{"id":19942,"date":"2024-07-04T19:06:44","date_gmt":"2024-07-04T15:06:44","guid":{"rendered":"https:\/\/kultur.az\/?p=19942"},"modified":"2024-07-04T19:06:44","modified_gmt":"2024-07-04T15:06:44","slug":"butun-yollar-esqd%c9%99n-kecir-%c9%99s%c9%99d-cahangir-yazir","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=19942","title":{"rendered":"B\u00fct\u00fcn yollar e\u015fqd\u0259n ke\u00e7ir – \u018fs\u0259d CAHANG\u0130R yaz\u0131r…"},"content":{"rendered":"

\"-75df6360170340182326407616711078608\"<\/a>(Leyla \u018fliyevan\u0131n “D\u00fcnya yuxut\u0259k \u0259riyir” \u015feirl\u0259r kitab\u0131 haqq\u0131nda)<\/span><\/h1>\n

G\u0259nc v\u0259 istedadl\u0131 \u015fair\u0259 Leyla \u018fliyevan\u0131n “D\u00fcnya yuxut\u0259k \u0259riyir” kitab\u0131nda toplanm\u0131\u015f \u015feirl\u0259rini dilimiz\u0259 rus dilind\u0259n Xalq yaz\u0131\u00e7\u0131s\u0131 Afaq M\u0259sud \u00e7evirib. Volter vaxtil\u0259 yaz\u0131rd\u0131 ki, t\u0259rc\u00fcm\u0259 el\u0259 bir qad\u0131na b\u0259nz\u0259yir ki, s\u0259daq\u0259tli olanda g\u00f6z\u0259lliyi, g\u00f6z\u0259lliyi olanda is\u0259 s\u0259daq\u0259ti olmur. Y\u0259ni bu ikisini bir yer\u0259 s\u0131\u011f\u0131\u015fd\u0131rmaq m\u00fcmk\u00fcn deyil, g\u0259r\u0259k ikisind\u0259n birini se\u00e7\u0259s\u0259n. T\u0259rc\u00fcm\u0259\u00e7i orijinala s\u0259daq\u0259ti \u0259sas g\u00f6t\u00fcr\u00fcb v\u0259 m\u0259nc\u0259, d\u00fcz el\u0259yib. \u00c7\u00fcnki oxucu m\u0259hz bunun hesab\u0131na Leyla \u018fliyevan\u0131n fikir v\u0259 duy\u011fular\u0131, metaforik d\u00fcnyas\u0131 il\u0259 yax\u0131ndan tan\u0131\u015f ola bilir. Kitab\u0131 oxuduqca \u015fairin obraz\u0131n\u0131n \u0259sas cizgil\u0259ri onun t\u0259s\u0259vv\u00fcr\u00fcnd\u0259 t\u0259dric\u0259n formala\u015f\u0131r v\u0259 son s\u0259hif\u0259ni \u00e7evir\u0259nd\u0259 bu obraz da tamamlan\u0131r.<\/p>\n

Leyla \u018fliyeva h\u0259m d\u0259 r\u0259sml\u0259r \u00e7\u0259kir v\u0259 y\u0259qin, buna g\u00f6r\u0259 onun \u015feirl\u0259ri b\u0259z\u0259n r\u0259ssam i\u015fi q\u0259d\u0259r \u0259yani, vizual t\u0259sir ba\u011f\u0131\u015flay\u0131r:<\/p>\n

“Q\u0131r\u0131q misralar\u0131m\u0131n i\u00e7ind\u0259n d\u00fc\u015fd\u00fc \u00fcr\u0259k…”<\/p>\n

Bu s\u00f6zl\u0259ri oxuyanda g\u00f6z \u00f6n\u00fcn\u0259 bir nat\u00fcrmort g\u0259lir. \u00d6z\u00fc d\u0259 bu nat\u00fcrmortun m\u0259rk\u0259zi fiquru hans\u0131sa meyv\u0259, yaxud g\u00fcl-\u00e7i\u00e7\u0259k deyil. Bu, psixoloji nat\u00fcrmortdur: masan\u0131n ortas\u0131na qoyulan \u015fam \u0259rim\u0259kd\u0259dir; \u015fam\u0131n bir t\u0259r\u0259fin\u0259 l\u0259l\u0259k, o biri t\u0259r\u0259fin\u0259 is\u0259 \u0259zik v\u0259r\u0259ql\u0259r at\u0131l\u0131b; yanan \u015fam v\u0259r\u0259ql\u0259rin ortas\u0131nda d\u00fc\u015f\u00fcb qalm\u0131\u015f \u00fcr\u0259yi i\u015f\u0131qland\u0131r\u0131r; v\u0259r\u0259ql\u0259rd\u0259n \u015fair\u0259nin misralar\u0131 oxunur v\u0259 bu misralar m\u00fcr\u0259kk\u0259bl\u0259 yox, \u00fcr\u0259k qan\u0131 il\u0259 yaz\u0131l\u0131b…<\/p>\n

H\u0259r \u015fairin bir \u015feiri, b\u0259ndi, beyti v\u0259 ya misras\u0131n\u0131 onun b\u00fct\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131na epiqraf se\u00e7m\u0259k olar. M\u0259nc\u0259, yuxar\u0131dak\u0131 misra \u00f6z m\u00fc\u0259llifinin poetik yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n epiqraf\u0131 se\u00e7il\u0259 bil\u0259r. \u00c7\u00fcnki Leyla \u018fliyevan\u0131n \u015feirl\u0259rinin ana m\u00f6vzusu – sevgi, ba\u015f q\u0259hr\u0259man\u0131 – \u00fcr\u0259k, \u0259sas ritmi – \u015fair \u00fcr\u0259yinin d\u00f6y\u00fcnt\u00fcl\u0259ridir. M\u00f6vzusundan as\u0131l\u0131 olmayaraq, bu \u015feirl\u0259rin ham\u0131s\u0131nda m\u0259rh\u0259m\u0259t v\u0259 sevgi dolu \u00fcr\u0259k \u00e7\u0131rp\u0131n\u0131r. O, b\u00fct\u00fcn q\u0259lbi, varl\u0131\u011f\u0131 il\u0259 yaz\u0131r v\u0259 oxucunu da yaratd\u0131\u011f\u0131 poeziyan\u0131n s\u0259mimiyy\u0259tin\u0259 inand\u0131ra bilir:<\/p>\n

“Gedim bir az a\u011flay\u0131m…”<\/p>\n

Bu s\u00f6zl\u0259r d\u0259 Leyla \u018fliyevaya m\u0259xsusdur. V\u0259 ilk bax\u0131\u015fdan q\u0259rib\u0259 g\u00f6r\u00fcn\u0259n bu s\u00f6zl\u0259r\u0259 h\u0259r\u0259 bir c\u00fcr yozum ver\u0259 bil\u0259r. B\u0259lk\u0259, m\u00fc\u0259llif bu s\u00f6zl\u0259rl\u0259 m\u00fcasir h\u0259yat t\u0259rzinin yaratd\u0131\u011f\u0131 g\u0259rginlik, qa\u00e7aqa\u00e7 i\u00e7ind\u0259 \u0259n adi insani t\u0259l\u0259bata – a\u011flama\u011fa vaxt qalmad\u0131\u011f\u0131na ironiya edir? M\u0259nc\u0259, bu daha \u00e7ox sevgid\u0259n do\u011fan a\u011flamaqd\u0131r. Vidadi demi\u015fk\u0259n, a\u011flamaq ki, vard\u0131r, m\u0259h\u0259bb\u0259td\u0259ndir. \u015eairin a\u011flamaq \u00fc\u00e7\u00fcn \u00f6z\u0259l bir yer\u0259 \u00e7\u0259kilm\u0259si, bu m\u00fcq\u0259dd\u0259s hissi yad g\u00f6zl\u0259rd\u0259n qorumaq ehtiyac\u0131 da, y\u0259qin ki, bundan ir\u0259li g\u0259lir.<\/p>\n

