{"id":16634,"date":"2021-06-29T20:37:24","date_gmt":"2021-06-29T15:37:24","guid":{"rendered":"http:\/\/kultur.az\/?p=16634"},"modified":"2021-06-30T16:11:02","modified_gmt":"2021-06-30T11:11:02","slug":"nizami-c%c9%99f%c9%99rov-oyanmis-ruhun-ozunud%c9%99rkiyl%c9%99-%c9%99s%c9%99d-cahangirin-55-illik-yubileyini-t%c9%99brik-etdi-s%c9%99sli","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=16634","title":{"rendered":"Nizami C\u018fF\u018fROV – “Oyanm\u0131\u015f ruhun \u00f6z\u00fcn\u00fcd\u0259rki”yl\u0259 \u018fs\u0259d Cahangirin 55 illik yubileyini t\u0259brik etdi (s\u0259sli)"},"content":{"rendered":"

\"1571307415_news_20190420035802\"<\/a><\/p>\n

\"203806876_2532878260192248_4620524553408757083_n<\/a>M\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259biyyat\u0131m\u0131z\u0131n g\u00f6rk\u0259mli simalarl\u0131ndan biri, bu g\u00fcnl\u0259rd\u0259 55 ya\u015f\u0131n\u0131 qeyd ed\u0259n \u018fs\u0259d Cahangiri otuz-otuz be\u015f il \u0259vv\u0259l universitetin filologiya fak\u00fclt\u0259sind\u0259n tan\u0131y\u0131ram. Onda m\u0259n \u00f6z\u00fcm d\u0259 h\u0259l\u0259 g\u0259nc idim, universitetd\u0259 m\u00fc\u0259llimlik el\u0259diyim bir ne\u00e7\u0259 il idi. Elmi konfranslar, klassikl\u0259rin yubileyl\u0259ri, \u015fair-yaz\u0131\u00e7\u0131larla g\u00f6r\u00fc\u015fl\u0259rd\u0259 f\u0259al i\u015ftirak ed\u0259n \u018fs\u0259d ist\u0259r t\u0259hsild\u0259, ist\u0259rs\u0259 d\u0259 ictimai i\u015fl\u0259rd\u0259 t\u0259l\u0259b\u0259l\u0259r aras\u0131nda x\u00fcsusi n\u0259z\u0259r\u0259 \u00e7arp\u0131rd\u0131. Savad\u0131, \u00e7al\u0131\u015fqanl\u0131\u011f\u0131, h\u0259tta g\u00f6rk\u0259miyl\u0259 d\u0259 \u00e7oxluqdan se\u00e7il\u0259n bu g\u0259nc s\u00f6z\u00fcn h\u0259qiqi m\u0259nas\u0131nda fak\u00fclt\u0259nin g\u00f6z\u00fcyd\u00fc. Onun M.F.Axundov v\u0259 M.M\u00fc\u015ffiqin yubileyl\u0259ri,\u00a0 Qabil, T.Bayram, N.K\u0259s\u0259m\u0259nli v\u0259 dig\u0259r \u015fairl\u0259rl\u0259 g\u00f6r\u00fc\u015fl\u0259rd\u0259 \u00e7\u0131x\u0131\u015flar\u0131, x\u00fcsus\u0259n d\u0259, Nizaminin 850 illiyi m\u00fcnasib\u0259til\u0259 universitetin b\u00f6y\u00fck akt zal\u0131nda n\u00fcmayi\u015f etdiril\u0259n v\u0259 b\u00f6y\u00fck maraq do\u011furan tama\u015fas\u0131 h\u0259l\u0259 d\u0259 yad\u0131mdad\u0131r. Bu \u00e7al\u0131\u015fqanl\u0131\u011f\u0131n\u0131, elmi potensial\u0131n\u0131 n\u0259z\u0259r\u0259 al\u0131b, onu Fak\u00fclt\u0259 Elmi \u015euras\u0131na \u00fczv se\u00e7mi\u015fdik. Ax\u0131r\u0131nc\u0131 kurslarda Elmi \u015euran\u0131n q\u0259rar\u0131 il\u0259 ona Nizami G\u0259nc\u0259vi t\u0259qa\u00fcd\u00fc d\u0259 verildi. Bu o dem\u0259k idi ki, \u018fs\u0259d h\u0259min d\u00f6vrd\u0259 fak\u00fclt\u0259nin \u0259n n\u00fcfuzlu t\u0259l\u0259b\u0259siydi.<\/strong><\/p>\n

\u2026Yad\u0131mdad\u0131r ki, bir d\u0259f\u0259 onlar\u0131n kursunda intibah estetikas\u0131ndan m\u00fchazir\u0259 oxuyurdum. \u0130ntibah \u015fairinin g\u00f6z\u0259llik anlay\u0131\u015f\u0131na \u00f6rn\u0259k kimi Vaqifin, \u2013<\/p>\n

Oturu\u015fu \u015eirin, duru\u015fu Leyli,<\/em><\/p>\n

Q\u0259mz\u0259si sit\u0259mkar, yar\u0131 gileyli.<\/em><\/p>\n

\u2013 misralar\u0131n\u0131 misal \u00e7\u0259kdim v\u0259 dedim ki, \u015fairin Leylinin m\u0259hz duru\u015fu, \u015eirinin is\u0259 oturu\u015fundan dan\u0131\u015fmas\u0131 t\u0259sad\u00fcfi deyil, \u00e7\u00fcnki intibah estetikas\u0131na g\u00f6r\u0259 qad\u0131n\u0131n oturu\u015fu, q\u0131z\u0131n duru\u015fu daha g\u00f6z\u0259l say\u0131l\u0131rd\u0131.<\/p>\n

\u018fs\u0259d sual verdi ki, m\u00fc\u0259llim, b\u0259s, intibah r\u0259ssam\u0131 Rafaelin \u201cSiqstin madonnas\u0131\u201d tablosunda M\u0259ry\u0259m ana niy\u0259 ayaq\u00fcst\u0259 r\u0259sm olunub? Sual\u0131 cavabland\u0131rmaq pedaqoji bax\u0131mdan uy\u011fun g\u0259lm\u0259y\u0259n b\u0259zi m\u0259s\u0259l\u0259l\u0259r\u0259 ayd\u0131nl\u0131q g\u0259tirilm\u0259sini ist\u0259yirdi. Odur ki, \u018fs\u0259d\u0259 o vaxtlar \u00e7al\u0131\u015fd\u0131\u011f\u0131m \u201c\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t\u201d q\u0259zetin\u0259 g\u0259lm\u0259sini tap\u015f\u0131r\u0131b, m\u00fchazir\u0259y\u0259 davam el\u0259dim\u2026<\/p>\n

Bir ne\u00e7\u0259 g\u00fcn sonra o g\u0259ldi v\u0259 s\u00f6hb\u0259timizin davam\u0131n\u0131 q\u0259zetd\u0259 el\u0259dik. Xat\u0131rlatd\u0131m ki, \u0130sa M\u0259ry\u0259min qab\u0131r\u011fas\u0131n\u0131n alt\u0131ndan do\u011fulub. Odur ki, ana olmas\u0131na baxmayaraq, dini ehkama g\u00f6r\u0259, o, bakir\u0259 idi. Buna g\u00f6r\u0259, Rafael \u0130san\u0131 quca\u011f\u0131na alm\u0131\u015f M\u0259ry\u0259min buludlar \u00fcst\u00fcnd\u0259ki duru\u015funu t\u0259svir edib. Y\u0259ni Rafaell\u0259 Vaqif aras\u0131nda m\u0259s\u0259l\u0259y\u0259 m\u00fcnasib\u0259td\u0259 ziddiyy\u0259t yoxdur v\u0259 onlar h\u0259r ikisi intibah estetikas\u0131n\u0131n da\u015f\u0131y\u0131c\u0131s\u0131d\u0131r.<\/p>\n

Bu fakt\u0131 xat\u0131rlatmaqdan m\u0259qs\u0259dim odur ki, \u018fs\u0259d daimi axtar\u0131\u015fda olan, qar\u015f\u0131la\u015fd\u0131\u011f\u0131 suallara cavab axtaran bir g\u0259nciydi v\u0259 onu m\u00fcasir \u0259d\u0259biyyat\u0131m\u0131z\u0131n say\u0131l\u0131b-se\u00e7il\u0259n isiml\u0259rind\u0259n birin\u0259 \u00e7evir\u0259n parlaq istedad\u0131yla yana\u015f\u0131, h\u0259m d\u0259 bitib-t\u00fck\u0259nm\u0259k bilm\u0259y\u0259n suallara cavab axtar\u0131\u015flar\u0131d\u0131r. G\u0259nc t\u0259l\u0259b\u0259nin o vaxtk\u0131 suallar\u0131 ill\u0259r, b\u0259lk\u0259 d\u0259 onill\u0259rl\u0259 s\u00fcr\u0259c\u0259k \u0259zabl\u0131 \u00f6z\u00fcn\u00fcd\u0259rk prosesinin h\u0259l\u0259, sad\u0259c\u0259, ba\u015flan\u011f\u0131c\u0131ndan x\u0259b\u0259r verirdi.<\/p>\n

\u018fs\u0259di \u201c\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t\u201d q\u0259zetin\u0259 n\u00f6vb\u0259ti d\u0259f\u0259 g\u0259tir\u0259n d\u0259 bu axtar\u0131\u015flar oldu. O, m\u0259nim \u201cYatm\u0131\u015fd\u0131m, \u00fcst\u00fcm\u0259 g\u0259ldi \u0259r\u0259nl\u0259r\u201d adl\u0131 m\u0259qal\u0259mi \u0259ld\u0259 el\u0259m\u0259k ist\u0259yirdi. Bir ne\u00e7\u0259 il \u0259vv\u0259l d\u0259rc olunmu\u015f, poeziyam\u0131zda sufi-mistik d\u00fc\u015f\u00fcnc\u0259nin inki\u015faf tarixin\u0259 \u00fcmumil\u0259\u015fdirici bax\u0131\u015fdan ibar\u0259t m\u0259qal\u0259ni \u018fs\u0259din h\u0259l\u0259 d\u0259 unutmamas\u0131 maraql\u0131 idi. \u00dcst\u00fcnd\u0259n ill\u0259r ke\u00e7\u0259c\u0259k, \u00f6z\u00fcn\u00fcn bir \u00e7ox m\u0259qal\u0259 v\u0259 m\u00fcsahib\u0259l\u0259rind\u0259 \u018fs\u0259d o m\u0259qal\u0259ni d\u0259, bu misralar\u0131 da d\u00f6n\u0259-d\u00f6n\u0259 xat\u0131rladacaqd\u0131:<\/p>\n

Yatm\u0131\u015fd\u0131m, \u00fcst\u00fcm\u0259 g\u0259ldi \u0259r\u0259nl\u0259r,<\/em><\/p>\n

Qafil, n\u0259 yatm\u0131san, oyan, dedil\u0259r!<\/em><\/p>\n

\u018fmin\u0259m ki, \u201cYatm\u0131\u015fd\u0131m, \u00fcst\u00fcm\u0259 g\u0259ldi \u0259r\u0259nl\u0259r\u201di \u018fs\u0259d indi d\u0259 unutmay\u0131b v\u0259 he\u00e7 vaxt unutmayacaq. \u00c7\u00fcnki onun b\u00fct\u00fcn \u0259d\u0259bi-b\u0259dii f\u0259aliyy\u0259tinin \u0259sas\u0131nda oyanm\u0131\u015f ruhun \u00f6z\u00fcn\u00fc, d\u00fcnyan\u0131 v\u0259 Tanr\u0131n\u0131 d\u0259rk etm\u0259k ist\u0259yi durur v\u0259 o, m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259bi-b\u0259dii d\u00fc\u015f\u00fcnc\u0259sind\u0259 oyan\u0131\u015f\u0131n, intibah\u0131n \u0259n s\u0259ciyy\u0259vi n\u00fcmay\u0259nd\u0259l\u0259rind\u0259n biridir.<\/p>\n

