{"id":16439,"date":"2021-04-09T21:04:55","date_gmt":"2021-04-09T16:04:55","guid":{"rendered":"http:\/\/kultur.az\/?p=16439"},"modified":"2021-04-09T21:09:16","modified_gmt":"2021-04-09T16:09:16","slug":"mill%c9%99t-kimi-formalasma-onc%c9%99si-qarabagi-secdik-%c9%99s%c9%99d-cahangir-yazir","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=16439","title":{"rendered":"Mill\u0259t kimi formala\u015fma \u00f6nc\u0259si biz Qaraba\u011f\u0131 se\u00e7dik – \u018fs\u0259d Cahangir yaz\u0131r…"},"content":{"rendered":"
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S\u018fS\u00a0– Qaraba\u011f haqq\u0131nda esse – \u018fs\u0259d CAHANG\u0130R<\/span><\/h1>\n
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\"esed\"<\/a><\/p>\n

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\u015e\u0259hidl\u0259rimizin ruhuna<\/em><\/strong><\/p>\n

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1. “Bayat ati\u011f birle s\u00f6z\u00fc\u011f ba\u015flad\u0131m…” (Yusif Balasaqunlu). S\u00f6z, s\u0259s, r\u0259ng… S\u00f6z g\u00f6yd\u0259n d\u00fc\u015f\u00fcr, s\u0259sl\u0259nir v\u0259 r\u0259ngl\u0259nir. Onun ba\u015fl\u0131ca i\u015fi yerl\u0259 g\u00f6y\u00fc birl\u0259\u015fdirm\u0259k, birlik yaratmaqd\u0131r. T\u0259bi\u0259t\u0259 m\u0259xsus ikilik – i\u015f\u0131q v\u0259 qaranl\u0131q, isti v\u0259 soyuq, xeyir v\u0259 \u015f\u0259r s\u00f6zl\u00fck deyil. S\u00f6z\u00fcn son m\u0259qs\u0259di xeyrin \u0259b\u0259di h\u00f6km s\u00fcrd\u00fcy\u00fc nizama qay\u0131tmaqd\u0131r.<\/p>\n

2. Allah kimi \u015fair d\u0259 s\u00f6zl\u0259 i\u015fl\u0259yir. Amma Allah d\u00fcnyan\u0131n material\u0131n\u0131 da \u00f6z\u00fc yarad\u0131r, \u015fair is\u0259 haz\u0131r material\u0131 (dil) i\u015fl\u0259dir. Odur ki, “yarad\u0131c\u0131l\u0131q” s\u00f6z\u00fcn\u00fc insana \u015famil etm\u0259k d\u00fcz deyil. Do\u011frudur, dil “yaradan” \u015fairl\u0259r var, m\u0259s\u0259l\u0259n, \u0130sa Mu\u011fanna v\u0259 ya Vaqif Bayatl\u0131 Od\u0259r. Amma onlar dili yoxdan var el\u0259mir: Mu\u011fanna m\u0259lum dili art\u0131q r\u0259ngl\u0259rd\u0259n t\u0259mizl\u0259yir; Vaqif Bayatl\u0131 is\u0259 dilin r\u0259ngin\u0259 r\u0259ng qat\u0131r. Mu\u011fanna Nizaminin “\u0130qbalnam\u0259”sind\u0259ki \u00c7in n\u0259qqa\u015f\u0131, Vaqif Bayatl\u0131 is\u0259 Rum r\u0259ssam\u0131na b\u0259nz\u0259yir. Mu\u011fanna dil “yarad\u0131c\u0131l\u0131\u011f\u0131”nda intuitiv, Vaqif Bayatl\u0131 is\u0259 m\u0259ntiqi-rasional metoddan istifad\u0259 edir. Mu\u011fanna m\u00fcka\u015f\u0259f\u0259, Vaqif Bayatl\u0131 is\u0259 istidlal yoluyla gedir.<\/p>\n

3. “\u0130lkin forma”ya (\u018fr\u0259stu) qay\u0131tmaq \u00fc\u00e7\u00fcn maddi d\u00fcnyan\u0131n iki ba\u015fl\u0131ca \u015f\u0259rti – zaman v\u0259 m\u0259kan yox olmal\u0131d\u0131r. G\u00f6r\u0259s\u0259n, “yox olmaq” ifad\u0259sind\u0259n d\u0259 ziddiyy\u0259tli bir \u015fey varm\u0131? \u018fsl oksimorondur! Ax\u0131, “yox” nec\u0259 “ola” bil\u0259r? Bu ifad\u0259d\u0259 hans\u0131 ontoloji sirr gizl\u0259nir? O sirr ki, “yox” \u00f6z\u00fc d\u0259 “var” v\u0259 odur ki, varl\u0131\u011f\u0131n \u00f6z\u00fcl\u00fc yoxluqdur. Qutsal polyarl\u0131q qanununa g\u00f6r\u0259, dil burda d\u00fc\u015f\u00fcnc\u0259nin el\u0259 bir qat\u0131ndad\u0131r ki, orda n\u0259 “var” var, n\u0259 d\u0259 “yox” yoxdur. \u0130ki \u0259ks q\u00fctb burda bir n\u00f6qt\u0259d\u0259 birl\u0259\u015fir v\u0259 birl\u0259\u015f\u0259n andaca \u00f6zl\u0259rini itirib, eyni bir \u015fey\u0259 \u00e7evrilirl\u0259r. “Yoxluq v\u0259 nizams\u0131zl\u0131q insan a\u011fl\u0131na m\u0259xsus iki ill\u00fcziyad\u0131r” (Anri Berqson, “Yarad\u0131c\u0131l\u0131q t\u0259kam\u00fcl\u00fc”).<\/p>\n

4. Postmodernistl\u0259r fikri a\u011fac obraz\u0131yla a\u00e7\u0131qlama\u011f\u0131 k\u00f6hn\u0259 metafora say\u0131rlar. \u00c7\u00fcnki a\u011facda yetkin d\u00fcz\u0259n var, postmodernizm is\u0259 xaosu sevir. N\u0259s\u0259 m\u00fcr\u0259kk\u0259b bir fikrin sad\u0259 izah\u0131nda a\u011facdan daha \u00fcst\u00fcn metafora yoxdur. Varl\u0131q v\u0259 yoxluq konusu da bu y\u00f6nd\u0259n istisna deyil. \u00c7\u00fcnki a\u011fac polyarl\u0131q qanununun canl\u0131 t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr: yar\u0131s\u0131 “var” – yerin \u00fcst\u00fcnd\u0259dir, yar\u0131s\u0131 “yox” – yerin alt\u0131ndad\u0131r; yar\u0131 diri, yar\u0131 \u00f6l\u00fcd\u00fcr; yar\u0131 i\u015f\u0131q, yar\u0131 z\u00fclm\u0259tdir. Bu polyarl\u0131qla a\u011fac d\u00fcnya v\u0259 axir\u0259td\u0259ki h\u0259r \u015feyi \u00f6z\u00fcnd\u0259 birl\u0259\u015fdirir. D\u00fcnya a\u011fac\u0131 haqda mif, olsun ki, burdan yaran\u0131b v\u0259 \u0259slind\u0259, o, h\u0259qiq\u0259tdir. A\u011fac\u0131n toxumunda onun k\u00f6k\u00fc, g\u00f6vd\u0259si, buda\u011f\u0131, \u00e7i\u00e7\u0259yi v\u0259 meyv\u0259sin\u0259 aid ilkin \u015f\u0259rtl\u0259r var. Onlar k\u00f6k\u0259 qay\u0131dan kimi \u00f6z\u0259l bi\u00e7iml\u0259rini itirib, ham\u0131s\u0131 \u00fc\u00e7\u00fcn \u00fcmumi olan ilkin formaya – toxuma \u00e7evrilir. Orda h\u0259r \u015fey bir \u015fey – toxumdur. S\u00f6z\u00fcn ali g\u00f6r\u0259vi insan\u0131 h\u0259r \u015feyin bir \u015fey oldu\u011fu toxuma qaytarmaqd\u0131r.<\/p>\n