\"\"<\/p>\n

Yaz\u0131m\u0131n \u0259vv\u0259lind\u0259c\u0259 klassik \u015feirimizin \u00fcnl\u00fc isiml\u0259rind\u0259n biri olan Vidadid\u0259n sitat\u0131 bo\u015funa \u00e7\u0259km\u0259dim. \u00c7\u00fcnki \u015fair\u0259nin poetik d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fc formala\u015fd\u0131ran iki \u0259sas m\u0259nb\u0259 var. Bunlardan birincisi g\u00fcm\u00fc\u015f d\u00f6vr rus poeziyas\u0131, \u00f6z\u0259llikl\u0259 d\u0259 Aleksandr Blok, Andrey Bel\u0131y v\u0259 dig\u0259rl\u0259ri il\u0259 t\u0259msil olunan rus simvolist poeziyas\u0131d\u0131r. \u0130kincisi is\u0259 Vidadi d\u0259 daxil olmaqla klassik Az\u0259rbaycan v\u0259 \u015e\u0259rq \u015feiridir. Bunlardan birincisi il\u0259 \u0259laq\u0259 zahiri, ikincisi il\u0259 daxili qatdad\u0131r.<\/p>\n

F\u0259ls\u0259fi idealizm\u0259 meyil, s\u0259n\u0259tin m\u0259qs\u0259dini d\u00fcnyan\u0131 v\u0259 \u00f6z\u00fcn\u00fcd\u0259rkd\u0259 g\u00f6rm\u0259k, insan\u0131n k\u00f6n\u00fcl al\u0259mini ba\u015fl\u0131ca b\u0259dii ara\u015fd\u0131rma predmetin\u0259 \u00e7evirm\u0259k, hans\u0131sa bir olay\u0131n yox, ruhun, fikrin, duy\u011funun s\u00fcjetini verm\u0259k, simvollar\u0131 estetik yox, dini-f\u0259ls\u0259fi planda q\u0259bul etm\u0259k kimi m\u0259qamlar g\u0259nc \u015fair\u0259ni rus simvolistl\u0259r\u0259 yax\u0131nla\u015fd\u0131r\u0131r. Bel\u0259 bir yax\u0131nl\u0131q t\u0259biidir: o, Moskvada do\u011fulub, ali t\u0259hsilini Avropada al\u0131b, ana dili il\u0259 yana\u015f\u0131, ingilis v\u0259 rus dill\u0259rini d\u0259 m\u00fck\u0259mm\u0259l bilir…<\/p>\n

G\u00fcm\u00fc\u015f d\u00f6vr rus poeziyas\u0131 il\u0259 Leyla \u018fliyevan\u0131n \u015feirl\u0259ri aras\u0131ndak\u0131 \u0259laq\u0259 d\u00fc\u015f\u00fcnc\u0259 qat\u0131nda ba\u015f verir v\u0259 dem\u0259k, t\u0259sirl\u0259nm\u0259 burda zahiridir. F\u00fczuli demi\u015fk\u0259n, “\u0259ql t\u0259dbiridir ol, sanma ki, bir b\u00fcnyad\u0131 var”. Odur ki, m\u0259qal\u0259d\u0259 \u0259sas vur\u011funu g\u00fcm\u00fc\u015f d\u00f6vr rus poeziyas\u0131n\u0131n \u00fcz\u0259rin\u0259 g\u0259tirm\u0259k fikrind\u0259 deyilik. Bizi maraqland\u0131ran m\u0259s\u0259l\u0259nin zahiri yox, batini qat\u0131, ilk bax\u0131\u015fdan g\u00f6zl\u0259 g\u00f6r\u00fcnm\u0259y\u0259n t\u0259r\u0259fl\u0259ridir. Amma fikrimiz m\u00fcc\u0259rr\u0259d olmas\u0131n, konkret faktlara s\u00f6yk\u0259nsin dey\u0259, rus simvolist \u015feiri il\u0259 Az\u0259rbaycan \u015fair\u0259sinin poeziyas\u0131 aras\u0131nda paralel aparmal\u0131 olacam.<\/p>\n

G\u00fcm\u00fc\u015f d\u00f6vr poeziyas\u0131n\u0131n \u00fcnl\u00fc t\u0259msil\u00e7il\u0259rind\u0259n olan Blok \u00f6z\u00fcn\u00fcn \u0259n s\u0259ciyy\u0259vi \u015feirl\u0259rind\u0259n biri v\u0259 \u00fcmum\u0259n rus simvolist \u015feirinin proqram-manifesti say\u0131la bil\u0259c\u0259k “Fanar” \u015feirind\u0259 yaz\u0131rd\u0131:<\/p>\n

 <\/p>\n

Gec\u0259, k\u00fc\u00e7\u0259, aptek, fanar,<\/em><\/p>\n

Z\u0259rif, g\u00fccs\u00fcz, dumanl\u0131 nur.<\/em><\/p>\n

Min il ya\u015fa – n\u0259 xeyri var?<\/em><\/p>\n

Bir ax\u0131r\u0131 – sonu yoxdur.<\/em><\/p>\n

 <\/p>\n

\u00d6l\u00fcb gets\u0259n –<\/em><\/p>\n

Y\u00f6n\u00fcn bir d\u0259 d\u00fc\u015f\u0259r geri,<\/em><\/p>\n

Olar yen\u0259 h\u0259r \u015fey t\u0259krar:<\/em><\/p>\n

Kanal\u0131n buz l\u0259p\u0259l\u0259ri,<\/em><\/p>\n

Gec\u0259, k\u00fc\u00e7\u0259, aptek, fanar.<\/em><\/p>\n

(t\u0259rc\u00fcm\u0259 Cabir Novruzundur)<\/strong><\/em><\/p>\n

Burada fanar simvoldur v\u0259 \u00f6z ki\u00e7ik a\u011fl\u0131n\u0131n nuru il\u0259 varl\u0131\u011f\u0131n sonsuz qaranl\u0131\u011f\u0131n\u0131 i\u015f\u0131qland\u0131rma\u011fa g\u00fcc\u00fc yetm\u0259y\u0259n aqnostik insan\u0131 i\u015far\u0259l\u0259yir. Rus \u015fairin\u0259 g\u00f6r\u0259, d\u00fcnya h\u0259r \u015feyin ne\u00e7\u0259 milyon ill\u0259rdir ki, anla\u015f\u0131lmaz yer\u0259 t\u0259krarland\u0131\u011f\u0131 bir labirint, bir f\u0259na m\u00fclk\u00fcd\u00fcr. Bu labirintd\u0259n yaln\u0131z v\u0259 yaln\u0131z bir \u00e7\u0131x\u0131\u015f yolu var – \u00f6l\u00fcm. Bel\u0259likl\u0259, gec\u0259d\u0259n, k\u00fc\u00e7\u0259d\u0259n, fanarlardan, aptekd\u0259n ibar\u0259t adi \u015f\u0259h\u0259r m\u0259nz\u0259r\u0259si d\u00fcnyaya r\u0259mzi i\u015far\u0259l\u0259r sistemi kimi baxan, ger\u00e7\u0259kliyi s\u0259ma amfiteatr\u0131ndan seyr ed\u0259n Blokda qlobal v\u0259 b\u0259dbin f\u0259ls\u0259fi ovqat do\u011furur.<\/p>\n

Leyla \u018fliyevan\u0131n da eyni m\u00f6vzuda \u015feiri var – “Fanarlar”:<\/p>\n

 <\/p>\n

Qaranl\u0131q k\u00fc\u00e7\u0259d\u0259 yan\u0131r fanarlar,<\/em><\/p>\n

El\u0259 bil g\u00f6yl\u0259rd\u0259 ulduzdur onlar.<\/em><\/p>\n

G\u00f6r\u0259n gec\u0259 boyu n\u0259yi dil\u0259rl\u0259r?<\/em><\/p>\n

B\u0259lk\u0259, fanarlar da sevm\u0259k arzular?<\/em><\/p>\n

 <\/p>\n

Sevgili q\u0259lbl\u0259rin c\u00fct d\u00f6y\u00fcnt\u00fcs\u00fc<\/em><\/p>\n

Onlar\u0131n nuruna s\u00fcz\u00fcl\u00fcr, dolur.<\/em><\/p>\n

B\u0259lk\u0259, t\u0259bi\u0259td\u0259n g\u0259lir bu b\u00f6lg\u00fc?<\/em><\/p>\n

