f konu\u015fmas\u0131nda (17 \u015eubat 1923) ekonominin bir milletin do\u011frudan do\u011fruya hayat\u0131yla ilgili olan esas sorun oldu\u011funu vurgulayarak yeni T\u00fcrkiye\u2019yi l\u00e2y\u0131k oldu\u011fu sa\u011flam seviyeye ula\u015ft\u0131rabilmek i\u00e7in ekonomiye \u00f6nem vermek gerekti\u011fini belirtmi\u015fti. Kongre M\u00ees\u00e2k-\u0131 \u0130ktis\u00e2d\u00ee ad\u0131yla bir bildiri de yay\u0131mlam\u0131\u015ft\u0131. Ekonomiyi kalk\u0131nd\u0131racak \u00f6nlemlerin ilki de sanayie hizmet edecek bir kurulu\u015f olmas\u0131 \u00f6ng\u00f6r\u00fclen ve Atat\u00fcrk\u2019\u00fcn verdi\u011fi 250.000 lira ile kurulan T\u00fcrkiye \u0130\u015f Bankas\u0131 olmu\u015ftu (26 A\u011fustos 1924). Onu T\u00fcrkiye Cumhuriyet Merkez Bankas\u0131\u2019na kadar varan bir dizi banka izlemi\u015f ve sanayie yasal destek sa\u011flamak i\u00e7in de Te\u015fv\u00eek-i San\u00e2yi Kanunu \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131 (28 May\u0131s 1927).<\/p>\n<p>Sanayile\u015fmeye y\u00f6nelirken ula\u015f\u0131mda demiryollar\u0131na, yiyecekte \u015feker \u00fcretimine ve giyimde dokumac\u0131l\u0131\u011fa \u00f6ncelik verilmi\u015fti. 1923 Nisan\u0131nda ula\u015f\u0131mdaki tercihini \u201cDokuz umde\u201d adl\u0131 programda, \u201c\u00c7ok acele olarak muhta\u00e7 bulundu\u011fumuz demiryollar\u0131 i\u00e7in hemen te\u015febb\u00fcslere ve uygulamaya ba\u015flanacakt\u0131r\u201d diye a\u00e7\u0131klam\u0131\u015ft\u0131. Kendisinin her vesileyle dile getirdi\u011fi bu anlay\u0131\u015f Cumhuriyet Halk Partisi h\u00fck\u00fcmetlerince esas al\u0131n\u0131nca yeniden yap\u0131lan ve yabanc\u0131 \u015firketlerden sat\u0131n al\u0131nanlarla birlikte Cumhuriyet\u2019in 10. y\u0131l\u0131nda \u201canayurt d\u00f6rt ba\u015ftan demir a\u011flarla \u00f6r\u00fclm\u00fc\u015ft\u00fc.\u201d \u00d6te yandan deniz ve hava ula\u015f\u0131m\u0131nda da b\u00fcy\u00fck ad\u0131mlar\u0131n at\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131. \u201c\u0130stikbal g\u00f6klerdedir\u201d diye havac\u0131l\u0131\u011f\u0131n ileride \u00e7ok \u00f6nemli g\u00f6revler \u00fcstlenece\u011fini belirtmi\u015f ve T\u00fcrkiye\u2019nin bu alanda da yerini alabilmesi i\u00e7in sonradan T\u00fcrk Hava Kurumu ad\u0131n\u0131 alan T\u00fcrk Tayyare Cemiyeti\u2019ni kurdurmu\u015ftu (16 \u015eubat 1925).<\/p>\n<p>1925\u2019te \u00e7\u0131kar\u0131lan bir yasa ile \u015feker fabrikalar\u0131 yap\u0131m\u0131na \u00f6ncelik tan\u0131nm\u0131\u015f, gereken kredilerin T\u00fcrkiye \u0130\u015f Bankas\u0131\u2019nca verilmesi \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fc. \u00c7ok yak\u0131ndan izledi\u011fi d\u00f6rt fabrikadan \u00fc\u00e7\u00fc onun sa\u011fl\u0131\u011f\u0131nda \u00fcretime ge\u00e7mi\u015fti. B\u00fct\u00fcn halk\u0131n giyim ku\u015fam ihtiyac\u0131n\u0131 kar\u015f\u0131layabilmek i\u00e7in dokuma fabrikalar\u0131 \u00f6n plana al\u0131nm\u0131\u015ft\u0131. Bu alanda madd\u00ee ve teknik destek Sovyet Rusya\u2019dan sa\u011flanm\u0131\u015ft\u0131. Davet edilen bir Sovyet heyetince haz\u0131rlanan plan 1933 sonlar\u0131nda I. Be\u015f Y\u0131ll\u0131k Sanayi Plan\u0131 ad\u0131yla uygulamaya konulmu\u015ftu. Yat\u0131r\u0131mlar\u0131n % 5\u2019inin \u0130\u015f Bankas\u0131, geri kalan\u0131n\u0131n da yeni olu\u015fturulan S\u00fcmerbank taraf\u0131ndan kar\u015f\u0131lanmas\u0131na karar verilmi\u015fti. Plan \u00e7er\u00e7evesinde madencilik ve enerji kaynaklar\u0131n\u0131 bulmak ve bunlar\u0131 i\u015fletmek amac\u0131yla Etibank kurulmu\u015ftu (2 Haziran 1935). B\u00f6ylece \u201ckamu iktisadi kurulu\u015flar\u0131\u201d diye an\u0131lan b\u00fcy\u00fck sanayi kurulu\u015flar\u0131n\u0131n yap\u0131m\u0131na ge\u00e7ilmi\u015fti. 1938 sonlar\u0131na kadar ge\u00e7en s\u00fcrede Nazilli, Ere\u011fli, Kayseri bez fabrikalar\u0131 ile Bursa \u0130pek-\u0130\u015f ve Gemlik Suni \u0130pek fabrikalar\u0131 i\u015fletmeye a\u00e7\u0131lm\u0131\u015f, Malatya bez fabrikas\u0131n\u0131n temeli at\u0131lm\u0131\u015f, Hereke Dokuma Fabrikas\u0131 da \u0131slah edilmi\u015fti. \u0130zmit K\u00e2\u011f\u0131t-Karton Fabrikas\u0131 \u00fcretime, Ergani bak\u0131r ve Divri\u011fi demir ocaklar\u0131 i\u015fletmeye a\u00e7\u0131lm\u0131\u015f, Karab\u00fck Demir-\u00c7elik Fabrikas\u0131\u2019n\u0131n temeli at\u0131lm\u0131\u015ft\u0131. Ayr\u0131ca yabanc\u0131lar\u0131n elinde bulunan Ere\u011fli k\u00f6m\u00fcr i\u015fletmeleri sat\u0131n al\u0131nm\u0131\u015f, G\u00f6lc\u00fck\u2019te olu\u015fturulan tersanede ilk T\u00fcrk denizalt\u0131s\u0131 in\u015fa edilmi\u015fti.<\/p>\n<p>Toplum ve devlet hayat\u0131nda bu geli\u015fmeler sa\u011flan\u0131rken Atat\u00fcrk\u2019\u00fcn b\u00fcy\u00fck bir titizlikle izledi\u011fi, \u201cYurtta sulh, cihanda sulh\u201d siyaseti sonucunda \u00fclke bir bar\u0131\u015f \u00e7emberiyle \u00e7evrilmi\u015f ve baz\u0131 \u00f6nemli sorunlar\u0131n bar\u0131\u015f\u00e7\u0131 yoldan \u00e7\u00f6z\u00fclmesine imk\u00e2n bulunmu\u015ftu. Kendisi meslek olarak askerli\u011fi se\u00e7mi\u015fti, fakat daha Trablusgarp\u2019ta iken Salih Bozok\u2019a yazd\u0131\u011f\u0131 mektupta, \u201cBilirsin, ben askerli\u011fin her \u015feyden ziyade sanatk\u00e2rl\u0131\u011f\u0131n\u0131 severim\u201d demi\u015fti. Ona g\u00f6re sava\u015f ancak vatan savunmas\u0131 s\u00f6z konusu oldu\u011funda ba\u015fvurulacak bir ara\u00e7t\u0131. 1923\u2019te bu g\u00f6r\u00fc\u015f\u00fcn\u00fc, \u201cMilletin hayat\u0131 tehlikeyle kar\u015f\u0131 kar\u015f\u0131ya kalmay\u0131nca sava\u015f bir cinayettir\u201d diye a\u00e7\u0131klam\u0131\u015ft\u0131. Fakat yery\u00fcz\u00fcnde bar\u0131\u015f\u0131n s\u00fcrekli olabilmesi i\u00e7in devletlerin onu koruma do\u011frultusunda dikkatli davranmalar\u0131 ve kitlelerin durumlar\u0131n\u0131 iyile\u015ftirecek \u00f6nlemlerin al\u0131narak insanl\u0131\u011f\u0131n a\u00e7l\u0131ktan ve her t\u00fcrl\u00fc bask\u0131dan kurtar\u0131lmas\u0131 gerekti\u011fini de \u00e7e\u015fitli vesilelerle belirtmi\u015fti. Onun bu siyasetinin en somut \u00f6rne\u011fi, Mill\u00ee M\u00fccadele d\u00f6neminde kar\u015f\u0131 kar\u015f\u0131ya sava\u015fm\u0131\u015f olan T\u00fcrkiye ile Yunanistan\u2019\u0131n olanlar\u0131 geride b\u0131rakarak birbirleriyle kucakla\u015fmalar\u0131nda g\u00f6r\u00fclm\u00fc\u015ft\u00fc. Lozan Konferans\u0131\u2019nda ilk ad\u0131mlar\u0131 at\u0131lan bu yak\u0131nla\u015fma, yedi y\u0131l gibi k\u0131sa bir s\u00fcrede T\u00fcrkiye ile Yunanistan\u2019\u0131 \u00e7ok yak\u0131n ili\u015fkilerde bulunan iki dost haline getirmi\u015fti. Bunda, T\u00fcrkiye\u2019nin b\u00fct\u00fcn kom\u015fular\u0131 ile bar\u0131\u015f ve dostluk antla\u015fmalar\u0131 yapmas\u0131n\u0131n ve Atat\u00fcrk\u2019\u00fcn, \u00fclkesini i\u015fgal etmek i\u00e7in gelenlere ba\u015fka hi\u00e7bir komutan ya da liderin g\u00f6steremeyece\u011fi insanc\u0131l bir yakla\u015f\u0131mla sesleni\u015finin de katk\u0131s\u0131 olmu\u015ftu. Anafartalar kahraman\u0131 Atat\u00fcrk, \u00c7anakkale sava\u015flar\u0131nda \u00f6len Anzaklar ad\u0131na Avustralya h\u00fck\u00fcmetince yapt\u0131r\u0131lacak an\u0131t i\u00e7in 1934 yaz\u0131nda d\u00fczenlenen t\u00f6rene kat\u0131lacak olan \u0130\u00e7i\u015fleri Bakan\u0131 \u015e\u00fckr\u00fc Kaya\u2019ya orada okuyaca\u011f\u0131 \u015fu sat\u0131rlar\u0131 yazd\u0131rm\u0131\u015ft\u0131: \u201cBurada bir dost vatan topra\u011f\u0131ndas\u0131n\u0131z. Huzur ve s\u00fck\u00fbn i\u00e7inde uyuyunuz. Sizler Mehmet\u00e7ikler\u2019le yan yana, koyun koyunas\u0131n\u0131z. Uzak diyarlardan evl\u00e2tlar\u0131n\u0131 harbe g\u00f6nderen analar! G\u00f6z ya\u015flar\u0131n\u0131z\u0131 dindiriniz, evl\u00e2tlar\u0131n\u0131z bizim ba\u011fr\u0131m\u0131zdad\u0131r. Huzur i\u00e7indedirler ve huzur i\u00e7inde rahat rahat uyuyacaklard\u0131r. Onlar bu toprakta canlar\u0131n\u0131 verdikten sonra bizim evl\u00e2tlar\u0131m\u0131z olmu\u015flard\u0131r\u201d (\u0130\u011fdemir, Atat\u00fcrk ve Anzaklar, s. 6).<\/p>\n<p>T\u00fcrk-Yunan dostlu\u011funun peki\u015fti\u011fini g\u00f6stermek i\u00e7in Cumhuriyet\u2019in 10. y\u0131l d\u00f6n\u00fcm\u00fc t\u00f6renlerine kat\u0131lan Yunanistan Ba\u015fbakan\u0131 Elefterios Venizelos, bu sesleni\u015fin uyand\u0131rd\u0131\u011f\u0131 yank\u0131lar\u0131n da etkisiyle Atat\u00fcrk\u2019\u00fc 1934 Nobel bar\u0131\u015f \u00f6d\u00fcl\u00fcne aday g\u00f6stermi\u015fti (Turan, T\u00fcrk Devrim Tarihi, III\/2, s. 239 vd.). Ger\u00e7i o y\u0131lki bar\u0131\u015f \u00f6d\u00fcl\u00fc \u0130ngiltere D\u0131\u015fi\u015fleri bakan\u0131na verilmi\u015fti, fakat Atat\u00fcrk \u00e7a\u011fda\u015flar\u0131 aras\u0131nda Nobel\u2019e aday g\u00f6sterilen ilk devlet ba\u015fkan\u0131 olmu\u015ftu.<\/p>\n<p>\u0130zlenen bu bar\u0131\u015f\u00e7\u0131 siyaset \u00e7ok ge\u00e7meden Balkan Antant\u0131 ve S\u00e2d\u00e2b\u00e2d Pakt\u0131 diye b\u00f6lgesel iki anla\u015fman\u0131n yap\u0131lmas\u0131na da imk\u00e2n verdi. 1930\u2019dan ba\u015flayarak birbiri arkas\u0131na ger\u00e7ekle\u015ftirilen Balkan konferanslar\u0131ndan sonra T\u00fcrkiye, Yugoslavya, Yunanistan ve Romanya aras\u0131nda Balkan Antant\u0131 imzaland\u0131 (9 \u015eubat 1934). Bunu Irak, \u0130ran ve Afganistan\u2019\u0131n da kat\u0131l\u0131m\u0131yla Tahran\u2019da imzalanan S\u00e2d\u00e2b\u00e2d Pakt\u0131 izledi (8 Temmuz 1937).<\/p>\n<p>B\u00f6ylesi bir bar\u0131\u015f ve i\u015f birli\u011fi ortam\u0131nda Bo\u011fazlar ve Hatay sorunlar\u0131 da T\u00fcrkiye lehine \u00e7\u00f6z\u00fclebildi. Montr\u00f6 Bo\u011fazlar S\u00f6zle\u015fmesi ile (20 Temmuz 1936) Bo\u011fazlar\u2019da T\u00fcrk egemenli\u011fi kesin olarak sa\u011fland\u0131. Fransa\u2019n\u0131n, Atat\u00fcrk\u2019\u00fcn Hatay ad\u0131n\u0131 verdi\u011fi \u0130skenderun sanca\u011f\u0131ndan \u00e7ekilece\u011fini a\u00e7\u0131klamas\u0131 ile 1936\u2019da ba\u015flayan sorun da ini\u015fli \u00e7\u0131k\u0131\u015fl\u0131 bir yol izleyerek 1938 Eyl\u00fcl\u00fcnde bir Hatay Cumhuriyeti\u2019nin kurulmas\u0131 a\u015famas\u0131na getirildi. Ancak bu devlet\u00e7i\u011fin anavatana kat\u0131lmas\u0131 onun vefat\u0131ndan sonra sa\u011flanabildi (23 Haziran 1939).<\/p>\n<p>\u015eahs\u00ee D\u00fcnyas\u0131. Mustafa Kemal\u2019in 1923\u2019te d\u00fczenlenen n\u00fcfus c\u00fczdan\u0131nda fiziksel \u00f6zellikleri beyaz tenli, orta boylu, sar\u0131 sa\u00e7l\u0131, sar\u0131 ka\u015fl\u0131, mavi g\u00f6zl\u00fc, uzunca \u00e7eneli ve d\u00fczce burunlu olarak belirtilmi\u015fti. Zaten o \u00e7ocuklu\u011fundan beri sa\u00e7lar\u0131n\u0131n sar\u0131l\u0131\u011f\u0131 ve g\u00f6zlerinin \u00e7ekici mavili\u011fi sebebiyle Sar\u0131 Kemal ya da Sar\u0131 Pa\u015fa diye an\u0131l\u0131r olmu\u015ftu. Kendisini yak\u0131ndan tan\u0131yanlar\u0131n etkisi alt\u0131nda kald\u0131klar\u0131 \u00f6zelliklerinden biri de konu\u015fma ve ikna yetene\u011fi idi. \u00d6zel konu\u015fmalar\u0131nda kar\u015f\u0131s\u0131ndakilere adlar\u0131yla hitap eder, kendisine \u00e7ok yak\u0131n sayd\u0131klar\u0131na Rumeli \u015fivesiyle \u201c\u00e7ucuk\u201d diye seslenirdi. Topluluk kar\u015f\u0131s\u0131nda genelde \u201cefendiler\u201d demeyi benimsemi\u015fti, fakat bununla yaln\u0131z erkekleri de\u011fil kad\u0131nlar\u0131 da kastediyordu.<\/p>\n<p>Onun ilk bak\u0131\u015fta dikkati \u00e7eken bir ba\u015fka \u00f6zelli\u011fi de \u00e7ok \u015f\u0131k giyinmesiydi. Buna ra\u011fmen yemeye i\u00e7meye hi\u00e7 d\u00fc\u015fk\u00fcn de\u011fildi. Saatlerce s\u00fcren \u00c7ankaya sofras\u0131 genelde \u00f6nemli kararlar\u0131 almak i\u00e7in d\u00fczenlenen bir toplant\u0131, bilgilenme i\u00e7in bir dershane, bir masa konferans\u0131 ya da bir sanat etkinli\u011finin, her t\u00fcrl\u00fc m\u00fczik konserlerinin izlenece\u011fi bir dinlenme s\u00fcreci, zaman zaman da bir i\u00e7ki meclisi demekti. Sabahlar\u0131 yaln\u0131zca bir kahve i\u00e7iyor, arkas\u0131ndan g\u00fcnl\u00fck faaliyetine ba\u015fl\u0131yordu. Onun i\u00e7in yaln\u0131zca ge\u00e7 saatlerde yedi\u011fi ak\u015fam yemekleri s\u00f6z konusuydu. O ayn\u0131 zamanda bir do\u011fa \u00e2\u015f\u0131\u011f\u0131 olup canl\u0131 olan her \u015feyle ilgilenirdi. Hayvanlardan en \u00e7ok at\u0131 ve k\u00f6pe\u011fi, ku\u015flardan kanaryay\u0131, \u00e7i\u00e7eklerden karanfili tercih ederdi. Binicili\u011fi sevdi\u011finden k\u00f6\u015fkte bir manej alan\u0131 yapt\u0131rm\u0131\u015ft\u0131, \u00c7ankaya s\u0131rtlar\u0131nda atl\u0131 gezintiler yapard\u0131. Ye\u015file kar\u015f\u0131 olan tutkusu ya\u015fam\u0131 boyunca s\u00fcrd\u00fc. Bir bozk\u0131r \u015fehri olan Ankara\u2019y\u0131 ye\u015fertmeyi ama\u00e7lam\u0131\u015f ve kurmakta oldu\u011fu \u00e7iftli\u011fin bir ormana d\u00f6n\u00fc\u015fmesini istedi\u011finden ona Orman \u00c7iftli\u011fi ad\u0131n\u0131 vermi\u015fti. A\u015f\u0131r\u0131 sevgisi y\u00fcz\u00fcnden herhangi bir a\u011fac\u0131n kesilmesine ya da yerinin de\u011fi\u015ftirilmesine her zaman tepki g\u00f6stermi\u015fti.<\/p>\n<p>Sanat dallar\u0131 i\u00e7inde en \u00e7ok m\u00fczi\u011fe ilgi duyar, halk m\u00fczi\u011fi ve alaturka denen geleneksel m\u00fczik kadar \u00e7ok sesli Bat\u0131 m\u00fczi\u011fini de severdi. Daha Cumhuriyet\u2019in ilk y\u0131l\u0131nda ba\u015f\u015fehirde bir M\u00fbsiki Muallim Mektebi (sonradan konservatuvar) a\u00e7t\u0131rm\u0131\u015f ve \u0130stanbul\u2019daki Muz\u0131ka-yi H\u00fcm\u00e2yun\u2019u (daha sonra Cumhurba\u015fkanl\u0131\u011f\u0131 Armoni Muz\u0131kas\u0131) ad\u0131yla Ankara\u2019ya getirtmi\u015f, ayr\u0131ca bir Cumhurba\u015fkanl\u0131\u011f\u0131 Fas\u0131l Heyeti kurdurmu\u015ftu. Sevdi\u011fi \u015fark\u0131lar\u0131n g\u00fcftelerini not defterlerine yazar ve baz\u0131 \u015fark\u0131larla Rumeli t\u00fcrk\u00fclerinde sanat\u00e7\u0131lara e\u015flik ederdi. \u00c7ok sesli m\u00fczi\u011fin yayg\u0131nla\u015fmas\u0131na \u00f6nem verdi\u011finden \u0130ran H\u00fck\u00fcmdar\u0131 R\u0131z\u00e2 \u015eah\u2019\u0131n Ankara\u2019y\u0131 ziyaretinde sergilenen ilk T\u00fcrk operas\u0131 \u00d6zsoy onun iste\u011fi \u00fczerine yaz\u0131l\u0131p bestelenmi\u015fti. Zevkleri aras\u0131nda zeybek ve dans da b\u00fcy\u00fck bir yer tutmaktayd\u0131. Kumar bi\u00e7iminde hi\u00e7bir oyuna e\u011filimli de\u011fildi.<\/p>\n<p>B\u00fct\u00fcn bunlar\u0131n d\u0131\u015f\u0131nda en b\u00fcy\u00fck tutkusu okumakt\u0131 ve onu g\u00fcnl\u00fck bir al\u0131\u015fkanl\u0131k haline getirmi\u015fti. Hastal\u0131\u011f\u0131nda hatta sava\u015f cephelerinde bile okumay\u0131 s\u00fcrd\u00fcr\u00fcyor, yeni kitaplar sipari\u015f ediyordu. B\u00f6ylece \u00c7ankaya K\u00f6\u015fk\u00fc\u2019nde b\u00fcy\u00fck bir kitapl\u0131k olu\u015fturmu\u015ftu. Okudu\u011fu kitaplarda yararlanaca\u011f\u0131 yerlerin altlar\u0131n\u0131 renkli kalemlerle \u00e7iziyor ve sayfa kenarlar\u0131na \u201cdikkat\u201d anlam\u0131na gelen \u201cD\u201dler yaz\u0131yordu. Yabanc\u0131 dildeki baz\u0131 kitaplar\u0131 da arkada\u015flar\u0131na okutup birlikte de\u011ferlendiriyordu. Kimi geceler yata\u011fa girip sabahlara kadar okuyordu. \u00c7ankaya sofralar\u0131 ise genelde g\u00fcn\u00fcn konusuna g\u00f6re kitap ve sorunlar \u00fczerinde yap\u0131lan bir tart\u0131\u015fma alan\u0131 demekti. Onunla birlikte Samsun\u2019a \u00e7\u0131km\u0131\u015f olan H\u00fcsrev Gerede, \u201cBu sofra de\u011ferli, seciyeli, fedak\u00e2r arkada\u015flar\u0131, devlet ve ink\u0131l\u00e2p adamlar\u0131 i\u00e7in bir mektepti. Direktiflerini burada verir, ink\u0131l\u00e2p sahas\u0131nda yapaca\u011f\u0131 b\u00fcy\u00fck i\u015flerin projesini burada telkin eder; tarih, dil, k\u00fclt\u00fcr m\u00fcnaka\u015falar\u0131n\u0131 burada yapmaktan ho\u015flan\u0131r; ilmine, kafas\u0131na g\u00fcvendi\u011fi arkada\u015flar\u0131n\u0131 burada \u00e2deta imtihana \u00e7ekerdi\u201d diye de\u011ferlendirmektedir.<\/p>\n<p>Mustafa Kemal \u00f6\u011frencilik y\u0131llar\u0131ndan ba\u015flayarak ki\u015fi i\u00e7in h\u00fcrriyet, millet i\u00e7in de ba\u011f\u0131ms\u0131zl\u0131k ilkesini benimsemi\u015fti, bu sebeple, \u201c\u0130stikl\u00e2l ve h\u00fcrriyet benim karakterimdir\u201d diyordu. K\u0131z karde\u015finin belirtti\u011fine g\u00f6re k\u00fc\u00e7\u00fckken erkek \u00e7ocuklar\u0131n oynad\u0131klar\u0131 birdirbir ya da uzun e\u015fek oyununu, \u201cBen s\u0131rt\u0131ma kimseyi almak i\u00e7in e\u011filmem\u201d diyerek hi\u00e7 oynamam\u0131\u015ft\u0131. Babas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra da genelde ailesinden uzak tek ba\u015f\u0131na \u00f6zg\u00fcrce ya\u015fam\u0131\u015ft\u0131. Olduk\u00e7a ge\u00e7 ya\u015fta evlenmi\u015fti. 29 Ocak 1923\u2019te U\u015fakl\u0131gil ailesinden Latife Han\u0131m\u2019la evlenirken bunun gelecekte meden\u00ee kanun \u00e7er\u00e7evesinde kurulacak ailelere bir \u00f6rnek olmas\u0131n\u0131 istemi\u015fti. Bu sebeple nik\u00e2h\u0131n\u0131 Latife ile birlikte masaya oturup iki\u015fer tan\u0131k huzurunda ve \u0130zmir merkez kad\u0131s\u0131 gibi bir yarg\u0131 adam\u0131na k\u0131yd\u0131rm\u0131\u015ft\u0131 (Turan, Mustafa Kemal Atat\u00fcrk, s. 691 vd.). Fakat bu evlilik ancak iki bu\u00e7uk y\u0131l s\u00fcrm\u00fc\u015ft\u00fc. Bundan sonra da yaln\u0131zl\u0131\u011f\u0131n\u0131 ve \u00e7ocuk \u00f6zlemini giderebilmek i\u00e7in annesi gibi m\u00e2nev\u00ee evl\u00e2t edinmeye y\u00f6nelmi\u015fti.<\/p>\n<p>Ayd\u0131nlanma d\u00fc\u015f\u00fcncesini benimsemi\u015f bir ki\u015fi olarak hep akl\u0131n\u0131 kullanmaya \u00f6zen g\u00f6stermi\u015fti. 1919 May\u0131s\u0131nda Samsun\u2019a hareket ederken \u0130ngiliz askerleri g\u00f6r\u00fcn\u00fc\u015fte sil\u00e2h aramak i\u00e7in Band\u0131rma vapuruna \u00e7\u0131kt\u0131klar\u0131nda yan\u0131ndakilere Anadolu\u2019ya sil\u00e2h de\u011fil ak\u0131l g\u00f6t\u00fcrd\u00fcklerini s\u00f6ylemi\u015fti. \u00c7erkez Ethem\u2019in g\u00fcc\u00fcn\u00fc ispatlamak istercesine Ankara\u2019da bir g\u00f6steriye giri\u015fmesi \u00fczerine \u00fclkede kimin egemen oldu\u011funu soran \u0130smet \u0130n\u00f6n\u00fc\u2019ye de, \u201cBiziz, ak\u0131l bizdedir\u201d yan\u0131t\u0131n\u0131 vermi\u015fti. Kendisi yapt\u0131klar\u0131n\u0131n bir deha eseri olarak g\u00f6sterilmesini de kabul etmiyordu. \u201cBen asker\u00ee deha fil\u00e2n bilmiyorum. Herhangi bir zorluk \u00f6n\u00fcnde kald\u0131\u011f\u0131m zaman yapt\u0131\u011f\u0131m i\u015f \u015fudur: Vaziyeti iyice tesbit etmek, sonra al\u0131nacak tedbirin ne oldu\u011funa karar vermek. Bu karar\u0131 bir kere verdikten sonra art\u0131k acaba yapay\u0131m m\u0131, yapmayay\u0131m m\u0131 diye teredd\u00fct etmemek ve muvaffak olaca\u011f\u0131ma inanarak tatbik etmek\u201d (Us, s. 9).