5. \u015eair d\u0259, pey\u011f\u0259mb\u0259r d\u0259 zaman v\u0259 m\u0259kan buxovlar\u0131ndan azad olduqca Allaha \u00fcz tuturlar. Amma b\u0259lli bir f\u0259rql\u0259: \u015fair Allaha do\u011fru enir; pey\u011f\u0259mb\u0259r is\u0259 y\u00fcks\u0259lir. \u015eair daha \u00e7ox ke\u00e7mi\u015f\u0259, pey\u011f\u0259mb\u0259r g\u0259l\u0259c\u0259y\u0259 bax\u0131r. Allah eyni vaxtda h\u0259r yerd\u0259dir. O h\u0259r yeri \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n bir yerdir. Pey\u011f\u0259mb\u0259r, – “S\u0259n hardasan, \u0130lahi?” (H\u0259zr\u0259t \u0130sa) dey\u0259 oran\u0131 axtar\u0131r, \u015fair is\u0259 oran\u0131 “S\u0259ns\u0259n h\u0259r yer, \u0130lahi” (Qulu A\u011fs\u0259s) dey\u0259 tap(m)\u0131r.<\/p>\n

6. \u015eair insan\u0131n min ill\u0259rdir ke\u00e7ib g\u0259ldiyi yolla geri d\u00f6n\u00fcr. O yol qaranl\u0131qd\u0131r, orda d\u00fc\u015f\u00fcnc\u0259nin i\u015f\u0131\u011f\u0131 s\u00f6n\u00fcb. Ke\u00e7mi\u015f at\u0131lm\u0131\u015f m\u0259kan, xaraba ev, “M\u0259dain x\u0259rab\u0259l\u0259ri”dir (\u018ffz\u0259l\u0259ddin Xaqani). Ke\u00e7mi\u015fin f\u0259na r\u00fczgarlar\u0131ndan titr\u0259y\u0259n \u015fam\u0131n\u0131 \u015fairl\u0259r v\u0259 tarix\u00e7il\u0259rd\u0259n ba\u015fqa yand\u0131ran yoxdur. \u015eairl\u0259r d\u0259 tarix\u00e7idir, amma arxeoloji qaz\u0131nt\u0131n\u0131 \u00f6z k\u00f6nl\u00fcnd\u0259 aparan tarix\u00e7i:<\/p>\n

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\u0130br\u0259tl\u0259 bax, ey k\u00f6nl\u00fcm, bu al\u0259m\u0259, g\u0259l bir an,<\/em><\/p>\n

Eyvani-M\u0259daini ayineyi-ibr\u0259t san!<\/em><\/p>\n

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\u015eair daim ke\u00e7mi\u015fd\u0259 – insanl\u0131\u011f\u0131n u\u015faql\u0131q d\u00f6n\u0259mind\u0259 ya\u015fay\u0131r. Onun u\u015faqlar kimi “a\u011f\u0131ls\u0131z” olmas\u0131, g\u00f6r\u00fcn\u00fcr, bununla ba\u011fl\u0131d\u0131r. Bax\u0131n, a\u011facdak\u0131 qu\u015f saat\u0131 bildiyi halda \u015fair bilmir: “Qumru, saat ne\u00e7\u0259dir, s\u0259n qondu\u011fun budaqda?” (Vaqif S\u0259m\u0259do\u011flu).<\/p>\n

7. Pey\u011f\u0259mb\u0259r insanl\u0131\u011f\u0131n ke\u00e7ib ged\u0259c\u0259yi yolla ir\u0259lil\u0259yir v\u0259 Allah\u0131n nuru onun b\u0259l\u0259d\u00e7isi olur. D\u00fczd\u00fcr, son Pey\u011f\u0259mb\u0259r ilk pey\u011f\u0259mb\u0259r Ad\u0259md\u0259n ta \u00f6z\u00fcn\u0259q\u0259d\u0259rki tarix\u0259 n\u0259z\u0259r sal\u0131r. \u00c7\u00fcnki H\u0259zr\u0259t M\u0259h\u0259mm\u0259d pey\u011f\u0259mb\u0259rl\u0259rin, “Quran” qutsal kitablar\u0131n sonuncusudur – t\u0259hvil-t\u0259slim i\u015fi apar\u0131l\u0131r. Tarix Pey\u011f\u0259mb\u0259r\u0259 indi v\u0259 g\u0259l\u0259c\u0259k \u00fc\u00e7\u00fcn, \u015fair\u0259 is\u0259 \u00f6z-\u00f6zl\u00fcy\u00fcnd\u0259 laz\u0131md\u0131r. Pey\u011f\u0259mb\u0259r futuroloji, \u015fair tarixi varl\u0131qd\u0131r. Buna g\u00f6r\u0259 \u015fair zamandan v\u0259 z\u0259man\u0259 adamlar\u0131ndan h\u0259mi\u015f\u0259 naraz\u0131d\u0131r. \u0130st\u0259nil\u0259n \u015fairin “z\u0259man\u0259d\u0259n \u015fikay\u0259t”i var: “Z\u0259man\u0259 sald\u0131 \u0259c\u0259b m\u00f6hn\u0259t\u00fc m\u0259lal\u0259 m\u0259ni” (Nat\u0259van). \u015eair zaman\u0131n gedi\u015fini dayand\u0131rmaq ist\u0259yir: “Saxlay\u0131n Yer k\u00fcr\u0259sini, d\u00fc\u015fm\u0259k ist\u0259yir\u0259m” (Vaqif S\u0259m\u0259do\u011flu). Amma onun bu \u00e7abas\u0131 yel d\u0259yirmanlar\u0131yla d\u00f6y\u00fc\u015f\u0259n Don Kixotu yada sal\u0131r. A\u011fl\u0131n\u0131 itirmi\u015f qoca idalqo kimi \u015fair d\u0259 zaman\u0131n p\u0259rl\u0259rin\u0259 ili\u015fir. Don Kixot \u00f6z Rosinant\u0131n\u0131n, \u015fair is\u0259 alov qanadl\u0131 Peqas\u0131n belind\u0259 zamana qar\u015f\u0131d\u0131r. Don Kixot da, \u015fair d\u0259 ist\u0259yir ki, adlar\u0131 \u0259b\u0259di qals\u0131n. Amma bu fani d\u00fcnyada \u0259b\u0259diyy\u0259t m\u00fcmk\u00fcns\u00fczd\u00fcr. Buna g\u00f6r\u0259 Don Kixot b\u00fct\u00fcn zamanlar\u0131n \u0259n b\u00f6y\u00fck \u015fairi, \u015fair is\u0259 \u00f6z zaman\u0131n\u0131n \u0259n b\u00f6y\u00fck Don Kixotudur.<\/p>\n

