{"id":20417,"date":"2024-11-26T13:29:18","date_gmt":"2024-11-26T09:29:18","guid":{"rendered":"https:\/\/kultur.az\/?p=20417"},"modified":"2024-11-26T13:29:18","modified_gmt":"2024-11-26T09:29:18","slug":"az%c9%99rbaycan-filologiyasi-t%c9%99s%c9%99kkulu-v%c9%99-t%c9%99kamulu-nizami-c%c9%99f%c9%99rov","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=20417","title":{"rendered":"Az\u0259rbaycan filologiyas\u0131: t\u0259\u015f\u0259kk\u00fcl\u00fc v\u0259 t\u0259kam\u00fcl\u00fc – Nizami C\u018fF\u018fROV"},"content":{"rendered":"

\"\"<\/a>Az\u0259rbaycan filologiyas\u0131n\u0131n tarixi Az\u0259rbaycan dilinin (t\u00fcrkc\u0259sinin) \u00fcmumt\u00fcrk dilind\u0259n, Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n \u00fcmumt\u00fcrk \u0259d\u0259biyyat\u0131ndan t\u0259bii diferensiasiya yolu il\u0259 ayr\u0131ld\u0131\u011f\u0131 ilk orta \u0259srl\u0259rd\u0259n ba\u015flay\u0131r. V\u0259 bu proses XII-XIII \u0259srl\u0259r\u0259 q\u0259d\u0259r davam edir. H\u0259min d\u00f6vr\u00fcn ilk fundamental hadis\u0259si “D\u0259d\u0259 Qorqud” eposudur ki, h\u0259r n\u0259 q\u0259d\u0259r \u00fcmumo\u011fuz x\u00fcsusiyy\u0259tl\u0259rin\u0259 malik olsa da, m\u0259tnin dilind\u0259, t\u0259svir edil\u0259n hadis\u0259l\u0259rin co\u011frafiyas\u0131nda v\u0259 ideya-m\u0259zmununda az\u0259rbaycanl\u0131l\u0131q meyill\u0259ri \u00f6z\u00fcn\u00fc ayd\u0131n g\u00f6st\u0259rir. G\u00fcman olunur ki, epos XI \u0259srd\u0259n etibar\u0259n yaz\u0131ya al\u0131naraq, eyni zamanda Az\u0259rbaycan yaz\u0131l\u0131 \u0259d\u0259biyyat\u0131n\u0131n t\u0259\u015f\u0259kk\u00fcl\u00fcn\u0259 t\u0259kan vermi\u015fdir. Son orta \u0259srl\u0259rin m\u0259lum “Kitabi-D\u0259d\u0259 Qorqud” m\u0259tnl\u0259rinin m\u0259hz bu ilk \u0259lyazmalardan k\u00f6\u00e7\u00fcr\u00fcld\u00fcy\u00fc m\u00fclahiz\u0259si geni\u015f yay\u0131lm\u0131\u015fd\u0131r.<\/p>\n

“D\u0259d\u0259 Qorqud”dak\u0131 t\u00fcrk-o\u011fuz fundamentall\u0131\u011f\u0131na m\u00fcs\u0259lmanl\u0131\u011f\u0131n t\u0259siri h\u0259m \u0259r\u0259b, h\u0259m d\u0259 fars t\u0259zah\u00fcrl\u0259rind\u0259 kifay\u0259t q\u0259d\u0259r ard\u0131c\u0131l, prinsipial v\u0259 miqyasl\u0131d\u0131r. Bu t\u0259sir b\u00fct\u00fcn orta \u0259srl\u0259r boyu davam ed\u0259r\u0259k Az\u0259rbaycan filologiyas\u0131nda t\u00fcrkologiya il\u0259 yana\u015f\u0131, \u0259r\u0259b\u015f\u00fcnasl\u0131q v\u0259 iran\u015f\u00fcnasl\u0131\u011f\u0131n m\u00fc\u0259yy\u0259n yer tutmas\u0131na