<\/p>\n<p>Elli yedi y\u0131ll\u0131k \u00f6mr\u00fc hastal\u0131klarla ge\u00e7mi\u015fti. Asker\u00ee id\u00e2d\u00eede yakaland\u0131\u011f\u0131 s\u0131tma daha sonraki y\u0131llarda tekrar ortaya \u00e7\u0131km\u0131\u015ft\u0131. Trablusgarp\u2019ta g\u00f6zlerinden hastalanm\u0131\u015f, uzun s\u00fcre tedavi g\u00f6rm\u00fc\u015ft\u00fc. 1918 ve 1921\u2019de b\u00f6brek a\u011fr\u0131s\u0131na tutulmu\u015f, 1919\u2019da Samsun\u2019a gitmeden \u00f6nce bir kulak ameliyat\u0131 ge\u00e7irmi\u015fti. 1924\u2019te koroner spazm ge\u00e7irmi\u015f, 1936\u2019da akci\u011fer rahats\u0131zl\u0131\u011f\u0131na u\u011fram\u0131\u015f ve 1937\u2019de sirozun pen\u00e7esine d\u00fc\u015fm\u00fc\u015ft\u00fc. B\u00f6brek hastal\u0131\u011f\u0131 i\u00e7in kapl\u0131ca tedavisi \u00f6nerildi\u011finden Karlsbad\u2019da ba\u015flad\u0131\u011f\u0131 bu tedaviyi Havza\u2019da, Bursa\u2019da ve daha sonra Yalova\u2019da s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131. Son olarak 1938 ba\u015f\u0131nda karaci\u011ferden hasta oldu\u011fu belirlenmi\u015fti. Buna ra\u011fmen \u00f6nem verdi\u011fi i\u00e7 ve d\u0131\u015f sorunlar\u0131 yak\u0131ndan izlemeyi s\u00fcrd\u00fcrm\u00fc\u015ft\u00fc. \u015eubat ba\u015f\u0131nda Bursa Merinos Fabrikas\u0131\u2019n\u0131n a\u00e7\u0131l\u0131\u015f\u0131nda Sar\u0131 Zeybek oynam\u0131\u015f, Hatay sorununu sonu\u00e7land\u0131rabilmek i\u00e7in de hasta g\u00f6r\u00fcnmemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131. 19 May\u0131s t\u00f6renlerinden sonra trenle gitti\u011fi Mersin ve Adana\u2019da Frans\u0131zlar\u2019a bir g\u00f6zda\u011f\u0131 vermek i\u00e7in d\u00fczenlenen ge\u00e7it t\u00f6renlerini ayakta izlemi\u015fti. Be\u015f g\u00fcn s\u00fcren bu yolculukta hayli yorgun d\u00fc\u015fm\u00fc\u015f, yine de yan\u0131ndakileri, \u201c\u00d6l\u00fcm\u00fc istemek bir cesaret de\u011fildir, ama \u00f6l\u00fcmden korkmak da bir ahmakl\u0131kt\u0131r diye cesaretlendirmek istemi\u015fti. Ankara\u2019ya d\u00f6nd\u00fckten sonra 26 May\u0131s\u2019ta \u0130stanbul\u2019a hareket etmi\u015fti. Haziran ba\u015f\u0131nda deniz havas\u0131n\u0131n iyi gelece\u011fi d\u00fc\u015f\u00fcncesiyle sat\u0131n al\u0131nan Savarona yat\u0131na ge\u00e7mi\u015fti. Hastal\u0131\u011f\u0131n\u0131n ilk krizi temmuzda ortaya \u00e7\u0131km\u0131\u015f, bu defa Dolmabah\u00e7e Saray\u0131\u2019na nakledilmi\u015fti. \u00c7a\u011fr\u0131lan yabanc\u0131 uzmanlar durumun k\u00f6t\u00fcye gitti\u011fini belirtmi\u015flerdi. Kendisi de bunun fark\u0131nda oldu\u011fu i\u00e7in 5 Eyl\u00fcl 1938\u2019de el yaz\u0131s\u0131yla vasiyetini yazarak Beyo\u011flu noterine teslim etmi\u015fti. Asl\u0131nda 1937\u2019den ba\u015flayarak sahip oldu\u011fu ta\u015f\u0131nmazlar\u0131 ve hisseleri hazineye ya da yerel belediyelere ba\u011f\u0131\u015flamaya y\u00f6nelmi\u015fti. \u00d6yle ki hayatta bulunan k\u0131z karde\u015finin meden\u00ee yasa gere\u011fince hakk\u0131 olan paylar \u00fczerinde hak iddia etmemesi i\u00e7in 1933\u2019te \u00f6zel bir yasa \u00e7\u0131kartm\u0131\u015ft\u0131. \u0130lk ba\u011f\u0131\u015f\u0131n\u0131 2 \u015eubat 1937\u2019de Bursa Belediyesi\u2019ne yapt\u0131. Yeni a\u00e7\u0131lan \u00c7elik Palas Oteli\u2019ndeki pay\u0131 ile otel bah\u00e7esindeki k\u00f6\u015fk\u00fc (bug\u00fcn m\u00fcze) belediyeye b\u0131rakt\u0131. 11 Haziran 1937\u2019de Trabzon\u2019dan ba\u015fbakanl\u0131\u011fa g\u00f6nderdi\u011fi bir yaz\u0131 ile de Ankara\u2019daki Gazi Orman \u00c7iftli\u011fi ile Yalova, Silifke, D\u00f6rtyol ve Tarsus\u2019ta bulunan \u00e7iftlik ve bah\u00e7elerle bunlar\u0131n \u00fczerindeki her t\u00fcrl\u00fc tesisi, e\u015fyay\u0131 ve mallar\u0131 devlet hazinesine ba\u011f\u0131\u015flad\u0131\u011f\u0131n\u0131 bildirdi. S\u00f6z konusu \u00e7iftliklerin y\u00fcz\u00f6l\u00e7\u00fcm\u00fc o d\u00f6nemde 154.729 d\u00f6n\u00fcm olarak hesaplanm\u0131\u015ft\u0131. \u00c7iftliklerde alt\u0131 fabrika ile \u00e7ok say\u0131da canl\u0131 hayvan, demirba\u015f e\u015fya, binek ve y\u00fck arabalar\u0131 ile be\u015f sat\u0131\u015f ma\u011fazas\u0131 da bulunuyordu. Bu ta\u015f\u0131nmazlar d\u0131\u015f\u0131nda y\u00f6re halklar\u0131 ya da \u00e7e\u015fitli kurulu\u015flarca kendisine arma\u011fan edilen evler ve onun ad\u0131na olu\u015fturulan m\u00fczeler de hazineye veya yerel y\u00f6netimlere ge\u00e7ti. Bu sebeple d\u00fczenledi\u011fi vasiyetn\u00e2mede yaln\u0131zca \u00c7ankaya\u2019daki k\u00fc\u00e7\u00fck k\u00f6\u015fkte hayatta oldu\u011fu s\u00fcrece k\u0131z karde\u015fi Makbule\u2019nin oturmas\u0131n\u0131 \u00f6ng\u00f6rm\u00fc\u015ft\u00fc. \u0130\u015f Bankas\u0131\u2019ndaki pay\u0131n\u0131n y\u0131ll\u0131k gelirlerinin, k\u0131z karde\u015fiyle m\u00e2nev\u00ee k\u0131zlar\u0131 Afet \u0130nan, Sabiha G\u00f6k\u00e7en, Rukiye, Nebile ve \u00dclk\u00fc\u2019ye \u00f6denecek ayl\u0131k miktarlar d\u0131\u015f\u0131nda kalan b\u00fcy\u00fck k\u0131sm\u0131n\u0131n, kurucusu oldu\u011fu T\u00fcrk Tarih Kurumu ile T\u00fcrk Dil Kurumu aras\u0131nda b\u00f6l\u00fc\u015ft\u00fcr\u00fclmesini vasiyet etti. Bunlar\u0131n d\u0131\u015f\u0131nda \u0130smet \u0130n\u00f6n\u00fc\u2019n\u00fcn \u00e7ocuklar\u0131na y\u00fcksek \u00f6\u011frenimlerini tamamlamalar\u0131 i\u00e7in yetecek paran\u0131n verilmesini istemesi, \u0130n\u00f6n\u00fc ailesine y\u0131llard\u0131r yapmakta oldu\u011fu yard\u0131m\u0131n bir ba\u015fka \u015fekilde s\u00fcrmesini gerekli bulmas\u0131ndan kaynaklanm\u0131\u015f g\u00f6r\u00fcnmektedir.<\/p>\n<p>\u0130lerleyen hastal\u0131\u011f\u0131 onu, Cumhuriyet\u2019in 15. y\u0131l\u0131n\u0131 kutlama t\u00f6renlerine ve 1 Kas\u0131m\u2019da T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin yeni \u00e7al\u0131\u015fma y\u0131l\u0131na ba\u015flamas\u0131na kat\u0131lmaktan al\u0131koymu\u015ftu. Fakat onun iste\u011fiyle \u00e7\u0131kar\u0131lan bir genel af yasas\u0131 ile (29 Haziran 1938) yaln\u0131z genel h\u00fck\u00fcml\u00fcler de\u011fil \u0130stikl\u00e2l mahkemelerince mahk\u00fbm edilenler ve 150\u2019likler de affedilerek y\u0131llar\u0131n getirdi\u011fi baz\u0131 tortular\u0131n giderilmesi istenmi\u015fti. 17 Ekim\u2019de girdi\u011fi ilk komadan iki g\u00fcn sonra \u00e7\u0131kt\u0131, ancak 8 Kas\u0131m\u2019da ba\u015flayan ikinci komay\u0131 atlatamad\u0131 ve 10 Kas\u0131m 1938 Per\u015fembe sabah\u0131 9.05\u2019te hayata g\u00f6zlerini kapad\u0131. Kendisi hayattayken, \u201cBeni milletim nereye isterse g\u00f6ms\u00fcn\u201d demi\u015fti. H\u00fck\u00fcmet naa\u015f\u0131n\u0131 Ankara\u2019ya getirmeyi uygun g\u00f6rd\u00fc. Ona yara\u015f\u0131r bir an\u0131tmezar yap\u0131l\u0131ncaya kadar da tabutunun Etnografya M\u00fczesi\u2019ne konulmas\u0131na karar verildi. \u0130sl\u00e2m\u00ee geleneklere g\u00f6re y\u0131kanan naa\u015f\u0131 Mustafa Hayrullah Diker ve S\u00fcreyya Hidayet Sezer taraf\u0131ndan tahn\u00eet edildikten sonra kur\u015funlu bir tabuta konuldu. Daha sonra bir T\u00fcrk bayra\u011f\u0131na sar\u0131larak halk\u0131n ziyaret etmesi i\u00e7in haz\u0131rlanan katafalka yerle\u015ftirildi. Cenaze namaz\u0131n\u0131n bir camide k\u0131l\u0131nmas\u0131n\u0131n zorunlu olmad\u0131\u011f\u0131 hakk\u0131nda \u0130sl\u00e2m Tetkikleri Enstit\u00fcs\u00fc Ba\u015fkan\u0131 \u015eerefettin Yaltkaya ile Diyanet \u0130\u015fleri Ba\u015fkan\u0131 Rifat B\u00f6rek\u00e7i\u2019nin g\u00f6r\u00fc\u015f bildirmeleri \u00fczerine namaz 19 Kas\u0131m\u2019da Dolmabah\u00e7e\u2019de Yaltkaya taraf\u0131ndan k\u0131ld\u0131r\u0131ld\u0131. Ayn\u0131 g\u00fcn top arabas\u0131yla Sarayburnu\u2019na ta\u015f\u0131nan tabutu \u00f6nce Zafer torpidosuna, arkas\u0131ndan Yavuz z\u0131rhl\u0131s\u0131na aktar\u0131larak Diliskelesi\u2019nde trene y\u00fcklendi. 20 Kas\u0131m sabah\u0131 Ankara\u2019da T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi \u00f6n\u00fcndeki katafalkta halk\u0131n ziyaretine a\u00e7\u0131ld\u0131. 21 Kas\u0131m 1938\u2019de \u00e7ok say\u0131da yabanc\u0131 devlet temsilcisinin ve asker\u00ee birliklerin kat\u0131ld\u0131klar\u0131 g\u00f6rkemli bir t\u00f6renle Ankara Etnografya M\u00fczesi\u2019ndeki ge\u00e7ici kabre konuldu. An\u0131tkabir tamamlan\u0131nca da 10 Kas\u0131m 1953\u2019te Etnografya M\u00fczesi\u2019nden al\u0131narak burada topra\u011fa verildi.<\/p>\n<p>B\u0130BL\u0130YOGRAFYA<br \/>\nMustafa Kemal Atat\u00fcrk, Nutuk, \u0130stanbul 1961, I-III.<\/p>\n<p>a.mlf., S\u00f6ylev, Ankara 1978, I-II.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Askerli\u011fe Ait Eserleri (haz. Afet \u0130nan), Ankara 1959.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri (der. Nimet Arsan), Ankara 1964, I-III.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Tamim, Telgraf ve Beyann\u00e2meleri (der. Nimet Arsan), Ankara 1964.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Hat\u0131ralar\u0131: 1914-1918 (haz. F. R\u0131fk\u0131 Atay), Ankara 1965.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Hat\u0131ra Defteri (haz. \u015e\u00fckr\u00fc Tezer), Ankara 1972.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Yay\u0131nlara Girmemi\u015f S\u00f6ylev, Deme\u00e7 ve S\u00f6yle\u015fileri (haz. Sadi Borak), Ankara 1980.<\/p>\n<p>Atat\u00fcrk\u2019le Yaz\u0131\u015fmalar (haz. Bilal \u015eim\u015fir), Ankara 1981.<\/p>\n<p>Atat\u00fcrk\u2019ten Mektuplar (haz. Afet \u0130nan), Ankara 1981.<\/p>\n<p>Atat\u00fcrk \u00d6zel Ar\u015fivinden Se\u00e7meler, Ankara 1981.<\/p>\n<p>Atat\u00fcrk ile \u0130lgili Ar\u015fiv Belgeleri: 1911-1921 Tarihleri Aras\u0131na Ait 106 Belge, Ankara 1982.<\/p>\n<p>M. Kemal Atat\u00fcrk\u2019\u00fcn Karlsbad Hat\u0131ralar\u0131 (haz. Afet \u0130nan), Ankara 1983.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, Tamim ve Telgraflar\u0131 (haz. Sadi Borak \u2013 Utkan Kocat\u00fcrk), Ankara 1987, V.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Not Defterleri (haz. Ali Mithat \u0130nan), Ankara 1996.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn \u00d6zel Mektuplar\u0131 (der. Sadi Borak), \u0130stanbul 1998.<\/p>\n<p>Mustafa Kemal ve Corinne L\u00fctfi-Bir Dostlu\u011fun \u00d6yk\u00fcs\u00fc (haz. Melda \u00d6zverim), \u0130stanbul 1998.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn B\u00fct\u00fcn Eserleri, \u0130stanbul 1998-2004, I-XII.<\/p>\n<p>Mehmed \u00c2rif, Anadolu \u0130nk\u0131l\u00e2b\u0131, \u0130stanbul 1924.<\/p>\n<p>Mehmed Emin [Yurdakul], Zafer Yolunda, \u0130stanbul 1334, s. 33.<\/p>\n<p>T\u00fcrk\u2019\u00fcn Alt\u0131n Kitab\u0131, Gazinin Hayat\u0131, \u0130stanbul 1928.<\/p>\n<p>R. E\u015fref \u00dcnayd\u0131n, Anafartalar Kahraman\u0131 Mustafa Kemal ile M\u00fcl\u00e2kat, \u0130stanbul 1930.<\/p>\n<p>Ziya \u015eakir, Atat\u00fcrk: B\u00fcy\u00fck \u015eefin Hususi, Askeri, Siyasi Hayat\u0131, \u0130stanbul, ts.<\/p>\n<p>Peyami Safa, T\u00fcrk \u0130nk\u0131l\u00e2b\u0131na Bak\u0131\u015flar, \u0130stanbul 1938.<\/p>\n<p>Cevat Abbas G\u00fcrer, Atat\u00fcrk\u2019\u00fcn Zengin Tarihinden Birka\u00e7 Yaprak, \u0130stanbul 1939.<\/p>\n<p>\u0130smail Habip Sev\u00fck, Atat\u00fcrk \u0130\u00e7in: \u00d6l\u00fcm\u00fcnden Sonra Hat\u0131ralar ve Hayat\u0131ndayken Yaz\u0131lanlar, \u0130stanbul 1939, s. 73.<\/p>\n<p>\u0130bn\u00fclemin, Son Sadr\u0131azamlar, II, 1728.<\/p>\n<p>Enver Behnan \u015eapolyo, Kemal Atat\u00fcrk ve Milli M\u00fccadele Tarihi, Ankara 1944.<\/p>\n<p>K\u0131l\u0131\u00e7 Ali, Atat\u00fcrk\u2019\u00fcn Hususiyetleri, \u0130stanbul 1955.<\/p>\n<p>\u0130smail Arar, Son G\u00fcnlerinde Atat\u00fcrk: Dr. As\u0131m Arar\u2019\u0131n Hat\u0131ralar\u0131, \u0130stanbul 1958.<\/p>\n<p>Makbule Atadan, A\u011fabeyim Mustafa Kemal (der. \u015eemsi Belli), Ankara 1959.<\/p>\n<p>Tevfik B\u0131y\u0131kl\u0131o\u011flu, Atat\u00fcrk Anadolu\u2019da (1919-1921), Ankara 1959.<\/p>\n<p>Halide Edip Ad\u0131var, T\u00fcrk\u00fcn Ate\u015fle \u0130mtihan\u0131, \u0130stanbul 1962.<\/p>\n<p>Afet \u0130nan, Atat\u00fcrk Hakk\u0131nda Hat\u0131ralar ve Belgeler, Ankara 1959.<\/p>\n<p>T\u00fcrk \u0130stikl\u00e2l Harbi, Ankara 1962-75, I-VII.<\/p>\n<p>\u015eevket S\u00fcreyya Aydemir, Tek Adam: Mustafa Kemal, \u0130stanbul 1963-64, I-III.<\/p>\n<p>As\u0131m Us, G\u00f6rd\u00fcklerim, Duyduklar\u0131m, Duygular\u0131m: Me\u015frutiyet ve Cumhuriyet, \u0130stanbul 1964.<\/p>\n<p>L. Kinros, Atat\u00fcrk-Bir Milletin Yeniden Do\u011fu\u015fu (trc. Ayhan Tezel \u2013 Nihal Ye\u011finobal\u0131), \u0130stanbul 1966.<\/p>\n<p>Mazhar M\u00fcfit Kansu, Erzurum\u2019dan \u00d6l\u00fcm\u00fcne Kadar Atat\u00fcrk\u2019le Beraber, Ankara 1966-68, I-II.<\/p>\n<p>Sabahattin Selek, Anadolu \u0130htil\u00e2li, \u0130stanbul 1966, I-II.<\/p>\n<p>Yusuf Kemal Tengir\u015fenk, Vatan Hizmetinde, \u0130stanbul 1967, s. 257.<\/p>\n<p>S. I. Aralov, Bir Sovyet Diplomat\u0131n\u0131n T\u00fcrkiye Hat\u0131ralar\u0131 (trc. Hasan \u00c2. Ediz), \u0130stanbul 1967.<\/p>\n<p>Abdi \u0130pek\u00e7i, \u0130n\u00f6n\u00fc Atat\u00fcrk\u2019\u00fc Anlat\u0131yor, \u0130stanbul 1968.<\/p>\n<p>Enver Ziya Karal \u2013 Ali Fuat Ba\u015fgil, Atat\u00fcrk, Din ve Laiklik, \u0130stanbul 1968.<\/p>\n<p>Sivas Kongresi Tutanaklar\u0131 (haz. Ulu\u011f \u0130\u011fdemir), Ankara 1969.<\/p>\n<p>F. R\u0131fk\u0131 Atay, \u00c7ankaya: Atat\u00fcrk\u2019\u00fcn Do\u011fumundan \u00d6l\u00fcm\u00fcne Kadar, \u0130stanbul 1969, t\u00fcr.yer.<\/p>\n<p>\u015eerafettin Turan, \u201cAtat\u00fcrk Milliyet\u00e7ili\u011fi\u201d, Atat\u00fcrk Konferanslar\u0131 III: 1969, Ankara 1970, s. 69-87.<\/p>\n<p>a.mlf., Atat\u00fcrk ve Ulusal Dil, Ankara 1981.<\/p>\n<p>a.mlf., Atat\u00fcrk\u2019\u00fcn D\u00fc\u015f\u00fcnce Yap\u0131s\u0131n\u0131 Etkileyen Olaylar, D\u00fc\u015f\u00fcn\u00fcrler, Kitaplar, Ankara 1982.<\/p>\n<p>a.mlf., T\u00fcrk Devrim Tarihi, III\/2, Ankara 1996, s. 239 vd.<\/p>\n<p>a.mlf., Mustafa Kemal Atat\u00fcrk: Kendine \u00d6zg\u00fc Bir Ya\u015fam ve Ki\u015filik, Ankara 2004.<\/p>\n<p>A. Toynbee, T\u00fcrkiye: Bir Devletin Yeniden Do\u011fu\u015fu (trc. Kas\u0131m Yarg\u0131c\u0131), \u0130stanbul 1971.<\/p>\n<p>T\u00fcrkiye Cumhuriyetinde Ayaklanmalar, Ankara 1972.<\/p>\n<p>Devlet\u00e7ilik \u0130lkesi ve T\u00fcrkiye Cumhuriyeti\u2019nin Birinci Sanayi Plan\u0131: 1933 (haz. Afet \u0130nan), Ankara 1972.<\/p>\n<p>\u0130. Hakk\u0131 Baltac\u0131o\u011flu, Atat\u00fcrk-Yeti\u015fmesi, Ki\u015fili\u011fi, Devrimleri, Erzurum 1973.<\/p>\n<p>As\u0131m G\u00fcnd\u00fcz, Hat\u0131ralar\u0131m, \u0130stanbul 1973.<\/p>\n<p>H. R\u0131za Soyak, Atat\u00fcrk\u2019ten Hat\u0131ralar, Ankara 1973, I-II.<\/p>\n<p>P. Paru\u015fev, Atat\u00fcrk: Demokrat Diktat\u00f6r (trc. Naime Y\u0131lmaer), \u0130stanbul 1973.<\/p>\n<p>Bilal \u015eim\u015fir, \u0130ngiliz Belgelerinde Atat\u00fcrk, Ankara 1973-84, I-IV.<\/p>\n<p>Heyet-i Temsiliye Kararlar\u0131 (haz. Bekir S\u0131tk\u0131 Baykal), Ankara 1974.<\/p>\n<p>Heyet-i Temsiliye Tutanaklar\u0131 (haz. Ulu\u011f \u0130\u011fdemir), Ankara 1975.<\/p>\n<p>Ulu\u011f \u0130\u011fdemir, Atat\u00fcrk ve Anzaklar, Ankara 1978, s. 6.<\/p>\n<p>a.mlf., Atat\u00fcrk\u2019\u00fcn Ya\u015fam\u0131 I (1881-1918), Ankara 1980.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Milli D\u0131\u015f Politikas\u0131 (Cumhuriyet D\u00f6nemine Ait 100 Belge): 1923-1938, Ankara 1981, I-II, t\u00fcr.yer.<\/p>\n<p>A. Fuat Cebesoy, S\u0131n\u0131f Arkada\u015f\u0131m Atat\u00fcrk, \u0130stanbul 1981.<\/p>\n<p>B. G. Gaulis, Kurtulu\u015f Sava\u015f\u0131 S\u0131ras\u0131nda T\u00fcrk Milliyet\u00e7ili\u011fi (trc. Cenat Yanansoy), \u0130stanbul 1981.<\/p>\n<p>A. Hamdi Ba\u015far, Atat\u00fcrk\u2019le \u00dc\u00e7 Ay, Ankara 1981.<\/p>\n<p>Cevdet Perin, Atat\u00fcrk K\u00fclt\u00fcr Devrimi, \u0130stanbul 1981.<\/p>\n<p>T. Zafer Tunaya, Devrim Hareketleri \u0130\u00e7inde Atat\u00fcrk ve Atat\u00fcrk\u00e7\u00fcl\u00fck, Ankara 1981.<\/p>\n<p>Sabiha G\u00f6k\u00e7en, Atat\u00fcrk\u2019\u00fcn \u0130zinde Bir \u00d6m\u00fcr B\u00f6yle Ge\u00e7ti, \u0130stanbul 1982.<\/p>\n<p>\u00c7a\u011fda\u015f D\u00fc\u015f\u00fcncenin I\u015f\u0131\u011f\u0131nda Atat\u00fcrk, \u0130stanbul 1983.<\/p>\n<p>Salih Bozok \u2013 Cemil Bozok, Hep Atat\u00fcrk\u2019\u00fcn Yan\u0131nda, \u0130stanbul 1985.<\/p>\n<p>Zafer Perek, Kur\u2019an ve Atat\u00fcrk Reformlar\u0131, \u0130stanbul 1986.<\/p>\n<p>E. J. Z\u00fcrcher, Milli M\u00fccadelede \u0130ttihat\u00e7\u0131l\u0131k (trc. N\u00fczhet Saliho\u011flu), Ankara 1987.<\/p>\n<p>Kadir M\u0131s\u0131ro\u011flu, Kurtulu\u015f Sava\u015f\u0131nda Sar\u0131kl\u0131 M\u00fcc\u00e2hitler, \u0130stanbul 1990, s. 58.<\/p>\n<p>K\u00e2z\u0131m Karabekir Anlat\u0131yor (haz. U\u011fur Mumcu), \u0130stanbul 1990, t\u00fcr.yer.<\/p>\n<p>F. Georgeon \u2013 \u0130skender G\u00f6kalp, Kemalizm ve \u0130slam D\u00fcnyas\u0131 (trc. C\u00fcneyt Akal\u0131n), \u0130stanbul 1990.<\/p>\n<p>Y. Hikmet Bayur, Atat\u00fcrk, Hayat\u0131 ve Eseri, Ankara 1990, I.<\/p>\n<p>Sina Ak\u015fin, \u0130stanbul H\u00fck\u00fcmetleri ve Mill\u00ee M\u00fccadele, \u0130stanbul 1992, I-II.<\/p>\n<p>Mustafa \u0130smet \u0130n\u00f6n\u00fc, Hat\u0131ralar (haz. Sabahattin Selek), Ankara 1992, I-II, t\u00fcr.yer.<\/p>\n<p>Kaz\u0131m \u00d6zalp \u2013 Teoman \u00d6zalp, Atat\u00fcrk\u2019ten An\u0131lar, Ankara 1992.<\/p>\n<p>Atat\u00fcrk\u00e7\u00fc D\u00fc\u015f\u00fcnce, Ankara 1992.<\/p>\n<p>Mevlanz\u00e2de R\u0131fat, T\u00fcrkiye \u0130nk\u0131l\u00e2b\u0131n\u0131n \u0130\u00e7y\u00fcz\u00fc (haz. Metin Has\u0131rc\u0131), \u0130stanbul 1993, s. 237.<\/p>\n<p>\u0130zzettin \u00c7al\u0131\u015flar, Atat\u00fcrk ile \u0130kibu\u00e7uk Y\u0131l, Ankara 1993.<\/p>\n<p>P. Dumont, Mustafa Kemal (trc. Zeki \u00c7elikkol), Ankara 1993.<\/p>\n<p>Y\u0131lmaz \u00c7etiner, Son Padi\u015fah Vahdettin, \u0130stanbul 1993, t\u00fcr.yer.<\/p>\n<p>P. Gentizon, Mustafa Kemal ve Uyanan Do\u011fu (trc. Fethi \u00dclk\u00fc), Ankara 1994.