8. \u015eairl\u0259 \u015f\u00fcuralt\u0131n\u0131n da\u011f\u0131d\u0131c\u0131, pey\u011f\u0259mb\u0259rl\u0259 \u015f\u00fcur\u00fcst\u00fcn\u00fcn yarad\u0131c\u0131 g\u00fcc\u00fc i\u015fl\u0259yir. \u015e\u00fcuralt\u0131 \u015feytan\u0131n, \u015f\u00fcur\u00fcst\u00fc Allah\u0131n \u0259lind\u0259dir. \u0130nsan n\u0259 \u015f\u00fcuralt\u0131, n\u0259 d\u0259 \u015f\u00fcur\u00fcst\u00fc yox, \u015f\u00fcurla ya\u015fay\u0131r. O, \u015feytanla Allah, \u015fairl\u0259 pey\u011f\u0259mb\u0259r aras\u0131nda durur. N\u0259 \u015fair, n\u0259 d\u0259 pey\u011f\u0259mb\u0259r insan deyil, n\u0259s\u0259 ayr\u0131 bir m\u0259xluqdur. \u00c7\u00fcnki insan\u0131 insan ed\u0259n \u015f\u00fcurdur. \u015eair \u015f\u00fcuralt\u0131na, pey\u011f\u0259mb\u0259r \u015f\u00fcur\u00fcst\u00fcn\u0259 s\u00f6yk\u0259nm\u0259kl\u0259 insan olmaqdan \u00e7\u0131x\u0131rlar. \u0130nsanl\u0131q a\u015fa\u011f\u0131yla yuxar\u0131 aras\u0131nda orta pill\u0259dir. Arada durmaqla insan\u0131n se\u00e7m\u0259k imkan\u0131 yaran\u0131r. Da\u015flar, a\u011faclar, qu\u015flar bu se\u00e7im\u0259 h\u0259l\u0259 \u00e7atmay\u0131b, m\u0259l\u0259kl\u0259r bu se\u00e7imi \u0259z\u0259ld\u0259n ke\u00e7ib. Lakin sonuc birdir – h\u0259r iki halda se\u00e7im \u015fans\u0131 yoxdur. \u0130nsan\u0131n insanl\u0131\u011f\u0131 onun se\u00e7im azadl\u0131\u011f\u0131ndad\u0131r (Dostoyevski). \u0130nsan\u0131 bu haqdan m\u0259hrum el\u0259m\u0259k onu da\u015f, a\u011fac, qu\u015f yerin\u0259 qoymaqd\u0131r. \u00c7a\u011fda\u015f d\u00fcnyadak\u0131 se\u00e7kil\u0259r insan\u0131 na\u011f\u0131llarda oldu\u011fu kimi ya da\u015f, ya qu\u015f el\u0259m\u0259yin \u0259n “demokratik” \u00fcsuludur. \u00c7a\u011fda\u015f demokratiya bir na\u011f\u0131ld\u0131r.<\/p>\n

9. \u015eeytan insan\u0131n ir\u0259li getm\u0259sini ist\u0259mir, \u00e7\u00fcnki bunu Allah ist\u0259yir, \u015feytan is\u0259 h\u0259r i\u015fd\u0259 ona qar\u015f\u0131d\u0131r. \u0130r\u0259li gedi\u015f d\u00fcnyan\u0131n sonu v\u0259 \u015feytan\u0131n taxt\u0131n\u0131n devrilm\u0259si dem\u0259kdir. \u015eeytan Allahdan \u00fcz d\u00f6nd\u0259r\u0259c\u0259yi halda H\u0259zr\u0259t \u0130saya d\u00fcnyan\u0131n \u015fahl\u0131\u011f\u0131n\u0131 v\u0259d etmi\u015f, lakin bu t\u0259klif r\u0259dd olunmu\u015fdu (“\u0130ncil”, Luka, 4:5-8). \u00c7\u00fcnki Allahdan \u00fcz \u00e7evirm\u0259k g\u0259l\u0259c\u0259yi itirm\u0259kdir. \u0130sa is\u0259 yaln\u0131z indiki yox, h\u0259m d\u0259 g\u0259l\u0259c\u0259k zaman\u0131nd\u0131r v\u0259 d\u00fcnyaya bir d\u0259 g\u0259l\u0259c\u0259k. O, d\u00fcnya yox, s\u0259ma s\u0259lt\u0259n\u0259tinin \u015fah\u0131d\u0131r. Onun taxt\u0131 g\u00f6yl\u0259rin G\u00fcn\u0259\u015f qat\u0131ndad\u0131r.<\/p>\n

10. \u015eeytan h\u0259r k\u0259si \u00f6z yan\u0131na \u00e7\u0259km\u0259kd\u0259 ba\u015far\u0131l\u0131d\u0131r, \u00e7\u00fcnki ke\u00e7ilmi\u015f yolun ni\u015fanlar\u0131 h\u0259r k\u0259sin \u015f\u00fcuralt\u0131nda var. H\u0259tta H\u0259zr\u0259t M\u0259h\u0259mm\u0259din \u00f6z\u00fc d\u0259 q\u0259lbind\u0259 \u015feytan oldu\u011funu, amma onun \u0259l-qoluna z\u0259ncir vurdu\u011funu etiraf edirdi. \u00c7\u00fcnki b\u00fct\u00fcn ola\u011fan\u00fcst\u00fc ruhi \u00f6z\u0259llikl\u0259riyl\u0259 yana\u015f\u0131, cism\u0259n o da ham\u0131 kimi insan idi.<\/p>\n

11. \u015e\u00fcuralt\u0131 kodlar\u0131n a\u00e7\u0131lmas\u0131 yet\u0259r ki, insan \u00f6z i\u00e7ind\u0259ki qaranl\u0131\u011fa d\u00fc\u015fs\u00fcn v\u0259 yolundan azs\u0131n – ke\u00e7mi\u015f\u0259 \u00fcz tutsun. \u0130sg\u0259nd\u0259rin dirilik suyu dal\u0131nca \u00fcz tutdu\u011fu qaranl\u0131q d\u00fcnya \u015f\u00fcuralt\u0131n\u0131n oyanmas\u0131yla \u00f6z i\u00e7ind\u0259 a\u00e7\u0131lan z\u00fclm\u0259t idi. Amma ke\u00e7mi\u015f\u0259 d\u00f6n\u00fc\u015fl\u0259 \u00f6lm\u0259zliy\u0259 \u00e7atmaq olmur v\u0259 \u0130sg\u0259nd\u0259rin dirilik suyu axtar\u0131\u015flar\u0131 he\u00e7 bir sonuca varm\u0131r. Geriy\u0259 yol yoxdur! Yol ancaq v\u0259 ancaq ir\u0259liy\u0259dir.<\/p>\n