Sevm\u0259y\u0259n h\u0259mi\u015f\u0259 sevimli olur.<\/em><\/p>\n

 <\/p>\n

Qaranl\u0131q k\u00fc\u00e7\u0259d\u0259 yan\u0131r fanarlar…<\/em><\/p>\n

Bu i\u015f\u0131ql\u0131 nuru unutmaq olmaz.<\/em><\/p>\n

Onlar \u00fcr\u0259kl\u0259r\u0259 nur \u00e7il\u0259r, ancaq<\/em><\/p>\n

\u00d6z s\u0131n\u0131q q\u0259lbl\u0259ri he\u00e7 vaxt ovunmaz.<\/em><\/p>\n

Burada, g\u00f6r\u00fcnd\u00fcy\u00fc kimi, Leyla \u018fliyeva amfiteatrdan parter\u0259 enir. O, eyni m\u0259nz\u0259r\u0259y\u0259 yuxar\u0131dan yox, a\u015fa\u011f\u0131dan – fanarlar\u0131n yan\u0131ndan bax\u0131r. B\u0259lk\u0259 d\u0259, bu s\u0259b\u0259bd\u0259n k\u00fc\u00e7\u0259 fanarlar\u0131 – bu adi urbanistik rekvizitl\u0259r onun \u015feirind\u0259 insanil\u0259\u015fir, c\u0259fake\u015f, t\u0259vaz\u00f6kar, t\u0259nha insan\u0131n obraz\u0131na \u00e7evrilir.<\/p>\n

Bu iki \u015feir aras\u0131nda predmet ox\u015farl\u0131\u011f\u0131 var. Amma ox\u015farl\u0131q bununla da bitir v\u0259 f\u0259rql\u0259r ba\u015flay\u0131r. Klassik rus \u015fairi idrak, \u00e7a\u011fda\u015f Az\u0259rbaycan \u015fair\u0259si is\u0259 sevgi haqq\u0131nda yaz\u0131b. Bu, iki \u015feir aras\u0131ndak\u0131 m\u00f6vzu f\u0259rqidir.<\/p>\n

Rus \u015fairin\u0259 g\u00f6r\u0259, insan a\u011fl\u0131 d\u00fcnyan\u0131 d\u0259rk\u0259 qadir deyil. G\u0259nc \u015fair\u0259 is\u0259 \u0259sl a\u015fiqin f\u0259dakarl\u0131\u011f\u0131, h\u0259qiqi sevginin t\u0259m\u0259nnas\u0131zl\u0131\u011f\u0131ndan dan\u0131\u015f\u0131r. Bu, iki \u015feir aras\u0131ndak\u0131 ideya f\u0259rqidir.<\/p>\n

Rus \u015fairi “k\u00fc\u00e7\u0259” dey\u0259nd\u0259 \u00fcmum\u0259n m\u0259kan\u0131, “gec\u0259” dey\u0259nd\u0259 zaman\u0131, “fanar” dey\u0259nd\u0259 insan\u0131 g\u00f6z \u00f6n\u00fcn\u0259 g\u0259tirir, amma onlar\u0131n adlar\u0131n\u0131 \u00e7\u0259kmir. S\u00f6hb\u0259tin kimd\u0259n v\u0259 n\u0259d\u0259n getdiyini oxucu \u00f6z\u00fc m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. G\u0259nc \u015fair\u0259nin \u015feirind\u0259 is\u0259 fanarlar insana m\u0259xsus \u00f6z\u0259llikl\u0259rin da\u015f\u0131y\u0131c\u0131s\u0131d\u0131r – onlar\u0131n da q\u0259lbi v\u0259 taleyi var, onlar da sevir v\u0259 xiff\u0259t \u00e7\u0259kirl\u0259r… Y\u0259ni \u015feird\u0259 insan\u0131n ad\u0131 \u00e7\u0259kilm\u0259s\u0259 d\u0259, ona m\u0259xsus \u00f6z\u0259llikl\u0259r b\u0259dii y\u00f6nd\u0259n \u0259ks olunur. Odur ki, Blokun \u015feirind\u0259n f\u0259rqli olaraq, burada fanar v\u0259 insan aras\u0131ndak\u0131 \u0259laq\u0259 simvolik yox, metaforik xarakterlidir. Bu is\u0259 iki \u015feir aras\u0131ndak\u0131 b\u0259dii-estetik f\u0259rqin g\u00f6st\u0259ricisidir.<\/p>\n

N\u0259hay\u0259t, fanarlar\u0131 n\u0259z\u0259rd\u0259 tutaraq, “onlar \u00fcr\u0259kl\u0259r\u0259 nur \u00e7il\u0259r, ancaq \u00f6z s\u0131n\u0131q q\u0259lbl\u0259ri he\u00e7 vaxt ovunmaz”, – dey\u0259n \u015fair\u0259 “\u00e7\u0131raq \u00f6z dibin\u0259 i\u015f\u0131q salmaz” Az\u0259rbaycan atalar s\u00f6z\u00fcn\u0259 istinad edir v\u0259 \u015feirin final akkordunu milli b\u0259dii d\u00fc\u015f\u00fcnc\u0259 notlar\u0131 \u00fcst\u00fcnd\u0259 vurur.<\/p>\n

Bu fikirl\u0259ri Leyla \u018fliyevan\u0131n t\u0259kc\u0259 bir \u015feiri yox, t\u0259xmin\u0259n b\u00fct\u00fcn poeziyas\u0131na \u015famil etm\u0259k olar. Amma “Fanarlar” \u015feirind\u0259 h\u0259m g\u00fcm\u00fc\u015f d\u00f6vr rus poeziyas\u0131, h\u0259m d\u0259 milli b\u0259dii d\u00fc\u015f\u00fcnc\u0259 il\u0259 \u0259laq\u0259 \u00f6z\u00fcn\u00fcn daha ayd\u0131n ifad\u0259sini tap\u0131r. \u015eair\u0259nin yarad\u0131c\u0131l\u0131\u011f\u0131nda \u00fcmumb\u0259\u015f\u0259ri v\u0259 milli b\u0259dii d\u00fc\u015f\u00fcnc\u0259nin v\u0259hd\u0259tin\u0259 “Fanarlar”\u0131n i\u015f\u0131\u011f\u0131nda baxma\u011f\u0131m\u0131z bu s\u0259b\u0259bd\u0259n t\u0259sad\u00fcfi deyil.<\/p>\n

Leyla \u018fliyevan\u0131n \u015feirl\u0259rin\u0259 milli \u0259d\u0259bi qaynaqlara istinad bax\u0131m\u0131ndan yana\u015f\u0131landa, onlar\u0131n \u00f6z m\u00f6vzusu, f\u0259ls\u0259f\u0259si, obrazlar sistemi il\u0259 \u00e7a\u011fda\u015f \u015feirimizd\u0259n daha \u00e7ox klassik divan \u0259d\u0259biyyat\u0131 il\u0259 s\u0259sl\u0259\u015fdiyini g\u00f6r\u00fcr\u00fck. V\u0259 bu, ilk bax\u0131\u015fdan q\u0259rib\u0259 t\u0259sir ba\u011f\u0131\u015flaya bil\u0259r. M\u00fcasir, urbanistik d\u00fc\u015f\u00fcnc\u0259y\u0259 malik g\u0259nc \u015fair v\u0259 klassik Az\u0259rbaycan \u015feiri. \u00c7a\u011fda\u015f zaman\u0131n ba\u015fgic\u0259ll\u0259ndirici sur\u0259ti v\u0259 orta y\u00fczil t\u0259ky\u0259l\u0259rinin s\u0259ssiz, qaranl\u0131q, dar h\u00fccr\u0259l\u0259rind\u0259 yaranan sufiyan\u0259 idrak. Bu m\u00fc\u0259mman\u0131 yaln\u0131z psixoanalitik yana\u015fma il\u0259 \u00e7\u00f6zm\u0259k olar. Y\u0259ni \u015fair\u0259nin orta \u00e7a\u011f milli \u015feir v\u0259 \u00fcmum\u0259n \u015e\u0259rq poeziyas\u0131 il\u0259 ba\u011fl\u0131l\u0131\u011f\u0131 sad\u0259c\u0259 m\u00fctali\u0259 yox, genetik v\u0259 ruhi \u0259laq\u0259 m\u00fcst\u0259visind\u0259dir. Burada genetik \u0259laq\u0259 \u015f\u00fcuralt\u0131, ruhi ba\u011fl\u0131l\u0131q is\u0259 \u015f\u00fcur\u00fcst\u00fcn\u0259 uy\u011fun g\u0259lir.\"photo_7452\"<\/a><\/p>\n