<\/p>\n<p>Burhan G\u00f6ksel, Atat\u00fcrk\u2019\u00fcn Soyk\u00fct\u00fc\u011f\u00fc \u00dczerine Bir \u00c7al\u0131\u015fma, Ankara 1994.<\/p>\n<p>U\u011fur Mumcu, Gazi Pa\u015fa\u2019ya Suikast, \u0130stanbul 1994.<\/p>\n<p>Menter \u015eahinler, Atat\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn K\u00f6keni, Etkisi ve G\u00fcncelli\u011fi, \u0130stanbul 1996.<\/p>\n<p>Turgut \u00d6zakman, Vahidettin, M. Kemal ve Milli M\u00fccadele, Ankara 1997.<\/p>\n<p>Nezihe Araz, Mustafa Kemal\u2019le 1000 G\u00fcn, \u0130stanbul, ts.<\/p>\n<p>Ali G\u00fcler, Bir Dahinin Hayat\u0131: Atat\u00fcrk\u2019\u00fcn Soyu, Ailesi ve \u00d6\u011frenimi, \u0130stanbul 1998.<\/p>\n<p>a.mlf., \u201cAtat\u00fcrk\u2019\u00fcn \u00d6l\u00fcm\u00fc, Cenaze T\u00f6reni\u201d, Silahl\u0131 Kuvvetler Dergisi, sy. 366 (Ankara, ts.), s. 62 vd.<\/p>\n<p>Cemil S\u00f6nmez, Atat\u00fcrk\u2019\u00fcn Annesi Z\u00fcbeyde Han\u0131m, Ankara 1998.<\/p>\n<p>A. Jevakhoff, Kemal Atat\u00fcrk Bat\u0131n\u0131n Yolu: Kemal Atat\u00fcrk les chemins de l\u2019occident (trc. Zeki \u00c7elikkol), \u0130stanbul 1998.<\/p>\n<p>A. Mango, Atat\u00fcrk (trc. F\u00fcsun Doruker), \u0130stanbul 1999.<\/p>\n<p>Nazmi Kal, Atat\u00fcrk\u2019le Ya\u015fad\u0131klar\u0131n\u0131 Anlatt\u0131lar, Ankara 2001.<\/p>\n<p>W. Sperco, Mustafa Kemal Atat\u00fcrk: 1881-1938 (trc. Zeki \u00c7elikkol), Ankara 2001.<\/p>\n<p>H\u00fcsrev Gerede\u2019nin An\u0131lar\u0131: Kurtulu\u015f Sava\u015f\u0131 Atat\u00fcrk ve Devrimler (19 May\u0131s 1919 &#8211; 10 Kas\u0131m 1938) (haz. Sami \u00d6nal), \u0130stanbul 2002.<\/p>\n<p>Feroz Ahmad, Modern T\u00fcrkiye\u2019nin Olu\u015fumu (trc. Yavuz Alogan), \u0130stanbul 1995.<\/p>\n<p>M. \u015eakir \u00dclk\u00fcta\u015f\u0131r, \u201cAtat\u00fcrk\u2019e Bu Soyad\u0131 Nas\u0131l Verildi ve Bunu Kim Buldu\u201d, MK, II\/6-8 (1980), s. 6.<\/p>\n<p>Salih Omurtak v.d\u011fr., \u201cAtat\u00fcrk\u201d, \u0130A, I, 719-807.<\/p>\n<p>R. Mantran, \u201cAtat\u00fcrk\u201d, EI2 (\u0130ng.), I, 734-735.<\/p>\n<p>Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2006 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 31. cildinde, 310-331 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n<p>2\/6<br \/>\nM\u00fcellif:<br \/>\nHASAN EREN<br \/>\nII. ATAT\u00dcRK ve T\u00dcRK D\u0130L\u0130<br \/>\nAtat\u00fcrk\u2019\u00fcn ger\u00e7ekle\u015ftirdi\u011fi ink\u0131l\u00e2plar aras\u0131nda dil ink\u0131l\u00e2b\u0131 \u00f6zel bir yer tutar. Yaz\u0131 veya alfabe reformu denilen reform da dil ink\u0131l\u00e2b\u0131na s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131d\u0131r. Atat\u00fcrk, Erzurum Kongresi\u2019nin sona erdi\u011fi 7-8 A\u011fustos 1919 gecesi arkada\u015flar\u0131ndan Mazhar M\u00fcfit\u2019in h\u00e2t\u0131ra defterine gelecekte yapaca\u011f\u0131 i\u015fleri not ettirirken Latin harflerinin kabul edilece\u011fini de yazd\u0131rm\u0131\u015ft\u0131r. B\u00f6ylece ger\u00e7ekle\u015ftirdi\u011fi bir\u00e7ok ink\u0131l\u00e2p gibi bunu da \u00e7ok \u00f6nceden tasarlam\u0131\u015f oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n<p>T\u00fcrkler, \u0130sl\u00e2miyet\u2019i kabul ettikten sonra eski alfabelerini b\u0131rakarak bu dinin etkisiyle Arap harflerini alm\u0131\u015flar ve 1000 y\u0131ldan fazla bir zaman bu harfleri kullanm\u0131\u015flard\u0131r. \u00d6zellikle Osmanl\u0131lar \u0130sl\u00e2m medeniyetinin Arap\u00e7a, Fars\u00e7a ve T\u00fcrk\u00e7e kar\u0131\u015f\u0131m\u0131 ortak dilini meydana getirmi\u015flerdir. Arap\u00e7a ve Fars\u00e7a muhteva bak\u0131m\u0131ndan T\u00fcrk\u00e7e\u2019ye Yunan, Latin ve Romal\u0131 unsurlar\u0131n \u0130ngilizce\u2019ye yapt\u0131\u011f\u0131 katk\u0131y\u0131 yapm\u0131\u015ft\u0131r (Lewis, s. 428-429).<\/p>\n<p>Osmanl\u0131 Devleti\u2019nin gerileme d\u00f6nemine girmesiyle birlikte ba\u015flayan \u0131slahat ve modernle\u015fme \u00e7al\u0131\u015fmalar\u0131na paralel olarak Bat\u0131 devletleri \u00f6rnek al\u0131nmaya ba\u015flanm\u0131\u015ft\u0131. XVIII. y\u00fczy\u0131ldan itibaren Avrupa\u2019ya giden el\u00e7ilerin ve XIX. y\u00fczy\u0131lda g\u00f6nderilen \u00f6\u011frencilerin burada Latin harflerini tan\u0131malar\u0131 ve bu yaz\u0131y\u0131 Arap yaz\u0131s\u0131yla kar\u015f\u0131la\u015ft\u0131rmalar\u0131 baz\u0131 teklifleri de beraberinde getirmi\u015ftir. Arap alfabesinin bir k\u0131s\u0131m T\u00fcrk seslerini veremedi\u011fi ve zor \u00f6\u011frenildi\u011fi \u00f6ne s\u00fcr\u00fclerek alfabenin \u0131slah\u0131 meselesi tart\u0131\u015f\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. \u0130lk defa M\u00fcnif Mehmed Pa\u015fa 1862 y\u0131l\u0131nda Cem\u2018iyyet-i \u0130lmiyye-i Osm\u00e2niyye\u2019de verdi\u011fi bir konferansta bu yolda birtak\u0131m teklifler ortaya atm\u0131\u015f, \u00c2zer\u00ee T\u00fcrkleri\u2019nden Mirza Feth Ali Ahundz\u00e2de de ertesi y\u0131l \u0130stanbul\u2019a gelip harfler konusunda B\u00e2b\u0131\u00e2li\u2019ye baz\u0131 g\u00f6r\u00fc\u015fler sunmu\u015ftur. Ahundz\u00e2de\u2019nin haz\u0131rlam\u0131\u015f oldu\u011fu alfabe raporu Cem\u2018iyyet-i \u0130lmiyye-i Osm\u00e2niyye\u2019de g\u00f6r\u00fc\u015f\u00fclm\u00fc\u015fse de bu hususta herhangi bir \u00e7al\u0131\u015fmaya giri\u015filmemi\u015ftir.<\/p>\n<p>1923\u2019te \u0130zmir\u2019de toplanan \u0130ktisat Kongresi\u2019nde \u0130zmirli Nazmi ile iki arkada\u015f\u0131 Latin harflerinin al\u0131nmas\u0131 konusunda bir \u00f6nerge vermi\u015flerdi; fakat kongre ba\u015fkan\u0131 K\u00e2z\u0131m Karabekir, \u201cLatin harflerini kabul edemeyiz\u201d diyerek kesin tavr\u0131n\u0131 ortaya koymu\u015ftu (H\u00e2kimiyet-i Milliye, 5 Mart 1923). K\u00e2z\u0131m Karabekir\u2019in bu tavr\u0131 \u00e7e\u015fitli gazete ve dergilerde yeni tart\u0131\u015fmalara yol a\u00e7m\u0131\u015ft\u0131r. 1924\u2019te \u0130zmir mebusu \u015e\u00fckr\u00fc Saraco\u011flu alfabe meselesini B\u00fcy\u00fck Millet Meclisi\u2019ne getirmi\u015f ve e\u011fitim alan\u0131nda y\u0131llardan beri yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n verimsiz kald\u0131\u011f\u0131n\u0131, bunun tek sebebinin Arap harfleri oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr. Atat\u00fcrk de konu\u015fmalar\u0131nda T\u00fcrk e\u011fitiminden s\u00f6z ederken zaman zaman Arap k\u00f6kenli yaz\u0131 sistemini bir engel olarak de\u011ferlendiriyor ve milletin b\u00fcy\u00fck \u00e7o\u011funlu\u011funun okuma yazma bilmemesini buna ba\u011fl\u0131yordu. 1926 Mart\u0131nda Bak\u00fc\u2019de toplanan T\u00fcrkoloji kongresinin dil seksiyonunda Sovyetler Birli\u011fi s\u0131n\u0131rlar\u0131 i\u00e7inde kalan ve Tatar, Ba\u015fkurt, Kazak, K\u0131rg\u0131z, \u00d6zbek, \u00c7uva\u015f, Y\u00e2kut gibi adlar alan T\u00fcrkler i\u00e7in kabul edilmesi d\u00fc\u015f\u00fcn\u00fclen yaz\u0131 sistemi \u00fczerinde durulmu\u015f, b\u00fct\u00fcn T\u00fcrkler i\u00e7in Arap alfabesi yerine Rus alfabesinin kabul\u00fc g\u00fcndeme gelmi\u015fti. Fakat Rus alfabesinin T\u00fcrk seslerini ifade edemedi\u011fi anla\u015f\u0131l\u0131nca Latin esas\u0131ndan al\u0131nm\u0131\u015f bir alfabe \u00fczerinde tart\u0131\u015fmalar yap\u0131lm\u0131\u015f ve sonu\u00e7ta bu kongrede Sovyetler Birli\u011fi\u2019nde ya\u015fayan T\u00fcrkler i\u00e7in Latin as\u0131ll\u0131 yeni alfabeler kabul edilmi\u015fti. Sovyetler\u2019in bu Latinle\u015ftirme politikas\u0131n\u0131n ba\u015fl\u0131ca gayesi, alfabe dolay\u0131s\u0131yla halk \u00fczerinde \u0130sl\u00e2miyet\u2019in ve ortak harflerin b\u00fct\u00fcnle\u015ftirici etkisini azaltmak ve Sovyetler Birli\u011fi\u2019nde ya\u015fayan T\u00fcrkler\u2019le T\u00fcrkiye T\u00fcrkleri aras\u0131ndaki k\u00fclt\u00fcrel temas\u0131 kesmekti. \u00c7\u00fcnk\u00fc o y\u0131llarda Arap alfabesi T\u00fcrkler aras\u0131nda yaz\u0131da birlik sa\u011fl\u0131yordu. T\u00fcrkler\u2019in Latin alfabesini kabul\u00fcnden sonra Ruslar\u2019\u0131n Latin yaz\u0131s\u0131n\u0131n yerine Kiril yaz\u0131s\u0131n\u0131 koymalar\u0131n\u0131n sebebi de budur (Lewis, s. 427).<\/p>\n<p>Bak\u00fc\u2019de toplanan kongreden sonra Ak\u015fam gazetesi 28 Mart 1926\u2019da, \u201cLatin Harflerini Kabul Etmeli mi, Etmemeli mi?\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda bir tart\u0131\u015fma a\u00e7t\u0131. Bu tart\u0131\u015fmaya kat\u0131lanlar aras\u0131nda Ali Canip, Ali Ekrem, Muallim Cevdet, \u0130brahim Al\u00e2eddin, Necip \u00c2s\u0131m, Avram Galanti, H\u00fcseyin Suat, Halil Nimetullah, Veled \u00c7elebi, \u0130brahim Necmi, Halit Ziya ve Abdullah Cevdet gibi tan\u0131nm\u0131\u015f ki\u015filer vard\u0131. Bunlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu Latin harflerinin al\u0131nmas\u0131ndan yana idi. Bu tart\u0131\u015fmalar k\u0131sa s\u00fcrede di\u011fer gazete ve dergilerde de yo\u011funluk kazand\u0131. Nitekim M. Fuad K\u00f6pr\u00fcl\u00fc, \u201cLatin harflerinin kabul\u00fcne taraftar olanlar zannediyorlar ki Garp medeniyetine bu suretle daha \u00e7abuk ve daha kolay temess\u00fcl edebiliriz. Halbuki Garp medeniyetine temess\u00fcl harflerimizin tebdili ve Latin harflerinin kabul\u00fcyle kabil olamaz\u201d diyerek Latin harflerinin al\u0131nmas\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131 (Mill\u00ee Mecmua, sy. 7 [1926], s. 1206-1207). Ayn\u0131 \u015fekilde Zeki Velidi de Latin harflerinin lisan\u0131m\u0131za tatbikini imk\u00e2ns\u0131z ve zararl\u0131 buluyordu (TY, IV [1926], s. 494-509).<\/p>\n<p>T\u00fcrkler aras\u0131nda dil birli\u011fini sa\u011flayan Arap alfabesinin Sovyetler Birli\u011fi\u2019nde terkedilip yerine Latin esas\u0131ndan al\u0131nm\u0131\u015f birtak\u0131m yeni yaz\u0131 sistemlerinin kabul edilmesinin ard\u0131ndan Atat\u00fcrk\u2019\u00fcn yaz\u0131 reformuyla ilgili \u00e7al\u0131\u015fmalar\u0131 \u00e7abukla\u015ft\u0131rd\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Ancak 1928\u2019den sonra Latin as\u0131ll\u0131 yeni alfabelerin T\u00fcrk dillerinin seslerini veremedi\u011fi bahanesiyle Sovyetler Birli\u011fi\u2019nde alfabe alan\u0131nda yeni \u00e7al\u0131\u015fmalara giri\u015filmi\u015f ve on y\u0131l gibi k\u0131sa bir m\u00fcddet sonra Sovyetler Birli\u011fi T\u00fcrkleri i\u00e7in Rus alfabesinden al\u0131nm\u0131\u015f yeni yaz\u0131 sistemleri kabul edilmi\u015f, b\u00f6ylece Sovyet T\u00fcrkleri ile T\u00fcrkiye T\u00fcrkleri\u2019nin aras\u0131 tekrar a\u00e7\u0131lm\u0131\u015ft\u0131r.<\/p>\n<p>Latin harflerinin al\u0131nmas\u0131n\u0131 d\u00fc\u015f\u00fcnmek \u00fczere Vekiller Heyeti\u2019nin 28 May\u0131s 1928\u2019de yapt\u0131\u011f\u0131 toplant\u0131da Falih R\u0131fk\u0131, Faz\u0131l Ahmet, Ru\u015fen E\u015fref, Rag\u0131p Hul\u00fbsi, Ahmet Cevat, Yakup Kadri, Mehmed Emin, \u0130hsan Sungu ve \u0130brahim Grandi\u2019den olu\u015fan bir dil enc\u00fcmeninin kurulmas\u0131 kabul edildi. Enc\u00fcmen \u00fcyeleri 26 Haziran\u2019da toplanarak \u00e7al\u0131\u015fmalar\u0131na ba\u015flad\u0131. Komisyonun se\u00e7ti\u011fi harfleri Atat\u00fcrk\u2019e Falih R\u0131fk\u0131 g\u00f6t\u00fcrd\u00fc. Komisyon, yeni alfabenin kabul\u00fcn\u00fcn ve benimsenmesinin be\u015f ile on be\u015f y\u0131l s\u00fcrebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyordu. Fakat Atat\u00fcrk bu s\u00fcreyi \u00e7ok uzun buldu ve, \u201cBu ya \u00fc\u00e7 ayda olur, ya hi\u00e7 olmaz\u201d diyerek karar\u0131n\u0131 bildirdi (Atay, s. 440). Atat\u00fcrk, 9 A\u011fustos 1928 gecesi \u0130stanbul\u2019da Sarayburnu Park\u0131\u2019nda k\u0131sa bir konu\u015fma yaparak yaz\u0131 reformunu ba\u015flatm\u0131\u015f oldu. 1 Kas\u0131m g\u00fcn\u00fc B\u00fcy\u00fck Millet Meclisi\u2019ni a\u00e7arken yapt\u0131\u011f\u0131 konu\u015fmada da alfabe reformundan s\u00f6z etti ve, \u201cB\u00fcy\u00fck T\u00fcrk milleti cehaletten, az emekle k\u0131sa yoldan ancak kendi g\u00fczel ve asil diline uyan b\u00f6yle bir vas\u0131ta ile s\u0131yr\u0131labilir. Bu okuma yazma anahtar\u0131 ancak Latin esas\u0131ndan al\u0131nan T\u00fcrk alfabesidir\u201d dedi. Daha sonra B\u00fcy\u00fck Millet Meclisi 1353 say\u0131l\u0131 kanunla yeni harfleri oy birli\u011fiyle kabul etti ve kanun 3 Kas\u0131m 1928\u2019de y\u00fcr\u00fcrl\u00fc\u011fe girdi.<\/p>\n<p>1926\u2019da yaz\u0131 reformuna kar\u015f\u0131 \u00e7\u0131kan M. Fuad K\u00f6pr\u00fcl\u00fc 1938 y\u0131l\u0131nda yazd\u0131\u011f\u0131 bir yaz\u0131da, reformu ger\u00e7ekle\u015ftirmekle Orta\u00e7a\u011f Do\u011fu k\u00fclt\u00fcr\u00fcnden silkinip \u00e7a\u011fda\u015f Bat\u0131 k\u00fclt\u00fcr\u00fc dairesine girme iradesini g\u00f6stermi\u015f oldu\u011fumuzu vurguluyordu (\u00dclk\u00fc, XII\/67 [1938], s. 1-2). K\u00f6pr\u00fcl\u00fc\u2019ye g\u00f6re yeni alfabe dilimizdeki Arap\u00e7a ve Fars\u00e7a kelimelere, bu dillerden al\u0131nan gramer kurallar\u0131na art\u0131k hayat hakk\u0131 tan\u0131m\u0131yordu. Yine Latin alfabesi sayesinde o zamana kadar kendi \u00f6zel kimliklerini koruyan Arap ve Fars k\u00f6kenli kelimeler de art\u0131k dilimizde tutunamayacakt\u0131.<\/p>\n<p>Ger\u00e7ekte harf ink\u0131l\u00e2b\u0131 daha kapsaml\u0131 ve daha derin bir ink\u0131l\u00e2p olan dil ink\u0131l\u00e2b\u0131n\u0131n ba\u015flang\u0131c\u0131yd\u0131. Atat\u00fcrk, Sadri Maksudi\u2019nin T\u00fcrk Dili \u0130\u00e7in (1930) adl\u0131 kitab\u0131n\u0131n ba\u015f\u0131na yazd\u0131\u011f\u0131 yaz\u0131da bu ink\u0131l\u00e2b\u0131n ana ilkesini a\u00e7\u0131k olarak dile getirirken, \u201cMill\u00ee hisle dil aras\u0131ndaki ba\u011f \u00e7ok kuvvetlidir. Dilin mill\u00ee ve zengin olmas\u0131 mill\u00ee hissin inki\u015faf\u0131nda ba\u015fl\u0131ca m\u00fcessirdir. T\u00fcrk dili dillerin en zenginlerindendir. \u00dclkesini, y\u00fcksek istikl\u00e2lini korumas\u0131n\u0131 bilen T\u00fcrk milleti dilini de yabanc\u0131 diller boyunduru\u011fundan kurtarmal\u0131d\u0131r\u201d demi\u015fti.<\/p>\n<p>Harf ink\u0131l\u00e2b\u0131ndan sonra takip edilen politika sayesinde okuma yazma \u00f6\u011frenme h\u0131zlanm\u0131\u015f ve kolayla\u015fm\u0131\u015ft\u0131r. Ancak T\u00fcrk seslerini veren yeni yaz\u0131 sisteminde bu defa da dildeki Arap ve Fars k\u00f6kenli kelimelerin yaz\u0131m\u0131nda baz\u0131 problemler ortaya \u00e7\u0131km\u0131\u015ft\u0131. Atat\u00fcrk\u2019\u00fcn direktifini ger\u00e7ekle\u015ftirmek \u00fczere 12 Temmuz 1932 tarihinde T\u00fcrk Dili Tetkik Cemiyeti kuruldu (bk. T\u00dcRK D\u0130L KURUMU). Atat\u00fcrk cemiyetin ba\u015fkanl\u0131\u011f\u0131na \u00c7anakkale mebusu S\u00e2mih Rifat\u2019\u0131, genel sekreterli\u011fe de Afyonkarahisar mebusu Ru\u015fen E\u015fref\u2019i getirdi. \u00dcyeliklere Ru\u015fen E\u015fref\u2019in teklifiyle Manisa mebusu Yakup Kadri ile Zonguldak mebusu Cel\u00e2l Sahir tayin edildi. Cemiyet, yine Mustafa Kemal\u2019in direktifiyle filoloji ve leng\u00fcistik ile T\u00fcrk dili olarak iki ana kola ayr\u0131ld\u0131. Bu kollar T\u00fcrk dilinin s\u00f6zl\u00fck ve terim, gramer ve sentaks\u0131 ile etimolojisinden ba\u015fka filoloji ve leng\u00fcistikle de me\u015fgul olacakt\u0131. Bu do\u011frultuda 26 Eyl\u00fcl 1932 tarihinde Dolmabah\u00e7e Saray\u0131\u2019nda I. T\u00fcrk Dil Kurultay\u0131 topland\u0131. Kurultayda kabul edilen \u00e7al\u0131\u015fma program\u0131nda T\u00fcrk dilinin ba\u015fka dillerle mukayesesi, mukayeseli gramerinin yap\u0131lmas\u0131, Osmanl\u0131 T\u00fcrk\u00e7esi\u2019ndeki Arap\u00e7a ve Fars\u00e7a k\u00f6kenli s\u00f6zlere yeni kar\u015f\u0131l\u0131klar bulunmas\u0131, Anadolu ve Rumeli a\u011f\u0131zlar\u0131ndan s\u00f6zler derlenmesi, T\u00fcrk\u00e7e bir s\u00f6zl\u00fck yan\u0131nda bir gramer kitab\u0131n\u0131n yaz\u0131lmas\u0131 ve terimlerin T\u00fcrk\u00e7ele\u015ftirilmesi gibi konular yer ald\u0131.<\/p>\n<p>1934\u2019te Osmanl\u0131ca\u2019dan T\u00fcrk\u00e7e\u2019ye S\u00f6z Kar\u015f\u0131l\u0131klar\u0131 Tarama Dergisi ad\u0131yla iki ciltlik bir s\u00f6zl\u00fck yay\u0131mland\u0131. Bu eserde T\u00fcrkiye T\u00fcrk\u00e7esi\u2019nden ve Anadolu a\u011f\u0131zlar\u0131ndan s\u00f6zler yan\u0131nda belli ba\u015fl\u0131 T\u00fcrk diyalektlerinden al\u0131nma s\u00f6zler de yer alm\u0131\u015ft\u0131. Eser \u00e7\u0131kt\u0131ktan hemen sonra dilde b\u00fcy\u00fck bir kar\u0131\u015f\u0131kl\u0131k ba\u015flad\u0131. \u00c7\u00fcnk\u00fc Tarama Dergisi\u2019nde Osmanl\u0131ca s\u00f6zlere bir\u00e7ok kar\u015f\u0131l\u0131k verilmi\u015fti. Yazarlar ise bir kavram i\u00e7in kendi tercihlerine g\u00f6re ayr\u0131 ayr\u0131 kar\u015f\u0131l\u0131klar\u0131 se\u00e7iyordu. Dilin bir \u00e7\u0131kmaza girdi\u011fini kabul eden Atat\u00fcrk dilin bu \u00e7\u0131kmazdan kurtar\u0131lmas\u0131 gerekti\u011fi ve bunun a\u015f\u0131r\u0131l\u0131ktan ka\u00e7\u0131nmakla m\u00fcmk\u00fcn oldu\u011fu kanaatine varm\u0131\u015ft\u0131 (Atay, s. 447).<\/p>\n<p>18 A\u011fustos 1934\u2019te yine Dolmabah\u00e7e Saray\u0131\u2019nda toplanan II. T\u00fcrk Dil Kurultay\u0131, Tarama Dergisi\u2019nin ortaya \u00e7\u0131kard\u0131\u011f\u0131 kar\u0131\u015f\u0131kl\u0131klar\u0131 gidermek i\u00e7in Osmanl\u0131ca\u2019dan T\u00fcrk\u00e7e\u2019ye Cep K\u0131lavuzu ad\u0131yla bir s\u00f6zl\u00fck haz\u0131rlanmas\u0131n\u0131 kararla\u015ft\u0131rd\u0131. S\u00f6zl\u00fck komisyonuna Falih R\u0131fk\u0131, Fuad K\u00f6pr\u00fcl\u00fc, Hasan \u00c2li, Necmeddin Sad\u0131k, Re\u015fat Nuri, Cel\u00e2l Esat, Ali Muzaffer gibi \u00fcyeler se\u00e7ildi. Komisyonun \u00e7al\u0131\u015fmalar\u0131 sonunda 1935\u2019te Osmanl\u0131ca\u2019dan T\u00fcrk\u00e7e\u2019ye Cep K\u0131lavuzu ve T\u00fcrk\u00e7e\u2019den Osmanl\u0131ca\u2019ya Cep K\u0131lavuzu ba\u015fl\u0131kl\u0131 s\u00f6zl\u00fckler \u00e7\u0131kar\u0131ld\u0131. Bu k\u0131lavuzlarda T\u00fcrk\u00e7e\u2019si olan yabanc\u0131 kelimeler tasfiye edilmi\u015f, T\u00fcrk\u00e7e\u2019si olmayanlar ise b\u0131rak\u0131lm\u0131\u015ft\u0131. Ayr\u0131ca T\u00fcrk\u00e7e k\u00f6k ve eklerden yeni kelimeler t\u00fcretilmi\u015fti. Tarama Dergisi\u2019nin do\u011furdu\u011fu kar\u0131\u015f\u0131kl\u0131\u011f\u0131 k\u0131sa s\u00fcrede gideren cep k\u0131lavuzlar\u0131, 24 A\u011fustos 1936\u2019da Dolmabah\u00e7e Saray\u0131\u2019nda toplanan III. T\u00fcrk Dil Kurultay\u0131\u2019na sunuldu. Bu kurultayda ayr\u0131ca g\u00fcne\u015f-dil teorisi ortaya at\u0131ld\u0131 ve bu teori \u00e7e\u015fitli tart\u0131\u015fmalara yol a\u00e7t\u0131. Falih R\u0131fk\u0131\u2019ya g\u00f6re Atat\u00fcrk\u2019\u00fcn bu teoriye ba\u011flanmas\u0131, dilden at\u0131lan bir\u00e7ok yabanc\u0131 kelimenin asl\u0131nda T\u00fcrk\u00e7e oldu\u011funu ispat ettirerek T\u00fcrk lugat\u0131n\u0131 d\u00fcnyan\u0131n en zengin lugatlar\u0131ndan biri haline getirmekti (a.g.e., s. 479). Atat\u00fcrk, T\u00fcrk dilinin geli\u015ftirilmesi \u00fczerinde \u00e7al\u0131\u015f\u0131rken dil bilimi konular\u0131yla da ilgilenmeye ba\u015flam\u0131\u015ft\u0131. Dillerin do\u011fu\u015fu meseleleriyle u\u011fra\u015f\u0131l\u0131rken T\u00fcrk dilinin yery\u00fcz\u00fcn\u00fcn en eski dilleri aras\u0131nda yer alan bir ana dil oldu\u011fu inanc\u0131 g\u00fc\u00e7 kazanm\u0131\u015ft\u0131.