12. Ax, bu acg\u00f6z insan! Onu ilahi v\u0259hy hesab\u0131na veril\u0259n haz\u0131r bilgi doyurmur. O bu bilgini \u00f6z daxili g\u00fcc\u00fcyl\u0259 yenid\u0259n qazanmaq ist\u0259yir. Buna g\u00f6r\u0259 C\u0131rtdan ith\u00fcr\u0259n \u0259v\u0259zin\u0259 i\u015f\u0131qg\u0259l\u0259n\u0259 enir, M\u0259likm\u0259mm\u0259d a\u011f yox, qara qo\u00e7un belin\u0259 minir. Bu, h\u0259r iki halda g\u0259l\u0259c\u0259yi qoyub, ke\u00e7mi\u015f\u0259 d\u00f6nm\u0259kdir. O ke\u00e7mi\u015fd\u0259 C\u0131rtdan\u0131 div, M\u0259likm\u0259mm\u0259di \u0259jdaha g\u00f6zl\u0259yir. H\u0259r iki halda problem qnoseoloji, idraki xarakter da\u015f\u0131y\u0131r, y\u0259ni \u015f\u00fcurla ba\u011fl\u0131d\u0131r. H\u0259r iki q\u0259hr\u0259man yuxuya getm\u0259k, y\u0259ni \u015f\u00fcurunu itirm\u0259k qorxusuyla \u00fcz-\u00fcz\u0259 qal\u0131r. C\u0131rtdan div yuxusuna iradi q\u00fcvv\u0259 hesab\u0131na qalib g\u0259lir – ham\u0131 yatsa da, o yatm\u0131r. M\u0259likm\u0259mm\u0259d buna fiziki a\u011fr\u0131 hesab\u0131na nail olur – barma\u011f\u0131n\u0131 k\u0259sib yaras\u0131na duz bas\u0131r. H\u0259r iki halda problem insan\u0131n dilemma (i\u015f\u0131qg\u0259l\u0259n – ith\u00fcr\u0259n, a\u011f qo\u00e7 – qara qo\u00e7) qar\u015f\u0131s\u0131nda qalmas\u0131ndan ba\u015flay\u0131r, onun se\u00e7imi (i\u015f\u0131qg\u0259l\u0259n, qara qo\u00e7) il\u0259 davam edir v\u0259 a\u011fl\u0131, irad\u0259si, h\u00fcn\u0259ri hesab\u0131na \u00e7\u00f6z\u00fcl\u00fcr. H\u0259r iki halda insan\u0131n ir\u0259liy\u0259 gedi\u015fin\u0259 \u0259ng\u0259l olan \u015f\u0259r q\u00fcvv\u0259nin\u00a0 (div, \u0259jdaha) k\u00f6k\u00fc k\u0259silir.<\/p>\n

13. \u0130st\u0259r \u015f\u00fcuralt\u0131ndan, ist\u0259rs\u0259 d\u0259 \u015f\u00fcur\u00fcst\u00fcnd\u0259n ke\u00e7\u0259n yol Allaha gedir. H\u0259r \u015feyin \u0259vv\u0259li v\u0259 sonu Odur. \u00d6rk\u0259n n\u0259 q\u0259d\u0259r uzun olsa da, h\u0259rl\u0259nib-f\u0131rlan\u0131b, ax\u0131r\u0131 do\u011fanaqdan ke\u00e7ir. Amma h\u0259r \u015fair n\u0259fsin t\u0259l\u0259l\u0259rind\u0259n ke\u00e7ib Allaha – metafizik, ilahi al\u0259m\u0259 vara bilmir.<\/p>\n

14. Metafizik al\u0259ml\u0259 maddi d\u00fcnyan\u0131n ba\u011flanma n\u00f6qt\u0259si olur. Bu n\u00f6qt\u0259 \u015fairin q\u0259lbidir. H\u0259r \u015fair kimi, h\u0259r q\u00f6vm\u00fcn, h\u0259r xalq\u0131n da \u00f6z q\u0259lbi var. V\u0259 bu q\u0259lb o q\u00f6vm\u00fc, o xalq\u0131 metafizik, ilahi al\u0259m\u0259 ba\u011flay\u0131r. \u0130llah da ki, xalq \u015fair xalq ola! \u0130lahid\u0259n veril\u0259n s\u00f6z d\u0259, s\u0259s d\u0259, r\u0259ng d\u0259 h\u0259min \u00fcmummilli q\u0259lbin burul\u011fanlar\u0131ndan ke\u00e7\u0259r\u0259k d\u00fcnyaya g\u0259lir. O burul\u011fan h\u0259bl\u00fcl-m\u0259tin – Allah\u0131n k\u0259ndiridir (“Quran”, “Ali-\u0130mran”, 103).<\/p>\n

15. Antik yunanlar \u00fc\u00e7\u00fcn g\u00f6y\u00fc yer\u0259 ba\u011flayan k\u0259ndir Olimp da\u011f\u0131, \u0259ski t\u00fcrkl\u0259r \u00fc\u00e7\u00fcn is\u0259 \u00d6t\u00fck\u0259n orman\u0131 idi. Homer \u00f6z dastanlar\u0131nda Tanr\u0131lar m\u0259sk\u0259ni Olimpin dik, uca zirv\u0259sini co\u015fqun ilhamla t\u0259r\u0259nn\u00fcm edirdi. Orxon-Yenisey da\u015f bitikl\u0259rinin m\u00fc\u0259llifi Yolluq Tigin is\u0259 yaz\u0131rd\u0131: “T\u00fcrk ka\u011fan \u00d6t\u00fck\u0259n y\u0131\u015f olursar, ilte bung yok” – “T\u00fcrk xaqan\u0131 \u00d6t\u00fck\u0259n orman\u0131nda olarsa, elin s\u0131x\u0131nt\u0131s\u0131 olmaz”.<\/p>\n

16. Tanr\u0131 \u00f6z xalq\u0131yla bu qutsal yer vasit\u0259sil\u0259 ba\u011flan\u0131rd\u0131. Ona g\u00f6r\u0259,<\/p>\n

 <\/p>\n

Ad\u0131m\u0131 soru\u015fsan, bil, R\u00f6v\u015f\u0259n olu,<\/em><\/p>\n

Atadan-babadan cinsim Koro\u011flu.<\/em><\/p>\n

M\u0259n\u0259m bu yerl\u0259rd\u0259 bir d\u0259li-dolu,<\/em><\/p>\n

G\u00fcndo\u011fandan ta g\u00fcnbatan m\u0259nimdir!<\/em><\/p>\n

 <\/p>\n

– dey\u0259 (“Koro\u011flu”) d\u00fcnyan\u0131n d\u00f6rd bir yan\u0131na qo\u015fun \u00e7\u0259k\u0259n t\u00fcrkl\u0259rin q\u0259lbind\u0259 \u0259d\u0259bi v\u0259 \u0259b\u0259di bir \u00d6t\u00fck\u0259n h\u0259sr\u0259ti var.<\/p>\n