\u018fs\u0259d \u00f6z d\u00fc\u015f\u00fcnc\u0259sinin tipin\u0259 g\u00f6r\u0259 konservator deyil, amma b\u0259zi ya\u015f\u0131dlar\u0131 kimi baya\u011f\u0131 yenilik\u00e7ilik, dayaz inkar\u00e7\u0131l\u0131qdan da uzaqd\u0131r. Q\u0259dim v\u0259 yeni onun d\u00fc\u015f\u00fcnc\u0259sind\u0259 birl\u0259\u015fir v\u0259 ona s\u0259ciyy\u0259vi intibah adam\u0131 x\u00fcsusiyy\u0259ti verir. T\u0259sad\u00fcfi deyil ki, onun ist\u0259nil\u0259n bir yaz\u0131s\u0131 \u2013 ist\u0259r poema, ist\u0259r esse, ist\u0259rs\u0259 d\u0259 m\u0259qal\u0259 olsun \u2013 \u0259ski, antik \u00e7a\u011flardan bug\u00fcn\u0259 q\u0259d\u0259rki \u0259sas m\u0259qamlar\u0131 \u00f6z\u00fcnd\u0259 ehtiva edir.<\/p>\n

\u0130\u015f el\u0259 g\u0259tirdi ki, \u018fs\u0259din m\u0259tbuatda ilk \u00e7\u0131x\u0131\u015f\u0131 da m\u0259nim yarad\u0131c\u0131l\u0131\u011f\u0131mla ba\u011fl\u0131 oldu. O, 1991-ci ild\u0259 \u201cF\u00fczulid\u0259n Vaqif\u0259 q\u0259d\u0259r\u201d adl\u0131 kitab\u0131m haqq\u0131nda \u201cD\u0259y\u0259rli t\u0259dqiqat \u0259s\u0259ri\u201d adl\u0131 bir resenziya yazd\u0131 v\u0259 \u201cD\u0259d\u0259m Qorqud\u201d q\u0259zetind\u0259 d\u0259rc etdirdi. Yad\u0131mdad\u0131r ki, soyuq, qarl\u0131-\u00e7ov\u011funlu bir q\u0131\u015f g\u00fcn\u00fc, dekanl\u0131\u011f\u0131n qar\u015f\u0131s\u0131nda \u018fs\u0259d q\u0259zeti m\u0259n\u0259 verib, \u2013\u00a0 \u201cM\u00fc\u0259llim, Sizin kitab\u0131n\u0131z haqda yazm\u0131\u015fam, imkan el\u0259s\u0259z, baxars\u0131z\u201d, \u2013 dedi. Bir ne\u00e7\u0259 g\u00fcn sonra t\u0259krar rastla\u015fanda, \u2013 \u201cSa\u011f ol, m\u0259rif\u0259tli yaz\u0131 yazm\u0131san\u201d dedim. Onda \u018fs\u0259d h\u0259l\u0259 universitetin sonuncu kursunda oxuyurdu. \u201cF\u00fczulid\u0259n Vaqif\u0259 q\u0259d\u0259r\u201d is\u0259 yeni i\u015f\u0131q \u00fcz\u00fc g\u00f6rm\u00fc\u015f v\u0259 m\u00fczakir\u0259l\u0259r\u0259 s\u0259b\u0259b olmu\u015fdu. Akademiyan\u0131n \u018fd\u0259biyyat \u0130nstitutunun g\u0259nc aliml\u0259ri kitab\u0131n m\u00fczakir\u0259sini ke\u00e7irmi\u015f, m\u00fczakir\u0259 materiallar\u0131 \u201cUlduz\u201d jurnal\u0131nda d\u0259rc olunmu\u015fdu. M\u00fczakir\u0259nin \u0259ks\u0259r i\u015ftirak\u00e7\u0131lar\u0131 kitabda ir\u0259li s\u00fcr\u00fcl\u0259n fikirl\u0259r\u0259, x\u00fcsus\u0259n d\u0259, milli intibah konsepsiyama, Vaqifi intibah \u015fairi hesab etm\u0259yim\u0259 etiraz edirdil\u0259r. G\u00f6zl\u0259m\u0259diyim, \u00f6z\u00fc d\u0259 g\u00fccl\u00fc bir m\u00fcqavim\u0259tl\u0259 qar\u015f\u0131la\u015fm\u0131\u015fd\u0131m. \u00d6z m\u0259qal\u0259sind\u0259 bu bar\u0259d\u0259 he\u00e7 n\u0259 yazmasa da, g\u00f6r\u00fcn\u00fcr, \u018fs\u0259d d\u0259 m\u00fczakir\u0259 materiallar\u0131n\u0131 oxumu\u015f v\u0259 m\u00fc\u0259llimini h\u00fccumlardan qorumaq q\u0259rar\u0131na g\u0259lmi\u015fdi. G\u0259nc t\u0259l\u0259b\u0259nin ilk q\u0259l\u0259m c\u0259hdi olmas\u0131na baxmayaraq, kifay\u0259t q\u0259d\u0259r ayd\u0131n m\u0259ntiq v\u0259 ciddi elmi \u00fcslubda yaz\u0131lm\u0131\u015f resenziyan\u0131n alt qat\u0131nda duran \u0259sas m\u00fc\u0259llif qay\u0259si bundan ibar\u0259t idi.<\/p>\n

Onun bir q\u0259d\u0259r sonra \u201c\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t\u201d q\u0259zetind\u0259 d\u0259rc olunan, milli \u0259d\u0259biyyat tariximiz\u0259 qu\u015f u\u00e7u\u015fundan baxd\u0131\u011f\u0131 \u201cBir \u0259vv\u0259l var, bir ax\u0131r var deyirl\u0259r\u2026\u201d essesi \u201cM\u0259n\u0259 \u0259d\u0259biyyatdan d\u0259rs dey\u0259n b\u00fct\u00fcn m\u00fc\u0259lliml\u0259rim\u0259\u201d epiqraf\u0131 il\u0259 d\u0259rc olunmu\u015fdu. Sonralar g\u00f6rd\u00fcm ki, \u00f6z m\u00fc\u0259lliml\u0259rin\u0259 h\u00f6rm\u0259t, \u00fcmum\u0259n b\u00f6y\u00fcy\u0259, el\u0259c\u0259 d\u0259 s\u00f6z\u00fcn b\u00f6y\u00fckl\u0259rin\u0259 ehtiram, sad\u0259c\u0259, Nizami C\u0259f\u0259rov yox, Nizamil\u0259r\u0259, F\u00fczulil\u0259r\u0259 sayq\u0131 onun davran\u0131\u015f etikas\u0131 v\u0259 yaz\u0131 m\u0259d\u0259niyy\u0259tinin epiqraf\u0131d\u0131r. O, s\u00f6z\u00fcn h\u0259qiqi m\u0259nas\u0131nda, ziyal\u0131d\u0131r.<\/p>\n

\u018fd\u0259biyyat t\u0259kc\u0259 s\u00f6z meydan\u0131 deyil, h\u0259m d\u0259 \u015f\u00f6hr\u0259t meydan\u0131d\u0131r v\u0259 bu hiss b\u0259z\u0259n t\u0259l\u0259b\u0259ni m\u00fc\u0259llim\u0259, dostu dosta, g\u0259nci qocaya, \u00fcmum\u0259n insan\u0131 insana qar\u015f\u0131 qoya bil\u0259r. X\u00fcsus\u0259n d\u0259, jurnalistl\u0259rin reytinq xatirin\u0259 ham\u0131n\u0131 bir-birin\u0259 d\u00fc\u015fm\u0259n etm\u0259y\u0259 \u00e7al\u0131\u015fd\u0131qlar\u0131 indiki d\u00f6vrd\u0259. \u018f.Cahangir is\u0259 son otuz ilin t\u0259kc\u0259 \u0259n m\u0259hsuldar yox, h\u0259m d\u0259 polemikaya meyilli t\u0259nqid\u00e7il\u0259rind\u0259n biridir. Amma bu ill\u0259r \u0259rzind\u0259 onun n\u0259inki \u00f6z\u00fcnd\u0259n b\u00f6y\u00fckl\u0259r\u0259, h\u0259tta g\u0259ncl\u0259r\u0259 qar\u015f\u0131 da etik \u0259ndaz\u0259ni a\u015fan yaz\u0131s\u0131n\u0131, s\u00f6z\u00fcn\u00fc g\u00f6rm\u0259dim. \u018fn k\u0259skin polemikalarda bel\u0259 o, ham\u0131n\u0131n fikrin\u0259 h\u00f6rm\u0259tl\u0259 yana\u015fmaq, eyni zamanda \u00f6z fikrini soyuqqanl\u0131l\u0131qla, a\u011f\u0131lla, m\u0259ntiql\u0259 ifad\u0259 etm\u0259k kimi bir m\u00f6vqed\u0259 durur v\u0259 bu, o q\u0259d\u0259r d\u0259 asan m\u0259s\u0259l\u0259 olmay\u0131b, insandan h\u0259m savad, intellekt, h\u0259m d\u0259 ziyal\u0131 etikas\u0131, m\u0259n\u0259viyyat t\u0259l\u0259b edir. Sadalad\u0131\u011f\u0131m bu c\u0259h\u0259tl\u0259rin h\u0259r ikisi \u018f.Cahangird\u0259 var v\u0259 bunlar\u0131 bir ne\u00e7\u0259 il \u00f6nc\u0259 onun moderatorlu\u011fu il\u0259 haz\u0131rlanan, \u0259d\u0259biyyat\u0131n poeziya, n\u0259sr, dramaturgiya, \u0259d\u0259bi-t\u0259nqid v\u0259 dig\u0259r sah\u0259l\u0259rini \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n, \u201cAz\u0259rbaycan\u201d jurnal\u0131nda i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n d\u0259yirmi masa materiallar\u0131nda b\u00fct\u00fcn konturlar\u0131 il\u0259 g\u00f6rm\u0259k olur. Bel\u0259 d\u0259yirmi masalardan birin\u0259, Anar\u0131n \u201cG\u00f6z muncu\u011fu\u201d povestin\u0259 h\u0259sr olunan m\u00fczakir\u0259y\u0259 m\u0259n d\u0259 d\u0259v\u0259t olunmu\u015fdum v\u0259 ke\u00e7mi\u015f t\u0259l\u0259b\u0259min sadalad\u0131\u011f\u0131m bu keyfiyy\u0259tl\u0259ri n\u0259inki qoruyub saxlad\u0131\u011f\u0131n\u0131, h\u0259tta bir az da cilalad\u0131\u011f\u0131n\u0131 g\u00f6rm\u0259k m\u0259n\u0259 xo\u015f idi. Yeri g\u0259lmi\u015fk\u0259n, son vaxtlar, n\u0259d\u0259ns\u0259, bel\u0259 d\u0259yirmi masa materiallar\u0131n\u0131n jurnalda d\u0259rcini g\u00f6rm\u00fcr\u0259m v\u0259 bunu n\u00f6vb\u0259ti layih\u0259l\u0259rin haz\u0131rlanmas\u0131 \u00fc\u00e7\u00fcn z\u0259ruri fasil\u0259 hesab edir\u0259m.<\/p>\n

Yenilik\u00e7i ruh, ayd\u0131n, son d\u0259r\u0259c\u0259 cilal\u0131 \u00fcslub, sad\u0259likl\u0259 d\u0259rinliyin, elmilikl\u0259 b\u0259diiliyin, analizl\u0259 sintezin v\u0259hd\u0259ti, f\u0259ls\u0259fi \u00fcmumil\u0259\u015fdirm\u0259l\u0259r\u0259 g\u00fccl\u00fc meyil! \u018f.Cahangirin m\u0259zmunca z\u0259ngin, formaca \u00e7oxc\u0259h\u0259tli yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n \u0259sas c\u0259h\u0259tl\u0259ri bunlard\u0131r. Yenilik demi\u015fk\u0259n, son iyirmi ild\u0259 geni\u015f rezonans do\u011furan postmodernizm anlay\u0131\u015f\u0131n\u0131n \u0259d\u0259biyyat\u0131m\u0131za g\u0259lm\u0259sind\u0259 \u018f.Cahangirin \u00e7oxsayl\u0131 v\u0259 ard\u0131c\u0131l yaz\u0131lar\u0131n\u0131n h\u0259lledici rolu olub. Bu o vaxtlar idi ki, \u0259d\u0259bi m\u00fchitd\u0259 bir dur\u011funluq yaranm\u0131\u015fd\u0131. B\u0259dii s\u00f6z\u00fcm\u00fcz\u00fc, \u00fcmum\u0259n ictimai d\u00fc\u015f\u00fcnc\u0259ni h\u0259r\u0259k\u0259t\u0259 g\u0259tirm\u0259k \u00fc\u00e7\u00fcn yeni anlay\u0131\u015fa ehtiyac duyulurdu. Bu anlay\u0131\u015f postmodernizm, onun ideya ilham\u00e7\u0131s\u0131 is\u0259 zaman\u0131n t\u0259l\u0259bini h\u0259ssasl\u0131qla duyan \u018f.Cahangir oldu.<\/p>\n