g\u0259tirib \u00e7\u0131xarm\u0131\u015fd\u0131r. T\u0259sad\u00fcfi deyil ki, XI-XII \u0259srl\u0259rd\u0259 – M\u00fcs\u0259lman \u0130ntibah\u0131 d\u00f6vr\u00fcnd\u0259 Az\u0259rbaycandan \u0259r\u0259bdilli \u0259d\u0259biyyat\u015f\u00fcnas alim X\u0259tib T\u0259brizi, farsdilli \u015fairl\u0259r – Q\u0259tran T\u0259brizi, \u018ffz\u0259l\u0259ddin Xaqani \u015eirvani, M\u0259hs\u0259ti G\u0259nc\u0259vi, Nizami G\u0259nc\u0259vi \u00e7\u0131xm\u0131\u015flar. Onlar\u0131n \u015f\u00f6hr\u0259ti b\u00fct\u00fcn d\u00fcnyaya yay\u0131lm\u0131\u015fd\u0131r. M\u00fcs\u0259lman \u0130ntibah\u0131 \u0259n\u0259n\u0259l\u0259rin\u0259 uy\u011fun olaraq ana dilind\u0259 – Az\u0259rbaycan t\u00fcrkc\u0259sind\u0259 yazmasalar da, ideyalar\u0131, m\u00f6vzular\u0131 \u00fcmum\u015f\u0259rq, h\u0259tta \u00fcmumb\u0259\u015f\u0259ri (Platondan, Aristoteld\u0259n g\u0259l\u0259n) xarakter da\u015f\u0131sa da, onlar\u0131n t\u0259hkiy\u0259si, ifad\u0259 t\u0259rzi, b\u0259dii intonasiyas\u0131, haql\u0131 olaraq, “Az\u0259rbaycan (t\u00fcrk) \u00fcslubu” adlan\u0131r. Az\u0259rbaycan Xalq C\u00fcmhuriyy\u0259tinin liderl\u0259rind\u0259n M\u0259h\u0259mm\u0259d \u018fmin R\u0259sulzad\u0259 “Az\u0259rbaycan \u015fairi Nizami” monoqrafiyas\u0131nda (1951) \u00e7oxillik t\u0259dqiqatlar\u0131n\u0131n n\u0259tic\u0259si olaraq yaz\u0131r: “H\u0259r halda t\u00fcrk anlam\u0131na sezi\u015fl\u0259rind\u0259, duyu\u015flar\u0131nda, d\u00fc\u015f\u00fcn\u00fc\u015f v\u0259 bulu\u015flar\u0131nda bu q\u0259d\u0259r y\u00fcks\u0259k yer ver\u0259n bir Az\u0259rbaycan \u00f6vlad\u0131na, g\u00f6z\u0259l il\u0259 b\u00f6y\u00fcy\u0259 – t\u00fcrk, g\u00f6z\u0259llik il\u0259 b\u00f6y\u00fckl\u00fcy\u0259 – t\u00fcrkl\u00fck, g\u00f6z\u0259l v\u0259 b\u00f6y\u00fck ifad\u0259y\u0259 – t\u00fcrkc\u0259, g\u00f6z\u0259llik v\u0259 b\u00f6y\u00fckl\u00fck diyar\u0131na – T\u00fcrk\u00fcstan dey\u0259n bir \u015fair\u0259 s\u0131rf farsca yazm\u0131\u015fd\u0131r dey\u0259 t\u00fcrk dem\u0259m\u0259k qabilmidir?.. \u018fsla!!!” (1, 292).<\/p>\n

Orta \u0259srl\u0259rd\u0259 farsca q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015f h\u0259r bir b\u0259dii m\u0259tnin m\u0259hz \u0130ran \u0259d\u0259biyyat\u0131 hadis\u0259si olmas\u0131 bar\u0259d\u0259 bu g\u00fcn\u0259 q\u0259d\u0259r ara-s\u0131ra rast g\u0259lin\u0259n yanl\u0131\u015f fikri o da t\u0259kzib edir ki, M\u00fcs\u0259lman \u0130ntibah\u0131 d\u00f6vr\u00fc Az\u0259rbaycan t\u00fcrk \u015fairl\u0259rinin farsca m\u0259tnl\u0259rinin dilind\u0259 Az\u0259rbaycan – t\u00fcrk m\u0259n\u015f\u0259li metaforalar, frazeologiya v\u0259 xalq deyiml\u0259ri b\u00fct\u00f6v bir sistem t\u0259\u015fkil edir. V\u0259 h\u0259tta \u0130ran nizami\u015f\u00fcnaslar\u0131 bel\u0259 d\u0259f\u0259l\u0259rl\u0259 etiraf el\u0259mi\u015fl\u0259r ki, ondan (Nizamid\u0259n) t\u00fcrk \u0259tri g\u0259lir.<\/p>\n

Bel\u0259likl\u0259, qorqud\u015f\u00fcnasl\u0131qla nizami\u015f\u00fcnasl\u0131q, faktiki olaraq, m\u00fcxt\u0259lif dill\u0259rd\u0259ki m\u0259nb\u0259l\u0259r\u0259 \u0259saslansa da, Az\u0259rbaycan filologiyas\u0131n\u0131n b\u00fcn\u00f6vr\u0259sini t\u0259\u015fkil etm\u0259kd\u0259dir. Birinci halda, filoloji vizion q\u0259dim (\u00fcmumi) t\u00fcrk k\u00f6kl\u0259rin\u0259, ikinci halda is\u0259, M\u00fcs\u0259lman \u015e\u0259rqi co\u011frafiyas\u0131na y\u00f6n\u0259lir ki, burada tarixl\u0259 co\u011frafiyan\u0131n \u00f6z\u00fcn\u0259m\u0259xsus “dialoq”u meydana \u00e7\u0131xm\u0131\u015f olur. Bu is\u0259 bir xalq\u0131n dilinin, \u0259d\u0259biyyat\u0131n\u0131n, m\u0259n\u0259viyyat\u0131n\u0131n genetipologiyas\u0131n\u0131n t\u0259\u015f\u0259kk\u00fcl\u00fc \u00fc\u00e7\u00fcn kifay\u0259t q\u0259d\u0259r m\u00fck\u0259mm\u0259l \u00fcmumb\u0259\u015f\u0259ri z\u0259min dem\u0259kdir.<\/p>\n

XIII-XIV \u0259srl\u0259rd\u0259 Az\u0259rbaycan filologiyas\u0131n\u0131n tarixind\u0259 epos d\u00f6vr\u00fc bitib, \u0259sas\u0259n, sufi-panteist ideyalarla “silahlanm\u0131\u015f” lirika d\u00f6vr\u00fc ba\u015flay\u0131r. \u0130slam dini kanonlar\u0131na m\u00fcxalif olan bu d\u00f6y\u00fc\u015fk\u0259n lirika, ilk n\u00f6vb\u0259d\u0259, t\u00fcrkc\u0259nin o\u011fuz-Az\u0259rbaycan t\u0259zah\u00fcr\u00fcn\u00fcn \u00f6z f\u0259aliyy\u0259t dair\u0259sini g\u00f6r\u00fcnm\u0259mi\u015f bir s\u00fcr\u0259tl\u0259 geni\u015fl\u0259ndirm\u0259si, xalq k\u00fctl\u0259l\u0259rinin daha b\u00f6y\u00fck hiss\u0259sini \u0259hat\u0259 etm\u0259si il\u0259 s\u0259ciyy\u0259l\u0259nir. \u0130zz\u0259ddin H\u0259s\u0259no\u011flu, Yunus \u018fmr\u0259, Qazi B\u00fcrhan\u0259ddin, \u0130mad\u0259ddin N\u0259simi kimi sufi \u015fair-m\u00fct\u0259f\u0259kkirl\u0259rin \u0259s\u0259rl\u0259ri ist\u0259r Az\u0259rbaycanda, ist\u0259rs\u0259 d\u0259 onun h\u00fcdudlar\u0131ndan k\u0259narda t\u00fcrkc\u0259nin n\u00fcfuzunu xeyli g\u00fccl\u0259ndirir. V\u0259 XIII-XIV \u0259srl\u0259rd\u0259n sonrak\u0131 XV-XVI \u0259srl\u0259r Az\u0259rbaycan