17. Yaln\u0131z a\u011fac\u0131n deyil, dilin d\u0259 “toxumu” var v\u0259 o toxuma do\u011fru getdikc\u0259 h\u0259r \u015fey birl\u0259\u015fir. B\u00fct\u00fcn d\u00fcnya dill\u0259rinin toxumu olan siryani dili \u00f6z\u00fcn\u00fc q\u0259dim sanskrit m\u0259tnl\u0259rind\u0259 daha yax\u015f\u0131 saxlay\u0131b. Hindistan insanl\u0131\u011f\u0131n toxumu olan \u00f6lk\u0259dir. T\u0259sad\u00fcfi deyil ki, h\u00fcbuti-ad\u0259m Hindistanda ba\u015f tutub, y\u0259ni ilk insan v\u0259 ilk pey\u011f\u0259mb\u0259r (Ad\u0259m) yer \u00fcz\u00fcn\u0259 orda enib. G\u00f6r\u00fcn\u00fcr, Hindistan\u0131n bilg\u0259l\u0259r \u00f6lk\u0259si v\u0259 qutsal bilikl\u0259rin be\u015fiyi olmas\u0131 bu \u00fczd\u0259ndir. Hindistan\u0131n son d\u00f6n\u0259ml\u0259rd\u0259 yaranan militarist meyill\u0259ri, \u00f6z\u0259llikl\u0259 d\u0259 Qaraba\u011f m\u0259s\u0259l\u0259sind\u0259 t\u0259cav\u00fczkar erm\u0259nil\u0259r\u0259 d\u0259st\u0259k verm\u0259si onun mentalitetind\u0259 ged\u0259n travestiyadan (\u0259ksin\u0259 \u00e7evrilm\u0259d\u0259n) x\u0259b\u0259r verir. Bu o dem\u0259kdir ki, m\u00fcharib\u0259 tanr\u0131s\u0131 Skanda m\u00fcdriklik tanr\u0131s\u0131 Qane\u015fan\u0131 qorumaq \u0259v\u0259zin\u0259 \u00f6z\u00fc onun yerin\u0259 ke\u00e7ir, brahmanizm (q\u0259l\u0259m) \u00f6z yerini k\u015fatriyaya (q\u0131l\u0131nca) verir, \u00f6lk\u0259nin ne\u00e7\u0259 minillik kasta qurulu\u015fu da\u011f\u0131l\u0131r. Hindistan\u0131 Hindistan ed\u0259n is\u0259 bu qurulu\u015fdur.<\/p>\n

18. \u018fslind\u0259, deqradasiya eram\u0131zdan yeddi y\u00fczil \u00f6nc\u0259 – \u00c7ind\u0259 Konfutsid\u0259n, Hindistanda Buddadan ba\u015flam\u0131\u015fd\u0131 (Rene Genon, “M\u0259n\u0259vi n\u00fcfuz v\u0259 d\u00fcny\u0259vi hakimiyy\u0259t”). Bu t\u0259liml\u0259rin h\u0259r ikisind\u0259 ilahilik insaniliy\u0259 q\u0259d\u0259r t\u0259n\u0259zz\u00fcl edirdi. Buddizm\u0259 g\u00f6r\u0259, \u0259g\u0259r insan c\u0259hd ets\u0259, pey\u011f\u0259mb\u0259r ola bil\u0259r v\u0259 onun irad\u0259si ilahi, metafizik qata n\u00fcfuz etm\u0259k g\u00fcc\u00fcnd\u0259dir, y\u0259ni pey\u011f\u0259mb\u0259rliyi insan \u00f6z\u00fc se\u00e7ir.<\/p>\n

19. \u0130slam \u018fr\u0259bistanla ba\u011fl\u0131d\u0131r v\u0259 Allah\u0131n verdiyidir. \u0130slama g\u00f6r\u0259, “se\u00e7il\u0259n b\u0259nd\u0259dir, se\u00e7\u0259n Allahd\u0131r” (M\u0259mm\u0259d \u0130smay\u0131l). Pey\u011f\u0259mb\u0259rlik se\u00e7imi insan irad\u0259si v\u0259 ist\u0259yi d\u0131\u015f\u0131ndad\u0131r. Buna g\u00f6r\u0259, H\u0259zr\u0259t M\u0259h\u0259mm\u0259d pey\u011f\u0259mb\u0259rliy\u0259 ilahi d\u0259v\u0259td\u0259n sonra da \u00f6z\u00fcn\u00fcn se\u00e7ilmi\u015f oldu\u011funa uzun m\u00fcdd\u0259t inanmam\u0131\u015f, \u015f\u00fcbh\u0259 v\u0259 t\u0259r\u0259dd\u00fcdl\u0259r i\u00e7ind\u0259 qal\u0131b \u0259zab \u00e7\u0259kmi\u015fdi.<\/p>\n

20. Buddizmin torpa\u011f\u0131n simvolu olan qonur, islam\u0131n is\u0259 \u0259b\u0259di h\u0259yat\u0131n r\u0259mzi olan ya\u015f\u0131l r\u0259ngl\u0259 i\u015far\u0259l\u0259nm\u0259si d\u0259 t\u0259sad\u00fcfi deyil. Buddizm yer v\u0259 insan, islam g\u00f6y v\u0259 Allahla ba\u011fl\u0131d\u0131r. “Quran”da ad\u0131ke\u00e7\u0259n iyirmi s\u0259kkiz pey\u011f\u0259mb\u0259r aras\u0131nda Budda yoxdur. \u00c7\u00fcnki Budda \u00f6z\u00fc-\u00f6z\u00fcn\u00fc se\u00e7mi\u015fdi, Allah is\u0259 yaln\u0131z \u00f6z\u00fcn\u00fcn se\u00e7dikl\u0259rini kitablardan (“T\u00f6vrat”, “Z\u0259bur”, “\u0130ncil”) kitaba (“Quran”) sal\u0131rd\u0131.<\/p>\n

21. Buddizm qad\u0131n inanc\u0131d\u0131r – bir yarpa\u011fa da toxunma, \u015f\u0259r\u0259 dir\u0259ni\u015f g\u00f6st\u0259rm\u0259… Buddizmi dahiyan\u0259likl\u0259 a\u00e7maq \u015f\u0259r\u0259finin m\u0259hz qad\u0131na (Yelena Blavatskaya, “Fa\u015f olunmu\u015f \u0130zida”) m\u0259xsuslu\u011fu da, g\u00f6r\u00fcn\u00fcr, t\u0259sad\u00fcfi deyil. Z\u00fclm\u0259 v\u0259 zal\u0131ma qar\u015f\u0131 cihada \u00e7a\u011f\u0131ran islam is\u0259 ki\u015fi dinidir: “Ey iman g\u0259tir\u0259nl\u0259r! Yax\u0131nl\u0131\u011f\u0131n\u0131zdak\u0131 kafirl\u0259rl\u0259 vuru\u015fun. Qoy onlar sizd\u0259 s\u0259rtlik g\u00f6rs\u00fcnl\u0259r. Bilin ki, Allah m\u00fctt\u0259qil\u0259rl\u0259 birlikd\u0259dir” (“Quran”, “T\u00f6vb\u0259”, 123). Buddizmd\u0259ki “ifrat m\u0259rh\u0259m\u0259t” t\u00fcrkl\u0259rin d\u00f6y\u00fc\u015f ruhuyla d\u00fcz g\u0259lm\u0259diyind\u0259n bu inanc onlar aras\u0131nda geni\u015f yay\u0131lmam\u0131\u015fd\u0131. \u0130slam\u0131n t\u00fcrkl\u0259r aras\u0131nda s\u00fcr\u0259tl\u0259 v\u0259 \u0259ks\u0259r\u0259n k\u00f6n\u00fcll\u00fc q\u0259bulu da eyni m\u0259ntiql\u0259 ba\u011fl\u0131d\u0131r. Bu din t\u00fcrkl\u0259rin d\u00f6y\u00fc\u015f ruhu v\u0259 t\u00fcrk “T\u00f6r\u0259”sind\u0259ki \u0259dal\u0259t anlay\u0131\u015f\u0131na t\u0259n g\u0259lirdi. Biz 30 il\u0259 yax\u0131n buddistlik el\u0259yib, “yax\u0131nl\u0131\u011f\u0131m\u0131zdak\u0131 kafirl\u0259rl\u0259” vuru\u015fmad\u0131q, n\u0259tic\u0259si g\u00f6z qaba\u011f\u0131ndayd\u0131. Otuz il sonra ax\u0131r ki, qutsal kitab\u0131n “vuru\u015fun” h\u00f6km\u00fcn\u0259 \u0259m\u0259l etdik v\u0259 bunun da sonucu g\u00f6z \u00f6n\u00fcnd\u0259dir.<\/p>\n