<\/p>\n<p>Terim alan\u0131nda yap\u0131lan \u00e7al\u0131\u015fmalar\u0131n ilk sonu\u00e7lar\u0131 1937\u2019de al\u0131nm\u0131\u015f, 1937-1938 \u00f6\u011fretim y\u0131l\u0131nda yeni terimler kullan\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Atat\u00fcrk, 1937\u2019de T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019ni a\u00e7arken yapt\u0131\u011f\u0131 konu\u015fmada bu geli\u015fmeden duydu\u011fu sevinci \u015f\u00f6yle dile getirmi\u015fti: \u201cDil Kurumu en g\u00fczel ve feyizli bir i\u015f olarak t\u00fcrl\u00fc bilimlere ait terimleri tesbit etmi\u015f ve bu suretle dilimiz yabanc\u0131 dillerin tesirinden kurtulma yolunda esasl\u0131 ad\u0131m\u0131n\u0131 atm\u0131\u015ft\u0131r.\u201d<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn ba\u015flatt\u0131\u011f\u0131 dil reformu sadece T\u00fcrk Dili Tetkik Cemiyeti\u2019nin \u00e7al\u0131\u015fmalar\u0131na m\u00fcnhas\u0131r kalmam\u0131\u015ft\u0131r. 1934 y\u0131l\u0131nda kabul edilen soyad\u0131 kanunu da dil ink\u0131l\u00e2b\u0131 yolunda at\u0131lm\u0131\u015f bir ba\u015fka ad\u0131md\u0131r. Bu kanun, bir yandan dilimizde eski T\u00fcrk\u00e7e s\u00f6zlerden kurulmu\u015f soyadlar\u0131n\u0131n yayg\u0131nl\u0131k kazanmas\u0131na yol a\u00e7arken bir yandan da Arap\u00e7a ve Fars\u00e7a k\u00f6kenli adlar yerine T\u00fcrk\u00e7e adlar\u0131n kullan\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. 24 Kas\u0131m 1934\u2019te T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi 2587 say\u0131l\u0131 kanunla Gazi Mustafa Kemal\u2019e Atat\u00fcrk soyad\u0131n\u0131 verdi. Atat\u00fcrk veya T\u00fcrkata soyadlar\u0131 Saffet Ar\u0131kan taraf\u0131ndan teklif edilmi\u015fti. Mustafa Kemal Pa\u015fa ise daha soyad\u0131 kanunu \u00e7\u0131kmadan \u201cAtat\u00fcrk\u201d\u00fc kullanmaya ba\u015flam\u0131\u015ft\u0131. Bu kanunun \u00e7\u0131kmas\u0131ndan sonra Atat\u00fcrk \u00e7al\u0131\u015fma arkada\u015flar\u0131na bir\u00e7ok soyad\u0131 vermi\u015ftir. Mesel\u00e2 \u0130smet Pa\u015fa\u2019ya \u0130n\u00f6n\u00fc, Hamdullah Suphi\u2019ye Tanr\u0131\u00f6ver, Ru\u015fen E\u015fref\u2019e \u00dcnayd\u0131n, Recep Bey\u2019e Peker, Nuri Bey\u2019e Conker soyadlar\u0131n\u0131 o se\u00e7mi\u015fti. T\u00fcrk\u00e7\u00fcl\u00fck ak\u0131m\u0131n\u0131n g\u00fc\u00e7 kazand\u0131\u011f\u0131 y\u0131llarda Kaya, Ayd\u0131n, Demir, Demirta\u015f, G\u00f6kalp gibi adlar yayg\u0131nla\u015fm\u0131\u015f, bunlar\u0131n yan\u0131nda T\u00fcrk tarihinden al\u0131nma O\u011fuz, Ertu\u011frul, Y\u0131ld\u0131r\u0131m, Yavuz gibi adlar da \u00e7o\u011falm\u0131\u015ft\u0131r. Soyad\u0131 kanununun \u00e7\u0131kmas\u0131ndan sonra bu eski adlar\u0131n say\u0131s\u0131 artarken yepyeni T\u00fcrk\u00e7e adlar ve soyadlar\u0131 da kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n<p>28 Kas\u0131m 1934\u2019te Atat\u00fcrk H\u00e2kimiyet-i Milliye gazetesine Ulus ad\u0131n\u0131 vermi\u015ftir. Dil ink\u0131l\u00e2b\u0131na ba\u011fl\u0131 olarak 26 Kas\u0131m 1934\u2019te kabul edilen ba\u015fka bir kanunla bey, a\u011fa, pa\u015fa gibi unvanlar kald\u0131r\u0131lm\u0131\u015f, bey yerine bay, han\u0131m yerine bayan, pa\u015fa yerine de general (tu\u011fgeneral, t\u00fcmgeneral, korgeneral, orgeneral) kar\u015f\u0131l\u0131klar\u0131 al\u0131nm\u0131\u015ft\u0131r. Fakat iyice k\u00f6kle\u015fti\u011fi i\u00e7in kolayca at\u0131lamayan bey, a\u011fa, pa\u015fa, han\u0131m unvanlar\u0131n\u0131n kullan\u0131lmas\u0131 devam etmi\u015ftir. 9 Ocak 1936\u2019da Ankara\u2019da a\u00e7\u0131lan Dil ve Tarih-Co\u011frafya Fak\u00fcltesi, T\u00fcrk dili ve T\u00fcrk tarihi alan\u0131nda ba\u015flat\u0131lan \u00e7al\u0131\u015fmalara ilm\u00ee katk\u0131larda bulunacakt\u0131.<\/p>\n<p>Atat\u00fcrk yabanc\u0131 terimlere, yabanc\u0131 bilim s\u00f6zlerine kar\u015f\u0131 \u00e7\u0131kmak ve dil meselelerini tart\u0131\u015fmakla kalmam\u0131\u015f, terim ve s\u00f6z \u00fcretme konusunda bir\u00e7ok \u00f6rnek de vermi\u015f, hatta bir geometri kitab\u0131 bile yazm\u0131\u015ft\u0131r. III. T\u00fcrk Dil Kurultay\u0131\u2019ndan sonra yaz\u0131lan bu k\u00fc\u00e7\u00fck kitap geometri \u00f6\u011frenenlerle kitap yazacaklara k\u0131lavuz olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Kitapta Arap\u00e7a geometri terimleri yerine bir\u00e7ok yeni kar\u015f\u0131l\u0131k bulunmu\u015ftur. A\u00e7\u0131, \u00fc\u00e7gen, d\u00f6rtgen, be\u015fgen, yatay, dikey, d\u00fc\u015fey vb. bunlar\u0131n ba\u015fl\u0131calar\u0131d\u0131r.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn dil ve \u00f6zellikle terim konusunda Ziya G\u00f6kalp\u2019in etkisi alt\u0131nda kald\u0131\u011f\u0131 do\u011frudur. Fakat hars, mefk\u00fbre, halkiyat, T\u00fcrkiyat, \u015earkiyat gibi terimler ortaya atan G\u00f6kalp\u2019in yeni terimleri Arap\u00e7a\u2019ya dayand\u0131rmas\u0131n\u0131 Atat\u00fcrk benimsememi\u015f, mefk\u00fbre yerine \u201c\u00fclk\u00fc\u201dy\u00fc, hars yerine de \u201ck\u00fclt\u00fcr\u201d\u00fc kullanm\u0131\u015ft\u0131r. Atat\u00fcrk\u2019\u00fcn ba\u015flatt\u0131\u011f\u0131 dil ink\u0131l\u00e2b\u0131 yabanc\u0131 \u00fclkelere ve \u00f6zellikle baz\u0131 \u0130sl\u00e2m devletlerine \u00f6rnek olmu\u015ftur. Nitekim 1934\u2019te T\u00fcrkiye\u2019ye gelen \u0130ran \u015eah\u0131 R\u0131z\u00e2 Pehlev\u00ee \u00fclkesine d\u00f6n\u00fcnce bir dil akademisi kurdurmu\u015ftur. Claude Hag\u00e8ge d\u00fcnyan\u0131n ba\u015fl\u0131ca dil reformcular\u0131n\u0131 sayarken Martin Luther, M. Agricola, V. Karadzi\u0107, L. St\u00far, B. Sulek, I. Aasen, E. Ben Yahuda ve J. Aavik\u2019in yan\u0131nda Atat\u00fcrk\u2019\u00fc de zikretmi\u015ftir (Language Reform, I, 11-18).<\/p>\n<p>B\u0130BL\u0130YOGRAFYA<br \/>\nRu\u015fen E\u015fref, T\u00fcrk Dili Tetkik Cemiyeti\u2019nin Kuruldu\u011fundan \u0130lk Kurultaya Kadar Hat\u0131ralar, Ankara 1933, s. 5-6.<\/p>\n<p>U. Heyd, Language Reform in Modern Turkey, Jerusalem 1954.<\/p>\n<p>Falih R\u0131fk\u0131 Atay, \u00c7ankaya, \u0130stanbul 1961, s. 440, 447, 479.<\/p>\n<p>Mazhar M\u00fcfit Kansu, Erzurum\u2019dan \u00d6l\u00fcm\u00fcne Kadar Atat\u00fcrk\u2019le Beraber, Ankara 1966, s. 131.<\/p>\n<p>A. Dila\u00e7ar, \u201cProf. J. N\u00e9meth\u2019s Role in the Turkish Alphabet and Language Reform\u201d, Hungaro-Turcica Studies in Honour of Julius N\u00e9meth (ed. Gy. K\u00e1ldy-Nagy), Budapest 1976, s. 351-456.<\/p>\n<p>Cl. Hag\u00e8ge, \u201cVoies et destins de l\u2019action humaine sur les langues\u201d, Language Reform (ed. I. Fodor \u2013 Cl. Hag\u00e8ge), Hamburg 1983, I, 11-18.<\/p>\n<p>B. Lewis, Modern T\u00fcrkiye\u2019nin Do\u011fu\u015fu (trc. Metin K\u0131ratl\u0131), Ankara 1984, s. 275-278, 420-431.<\/p>\n<p>E. Rossi, \u201cLa riforma Linguistica in Turchia\u201d, OM, XV (1925), s. 45-47.<\/p>\n<p>a.mlf., \u201cUn decennio di riforma Linguistica in Turchia\u201d, a.e., XXII (1942), s. 466-477.<\/p>\n<p>Zeki Velidi, \u201cT\u00fcrklerde Hars Buhran\u0131\u201d, TY, IV (1926), s. 494-509.<\/p>\n<p>K\u00f6pr\u00fcl\u00fczade M. Fuad, \u201cHarf Meselesi\u201d, Mill\u00ee Mecmua, sy. 7, \u0130stanbul 1926, s. 1206-1207.<\/p>\n<p>a.mlf., \u201cAlfabe \u0130nk\u0131l\u00e2b\u0131\u201d, \u00dclk\u00fc, XII\/67, Ankara 1938, s. 1-2.<\/p>\n<p>J. Deny, \u201cLa r\u00e9forme actuelle de la langue turque\u201d, En terre d\u2019Islam, X, Paris 1935, s. 223-247.<\/p>\n<p>Naim K\u00e2z\u0131m Onat, \u201cAtat\u00fcrk Soyad\u0131 \u00dczerine Birka\u00e7 Hat\u0131ra\u201d, Ulus, 03.12.1949.<\/p>\n<p>Faik Re\u015fit Unat, \u201cLatin Alfabesinden T\u00fcrk Alfabesine\u201d, TDl., II (1953), s. 721-734.<\/p>\n<p>Fevziye Abdullah Tansel, \u201cArap Harflerinin Islah\u0131 ve De\u011fi\u015ftirilmesi Hakk\u0131nda \u0130lk Te\u015febb\u00fcsler ve Neticeleri\u201d, TTK Belleten, XVII\/66 (1953), s. 223-249.<\/p>\n<p>Hasan Eren, \u201cAtat\u00fcrk ve Ziya G\u00f6kalp\u201d, TDl., XXVII (1953), s. 172-177.<\/p>\n<p>Fahir \u0130z, \u201cAtat\u00fcrk ve T\u00fcrk Dili\u201d, a.e., LII (1987), s. 273-284.<\/p>\n<p>Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2006 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 31. cildinde, 331-333 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n<p>3\/6<br \/>\nM\u00fcellif:<br \/>\nHAKKI DURSUN YILDIZ<br \/>\nIII. ATAT\u00dcRK ve T\u00dcRK TAR\u0130H\u0130<br \/>\nAtat\u00fcrk, milletleri millet yapan ve onlar\u0131n varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmelerinde \u00f6nemli bir unsur olan k\u00fclt\u00fcr\u00fcn dil ve tarihe dayand\u0131\u011f\u0131n\u0131 gayet iyi biliyordu. Bu sebeple uzun bir sava\u015f d\u00f6neminden sonra kurulan mill\u00ee devletin ilk y\u0131llar\u0131ndan itibaren T\u00fcrk milletinin benli\u011fine kavu\u015fmas\u0131 hususunda en b\u00fcy\u00fck deste\u011fi T\u00fcrk tarihinde bulmu\u015ftur.<\/p>\n<p>Mustafa Kemal\u2019in tarihe ve bilhassa T\u00fcrk tarihine b\u00fcy\u00fck ilgi duydu\u011fu bilinmektedir. \u00d6zel k\u00fct\u00fcphanesindeki kitaplar\u0131n \u00e7o\u011funun tarihe ait olmas\u0131 da bunu g\u00f6stermektedir. Tarihe olan ilgisi dolay\u0131s\u0131ylad\u0131r ki \u0130stanbul D\u00e2r\u00fclf\u00fcnunu Edebiyat Fak\u00fcltesi M\u00fcderrisler Meclisi 19 Eyl\u00fcl 1923 tarihli toplant\u0131s\u0131nda Yahya Kemal\u2019in teklifiyle kendisine fahr\u00ee m\u00fcderrislik p\u00e2yesi vermi\u015ftir. Buna \u00e7ok memnun olan Mustafa Kemal, telgrafla verdi\u011fi cevapta T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn merkezi sayd\u0131\u011f\u0131 Edebiyat Fak\u00fcltesi\u2019nin fahr\u00ee m\u00fcderrisli\u011fine se\u00e7ilmi\u015f olmas\u0131ndan dolay\u0131 te\u015fekk\u00fcr etmi\u015f, mill\u00ee istikl\u00e2limizi ilim sahas\u0131nda bu fak\u00fcltenin tamamlayaca\u011f\u0131na olan inanc\u0131n\u0131 dile getirdikten sonra bu \u015ferefli g\u00f6revi \u00fcstlenen ilim heyeti aras\u0131nda bulunman\u0131n kendisi i\u00e7in bir iftihar vesilesi oldu\u011funu bildirmi\u015ftir. \u00d6te yandan fahr\u00ee m\u00fcderrislik berat\u0131n\u0131 Ankara\u2019ya g\u00f6t\u00fcren Necip \u00c2s\u0131m Yaz\u0131ks\u0131z, \u0130smail Hakk\u0131 \u0130zmirli ve \u015eemsettin G\u00fcnaltay\u2019\u0131 kabul ederek okul s\u0131ralar\u0131ndan itibaren tarihe b\u00fcy\u00fck ilgi duydu\u011funu, bu sebeple fahr\u00ee m\u00fcderrisli\u011fin edebiyattan ziyade tarihe ait oldu\u011funu belirtmi\u015ftir. M. Fuad K\u00f6pr\u00fcl\u00fc\u2019n\u00fcn yeni bas\u0131lan T\u00fcrkiye Tarihi adl\u0131 kitab\u0131n\u0131 g\u00f6ndermesi m\u00fcnasebetiyle de Mustafa Kemal Pa\u015fa, bir hafta sonra kendi el yaz\u0131s\u0131yla Fuad K\u00f6pr\u00fcl\u00fc\u2019ye g\u00f6nderdi\u011fi mektupta b\u00fcy\u00fck bir zevkle okudu\u011fu bu \u00f6nemli eserden faydaland\u0131\u011f\u0131n\u0131, bunu meydana getirmek i\u00e7in sarfedilen mesaiyi takdir etti\u011fini, kendisinden millete ve Cumhuriyet\u2019e faydal\u0131 olabilecek \u00e7al\u0131\u015fmalar bekledi\u011fini bildirmi\u015ftir. Ayr\u0131ca eserin di\u011fer ciltlerinin haz\u0131rlan\u0131p yay\u0131mlanmas\u0131 i\u00e7in ne gibi madd\u00ee yard\u0131ma ihtiya\u00e7 duyuldu\u011funu da Maarif vekili vas\u0131tas\u0131yla sordurmu\u015ftur.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn T\u00fcrk tarihine ve T\u00fcrk diline verdi\u011fi \u00f6nemi g\u00f6steren en \u00f6nemli faaliyeti T\u00fcrkiyat Enstit\u00fcs\u00fc\u2019n\u00fc kurdurmas\u0131d\u0131r. 12 Kas\u0131m 1924\u2019te kurulan enstit\u00fcn\u00fcn y\u00f6netmeli\u011finin 1. maddesinde kurulu\u015f amac\u0131 T\u00fcrkl\u00fc\u011fe ait ara\u015ft\u0131rmalar ve yay\u0131nlar yapmak, T\u00fcrkiye d\u0131\u015f\u0131ndaki benzer kurumlarla ili\u015fkilerde bulunarak milletleraras\u0131 bir ilim merkezi vazifesi g\u00f6rmek \u015feklinde tesbit edilmi\u015ftir. Cumhuriyet\u2019in kurulu\u015f y\u0131llar\u0131ndaki g\u00fc\u00e7l\u00fcklere ra\u011fmen T\u00fcrk tarihinin ara\u015ft\u0131r\u0131lmas\u0131na \u00e7e\u015fitli imk\u00e2nlar haz\u0131rlayan Atat\u00fcrk 1928\u2019den itibaren daha sistemli bir \u015fekilde tarihle ilgilenmeye ba\u015flad\u0131. Okul kitaplar\u0131 ba\u015fta olmak \u00fczere b\u00fct\u00fcn tarih kitaplar\u0131n\u0131 toplatarak incelemeye ald\u0131rd\u0131. Hatta yabanc\u0131 dillerde yaz\u0131lm\u0131\u015f kitaplar\u0131 bile toplatt\u0131. B\u00f6ylece \u00e7o\u011funlu\u011funu tarih kitaplar\u0131n\u0131n olu\u015fturdu\u011fu Atat\u00fcrk\u2019\u00fcn k\u00fct\u00fcphanesi kurulmu\u015f oldu.<\/p>\n<p>Atat\u00fcrk, tarih ara\u015ft\u0131rmalar\u0131n\u0131n m\u00fcstakil bir kurum taraf\u0131ndan y\u00fcr\u00fct\u00fclmesinin gerekti\u011fine inan\u0131yordu. Bunun i\u00e7in Nisan 1930 tarihinde Ankara\u2019da toplanan VI. T\u00fcrk Ocaklar\u0131 Kurultay\u0131\u2019nda onun direktifleriyle haz\u0131rlanm\u0131\u015f olan bir \u00f6nerge ile T\u00fcrk tarihi ve medeniyetini ara\u015ft\u0131rmak i\u00e7in devaml\u0131 bir heyet kurulmas\u0131 istendi. Teklif \u00fczerine T\u00fcrk Ocaklar\u0131 kanununa, \u201cMerkez heyeti, T\u00fcrk tarihi ve medeniyetini ilm\u00ee bir surette tedkik ve tetebb\u00fb eylemek vazifesiyle m\u00fckellef olmak \u00fczere bir T\u00fcrk tarihi tedkik heyeti te\u015fkil eder\u201d maddesi il\u00e2ve edildi.<\/p>\n<p>On alt\u0131 \u00fcyeden meydana gelen T\u00fcrk Tarihi Tetkik Heyeti, ilk toplant\u0131s\u0131n\u0131 4 Haziran 1930\u2019da yaparak \u00e7al\u0131\u015fmalar\u0131n\u0131 Atat\u00fcrk\u2019\u00fcn himayesinde Ankara \u0130stasyonu\u2019nda reisicumhur \u00f6zel kaleminin bulundu\u011fu binada s\u00fcrd\u00fcrmeye ba\u015flad\u0131. Heyet ayn\u0131 y\u0131l\u0131n sonlar\u0131na do\u011fru T\u00fcrk Tarihinin Ana Hatlar\u0131 ad\u0131yla bir kitap bast\u0131rd\u0131. Kitab\u0131n haz\u0131rlan\u0131\u015f amac\u0131 a\u00e7\u0131klan\u0131rken o zamana kadar T\u00fcrkiye\u2019de yay\u0131mlanan eserlerin \u00e7o\u011funda ve onlara kaynak olan yabanc\u0131 tarih kitaplar\u0131nda T\u00fcrkler hakk\u0131nda k\u00fc\u00e7\u00fclt\u00fcc\u00fc ifadeler kullan\u0131ld\u0131\u011f\u0131, bunun da T\u00fcrkler\u2019in kendi benliklerini geli\u015ftirmelerinde zararl\u0131 oldu\u011fu belirtilmekte ve bu kitapla as\u0131l gayenin buna benzer hatalar\u0131n d\u00fczeltilmesiyle mill\u00ee bir tarih yazmak oldu\u011fu kaydedilmektedir.<\/p>\n<p>T\u00fcrk Ocaklar\u0131 T\u00fcrk Tarihi Tetkik Heyeti, Mart 1931\u2019de T\u00fcrk Ocaklar\u0131\u2019n\u0131n kapanmas\u0131 \u00fczerine m\u00fcstakil bir cemiyet olarak varl\u0131\u011f\u0131n\u0131 devam ettirme karar\u0131 ald\u0131. K\u0131sa s\u00fcrede haz\u0131rl\u0131k \u00e7al\u0131\u015fmalar\u0131 tamamlanarak 15 Nisan 1931\u2019de T\u00fcrk Tarihi Tetkik Cemiyeti resmen kuruldu. Cemiyetin y\u00f6netmeli\u011finin 1. maddesinde, \u201cT\u00fcrkiye Cumhuriyeti Reisi Gazi Mustafa Kemal hazretlerinin y\u00fcksek himayeleri alt\u0131nda ve Ankara \u015fehrinde T\u00fcrk Tarihi Tetkik Cemiyeti adl\u0131 ilm\u00ee bir cemiyet kurulmu\u015ftur\u201d h\u00fckm\u00fc yer al\u0131yordu.<\/p>\n<p>Cemiyetin ilk i\u015fi liseler i\u00e7in d\u00f6rt ciltlik bir tarih kitab\u0131n\u0131n haz\u0131rlanmas\u0131 olmu\u015ftur. Bizzat Atat\u00fcrk\u2019\u00fcn g\u00f6zetiminde y\u00fcr\u00fct\u00fclen bu \u00e7al\u0131\u015fmalar k\u0131sa zamanda sonu\u00e7lanm\u0131\u015f ve kitaplar\u0131n yaz\u0131lmas\u0131 tamamlanarak Maarif Vek\u00e2leti taraf\u0131ndan bast\u0131r\u0131lm\u0131\u015ft\u0131r. T\u00fcrkiye Cumhuriyeti tarihine ayr\u0131lan IV. cilt ayr\u0131ca Frans\u0131zca, Almanca ve \u0130ngilizce\u2019ye \u00e7evrilerek bas\u0131lm\u0131\u015f, kitaplar\u0131n sonuna \u00e7ok say\u0131da harita, kroki ve resim konulmu\u015ftur. Bu eserlerin baz\u0131 b\u00f6l\u00fcmlerinin bizzat Atat\u00fcrk taraf\u0131ndan kaleme al\u0131nd\u0131\u011f\u0131 bilinmektedir.<\/p>\n<p>Bir taraftan tarih kitaplar\u0131n\u0131n yaz\u0131lmas\u0131 i\u015fi s\u00fcrd\u00fcr\u00fcl\u00fcrken di\u011fer taraftan bu eserlerde ileri s\u00fcr\u00fclen tarih tezinin ve tarih \u00f6\u011fretiminde tutulacak yolun g\u00f6r\u00fc\u015f\u00fcl\u00fcp gerekli hususlar\u0131n tesbiti i\u00e7in bir T\u00fcrk tarih kongresi toplanmas\u0131 \u00e7al\u0131\u015fmalar\u0131na ba\u015fland\u0131. 2 Temmuz 1932\u2019de Ankara\u2019da halkevi binas\u0131nda Atat\u00fcrk\u2019\u00fcn de kat\u0131ld\u0131\u011f\u0131 I. T\u00fcrk Tarih Kongresi topland\u0131 ve dokuz g\u00fcn devam eden kongrede yeni tarih tezi b\u00fct\u00fcn y\u00f6nleriyle incelendi. Kongre sonras\u0131nda T\u00fcrk Tarihinin Ana Hatlar\u0131 kitab\u0131 yeniden ele al\u0131n\u0131p konular\u0131n kimler taraf\u0131ndan yaz\u0131laca\u011f\u0131 ve eserin ne zaman tamamlanaca\u011f\u0131 kararla\u015ft\u0131r\u0131ld\u0131. Atat\u00fcrk, yazarlardan gelen m\u00fcsveddeleri bizzat g\u00f6rmek ve ileri s\u00fcr\u00fclen fikirleri tart\u0131\u015fmak i\u00e7in 17-20 Nisan 1933 tarihleri aras\u0131nda toplant\u0131lar yapt\u0131. T\u00fcrk Tarihinin Ana Hatlar\u0131 serisi i\u00e7in \u0130smail Hakk\u0131 Uzun\u00e7ar\u015f\u0131l\u0131 taraf\u0131ndan yaz\u0131lan Anadolu Beylikleri adl\u0131 eserin m\u00fcstakil bir kitap halinde bas\u0131lmas\u0131 kabul edildi.