dilinin, \u0259d\u0259biyyat\u0131n\u0131n z\u0259nginl\u0259\u015fm\u0259sind\u0259, bir t\u0259r\u0259fd\u0259n, \u0259vv\u0259lki \u0259srl\u0259rin bilavasit\u0259 davam\u0131, ikinci t\u0259r\u0259fd\u0259n is\u0259, XVII-XVIII \u0259srl\u0259rd\u0259 \u00f6z\u00fcn\u00fc daha parlaq \u015f\u0259kild\u0259 g\u00f6st\u0259r\u0259c\u0259k Milli \u0130ntibah\u0131n ba\u015flan\u011f\u0131c\u0131d\u0131r.<\/p>\n

XV-XVI \u0259srl\u0259r, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, sufi-panteist poeziyan\u0131n N\u0259simi – Cahan\u015fah H\u0259qiqi – Ki\u015fv\u0259ri – H\u0259bibi – F\u00fczuli x\u0259tti il\u0259 inki\u015faf edib t\u0259dric\u0259n ideologiyadan estetikaya \u00e7evrildiyi d\u00f6vrd\u00fcr. \u0130deoloji m\u0259rh\u0259l\u0259nin apar\u0131c\u0131 \u015f\u0259xsiyy\u0259ti N\u0259simi, estetik m\u0259rh\u0259l\u0259nin (v\u0259 b\u00fct\u00f6vl\u00fckd\u0259 d\u00f6vr\u00fcn) \u0259n b\u00f6y\u00fck \u0259d\u0259bi- filoloji simas\u0131 is\u0259, he\u00e7 \u015f\u00fcbh\u0259siz, M\u0259h\u0259mm\u0259d F\u00fczulidir. N\u0259simi \u015eamax\u0131da (\u015eirvanda) d\u00fcnyaya g\u0259lmi\u015f, sufi-h\u00fcrufi m\u00fcr\u015fid \u015feyx F\u0259zlullah N\u0259iminin m\u00fcridi olmu\u015f, \u0259vv\u0259l \u018fmir Teymurun, sonra is\u0259 Teymuril\u0259rin t\u0259qibind\u0259n qa\u00e7araq Ki\u00e7ik Asiyada, Suriyada ya\u015fam\u0131\u015f, h\u0259m t\u00fcrk (Az\u0259rbaycan – o\u011fuz), h\u0259m fars, h\u0259m d\u0259 \u0259r\u0259b dill\u0259rind\u0259 h\u0259r biri bir divan t\u0259\u015fkil ed\u0259c\u0259k q\u0259d\u0259r \u015feirl\u0259r yaz\u0131b yaratm\u0131\u015fd\u0131r. N\u0259simi \u00f6z \u0259qid\u0259si (H\u0259qq m\u0259n\u0259m, h\u0259qq m\u0259nd\u0259dir, h\u0259qq s\u00f6yl\u0259r\u0259m!..) u\u011frunda camaat\u0131n g\u00f6z\u00fc qar\u015f\u0131s\u0131nda edam olunma\u011f\u0131n \u015e\u0259rq simvoludur. F\u00fczuli is\u0259 \u0259sl\u0259n Az\u0259rbaycan t\u00fcrk\u00fc olsa da \u0130raqda, Ba\u011fdadda ya\u015fam\u0131\u015fd\u0131r. S\u0259l\u0259fi N\u0259simi kimi o da t\u00fcrk, fars v\u0259 \u0259r\u0259b dill\u0259rind\u0259 yazsa da, t\u00fcrkc\u0259 (az\u0259rbaycanca – o\u011fuzca) \u0259s\u0259rl\u0259ri il\u0259 daha \u00e7ox m\u0259\u015fhurdur. Dahi F\u00fczulinin “Leyli v\u0259 M\u0259cnun” poemas\u0131 ist\u0259r dil-\u00fcslubuna, ist\u0259rs\u0259 d\u0259 ideya-m\u0259zmununa g\u00f6r\u0259 ali b\u0259dii z\u00f6vq\u00fcn m\u0259hsuludur. O deyirdi: M\u0259nd\u0259n, F\u00fczuli, ist\u0259m\u0259 \u0259\u015fari-m\u0259dh\u00fc z\u0259m, M\u0259n a\u015fiq\u0259m, h\u0259mi\u015f\u0259 s\u00f6z\u00fcm a\u015fiqan\u0259dir… \u015eair bir ne\u00e7\u0259 \u0259sr Az\u0259rbaycan poeziyas\u0131na istiqam\u0259t vermi\u015f b\u00f6y\u00fck bir \u0259d\u0259bi m\u0259kt\u0259bin banisidir ki, g\u00f6rk\u0259mli f\u00fczuli\u015f\u00fcnas professor Mir C\u0259lal bu bar\u0259d\u0259 yaz\u0131r: “F\u00fczuli \u0259d\u0259bi m\u0259kt\u0259bi \u00f6z\u00fcn\u00fcn m\u0259na, m\u0259zmun z\u0259nginliyi, b\u0259dii y\u00fcks\u0259kliyi il\u0259 insan hiss v\u0259 fikirl\u0259rinin b\u0259dii ensiklopediyas\u0131n\u0131 t\u0259\u015fkil edir” (2, s. 21).<\/p>\n

XVI \u0259srin ilk ill\u0259rind\u0259 \u015eah \u0130smay\u0131l S\u0259f\u0259vinin (X\u0259tayinin) ba\u015f\u00e7\u0131l\u0131\u011f\u0131 il\u0259 yaranm\u0131\u015f Az\u0259rbaycan S\u0259f\u0259vil\u0259r d\u00f6vl\u0259ti formala\u015fmaqda olan xalq\u0131n milli sosial-siyasi irad\u0259sini ortaya qoymaqla yana\u015f\u0131, onun dilinin, \u0259d\u0259biyyat\u0131n\u0131n, inc\u0259s\u0259n\u0259tinin \u0130ntibah\u0131n\u0131 \u015f\u0259rtl\u0259ndirir. H\u0259r n\u0259 q\u0259d\u0259r dini-panteist (get-ged\u0259 \u015fi\u0259!) “duman”\u0131na b\u00fcr\u00fcnm\u00fc\u015f, m\u00fc\u0259yy\u0259n siyasi-ideoloji motivl\u0259rl\u0259 z\u0259nginl\u0259\u015fdirilmi\u015f olsa da, \u015eah \u0130smay\u0131l X\u0259tayinin yarad\u0131c\u0131l\u0131\u011f\u0131 il\u0259 Az\u0259rbaycan \u0130ntibah\u0131 ilk u\u011furlu add\u0131mlar\u0131n\u0131 at\u0131r.<\/p>\n

XVI \u0259srin \u0259vv\u0259ll\u0259rind\u0259n \u00f6lk\u0259nin daha d\u0259rin (demokratik) \u0259d\u0259bi-m\u0259d\u0259ni h\u0259yat\u0131nda \u00f6z\u00fcn\u00fc g\u00f6st\u0259r\u0259n t\u0259kam\u00fcl tendensiyas\u0131 is\u0259 Az\u0259rbaycan t\u00fcrk-o\u011fuz eposundan bilavasit\u0259 Az\u0259rbaycan eposuna ke\u00e7iddir ki, onun \u0259n m\u00fck\u0259mm\u0259l hadis\u0259si “Koro\u011flu” eposudur. V\u0259 “Koro\u011flu” Az\u0259rbaycan xalq filologiyas\u0131 (“s\u00f6z”\u0259 m\u0259h\u0259bb\u0259t!) kontekstind\u0259 “D\u0259d\u0259 Qorqud”dan sonrak\u0131 epoxad\u0131r… XVI, XVII v\u0259 XVIII \u0259srl\u0259rd\u0259 “Koro\u011flu” eposu il\u0259 yana\u015f\u0131, yeni d\u00f6vr Az\u0259rbaycan epik t\u0259f\u0259kk\u00fcr\u00fcn\u00fcn “Qurbani”, “\u018fsli v\u0259 K\u0259r\u0259m”, “Abbas v\u0259 G\u00fclg\u0259z”, “A\u015f\u0131q Q\u0259rib”, “Tahir v\u0259 