G\u0259nc \u015fair\u0259nin klassik \u015feirl\u0259 \u0259laq\u0259sinin ilk bax\u0131\u015fdan g\u00f6zl\u0259 g\u00f6r\u00fcnm\u0259y\u0259n bir s\u0259b\u0259bi d\u0259 var. Bel\u0259 ki, onun poetik d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn formala\u015fmas\u0131na bilavasit\u0259 t\u0259sir ed\u0259n g\u00fcm\u00fc\u015f d\u00f6vr rus poeziyas\u0131 il\u0259 klassik \u015e\u0259rq \u015feiri aras\u0131nda \u00fcmumb\u0259\u015f\u0259ri do\u011fmal\u0131q m\u00f6vcuddur. Frans\u0131z simvolistl\u0259ri – Pol Verlen, Artur Rembo, \u015earl Bodlerin irsiyl\u0259 b\u00fct\u00fcn \u0259laq\u0259l\u0259rin\u0259 baxmayaraq, g\u00fcm\u00fc\u015f d\u00f6vr rus \u015feiri \u00f6z m\u0259n\u015f\u0259yi etibaril\u0259 Q\u0259rb yox, \u015e\u0259rq hadis\u0259sidir.<\/p>\n

Bel\u0259 ki, rus f\u0259ls\u0259fi-estetik fikrinin patriarx\u0131, \u00fcnl\u00fc filosof Vladimir Solovyov “ilahi \u00e7a\u011f\u0131r\u0131\u015f”a cavab olaraq, \u015e\u0259rq\u0259 \u00fcz tutmu\u015f, “T\u00f6vrat” co\u011frafiyas\u0131 \u0259razil\u0259rini, x\u00fcsus\u0259n d\u0259 Beyt\u00fcl-M\u00fcq\u0259dd\u0259si ziyar\u0259t etmi\u015f, Misird\u0259 olmu\u015f v\u0259 bu zaman mistik-s\u0259mavi g\u00f6r\u00fcnt\u00fcl\u0259rl\u0259 \u00fczl\u0259\u015fmi\u015fdi. G\u00fcm\u00fc\u015f d\u00f6vr rus poeziyas\u0131n\u0131n f\u0259ls\u0259fi-estetik \u0259saslar\u0131 m\u0259hz bu g\u00f6r\u00fcnt\u00fcl\u0259rd\u0259n yaran\u0131b. Odur ki, Leyla \u018fliyevan\u0131n \u015feirl\u0259rind\u0259 \u015e\u0259rq b\u0259dii d\u00fc\u015f\u00fcnc\u0259 elementl\u0259rinin varl\u0131\u011f\u0131 qanunauy\u011fundur. \u00dcnl\u00fc alman filosofu Osvald \u015epenqler yaz\u0131rd\u0131: “H\u0259r bir m\u0259d\u0259niyy\u0259tin yaln\u0131z b\u00fct\u00fcn ruhu il\u0259 bu m\u0259d\u0259niyy\u0259t\u0259 m\u0259nsub olanlara sonacan a\u00e7\u0131lan sirli d\u00fcnyaduyumu var”. “D\u00fcnya yuxut\u0259k \u0259riyir” kitab\u0131 g\u0259nc \u015fair\u0259nin \u015e\u0259rq d\u00fcnyaduyumunun sirrin\u0259 \u0259n az\u0131, duy\u011fu plan\u0131nda vaqifliyini g\u00f6st\u0259rir. O, Q\u0259rb v\u0259 rus poeziyas\u0131ndan yarad\u0131c\u0131 \u015f\u0259kild\u0259 b\u0259hr\u0259l\u0259ns\u0259 d\u0259, a\u011fl\u0131 il\u0259 Q\u0259rb\u0259, q\u0259lbi v\u0259 ruhu il\u0259 is\u0259 \u015e\u0259rq\u0259 m\u0259xsusdur.<\/p>\n

 <\/p>\n

***<\/p>\n

“D\u00fcnya yuxut\u0259k \u0259riyir” kitab\u0131n\u0131 oxuma\u011fa ba\u015flayanda qlobal s\u0259ciyy\u0259li \u015feirl\u0259rl\u0259 rastla\u015faca\u011f\u0131m\u0131 d\u00fc\u015f\u00fcn\u00fcrd\u00fcm v\u0259 g\u00fcman\u0131mda yan\u0131lmad\u0131\u011f\u0131m\u0131 g\u00f6rd\u00fcm. Bu qlobalizm ilk \u00f6nc\u0259 zaman anlay\u0131\u015f\u0131na yana\u015fmada \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. Kitab\u0131n m\u00fc\u0259llifi h\u0259r \u015feyi aman verm\u0259d\u0259n vurub ke\u00e7\u0259n, h\u0259yat\u0131 s\u00fcni qa\u00e7aqa\u00e7a \u00e7evir\u0259n zaman\u0131n a\u011fr\u0131lar\u0131n\u0131 d\u0259rind\u0259n duyur. O q\u0259d\u0259r d\u0259rind\u0259n ki, zaman onun \u015feirl\u0259rind\u0259 g\u00f6zl\u0259 g\u00f6r\u00fcn\u0259c\u0259k q\u0259d\u0259r \u0259yanil\u0259\u015fir, \u0259ll\u0259 toxunulacaq q\u0259d\u0259r maddil\u0259\u015fir, h\u0259yat\u0131n n\u0259s\u0259 yard\u0131m\u00e7\u0131 elementi, k\u0259nar atributu yox, canl\u0131 subyekti, f\u0259al i\u015ftirak\u00e7\u0131s\u0131, h\u0259tta b\u0259z\u0259n m\u0259nfi q\u0259hr\u0259man\u0131 kimi \u00e7\u0131x\u0131\u015f edir:<\/p>\n

 <\/p>\n

“Zamanla d\u00f6y\u00fc\u015f\u0259 girir\u0259m yen\u0259”<\/p>\n

 <\/p>\n

Zamanla d\u00f6y\u00fc\u015f\u0259 girir\u0259m yen\u0259,<\/em><\/p>\n

X\u0259sis saatlar\u0131 l\u0259n\u0259tl\u0259yir\u0259m.<\/em><\/p>\n

Q\u0131r\u0131b da\u011f\u0131d\u0131ram saniy\u0259l\u0259ri,<\/em><\/p>\n

Qa\u00e7\u0131r d\u0259qiq\u0259l\u0259r, yoxa \u00e7\u0131x\u0131r q\u0259m.<\/em><\/p>\n

 <\/p>\n

Da\u011f\u0131d\u0131b y\u00fczl\u0259rl\u0259 da\u015f divarlar\u0131,<\/em><\/p>\n

Yax\u015f\u0131, burax\u0131ram m\u0259n s\u0259ni, Zaman!<\/em><\/p>\n

Amma yeni g\u00fcn\u00fc, yeni sabah\u0131<\/em><\/p>\n

Bil ki, g\u00f6zl\u0259yir\u0259m m\u0259n usanmadan!<\/em><\/p>\n

 <\/p>\n

G\u0259nc \u015fair\u0259nin poeziyas\u0131nda m\u0259kan da qlobald\u0131r – dumanl\u0131 London, q\u0259dim Roma, do\u011fma Bak\u0131, y\u0259ni b\u00fct\u00f6v bir planet: “London yorulmay\u0131b, s\u00fckut i\u00e7ind\u0259 s\u0259sl\u0259nir…”, “Romada bula\u015f\u0131q bir skamyada…” v\u0259 sair kimi f\u0259rqli \u015feirl\u0259rd\u0259n g\u0259tirdiyimiz bu misralar da fikrimizi t\u0259sdiq edir. Amma b\u00fct\u00fcn planetarl\u0131\u011f\u0131na baxmayaraq, \u015fair\u0259nin poeziyas\u0131n\u0131n ana m\u0259kan\u0131 m\u0259hz Bak\u0131d\u0131r:<\/p>\n