<\/p>\n<p>1935\u2019ten itibaren cemiyet yeni bir \u00e7al\u0131\u015fma d\u00f6nemine girdi. Atat\u00fcrk\u2019\u00fcn direktifiyle haz\u0131rlanan \u00e7al\u0131\u015fma program\u0131 bir tarih seferberli\u011fi ba\u015flat\u0131yordu. Bu program konusunda h\u00fck\u00fcmetin ve partinin g\u00f6r\u00fc\u015fleri al\u0131nd\u0131 ve program\u0131n icras\u0131 T\u00fcrk Tarihi Tetkik Cemiyeti\u2019ne verildi. Atat\u00fcrk\u2019\u00fcn emriyle b\u00fct\u00fcn devlet kurulu\u015flar\u0131 ve \u00f6zel kurulu\u015flar\u0131n cemiyeti desteklemesi istendi. Bu arada bir taraftan T\u00fcrk tarihinin kaynaklar\u0131 yay\u0131ma haz\u0131rlan\u0131rken di\u011fer taraftan yabanc\u0131 ilim adamlar\u0131n\u0131n eserleri T\u00fcrk\u00e7e\u2019ye \u00e7evrilmeye ba\u015fland\u0131. T\u00fcrkiye\u2019nin, T\u00fcrkler\u2019in Anadolu\u2019ya gelmesinden \u00f6nceki tarihini ortaya \u00e7\u0131karmak i\u00e7in kaz\u0131lar yap\u0131lmas\u0131 kararla\u015ft\u0131r\u0131ld\u0131. 3 Ekim 1935\u2019te T\u00fcrk Tarihi Tetkik Cemiyeti\u2019nin ad\u0131 T\u00fcrk Tarih Kurumu olarak de\u011fi\u015ftirildi. 20-25 Eyl\u00fcl 1937 tarihleri aras\u0131nda \u0130stanbul\u2019da Dolmabah\u00e7e Saray\u0131\u2019nda II. T\u00fcrk Tarih Kongresi topland\u0131. Kongreye T\u00fcrkiye\u2019den ve on \u00fc\u00e7 yabanc\u0131 \u00fclkeden d\u00fcnyaca tan\u0131nm\u0131\u015f ilim adamlar\u0131 kat\u0131ld\u0131. Ba\u015fta Atat\u00fcrk olmak \u00fczere devlet erk\u00e2n\u0131n\u0131n bu kongreye b\u00fcy\u00fck ilgi g\u00f6stermesi, bas\u0131n yay\u0131n organlar\u0131n\u0131n ilk haberlerinde kongreye yer vermesi devlet politikas\u0131 olarak tarihe atfedilen \u00f6nemi ortaya koymaktad\u0131r. Bu d\u00f6nemde Atat\u00fcrk, T\u00fcrk tarih\u00e7ilerinin seslerini d\u00fcnya ilim \u00e2lemine duyurmak i\u00e7in ad\u0131n\u0131 bizzat kendisinin verdi\u011fi Belleten\u2019in \u00e7\u0131kmas\u0131na destek oldu.<\/p>\n<p>Atat\u00fcrk \u00f6l\u00fcm\u00fcne kadar tarih \u00e7al\u0131\u015fmalar\u0131yla yak\u0131ndan ilgilendi. Kurmu\u015f oldu\u011fu T\u00fcrkiye Cumhuriyeti\u2019nin temellerini mill\u00ee k\u00fclt\u00fcr \u00fczerine oturttu. T\u00fcrk milletinin tarihinin yaln\u0131z Osmanl\u0131 tarihinden ibaret olmad\u0131\u011f\u0131 ve temasta bulundu\u011fu milletlerin medeniyetlerini etkilemi\u015f \u00e7ok eski bir tarihe sahip bulundu\u011fu \u015feklinde bir tez olu\u015fturdu. Ayr\u0131ca 5 Eyl\u00fcl 1938\u2019de haz\u0131rlad\u0131\u011f\u0131 vasiyetn\u00e2mesinde \u0130\u015f Bankas\u0131\u2019ndaki hisse senetlerinin gelirinin yar\u0131s\u0131n\u0131 bu tezin savunucusu olan T\u00fcrk Tarih Kurumu ile T\u00fcrk Dil Kurumu\u2019na b\u0131rakt\u0131.<\/p>\n<p>Mustafa Kemal\u2019in Cumhuriyet\u2019in kurulmas\u0131yla birlikte \u00e2deta bir devlet politikas\u0131 olarak tarihe \u00f6nem vermesinin ve yeni tezler ortaya atmas\u0131n\u0131n sebepleri vard\u0131r. T\u00fcrkler\u2019in Anadolu\u2019yu fethi ve buraya ikinci vatan olarak yerle\u015fmeleri, daha sonraki y\u00fczy\u0131llarda \u0130stanbul\u2019u fethederek Bizans \u0130mparatorlu\u011fu\u2019na son vermeleri, Bat\u0131 h\u0131ristiyan d\u00fcnyas\u0131 taraf\u0131ndan as\u0131rlar ge\u00e7mesine ra\u011fmen hazmedilemiyordu. \u00c7e\u015fitli unsurlar zaman zaman tarihin \u015fahitli\u011fine ba\u015fvurarak T\u00fcrkiye \u00fczerinde hak iddia ediyordu. I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n sonunda bu iddialar T\u00fcrkiye\u2019nin par\u00e7alanmas\u0131na zemin haz\u0131rlam\u0131\u015ft\u0131. Baz\u0131 Bat\u0131l\u0131 tarih\u00e7iler taraf\u0131ndan T\u00fcrkler\u2019in sar\u0131 \u0131rktan oldu\u011fu, yani Avrupal\u0131lar gibi beyaz \u0131rka mensup olmad\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcyordu. Di\u011fer bir ifadeyle T\u00fcrkler\u2019in d\u00fcnya medeniyetine herhangi bir katk\u0131s\u0131 olmam\u0131\u015ft\u0131. Bu durum kar\u015f\u0131s\u0131nda, \u201cT\u00fcrkiye\u2019nin en eski halk\u0131 kimlerdi?\u201d; \u201cT\u00fcrkiye\u2019de ilk medeniyet nas\u0131l ve kimler taraf\u0131ndan kurulmu\u015ftu?\u201d; \u201cT\u00fcrkler\u2019in d\u00fcnya tarihi ve medeniyetinde yeri ve hizmeti hangi \u00f6l\u00e7\u00fcdedir?\u201d; \u201cT\u00fcrkler\u2019in Anadolu\u2019da bir a\u015firetten devlet kurmalar\u0131 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na g\u00f6re bu olay\u0131n ger\u00e7ek a\u00e7\u0131klamas\u0131 nas\u0131ld\u0131r?\u201d; \u201c\u0130sl\u00e2m tarihinin ger\u00e7ek h\u00fcviyetiyle T\u00fcrkler\u2019in \u0130sl\u00e2m tarihindeki yerleri ve rolleri nedir?\u201d gibi sorulara cevap vermek gerekiyordu. \u0130\u015fte Atat\u00fcrk bu sorular\u0131n cevab\u0131n\u0131 bulmak, bunlar\u0131 d\u00fcnya kamuoyuna duyurmak ve eski yanl\u0131\u015f tezleri ortadan kald\u0131rmak i\u00e7in tarih ara\u015ft\u0131rmalar\u0131na b\u00fcy\u00fck \u00f6nem atfediyordu. Anadolu\u2019nun \u00e7e\u015fitli yerlerinde ba\u015flatt\u0131\u011f\u0131 arkeolojik kaz\u0131larla T\u00fcrkler\u2019in bu \u00fclkeye Sel\u00e7uklular\u2019dan \u00e7ok \u00f6nce gelerek devlet kurduklar\u0131n\u0131 ortaya \u00e7\u0131karmay\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. \u00c7e\u015fitli unsurlar\u0131n tarihin \u015fahitli\u011fine dayanarak Anadolu\u2019da hak iddia etmelerini \u00f6nlemek i\u00e7in bu \u00fclkede ilk devleti kuran Hititler\u2019in T\u00fcrk oldu\u011fu tezi kabul edilmi\u015fti. Di\u011fer taraftan T\u00fcrk tarihinin \u00e7ok eski oldu\u011fu \u00fczerinde durularak \u0130sl\u00e2miyet\u2019ten \u00f6nceki T\u00fcrk tarihi \u00e7al\u0131\u015fmalar\u0131na h\u0131z verilmi\u015fti. I. T\u00fcrk Tarih Kongresi\u2019nde tart\u0131\u015f\u0131lan, T\u00fcrkler\u2019in Orta Asya\u2019dan tarihin \u00e7ok eski devirlerinden itibaren d\u00fcnyan\u0131n her taraf\u0131na yay\u0131ld\u0131\u011f\u0131 tezi, T\u00fcrkler\u2019in d\u00fcnya tarih ve medeniyetinde oynad\u0131klar\u0131 rol\u00fc ortaya \u00e7\u0131karmay\u0131 hedefliyordu. B\u00f6ylece T\u00fcrkler\u2019in sar\u0131 \u0131rka de\u011fil beyaz \u0131rka mensup oldu\u011fu ispatlanm\u0131\u015f olacakt\u0131.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn tarihe verdi\u011fi \u00f6nem ve ortaya at\u0131lan yeni tarih tezi, gen\u00e7 T\u00fcrkiye Cumhuriyeti\u2019nin k\u00fclt\u00fcr temelini mill\u00ee k\u00fclt\u00fcr\u00fcn olu\u015fturmas\u0131n\u0131 istemesinden kaynaklan\u0131yordu. Mill\u00ee devletin ve on y\u0131ldan beri sava\u015fmaktan yorgun d\u00fc\u015fen T\u00fcrk milletinin canlanmas\u0131, T\u00fcrkiye Cumhuriyeti\u2019ni \u00e7a\u011fda\u015f medeniyet seviyesine ula\u015ft\u0131rmas\u0131 ancak mill\u00ee ruhla m\u00fcmk\u00fcn olurdu; mill\u00ee ruhun kayna\u011f\u0131 ise tarihti. Atat\u00fcrk, \u201cB\u00fcy\u00fck devletler kuran ecdad\u0131m\u0131z b\u00fcy\u00fck ve \u015f\u00fcmull\u00fc medeniyetlere de sahip olmu\u015ftur. Bunu aramak, tetkik etmek, T\u00fcrkl\u00fc\u011fe ve cihana bildirmek bizler i\u00e7in bir bor\u00e7tur. T\u00fcrk \u00e7ocu\u011fu ecdad\u0131n\u0131 tan\u0131d\u0131k\u00e7a daha b\u00fcy\u00fck i\u015fler yapmak i\u00e7in kendinde kuvvet bulacakt\u0131r\u201d derken bu hususu dile getirmekteydi.<\/p>\n<p>Tarihi mill\u00ee ruhun uyanmas\u0131nda bir vas\u0131ta olarak g\u00f6rmesine ra\u011fmen Atat\u00fcrk, tarihin destan\u00ee y\u00f6n\u00fcnden \u00e7ok ilm\u00ee usullerle ortaya \u00e7\u0131kar\u0131lan ger\u00e7eklerini tercih ediyordu. \u201cTarih yazmak tarih yapmak kadar m\u00fchimdir. Yazan yapana sad\u0131k kalmazsa de\u011fi\u015fmeyen hakikat insanl\u0131\u011f\u0131 \u015fa\u015f\u0131rtacak bir mahiyet al\u0131r\u201d s\u00f6z\u00fcyle tarih\u00ee ger\u00e7eklerin tamam\u0131yla ortaya \u00e7\u0131kar\u0131lmas\u0131n\u0131 istemektedir. Di\u011fer taraftan tarih\u00ee ger\u00e7ekleri g\u00fctt\u00fc\u011f\u00fc politikay\u0131 kuvvetlendirmek i\u00e7in tahrif ve istismar etmemi\u015ftir. \u201cBiz daima hakikat arayan ve bulduk\u00e7a, buldu\u011fumuza kani olduk\u00e7a ifadeye c\u00fcret eden adamlar\u0131z\u201d diyerek ger\u00e7e\u011fi kabul etmek ve s\u00f6ylemek g\u00fc\u00e7 olsa da bundan ka\u00e7\u0131n\u0131lmayaca\u011f\u0131n\u0131 dile getirmi\u015ftir. Tarih ara\u015ft\u0131rmalar\u0131nda dikkat edilecek hususlar\u0131 sayarken, \u201cHer \u015feyden evvel kendinizin dikkat ve itina ile se\u00e7ece\u011finiz vesikalara dayan\u0131n\u0131z. Bu vesikalar \u00fczerinde yapaca\u011f\u0131n\u0131z tetkiklerde her \u015feyden ve herkesten evvel kendi inisiyatifinizi ve mill\u00ee s\u00fczgecinizi kullan\u0131n\u0131z\u201d s\u00f6zleriyle T\u00fcrk tarihinin T\u00fcrk ilim adamlar\u0131 taraf\u0131ndan ara\u015ft\u0131r\u0131lmas\u0131n\u0131 istemektedir. Atat\u00fcrk\u2019\u00fcn ba\u015flatm\u0131\u015f oldu\u011fu T\u00fcrk tarihi \u00e7al\u0131\u015fmalar\u0131, kurdu\u011fu ara\u015ft\u0131rma m\u00fcesseseleri ve bunlara sa\u011flad\u0131\u011f\u0131 madd\u00ee ve m\u00e2nev\u00ee imk\u00e2nlarla bug\u00fcn de devam etmekte ve T\u00fcrk tarihi bir b\u00fct\u00fcn olarak ara\u015ft\u0131r\u0131l\u0131p d\u00fcnya ilim \u00e2lemine sunulmaktad\u0131r.<\/p>\n<p>B\u0130BL\u0130YOGRAFYA<br \/>\nFahri \u00c7oker, T\u00fcrk Tarih Kurumu, Ankara 1983, s. 1-9.<\/p>\n<p>M\u00fccteba \u0130lg\u00fcrel, \u201cAtat\u00fcrk ve Osmanl\u0131 Tarihi\u201d, Ord. Prof. Yusuf Hikmet Bayur\u2019a Arma\u011fan, Ankara 1985, s. 239-245.<\/p>\n<p>Enver Ziya Karal, Atat\u00fcrk\u2019ten D\u00fc\u015f\u00fcnceler, \u0130stanbul 1986, s. 89-96.<\/p>\n<p>Afet [\u0130nan], \u201cAtat\u00fcrk ve Tarih Tezi\u201d, TTK Belleten, sy. 10 (1939), s. 243-246.<\/p>\n<p>M. \u015eemseddin [G\u00fcnaltay], \u201cAtat\u00fcrk\u2019\u00fcn Tarih\u00e7ili\u011fi ve Fahr\u00ee Profes\u00f6rl\u00fc\u011f\u00fc Hakk\u0131nda Bir Hat\u0131ra\u201d, a.e., s. 273-274.<\/p>\n<p>M. Fuad [K\u00f6pr\u00fcl\u00fc], \u201cBir Hat\u0131ra\u201d, a.e., s. 277-279.<\/p>\n<p>Cengiz Orhonlu, \u201cAtat\u00fcrk ve T\u00fcrk Tarihi\u201d, TK, sy. 61 (1967), s. 26-30.<\/p>\n<p>Mehmet Saray, \u201cAtat\u00fcrk ve T\u00fcrk Tarihi\u201d, a.e., sy. 249 (1984), s. 1-18.<\/p>\n<p>Salih Omurtak v.d\u011fr., \u201cAtat\u00fcrk\u201d, \u0130A, I, 786-788.<\/p>\n<p>Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2006 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 31. cildinde, 333-335 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n<p>4\/6<br \/>\nM\u00fcellif:<br \/>\nSEMAV\u0130 EY\u0130CE<br \/>\nIV. ATAT\u00dcRK ve T\u00dcRK SANATI<br \/>\nAtat\u00fcrk, T\u00fcrk tarihi ve T\u00fcrk dili kadar T\u00fcrk sanat\u0131na da \u00f6nem veren bir devlet adam\u0131d\u0131r. 16 Mart 1923\u2019te Adana\u2019daki bir konu\u015fmas\u0131nda, \u201cSanats\u0131z kalan bir milletin hayat damarlar\u0131ndan biri kopmu\u015f demektir\u201d diyerek bir milletin ya\u015famas\u0131, d\u00fcnya milletleri aras\u0131nda bir varl\u0131k olarak kendini g\u00f6sterebilmesi i\u00e7in bir sanata sahip bulunmas\u0131 gerekti\u011fini vurgulam\u0131\u015ft\u0131. 29 Ekim 1933\u2019teki nutkunda da, \u201c\u015eunu da ehemmiyetle tebar\u00fcz ettireyim ki y\u00fcksek bir insan cemiyeti olan T\u00fcrk milletinin tarih\u00ee vasf\u0131 da g\u00fczel sanatlar\u0131 sevmek ve onda y\u00fckselmektir. Bunun i\u00e7indir ki milletimizin &#8230; g\u00fczel sanatlara sevgisini &#8230; her t\u00fcrl\u00fc vas\u0131ta ve tedbirlerle besleyerek inki\u015faf ettirmek mill\u00ee \u00fclk\u00fcm\u00fczd\u00fcr\u201d s\u00f6zleriyle T\u00fcrkler\u2019in sanat severli\u011fine ve bu sahada y\u00fckselmeleri gerekti\u011fine i\u015faret ediyordu.<\/p>\n<p>Sanat\u0131 seven ve T\u00fcrk sanat\u0131n\u0131n g\u00fczelli\u011fini takdir eden Atat\u00fcrk bilhassa Koca Sinan\u2019a hayranl\u0131k duyuyordu. Bu sebeple, T\u00fcrk Tarih Kurumu taraf\u0131ndan Sinan hakk\u0131nda bir kitab\u0131n haz\u0131rlat\u0131lmas\u0131n\u0131 istemi\u015f ve bu i\u015fin y\u00fcr\u00fct\u00fclmesini M. Fuad K\u00f6pr\u00fcl\u00fc ile A. Gabriel\u2019e havale ettirmi\u015fti. 1937\u2019de bas\u0131lan bir bro\u015f\u00fcr, T\u00fcrk\u00e7e ve Frans\u0131zca olarak yay\u0131mlanmas\u0131 tasarlanan bu eserin alaca\u011f\u0131 bi\u00e7im hakk\u0131nda bir fikir verdi\u011fi gibi i\u00e7indeki k\u0131sa \u00f6ns\u00f6zde iki uzmana yard\u0131mc\u0131 olacak ekibin kimlerden olu\u015ftu\u011funu da g\u00f6stermektedir. Ancak bu eserin haz\u0131rlan\u0131p yay\u0131mlanmas\u0131 o tarihlerde ger\u00e7ekle\u015fmemi\u015ftir. Ali Saim \u00dclgen ve arkada\u015flar\u0131 taraf\u0131ndan haz\u0131rlanan \u00e7izimler uzun y\u0131llar T\u00fcrk Tarih Kurumu\u2019nda bekledikten sonra yay\u0131mlanabilmi\u015ftir (Mimar Sinan Yap\u0131lar\u0131, Ankara 1989). Bunun yan\u0131nda Atat\u00fcrk, T\u00fcrk Tarih Kurumu\u2019na 2 A\u011fustos 1935 gecesi yazd\u0131\u011f\u0131 bir notla Sinan\u2019\u0131n heykelinin yap\u0131lmas\u0131 emrini vermi\u015fti. Bu istek de daha sonraki y\u0131llarda Ankara\u2019da Dil ve Tarih-Co\u011frafya Fak\u00fcltesi \u00f6n bah\u00e7esine dikilen H\u00fcseyin \u00d6zkan\u2019\u0131n (Anka) eseri bir heykelle yerine getirilmi\u015f oldu.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn T\u00fcrk sanat\u0131na sevgisi, daha a\u00e7\u0131k bir \u015fekilde Konya \u00fczerinden yapt\u0131\u011f\u0131 Adana seyahati s\u0131ras\u0131nda yollad\u0131\u011f\u0131 bir telgraftan anla\u015f\u0131lmaktad\u0131r. 18 \u015eubat 1931\u2019de Konya\u2019ya gelen Atat\u00fcrk burada kald\u0131\u011f\u0131 on bir g\u00fcn i\u00e7inde gerek Mevl\u00e2n\u00e2 M\u00fczesi gerekse di\u011fer eski eserlerle ilgilenme imk\u00e2n\u0131 bulmu\u015ftu. Buradan Ba\u015fbakan \u0130smet \u0130n\u00f6n\u00fc\u2019ye \u00e7ekti\u011fi telgraf\u0131n, Atat\u00fcrk\u2019\u00fcn eski eserler ve bilhassa T\u00fcrk mimari an\u0131tlar\u0131 hakk\u0131ndaki g\u00f6r\u00fc\u015f ve temennilerini g\u00f6stermesi dolay\u0131s\u0131yla burada kaydedilmesi yerinde olacakt\u0131r: \u201cSon tetkik seyahatlerimde muhtelif yerlerdeki m\u00fczeleri ve eski sanat ve medeniyet eserlerini de g\u00f6zden ge\u00e7irdim. \u0130stanbul\u2019dan ba\u015fka Bursa, Antalya, Adana ve Konya\u2019da mevcut m\u00fczeleri g\u00f6rd\u00fcm. Bunlarda \u015fimdiye kadar bulunabilen baz\u0131 eserler muhafaza olunmakta ve k\u0131smen de ecnebi m\u00fctehass\u0131slar\u0131n yard\u0131m\u0131yla tasnif edilmektedir. Ancak memleketimizin hemen her taraf\u0131nda emsalsiz defineler halinde yatmakta olan kadim medeniyet eserlerinin ileride taraf\u0131m\u0131zdan meydana \u00e7\u0131kar\u0131larak ilm\u00ee bir surette muhafaza ve tasnifleri ve ge\u00e7en devirlerin s\u00fcrekli ihmali y\u00fcz\u00fcnden pek harap bir hale gelmi\u015f olan \u00e2bidelerin muhafazalar\u0131 i\u00e7in m\u00fcze m\u00fcd\u00fcrl\u00fcklerine ve hafriyat i\u015flerinde kullan\u0131lmak \u00fczere arkeoloji m\u00fctehass\u0131slar\u0131na kati l\u00fczum vard\u0131r. Bunun i\u00e7in maarif\u00e7e harice tahsile g\u00f6nderilecek talebeden bir k\u0131sm\u0131n\u0131n bu \u015fubeye tahsisinin muvaf\u0131k olaca\u011f\u0131 fikrindeyim. Konya\u2019da as\u0131rlarca devam etmi\u015f ihmaller sebebiyle b\u00fcy\u00fck bir harabiyet i\u00e7inde bulunmalar\u0131na ra\u011fmen sekiz as\u0131r evvelki T\u00fcrk medeniyetinin hakiki mimari \u015faheserleri say\u0131lacak k\u0131ymette baz\u0131 meb\u00e2n\u00ee vard\u0131r. Bunlardan bilhassa Karatay Medresesi, Al\u00e2eddin Camii, S\u00e2hib Ata Medrese Camii ve T\u00fcrbesi, S\u0131r\u00e7al\u0131 Mescid ve \u0130nce Minareli Cami derhal ve m\u00fcsta\u2018celen tamire muhta\u00e7 bir haldedirler. Bu tamirin gecikmesi bu \u00e2bidelerin k\u00e2milen ink\u0131raz\u0131n\u0131 m\u00fbcip olaca\u011f\u0131ndan evvel\u00e2 asker i\u015fgalinde bulunanlar\u0131n tahliyesinin ve k\u00e2ffesinin m\u00fctehass\u0131s zevat nez\u00e2retiyle tamirinin temin buyrulmas\u0131n\u0131 rica ederim.\u201d<\/p>\n<p>Mustafa Kemal, T\u00fcrk medeniyetinin eski mimari eserleri hakk\u0131ndaki g\u00f6r\u00fc\u015flerini Edirne\u2019de Selimiye Camii i\u00e7in de belirtmi\u015ftir. 25 Aral\u0131k 1930 g\u00fcn\u00fc bu \u015faheseri ziyareti s\u0131ras\u0131nda cami duvarlar\u0131nda Balkan Harbi\u2019nden kalan mermi izleri i\u00e7in, \u201cBunlar\u0131 tamir etmeyiniz, oldu\u011fu gibi kals\u0131n. \u0130nsanl\u0131\u011fa mal olmu\u015f bir sanat \u015faheserine kar\u015f\u0131 d\u00fc\u015fman\u0131n insafs\u0131zca, sayg\u0131s\u0131zca davran\u0131\u015f\u0131 b\u00fct\u00fcn d\u00fcnyaya \u00f6rnek ve ibret olsun\u201d demi\u015ftir.<\/p>\n<p>Atat\u00fcrk, daha T\u00fcrk Tarih Kurumu olu\u015fturulmadan \u00f6nce T\u00fcrk Tarihinin Ana Hatlar\u0131 adl\u0131 bir kitab\u0131n haz\u0131rlanmas\u0131n\u0131 istemi\u015f, bunun \u00fczerine T\u00fcrk Oca\u011f\u0131\u2019ndan T\u00fcrk Tarihi Heyeti \u00fcyelerinin haz\u0131rlad\u0131\u011f\u0131 kitap 1930\u2019da sadece 100 n\u00fcsha bas\u0131larak tarih \u00fczerinde \u00e7al\u0131\u015fanlara da\u011f\u0131t\u0131lm\u0131\u015ft\u0131. Atat\u00fcrk bu kitab\u0131 okuduktan sonra ayn\u0131 i\u015fin daha geni\u015f bir programla yeniden ele al\u0131nmas\u0131n\u0131 uygun g\u00f6rm\u00fc\u015ft\u00fcr. \u00c7e\u015fitli ki\u015filere havale edilen bu \u00e7al\u0131\u015fmalar altm\u0131\u015f yedi fasik\u00fcl halinde yine 100 n\u00fcsha olarak bas\u0131lm\u0131\u015ft\u0131r. Bunlar aras\u0131nda Cel\u00e2l Esat Arseven\u2019e yazd\u0131r\u0131lan T\u00fcrklerde Mimari (nr. 49) ba\u015fl\u0131kl\u0131 bir eser de yer al\u0131r. K\u0131rk yedi fasik\u00fcll\u00fck ikinci seride ise Sedat\u2019\u0131n (\u00c7etinta\u015f veya Eldem) yazd\u0131\u011f\u0131 Osmanl\u0131 T\u00fcrk Mimarisi (nr. 5), S\u00fcheyl \u00dcnver taraf\u0131ndan kaleme al\u0131nan Sel\u00e7uklularda ve Osmanl\u0131larda Resim, Tezhip ve Minyat\u00fcr (nr. 11), yine Cel\u00e2l Esat\u2019\u0131n T\u00fcrklerde Mimari (nr. 28) ba\u015fl\u0131kl\u0131 fasik\u00fclleri g\u00f6r\u00fclmektedir. Bunlar\u0131n di\u011ferleriyle birlikte Atat\u00fcrk\u2019\u00fcn huzurunda okundu\u011fu ve kenar bo\u015fluklar\u0131na \u00e7e\u015fitli tashih ve eklemelerin yap\u0131ld\u0131\u011f\u0131 bilinmektedir.