\u018f.Cahangir postmodernizmd\u0259n yazanda Avropa \u0259d\u0259bi-b\u0259dii d\u00fc\u015f\u00fcnc\u0259sind\u0259 bu meyil \u00f6z \u00f6mr\u00fcn\u00fc art\u0131q ba\u015fa vurmaq \u00fczr\u0259ydi. Lakin biz 70 illik qapal\u0131 Sovetl\u0259r Birliyi m\u0259d\u0259niyy\u0259tind\u0259n \u00e7\u0131xm\u0131\u015fd\u0131q. Ola bilsin ki, \u0130sa H\u00fcseynov, \u00c7ingiz H\u00fcseynov kimi yaz\u0131\u00e7\u0131lar\u0131m\u0131z postmodernizmin bu v\u0259 ya dig\u0259r c\u0259h\u0259tini \u0259d\u0259biyyata g\u0259tirmi\u015fdil\u0259r, amma ist\u0259nil\u0259n halda bunlar \u0259d\u0259bi-t\u0259nqidin registrasiyas\u0131ndan ke\u00e7m\u0259mi\u015f, \u00f6z\u00fcn\u00fcn n\u0259z\u0259ri-analitik t\u0259sdiqini tapmam\u0131\u015fd\u0131. O vaxt yaln\u0131z bir metodun \u2013 sosialist realizminin t\u0259l\u0259bl\u0259ri ehkam say\u0131l\u0131rd\u0131 v\u0259 b\u00fct\u00fcn yerd\u0259 qalanlar qanundank\u0259nar, m\u00fcrt\u0259d elan olunmu\u015fdu. Ona g\u00f6r\u0259 postmodernizm d\u0259, onun g\u0259tirdiyi ab-hava da bizim \u00fc\u00e7\u00fcn yeni idi, \u0259d\u0259biyyat is\u0259 h\u0259r \u015feyd\u0259n \u00f6nc\u0259, fasil\u0259siz yenil\u0259\u015fm\u0259 dem\u0259kdir. \u018f.Cahangirin bir ne\u00e7\u0259 il \u0259rzind\u0259 postmodernizml\u0259 ba\u011fl\u0131 ard\u0131c\u0131l yaz\u0131lar\u0131 bu m\u0259nada \u0259d\u0259bi-b\u0259dii d\u00fc\u015f\u00fcnc\u0259y\u0259 h\u0259rar\u0259tli yenilik h\u0259y\u0259canlar\u0131 g\u0259tirir, onu canland\u0131r\u0131rd\u0131. M\u0259n bunu dey\u0259nd\u0259, h\u0259r \u015feyd\u0259n \u00f6nc\u0259, onun \u201cXalq c\u0259bh\u0259si\u201d, \u201cV\u0259t\u0259nda\u015f h\u0259mr\u0259yliyi\u201d, \u201cYeni Az\u0259rbaycan\u201d q\u0259zetl\u0259rind\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n \u201cYeni \u0259srin ibtidas\u0131\u201d silsil\u0259 m\u0259qal\u0259l\u0259rini n\u0259z\u0259rd\u0259 tuturam. Bu yaz\u0131larda yeni \u0259d\u0259bi-b\u0259dii fikrimizin, do\u011frudan da, n\u0259z\u0259ri ibtidas\u0131 qoyulur, \u0259d\u0259bi prosesin t\u0259xmin\u0259n 10-15 illik prioritet istiqam\u0259tl\u0259rinin f\u0259ls\u0259fi-estetik \u0259saslar\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015firdi.<\/p>\n

Maraql\u0131 idi ki, t\u0259kc\u0259 Murad K\u00f6hn\u0259qala, H\u0259mid Heris\u00e7i, \u0130lqar F\u0259hmi kimi cavanlar deyil, adl\u0131-sanl\u0131 yazarlar da yeni anlay\u0131\u015f\u0131 d\u0259st\u0259kl\u0259dil\u0259r. El\u00e7inin \u201c\u015eekspir\u201d, \u201cTeleskop\u201d kimi pyesl\u0259ri il\u0259 milli teatr\u0131m\u0131zda postmodern d\u00fc\u015f\u00fcnc\u0259nin \u0259sas\u0131 qoyuldu. Kamal Abdullan\u0131n \u201cYar\u0131m\u00e7\u0131q \u0259lyazma\u201ds\u0131 il\u0259 milli n\u0259srimizd\u0259 postmodern roman\u0131n \u0259n s\u0259ciyy\u0259vi n\u00fcmun\u0259si yarand\u0131. Tezlikl\u0259 \u201cAz\u0259rbaycan \u0259d\u0259biyyat\u0131nda postmodernizm\u201d m\u00f6vzusunda dissertasiyalar m\u00fcdafi\u0259 edildi, Salid\u0259 \u015e\u0259rifova, N\u0259rmin Kamal v\u0259 dig\u0259rl\u0259rinin bu m\u00f6vzuda kitablar\u0131 i\u015f\u0131q \u00fcz\u00fc g\u00f6rd\u00fc, y\u0259ni anlay\u0131\u015f populyarla\u015fd\u0131, r\u0259sm\u0259n q\u0259bulland\u0131, v\u0259t\u0259nda\u015fl\u0131q statusu h\u00fcququ qazand\u0131, \u0259d\u0259bi-b\u0259dii prosesin lokomotivin\u0259 \u00e7evrildi. Bu i\u015fin n\u0259z\u0259ri-ideoloji y\u00f6nd\u0259n \u0259sas simalar\u0131ndan biri, y\u0259qin ki, birincisi, \u018f.Cahangir idi. \u00d6z\u00fc d\u0259 t\u0259kc\u0259 m\u0259qal\u0259l\u0259ri il\u0259 deyil, \u0130lya \u0130lin, Daniil Andreyev, \u0130rina Adelgeym, Aleksandr Dugin, \u0130rina Nikitina v\u0259 dig\u0259r bu kimi aliml\u0259rin postmodernizm haqq\u0131nda yazd\u0131\u011f\u0131 m\u0259qal\u0259 v\u0259 kitablardan el\u0259diyi filoloji t\u0259rc\u00fcm\u0259l\u0259rl\u0259. Onun timsal\u0131nda \u0259d\u0259bi t\u0259nqid bir m\u00fcdd\u0259tdir unutdu\u011fu missiyas\u0131na qay\u0131d\u0131r \u2013 b\u0259dii fikin yoluna n\u0259z\u0259ri i\u015f\u0131q sal\u0131r, onun yeni d\u00fc\u015f\u00fcnc\u0259 \u00fcf\u00fcql\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirirdi.<\/p>\n

Dialektik d\u00fc\u015f\u00fcnc\u0259, ehkam\u00e7\u0131l\u0131qdan uzaql\u0131q, d\u00fcnyaya v\u0259 onun b\u0259dii inikas\u0131 olan s\u00f6z\u0259 daimi d\u0259yi\u015fm\u0259 \u2013 inki\u015faf v\u0259 ya t\u0259n\u0259zz\u00fcld\u0259 olan canl\u0131 proses kimi baxmaq! \u018f.Cahangirin d\u00fc\u015f\u00fcnc\u0259sin\u0259 m\u0259xsus daha bir c\u0259h\u0259t budur. Bu onun yaz\u0131lar\u0131na qabar\u0131q n\u0259z\u0259r\u0259 \u00e7arpan tarixilik keyfiyy\u0259ti verir. \u018f.Cahangirin yaz\u0131lar\u0131 a\u011f\u0131r-a\u011f\u0131r ax\u0131b ged\u0259n, \u0259d\u0259biyyat\u0131n ayr\u0131-ayr\u0131 m\u0259rh\u0259l\u0259l\u0259rini bir b\u00fct\u00f6v hal\u0131nda birl\u0259\u015fdir\u0259n, \u00f6z axar\u0131na sal\u0131b aparan n\u0259hri xat\u0131rlad\u0131r v\u0259 bununla da, \u201ct\u0259nqid h\u0259r\u0259k\u0259t ed\u0259n estetikad\u0131r\u201d fikrini \u0259yani olaraq t\u0259sdiq edir. Bunu onun yuxar\u0131da s\u00f6z\u00fcged\u0259n \u201cBir \u0259vv\u0259l var, bir ax\u0131r var deyirl\u0259r\u201d essesind\u0259 d\u0259, sonralar yazd\u0131\u011f\u0131 \u201cS\u00f6z\u201d, \u201cS\u0259s\u201d \u201cD\u0259mirba\u015flar\u201d, \u201cAprel tezisl\u0259ri\u201d kimi \u0259n yax\u015f\u0131 essel\u0259rind\u0259 d\u0259 ayd\u0131n g\u00f6r\u00fcr\u00fck. \u018fs\u0259d t\u0259kc\u0259 bu essel\u0259ri yox, b\u00fct\u00fcn yaz\u0131lar\u0131nda ilk essesin\u0131n s\u0259rl\u00f6vh\u0259sin\u0259 sadiqdir \u2013 onu s\u00f6z\u00fcn ba\u015flan\u011f\u0131c\u0131 v\u0259 sonu, yolun \u0259vv\u0259li v\u0259 ax\u0131r\u0131 maraqland\u0131r\u0131r. B\u00fct\u00fcn \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q m\u00f6vzu v\u0259 problematikas\u0131 il\u0259 yana\u015f\u0131, onun yaz\u0131lar\u0131n\u0131n alt yap\u0131s\u0131nda bir \u0259n \u00fcmumi f\u0259ls\u0259fi suala cavab c\u0259hdi durur: \u2013 Hardan g\u0259lib, hara gedirik?<\/p>\n

B\u0259li, \u0259d\u0259bi-b\u0259dii fakt\u0131n mahiyy\u0259tini a\u015fkarlama\u011fa y\u00f6n\u0259l\u0259n \u018f.Cahangir t\u0259nqidi a\u00e7\u0131q f\u0259ls\u0259filiy\u0259 meyillidir. O, \u0259d\u0259bi-estetik anlay\u0131\u015flarla yana\u015f\u0131, h\u0259m d\u0259 ruh, \u015f\u00fcur, materiya, zaman, m\u0259kan v\u0259 sair bu kimi \u0259sas f\u0259ls\u0259fi kateqoriyalarla d\u00fc\u015f\u00fcn\u00fcr. M\u0259n\u0259 h\u0259mi\u015f\u0259 el\u0259 g\u0259lir ki, onun \u0259d\u0259bi-t\u0259nqid\u00e7i olmas\u0131yla, Az\u0259rbaycan f\u0259ls\u0259fi v\u0259 ictimai fikri \u00f6z\u00fcn\u00fcn d\u00fcnya \u00e7ap\u0131na gedib \u00e7\u0131xa bil\u0259c\u0259k bir filosofunu itirib.<\/p>\n