22. Buddizmd\u0259 insan Allah\u0131n dilil\u0259 dan\u0131\u015f\u0131r, islamda is\u0259 Allah insan\u0131n. Ona g\u00f6r\u0259 b\u00fct\u00fcn t\u0259rki-d\u00fcnyal\u0131\u011f\u0131na baxmayaraq, buddizm insani, b\u00fct\u00fcn d\u00fcny\u0259viliyin\u0259 baxmayaraq, islam ilahidir. Buddizmin \u00e7a\u011fda\u015f bat\u0131da d\u0259bd\u0259 olmas\u0131 da, y\u0259qin ki, bununla ba\u011fl\u0131d\u0131r. Praqmatik bat\u0131 ilahilikd\u0259ns\u0259 insaniliy\u0259 \u00fcst\u00fcnl\u00fck verir.<\/p>\n

23. Delfa adas\u0131ndak\u0131 Apollon m\u0259b\u0259dinin qap\u0131s\u0131 \u00fcst\u00fcnd\u0259 “\u00d6z\u00fcn\u00fc d\u0259rk et!” yaz\u0131lm\u0131\u015fd\u0131. N\u0259d\u0259n ki, Allaha yol insandan ke\u00e7ir. \u0130nsan \u00f6z\u00fcn\u00fc anlayaraq Allah\u0131 d\u0259rk edir. “Quran”\u0131n “xat\u0131rlama” poetikas\u0131 da (\u018fflatun) y\u0259qin ki, bununla ba\u011fl\u0131d\u0131r. \u0130nsan \u00f6z\u00fcn\u00fc xat\u0131rlaya-xat\u0131rlaya d\u0259rk edir.<\/p>\n

24. M\u0259kk\u0259nin Allaha ba\u011flanmaq \u00fc\u00e7\u00fcn \u00f6z\u0259l vasit\u0259y\u0259 (da\u011fa) ehtiyac\u0131 yoxdur. Allah ist\u0259s\u0259, \u00f6z b\u0259nd\u0259l\u0259riyl\u0259 s\u0259hrada da dan\u0131\u015fa bil\u0259r. “H\u0259qiq\u0259t\u0259n d\u0259, Allah h\u0259r \u015fey\u0259 qadirdir” (“Quran”, “Nur”, 45). Amma Allah insana a\u011f\u0131l, bununla da se\u00e7im haqq\u0131 v\u0259 f\u0259aliyy\u0259t muxtariyy\u0259ti verib. \u00c7\u00fcnki Allah diktator deyil v\u0259 d\u00fcnyan\u0131 insanla birlikd\u0259 f\u0131rlad\u0131r, \u00f6z\u00fc yuxar\u0131dan, insan is\u0259 a\u015fa\u011f\u0131dan. Bu paradiqma t\u0259kc\u0259 yeri deyil, g\u00f6y\u00fcn \u00f6z\u00fcn\u00fc d\u0259 formala\u015fd\u0131r\u0131r. G\u00f6y v\u0259 yerin t\u0259siri birt\u0259r\u0259fli yox, qar\u015f\u0131l\u0131ql\u0131d\u0131r. G\u00f6y yer\u0259 t\u0259sir etdiyi kimi, insan da \u00f6z \u0259m\u0259ll\u0259riyl\u0259 s\u0259ma s\u0259lt\u0259n\u0259ti yarad\u0131r v\u0259 onun s\u0259ciyy\u0259sini m\u00fc\u0259yy\u0259n edir. M\u0259s\u0259l\u0259n, Leonardo da Vin\u00e7inin “Mona Liza”s\u0131n\u0131n S\u0259ma Liza versiyas\u0131 da var (Daniil Andreyev, “Roza mira”). Gec\u0259l\u0259r Bak\u0131n\u0131n i\u015f\u0131qlar\u0131na bax\u0131n v\u0259 \u0259min olun ki, g\u00f6rd\u00fcy\u00fcn\u00fcz bu \u00e7\u0131raqban\u0131n g\u00f6yl\u0259rd\u0259 m\u00f6ht\u0259\u015f\u0259m \u0259ksi var. \u00c7\u00fcnki yerin g\u00f6y\u0259, g\u00f6y\u00fcn yer\u0259 \u0259ksi d\u00fc\u015f\u00fcr v\u0259 “yuxar\u0131da nec\u0259dirs\u0259, a\u015fa\u011f\u0131da da el\u0259dir” (Hermes Trismegist). Qutsal analogiya qanununa g\u00f6r\u0259, bunlar\u0131n biri olmasa, o biri d\u0259 olmaz.<\/p>\n

25. Yer v\u0259 g\u00f6y\u00fcn qar\u015f\u0131l\u0131ql\u0131 t\u0259siri yaln\u0131z m\u0259kana deyil, zamana da aiddir. Tarix, ateistl\u0259rin dediyind\u0259n f\u0259rqli olaraq, allahs\u0131z d\u00fcnyadak\u0131 sinifl\u0259r qar\u015f\u0131durmas\u0131 deyil. Amma o, dindarlar\u0131n dediyi kimi, s\u0259ma diktatorunun qam\u00e7\u0131s\u0131yla da idar\u0259 olunmur. Tarix Allah v\u0259 insan\u0131n \u0259b\u0259di dialoqudur. Allah mesaj g\u00f6nd\u0259rir, insan ona cavab verir v\u0259 bu, dialoqdan tarix yaran\u0131r (Arnold Toynbi, “Tarixin d\u0259rki”). Ba\u015f ver\u0259n olaylarda Allah\u0131n rolunun d\u0259rki tarixi metatarix\u0259 \u00e7evirir. M\u0259n bu yaz\u0131da tarixi hadis\u0259l\u0259r\u0259, \u00f6z\u0259llikl\u0259 d\u0259, Qaraba\u011f olaylar\u0131na metatarixi rakursdan baxma\u011fa \u00e7al\u0131\u015facam.<\/p>\n