<\/p>\n<p>Atat\u00fcrk, T\u00fcrkiye\u2019de g\u00fczel sanatlar\u0131n \u00e7ok ge\u00e7 ba\u015flam\u0131\u015f iki ayr\u0131 dal\u0131 olan resim ve heykel sanatlar\u0131na da ilgi duymu\u015f, 1938 y\u0131l\u0131nda Dolmabah\u00e7e Saray\u0131 Veliaht Dairesi\u2019nde ilk resim ve heykel m\u00fczesinin kurulmas\u0131n\u0131 istemi\u015f, burada k\u0131sa s\u00fcrede XIX. y\u00fczy\u0131l T\u00fcrk ressamlar\u0131n\u0131n bulunabilen eserlerini bir araya getiren bir galeri a\u00e7\u0131lm\u0131\u015ft\u0131r. Heykel ise T\u00fcrk sanat tarihinde ge\u00e7mi\u015fi olmayan bir sanat dal\u0131 idi. Cumhuriyet\u2019le birlikte ba\u015fta \u0130stanbul ve Ankara olmak \u00fczere belli ba\u015fl\u0131 \u015fehirlerde Atat\u00fcrk heykelleri veya Cumhuriyet an\u0131tlar\u0131 yap\u0131lmas\u0131na ba\u015flanm\u0131\u015ft\u0131r. Avusturyal\u0131 H. Krippel ile A. Hanak, \u0130talyan P. Canonica ilk heykelleri meydana getiren sanat\u00e7\u0131lard\u0131r. Bu \u015fekilde ba\u015flayan heykel sanat\u0131 k\u0131sa s\u00fcre i\u00e7inde geli\u015fmi\u015f ve Atat\u00fcrk\u2019\u00fcn istedi\u011fi gibi T\u00fcrk sanatk\u00e2rlar\u0131n\u0131n yeti\u015fmesini sa\u011flam\u0131\u015ft\u0131r.<\/p>\n<p>XIX. y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru Bat\u0131 sanatlar\u0131n\u0131n tesirinden s\u0131yr\u0131lmaya \u00e7al\u0131\u015fan T\u00fcrk mimarisi eski T\u00fcrk sanat\u0131ndan ald\u0131\u011f\u0131 motiflerle T\u00fcrk neo-klasi\u011fi \u00fcsl\u00fbbunu meydana getirmi\u015fti. Mimar Vedat, Kem\u00e2leddin, Ali Talat ve Muzaffer beyler bu ak\u0131m\u0131n \u00f6nc\u00fcleri olmu\u015ftur. Cumhuriyet\u2019le birlikte eski mill\u00ee sanat geleneklerine d\u00f6n\u00fc\u015f h\u0131zland\u0131\u011f\u0131nda T\u00fcrk neo-klasi\u011finin ikinci safhas\u0131 olan Ankara \u00fcsl\u00fbbu do\u011fmu\u015f, 1920\u2019li y\u0131llar\u0131n mill\u00ee heyecan\u0131 i\u00e7inde mill\u00ee mimari sevilen ve tercih edilen tek \u00fcsl\u00fbp kabul edilmi\u015ftir. Atat\u00fcrk\u2019\u00fcn yeni ba\u015f\u015fehir olmak \u00fczere se\u00e7ti\u011fi Ankara\u2019n\u0131n ba\u015fl\u0131ca yap\u0131lar\u0131nda bu \u00fcsl\u00fbbun h\u00e2kim olmas\u0131na b\u00fcy\u00fck \u00f6l\u00e7\u00fcde titizlik g\u00f6sterilmi\u015ftir. Mimar Kem\u00e2leddin Bey, projesi Vedat Bey taraf\u0131ndan haz\u0131rlanan Vak\u0131f Oteli (Ankara Palas, 1927), Gazi E\u011fitim Enstit\u00fcs\u00fc (1927-1930), Devlet Demiryollar\u0131 Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc (1928) binalar\u0131n\u0131 hep bu g\u00f6r\u00fc\u015fe g\u00f6re yapt\u0131\u011f\u0131 gibi \u00c2rif Hikmet Koyuno\u011flu da Etnografya M\u00fczesi binas\u0131nda T\u00fcrk neo-klasi\u011finin en belirli \u00f6rne\u011fini vermi\u015ftir. Ayn\u0131 mimar\u0131n yine Ankara\u2019da T\u00fcrk Oca\u011f\u0131 (Halkevi) binas\u0131nda eski T\u00fcrk mimarisinden ilham al\u0131nan unsurlarla modern bir yap\u0131 meydana getirdi\u011fi g\u00f6r\u00fcl\u00fcr. Mimar Halim\u2019in Maliye Bakanl\u0131\u011f\u0131, Mimar Vedat\u2019\u0131n B\u00fcy\u00fck Millet Meclisi\u2019nin ikinci binas\u0131, \u0130zmir\u2019de Borsa ile Mill\u00ee K\u00fct\u00fcphane, Konya\u2019da Postahane ve bir\u00e7ok vil\u00e2yette Cumhuriyet\u2019in ilk y\u0131llar\u0131nda yap\u0131lan okullar hep Ankara \u00fcsl\u00fbbu ad\u0131 verilen mimari ak\u0131m\u0131n \u00fcr\u00fcnleridir. Bu ak\u0131ma T\u00fcrkiye\u2019de \u00e7al\u0131\u015fan yabanc\u0131 mimarlar da uyarak ayn\u0131 \u00fcsl\u00fbpta b\u00fcy\u00fck binalar in\u015fa etmi\u015ftir. G. Mongeri, Ankara\u2019da \u0130\u015f Bankas\u0131 ile Osmanl\u0131 Bankas\u0131, Ziraat Bankas\u0131 ve Tekel Ba\u015fm\u00fcd\u00fcrl\u00fc\u011f\u00fc\u2019n\u00fc bu ak\u0131m\u0131n tesiri alt\u0131nda yapt\u0131\u011f\u0131 gibi V. Ferrari ad\u0131nda bir \u0130talyan mimar da 1927\u2019de ayn\u0131 \u00fcsl\u00fbpta Kad\u0131k\u00f6y\u2019de Eski Hal binas\u0131n\u0131 (bug\u00fcnk\u00fc K\u00fclt\u00fcr Merkezi) in\u015fa etmi\u015ftir. T\u00fcrk mimarisinde mill\u00ee \u00fcsl\u00fbp 1930\u2019lu y\u0131llarda \u00e7ok yo\u011funla\u015fm\u0131\u015f, h\u00fck\u00fcmet konaklar\u0131, okullar, \u00e7e\u015fitli resm\u00ee daireler hep bu \u00fcsl\u00fbpta yap\u0131ld\u0131\u011f\u0131 gibi bir\u00e7ok evde de bu uygulamalardan ka\u00e7\u0131n\u0131lmam\u0131\u015ft\u0131r. Ancak 1935\u2019ten sonra bu \u00fcsl\u00fbp terkedilmi\u015f ve Bat\u0131 Avrupa\u2019da o y\u0131llarda h\u00e2kim olan modern mimari benimsenmi\u015ftir.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn ve onun d\u00f6neminin T\u00fcrk sanat eserlerine kar\u015f\u0131 tutumunu ayd\u0131nlatmada ba\u015fvurulacak kaynaklardan biri de o y\u0131llarda yay\u0131mlanm\u0131\u015f olan baz\u0131 kanun ve tamimlerdir. Bunlar\u0131n bizzat Atat\u00fcrk\u2019\u00fcn emriyle yaz\u0131ld\u0131\u011f\u0131nda veya en az\u0131ndan onun g\u00f6r\u00fc\u015f\u00fc al\u0131narak haz\u0131rland\u0131\u011f\u0131nda \u015f\u00fcphe yoktur. Atat\u00fcrk zaman\u0131nda \u00e7\u0131kar\u0131lan kanunlarda T\u00fcrk devrine ait eski eserlerin korunmas\u0131n\u0131 \u00f6ng\u00f6ren maddeler vard\u0131r. Fakat bu kanunlar\u0131n i\u00e7inde yer alan iyi niyetle konmu\u015f maddeleri baz\u0131 ilgililer bilmezlikten gelmi\u015ftir. Bu hususta en g\u00f6ze \u00e7arp\u0131c\u0131 \u00f6rnek, 28 May\u0131s 1927 tarih ve 1057 say\u0131l\u0131 \u201cT\u00fcrkiye Cumhuriyeti dahilinde bulunan bilc\u00fcmle meb\u00e2n\u00ee-i resmiyye ve milliyye \u00fczerindeki tu\u011fra ve methiyelerin kald\u0131r\u0131lmas\u0131 hakk\u0131nda kanun\u201ddur. Kanunun birinci maddesinde resm\u00ee dairelerle okullardaki tu\u011fra, arma ve kit\u00e2belerin kald\u0131r\u0131lmas\u0131 istenmekte, fakat ikinci maddede, \u201cTu\u011fra ve arma ve kit\u00e2beler devlet veya belediye mal\u0131 olan binalarda bulundu\u011fu halde kald\u0131r\u0131larak m\u00fczelere konulur. Yerlerinden kald\u0131r\u0131lmalar\u0131yla gerek kendilerinin gerek bulunduklar\u0131 binalar\u0131n bed\u00ee\u00ee veya tarih\u00ee k\u0131ymetlerine halel gelecek olanlar, eserin ve bulundu\u011fu mahallin bed\u00ee\u00ee k\u0131ymetini nak\u00eesed\u00e2r etmemek \u00fczere m\u00fcnasip vesait ile \u00f6rt\u00fcl\u00fcr\u201d denilerek l\u00fczumsuz tahribat \u00f6nlenmek istenmi\u015ftir. \u00dc\u00e7\u00fcnc\u00fc maddede, \u201cAl\u00e2kadar vek\u00e2letlerin m\u00fcracaat\u0131 \u00fczerine devlet binalar\u0131ndan hangi eserlerin kald\u0131r\u0131lmas\u0131 veya \u00f6rt\u00fclmesi l\u00e2z\u0131m geldi\u011fini tayin ve \u00f6rt\u00fclmesi \u015fekil ve s\u00fbretini tesbitle karar vermek Maarif Vek\u00e2leti\u2019ne aittir\u201d denilmi\u015ftir.<\/p>\n<p>Kanunun yay\u0131mlanmas\u0131ndan sonra Osmanl\u0131 devri T\u00fcrk eserlerinde korkun\u00e7 tahribata yol a\u00e7an uygulaman\u0131n kanunu yapanlar taraf\u0131ndan asla d\u00fc\u015f\u00fcn\u00fclmedi\u011fi, bunun \u201cink\u0131l\u00e2p\u00e7\u0131\u201d g\u00f6r\u00fcnmek isteyen baz\u0131 daire m\u00fcd\u00fcrleriyle idareciler taraf\u0131ndan ger\u00e7ekle\u015ftirildi\u011fi anla\u015f\u0131lmaktad\u0131r. Buna benzer bir durum, cami ve mescidlerin kadrolar\u0131n\u0131n tesbiti i\u00e7in 8 Ocak 1928 tarih ve 6061 say\u0131l\u0131 t\u00e2limatn\u00e2me ile bunun tamamlay\u0131c\u0131s\u0131 olan ikinci t\u00e2limatn\u00e2medeki maddelerde de g\u00f6r\u00fcl\u00fcr. Bu maddeleri eksik veya yanl\u0131\u015f anlayan yahut anlamak istemeyen baz\u0131 daire \u00e2mirleri, yapt\u0131klar\u0131 uygulamalarla pek \u00e7ok T\u00fcrk sanat eserinin tahribine ve yok edilmesine sebep olmu\u015ftur.<\/p>\n<p>Halbuki Atat\u00fcrk\u2019\u00fcn cumhurba\u015fkan\u0131 oldu\u011fu y\u0131llarda yay\u0131mlanan baz\u0131 tamimler bu hususta g\u00f6sterilen hassasiyetin i\u015faretleridir. 3 Ekim 1935\u2019te Maarif Vek\u00e2leti\u2019ne Ba\u015fvek\u00e2let\u2019ten g\u00f6nderilen bir yaz\u0131da \u015fu ifade kullan\u0131lm\u0131\u015ft\u0131r: \u201cM\u00fcteaddit tebli\u011flere ayk\u0131r\u0131 olarak baz\u0131 vil\u00e2yetlerde idare \u00e2miri ve belediye reislerinin vak\u0131f akar ve hayrat\u0131na kar\u015f\u0131 kanunsuz ve yolsuz harekette bulunduklar\u0131 ve y\u0131k\u0131lmak \u00fczeredir diyerek sapasa\u011flam binalar\u0131 \u00e7ar\u00e7abuk y\u0131kt\u0131rd\u0131klar\u0131 ve daha buna benzer hareketlerle hem evkafa hem mill\u00ee k\u00fclt\u00fcre zarar verdikleri anla\u015f\u0131lm\u0131\u015ft\u0131r. Kanunlar\u0131m\u0131z\u0131n g\u00f6sterdikleri yollar dururken bu gibi hallere sapanlar\u0131n kendilerini a\u011f\u0131r mesuliyete koymu\u015f olacaklar\u0131n\u0131 bildiririm. T\u00fcrkl\u00fc\u011f\u00fcn y\u00fcksek \u00e2bidelerine ve y\u00e2dig\u00e2rlar\u0131na kar\u015f\u0131 sayg\u0131 beslenmesini isterim. Telgrafla b\u00fct\u00fcn vil\u00e2yetlere yaz\u0131lm\u0131\u015f ve s\u00fbreti vekilliklere verilmi\u015ftir.\u201d Yine Ba\u015fvek\u00e2let\u2019ten Maarif Vek\u00e2leti\u2019ne g\u00f6nderilen ba\u015fka bir yaz\u0131da da T\u00fcrk sanat eserlerinin y\u0131k\u0131lmalar\u0131n\u0131n \u00f6nlenmesi istenmi\u015ftir: \u201cSarih nizamlara ve m\u00fckerrer tebli\u011f ve ihtarlara ra\u011fmen imar mefhumunu yanl\u0131\u015f anlayan baz\u0131 memurlar\u0131n bu hususta en ufak ihtisas\u0131 bile olmad\u0131\u011f\u0131 halde, g\u00f6r\u00fc\u015f ve muhakemeleri bak\u0131m\u0131ndan ehemmiyetsiz sand\u0131klar\u0131 \u00e7ok k\u0131ymetli eserlerimizi b\u00eemuh\u00e2b\u00e2 y\u0131kmakta ve y\u0131kt\u0131rmakta olduklar\u0131 teess\u00fcfle g\u00f6r\u00fclmektedir. Ezc\u00fcmle en yak\u0131n misaller olmak \u00fczere \u0130stanbul vil\u00e2yetinde \u00dcsk\u00fcdar\u2019da Mimar Sinan\u2019\u0131n k\u0131ymetli bir eseri olan Mihrimah Sultan \u0130mareti\u2019nin al\u00e2kadar dairesinin ikaz ve m\u00fcm\u00e2naat\u0131na ra\u011fmen y\u0131kt\u0131r\u0131ld\u0131\u011f\u0131, Edirne\u2019de gene Mimar Sinan\u2019\u0131n \u00e2s\u00e2r\u0131ndan \u0130ki Kap\u0131l\u0131 Han\u2019\u0131n ve \u00dcrg\u00fcp-Kayseri yolu \u00fczerinde Al\u00e2eddin Keykubad zaman\u0131ndan kalma Sar\u0131han\u2019\u0131n ayn\u0131 \u00e2k\u0131bete u\u011frat\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lm\u0131\u015f ve m\u00fcsebbipleri hakk\u0131nda kanun\u00ee takibat icras\u0131 al\u00e2kadar makamlara bildirilmi\u015ftir. Mill\u00ee varl\u0131\u011f\u0131m\u0131z\u0131 ve medeniyetimizi bug\u00fcn ve gelecek as\u0131rlarda d\u00fcnyaya tan\u0131tan ve tan\u0131tacak olan k\u0131ymetli \u00e2bidelerin m\u00e2nal\u0131 m\u00e2nas\u0131z bahanelerle y\u0131k\u0131lmas\u0131 de\u011fil bilakis be\u015ferin ve tabiat\u0131n tahribat\u0131na kar\u015f\u0131 titiz bir itina ile korunmas\u0131 m\u00fcstelzimdir; yaln\u0131z kanun\u00ee bir vazife de\u011fil mill\u00ee bir bor\u00e7tur&#8230; Hi\u00e7bir eserin hi\u00e7bir bahane ile y\u0131kt\u0131r\u0131lmas\u0131na katiyen meydan verilmemesini talep ve aksi takdirde y\u0131kt\u0131ranlara m\u00fcsamaha edenler hakk\u0131nda \u015fiddetle takibat yap\u0131laca\u011f\u0131n\u0131&#8230;\u201d Yine Atat\u00fcrk d\u00f6neminde Ba\u015fvek\u00e2let\u2019ten 10 Nisan 1936\u2019da Maarif Vek\u00e2leti\u2019ne g\u00f6nderilen bir yaz\u0131da da \u015fu sat\u0131rlar yer almaktad\u0131r: \u201cEski sanat eserlerinin her t\u00fcrl\u00fc tahripten korunmas\u0131 i\u00e7in g\u00f6sterilen hassasiyete ve bunun i\u00e7in yap\u0131lan kat\u2018\u00ee tebligata ra\u011fmen, evvelce askeriyenin i\u015fgali alt\u0131nda iken tarih\u00ee ve mimari k\u0131ymeti y\u00fcksek olmalar\u0131ndan dolay\u0131 tahliye ettirilmi\u015f olan Diyarbekir\u2019deki H\u00fcsreviyye ve Behramiyye camilerinin buna en evvel mani olmas\u0131 icap eden valilerin tensibiyle Ziraat Bankas\u0131\u2019nca bu\u011fday ambar\u0131 ittihaz edildi\u011fi anla\u015f\u0131lm\u0131\u015f ve derhal bo\u015falt\u0131lmalar\u0131 vil\u00e2yete emredilmi\u015ftir. Hangi daireye ait olursa olsun T\u00fcrk sanat ve medeniyetinin k\u0131ymetli belgeleri olmak itibariyle memleketin mal\u0131 ve muhafazalar\u0131 herkes\u00e7e mill\u00ee bir vazife telakki edilmesi l\u00e2z\u0131m olan bu gibi eserlere kar\u015f\u0131 g\u00f6sterilecek ihmal ve l\u00e2kayd\u00eeyi hi\u00e7bir sebep m\u00e2zur g\u00f6steremez&#8230;\u201d<\/p>\n<p>B\u0130BL\u0130YOGRAFYA<br \/>\nM. Fuad K\u00f6pr\u00fcl\u00fc \u2013 A. Gabriel, Sinan, Hayat\u0131, Eseri, \u0130stanbul 1937, \u00d6ns\u00f6z.<\/p>\n<p>Nurettin Can, Eski Eserler ve M\u00fczelerle \u0130lgili Kanun, Nizamn\u00e2me ve Emirler, Ankara 1948.<\/p>\n<p>Metin S\u00f6zen \u2013 Mete Tapan, 50 Y\u0131l\u0131n T\u00fcrk Mimarisi, \u0130stanbul 1973, t\u00fcr.yer.<\/p>\n<p>Nurullah Berk \u2013 H\u00fcseyin Gezer, 50 Y\u0131l\u0131n T\u00fcrk Resim ve Heykeli, \u0130stanbul 1973, t\u00fcr.yer.<\/p>\n<p>Nurullah Berk, \u201cAtat\u00fcrk ve Sanat\u201d, Varl\u0131k, XXX\/585, Atat\u00fcrk \u00f6zel say\u0131s\u0131, \u0130stanbul 1962.<\/p>\n<p>Mehmet \u00d6nder, Atat\u00fcrk\u2019\u00fcn Yurt Gezileri, Ankara 1975, s. 132, 249-250.<\/p>\n<p>a.mlf., \u201cAtat\u00fcrk ve M\u00fczeler\u201d, T\u00fcrkiyemiz, sy. 11, \u0130stanbul 1973, s. 2-4.<\/p>\n<p>\u0130nci Aslano\u011flu, Erken Cumhuriyet D\u00f6nemi Mimarl\u0131\u011f\u0131, Ankara 1980, \u00f6zellikle bk. s. 12-25.<\/p>\n<p>Y\u0131ld\u0131r\u0131m Yavuz, Mimar Kemalettin ve Birinci Ulusal Mimarl\u0131k D\u00f6nemi, Ankara 1981.<\/p>\n<p>Semavi Eyice, Atat\u00fcrk ve Pietro Canonica, \u0130stanbul 1986.<\/p>\n<p>a.mlf., \u201cAtat\u00fcrk\u2019\u00fcn B\u00fcy\u00fck Bir Tarih Yazd\u0131rma Te\u015febb\u00fcs\u00fc: T\u00fcrk Tarihinin Ana Hatlar\u0131\u201d, TTK Belleten, XXXII\/128 (1968), s. 509-526.<\/p>\n<p>a.mlf., \u201cAtat\u00fcrk ve Tarih\u201d, \u0130lgi, XV\/31, \u0130stanbul 1981, s. 24-27.<\/p>\n<p>Mel\u00e2hat \u00d6zg\u00fc, \u201cAtat\u00fcrk\u2019\u00fcn Edebiyat ve Sanat Anlay\u0131\u015f\u0131\u201d, Atat\u00fcrk Konferanslar\u0131 I, Ankara 1964, s. 21-56.<\/p>\n<p>Afet [\u0130nan], \u201cResim Galerisi\u201d, TTK Belleten, II\/5-6 (1938), s. 251-252.<\/p>\n<p>\u201cMimar Sinan\u2019\u0131n Heykeli Hususundaki Yaz\u0131\u201d, a.e., III\/10 (1939), lv. XCII, XCIV.<\/p>\n<p>Tahsin \u00d6z, \u201cAtat\u00fcrk ve T\u00fcrk Sanatlar\u0131\u201d, a.e., XX\/80 (1956), s. 585-598.<\/p>\n<p>Ulu\u011f \u0130\u011fdemir, \u201cAtat\u00fcrk\u2019\u00fcn Buyru\u011fiyle T\u00fcrk Tarih Kurumu \u0130\u00e7in Haz\u0131rlanan Bir Program Tasar\u0131s\u0131\u201d, a.e., XXVIII\/108 (1963), s. 641-651, 652-655 (belgeler).<\/p>\n<p>Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2006 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 31. cildinde, 335-337 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n<p>5\/6<br \/>\nM\u00fcellif:<br \/>\nTAL\u0130P K\u00dc\u00c7\u00dcKCAN<br \/>\nV. ATAT\u00dcRK ve D\u0130N<br \/>\nMustafa Kemal\u2019in \u00e7ocukluk ve gen\u00e7lik y\u0131llar\u0131nda d\u00f6nemin geleneklerine uygun olarak ailede, \u00e7evrede ve okulda yeterli din\u00ee e\u011fitim ald\u0131\u011f\u0131 bilinmektedir. Yeti\u015fkinlik devrinde de din konusunda yerli ve yabanc\u0131 kaynaklar\u0131 incelemeyi s\u00fcrd\u00fcrm\u00fc\u015f, bu sayede \u0130sl\u00e2miyet hakk\u0131nda geni\u015f bir bilgiye sahip olmu\u015ftur. \u00d6zellikle Kur\u2019an\u2019\u0131n T\u00fcrk\u00e7e me\u00e2li, \u0130sl\u00e2m tarihi ve uygarl\u0131\u011f\u0131yla ilgili \u00e7ok say\u0131da kitap okumu\u015ftur. Notlar d\u00fc\u015ft\u00fc\u011f\u00fc ve baz\u0131 b\u00f6l\u00fcmlerini i\u015faretledi\u011fi kitaplar aras\u0131nda \u015eehbenderz\u00e2de Ahmed Hilmi\u2019nin T\u00e2r\u00eeh-i \u0130sl\u00e2m, Corc\u00ee Zeyd\u00e2n\u2019dan terc\u00fcme edilen Medeniyyet-i \u0130sl\u00e2miyye T\u00e2rihi, Leone Caetani\u2019den \u00e7evrilen \u0130sl\u00e2m T\u00e2rihi, M. \u015eemsettin G\u00fcnaltay\u2019\u0131n \u0130sl\u00e2m T\u00e2rihi, Ziy\u00e2 Pa\u015fa\u2019n\u0131n End\u00fcl\u00fcs Tarihi ve Stanley Lane-Poole\u2019den terc\u00fcme edilen D\u00fcvel-i \u0130sl\u00e2miyye adl\u0131 eserler dikkat \u00e7ekmektedir. Atat\u00fcrk ayr\u0131ca Dolmabah\u00e7e Saray\u0131\u2019nda ilim adam\u0131 ve d\u00fc\u015f\u00fcn\u00fcrlerle sohbet ve toplant\u0131lar d\u00fczenleyerek i\u00e7tima\u00ee hayat\u0131 ilgilendiren din\u00ee konular\u0131 tart\u0131\u015fm\u0131\u015f, bu toplant\u0131larda \u0130sl\u00e2miyet hakk\u0131nda yaz\u0131lan kitaplar\u0131n ve Kur\u2019an terc\u00fcmelerinin de\u011ferlendirilmesi yap\u0131lm\u0131\u015ft\u0131r (Borak, s. 69).<\/p>\n<p>H\u00e2f\u0131z Ya\u015far Okur h\u00e2t\u0131ralar\u0131nda Atat\u00fcrk\u2019\u00fcn din\u00ee hassasiyetini \u015f\u00f6yle anlat\u0131r: \u201cRamazanlar\u0131n atam i\u00e7in \u00e7ok b\u00fcy\u00fck bir \u00f6nemi vard\u0131. Ramazan gelir gelmez ince saz heyeti \u00c7ankaya K\u00f6\u015fk\u00fc\u2019ne giremezdi. Kandil geceleri de saz \u00e7ald\u0131rmazd\u0131. Sadece beni huzurlar\u0131na \u00e7a\u011f\u0131r\u0131r, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019den baz\u0131 s\u00fbreler okuturlard\u0131. Ben okurken g\u00f6zleri derin bir noktaya tak\u0131l\u0131r, derin hu\u015f\u00fb ile dinlerlerdi. Ruhen \u00e7ok m\u00fctelezziz oldu\u011fu her halinden anla\u015f\u0131l\u0131rd\u0131.\u201d Okur ayr\u0131ca Atat\u00fcrk\u2019\u00fcn \u00e7ocuklu\u011fundan itibaren g\u00f6rd\u00fc\u011f\u00fc, \u00f6\u011frendi\u011fi ve kendi \u00e7evresinde ya\u015fanan din\u00ee \u00e2detleri s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc, sevdiklerini kaybedince kabirleri ba\u015f\u0131nda Y\u00e2s\u00een okuttu\u011funu ve her y\u0131l muntazaman \u00c7anakkale \u015fehidleri i\u00e7in mevlid okutma gelene\u011fi ba\u015flatt\u0131\u011f\u0131n\u0131 yazar (Atat\u00fcrk\u2019le On Be\u015f Y\u0131l, s. 10, 36-40).<\/p>\n<p>Mustafa Kemal\u2019in m\u00e2nev\u00ee hayat\u0131nda Mevl\u00e2n\u00e2 Cel\u00e2ledd\u00een-i R\u00fbm\u00ee\u2019nin \u00f6nemli bir yeri oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Yeti\u015fme d\u00f6neminde Mevlev\u00ee \u00e2yini dinlemek ve sem\u00e2 izlemek i\u00e7in Sel\u00e2nik\u2019teki Mevlev\u00ee Tekkesi\u2019ne yapt\u0131\u011f\u0131 ziyaretler bu b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcre olan ilgisini artt\u0131rm\u0131\u015ft\u0131r. Mes\u0331nev\u00ee ve D\u00eev\u00e2n-\u0131 Keb\u00eer terc\u00fcmelerini okuyarak Mevlev\u00eelik d\u00fc\u015f\u00fcncesinin derinli\u011fini ke\u015ffeden Atat\u00fcrk de\u011fi\u015fik vesilelerle Mevl\u00e2n\u00e2\u2019ya olan hayranl\u0131\u011f\u0131n\u0131, Mevlev\u00eeli\u011fin T\u00fcrk geleneklerine ve din anlay\u0131\u015f\u0131na olan etkisini dile getirmi\u015ftir (Borak, s. 55-56, 58).