Yeri g\u0259lmi\u015fk\u0259n, burda bir ha\u015fiy\u0259 \u00e7\u0131xacam. \u0130kinci, ya \u00fc\u00e7\u00fcnc\u00fc kursda oxuyanda, d\u0259rs ilinin lap ba\u015flan\u011f\u0131c\u0131nda \u018fs\u0259d bir g\u00fcn m\u0259n\u0259 yax\u0131nla\u015f\u0131b dedi ki, F\u0259rman m\u00fc\u0259llim F\u0259ls\u0259f\u0259 fak\u00fclt\u0259sin\u0259 ke\u00e7m\u0259yimi ist\u0259yir, fikirl\u0259\u015fm\u0259k \u00fc\u00e7\u00fcn bir ne\u00e7\u0259 g\u00fcn vaxt alm\u0131\u015fam, m\u0259sl\u0259h\u0259tiniz n\u0259dir, ona n\u0259 cavab verim? S\u00f6hb\u0259t g\u00f6rk\u0259mli filosof, \u201cM\u00fcasir Q\u0259rb f\u0259ls\u0259f\u0259si\u201d, \u201c\u0130nsan v\u0259 d\u00fcnya\u201d, \u201cKlassik psixoanalizin \u0259saslar\u0131\u201d, \u201c\u0130drak n\u0259z\u0259riyy\u0259si v\u0259 linqvistik analiz\u201d v\u0259 dig\u0259r \u00e7oxsayl\u0131 kitablar\u0131n m\u00fc\u0259llifi, universitetin f\u0259ls\u0259f\u0259 kafedras\u0131n\u0131n m\u00fc\u0259llimi, f\u0259ls\u0259f\u0259 elml\u0259ri doktoru F\u0259rman \u0130smay\u0131lovdan gedirdi. G\u00f6r\u00fcn\u00fcr, o, m\u00fchazir\u0259l\u0259rin gedi\u015find\u0259 \u018fs\u0259din f\u0259ls\u0259fi istedad\u0131n\u0131 g\u00f6rm\u00fc\u015f, ona ixtisas\u0131n\u0131 d\u0259yi\u015fm\u0259yi t\u0259klif el\u0259mi\u015f, bu taley\u00fckl\u00fc add\u0131m\u0131 atmaqda t\u0259r\u0259dd\u00fcd ke\u00e7ir\u0259n \u018fs\u0259d is\u0259 bir s\u0131ra g\u00fcv\u0259ndiyi m\u00fc\u0259lliml\u0259ri il\u0259 yana\u015f\u0131, m\u0259sl\u0259h\u0259t \u00fc\u00e7\u00fcn m\u0259n\u0259 d\u0259 \u00fcz tutmu\u015fdu. M\u0259n, t\u0259bii ki, bu yerd\u0259yi\u015fm\u0259y\u0259 raz\u0131 olmad\u0131m v\u0259 \u2013 \u201cB\u0259y\u0259m, bizim filoloqa ehtiyac\u0131mz yoxdur, f\u0259ls\u0259f\u0259y\u0259 niy\u0259 ke\u00e7irs\u0259n ki? \u2013 dedim. Sonralar \u00f6yr\u0259ndim ki, ba\u015fqa m\u00fc\u0259lliml\u0259r d\u0259 \u018fs\u0259d\u0259 eyni m\u0259sl\u0259h\u0259ti veribl\u0259r v\u0259 bununla da, dilemma filologiyan\u0131n xeyrin\u0259 h\u0259ll olundu. O vaxt do\u011frumu, yanl\u0131\u015fm\u0131 q\u0259rar \u00e7\u0131xard\u0131q, bilmir\u0259m, amma onu bilir\u0259m ki, bu g\u00fcn 55 ya\u015f\u0131n\u0131 qeyd ed\u0259n \u018fs\u0259d Cahangirin g\u00f6rk\u0259mli bir s\u00f6z adam\u0131 kimi varl\u0131\u011f\u0131 o g\u00fcnl\u0259rd\u0259 \u00e7\u0131xar\u0131lan q\u0259rarla \u0259h\u0259miyy\u0259tli d\u0259r\u0259c\u0259d\u0259 ba\u011fl\u0131d\u0131r.<\/p>\n

Orijinall\u0131q, \u00f6z\u00fcn\u0259m\u0259xsusluq \u018fs\u0259d Cahangirin d\u00fc\u015f\u00fcnc\u0259sinin \u0259n qabar\u0131q g\u00f6r\u00fcn\u0259n t\u0259r\u0259fidir. Onun m\u00fc\u0259llif\u0259 \u00f6z\u00fcn\u00fc daha s\u0259rb\u0259st ifad\u0259 etm\u0259y\u0259 imkan ver\u0259n esse janr\u0131na x\u00fcsusi mara\u011f\u0131n\u0131n \u0259sas s\u0259b\u0259bi y\u0259qin ki, budur. \u201cS\u00f6z\u201d essesind\u0259 o, F\u00fczulinin bir beytin\u0259 \u2013 \u201cCan s\u00f6zd\u00fcr, \u0259g\u0259r bilirs\u0259 insan \/ S\u00f6zd\u00fcr ki, deyirl\u0259r \u00f6zg\u0259dir can\u201d \u2013 istinad ed\u0259r\u0259k s\u00f6z\u00fcn ikili s\u0259ciyy\u0259sini a\u00e7\u0131r, onun ilahilik keyfiyy\u0259tini itirib insanil\u0259\u015fm\u0259si v\u0259 yenid\u0259n ilahiliy\u0259 qay\u0131tmas\u0131 z\u0259rur\u0259tind\u0259n dan\u0131\u015f\u0131r v\u0259 bu ideyan\u0131n \u0259yani \u00f6rn\u0259yi kimi Nizamid\u0259n Mu\u011fannaya q\u0259d\u0259rki minillik b\u0259dii s\u00f6z\u00fcm\u00fcz\u00fc F\u00fczulinin bir beytind\u0259n ke\u00e7irir. \u201cS\u00f6z\u201d essesi bu minillik yolda dastan, q\u0259z\u0259l, qo\u015fma kimi janr \u0259v\u0259zl\u0259nm\u0259l\u0259ri il\u0259 yana\u015f\u0131, s\u00f6z\u00fcn ist\u0259nil\u0259n yanr\u0131 \u00f6z i\u00e7in\u0259 alan daxili forma d\u0259yi\u015fk\u0259nliyind\u0259n dan\u0131\u015f\u0131r v\u0259 bunlar\u0131n birind\u0259n dig\u0259rin\u0259 ke\u00e7idin g\u00f6r\u00fcnm\u0259y\u0259n, strukturoloji laylar\u0131n\u0131 qald\u0131r\u0131r, k\u0259s\u0259si, s\u00f6z\u00fcn n\u00fcv\u0259sin\u0259 gedib \u00e7\u0131x\u0131r. Yad\u0131mdad\u0131r ki, \u018fs\u0259d bu essenin \u0259lyazmas\u0131n\u0131 m\u0259n\u0259 vermi\u015fdi v\u0259 ilk bir ne\u00e7\u0259 abzas\u0131 oxuyan kimi bilmi\u015fdim ki, \u201cS\u00f6z\u201d t\u0259kc\u0259 \u00f6z m\u00fc\u0259llifinin yaradc\u0131l\u0131\u011f\u0131 deyil, \u00fcmum\u0259n \u0259d\u0259bi-t\u0259nqidi d\u00fc\u015f\u00fcnc\u0259mizd\u0259 strukturalizmin \u0259n parlaq, qeyri-adi \u00f6rn\u0259kl\u0259rind\u0259n biridir. Bel\u0259 yaz\u0131 h\u0259r m\u00fc\u0259llifin \u00f6mr\u00fcnd\u0259 bir d\u0259f\u0259, uzaqba\u015f\u0131 bir ne\u00e7\u0259 d\u0259f\u0259 ola bil\u0259r.<\/p>\n

O bir ne\u00e7\u0259 d\u0259f\u0259d\u0259n biri olan \u201cS\u0259s\u201d essesi Az\u0259rbaycan\u0131n \u00fc\u00e7 geokulturololoji \u0259raziy\u0259 \u2013 s\u00f6z, s\u0259s v\u0259 r\u0259ng m\u0259kanlar\u0131na b\u00f6l\u00fcnm\u0259sin\u0259 dair k\u0259\u015ffl\u0259 yad\u0131mda qal\u0131b. Bu b\u00f6lg\u00fcd\u0259 Nax\u00e7\u0131van, G\u00f6y\u00e7\u0259, Qazax v\u0259 Bor\u00e7al\u0131 s\u00f6z\u00fcn, Qaraba\u011f s\u0259sin, Bak\u0131 v\u0259 \u015eirvan is\u0259 r\u0259ngin pay\u0131na d\u00fc\u015f\u00fcr. \u201cS\u0259s\u201d bir \u201cQaraba\u011fnam\u0259\u201ddir, \u00f6z\u00fc d\u0259 bu m\u00f6vzuda indiy\u0259d\u0259k yaz\u0131lan v\u0259 olsun ki, bundan sonra yaz\u0131lacaq \u201cnam\u0259\u201dl\u0259rin \u0259n orijinal\u0131. Essed\u0259 Qaraba\u011f\u0131n Az\u0259rbaycan tarixi v\u0259 m\u0259d\u0259niyy\u0259tind\u0259ki yeri v\u0259 rolu \u00f6z\u00fcn\u00fcn b\u00fct\u00fcn tarixi-kulturoloji konturlar\u0131 il\u0259 ayd\u0131n g\u00f6r\u00fcn\u00fcr. \u201cS\u00f6z\u201dd\u0259 \u0259d\u0259biyyata metafizik bax\u0131\u015f oldu\u011fu kimi, \u201cS\u0259s\u201dd\u0259 d\u0259 tarix\u0259 metatarixi bax\u0131\u015f var v\u0259 bunun hesab\u0131na Qaraba\u011fa da, s\u0259s\u0259 d\u0259 yana\u015fman\u0131n h\u00fcdudlar\u0131 m\u00fcqayis\u0259siz d\u0259r\u0259c\u0259d\u0259 geni\u015fl\u0259nir, min d\u0259f\u0259l\u0259rl\u0259 e\u015fitdikl\u0259rimiz, g\u00f6rd\u00fckl\u0259rimizi sanki ilk d\u0259f\u0259 g\u00f6r\u00fcr, m\u00fc\u0259llifl\u0259 birlikd\u0259 biz d\u0259 \u00f6z \u00f6lk\u0259mizi geokulturoloji rakursdan yenid\u0259n k\u0259\u015ff edirik.<\/p>\n

\u018f.Cahangirin essel\u0259ri m\u0259ntiqi-rasional metodla intuisiyan\u0131n, ilhamla v\u0259hyin inteqrasiyas\u0131, k\u0259si\u015fm\u0259 zola\u011f\u0131nda meydana \u00e7\u0131x\u0131b. Onun \u201cD\u0259mirba\u015flar\u201d essesi \u0259n\u0259n\u0259vi gerid\u00f6nm\u0259z t\u0259r\u0259qqi ideyas\u0131n\u0131n \u0259ksin\u0259 inki\u015faf v\u0259 t\u0259n\u0259zz\u00fcl\u00fcn daimi \u0259v\u0259zl\u0259ndiyi dair\u0259vi d\u00fc\u015f\u00fcnc\u0259 modeli \u0259sas\u0131nda yaz\u0131l\u0131b. Elmi-texniki t\u0259r\u0259qqinin dan\u0131lmaz nailiyy\u0259tl\u0259rin\u0259 baxmayaraq, b\u0259\u015f\u0259r tarixin\u0259 m\u0259n\u0259vi t\u0259n\u0259zz\u00fcl kimi baxmaq! Elm, f\u0259ls\u0259f\u0259, tarix, \u0259d\u0259biyyat v\u0259 dig\u0259r sah\u0259l\u0259rd\u0259 q\u0131z\u0131lba\u015fl\u0131qdan d\u0259mirba\u015fl\u0131\u011fa eni\u015fi izl\u0259y\u0259n esse m\u00fc\u0259llifinin \u0259sas yeniliyi bu unudulmu\u015f k\u00f6hn\u0259liyin bir daha t\u0259sdiqind\u0259dir. Amma insanl\u0131\u011f\u0131n lab\u00fcd esxatoloji faci\u0259sind\u0259n s\u00f6z a\u00e7an bu essed\u0259 optimist ideya qalib g\u0259lir \u2013 q\u0131z\u0131lba\u015fl\u0131\u011fa \u00e7a\u011f\u0131r\u0131\u015f! \u201c525-ci q\u0259zet\u201dd\u0259 bir ne\u00e7\u0259 ay \u0259rzind\u0259 hiss\u0259-hiss\u0259 d\u0259rc olunan essenin geni\u015f rezonans do\u011furmas\u0131n\u0131n \u0259sas s\u0259b\u0259bi, y\u0259qin ki, bu m\u00fc\u0259llif qay\u0259si il\u0259 ba\u011fl\u0131 idi. \u018f.Cahangirin m\u00fcsahib\u0259l\u0259rind\u0259n birind\u0259 dediyi kimi, \u201c\u0259d\u0259biyyat h\u0259r \u015feyi insan\u0131n \u0259lind\u0259n ala bil\u0259r, amma \u00fcmidi alma\u011fa onun ixtiyar\u0131 yoxdur\u201d.<\/p>\n