 <\/p>\n

“Bak\u0131”<\/p>\n

 <\/p>\n

X\u0259z\u0259rin qoxusu, \u0130\u00e7\u0259ri\u015f\u0259h\u0259r…<\/em><\/p>\n

Ab\u015feron b\u00fcrk\u00fcs\u00fc, x\u0259zri, gilavar…<\/em><\/p>\n

Q\u0259fil qonaqlar\u0131n s\u0259si, hay-k\u00fcy\u00fc…<\/em><\/p>\n

M\u0259nim do\u011fma Bak\u0131m,<\/em><\/p>\n

Dar\u0131xd\u0131m yaman…<\/em><\/p>\n

H\u0259r n\u0259l\u0259rin varsa, onlardan \u00f6tr\u00fc…<\/em><\/p>\n

G\u00f6r\u00fcnd\u00fcy\u00fc kimi, Leyla \u018fliyevan\u0131n qlobalizmi daha \u00e7ox g\u00f6r\u00fcnt\u00fcd\u00fcr. G\u0259nc \u015fair\u0259nin poeziyas\u0131n\u0131n batini qat\u0131nda t\u0259kc\u0259 m\u0259kan yox, zamana m\u00fcnasib\u0259t d\u0259 milli v\u0259 \u015e\u0259rq poeziyas\u0131 \u0259n\u0259n\u0259l\u0259ri il\u0259 s\u0259sl\u0259\u015fir.<\/p>\n

F\u00fczuli yaz\u0131rd\u0131:<\/p>\n

 <\/p>\n

Ey F\u00fczuli, olubam q\u0259rqeyi-girdabi-c\u00fcnun,<\/em><\/p>\n

G\u00f6r n\u0259 q\u0259hrin \u00e7\u0259kir\u0259m, d\u00f6n\u0259-d\u00f6n\u0259 d\u00f6vran\u0131n.<\/em><\/p>\n

 <\/p>\n

Zaman fasil\u0259siz d\u00f6vr edir v\u0259 \u015fairl\u0259r h\u0259mi\u015f\u0259 bunu onun d\u00f6n\u00fckl\u00fcy\u00fc kimi qavray\u0131b, sonsuz d\u00f6vretm\u0259l\u0259rd\u0259n qurtulman\u0131n yolunu \u0259b\u0259di d\u0259yi\u015fm\u0259zliyin h\u00f6km s\u00fcrd\u00fcy\u00fc metafizik al\u0259m\u0259 yetm\u0259kd\u0259, \u00f6z f\u0259rdi “m\u0259n”ind\u0259n ke\u00e7\u0259r\u0259k Tanr\u0131ya qovu\u015fmaqda g\u00f6r\u00fcbl\u0259r. \u015e\u0259rq \u015fairi d\u00fcnyaya bir ayr\u0131l\u0131q gec\u0259si (“\u015f\u0259bi-hicran”) kimi bax\u0131b. Onun d\u00fc\u015f\u00fcnc\u0259sind\u0259 zaman\u0131n d\u00f6vr etm\u0259si \u00f6l\u00fcm, bu d\u00f6vriyy\u0259d\u0259n \u00e7\u0131xmaq \u0259b\u0259diyy\u0259tdir.<\/p>\n

Leyla \u018fliyevan\u0131n \u015feirl\u0259ri \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan metafizik al\u0259m\u0259 meylin \u0259sas\u0131nda da \u0259z\u0259li insani ist\u0259k – \u0259b\u0259diyy\u0259t duy\u011fusu dayan\u0131r. Bu duy\u011fu olmayan yerd\u0259 is\u0259 hans\u0131sa s\u0259n\u0259td\u0259n dan\u0131\u015fmaq \u00fcmum\u0259n m\u00fcmk\u00fcns\u00fczd\u00fcr. T\u0259sad\u00fcfi deyil ki, Afaq M\u0259sud “D\u00fcnya yuxut\u0259k \u0259riyir” kitab\u0131na “Buludlardan yuxar\u0131” adl\u0131 \u00f6n s\u00f6z\u00fcnd\u0259 yaz\u0131r: “G\u0259nc \u015fair\u0259nin \u015feirl\u0259rinin \u0259sas q\u0259hr\u0259man\u0131 Yer \u00fcz\u00fcn\u0259 at\u0131lm\u0131\u015f t\u0259nha m\u0259l\u0259kdir”. Yaz\u0131\u00e7\u0131n\u0131n m\u00fc\u015fahid\u0259si d\u0259qiqdir. \u00c7\u00fcnki y\u00fcks\u0259k materiyadan b\u0259hs ed\u0259n, yerd\u0259nk\u0259nar duyumla yaz\u0131lm\u0131\u015f bu \u015feirl\u0259rin \u0259sas q\u0259hr\u0259man\u0131 da el\u0259 m\u0259hz metafizik varl\u0131q – m\u0259l\u0259k olmal\u0131d\u0131r. V\u0259 bu q\u0259hr\u0259man t\u0259nhad\u0131r, \u00e7\u00fcnki cism\u0259n bu d\u00fcnyada, ruh\u0259n metafizik al\u0259md\u0259 ya\u015fay\u0131r. Lakin m\u0259n\u0259vi t\u0259nhal\u0131qdan, daxili yadl\u0131qdan, ekzistensial \u00f6geylikd\u0259n do\u011fan b\u00fct\u00fcn k\u0259d\u0259ri il\u0259 birlikd\u0259 o, b\u0259dbin deyil. \u00c7\u00fcnki onun \u00fcz tutdu\u011fu son \u00fcnvan, s\u00f6yk\u0259ndiyi istinad n\u00f6qt\u0259si var. Bu, Tanr\u0131d\u0131r…<\/p>\n

 <\/p>\n

“Gec\u0259 G\u00fcn\u0259\u015f s\u0259ni t\u0259rk el\u0259y\u0259nd\u0259…”<\/p>\n

 <\/p>\n

Bu ki\u00e7ik d\u00fcnyada t\u0259nha da olsan,<\/em><\/p>\n

Qalsan da dalanla yolayr\u0131c\u0131nda,<\/em><\/p>\n

G\u00f6rs\u0259n kims\u0259 yoxdu,<\/em><\/p>\n

bombo\u015fdu d\u00fcnya,<\/em><\/p>\n

Bil ki, t\u0259k deyils\u0259n, O var yan\u0131nda.<\/em><\/p>\n

 <\/p>\n

T\u0259nhal\u0131qdan \u00e7\u0131x\u0131\u015f \u00fc\u00e7\u00fcn i\u00e7ind\u0259ki z\u0259rr\u0259y\u0259 \u00e7evrilm\u0259li v\u0259 ilahi \u00fcmmana qovu\u015fmal\u0131san. O z\u0259rr\u0259 apriordur, y\u0259ni \u0259z\u0259ld\u0259n insan\u0131n ruhuna qoyulub. Bu z\u0259rr\u0259ni tapark\u0259n ham\u0131yla v\u0259 h\u0259r \u015feyl\u0259 bir oldu\u011funu anlay\u0131rsan, \u00e7\u00fcnki o, ham\u0131da v\u0259 h\u0259r \u015feyd\u0259 var. Lakin bu z\u0259rr\u0259ni rasional m\u0259ntiql\u0259 d\u0259rk etm\u0259k, adi g\u00f6zl\u0259 g\u00f6rm\u0259k olmaz. Bunun \u00fc\u00e7\u00fcn irrasional m\u0259ntiq\u0259 ke\u00e7m\u0259li, g\u00f6zl\u0259rini d\u00fcnyaya qapamal\u0131san. Yaln\u0131z bu zaman k\u00f6nl\u00fcn\u00fcn g\u00f6z\u00fc a\u00e7\u0131lar, ilahi z\u0259rr\u0259ni g\u00f6r\u0259r v\u0259 \u00f6z\u00fcn\u00fc d\u0259rk ed\u0259 bil\u0259rs\u0259n:<\/p>\n