<\/p>\n<p>Atat\u00fcrk\u2019e g\u00f6re her \u015feyden \u00f6nce din bir vicdan meselesidir ve herkes vicdan\u0131n\u0131n emrine uymakta serbesttir (Yak\u0131nlar\u0131ndan Hat\u0131ralar, s. 103). Bu sebeple hi\u00e7 kimse bir ba\u015fkas\u0131n\u0131 ne bir dini ne de bir mezhebi kabul etmeye zorlayamaz (K\u0131l\u0131\u00e7 Ali, s. 57). Mustafa Kemal dinsiz milletlerin varl\u0131klar\u0131n\u0131 devam ettiremeyece\u011fi d\u00fc\u015f\u00fcncesindedir. \u201cMilletimiz din ve dil gibi kuvvetli iki fazilete sahiptir. Bu faziletleri hi\u00e7bir kuvvet milletimizin kalp ve vicdan\u0131ndan \u00e7ekip alamaz\u201d s\u00f6zleriyle T\u00fcrk milletinin kimli\u011finin olu\u015fumu ve devaml\u0131l\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan dinin \u00f6nemine dikkat \u00e7ekmi\u015ftir (Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, II, 66). Gerek Mill\u00ee M\u00fccadele s\u0131ras\u0131nda gerekse daha sonraki d\u00f6nemlerde dinin \u00f6nemli bir ortak kimlik kayna\u011f\u0131 oldu\u011funu g\u00f6rm\u00fc\u015f, toplumun Kurtulu\u015f Sava\u015f\u0131\u2019nda aktif olarak m\u00fccadeleye kat\u0131lmas\u0131n\u0131 te\u015fvik i\u00e7in yapt\u0131\u011f\u0131 konu\u015fmalarda din\u00ee kavramlar\u0131 s\u0131k\u00e7a kullanm\u0131\u015f, Mill\u00ee M\u00fccadele\u2019nin her safhas\u0131nda din \u00e2limlerinin yak\u0131n deste\u011fini alm\u0131\u015ft\u0131r (Sar\u0131koyuncu, Milli M\u00fccadelede Din Adamlar\u0131).<\/p>\n<p>Atat\u00fcrk \u00e7e\u015fitli konu\u015fmalar\u0131nda dinin insanlar\u0131 tek\u00e2m\u00fcle erdirmeyi ama\u00e7lad\u0131\u011f\u0131n\u0131, Allah\u2019\u0131n bunun i\u00e7in \u00e7ok say\u0131da peygamber g\u00f6nderdi\u011fini, Hz. Muhammed\u2019in son peygamber, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in de m\u00fckemmel bir kitap oldu\u011funu ifade etmi\u015f ve Bal\u0131kesir Za\u011fanos Pa\u015fa Camii\u2019nde 7 Kas\u0131m 1923 tarihindeki hutbesinde \u015f\u00f6yle demi\u015ftir: \u201c\u0130nsanlara do\u011frulu\u011fun \u00f6z\u00fcn\u00fc vermi\u015f olan dinimiz son dindir. Kusursuz ve en m\u00fckemmel dindir. \u00c7\u00fcnk\u00fc dinimiz akla, mant\u0131\u011fa, ger\u00e7eklere b\u00fct\u00fcn\u00fcyle uyar ve uygun d\u00fc\u015fer\u201d (Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, II, 93). Atat\u00fcrk\u2019\u00fcn din konusundaki d\u00fc\u015f\u00fcnceleri incelendi\u011finde onun \u0130sl\u00e2m dininin ayd\u0131nl\u0131k \u00f6z\u00fcne kuvvetle sahip \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. 29 Ekim 1923\u2019te kendisiyle g\u00f6r\u00fc\u015fen Frans\u0131z gazeteci Maurice Pernot\u2019a verdi\u011fi deme\u00e7te, \u201cT\u00fcrk milleti daha dindar olmal\u0131d\u0131r, yani b\u00fct\u00fcn sadeli\u011fiyle dindar olmal\u0131d\u0131r demek istiyorum, dinime bizzat nas\u0131l hakikate inan\u0131yorsam buna da \u00f6yle inan\u0131yorum. \u015euura muhalif, terakkiye engel hi\u00e7bir \u015fey ihtiva etmiyor\u201d diyerek (a.g.e., III, 70; Karal, s. 66) b\u00e2t\u0131l inan\u00e7lardan ar\u0131nm\u0131\u015f bir dindarl\u0131\u011f\u0131, do\u011fru bilgilere dayal\u0131 bir inan\u00e7 yap\u0131s\u0131n\u0131 milletin ilerlemesi ve bekas\u0131 i\u00e7in ne kadar \u00f6nemli g\u00f6rd\u00fc\u011f\u00fcn\u00fc, \u0130sl\u00e2miyet\u2019in en son ve m\u00fckemmel bir din olarak ak\u0131l ve mant\u0131kla \u00e7eli\u015fmedi\u011fi ve bu y\u00f6n\u00fcyle de bir din-bilim \u00e7at\u0131\u015fmas\u0131na yol a\u00e7mad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesinde oldu\u011funu ortaya koymu\u015ftur.<\/p>\n<p>Mustafa Kemal dinin kutsal sayd\u0131\u011f\u0131 de\u011ferlere ve kavramlara olan sayg\u0131s\u0131n\u0131 her f\u0131rsatta ifade etmi\u015ftir. Mesel\u00e2, \u201cHz. Muhammed Allah\u2019\u0131n birinci ve en b\u00fcy\u00fck kuludur. Onun izinde bug\u00fcn milyonlarca ki\u015fi y\u00fcr\u00fcyor. Benim ad\u0131m, senin ad\u0131n silinir, fakat o sonsuza kadar \u00f6l\u00fcms\u00fczd\u00fcr\u201d s\u00f6zleriyle \u0130sl\u00e2m peygamberinin insanl\u0131k tarihindeki yerine i\u015faret etmi\u015ftir (Sar\u0131koyuncu, Atat\u00fcrk, Din ve Din Adamlar\u0131, s. 29).<\/p>\n<p>Dinin ana kaynaklar\u0131ndan \u00f6\u011frenilmesi gerekti\u011fini d\u00fc\u015f\u00fcnen Atat\u00fcrk, toplumun en do\u011fru bilgilerin yer ald\u0131\u011f\u0131 Kur\u2019an tefsiri ve hadis kitaplar\u0131 ile ayd\u0131nlat\u0131lmas\u0131 y\u00f6n\u00fcnde baz\u0131 giri\u015fimlerde bulunmu\u015ftur. \u00d6ncelikle Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in tefsirinin haz\u0131rlanmas\u0131 i\u00e7in Elmal\u0131l\u0131 Muhammed Hamdi\u2019ye t\u00e2limat vermi\u015ftir. Mehmed Vehbi Efendi\u2019nin de Hul\u00e2sat\u00fc\u2019l-bey\u00e2n adl\u0131 eserini b\u00f6yle bir te\u015fvik sonunda yazd\u0131\u011f\u0131 bilinmektedir. Belli ba\u015fl\u0131 din\u00ee kaynaklar\u0131n T\u00fcrk\u00e7e\u2019ye \u00e7evrilmesi meselesi Atat\u00fcrk\u2019\u00fcn giri\u015fimleri sonucu meclise ta\u015f\u0131nm\u0131\u015f ve 21 \u015eubat 1925 tarihli b\u00fct\u00e7e g\u00f6r\u00fc\u015fmelerinde mecliste din\u00ee ne\u015friyat konusu ele al\u0131narak me\u00e2l ve tefsir faaliyetlerinde harcanmak \u00fczere Diyanet \u0130\u015fleri Riy\u00e2seti b\u00fct\u00e7esine 20.000 lira \u00f6denek aktar\u0131lmas\u0131na karar verilmi\u015ftir. Bu arada Tecr\u00eed-i Sar\u00eeh\u2019in terc\u00fcmesinin yap\u0131lmas\u0131 i\u00e7in K\u00e2mil Miras\u2019\u0131n, Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019in T\u00fcrk\u00e7e me\u00e2li i\u00e7in de Mehmed \u00c2kif\u2019in (Ersoy) g\u00f6revlendirilmesi kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Bu te\u015febb\u00fcsler neticesinde Elmal\u0131l\u0131 Muhammed Hamdi\u2019nin Hak Dini Kur\u2019an Dili adl\u0131 eseriyle K\u00e2mil Miras\u2019\u0131n Sah\u00eeh-i Buh\u00e2r\u00ee Muhtasar\u0131 Tecr\u00eed-i Sar\u00eeh Tercemesi ve \u015eerhi Diyanet \u0130\u015fleri Riy\u00e2seti taraf\u0131ndan ne\u015fredilmi\u015ftir. Atat\u00fcrk, Kur\u2019an\u2019\u0131n terc\u00fcme edilmesine gerek\u00e7e olarak da \u015funlar\u0131 s\u00f6ylemi\u015ftir: \u201cT\u00fcrk milleti Kur\u2019an\u2019\u0131n arkas\u0131ndan ko\u015fuyor, fakat onun ne dedi\u011fini anlam\u0131yor, i\u00e7inde neler var bilmiyor ve bilmeden ibadet ediyor. Benim maksad\u0131m arkas\u0131ndan ko\u015ftu\u011fu kitapta neler oldu\u011funu T\u00fcrk anlas\u0131n\u201d (G\u00fcrta\u015f, s. 41). \u00d6te yandan Atat\u00fcrk\u2019\u00fcn emriyle camilerde Kur\u2019an\u2019\u0131n T\u00fcrk\u00e7e me\u00e2li de okunmu\u015ftur. Ancak me\u00e2l namaz k\u0131l\u0131n\u0131rken de\u011fil, namazdan \u00f6nce veya sonra Kur\u2019an\u2019dan okunan k\u0131s\u0131mlar\u0131n m\u00e2nas\u0131n\u0131n anla\u015f\u0131lmas\u0131 maksad\u0131yla okunmu\u015ftur (a.g.e., s. 42).<\/p>\n<p>Mustafa Kemal, ayr\u0131ca dinin iyi \u00f6\u011frenilip \u00f6\u011fretilmesi i\u00e7in e\u011fitim kurumlar\u0131na ihtiya\u00e7 oldu\u011funu biliyordu. \u201cHepimiz e\u015fitiz ve dinimizin h\u00fck\u00fcmlerini e\u015fit d\u00fczeyde \u00f6\u011frenmeye mecburuz. Her fert dinini, diyanetini, iman\u0131n\u0131 \u00f6\u011frenmek i\u00e7in bir yere muhta\u00e7t\u0131r. Oras\u0131 da mekteptir\u201d \u015feklindeki s\u00f6zleri (Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, II, 94), din e\u011fitiminin okullarda ve devlet taraf\u0131ndan verilmesinin gere\u011fine dikkat \u00e7ekmektedir. Din alan\u0131nda cehalet, hurafe ve yanl\u0131\u015f anlay\u0131\u015flar\u0131n ortadan kald\u0131r\u0131lmas\u0131 ve din istismar\u0131n\u0131n \u00f6nlenebilmesi i\u00e7in e\u011fitim son derece \u00f6nemlidir. Bu konuda yapt\u0131\u011f\u0131 bir konu\u015fmada, \u201cBizim takip edece\u011fimiz maarif siyasetinin temeli evvel\u00e2 mevcut cehli iz\u00e2le etmektir. Okumak, yazmak ve vatan\u0131n\u0131, milletini, dinini, d\u00fcnyas\u0131n\u0131 tan\u0131tacak kadar co\u011fraf\u00ee, din\u00ee, ahl\u00e2k\u00ee m\u00e2l\u00fbmat vermek ve d\u00f6rt i\u015flemi \u00f6\u011fretmek olmal\u0131d\u0131r\u201d diyerek e\u011fitim politikas\u0131 i\u00e7inde din e\u011fitimine de yer verilmesi gerekti\u011fine i\u015faret etmi\u015ftir (Karal, s. 79). Atat\u00fcrk, b\u00fct\u00fcn alanlarda oldu\u011fu gibi din alan\u0131nda da ihtisas sahibi fertler yeti\u015ftirecek okullara ihtiya\u00e7 oldu\u011funu belirtmi\u015f, \u201cDinimizin ger\u00e7ek felsefesini inceleyecek, ara\u015ft\u0131racak, bilimsel ve teknik olarak telkin kudretine sahip se\u00e7kin ve ger\u00e7ek din bilginlerini de yeti\u015ftirecek y\u00fcksek \u00f6\u011frenim kurumlar\u0131na sahip olmal\u0131y\u0131z\u201d s\u00f6zleriyle T\u00fcrk toplumuna bilimsel e\u011fitim esaslar\u0131na uygun din\u00ee bilgiler verilmesini istemi\u015ftir (Atat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, II, 89). Ayr\u0131ca toplumun, din\u00ee ihtisas ve derin din\u00ee bilgilere sahip olup her t\u00fcrl\u00fc bo\u015f inan\u00e7tan s\u0131yr\u0131larak ger\u00e7ek ilim ve fennin nurlar\u0131 ile temiz ve m\u00fckemmel oluncaya kadar ger\u00e7ek din \u00e2limleri vas\u0131tas\u0131yla ayd\u0131nlat\u0131lmas\u0131n\u0131 \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr (a.g.e., II, 218).<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn din e\u011fitimi hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fc k\u0131saca \u015f\u00f6yledir: \u00d6ncelikle din\u00ee ger\u00e7ekleri ilm\u00ee bir zihniyet ve y\u00f6ntemle ele al\u0131p ara\u015ft\u0131racak \u00e2limler yeti\u015ftirmek amac\u0131yla y\u00fcksek \u00f6\u011fretim kurumlar\u0131 olu\u015fturulmal\u0131d\u0131r. \u0130kincisi her ferde dininin mutlaka okullarda iyi yeti\u015fmi\u015f elemanlar taraf\u0131ndan \u00f6\u011fretilmesi ve b\u00fct\u00fcn vatanda\u015flar\u0131n din\u00ee bilgileri e\u015fit d\u00fczeyde \u00f6\u011frenmesi gerekir. Atat\u00fcrk\u2019e g\u00f6re din l\u00fczumlu oldu\u011fu gibi onun okullarda konunun uzmanlar\u0131nca ilm\u00ee y\u00f6ntemlerle \u00f6\u011fretilmesi de o kadar zorunludur. Bu sebeple m\u00fcfredat programlar\u0131nda her seviyeden vatanda\u015f\u0131n anlayabilece\u011fi d\u00fczeyde, b\u00e2t\u0131l inan\u00e7lardan ar\u0131nd\u0131r\u0131lm\u0131\u015f, dinin \u00f6z\u00fcn\u00fc ve hakikatini yans\u0131tan din\u00ee bilgilere yer verilmelidir. \u201cDinsiz kimse olmaz. Bu genelleme i\u00e7inde \u015fu din ya da bu din demek de\u011fildir. Tabiat\u0131yla biz i\u00e7ine girdi\u011fimiz dinin en \u00e7ok isabetli ve olgun oldu\u011funu biliyoruz ve iman\u0131m\u0131z da vard\u0131r. Fakat bu inan\u0131\u015f\u0131 nurland\u0131rmak l\u00e2z\u0131m, temizlenmek, g\u00fczelle\u015ftirmek l\u00e2z\u0131md\u0131r ki hakikaten kuvvetli olabilsin\u201d (Borak, s. 194).<\/p>\n<p>Laiklik, Atat\u00fcrk\u2019\u00fcn d\u00fc\u015f\u00fcnce sisteminin temellerinden biri oldu\u011fu kadar onun din anlay\u0131\u015f\u0131n\u0131n \u00e7er\u00e7evesini de belirlemektedir. Atat\u00fcrk\u2019e g\u00f6re laiklik sadece din ve devlet i\u015flerinin birbirinden ayr\u0131lmas\u0131 demek de\u011fildir. Laiklik b\u00fct\u00fcn yurtta\u015flar\u0131n vicdan, ibadet ve din \u00f6zg\u00fcrl\u00fc\u011f\u00fc demektir (Atat\u00fcrk\u00e7\u00fcl\u00fck, I, 111) Onun laiklik anlay\u0131\u015f\u0131n\u0131n \u00f6z\u00fcndeki \u00f6zg\u00fcrl\u00fck\u00e7\u00fc tutumu bir\u00e7ok konu\u015fmas\u0131na yans\u0131m\u0131\u015ft\u0131r. Mesel\u00e2, \u201cT\u00fcrkiye Cumhuriyeti\u2019nde her yeti\u015fkin dinini se\u00e7mekte serbest oldu\u011fu gibi belirli bir dinin merasimi de serbesttir. Yani ibadet h\u00fcrriyeti vard\u0131r. Din bir vicdan meselesidir. Herkes vicdan\u0131n\u0131n emrine uymakta serbesttir. Biz dine sayg\u0131 g\u00f6steririz. D\u00fc\u015f\u00fcnce ve d\u00fc\u015f\u00fcn\u00fc\u015fe kar\u015f\u0131 de\u011filiz\u201d \u015feklindeki a\u00e7\u0131klamas\u0131 (Ecer, s. 134), Atat\u00fcrk\u2019\u00fcn din\u00ee inan\u00e7 ve ibadetlere k\u0131s\u0131tlama getirilmesini onaylamad\u0131\u011f\u0131n\u0131 g\u00f6steren bir \u00f6zg\u00fcrl\u00fck \u00e7er\u00e7evesi \u00e7izmektedir. Onun d\u00f6neminde uygulanmaya ba\u015flanan laikli\u011fin \u00f6z\u00fcndeki h\u00fcrriyet kapsam\u0131na inanma, ibadet etme, din\u00ee yay\u0131nlar yapma, din\u00ee t\u00e2lim ve terbiye ile din hizmetleri y\u00fcr\u00fctme gibi hak ve \u00f6zg\u00fcrl\u00fckler de girmektedir ki b\u00fct\u00fcn bunlar daha sonraki y\u0131llarda Birle\u015fmi\u015f Milletler \u0130nsan Haklar\u0131 Evrensel Beyann\u00e2mesi (1948), Avrupa \u0130nsan Haklar\u0131 S\u00f6zle\u015fmesi (1950), Din ya da Kanaate Dayal\u0131 Her T\u00fcrl\u00fc Ho\u015fg\u00f6r\u00fcs\u00fczl\u00fck ve Ayr\u0131mc\u0131l\u0131\u011f\u0131n Kald\u0131r\u0131lmas\u0131na \u0130li\u015fkin Bildirge (1981) gibi belgelerde de ifade edilmi\u015ftir.<\/p>\n<p>Mustafa Kemal\u2019in laiklik anlay\u0131\u015f\u0131n\u0131n temelinde din ve vicdan h\u00fcrriyeti yan\u0131nda dinin siyas\u00ee me\u015fruiyet ve otorite kayna\u011f\u0131 olmaktan \u00e7\u0131kar\u0131lmas\u0131 da vard\u0131r. Bu m\u00e2nada laiklik, bir taraftan insanlar\u0131n inan\u00e7lar\u0131n\u0131 serbest\u00e7e ya\u015fayabilecekleri i\u00e7tima\u00ee ve hukuk\u00ee bir zeminin haz\u0131rlanmas\u0131n\u0131 hedeflemekte, di\u011fer taraftan dine siyas\u00ee me\u015fruiyet arac\u0131 olarak ba\u015fvurulmas\u0131n\u0131n \u00f6nlenmesini ama\u00e7lamaktad\u0131r. Laiklik anayasal d\u00fczenin ayr\u0131lmaz bir par\u00e7as\u0131 olarak Cumhuriyet\u2019in temel nitelikleri aras\u0131nda yer alm\u0131\u015ft\u0131r. Atat\u00fcrk\u2019\u00fcn laiklikle ilgili d\u00fc\u015f\u00fcnce ve kararlar\u0131n\u0131n en belirgin \u00f6zelliklerinden biri olan din ve vicdan h\u00fcrriyeti anayasalarda \u00f6zellikle vurgulanm\u0131\u015ft\u0131r. Onun laiklik anlay\u0131\u015f\u0131 bir yandan din ve vicdan h\u00fcrriyetine vurgu yapmakta, \u00f6te yandan da toplumun din\u00ee ihtiya\u00e7lar\u0131n\u0131n kar\u015f\u0131lanmas\u0131 gerekti\u011fine i\u015faret etmektedir. Atat\u00fcrk, \u00fclkenin gelece\u011fi i\u00e7in \u00f6nemli g\u00f6rd\u00fc\u011f\u00fc kurumlar\u0131n temellerini atarken T\u00fcrk toplumunda dinin yerini ve \u00f6nemini g\u00f6z ard\u0131 etmemi\u015ftir. T\u00fcrkiye\u2019deki din hizmetlerinin geni\u015f kitlelere ula\u015ft\u0131r\u0131lmas\u0131 i\u00e7in bizzat kurulmas\u0131na \u00f6nc\u00fcl\u00fck etti\u011fi kurumlar\u0131n ba\u015f\u0131nda Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 gelmektedir. Bu bak\u0131mdan Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131\u2019n\u0131n Genelkurmay Ba\u015fkanl\u0131\u011f\u0131 ile ayn\u0131 zamanda kurulmas\u0131, Atat\u00fcrk\u2019\u00fcn din hizmetlerine ve sahih kaynakl\u0131 din\u00ee bilgilerin geni\u015f halk kitlelerine ula\u015ft\u0131r\u0131lmas\u0131na verdi\u011fi \u00f6nemi g\u00f6stermektedir.<\/p>\n<p>B\u00fct\u00fcn bunlardan, Atat\u00fcrk\u2019\u00fcn dinin temel kaynaklar\u0131n\u0131n do\u011fru anla\u015f\u0131lmas\u0131na, ilm\u00ee y\u00f6ntemlere dayal\u0131 din e\u011fitimine ve laiklik ilkesine \u00f6nem verdi\u011fi kadar din ve vicdan h\u00fcrriyetine de \u00f6nem verdi\u011fi anla\u015f\u0131lmaktad\u0131r. Onun \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131 i\u00e7inde en \u00f6nemli yeri vicdan ve din h\u00fcrriyetinin ald\u0131\u011f\u0131 s\u00f6ylenebilir (Mumcu, s. 62). Atat\u00fcrk, orta\u00f6\u011fretim kurumlar\u0131nda okutulmak \u00fczere bir k\u0131sm\u0131n\u0131 kendisinin yazd\u0131\u011f\u0131 kitapta millet kavram\u0131n\u0131 a\u00e7\u0131klarken, \u201cT\u00fcrkiye Cumhuriyeti\u2019nde her re\u015fit dinini intihapta serbesttir\u201d ilkesini ortaya koyar (Afetinan, s. 56). Vicdan h\u00fcrriyetini tan\u0131mlarken de, \u201cHer fert istedi\u011fini d\u00fc\u015f\u00fcnmek, istedi\u011fine inanmak, kendine mahsus siyas\u00ee bir fikre m\u00e2lik olmak, mensup oldu\u011fu bir dinin icaplar\u0131n\u0131 yapmak veya yapmamak hak ve h\u00fcrriyetine m\u00e2liktir. Kimsenin fikrine ve vicdan\u0131na h\u00e2kim olunamaz\u201d diyerek (a.g.e., a.y.) din\u00ee inan\u00e7 ve ibadetler konusunda bask\u0131c\u0131 ve yasak\u00e7\u0131 de\u011fil \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir anlay\u0131\u015f\u0131 savundu\u011funu belirtmi\u015ftir. \u00c7e\u015fitli vesilelerle vicdan ve din h\u00fcrriyetinin \u00f6nemine temas eden Atat\u00fcrk din\u00ee inan\u00e7lar\u0131n sayg\u0131 ve ho\u015fg\u00f6r\u00fcyle kar\u015f\u0131lanmas\u0131n\u0131n gerekti\u011fini belirterek taassup, tutuculuk ve ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011f\u00fc ele\u015ftirmi\u015ftir. \u0130nsanlar\u0131n vicdan\u00ee inan\u0131\u015flar\u0131na kar\u015f\u0131 kin tutulmamas\u0131 ve inan\u00e7lara h\u00fcrmet g\u00f6sterilmesi tavsiyesinde bulunmu\u015f, ki\u015filerin inan\u00e7 se\u00e7imlerine ve vicdan\u00ee tercihlerine m\u00fcdahale edilmemesini istemi\u015ftir (a.g.e., s. 57). Atat\u00fcrk bizzat kaleme ald\u0131\u011f\u0131 \u201cTaassupsuzluk\u201d ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda, \u201cT\u00fcrkiye Cumhuriyeti\u2019nde herkes Allah\u2019a istedi\u011fi gibi ibadet eder. Hi\u00e7 kimseye din\u00ee fikirlerinden dolay\u0131 bir \u015fey yap\u0131lmaz\u201d s\u00f6zleriyle din ve vicdan h\u00fcrriyetinin geni\u015fli\u011fini g\u00f6stermi\u015ftir.<\/p>\n<p>B\u0130BL\u0130YOGRAFYA<br \/>\nAtat\u00fcrk\u2019\u00fcn S\u00f6ylev ve Deme\u00e7leri, Ankara 1952, II, 66, 89, 93, 94, 218; III, 70.<\/p>\n<p>Yak\u0131nlar\u0131ndan Hat\u0131ralar, \u0130stanbul 1955, s. 103.<\/p>\n<p>Atat\u00fcrk\u2019\u00fcn Resmi Yay\u0131nlara Girmemi\u015f S\u00f6ylev, Deme\u00e7, Yaz\u0131\u015fma ve S\u00f6yleyi\u015fleri (haz. Sadi Borak), Ankara 1997, s. 177.<\/p>\n<p>Sadi Borak, Atat\u00fcrk ve Din, \u0130stanbul, ts. (An\u0131l Yay\u0131nevi), s. 55-56, 58, 69, 194, ayr\u0131ca bk. t\u00fcr.yer.<\/p>\n<p>K\u0131l\u0131\u00e7 Ali, Atat\u00fcrk\u2019\u00fcn Hususiyetleri, \u0130stanbul 1955, s. 57, 116.<\/p>\n<p>Haf\u0131z Ya\u015far Okur, Atat\u00fcrk\u2019le On Be\u015f Y\u0131l: Din\u00ee Hat\u0131ralar, \u0130stanbul 1962, s. 10, 36-40, ayr\u0131ca bk. t\u00fcr.yer.<\/p>\n<p>Mir Hamza Ki\u015fio\u011flu, Atat\u00fcrk \u0130lkeleri ve Din, Ankara 1965, t\u00fcr.yer.