26. Allah\u0131n h\u0259r xalqa mesaj g\u00f6nd\u0259rdiyi vaxtlar olur. Bu vaxt o xalq m\u0259n\u0259vi oyan\u0131\u015f ke\u00e7irir v\u0259 “passionarl\u0131q” (Lev Qumilyov) d\u00f6n\u0259min\u0259 girir. Y\u0259hudil\u0259rl\u0259 Allah \u0130san\u0131n m\u00f6vluduna q\u0259d\u0259r, yunanlarla \u0130sg\u0259nd\u0259rin zaman\u0131nda dan\u0131\u015f\u0131rd\u0131. Bel\u0259 mesajlar monqollara \u00c7ingizin, \u00f6zb\u0259kl\u0259r\u0259 Teymurun, frans\u0131zlara Napoleonun vaxt\u0131nda g\u0259lmi\u015fdi. B\u00fct\u00fcn q\u0259sbkarl\u0131\u011f\u0131na baxmayaraq, Napoleonun q\u0259rib\u0259 bir \u0259dal\u0259t duy\u011fusu vard\u0131. H\u0259zr\u0259t M\u0259h\u0259mm\u0259d\u0259 t\u0259hqiramiz m\u00fcnasib\u0259tin\u0259 g\u00f6r\u0259 onun Volteri nec\u0259 t\u0259nqid etm\u0259si yad\u0131n\u0131zdad\u0131rm\u0131? Napoleon ilahi irad\u0259yl\u0259 z\u00fchur etmi\u015fdi v\u0259 onun diliyl\u0259 Allah\u0131n \u00f6z\u00fc dan\u0131\u015f\u0131rd\u0131. \u00c7ingiz d\u0259, Teymur da, Napoleon da Allah\u0131n Q\u0259hhar (q\u0259hr ed\u0259n, c\u0259za ver\u0259n) \u00fcz\u00fcn\u00fcn t\u0259c\u0259llas\u0131 idi. Onlar\u0131n z\u00fchuruyla ilahi \u0259dal\u0259t t\u0259r\u0259zisi tarazla\u015f\u0131r, haqq-nahaq \u00f6z yerini al\u0131rd\u0131. Napoleon \u0259srinin yaz\u0131\u00e7\u0131lar\u0131 – Stendal, H\u00fcqo, Balzak, Dostoyevski, Zolya, Tolstoy bu h\u0259qiq\u0259ti f\u0259rqli d\u0259r\u0259c\u0259l\u0259rd\u0259 ba\u015fa d\u00fc\u015fm\u00fc\u015fd\u00fcl\u0259r. Onlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n \u0259sas\u0131nda ya napoleonizmin t\u0259qdiri, ya da t\u0259nqidi dururdu (Georgi Steyner, “Tolstoy, yoxsa Dostoyevski”). J\u00fclyen Sorel, Rastinyak, \u00f6z\u0259llikl\u0259 d\u0259, Raskolnikov \u00f6zl\u0259rini Napoleona b\u0259nz\u0259tm\u0259k ist\u0259yir, amma finalda \u00f6z c\u0131l\u0131z varl\u0131qlar\u0131yla \u00fcz-\u00fcz\u0259 qal\u0131rd\u0131lar. Bu iddialar\u0131n milli b\u0259dii fikrimizd\u0259ki t\u0259msil\u00e7isi y\u00fcz il f\u0259rql\u0259 Cabbarl\u0131n\u0131n Ayd\u0131n\u0131 idi. Bat\u0131l\u0131-do\u011fulu bu ayd\u0131nlara Allah t\u0259r\u0259find\u0259n mesaj g\u0259lm\u0259mi\u015fdi. Onlardak\u0131 b\u00f6y\u00fckl\u00fck iddias\u0131 ba\u015f\u0131na buyruqluq idi. M\u0259hz buna g\u00f6r\u0259 janr\u0131ndan as\u0131l\u0131 olmayaraq, onlar ham\u0131s\u0131 faci\u0259 q\u0259hr\u0259manlar\u0131 idi. Bu, ayd\u0131nl\u0131\u011f\u0131n faci\u0259si idi.<\/p>\n

27. Biz\u0259 s\u0259mavi mesaj bir xalq olaraq s\u0259f\u0259vil\u0259r d\u00f6n\u0259mind\u0259 g\u0259ldi. Q\u0131z\u0131lba\u015flar \u015fah\u0131 \u0130smay\u0131l bir vaxtlar Musa \u0130brahim, M\u0259nsur H\u0259llaca g\u0259l\u0259n ilahi mesaj\u0131 ald\u0131\u011f\u0131n\u0131 b\u00f6y\u00fck v\u0259cdl\u0259 b\u0259yan edir, \u00f6z\u00fcn\u00fc yaln\u0131z d\u00fcny\u0259vi deyil, h\u0259m d\u0259 s\u0259mavi s\u0259lt\u0259n\u0259tin \u015fah\u0131 say\u0131rd\u0131:<\/p>\n

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Musa il\u0259 Turda idim,<\/em><\/p>\n

X\u0259lil il\u0259 narda idim,<\/em><\/p>\n

M\u0259nsur il\u0259 darda idim,<\/em><\/p>\n

Qazil\u0259r deyin, \u015fah m\u0259n\u0259m!<\/em><\/p>\n

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28. Mill\u0259t kimi formala\u015fma \u00f6nc\u0259si biz Qaraba\u011f\u0131 se\u00e7dik v\u0259 Allah bu se\u00e7im\u0259 s\u0259s verdi. Qaraba\u011fdan \u00e7\u0131xan onlarca b\u00f6y\u00fck s\u0259s inc\u0259s\u0259n\u0259ti n\u00fcmay\u0259nd\u0259si yuxar\u0131n\u0131n bu se\u00e7im\u0259 “h\u0259” dem\u0259sini g\u00f6st\u0259rirdi. Qaraba\u011f Az\u0259rbaysan t\u00fcrkl\u0259rini g\u00f6y\u0259 ba\u011flayan bir ba\u011fd\u0131r. Onun ne\u00e7\u0259 y\u00fczild\u0259n b\u0259ri Az\u0259rbaycan m\u0259d\u0259niyy\u0259tinin \u00d6t\u00fck\u0259ni olmas\u0131 bununla ba\u011fl\u0131d\u0131r.<\/p>\n

29. Yox, biz bu s\u00f6zl\u0259rl\u0259 o d\u00f6vrd\u0259 dig\u0259r b\u00f6lg\u0259l\u0259rd\u0259n \u00e7\u0131xan istedadlar\u0131 danm\u0131r\u0131q. \u018fsla! N\u0259inki Az\u0259rbaysan\u0131n bu v\u0259 ya dig\u0259r b\u00f6lg\u0259si, h\u0259tta onun h\u00fcdudlar\u0131 d\u0131\u015f\u0131nda da (m\u0259s\u0259l\u0259n, G\u00fcrs\u00fcstan) milli m\u0259d\u0259niyy\u0259timizin t\u0259msil\u00e7il\u0259ri (m\u0259s\u0259l\u0259n, Molla V\u0259li Vidadi) ya\u015fay\u0131rd\u0131. Amma bizi ist\u0259nil\u0259n yox, prioritet istiqam\u0259ti b\u0259lirl\u0259y\u0259n faktlar maraqland\u0131r\u0131r. Bu y\u00f6nd\u0259n yana\u015fanda g\u0259l\u0259s\u0259k Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n inki\u015faf istiqam\u0259tini G\u00fcrs\u00fcstanda ya\u015fayan Vidadi yox, Qaraba\u011f xan\u0131n\u0131n v\u0259ziri Molla P\u0259nah Vaqif m\u00fc\u0259yy\u0259n edirdi. Molla P\u0259nah\u0131 Vaqif ed\u0259n, onun poeziyas\u0131n\u0131 istiqam\u0259tverici amil\u0259 \u00e7evir\u0259n do\u011fulub b\u00f6y\u00fcd\u00fcy\u00fc Qazax deyil, v\u0259zirlik el\u0259diyi Qaraba\u011f olmu\u015fdu. O, in\u0259kl\u0259ri s\u00fcd versin dey\u0259, k\u0259nd qad\u0131nlar\u0131na dua yazan bam\u0259z\u0259 “molla”dan s\u00f6z d\u00fcnyas\u0131n\u0131n vaqifliyin\u0259 \u015eu\u015fada \u00e7atm\u0131\u015fd\u0131. Vidadinin f\u0259aliyy\u0259ti is\u0259 anaxronizm – “i\u015fd\u0259n-g\u00fcd\u0259n bekar olub a\u011flamaq” (Vaqif) idi. Halbuki, o \u00f6z poetik istedad\u0131n\u0131n g\u00fcs\u00fcn\u0259 g\u00f6r\u0259 h\u0259myerlisind\u0259n n\u0259inki geri qalm\u0131r, \u0259ksin\u0259, \u00f6nd\u0259 gedirdi. Bunu onlar\u0131n “A\u011flarsan” r\u0259difi \u00fcst\u00fcnd\u0259 d\u00fcz\u00fcl\u00fcb qo\u015fulan deyi\u015fm\u0259sind\u0259n d\u0259 g\u00f6rm\u0259k olur:<\/p>\n