Qat\u0131 tradisionalist m\u00f6vqed\u0259n yaz\u0131lan \u201cD\u0259mirba\u015flar\u201d \u018f.Cahangirin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131 izl\u0259m\u0259k bax\u0131m\u0131ndan daha bir c\u0259h\u0259td\u0259n \u0259h\u0259miyy\u0259tli idi. Esse \u201cm\u0259n postmodernizm\u0259 s\u0259daq\u0259t and\u0131 i\u00e7m\u0259mi\u015f\u0259m\u201d dey\u0259n m\u00fc\u0259llifin postmodernist d\u00fc\u015f\u00fcnc\u0259d\u0259n uzaqla\u015fmas\u0131n\u0131 g\u00f6st\u0259rirdi. Bir q\u0259d\u0259r sonra q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 \u201cAprel tezisl\u0259ri. Postinsan haqq\u0131nda esse\u201d is\u0259 onun \u0259d\u0259bi-f\u0259ls\u0259fi fikrimiz\u0259 yeni bir anay\u0131\u015f \u2013 postinsan anlay\u0131\u015f\u0131 g\u0259tirm\u0259k c\u0259hdi il\u0259 s\u0259ciyy\u0259l\u0259ndi. Postmodernizm insan\u0131n \u00f6z\u00fcn\u0259 inam\u0131n\u0131n s\u00fcqutundan dan\u0131\u015f\u0131rd\u0131. Postinsan is\u0259 insan\u0131n tamamil\u0259 ba\u015fqa bir varl\u0131\u011fa \u2013 postinsana \u00e7evrilm\u0259sind\u0259n b\u0259hs edir. Odur ki, bu daha radikal ideya \u0259fkari-\u00fcmumiyy\u0259 t\u0259r\u0259find\u0259n postmodernizm q\u0259d\u0259r asanl\u0131qla q\u0259bul edil\u0259 bilm\u0259zdi. Futuroloji m\u00f6vzuda yaz\u0131lm\u0131\u015f \u201cAprel tezisl\u0259ri\u201d \u018f.Cahangirin \u0259n inqilabi m\u0259zmunlu essesidir, inqilab\u0131n ba\u015f tutmas\u0131 is\u0259 situasiya t\u0259l\u0259b edir. Lakin bu amil essed\u0259 ir\u0259li s\u00fcr\u00fcl\u0259n ideyan\u0131n perspektiv \u0259h\u0259miyy\u0259tini inkar etmir. \u00c7\u00fcnki h\u0259yat\u0131m\u0131z\u0131n b\u00fct\u00fcn temporitmi postinsan ideyas\u0131n\u0131n yax\u0131n g\u0259l\u0259c\u0259kd\u0259 realla\u015fmas\u0131 imkan\u0131n\u0131 h\u0259r g\u00fcn daha bariz t\u0259sdiq edir.<\/p>\n

\u018f.Cahangirin indiy\u0259 q\u0259d\u0259r \u201cQ\u0259dim t\u00fcrk \u0259d\u0259biyyat\u0131n\u0131n linqvistik poetikas\u0131\u201d, \u201cA\u011f sa\u00e7, qara sa\u00e7\u201d, \u201cKim yatm\u0131\u015f, kim oyaq\u201d, \u201cOn \u00fc\u00e7\u00fcnc\u00fc gec\u0259\u201d kimi kitablar\u0131 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u00fcb v\u0259 bu kitablar\u0131n h\u0259r biri m\u00fc\u0259yy\u0259n \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q probleml\u0259rin\u0259 ayd\u0131nl\u0131q g\u0259tirilm\u0259siyl\u0259 s\u0259ciyy\u0259l\u0259nir. \u201cQ\u0259dim t\u00fcrk \u0259d\u0259biyyat\u0131n\u0131n linqvistik poetikas\u0131\u201d kitab\u0131n\u0131n m\u00f6vzusunu \u018fs\u0259d\u0259 m\u0259n vermi\u015f\u0259m. Kitabda Mahmud Ka\u015f\u011farl\u0131n\u0131n m\u0259\u015fhur \u201cDivan\u00fc l\u00fc\u011fat it-t\u00fcrk\u201d \u0259s\u0259rind\u0259ki b\u0259dii n\u00fcmun\u0259l\u0259r dil\u00e7ilik v\u0259 \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n k\u0259si\u015fm\u0259 zola\u011f\u0131nda ara\u015fd\u0131r\u0131l\u0131b. M\u00fc\u0259llif \u201cDivan\u201dda toplanm\u0131\u015f \u015feirl\u0259rin yaranmas\u0131, inki\u015faf\u0131, dil v\u0259 \u00fcslub x\u00fcsusiyy\u0259tl\u0259ri, v\u0259zni, m\u00fcasir poeziya il\u0259 \u0259laq\u0259si kimi m\u0259s\u0259l\u0259l\u0259r\u0259 dair orijinal fikirl\u0259r dem\u0259kl\u0259 yana\u015f\u0131, h\u0259m d\u0259 bu n\u00fcmun\u0259l\u0259ri m\u00fcasir dilimiz\u0259 uy\u011funla\u015fd\u0131rm\u0131\u015f v\u0259 kitaba \u0259lav\u0259 etmi\u015fdir. Az\u0259rbaycan filoloji fikrind\u0259 monoqrafik s\u0259viyy\u0259d\u0259 ka\u015f\u011farl\u0131\u015f\u00fcnasl\u0131q \u018f.Cahangirin 2001-ci ild\u0259 \u201cElm\u201d n\u0259\u015friyyat\u0131nda rezoqraf \u00fcsulu il\u0259 d\u0259rc olunmu\u015f bu kitab\u0131 il\u0259 ba\u015flay\u0131r.<\/p>\n

2006-c\u0131 ild\u0259 \u201cNurlan\u201d n\u0259\u015friyyat\u0131nda \u00e7apdan \u00e7\u0131xan, Xalq yaz\u0131\u00e7\u0131s\u0131 Anar v\u0259 G\u00fcnel Anarq\u0131z\u0131n\u0131n n\u0259sr yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hs ed\u0259n \u201cA\u011f sa\u00e7, qara sa\u00e7\u201d kitab\u0131n\u0131n ideya miqyaslar\u0131 ad\u0131ndan daha geni\u015fdir. Kitab\u0131n \u0259sas\u0131nda Anar\u0131n \u201cA\u011f qo\u00e7, qara qo\u00e7\u201d utopik v\u0259 antiutopik na\u011f\u0131llar\u0131n\u0131n milli v\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131 m\u00fcst\u0259visind\u0259 t\u0259hlili durur. \u00d6z\u00fcm\u00fcz\u0259 d\u00fcnyadan v\u0259 d\u00fcnyaya \u00f6z\u00fcm\u00fczd\u0259n baxmaq \u018f.Cahangir t\u0259nqidinin qabar\u0131q n\u0259z\u0259r\u0259 \u00e7apran keyfiyy\u0259tl\u0259rind\u0259n biridir. Lakin kitab\u0131n alt qat\u0131nda o vaxt \u0259d\u0259bi m\u00fchitd\u0259 k\u0259skin \u015f\u0259kil alan n\u0259sill\u0259raras\u0131 qar\u015f\u0131durmaya qar\u015f\u0131 gizli bir etiraz da var. A\u011f qo\u00e7, qara qo\u00e7 buynuzla\u015fmas\u0131n\u0131, a\u011f sa\u00e7, qara sa\u00e7 ehtiram\u0131 v\u0259 ehti\u015fam\u0131 il\u0259 \u0259v\u0259zl\u0259m\u0259k! Kitab\u0131n m\u00fc\u0259llifinin daha d\u0259rin qatda gizl\u0259n\u0259n \u0259sl qay\u0259si budur!<\/p>\n

2013-c\u00fc ild\u0259 \u201cYaz\u0131\u00e7\u0131\u201d n\u0259\u015friyyat\u0131nda yay\u0131mlanan \u201cKim yatm\u0131\u015f, kim oyaq\u201d se\u00e7ilmi\u015f essel\u0259r v\u0259 m\u0259qal\u0259l\u0259r kitab\u0131 t\u0259kc\u0259 \u00f6z m\u00fc\u0259llifinin yox, \u00e7a\u011fda\u015f Az\u0259rbaycan \u0259d\u0259bi-t\u0259nqidi fikrinin hadis\u0259si kimi meydana \u00e7\u0131xd\u0131. \u0130.Mu\u011fanna, S.\u018fhm\u0259dli, Anar, F.Qoca, El\u00e7in, A.M\u0259sud, V.\u0130brahimo\u011flu, B.Osmanov v\u0259 dig\u0259r s\u00f6z-s\u0259n\u0259t adamlar\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131ndan s\u00f6z a\u00e7an kitab\u0131n t\u0259kc\u0259 el\u0259 ad\u0131 onun m\u00fc\u0259llifinin bir \u0259n \u00fcmd\u0259 x\u00fcsusiyy\u0259tind\u0259n x\u0259b\u0259r verir \u2013 \u00e7a\u011fda\u015fl\u0131\u011fa b\u0259dii d\u00fc\u015f\u00fcnc\u0259mizin \u0259n \u0259ski \u00e7a\u011flar\u0131n\u0131n g\u00f6z\u00fcyl\u0259 baxmaq! Kitab\u0131n ad\u0131 daha bir m\u0259s\u0259l\u0259y\u0259 ayd\u0131nl\u0131q g\u0259tirir \u2013 vaxtil\u0259 t\u0259l\u0259b\u0259 \u018fs\u0259din universitet auditoriyas\u0131nda m\u00fc\u0259lliml\u0259rin\u0259 \u00fcnvanlad\u0131\u011f\u0131 suallar\u0131 art\u0131q durub-toxtam\u0131\u015f \u0259d\u0259bi-t\u0259nqid\u00e7i \u018f.Cahangir d\u00f6vr\u00fcn \u0259n say\u0131l\u0131b-se\u00e7il\u0259n, adl\u0131-sanl\u0131 imza sahibl\u0259rin\u0259, \u00fcmum\u0259n insana, zamana \u00fcnvanlay\u0131r, yeni d\u00f6vr\u00fcn yeni suallar\u0131n\u0131 m\u00fc\u0259yy\u0259n edirdi! Oyanm\u0131\u015f ruh \u201ckim yatm\u0131\u015f, kim oyaq?\u201d dey\u0259 atr\u0131q bu d\u0259f\u0259 ba\u015fqalar\u0131n\u0131 oyan\u0131\u015fa, intibaha \u00e7a\u011f\u0131r\u0131rd\u0131!<\/p>\n

Xalq yaz\u0131\u00e7\u0131s\u0131 El\u00e7inin yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hs ed\u0259n \u201cOn \u00fc\u00e7\u00fcnc\u00fc gec\u0259\u201d m\u0259qal\u0259l\u0259r kitab\u0131 da \u0259n \u00fcmumi ruhu etibaril\u0259 qaranl\u0131qdan i\u015f\u0131\u011fa, gec\u0259d\u0259n g\u00fcnd\u00fcz\u0259 \u00e7a\u011f\u0131r\u0131\u015f ruhu il\u0259 k\u00f6kl\u0259nib. Psixoanalitik t\u0259hlill\u0259r, yaz\u0131\u00e7\u0131n\u0131n pyesl\u0259ri \u0259sas\u0131nda haz\u0131rlanm\u0131\u015f tama\u015falar haqq\u0131nda q\u0259na\u0259tl\u0259rin d\u0259 yer ald\u0131\u011f\u0131 kitabda ba\u015fl\u0131ca yeri El\u00e7inin tarixi m\u00f6vzuda q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 \u201cBa\u015f\u201d roman\u0131 haqq\u0131nda \u201cBa\u015f\u201dlan\u011f\u0131c\u201d m\u0259qal\u0259si, x\u00fcsus\u0259n d\u0259 m\u0259qal\u0259d\u0259 ir\u0259li s\u00fcr\u00fcl\u0259n \u201cmetafizik realizm\u201d anlay\u0131\u015f\u0131 tutur. \u018f.Cahangir \u201cBa\u015f\u201d\u0131 b\u0259dii n\u0259srimizd\u0259 d\u00fc\u015f\u00fcnc\u0259 miqyaslar\u0131n\u0131n geni\u015fl\u0259nm\u0259si, metafizik Amerikan\u0131n k\u0259\u015ffi bax\u0131m\u0131ndan m\u00fch\u00fcm bir yenilik kimi qiym\u0259tl\u0259ndirir. Milli b\u0259dii n\u0259srimizd\u0259 ruhun ilk d\u0259f\u0259 ba\u015f q\u0259hr\u0259mana \u00e7evrildiyi roman\u0131n, oyanm\u0131\u015f ruhun ifad\u0259\u00e7isi olan bir t\u0259nqid\u00e7i t\u0259r\u0259find\u0259n bu c\u00fcr d\u0259y\u0259rl\u0259ndirilm\u0259si m\u0259ntiqidir. \u201cBa\u015f\u201dlan\u011f\u0131c\u201d\u0131n \u0259d\u0259bi-t\u0259nqid tariximiz\u0259 onuncu ill\u0259rin m\u00fch\u00fcm n\u0259sr t\u0259dqiqatlar\u0131ndan biri kimi daxil olaca\u011f\u0131na \u015f\u00fcbh\u0259 yoxdur.<\/p>\n