<\/p>\n<p>Enver Ziya Karal, Atat\u00fcrk\u2019ten D\u00fc\u015f\u00fcnceler, Ankara 1969, s. 66, 79.<\/p>\n<p>G\u00fcrb\u00fcz D. T\u00fcfek\u00e7i, Atat\u00fcrk\u2019\u00fcn Okudu\u011fu Kitaplar: \u00d6zel Uyar\u0131lar\u0131 ve D\u00fc\u015ft\u00fc\u011f\u00fc Notlar, Ankara 1983, t\u00fcr.yer.<\/p>\n<p>Ay\u015fe Afetinan, Meden\u00ee Bilgiler ve M. Kemal Atat\u00fcrk\u2019\u00fcn El Yaz\u0131lar\u0131, Ankara 1988, s. 56, 57.<\/p>\n<p>Ahmet G\u00fcrta\u015f, Atat\u00fcrk ve Din E\u011fitimi, Ankara, ts. (Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131), s. 41, 42, ayr\u0131ca bk. t\u00fcr.yer.<\/p>\n<p>Ahmet Mumcu, Atat\u00fcrk\u2019\u00fcn K\u00fclt\u00fcr Anlay\u0131\u015f\u0131nda Vicdan ve Din \u00d6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn Yeri, Ankara 1991, s. 62.<\/p>\n<p>Ethem Ruhi F\u0131\u011flal\u0131, \u201cAtat\u00fcrk ve Din\u201d, Atat\u00fcrk\u00e7\u00fc D\u00fc\u015f\u00fcnce El Kitab\u0131, Ankara 1995, s. 265-277.<\/p>\n<p>Ali Sar\u0131koyuncu, Milli M\u00fccadelede Din Adamlar\u0131, Ankara 1995-97, I-II, t\u00fcr.yer.<\/p>\n<p>a.mlf., Atat\u00fcrk, Din ve Din Adamlar\u0131, Ankara 2002.<\/p>\n<p>Atat\u00fcrk\u00e7\u00fcl\u00fck: Atat\u00fcrk\u2019\u00fcn G\u00f6r\u00fc\u015f ve Direktifleri, \u0130stanbul 1997, I, 111.<\/p>\n<p>Cemil Denk, Atat\u00fcrk, Laiklik ve Cumhuriyet, Ankara 1999, t\u00fcr.yer.<\/p>\n<p>Ahmet Vehbi Ecer, \u201cAtat\u00fcrk\u2019\u00fcn Din ve \u0130sl\u00e2m Hakk\u0131ndaki G\u00f6r\u00fc\u015fleri\u201d, Atat\u00fcrk D\u00fc\u015f\u00fcncesinde Din ve Laiklik (haz. Ethem Ruhi F\u0131\u011flal\u0131 v.d\u011fr.), Ankara 1999, s. 115-136; ayr\u0131ca bk. Ethem Ruhi F\u0131\u011flal\u0131\u2019n\u0131n Giri\u015f\u2019i.<\/p>\n<p>\u0130smail Yak\u0131t, Atat\u00fcrk ve Din, Isparta 2000.<\/p>\n<p>H\u00fcseyin Bahar, Atat\u00fcrk\u2019\u00fcn \u0130nan\u00e7 D\u00fcnyas\u0131, Ankara 2001.<\/p>\n<p>Sinan Meydan, Bir \u00d6mr\u00fcn \u00d6teki Hikayesi: Atat\u00fcrk, Modernizm, Din ve Allah, \u0130stanbul 2002, s. 47.<\/p>\n<p>Maddenin bu b\u00f6l\u00fcm\u00fc TDV \u0130sl\u00e2m Ansiklopedisi\u2019nin 2006 y\u0131l\u0131nda \u0130stanbul\u2019da bas\u0131lan 31. cildinde, 337-339 numaral\u0131 sayfalarda yer alm\u0131\u015ft\u0131r. Matbu n\u00fcshay\u0131 pdf dosyas\u0131 olarak indirmek i\u00e7in t\u0131klay\u0131n\u0131z.<\/p>\n<p>6\/6<br \/>\nM\u00fcellif:<br \/>\nD\u0130A<br \/>\nMUSTAFA KEMAL ATAT\u00dcRK KRONOLOJ\u0130S\u0130<br \/>\n1881\tSel\u00e2nik\u2019te do\u011fumu<br \/>\n1886\t\u00d6\u011frenime ba\u015flamas\u0131<br \/>\n1893\tBabas\u0131 Ali R\u0131z\u00e2\u2019n\u0131n \u00f6l\u00fcm\u00fc, Sel\u00e2nik Asker\u00ee R\u00fc\u015fdiyesi\u2019ne girmesi<br \/>\nOcak 1896 (1895)\tR\u00fc\u015fdiyeyi bitirmesi<br \/>\nKas\u0131m 1898\tManast\u0131r \u0130d\u00e2d\u00eesi\u2019ni bitirmesi<br \/>\n13 Mart 1899\tHarbiye Mektebi\u2019ne kaydolmas\u0131<br \/>\n10 \u015eubat 1902\tTe\u011fmen r\u00fctbesiyle Harbiye Mektebi\u2019nden mezun olmas\u0131<br \/>\n1903\t\u00dcste\u011fmenli\u011fe y\u00fckselmesi<br \/>\n21 Ekim 1904\tKurmay y\u00fczba\u015f\u0131 olmas\u0131<br \/>\n11 Ocak 1905\tBe\u015finci Ordu\u2019ya atanmas\u0131<br \/>\nNisan-May\u0131s 1906\tSel\u00e2nik\u2019te arkada\u015flar\u0131yla Vatan ve H\u00fcrriyet Cemiyeti\u2019ni kurmas\u0131<br \/>\n30 Eyl\u00fcl 1907\tSel\u00e2nik\u2019te \u00dc\u00e7\u00fcnc\u00fc Ordu Kararg\u00e2h\u0131\u2019na atanmas\u0131<br \/>\nEyl\u00fcl-Ekim 1908\tG\u00f6revle Trablusgarp\u2019a g\u00f6nderilmesi<br \/>\nKas\u0131m 1908\tBosna\u2019da inceleme ile g\u00f6revlendirilmesi<br \/>\n24 Nisan 1909\tHareket Ordusu ile birlikte \u0130stanbul\u2019a girmesi<br \/>\n22 Eyl\u00fcl 1909\t\u0130ttihat ve Terakk\u00ee\u2019nin ikinci kongresinde ordunun siyaset d\u0131\u015f\u0131 kalmas\u0131n\u0131 savunmas\u0131<br \/>\n6 Haziran 1910\tSel\u00e2nik\u2019te \u00dc\u00e7\u00fcnc\u00fc Ordu T\u00e2limg\u00e2h Komutanl\u0131\u011f\u0131<br \/>\nEyl\u00fcl 1910\tPicardie manevralar\u0131na g\u00f6nderilmesi<br \/>\n15 Ocak 1911\t5. Kolordu Kararg\u00e2h\u0131\u2019na atanmas\u0131<br \/>\n27 Eyl\u00fcl 1911\t\u0130stanbul\u2019da Genelkurmay Kararg\u00e2h\u0131\u2019na al\u0131nmas\u0131<br \/>\n15 Ekim 1911\tTrablusgarp\u2019a gitmek i\u00e7in \u0130stanbul\u2019dan hareketi<br \/>\n27 Kas\u0131m 1911\tBinba\u015f\u0131l\u0131\u011fa terfii<br \/>\n9 Aral\u0131k 1911\tBingazi\u2019ye ula\u015fmas\u0131<br \/>\n24 Ekim 1912\tDerne\u2019den ayr\u0131lmas\u0131<br \/>\n21 Kas\u0131m 1912\tAkdeniz Bo\u011faz\u0131 Kuv\u00e2-yi M\u00fcrettebesi Harek\u00e2t \u015eubesi m\u00fcd\u00fcrl\u00fc\u011f\u00fcne getirilmesi<br \/>\n27 Ekim 1913\tSofya Ata\u015femiliterli\u011fi\u2019ne atanmas\u0131<br \/>\n1 Mart 1914\tYarbayl\u0131\u011fa y\u00fckseltilmesi<br \/>\n20 Ocak 1915\t19. T\u00fcmen komutanl\u0131\u011f\u0131na atanmas\u0131<br \/>\n25 Nisan 1915\tAr\u0131burnu sava\u015f\u0131<br \/>\n8 May\u0131s 1915\tG\u00fcnl\u00fck emri: \u201cSize \u00f6lmeyi emrediyorum\u201d<br \/>\n1 Haziran 1915\tAlbayl\u0131\u011fa y\u00fckseltilmesi<br \/>\n8-9 A\u011fustos 1915\tAnafartalar Grubu komutanl\u0131\u011f\u0131<br \/>\n10 A\u011fustos 1915\tConkbay\u0131r\u0131 sava\u015f\u0131<br \/>\n19 A\u011fustos 1915\t16. Kolordu komutanl\u0131\u011f\u0131na atanmas\u0131<br \/>\n27 Eyl\u00fcl 1915\tGrup komutanl\u0131\u011f\u0131ndan istifas\u0131<br \/>\n10 Aral\u0131k 1915\t\u0130stanbul\u2019a d\u00f6nmesi<br \/>\n11 Mart 1916\t16. Kolordu do\u011fu cephesinde g\u00f6revlendirilince Edirne\u2019den hareketi (Diyarbak\u0131r\u2019a var\u0131\u015f\u0131: 27 Mart)<br \/>\n1 Nisan 1916\tGeneral (mirliv\u00e2) olu\u015fu<br \/>\n25 Kas\u0131m 1916\t\u0130kinci Ordu komutan vekilli\u011fi<br \/>\n7 Mart 1917\t\u0130kinci Ordu komutanl\u0131\u011f\u0131na atanmas\u0131<br \/>\n5 Temmuz 1917\tYedinci Ordu komutanl\u0131\u011f\u0131na nakli<br \/>\n4 Ekim 1917\t\u0130stifa edip \u0130stanbul\u2019a d\u00f6nmesi<br \/>\n15 Aral\u0131k 1917 &#8211; 4 Ocak 1918\tVeliaht Vahdeddin\u2019in Almanya ziyaretine kat\u0131lmas\u0131<br \/>\n1-27 Temmuz 1918\tKarlsbad\u2019da kapl\u0131ca tedavisi<br \/>\n4 A\u011fustos 1918\t\u0130stanbul\u2019a d\u00f6nmesi<br \/>\n7 A\u011fustos 1918\t\u0130kinci defa Yedinci Ordu komutanl\u0131\u011f\u0131na atanmas\u0131<br \/>\n16 A\u011fustos, 15 Kas\u0131m, 22 Kas\u0131m, 20 Aral\u0131k 1918\tPadi\u015fah Vahdeddin\u2019le g\u00f6r\u00fc\u015fmeleri<br \/>\n23 Eyl\u00fcl 1918\tFahr\u00ee padi\u015fah yaverli\u011fi verilmesi<br \/>\nEkim 1918\tKabinede g\u00f6rev almak istemesi<br \/>\n31 Ekim 1918\tY\u0131ld\u0131r\u0131m Ordular\u0131 grup komutanl\u0131\u011f\u0131na getirilmesi<br \/>\n10 Kas\u0131m 1918\tHarbiye Nez\u00e2reti emrine verilmesi<br \/>\n13 Kas\u0131m 1918\t\u0130stanbul\u2019a d\u00f6n\u00fc\u015f\u00fc<br \/>\n30 Nisan 1919\tDokuzuncu Ordu m\u00fcfetti\u015fli\u011fine atanmas\u0131<br \/>\n15 May\u0131s 1919\tPadi\u015fah Vahdeddin\u2019le g\u00f6r\u00fc\u015fmesi<br \/>\n16 May\u0131s 1919\t\u0130stanbul\u2019dan Anadolu\u2019ya hareketi<br \/>\n19 May\u0131s 1919\tSamsun\u2019a var\u0131\u015f\u0131<br \/>\n20-22 May\u0131s 1919\tB\u00f6lgenin durumu hakk\u0131nda sad\u00e2rete ve genelkurmaya telgrafla bilgi vermesi<br \/>\n24 May\u0131s 1919\tHavza\u2019ya ge\u00e7i\u015fi, halkla konu\u015fmas\u0131: 26 May\u0131s<br \/>\n6 Haziran 1919\tGeneral Milne\u2019nin Mustafa Kemal\u2019in geri \u00e7a\u011fr\u0131lmas\u0131n\u0131 istemesi<br \/>\n8 Haziran 1919\tCalthorpe\u2019un ayn\u0131 yoldaki iste\u011fi ve Harbiye Nez\u00e2reti\u2019nce geri \u00e7a\u011fr\u0131lmas\u0131<br \/>\n13 Haziran 1919\tAmasya\u2019ya ge\u00e7mesi<br \/>\n19-22 Haziran 1919\tAli Fuat Cebesoy ve Rauf Orbay ile bulu\u015fmas\u0131 ve Amasya Genelgesi<br \/>\n23 Haziran 1919\t\u0130stanbul h\u00fck\u00fcmetince g\u00f6revden al\u0131nmas\u0131<br \/>\n25 Haziran 1919\tErzurum\u2019a gitmek i\u00e7in Sivas\u2019a hareketi<br \/>\n2 Temmuz 1919\tHava de\u011fi\u015fikli\u011fi al\u0131p \u0130stanbul\u2019a d\u00f6nmesinin istenmesi<br \/>\n3 Temmuz 1919\tErzurum\u2019a varmas\u0131<br \/>\n8 Temmuz 1919\t\u0130r\u00e2de-i seniyye ile g\u00f6revden al\u0131nmas\u0131 \u00fczerine resm\u00ee g\u00f6revle birlikte askerlikten istifa etmesi<br \/>\n23 Temmuz &#8211; 7 A\u011fustos 1919\tErzurum Kongresi; kongre ba\u015fkan\u0131 ve Hey\u2019et-i Tems\u00eeliyye \u00fcyesi se\u00e7ilmesi<br \/>\n29 Temmuz 1919\t\u0130stanbul h\u00fck\u00fcmetince tutuklanmas\u0131na karar verilmesi<br \/>\n7\/8 A\u011fustos 1919\tGelecekte tasarlad\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcmleri Mazhar M\u00fcfit Kansu\u2019ya not ettirmesi<br \/>\n9 A\u011fustos 1919\tNi\u015fanlar\u0131n\u0131n geri al\u0131nmas\u0131, fahr\u00ee yaverli\u011finin kald\u0131r\u0131lmas\u0131<br \/>\n29 A\u011fustos 1919\tBaz\u0131 Hey\u2019et-i Tems\u00eeliyye \u00fcyeleriyle birlikte Erzurum\u2019dan Sivas\u2019a hareketi<br \/>\n2 Eyl\u00fcl 1919\tSivas\u2019a var\u0131\u015f\u0131<br \/>\n4-11 Eyl\u00fcl 1919\tSivas Kongresi ba\u015fkanl\u0131\u011f\u0131<br \/>\n20 -22 Ekim 1919\tS\u00e2lih Pa\u015fa ile Amasya g\u00f6r\u00fc\u015fmeleri ve protokolleri<br \/>\n16-28 Kas\u0131m 1919\tHey\u2019et-i Tems\u00eeliyye &#8211; Komutanlar toplant\u0131s\u0131<br \/>\n18 Aral\u0131k 1919\tHey\u2019et-i Tems\u00eeliyye \u00fcyeleriyle birlikte Sivas\u2019tan Ankara\u2019ya hareketi<br \/>\n27 Aral\u0131k 1919\tAnkara\u2019ya varmas\u0131<br \/>\n28 Aral\u0131k 1919\tAnkara halk\u0131yla konu\u015fmas\u0131<br \/>\n29 Aral\u0131k 1919\t\u0130stanbul h\u00fck\u00fcmetinin asker\u00ee ni\u015fanlarla fahr\u00ee yaverli\u011finin iadesine karar vermesi (padi\u015fah\u0131n iradesi: 3 \u015eubat 1920)<br \/>\n12 Ocak 1920\tMeclis-i Meb\u2018\u00fbsan\u2019\u0131n a\u00e7\u0131lmas\u0131<br \/>\n28 Ocak 1920\tMeclis-i Meb\u2018\u00fbsan\u2019da M\u00ees\u00e2k-\u0131 Mill\u00ee metninin kabul\u00fc<br \/>\n17 Mart 1920\t\u0130stanbul\u2019un i\u015fgali \u00fczerine Ankara\u2019da ola\u011fan \u00fcst\u00fc bir meclis toplanmas\u0131 yolundaki \u00e7a\u011fr\u0131s\u0131<br \/>\n23 Nisan 1920\tB\u00fcy\u00fck Millet Meclisi\u2019nin a\u00e7\u0131lmas\u0131<br \/>\n24 Nisan 1920\tMeclis ba\u015fkanl\u0131\u011f\u0131na se\u00e7ilmesi<br \/>\n1 May\u0131s 1920\t\u0130stanbul Asker\u00ee Mahkemesi\u2019nce idama mahk\u00fbm edilmesi<br \/>\n24 May\u0131s 1920\t\u0130dam karar\u0131n\u0131n Vahdeddin taraf\u0131ndan onaylanmas\u0131<br \/>\n13 Eyl\u00fcl 1920\tMeclise halk\u00e7\u0131l\u0131k program\u0131n\u0131 sunmas\u0131<br \/>\n20 Ocak 1921\tT\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nin kabul etti\u011fi ilk anayasa<br \/>\n10 May\u0131s 1921\tT\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nde Anadolu ve Rumeli M\u00fcd\u00e2faa-i Hukuk Grubu\u2019nun kurulu\u015fu<br \/>\n5 A\u011fustos 1921\t\u00dc\u00e7 ay s\u00fcreyle ba\u015fkomutanl\u0131\u011f\u0131 \u00fcstlenmesi<br \/>\n7-10 A\u011fustos 1921\tTek\u00e2l\u00eef-i Milliyye emirlerini yay\u0131mlamas\u0131<br \/>\n12-13 Eyl\u00fcl 1921\tSakarya Muharebesi\u2019nin sonu\u00e7lanmas\u0131<br \/>\n19 Eyl\u00fcl 1921\tT\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nce kendisine mare\u015fallik r\u00fctbesi ve gazi unvan\u0131n\u0131n verilmesi<br \/>\n21 Ocak 1922\t\u0130zmit\u2019te Claude Farrer\u2019le g\u00f6r\u00fc\u015fmesi<br \/>\n6 May\u0131s 1922\tT\u00fcrkiye B\u00fcy\u00fck Millet Meclisi\u2019nde ba\u015fkomutanl\u0131k sorunu tart\u0131\u015fmalar\u0131<br \/>\n4 Temmuz 1922\tAnkara\u2019daki Frans\u0131z Temsilcili\u011fi\u2019nde konu\u015fmas\u0131<br \/>\n26 Temmuz 1922\tKonya\u2019da General Townshend\u2019le g\u00f6r\u00fc\u015fmesi<br \/>\n26 A\u011fustos 1922\tB\u00fcy\u00fck Taarruz\u2019un ba\u015flamas\u0131<br \/>\n30 A\u011fustos 1922\tBa\u015fkomutanl\u0131k sava\u015f\u0131<br \/>\n1 Eyl\u00fcl 1922\t\u201cOrdular, ilk hedefiniz Akdeniz\u2019dir, ileri!\u201d emrini vermesi<br \/>\n10 Eyl\u00fcl 1922\tMuzaffer olarak \u0130zmir\u2019e girmesi<br \/>\n18 Ekim 1922\tBar\u0131\u015f konferans\u0131na birlikte gidilmesini isteyen Sadrazam Tevfik Pa\u015fa\u2019ya, \u201cT\u00fcrkiye\u2019yi ancak T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi h\u00fck\u00fcmeti temsil eder\u201d cevab\u0131n\u0131 vermesi<br \/>\n1 Kas\u0131m 1922\tMecliste saltanat\u0131n kald\u0131r\u0131lmas\u0131na ili\u015fkin konu\u015fmas\u0131<br \/>\n20 Kas\u0131m 1922 &#8211; 24 Temmuz 1923\tLozan Konferans\u0131<br \/>\n14 Ocak 1923\tAnnesi Z\u00fcbeyde Han\u0131m\u2019\u0131n \u0130zmir\u2019de \u00f6lmesi<br \/>\n29 Ocak 1923\t\u0130zmir\u2019de Latife U\u015fakl\u0131gil ile evlenmesi<br \/>\n17 \u015eubat 1923\t\u0130zmir\u2019de toplanan T\u00fcrkiye \u0130ktisat Kongresi\u2019ni a\u00e7\u0131\u015f\u0131<br \/>\n8 Nisan 1923\t\u201cDokuz umde\u201d program\u0131n\u0131 il\u00e2n etmesi<br \/>\n13 A\u011fustos 1923\t\u0130kinci defa T\u00fcrkiye B\u00fcy\u00fck Millet Meclisi ba\u015fkan\u0131 se\u00e7ilmesi<br \/>\n11 Eyl\u00fcl 1923\tHalk F\u0131rkas\u0131\u2019n\u0131n kurulu\u015fu<br \/>\n29 Ekim 1923\tCumhuriyet\u2019in il\u00e2n\u0131 \u00fczerine cumhurba\u015fkan\u0131 se\u00e7ilmesi (sonraki cumhurba\u015fkanl\u0131klar\u0131: 1 Kas\u0131m 1927 &#8211; 4 May\u0131s 1931 ve 1 Mart 1935)<br \/>\n3 Mart 1924\tLaiklik yasalar\u0131 (halifeli\u011fin kald\u0131r\u0131lmas\u0131, \u00f6\u011fretimin birle\u015ftirilmesi, \u015eer\u2018iyye ve Evkaf Vek\u00e2leti\u2019nin kald\u0131r\u0131lmas\u0131)<br \/>\n20 Nisan 1924\tCumhuriyet anayasas\u0131n\u0131n kabul\u00fc<br \/>\n26 A\u011fustos 1924\tSermayesini verdi\u011fi T\u00fcrkiye \u0130\u015f Bankas\u0131\u2019n\u0131n kurulmas\u0131<br \/>\n17 Kas\u0131m 1924\tTerakk\u00eeperver Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n kurulmas\u0131<br \/>\n16 \u015eubat 1925\tT\u00fcrk Tayyare Cemiyeti\u2019ni (T\u00fcrk Hava Kurumu) kurdurmas\u0131<br \/>\n3 Haziran 1925\tTerakk\u00eeperver Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n kapat\u0131lmas\u0131<br \/>\n5 A\u011fustos 1925\tLatife Han\u0131m\u2019dan bo\u015fanmas\u0131<br \/>\n13 Temmuz 1926\t\u0130zmir suikast\u0131 davas\u0131n\u0131n sonu\u00e7lanmas\u0131<br \/>\n15-20 Ekim 1927\tCumhuriyet Halk F\u0131rkas\u0131 Kurultay\u0131\u2019nda Nutuk\u2019unu okumas\u0131<br \/>\n1 Kas\u0131m 1928\tMecliste Latin alfabesinin kabul\u00fc<br \/>\n12 A\u011fustos 1930\tSerbest Cumhuriyet F\u0131rkas\u0131\u2019n\u0131n kurulmas\u0131 (da\u011f\u0131lma karar\u0131 almas\u0131: 16 Kas\u0131m 1930)<br \/>\n15 Nisan 1931\tT\u00fcrk Tarih Kurumu\u2019nun kurulu\u015fu<br \/>\n10 May\u0131s 1931\tCumhuriyet Halk F\u0131rkas\u0131 \u00fc\u00e7\u00fcnc\u00fc kurultay\u0131 ve Kemalizm denilen alt\u0131 ilkenin programa al\u0131nmas\u0131<br \/>\n19 \u015eubat 1932\tHalkevlerinin a\u00e7\u0131l\u0131\u015f\u0131<br \/>\n12 Temmuz 1932\tT\u00fcrk Dil Kurumu\u2019nun kurulu\u015fu<br \/>\n9 \u015eubat 1934\tBalkan Antant\u0131<br \/>\n24 Kas\u0131m 1934\tAtat\u00fcrk soyad\u0131n\u0131 almas\u0131<br \/>\n5 Aral\u0131k 1934\tKad\u0131nlara se\u00e7me ve se\u00e7ilme hakk\u0131n\u0131n verilmesi<br \/>\n9 Ocak 1936\tDil ve Tarih-Co\u011frafya Fak\u00fcltesi\u2019nin kurulu\u015fu<br \/>\n20 Temmuz 1936\tMontr\u00f6 Bo\u011fazlar S\u00f6zle\u015fmesi<br \/>\n5 \u015eubat 1937\t\u201cAlt\u0131 ilke\u201dnin anayasa maddeleri aras\u0131na girmesi<br \/>\n11 Haziran 1937\tTa\u015f\u0131nmaz mallar\u0131n\u0131 hazineye ba\u011f\u0131\u015flamas\u0131<br \/>\n8 Temmuz 1937\tS\u00e2d\u00e2b\u00e2d Pakt\u0131<br \/>\n26 May\u0131s 1938\tAnkara\u2019dan son ayr\u0131l\u0131\u015f\u0131<br \/>\n1 Haziran 1938\tHastal\u0131\u011f\u0131 sebebiyle Savarona yat\u0131na ge\u00e7mesi<br \/>\n29 Haziran 1938\tGenel af yasas\u0131n\u0131n kabul\u00fc<br \/>\n25 Temmuz 1938\tSavarona\u2019dan Dolmabah\u00e7e Saray\u0131\u2019na al\u0131nmas\u0131<br \/>\n5 Eyl\u00fcl 1938\tKendi el yaz\u0131s\u0131 ile vasiyetn\u00e2mesini d\u00fczenlemesi<br \/>\n17 Ekim 1938\t\u0130ki g\u00fcn s\u00fcrecek bir komaya girmesi<br \/>\n8 Kas\u0131m 1938\t\u0130kinci koma<br \/>\n10 Kas\u0131m 1938\tPer\u015fembe saat 9.05: Hayata g\u00f6zlerini kapamas\u0131<br \/>\n19 Kas\u0131m 1938\tDolmabah\u00e7e\u2019de cenaze namaz\u0131n\u0131n k\u0131l\u0131nmas\u0131<br \/>\n21 Kas\u0131m 1938\tTabutunun Ankara Etnografya M\u00fczesi\u2019ndeki ge\u00e7ici kabrine konulmas\u0131<br \/>\n10 Kas\u0131m 1953\tNaa\u015f\u0131n\u0131n Etnografya M\u00fczesi\u2019nden An\u0131tkabir\u2019e nakli.&#8220;<\/p>\n<p>https:\/\/islamansiklopedisi.org.tr\/mustafa-kemal-ataturk<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Gen\u00e7tir\u2026 HEPIMIZ\u2026 Bir \u015fekilde bir zamanlar yanl\u0131\u015f yola\u2026 Yollara sapt\u0131k\u2026 \u00d6nemli olan bu yoldan, yollardan d\u00f6nd\u00fcrmek\u2026 Do\u011frusunu \u00f6\u011fretmek\u2026 Peygamber Efendimiz\u2026 Ve tan\u0131mlay\u0131c\u0131 olmayan s\u00f6zleri\u2026 Sebebi, dedim ya \u201csadece\u201d bir insan\u2026 \u0130nsan\u2026 \u0130nsandan besleniyorsa ki besleniyor\u2026 A\u00e7mal\u0131 ona, sermeli \u00f6n\u00fcne\u2026 Derini, derinli\u011fi\u2026 Felsefeyi! * Vay beee\u2026 Bak sen \u015fu internetin azizli\u011fine\u2026 \u00d6yle bir kaynak ki\u2026 \u0130steyen &hellip; <\/p>\n<p class=\"link-more\"><a href=\"http:\/\/wordpress.gurbuz.net\/?p=71835\" class=\"more-link\"><span class=\"screen-reader-text\">\u201eG\u00fczellikle, tatl\u0131 tatl\u0131, yava\u015f yava\u015f d\u00f6kt\u00fcrece\u011fim \u201dincilerini\u201d\u201c<\/span> weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/71835"}],"collection":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=71835"}],"version-history":[{"count":3,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/71835\/revisions"}],"predecessor-version":[{"id":71838,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=\/wp\/v2\/posts\/71835\/revisions\/71838"}],"wp:attachment":[{"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=71835"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=71835"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/wordpress.gurbuz.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=71835"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}