 <\/p>\n

“G\u00f6zl\u0259rim kor olub”<\/p>\n

 <\/p>\n

Tutulub g\u00f6zl\u0259rim… amma g\u00f6r\u00fcr\u0259m,<\/em><\/p>\n

Hans\u0131 parlaq r\u0259ngdi, hans\u0131d\u0131 qara.<\/em><\/p>\n

G\u00f6rm\u00fcr\u0259m… h\u0259m d\u0259 \u00e7ox yaz\u0131\u011f\u0131m g\u0259lir,<\/em><\/p>\n

Q\u0259lbl\u0259ri kor olmu\u015f bu insanlara.<\/em><\/p>\n

 <\/p>\n

K\u00f6nl\u00fcn g\u00f6z\u00fcn\u00fcn a\u00e7\u0131lmas\u0131 ilahi sevginin oyanmas\u0131d\u0131r. Bu oyan\u0131\u015fla m\u00f6c\u00fcz\u0259 ba\u015f verir – ilahi z\u0259rr\u0259 qopub g\u0259ldiyi ba\u015flan\u011f\u0131c\u0131 duyma\u011fa ba\u015flay\u0131r, insan \u00f6z\u00fcn\u00fc d\u00fcnya, kosmos, Tanr\u0131 il\u0259 v\u0259hd\u0259td\u0259 g\u00f6r\u00fcr:<\/p>\n

Onlar hiss etm\u0259zl\u0259r,<\/em><\/p>\n

he\u00e7 vaxt duymazlar,<\/em><\/p>\n

Sevgi n\u0259f\u0259sinin oyan\u0131\u015f\u0131n\u0131.<\/em><\/p>\n

Tutulub g\u00f6zl\u0259rim… amma olur ki,<\/em><\/p>\n

G\u00f6r\u00fcr\u0259m d\u00fcnyan\u0131n lap o ba\u015f\u0131n\u0131.<\/em><\/p>\n

 <\/p>\n

Allaha lap yax\u0131n olan vaxtlarda,<\/em><\/p>\n

G\u00f6yl\u0259ri ovcumla s\u0131\u011fallay\u0131ram.<\/em><\/p>\n

O an unuduram hiss-h\u0259y\u0259can\u0131,<\/em><\/p>\n

M\u00f6c\u00fcz\u0259 olan\u0131 m\u0259n anlay\u0131ram.<\/em><\/p>\n

 <\/p>\n

\u015eeir klassik irfan poeziyas\u0131n\u0131n ana m\u00f6vzusu olan b\u0259sir\u0259t g\u00f6z\u00fcn\u00fcn a\u00e7\u0131lmas\u0131, \u00f6z\u00fcn\u00fc v\u0259 Tanr\u0131n\u0131 d\u0259rk\u0259 h\u0259sr olunub. \u00dcnl\u00fc bir aforizmd\u0259 deyildiyi kimi, \u00f6z\u00fcn\u00fc d\u0259rk et ki, Tanr\u0131n\u0131 da d\u0259rk ed\u0259s\u0259n. Bu proses \u00fc\u00e7 \u0259sas m\u0259rh\u0259l\u0259d\u0259n ke\u00e7ir: c\u0259miyy\u0259tl\u0259 olmaq; \u00f6z\u00fcnl\u0259 olmaq; Tanr\u0131yla olmaq. “G\u00f6zl\u0259rim kor olub” \u015feirind\u0259ki insan art\u0131q c\u0259miyy\u0259td\u0259n ayr\u0131l\u0131b, amma h\u0259l\u0259 Tanr\u0131ya da qovu\u015fmay\u0131b. O, indi \u00f6z\u00fc il\u0259 dialoqdad\u0131r v\u0259 Tanr\u0131ya \u0259n q\u0131sa yol m\u0259hz burdan ke\u00e7ir. Rus filosofu Vasili Rozanovun dediyi kimi, “t\u0259klik xo\u015fdur, \u00e7\u00fcnki t\u0259k olanda Tanr\u0131yla oluram”.<\/p>\n

Bu m\u0259nada ist\u0259nil\u0259n \u00e7a\u011fda\u015f \u015fairin, o c\u00fcml\u0259d\u0259n d\u0259 Leyla \u018fliyevan\u0131n klassik m\u00f6vzulara, el\u0259c\u0259 d\u0259 daxili m\u0259niyl\u0259 dialoq m\u00f6vzusuna m\u00fcraci\u0259ti milli poeziyam\u0131z\u0131n m\u0259ntiqi il\u0259 t\u0259sdiql\u0259nir.<\/p>\n

 <\/p>\n

***<\/p>\n

E\u015fq insan\u0131n i\u00e7ind\u0259ki ilahi z\u0259rr\u0259nin oyan\u0131\u015f\u0131d\u0131r v\u0259 bu \u00fczd\u0259n onun subyektinin ilahil\u0259\u015fdirilm\u0259si m\u0259ntiqidir. E\u015fq m\u00f6c\u00fcz\u0259dir v\u0259 bu \u00fczd\u0259n “niy\u0259”, “n\u0259y\u0259 g\u00f6r\u0259” tipli m\u0259ntiqi-rasional suallar \u00e7\u0259r\u00e7iv\u0259sin\u0259 s\u0131\u011fm\u0131r. E\u015fq al\u0131n yaz\u0131s\u0131d\u0131r v\u0259 bu \u00fczd\u0259n h\u0259r c\u00fcr f\u0259rdi se\u00e7imin xaricind\u0259dir. E\u015fq \u015f\u00fcuru r\u0259dd edir v\u0259 bu \u00fczd\u0259n a\u015fiqin “sevgi \u015f\u0259rb\u0259tind\u0259n s\u0259rm\u0259st” olmas\u0131 t\u0259biidir. B\u00fct\u00fcn bu \u00f6z\u0259llikl\u0259r g\u0259nc \u015fair\u0259nin sevgi \u015feirl\u0259rini klassik e\u015fq poeziyas\u0131 il\u0259 do\u011fmala\u015fd\u0131r\u0131r:<\/p>\n

 <\/p>\n

“S\u0259n\u0259 vurulmu\u015fam”<\/p>\n

 <\/p>\n

B\u00fct\u00fcn varl\u0131\u011f\u0131mla sevir\u0259m s\u0259ni,<\/em><\/p>\n

Ax\u0131 n\u0259y\u0259 g\u00f6r\u0259… dem\u0259 nahaqdan.<\/em><\/p>\n

S\u0259n\u0259 ilk bax\u0131\u015fdan vurulmu\u015fam m\u0259n<\/em><\/p>\n

Ba\u015fqa c\u00fcr vurulmur insana insan.<\/em><\/p>\n

\u0130st\u0259yirs\u0259n a\u011fla, m\u0259n d\u0259 a\u011flay\u0131m,<\/em><\/p>\n

G\u00fclm\u0259k ist\u0259yirs\u0259n, birlikd\u0259 g\u00fcl\u0259k.<\/em><\/p>\n

Sevgi \u015f\u0259rb\u0259tind\u0259n s\u0259rxo\u015fam indi,<\/em><\/p>\n

Z\u00fclm\u0259td\u0259n h\u0259zz alan s\u00fcd r\u0259ngli Ayt\u0259k.<\/em><\/p>\n

 <\/p>\n

Leyla \u018fliyevan\u0131n orta \u00e7a\u011f poeziyas\u0131 il\u0259 ortaq v\u0259 f\u0259rqli c\u0259h\u0259tl\u0259ri “P\u0259rvan\u0259” \u015feirind\u0259 daha qabar\u0131q g\u00f6r\u00fcn\u00fcr. P\u0259rvan\u0259 klassik \u015e\u0259rq \u015feirinin g\u00fcl, b\u00fclb\u00fcl, \u015fam v\u0259 sair kimi \u0259n s\u0259ciyy\u0259vi obrazlar\u0131ndan biridir. O \u00f6z\u00fcn\u00fc sevgisi u\u011frunda oda yaxan f\u0259dakar a\u015fiqin r\u0259mzidir. F\u00fczuli yaz\u0131rd\u0131:<\/p>\n