\u018f.Cahangirin maraq dair\u0259sinin geni\u015fliyi t\u0259\u0259cc\u00fcb do\u011furur: \u0259d\u0259biyyat, inc\u0259s\u0259n\u0259t, din, f\u0259ls\u0259f\u0259, psixologiya, tarix, ezoterika\u2026 \u0130ctimai \u015f\u00fcurun el\u0259 bir formas\u0131 yoxdur ki, \u018f.Cahangir ona maraq g\u00f6st\u0259rm\u0259sin. Onun yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n m\u00fch\u00fcm bir qolunu teatr, kino, musiqi il\u0259 ba\u011fl\u0131 ara\u015fd\u0131rmalar, bir s\u00f6zl\u0259, s\u0259n\u0259t\u015f\u00fcnasl\u0131q yaz\u0131lar\u0131 tutur. X\u00fcsus\u0259n d\u0259 teatra olan mara\u011f\u0131 \u018f.Cahangiri \u0259d\u0259bi-t\u0259nqidi fikrimizd\u0259 M.F.Axundov, M.H\u00fcseyn, C.C\u0259f\u0259rov, Y.Qarayev \u0259n\u0259n\u0259l\u0259rinin parlaq davam\u00e7\u0131s\u0131na \u00e7evirir, b\u00fct\u00fcn yenilik\u00e7i c\u0259hdl\u0259ri il\u0259 yana\u015f\u0131, onun klassik t\u0259nqid\u00e7i imicini formala\u015fd\u0131r\u0131r. M\u0259nc\u0259, \u018f.Cahangirin h\u0259mkarlar\u0131 aras\u0131nda klassik teatral ruhun da\u015f\u0131y\u0131c\u0131s\u0131 olan ikinci bel\u0259 \u0259d\u0259biyyat t\u0259nqid\u00e7isi yoxdur. \u018fn \u00e7ox raz\u0131l\u0131q do\u011furan is\u0259 odur ki, m\u00fcxt\u0259lif janrlarda yaz\u0131lan, say\u0131 y\u00fcz \u0259lliy\u0259 \u00e7atan bu yaz\u0131lar\u0131n n\u0259 analitik s\u0259viyy\u0259si, n\u0259 d\u0259 informativ y\u00fck\u00fc \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q yaz\u0131lar\u0131ndan z\u0259rr\u0259 q\u0259d\u0259r d\u0259 geri qalm\u0131r. \u018fs\u0259din \u00fcslubunda el\u0259 bir cazib\u0259 g\u00fcc\u00fc var ki, onun \u0259d\u0259bi-t\u0259nqidi yaz\u0131lar\u0131n\u0131 oxuyanlar haqq\u0131nda yazd\u0131\u011f\u0131 \u0259s\u0259rl\u0259rl\u0259 tan\u0131\u015f olmaq, s\u0259n\u0259t\u015f\u00fcnasl\u0131q yaz\u0131lar\u0131n\u0131 oxuyanlar is\u0259 haqq\u0131nda b\u0259hs etdiyi tama\u015falara, filml\u0259r\u0259 baxma\u011fa t\u0259l\u0259sirl\u0259r.<\/p>\n

\u018flibaba M\u0259mm\u0259dov, Habil \u018fliyev, Zeyn\u0259b Xanlarova, \u0130slam Rzayev, Elmira R\u0259himova, Ramiz Miri\u015fli, Ramiz Quliyev, M\u0259nsum \u0130brahimov, A\u011fasad\u0131q G\u0259rayb\u0259yli, Barat \u015e\u0259kinskaya, Leyla B\u0259dirb\u0259yli, H\u0259s\u0259n Turabov, H\u0259s\u0259n M\u0259mm\u0259dov, Amaliya P\u0259nahova, \u015e\u0259fiq\u0259 M\u0259mm\u0259dova, \u018fmin\u0259 Yusifq\u0131z\u0131\u2026 \u018f.Cahangirin haqq\u0131nda yazd\u0131\u011f\u0131 onlarca s\u0259n\u0259t adam\u0131n\u0131n bunlar yaln\u0131z az bir qismidir. Onun Xalq artisti Barat \u015e\u0259kinskaya il\u0259 m\u00fcsahib\u0259siyl\u0259 tan\u0131\u015f olanda q\u0259rib\u0259 g\u00f6r\u00fcn\u00fcr ki, \u00f6t\u0259n \u0259srin iyirminci ill\u0259rind\u0259 s\u0259hn\u0259y\u0259 \u00e7\u0131xan q\u0259dimi aktrisalar\u0131m\u0131zdan biri il\u0259 90-c\u0131 ill\u0259rd\u0259 ilk yaz\u0131lar\u0131n\u0131 d\u0259rc etdir\u0259n g\u0259nc t\u0259nqid\u00e7inin s\u00f6z\u00fc-s\u00f6hb\u0259ti nec\u0259 bel\u0259 yax\u015f\u0131 tutur? H\u0259r hans\u0131 bir teatr\u015f\u00fcnas\u0131n Vaqif \u0130brahimo\u011flunun \u201cL\u0259nk\u0259ran xan\u0131n\u0131n v\u0259ziri\u201d tama\u015fas\u0131na \u018fs\u0259din \u201cVay, d\u0259d\u0259m, vay\u201d m\u0259qal\u0259sind\u0259n daha inc\u0259 yozum ver\u0259c\u0259yin\u0259, yaxud rejissor B\u0259hram Osmanovun portretini onun \u201cB\u0259hramnam\u0259\u201dsind\u0259 oldu\u011fundan daha m\u0259har\u0259tl\u0259 yaradaca\u011f\u0131na, yaxud da G\u0259nc\u0259d\u0259 ke\u00e7iril\u0259n \u00fcmumrespublika teatr festival\u0131n\u0131n (2009) gedi\u015fi v\u0259 yekunlar\u0131n\u0131 onun \u201cBir \u00e7ar\u0259 var ancaq \u2013 yenil\u0259\u015fm\u0259k\u201d m\u0259qal\u0259sind\u0259n daha yax\u015f\u0131 \u00fcmumil\u0259\u015fdir\u0259c\u0259yin\u0259 inanmaq \u00e7\u0259tindir. \u0130nanm\u0131ram ki, h\u0259r hans\u0131 bir iranl\u0131 kino\u015f\u00fcnas \u0130ran kino s\u0259n\u0259tinin mahiyy\u0259tini \u018fs\u0259din \u201cOskar\u201d\u0131 niy\u0259 F\u0259rhadiy\u0259 verdil\u0259r\u201d m\u0259qal\u0259sind\u0259ki kimi \u00fcz\u0259 \u00e7\u0131xara bilsin\u2026 F\u0259ls\u0259f\u0259 il\u0259 ba\u011fl\u0131 bir q\u0259d\u0259r yuxar\u0131da dediym fikrin t\u0259krar\u0131 kimi g\u00f6r\u00fcns\u0259 d\u0259, dem\u0259liy\u0259m ki, \u018fs\u0259din \u0259d\u0259biyyat t\u0259nqid\u00e7i olmas\u0131yla Az\u0259rbaycan inc\u0259s\u0259n\u0259ti \u00f6z\u00fcn\u00fcn \u00e7ox ciddi bir s\u0259n\u0259t\u015f\u00fcnas\u0131n\u0131 itirib.<\/p>\n

B\u0259s, \u018f.Cahangirin \u00e7oxc\u0259h\u0259tli yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n sirri, s\u0259b\u0259bi n\u0259d\u0259dir? Bu sual\u0131n birba\u015fa cavab\u0131 onun poeziyas\u0131ndad\u0131r. Poeziya insanl\u0131q tarixind\u0259 h\u0259r \u015feyin h\u0259l\u0259 bir \u015fey oldu\u011fu, h\u0259l\u0259 m\u00fcxt\u0259lif yarad\u0131c\u0131l\u0131q sah\u0259l\u0259ri aras\u0131nda differensiasiyan\u0131n etm\u0259diyi ba\u015flan\u011f\u0131c d\u00f6vr\u00fcn m\u0259hsuludur. Ona g\u00f6r\u0259 \u0259sl poetik ruha sahib olanlar \u00fc\u00e7\u00fcn janr m\u0259hdudiyy\u0259ti olmur. \u018fd\u0259bi ya\u015f\u0131dlar\u0131ndan E.Z. Qaraxanl\u0131n\u0131n vaxtil\u0259 \u018fs\u0259d\u0259 h\u0259sr etdiyi m\u0259qal\u0259d\u0259 dediyi kimi, \u201cistedad\u0131n janr\u0131 yoxdur\u201d. Amma janr s\u0259rh\u0259dl\u0259rini a\u015fmaq b\u0259z\u0259n azad ruhun h\u0259r \u015feyi qapsamaq imkan\u0131 v\u0259 ehtiras\u0131n\u0131n ifad\u0259si oldu\u011fu kimi, b\u0259z\u0259n he\u00e7 n\u0259yi bacarmamaqdan da x\u0259b\u0259r ver\u0259 bil\u0259r. Xo\u015fdur ki, bu m\u0259s\u0259l\u0259d\u0259 \u018f.Cahangir birincil\u0259rd\u0259ndir. Onun poetik stixiyas\u0131 insanl\u0131\u011f\u0131n poeziya m\u0259rh\u0259l\u0259si il\u0259 daxili-ruhi \u0259laq\u0259sind\u0259n x\u0259b\u0259r verir. \u00c7\u00fcnki bu d\u00f6vr\u0259 m\u0259hz h\u0259min stixiya il\u0259 getm\u0259k olar. \u201cN\u0259 olsun, bu stixiya ist\u0259nil\u0259n bir \u015faird\u0259 var dey\u0259nl\u0259r\u201d ola bil\u0259r! Lakin \u018f.Cahangir ist\u0259nil\u0259n bir \u015faird\u0259n bir m\u00fch\u00fcm c\u0259h\u0259td\u0259n f\u0259rql\u0259nir \u2013 onda \u00e7a\u011fda\u015fl\u0131q \u00fc\u00e7\u00fcn daha s\u0259ciyy\u0259vi olan m\u0259ntiqi-rasional idrak, intellekt d\u0259 var. V\u0259 bu iki \u0259ks q\u00fctb\u00fcn birl\u0259\u015fm\u0259si \u018f.Cahangirin d\u00fc\u015f\u00fcnc\u0259sin\u0259 \u0259vv\u0259ll\u0259 ax\u0131r\u0131n birl\u0259\u015fm\u0259si s\u0259ciyy\u0259si verib, onun ist\u0259r \u00f6z\u00fc, ist\u0259rs\u0259 d\u0259 s\u00f6z\u00fcn\u00fcn \u00f6z\u00fcn\u0259m\u0259xsuslu\u011fu, h\u0259tta m\u00fcst\u0259snal\u0131\u011f\u0131n\u0131 \u015f\u0259rtl\u0259ndirir.<\/p>\n