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K\u00fcll\u00fc Qaraba\u011f\u0131n abi-h\u0259yat\u0131<\/em><\/p>\n

N\u0259rm\u00fc-nazik bayat\u0131d\u0131r, bayat\u0131.<\/em><\/p>\n

Oxunur m\u0259clisd\u0259 xo\u015f k\u0259limat\u0131,<\/em><\/p>\n

Ox kimi ba\u011fr\u0131n\u0131 d\u0259l\u0259r, a\u011flarsan!<\/em><\/p>\n

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\u00dcnl\u00fc deyi\u015fm\u0259d\u0259 Vaqifin he\u00e7 bir cavab\u0131 \u00f6z poetik g\u00f6z\u0259lliyi bax\u0131m\u0131ndan Vidadinin bu misralar\u0131yla tutu\u015fdurula bilm\u0259z. B\u0259s, onda Vidadi-Vaqif m\u0259s\u0259l\u0259sind\u0259ki paradoks hardan do\u011fur? Niy\u0259 Vaqif tarix\u0259n d\u0259, bu g\u00fcn d\u0259 daha populyard\u0131r? Onlar\u0131n h\u0259r ikisi qazaxl\u0131 deyildimi? S\u0259m\u0259d Vur\u011fun niy\u0259 \u00f6z\u00fcn\u0259 Vidadi yox, Vaqifi ustad say\u0131r, o\u011fluna Vidadi yox, Vaqif ad\u0131 verir, Vidadiy\u0259 yox, Vaqif\u0259 pyes yaz\u0131rd\u0131? B\u0259lk\u0259, Vaqifin nikbinliyi “sovet \u015fairi”nin kommunist optimizmiyl\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015f\u00fcrd\u00fc? Bu da vard\u0131, amma daha ciddi s\u0259b\u0259b antisovet xarakter da\u015f\u0131y\u0131rd\u0131. Mill\u0259tin g\u0259l\u0259s\u0259k taleyinin \u00f6z\u00fcl\u00fc G\u00fcrs\u00fcstan yox, Qaraba\u011fda qoyulurdu. Vidadinin “durnalar\u0131” ke\u00e7mi\u015f\u0259, Vaqifinkil\u0259r g\u0259l\u0259s\u0259y\u0259 u\u00e7urdu. Vidadi \u00fc\u00e7\u00fcn sad\u0259c\u0259 G\u00fcrc\u00fcstan yox, b\u00fct\u00fcn d\u00fcnya bir q\u00fcrb\u0259tiydi. Vaqif is\u0259 d\u00fcnyan\u0131n sirrin\u0259 vaqifiydi. O, Vidadid\u0259n daha m\u00fcdrikiydi. Onun nikbinliyi d\u00fcnya k\u0259d\u0259rini aldatmaq \u00fc\u00e7\u00fcn taxd\u0131\u011f\u0131 maska idi. Bu maskan\u0131n alt\u0131nda k\u0259d\u0259r yat\u0131rd\u0131. Vidadinin d\u00fcnya k\u0259d\u0259ri Vaqifd\u0259 olsa da, Vaqifin h\u0259yat n\u0259\u015f\u0259si Vidadid\u0259 yoxuydu. Vaqifin idrak\u0131nda k\u0259d\u0259r sevincin t\u0259rs, sevinc k\u0259d\u0259rin avand \u00fcz\u00fcyd\u00fc. Onlar bir-birin\u0259 qovu\u015fmu\u015f, \u0259kslikl\u0259rin v\u0259hd\u0259ti ba\u015f vermi\u015fdi. Vaqifin s\u00f6z\u00fc insan ruhunun can atd\u0131\u011f\u0131 v\u0259hd\u0259t\u0259 daha yax\u0131n\u0131yd\u0131:<\/p>\n

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Toy-bayramd\u0131r bu d\u00fcnyan\u0131n \u0259zab\u0131,<\/em><\/p>\n

\u018fqli olan ona g\u0259tir\u0259r tab\u0131.<\/em><\/p>\n

S\u0259nint\u0259k o\u011flana deyil hesab\u0131,<\/em><\/p>\n

\u0130\u015fd\u0259n-g\u00fccd\u0259n olub bekar, a\u011flarsan.<\/em><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

M\u0259nb\u0259:\u00a0https:\/\/edebiyyatqazeti.az\/news\/proza\/7112-ses?fbclid=IwAR29HS3yrq4BcQr3EK-PW7vc3Xo8H2JW9OVRyVL1TSKDrHPwUc3noGTMgsI<\/p>\n

Yaz\u0131ya 556 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

S\u018fS\u00a0– Qaraba\u011f haqq\u0131nda esse – \u018fs\u0259d CAHANG\u0130R \u015e\u0259hidl\u0259rimizin ruhuna   1. “Bayat ati\u011f birle s\u00f6z\u00fc\u011f ba\u015flad\u0131m…” (Yusif Balasaqunlu). S\u00f6z, s\u0259s, r\u0259ng… S\u00f6z g\u00f6yd\u0259n d\u00fc\u015f\u00fcr, s\u0259sl\u0259nir v\u0259 r\u0259ngl\u0259nir. Onun ba\u015fl\u0131ca i\u015fi yerl\u0259 g\u00f6y\u00fc birl\u0259\u015fdirm\u0259k, birlik yaratmaqd\u0131r. T\u0259bi\u0259t\u0259 m\u0259xsus ikilik – i\u015f\u0131q v\u0259 qaranl\u0131q, isti v\u0259 soyuq, xeyir v\u0259 \u015f\u0259r s\u00f6zl\u00fck deyil. S\u00f6z\u00fcn son m\u0259qs\u0259di xeyrin \u0259b\u0259di […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[6,3],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/16439"}],"collection":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=16439"}],"version-history":[{"count":2,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/16439\/revisions"}],"predecessor-version":[{"id":16441,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/16439\/revisions\/16441"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=16439"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=16439"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=16439"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}