 <\/p>\n

E\u015fq r\u0259smin a\u015fiq \u00f6yr\u0259nm\u0259k g\u0259r\u0259k p\u0259rvan\u0259d\u0259n,<\/em><\/p>\n

Kim g\u00f6y\u0259r g\u00f6rd\u00fckd\u0259 \u015f\u0259min at\u0259\u015fi-suzan\u0131na.<\/em><\/p>\n

 <\/p>\n

\u00c7a\u011fda\u015f \u015fair\u0259nin d\u0259 \u015feirind\u0259 p\u0259rvan\u0259 v\u0259 onun f\u0259dakarl\u0131\u011f\u0131 t\u0259svir olunur. Amma \u00e7a\u011fda\u015f insan\u0131n sevgiy\u0259 m\u00fcnasib\u0259ti d\u0259yi\u015fdiyi kimi, \u00e7a\u011fda\u015f \u015fairin d\u0259 p\u0259rvan\u0259y\u0259 yana\u015fmas\u0131 f\u0259rqlidir. Klassik \u015fair \u00f6z\u00fcn\u00fc e\u015fq yolunda p\u0259rvan\u0259 kimi oda yaxma\u011f\u0131 e\u015fqin q\u0131z\u0131l qaydas\u0131, m\u00fcq\u0259dd\u0259s ehkam\u0131 hesab edir. Burda ikinci s\u00f6z ola bilm\u0259z. \u00c7a\u011fda\u015f \u015fair\u0259 is\u0259, \u0259ksin\u0259, p\u0259rvan\u0259ni \u00f6z t\u0259hl\u00fck\u0259li sevdas\u0131ndan \u0259l \u00e7\u0259km\u0259y\u0259 \u00e7a\u011f\u0131r\u0131r:<\/p>\n

 <\/p>\n

“P\u0259rvan\u0259”<\/p>\n

 <\/p>\n

Dayan, dur, p\u0259rvan\u0259, qanad saxla bir!<\/em><\/p>\n

Niy\u0259 can at\u0131rsan s\u0259n o i\u015f\u0131\u011fa?..<\/em><\/p>\n

Geri d\u00f6n, p\u0259rvan\u0259, qorx ki o s\u0259ni,<\/em><\/p>\n

S\u00fcbh a\u00e7\u0131lanacan yand\u0131r\u0131b yaxa.<\/em><\/p>\n

 <\/p>\n

Qanadlar\u0131n ip\u0259k, inc\u0259 m\u0259xm\u0259rd\u0259n,<\/em><\/p>\n

G\u00f6r\u0259nl\u0259r vurular, heyran qalarlar.<\/em><\/p>\n

\u0130\u015f\u0131q m\u0259krlidi bu d\u00fcnya kimi,<\/em><\/p>\n

Bizi h\u0259m yaradar, h\u0259m d\u0259 yand\u0131rar.<\/em><\/p>\n

 <\/p>\n

Klassik d\u00fc\u015f\u00fcnc\u0259 il\u0259 m\u00fcasirimiz aras\u0131nda p\u0259rvan\u0259y\u0259 m\u00fcnasib\u0259td\u0259 \u0259n b\u00f6y\u00fck f\u0259rq \u015feirin son b\u0259ndind\u0259 \u00fcz\u0259 \u00e7\u0131x\u0131r. G\u0259nc \u015fair\u0259 min ill\u0259rin a\u015fiqi olan p\u0259rvan\u0259ni \u00f6z sevgisini yarad\u0131c\u0131l\u0131q enerjisin\u0259 \u00e7evirm\u0259y\u0259 \u00e7a\u011f\u0131r\u0131r.<\/p>\n

 <\/p>\n

S\u0259n g\u0259l ayr\u0131 s\u0259mt\u0259 qanad \u00e7al, dostum,<\/em><\/p>\n

Bils\u0259n d\u0259, can\u0131n\u0131 alov yaxacaq.<\/em><\/p>\n

Biz\u0259 misra dolu \u015feirl\u0259r b\u0259x\u015f et,<\/em><\/p>\n

M\u0259xm\u0259r qanad\u0131n\u0131 q\u0131rma s\u0259n ancaq.<\/em><\/p>\n

 <\/p>\n

\u018fg\u0259r \u015fair\u0259nin bu arzusu ba\u015f tutsa, t\u0259bii instinkt etik don gey\u0259r, sivil forma alar, f\u0259rdi olay ictimail\u0259\u015f\u0259r, \u00f6l\u00fcm t\u0259hl\u00fck\u0259si aradan qalxard\u0131. Bu zaman p\u0259rvan\u0259 \u00f6z\u00fcn\u00fc s\u00f6zd\u0259 oda yaxar, h\u0259yat fakt\u0131 s\u0259n\u0259t\u0259 sublimasiya olunard\u0131. H\u0259r \u015feyin simulyakra \u00e7evrildiyi postmodern erada p\u0259rvan\u0259liyin yegan\u0259 m\u0259kan\u0131 s\u0259n\u0259tdir. O, daha \u015fam\u0131n alovu yox, \u015fair\u0259nin gec\u0259 lampas\u0131n\u0131n ba\u015f\u0131na f\u0131rlanacaq, \u00f6z\u00fcn\u00fc oda yaxmaq ist\u0259s\u0259 bel\u0259, h\u0259r d\u0259f\u0259 lampan\u0131n ip\u0259k \u00f6rt\u00fcy\u00fcn\u0259 d\u0259yib yer\u0259 d\u00fc\u015f\u0259c\u0259k v\u0259 h\u0259r \u015fey yenid\u0259n ba\u015flayacaq.<\/p>\n

 <\/p>\n

***<\/p>\n

Alman filosofu Vilhelm Dilteyin fikrinc\u0259, poeziyan\u0131n v\u0259zif\u0259si metafizika il\u0259 c\u0259miyy\u0259t aras\u0131nda k\u00f6rp\u00fc salmaqd\u0131r. Metafizik sirl\u0259rin sosial t\u0259c\u0259llas\u0131 bax\u0131m\u0131ndan Leyla \u018fliyevan\u0131n “Romada” \u015feiri daha s\u0259ciyy\u0259vidir. “P\u0259rvan\u0259”d\u0259 c\u0259miyy\u0259t\u0259 \u00e7\u0131x\u0131\u015f s\u0259n\u0259t hesab\u0131na ba\u015f verirs\u0259, bu \u015feird\u0259 h\u0259yat fakt\u0131 hesab\u0131na ba\u015f verir.<\/p>\n

 <\/p>\n

“Romada”<\/p>\n

 <\/p>\n

Romada bula\u015f\u0131q bir skamyada<\/em><\/p>\n

S\u0259ssiz oturmu\u015fam noyabr g\u00fcn\u00fc.<\/em><\/p>\n

B\u00f6yr\u00fcmd\u0259 \u0259yl\u0259\u015fib miskin bir s\u0259fil,<\/em><\/p>\n

G\u00f6r\u0259n, n\u0259di \u00fcz\u0259n onun k\u00f6nl\u00fcn\u00fc?<\/em><\/p>\n

 <\/p>\n

F\u00fczulid\u0259n sonuncu sitat\u0131 \u00e7\u0259k\u0259c\u0259m:<\/p>\n

 <\/p>\n

Mehri k\u00f6nl\u00fcmd\u0259 nihan oldu\u011fun ol mah bilir,<\/em><\/p>\n

Kims\u0259 bilm\u0259z f\u00fcq\u0259ra sirri-dilin \u015fah bilir.<\/em><\/p>\n

 <\/p>\n

H\u0259qiq\u0259t o yerd\u0259 zahir olur ki, \u0259n a\u015fa\u011f\u0131 il\u0259 \u0259n yuxar\u0131, \u015fahla f\u00fcq\u0259ra bir araya g\u0259lsin. Onlar biri dig\u0259rinin g\u00fczg\u00fcs\u00fcnd\u0259 \u00f6z\u00fcn\u00fc g\u00f6rs\u00fcn v\u0259 d\u0259rk etsin. F\u00fczuli bunu deyir.<\/p>\n