Maraql\u0131d\u0131r ki, \u018f.Cahangir \u015feird\u0259n daha \u00e7ox, poemalar m\u00fc\u0259llifi kimi tan\u0131n\u0131r. Bu onun q\u0259dim t\u00fcrk \u0259d\u0259biyyat\u0131ndan g\u0259l\u0259n epos t\u0259f\u0259kk\u00fcr tipinin da\u015f\u0131y\u0131c\u0131s\u0131 olmas\u0131yla ba\u011fl\u0131d\u0131r. Onun \u201cO Adam\u201d, \u201cNamaz\u201d, \u201cXar\u0131g\u00fclnar\u201d poemalar\u0131 m\u00fcst\u0259qillik d\u00f6vr\u00fc poeziyam\u0131zda bu janr\u0131n \u0259n parlaq n\u00fcmun\u0259l\u0259rind\u0259ndir. \u00c7\u00fcnki \u018f.Cahangir n\u0259d\u0259n yaz\u0131r yazs\u0131n, hans\u0131 janra \u00fcz tutur tutsun, M\u00fc\u015ffiqin \u201cyaratd\u0131\u011f\u0131n \u015feyi sev\u0259r\u0259k yarat, ham\u0131dan y\u00fcks\u0259k ol, ham\u0131dan ba\u015f ol\u201d prinsipin\u0259 \u0259m\u0259l etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Bu poemalardan ilk ikisini \u018f.Cahangir q\u0131rx ya\u015f\u0131nda yaz\u0131b v\u0259 bu he\u00e7 d\u0259 t\u0259sad\u00fcfi deyil. Bu, F\u00fczulinin \u201cLeyli v\u0259 M\u0259cnun\u201d, \u015eekspirin \u201cHamlet\u201d ya\u015f\u0131d\u0131r. Yarad\u0131c\u0131l\u0131qla m\u0259\u015f\u011ful olan adam bu m\u00fcdriklik ya\u015f\u0131nda \u00f6z\u00fcn\u00fc maksimum ifad\u0259 etdiyi \u0259n yax\u015f\u0131 \u0259s\u0259rl\u0259rini v\u0259 ya \u0259s\u0259rini yaz\u0131r. Bu bax\u0131mdan h\u0259r iki poema, x\u00fcsus\u0259n d\u0259, \u201cNamaz\u201d \u018f.Cahangirin maksimum \u00f6z\u00fcn\u00fcifad\u0259y\u0259 nail oldu\u011fu poemad\u0131r. Birincisi s\u0259rb\u0259st, ikincisi is\u0259 ritmik s\u0259rb\u0259std\u0259 yaz\u0131lan, h\u0259r ikisi mistik m\u0259zmuna malik bu poemalar klassik sufi poeziyas\u0131ndak\u0131 Allah v\u0259 h\u0259qiq\u0259t axtar\u0131c\u0131l\u0131\u011f\u0131n\u0131n modern \u00f6rn\u0259kl\u0259ridir. Sad\u0259c\u0259, birinci poeman\u0131n ifad\u0259 etdiyi zaman interval\u0131 son iki min il, ikincininki is\u0259 \u0259z\u0259ld\u0259n \u0259b\u0259d\u0259 q\u0259d\u0259rki sonsuzluqdur. F\u00fczulinin \u201cLeyli v\u0259 M\u0259cnun\u201dundan sonra bizd\u0259 bu m\u0259zmunda poemalar yaz\u0131lmay\u0131b. Bu poemalar \u0259n \u00fcmumi \u015f\u0259kild\u0259 g\u00f6t\u00fcr\u0259nd\u0259 F\u00fczuli ruhunun poeziyam\u0131zdak\u0131 yeni dir\u00e7\u0259li\u015fi, yeni oyan\u0131\u015f\u0131d\u0131r. V\u0259 onlar\u0131 m\u0259hz oyanm\u0131\u015f ruhun b\u0259dii-f\u0259ls\u0259fi ifad\u0259\u00e7isi olan \u018f.Cahangirin yazmas\u0131ndan m\u0259ntiqi he\u00e7 n\u0259 ola bilm\u0259z.<\/p>\n

Bu g\u00fcnl\u0259rd\u0259 \u015eu\u015fada ke\u00e7iril\u0259n Xar\u0131b\u00fclb\u00fcl musiqi festival\u0131na h\u0259sr olunan, Qaraba\u011fda qazand\u0131\u011f\u0131m\u0131z cahan\u015f\u00fcmul q\u0259l\u0259b\u0259d\u0259n do\u011fan \u015f\u00fckranl\u0131q hissl\u0259ri il\u0259 a\u015f\u0131lanm\u0131\u015f \u201cXar\u0131g\u00fclnar\u201d poemas\u0131nda is\u0259 g\u00fcn\u00fcm\u00fczd\u0259 ba\u015f ver\u0259nl\u0259r \u00fcmumt\u00fcrk tarixi il\u0259 analoji m\u00fcst\u0259vid\u0259 d\u0259rk v\u0259 t\u0259svir olunur. Bu analogiyada C\u0131d\u0131r d\u00fcz\u00fc \u00d6t\u00fck\u0259n\u0259, festival \u015f\u00fcl\u0259n\u0259, \u0130lahm \u018fliyev Bilg\u0259 ka\u011fana, Mehriban \u018fliyeva \u0130lbilg\u0259 xatuna, Anar D\u0259d\u0259 Qorquda m\u00fcqabil g\u0259lir. Poema t\u0259kc\u0259 \u0259n \u00fcmumi ruhu deyil, h\u0259m d\u0259 D\u0259d\u0259 Qorqud \u015feiri \u00fcslubuyla diqq\u0259ti \u00e7\u0259kir. Poemadan D\u0259d\u0259 Qorqudun \u00fcnl\u00fc dua-alq\u0131\u015flar\u0131n\u0131n s\u0259si g\u0259lir:<\/p>\n

Tanr\u0131m, s\u0259n\u0259 \u015f\u00fckr olsun,<\/em><\/p>\n

\u015e\u0259hidl\u0259rimin ad\u0131 ad\u0131n kimi zikr olsun!<\/em><\/p>\n

\u015e\u0259hid bac\u0131lar\u0131 bac\u0131m, analar\u0131 anam olsun!<\/em><\/p>\n

\u0130lbilg\u0259 xatun Mehriban,<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bilg\u0259 xaqan\u0131m\u0131z \u0130lham olsun!<\/em><\/p>\n

Qazil\u0259rimiz\u0259 ehtiram,<\/em><\/p>\n

Obam\u0131z obas\u0131, davam\u0131z davas\u0131 olan<\/em><\/p>\n

dost ell\u0259r\u0259 salam olsun!<\/em><\/p>\n

\u018f.Cahangirin b\u00fct\u00fcn poemalar\u0131 impulsiv enerjid\u0259n yaran\u0131b v\u0259 \u201cXar\u0131g\u00fclnar\u201d da bu y\u00f6nd\u0259n istisna deyil. M\u00fc\u0259llif\u0259 bu poeman\u0131 yazma\u011fa impuls ver\u0259n konkret bir hadis\u0259 \u2013 \u0259sl\u0259n \u015fu\u015fal\u0131 olan Xalq artisti Fir\u0259ngiz M\u00fct\u0259llimovan\u0131n festival g\u00fcn\u00fc aln\u0131n\u0131 \u015eu\u015fa torpa\u011f\u0131na qoymas\u0131 olub. Amma bu fakt poeman\u0131n yaranmas\u0131nda sad\u0259c\u0259 ba\u015flan\u011f\u0131c impuls, d\u0259ryaya ged\u0259n yolda bir damla rolu oynay\u0131b. \u201cO Adam\u201d v\u0259 \u201cNamaz\u201d poemalar\u0131nda oldu\u011fu kimi, \u201cXar\u0131g\u00fclnar\u201dda da m\u00fc\u0259llif damlada d\u0259ryan\u0131, z\u0259rr\u0259d\u0259 k\u00fcll\u00fc g\u00f6st\u0259rm\u0259k kimi sufi yoluyla gedir. Sad\u0259c\u0259, m\u00fc\u0259llif d\u00fc\u015f\u00fcnc\u0259sinin damlalar\u0131 \u201cO Adam\u201dda \u00fcmumb\u0259\u015f\u0259ri, \u201cNamaz\u201dda \u00fcmumm\u00fcs\u0259lman, \u201cXar\u0131g\u00fclnar\u201dda is\u0259 \u00fcmumt\u00fcrk d\u0259ryas\u0131na qovu\u015fur.<\/p>\n

\u018f.Cahangirin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n x\u00fcsusi bir qolu onun \u0259d\u0259bi g\u0259ncliyin \u0259n istedadl\u0131 n\u00fcmay\u0259nd\u0259l\u0259rinin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xarmaq v\u0259 c\u0259miyy\u0259t\u0259 t\u0259qdim etm\u0259kd\u0259n ibar\u0259tdir. O, AYB-nin t\u0259klifi il\u0259 g\u0259ncl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131ndan ibar\u0259t \u201cK\u00f6rp\u00fc\u201d (2004), Az\u0259rbaycan T\u0259rc\u00fcm\u0259 M\u0259rk\u0259zinin t\u0259klifi il\u0259 \u201cYeni s\u0259s\u201d (2016) v\u0259 Heyd\u0259r \u018fliyev Fondunun t\u0259klifi il\u0259 \u201cG\u0259nc yazarlar\u0131n v\u0259t\u0259np\u0259rv\u0259rlik m\u00f6vzusunda \u015feirl\u0259r toplusu\u201d (2017) antologiyalar\u0131n\u0131n redaktoru v\u0259 t\u0259rtibat\u00e7\u0131s\u0131 olmaqla yana\u015f\u0131, ne\u00e7\u0259-ne\u00e7\u0259 g\u0259ncin kitab\u0131na \u00f6n s\u00f6z yaz\u0131b, onlara u\u011furlu yol dil\u0259yib.<\/p>\n

\u018f.Cahangirin ist\u0259r \u0259d\u0259bi-t\u0259nqidi, ist\u0259r kulturoloji, ist\u0259rs\u0259 d\u0259 poetik yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n diqq\u0259ti \u00e7\u0259k\u0259n daha bir c\u0259h\u0259ti onun d\u0259rin s\u0259mimiyy\u0259tl\u0259 a\u015f\u0131lanm\u0131\u015f y\u00fcks\u0259k v\u0259t\u0259nda\u015fl\u0131q m\u0259zmunudur. O, h\u0259r c\u00fcr f\u0259rdiyy\u0259t\u00e7ilikd\u0259n uzaqd\u0131r. M\u0259n bunun \u0259sas s\u0259b\u0259bini onda g\u00f6r\u00fcr\u0259m ki, 90-\u0131nc\u0131lar\u0131n \u0259ks\u0259r n\u00fcmay\u0259nd\u0259l\u0259rind\u0259n f\u0259rqli olaraq, V.S\u0259m\u0259do\u011flu, R.R\u00f6v\u015f\u0259n v\u0259 V.B.Od\u0259rin ifrat f\u0259rdiyy\u0259t\u00e7ilikl\u0259 s\u0259ciyy\u0259l\u0259n\u0259n poeziyas\u0131ndan \u018fs\u0259d yan ke\u00e7\u0259 bilib. M\u0259hz bu c\u0259h\u0259t onun poeziyas\u0131na ya\u015f\u0131dlar\u0131n\u0131n dem\u0259k olar ki, he\u00e7 birisind\u0259 olmayan daha bir keyfiyy\u0259t qazand\u0131r\u0131r \u2013 optimizm!<\/p>\n

Daim real h\u0259yatla n\u0259f\u0259s alan, t\u0259bii, canl\u0131 dill\u0259 yaranan \u018f.Cahangir yarad\u0131c\u0131l\u0131\u011f\u0131 kabinet \u0259d\u0259biyyat\u0131 deyil. \u201cH\u0259r bir b\u00f6y\u00fck \u0259d\u0259biyyat\u0131n son m\u0259qs\u0259di m\u00fcdhi\u015f bir Tanr\u0131 inanc\u0131na can atmaqd\u0131r\u201d dey\u0259n \u018f.Cahangirin d\u00fc\u015f\u00fcnc\u0259sind\u0259 haqq v\u0259 xalq anlay\u0131\u015flar\u0131, t\u0259kc\u0259 s\u0259sl\u0259nm\u0259sin\u0259 g\u00f6r\u0259 deyil, m\u0259zmununa g\u00f6r\u0259 d\u0259 h\u0259mqafiy\u0259dir. Metafizik, kosmik, sosial-siyasi, f\u0259rdi-psixoloji qatlar onun d\u00fc\u015f\u00fcnc\u0259sind\u0259 i\u00e7-i\u00e7\u0259 \u00e7evr\u0259l\u0259r kimidir. V\u0259 bunlar\u0131n c\u0259mind\u0259n fakta, hadis\u0259y\u0259 b\u00fct\u00f6v \u018f.Cahangir bax\u0131\u015f\u0131 yaran\u0131r. Bu \u00e7evr\u0259l\u0259r aras\u0131nda \u00fcmummilli taley\u00fckl\u00fc probleml\u0259rl\u0259 ba\u011fl\u0131 sosial-siyasi qat x\u00fcsusi yer tutur. Ustad \u018fl\u0259sg\u0259rin \u201cArs\u0131z a\u015f\u0131q elsiz niy\u0259 ya\u015fad\u0131?\u201d sual\u0131 \u018f.Cahangir \u00fc\u00e7\u00fcn h\u0259mi\u015f\u0259 q\u00fcvv\u0259d\u0259dir. Onun bu bax\u0131mdan bir m\u00f6vqeyi var \u2013 Az\u0259rbaycan d\u00f6vl\u0259t\u00e7iliyi; v\u0259 bir qay\u0259si var \u2013 milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259rin qorunmas\u0131. Yaz\u0131\u00e7\u0131n\u0131n \u00fcmummilli \u00f6nd\u0259r Heyd\u0259r \u018fliyevin an\u0131m g\u00fcn\u00fcn\u0259 yazd\u0131\u011f\u0131 \u201cM\u00f6ht\u0259\u015f\u0259m m\u0259ktub\u201d, Az\u0259rbaycan Respublikas\u0131n\u0131n Birinci vitse-prezidenti Mehriban xan\u0131m \u018fliyevaya h\u0259sr etdiyi \u201c\u00c7iynin\u0259 Pikassonun g\u00f6y\u0259r\u00e7inl\u0259ri qonub\u201d, Heyd\u0259r \u018fliyev Fondunun vitse-prezidenti Leyla xan\u0131m \u018fliyevan\u0131n poetik yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hs ed\u0259n \u201cB\u00fct\u00fcn yollar e\u015fqd\u0259n ke\u00e7ir\u201d kimi esse v\u0259 m\u0259qal\u0259l\u0259ri m\u0259hz bu m\u00f6vqenin, bu qay\u0259nin ifad\u0259sidir\u2026 \u018f.Cahangirin qondarma erm\u0259ni soyq\u0131r\u0131m\u0131n\u0131 if\u015fa ed\u0259n, \u0259sl tarixi h\u0259qiq\u0259t\u0259 y\u00fczl\u0259rl\u0259 dan\u0131lmaz arqumentl\u0259rl\u0259 ayd\u0131nl\u0131q g\u0259tir\u0259n \u201cErm\u0259ni soyq\u0131r\u0131m\u0131: mif, yoxsa ger\u00e7\u0259klik\u201d kitab\u0131n\u0131 Milli M\u0259clisin deputat\u0131 Adil \u018fliyevin t\u0259\u015f\u0259bb\u00fcs\u00fc il\u0259 rus dilind\u0259n dilimiz\u0259 \u00e7evirm\u0259si d\u0259 eyni \u0259qid\u0259, eyni amala xidm\u0259t ed\u0259n v\u0259t\u0259nda\u015fl\u0131q i\u015fidir.<\/p>\n

Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n d\u00fcnyada, t\u00fcrk xalqlar\u0131 m\u0259kan\u0131nda, ke\u00e7mi\u015f Sovetl\u0259r Birliyi \u00f6lk\u0259l\u0259rind\u0259, d\u00fcnya xalqlar\u0131, t\u00fcrk xalqlar\u0131 v\u0259 ke\u00e7mi\u015f Sovetl\u0259r Birliyi xalqlar\u0131 \u0259d\u0259biyyatlar\u0131n\u0131n Az\u0259rbaycanda t\u0259bli\u011find\u0259 d\u0259 \u018f.Cahangirin x\u00fcsusi rolu var. Onun Moskvada \u00e7\u0131xan \u201cDrujba narodov\u201d jurnal\u0131n\u0131n Az\u0259rbaycan \u0259d\u0259biyyat\u0131na h\u0259sr olunan x\u00fcsusi say\u0131nda (2006, 3) milli poeziya v\u0259 n\u0259srimiz\u0259 dair \u201cQlobalizm, yoxsa millilik: dilemmadan \u00e7\u0131x\u0131\u015f yolu n\u0259d\u0259dir?\u201d m\u0259qal\u0259si Rusiya \u0259d\u0259bi dair\u0259l\u0259ri t\u0259r\u0259find\u0259n maraqla qar\u015f\u0131lanm\u0131\u015f, m\u00fcasir \u0259d\u0259bi prosesl\u0259 ba\u011fl\u0131 bir s\u0131ra icmallar\u0131 g\u00fcrc\u00fc, \u00f6zb\u0259k, t\u00fcrk dill\u0259rin\u0259 \u00e7evril\u0259r\u0259k m\u00fcvafiq \u00f6lk\u0259l\u0259rd\u0259 yay\u0131mlanm\u0131\u015fd\u0131r. Frans\u0131z \u015fairi Artur Rembodan, tatar \u015fairi Robert Minnullind\u0259n, \u00e7a\u011fda\u015f Amerika poeziyas\u0131ndan el\u0259diyi y\u00fcks\u0259k s\u0259viyy\u0259li b\u0259dii \u00e7evirm\u0259l\u0259ri \u018f.Cahangirin beyn\u0259lxlaq \u0259d\u0259bi \u0259laq\u0259l\u0259r sah\u0259sind\u0259ki \u0259m\u0259yind\u0259n x\u0259b\u0259r verir. T\u0259sad\u00fcfi deyil ki, Az\u0259rbaycan D\u00f6vl\u0259t T\u0259rc\u00fcm\u0259 M\u0259rk\u0259zinin s\u0259dri, Xalq yaz\u0131\u00e7\u0131s\u0131 Afaq M\u0259sud \u018f.Cahangirin b\u0259dii t\u0259rc\u00fcm\u0259 sah\u0259sind\u0259ki ustal\u0131\u011f\u0131n\u0131 x\u00fcsusi qiym\u0259tl\u0259ndir\u0259r\u0259k, bu t\u0259rc\u00fcm\u0259l\u0259rd\u0259n t\u0259rc\u00fcm\u0259 i\u015finin t\u0259drisi il\u0259 ba\u011fl\u0131 t\u0259hsil m\u00fc\u0259ssis\u0259l\u0259rind\u0259 \u0259yani v\u0259sait kimi istifad\u0259 olunmas\u0131ndan dan\u0131\u015fm\u0131\u015fd\u0131r.<\/p>\n

\u018f.Cahangirin \u0259d\u0259bi-b\u0259dii f\u0259aliyy\u0259ti d\u00f6vl\u0259timiz v\u0259 Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar Birliyi, el\u0259c\u0259 d\u0259 bir s\u0131ra ictimai t\u0259\u015fkilatlar t\u0259r\u0259find\u0259n y\u00fcks\u0259k qiym\u0259tl\u0259ndirilib. Onun haqq\u0131nda Xalq yaz\u0131\u00e7\u0131lar\u0131ndan \u0130sa Mu\u011fanna, Sabir \u018fhm\u0259dli, Anar, El\u00e7in, Afaq M\u0259sud, yaz\u0131\u00e7\u0131lardan R\u0259\u015fad M\u0259cid, t\u0259nqid\u00e7i v\u0259 dil\u00e7il\u0259rimizd\u0259n Ya\u015far Qarayev, Tofiq Hac\u0131yev, Akif H\u00fcseynov, Vaqif Yusifli, B\u0259sti \u018flib\u0259yli v\u0259 dig\u0259rl\u0259ri \u0259n y\u00fcks\u0259k fikirl\u0259r demi\u015f, onu m\u00fcasir \u0259d\u0259biyyat\u0131m\u0131z\u0131n g\u00f6rk\u0259mli n\u00fcmay\u0259nd\u0259si, m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn yetirdiyi h\u0259rt\u0259r\u0259fli istedada malik s\u00f6z adam\u0131 kimi d\u0259y\u0259rl\u0259ndirmi\u015fl\u0259r. \u018f.Cahangir \u201cS\u0259s\u201d essesin\u0259 g\u00f6r\u0259 AYB-nin t\u0259sis etdiyi Ayd\u0131n M\u0259mm\u0259dov ad\u0131na \u201c\u0130lin \u0259n yax\u015f\u0131 t\u0259nqid\u00e7isi\u201d m\u00fckafat\u0131na, \u201cNamaz\u201d poemas\u0131na g\u00f6r\u0259 Konya \u015e\u0259h\u0259r B\u0259l\u0259diyy\u0259 \u0130dar\u0259si il\u0259 AYB-nin birg\u0259 t\u0259sis etdiyi Beyn\u0259lxalq poeziya m\u00fckafat\u0131na, \u201cKim yatm\u0131\u015f, kim oyaq\u201d kitab\u0131na g\u00f6r\u0259 AYB-nin Ya\u015far Qarayev, M\u0259d\u0259niyy\u0259t Nazirliyinin \u201cQ\u0131z\u0131l k\u0259lm\u0259\u201d m\u00fckafatlar\u0131na, Az\u0259rbaycan \u0259d\u0259biyyat\u0131 qar\u015f\u0131s\u0131ndak\u0131 xidm\u0259tl\u0259rin\u0259 g\u00f6r\u0259 \u201cVektor\u201d Beyn\u0259lxalq Elm M\u0259rk\u0259zinin \u015eahmar \u018fkb\u0259rzad\u0259 ad\u0131na m\u00fckafat\u0131na, \u00fcmummilli \u00f6nd\u0259r Heyd\u0259r \u018fliyevin v\u0259 Respublika Prezidenti \u0130lham \u018fliyevin s\u0259r\u0259ncamlar\u0131 il\u0259 iki d\u0259f\u0259 Prezident t\u0259qa\u00fcd\u00fcn\u0259 layiq g\u00f6r\u00fclm\u00fc\u015fd\u00fcr\u2026<\/p>\n

\u2026Yen\u0259 otuz be\u015f il \u00f6nc\u0259y\u0259, \u018fs\u0259din t\u0259l\u0259b\u0259lik ill\u0259rin\u0259 qay\u0131d\u0131ram. Yad\u0131mdad\u0131r ki, Raif\u0259 H\u0259s\u0259nova, Xalid \u018flimirz\u0259yev, \u018fl\u00f6vs\u0259t Abdullayev, N\u0259rgiz Pa\u015fayeva, Y\u0259hya Seyidov, Ziyn\u0259t \u018flizad\u0259, T\u0259hsin M\u00fct\u0259llimov, Tofiq Hac\u0131yev, \u0130smay\u0131l M\u0259mm\u0259dov, \u0130smay\u0131l \u018fhm\u0259dov, Azad N\u0259biyev, \u015eamil Salmanov, Abdulla Abbasov, Musa Adilov v\u0259 dig\u0259rl\u0259rind\u0259n ibar\u0259t m\u00fc\u0259llim-professor hey\u0259ti onun filoloq g\u0259l\u0259c\u0259yin\u0259 b\u00f6y\u00fck \u00fcmidl\u0259rl\u0259 bax\u0131rd\u0131lar. Bu g\u00fcn \u018f.Cahangirin verdiyi 55 illik \u00f6m\u00fcr hesabat\u0131ndan g\u00f6r\u00fcn\u00fcr ki, o, m\u00fc\u0259lliml\u0259rinin \u00fcmidl\u0259rini do\u011frulda bilib.<\/p>\n

\u018fs\u0259din m\u00fc\u0259lliml\u0259ri aras\u0131nda m\u0259n d\u0259 varam. V\u0259 ke\u00e7mi\u015f t\u0259l\u0259b\u0259m, bug\u00fcn\u00fcn say\u0131l\u0131b-se\u00e7il\u0259n, \u0259n y\u00fcks\u0259k d\u0259y\u0259r\u0259, qiym\u0259t\u0259 layiq s\u00f6z adam\u0131 \u018fs\u0259d Cahangir haqq\u0131nda bu yubiley m\u0259qal\u0259sinin son n\u00f6qt\u0259sini b\u00f6y\u00fck bir daxili \u0259minlik hissiyl\u0259 qoyur, ona \u0259n y\u00fcks\u0259k nem\u0259t olan cansa\u011fl\u0131\u011f\u0131, yeni-yeni yarad\u0131c\u0131lq u\u011furlar\u0131 arzu edir\u0259m\u2026<\/p>\n

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