Leyla \u018fliyevan\u0131n \u015feirind\u0259 “\u015fahzad\u0259 v\u0259 dil\u0259n\u00e7i” bir skamyada bir araya g\u0259lirl\u0259r. Lakin klassik \u015faird\u0259n f\u0259rqli olaraq m\u00fcasir \u015fair bu g\u00f6r\u00fc\u015f\u0259 ehkam kimi yana\u015fm\u0131r. O, bu g\u00f6r\u00fc\u015f\u00fcn hans\u0131sa sirli m\u0259nas\u0131 oldu\u011funu duyur. Amma bu, el\u0259c\u0259 duy\u011fu qat\u0131nda da qal\u0131r. Leyla xan\u0131m\u0131n \u015feirind\u0259ki suallar da bu amill\u0259 ba\u011fl\u0131d\u0131r. Klassik \u015faird\u0259n f\u0259rqli olaraq, o, yad, uzaq bir \u015f\u0259h\u0259rd\u0259 ba\u015f vermi\u015f q\u0259rib\u0259, sirli olay bar\u0259d\u0259 h\u00f6km yox, sad\u0259c\u0259, sual verir.<\/p>\n

Skamyan\u0131n bula\u015f\u0131ql\u0131\u011f\u0131 burada t\u0259sad\u00fcfi olmay\u0131b, klassik \u015feird\u0259ki “k\u00fclx\u0259n”, y\u0259ni k\u00fcll\u00fck obraz\u0131na uy\u011fun g\u0259lir. K\u00fclx\u0259n maddi d\u00fcnyan\u0131n ac\u0131nacaql\u0131 aqib\u0259tini, f\u0259nan\u0131 i\u015far\u0259l\u0259yir. O, h\u0259r \u015feyin sonu, d\u00fcnyan\u0131n dibi, ax\u0131r m\u0259kand\u0131r. Hadis\u0259nin m\u0259hz noyabr g\u00fcn\u00fc ba\u015f verm\u0259sini d\u0259 eyni m\u0259ntiql\u0259 yozmaq olar – pay\u0131z ilin sonudur.<\/p>\n

Bel\u0259likl\u0259, adi bir pay\u0131z g\u00fcn\u00fc, adi bir skamyada ba\u015f ver\u0259n bu g\u00f6r\u00fc\u015fd\u0259 esxatoloji ruh, qiyam\u0259t havas\u0131, qeyri-adi sirr var. Qiyam\u0259t \u00f6l\u00fcm yuxusundan ay\u0131lmaq v\u0259 \u00f6z \u0259b\u0259diyy\u0259tini g\u00f6rm\u0259kdir. Romadak\u0131 g\u00f6r\u00fc\u015f\u00fcn ba\u015fl\u0131ca sirri d\u0259 m\u0259hz bundad\u0131r.<\/p>\n

G\u00f6r\u00fc\u015f\u00fcn m\u0259hz Romada ba\u015f tutmas\u0131 da t\u0259sad\u00fcfi deyil. Antik d\u00f6vrd\u0259 \u00f6z\u00fcn\u00fc \u0259b\u0259di tanr\u0131lar \u015f\u0259h\u0259ri elan ed\u0259n Roma, orta \u00e7a\u011fda d\u00fcnyan\u0131n minillik k\u00fclx\u0259nin\u0259 \u00e7evrilmi\u015f v\u0259 \u0130ntibah s\u0259m\u0259nd\u0259ri bu k\u00fcll\u00fckd\u0259n ba\u015f qald\u0131rm\u0131\u015fd\u0131. Y\u0259ni Roman\u0131n bula\u015f\u0131q skamyas\u0131 d\u00fcnyan\u0131n yuxar\u0131s\u0131 il\u0259 a\u015fa\u011f\u0131s\u0131n\u0131n, b\u0259qa il\u0259 f\u0259nan\u0131n vaxta\u015f\u0131r\u0131 g\u00f6r\u00fc\u015f yeridir. \u00dcnl\u00fc bir aforizmd\u0259 deyildiyi kimi, b\u00fct\u00fcn yollar Romadan ke\u00e7ir.<\/p>\n

\u018fski inanca g\u00f6r\u0259, s\u00f6z\u00fcn sirri onun anaqram\u0131nda gizl\u0259nib. Roma s\u00f6z\u00fcn\u00fcn anaqram\u0131 “amor”, y\u0259ni sevgi dem\u0259kdir. Bel\u0259 \u00e7\u0131x\u0131r ki, “b\u00fct\u00fcn yollar Romadan ke\u00e7ir” ifad\u0259sinin bir m\u0259nas\u0131 da “b\u00fct\u00fcn yollar sevgid\u0259n ke\u00e7ir” kimi anla\u015f\u0131la bil\u0259r. S\u00f6z\u00fcn anaqram\u0131nda gizl\u0259n\u0259n sirrin h\u0259qiqiliyi m\u0259s\u0259l\u0259sind\u0259 israrl\u0131 deyilik. Amma Leyla \u018fliyeva poeziyas\u0131n\u0131n sevgid\u0259n ke\u00e7m\u0259sin\u0259 \u015f\u00fcbh\u0259 yoxdur. Bu poeziyada h\u0259r \u015fey – anilik v\u0259 \u0259b\u0259diyy\u0259t, \u00f6l\u00fcm v\u0259 h\u0259yat, iblis v\u0259 m\u0259l\u0259k, \u015fam v\u0259 p\u0259rvan\u0259… kimi \u0259ks q\u00fctbl\u0259r v\u0259 b\u00fct\u00fcn bunlar\u0131n v\u0259hd\u0259ti kimi Tanr\u0131ya ged\u0259n yol sevgid\u0259n ke\u00e7ir. Y\u0259qin, buna g\u00f6r\u0259 \u015fairin kitab\u0131 “M\u0259n\u0259 g\u00fcc ver, \u0130lahi! G\u00fcc ver, insanlar\u0131, ham\u0131n\u0131 sevim” misralar\u0131 il\u0259 ba\u015flay\u0131b, “h\u0259yat\u0131 sevir\u0259m… d\u0259lic\u0259sin\u0259” s\u00f6zl\u0259ri il\u0259 sona \u00e7at\u0131r.<\/p>\n

Sevginin v\u0259 \u015feirin is\u0259 he\u00e7 vaxt sonu olmur…<\/p>\n

 <\/p>\n

“\u018fd\u0259biyyat q\u0259zeti” 21.06.2021<\/p>\n

Yaz\u0131ya 136 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

(Leyla \u018fliyevan\u0131n “D\u00fcnya yuxut\u0259k \u0259riyir” \u015feirl\u0259r kitab\u0131 haqq\u0131nda) G\u0259nc v\u0259 istedadl\u0131 \u015fair\u0259 Leyla \u018fliyevan\u0131n “D\u00fcnya yuxut\u0259k \u0259riyir” kitab\u0131nda toplanm\u0131\u015f \u015feirl\u0259rini dilimiz\u0259 rus dilind\u0259n Xalq yaz\u0131\u00e7\u0131s\u0131 Afaq M\u0259sud \u00e7evirib. Volter vaxtil\u0259 yaz\u0131rd\u0131 ki, t\u0259rc\u00fcm\u0259 el\u0259 bir qad\u0131na b\u0259nz\u0259yir ki, s\u0259daq\u0259tli olanda g\u00f6z\u0259lliyi, g\u00f6z\u0259lliyi olanda is\u0259 s\u0259daq\u0259ti olmur. Y\u0259ni bu ikisini bir yer\u0259 s\u0131\u011f\u0131\u015fd\u0131rmaq m\u00fcmk\u00fcn deyil, g\u0259r\u0259k […]<\/p>\n","protected":false},"author":1,"featured_media":19943,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[17,3],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/19942"}],"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=19942"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/19942\/revisions"}],"predecessor-version":[{"id":19945,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/19942\/revisions\/19945"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/media\/19943"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=19942"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=19942"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=19942"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}