Z\u00f6hr\u0259” kimi onlarla yarad\u0131c\u0131l\u0131q n\u00fcmun\u0259l\u0259ri (\u015fifahi xalq m\u0259h\u0259bb\u0259t romanlar\u0131) yaran\u0131r. Bu yarad\u0131c\u0131l\u0131\u011f\u0131n “anonim” m\u00fc\u0259llifl\u0259ri t\u00fcrk-o\u011fuz ozan s\u0259n\u0259tinin genetipoloji davam\u0131 olan Az\u0259rbaycan a\u015f\u0131q s\u0259n\u0259tidir ki, onun \u0259n g\u00f6rk\u0259mli n\u00fcmay\u0259nd\u0259l\u0259ri Dirili Qurbani, A\u015f\u0131q Abbas Tufarqanl\u0131, Sar\u0131 A\u015f\u0131q, X\u0259st\u0259 Qas\u0131m, A\u015f\u0131q Valehdir.<\/p>\n

Milli Az\u0259rbaycan \u0130ntibah\u0131n\u0131n yaz\u0131l\u0131 \u0259d\u0259biyyatda k\u00fctl\u0259vi t\u0259zah\u00fcrl\u0259ri a\u015f\u0131q \u015feiri n\u00fcmun\u0259l\u0259rinin v\u0259 dastanlar\u0131n yaz\u0131ya k\u00f6\u00e7\u00fcr\u00fclm\u0259si il\u0259 ba\u015flay\u0131r. \u0130ntibah\u0131n klassik hadis\u0259si is\u0259, he\u00e7 \u015f\u00fcbh\u0259siz, Molla P\u0259nah Vaqifin yarad\u0131c\u0131l\u0131\u011f\u0131d\u0131r. Bu yarad\u0131c\u0131l\u0131q Molla V\u0259li Vidadi, H\u00fcseyn xan M\u00fc\u015ftaq, Telimxan kimi \u015fairl\u0259rin \u0259hat\u0259sind\u0259 tarixi \u0259h\u0259miyy\u0259t k\u0259sb edir.<\/p>\n

\u015eah \u0130smay\u0131l X\u0259tayi \u0259r\u0259bc\u0259 d\u0259, farsca da bils\u0259 d\u0259, \u015feirl\u0259rinin \u0259ks\u0259riyy\u0259tini t\u00fcrkc\u0259 (az\u0259rbaycanca) yazmaqla, h\u0259tta bir d\u00f6vl\u0259t ba\u015f\u00e7\u0131s\u0131 olaraq sarayda t\u00fcrkc\u0259nin (az\u0259rbaycancan\u0131n) i\u015fl\u0259nm\u0259 \u0259n\u0259n\u0259sini geni\u015fl\u0259ndirm\u0259kl\u0259 el\u0259 bir siyasi-ideoloji m\u00fchit yaratd\u0131 ki, onun “Q\u0131\u015f getdi, yen\u0259 bahar g\u0259ldi, G\u00fcl bitd\u00fcv\u00fc lal\u0259zar g\u0259ldi. Qu\u015flar qamusu f\u0259\u011fana d\u00fc\u015fd\u00fc, E\u015fq odu yen\u0259 bu cana d\u00fc\u015fd\u00fc” misralar\u0131 bu m\u0259n\u0259vi oyanman\u0131 simvoliz\u0259 edir, – dey\u0259 bil\u0259rik. Milli \u0130ntibah h\u0259m s\u0259f\u0259vil\u0259rin hakimiyy\u0259td\u0259 oldu\u011fu XVI, XVII \u0259srl\u0259r, XVIII \u0259srin \u0259vv\u0259ll\u0259rind\u0259, h\u0259m Nadir \u015fah \u018ff\u015far, h\u0259m d\u0259 XVIII \u0259srin ikinci yar\u0131s\u0131n\u0131 \u0259hat\u0259 ed\u0259n xanl\u0131qlar d\u00f6vr\u00fcnd\u0259 h\u0259min m\u00fcnbit m\u00fchitd\u0259 ke\u00e7di. Xalq yarad\u0131c\u0131l\u0131\u011f\u0131 n\u00fcmun\u0259l\u0259rinin k\u00fctl\u0259vi \u015f\u0259kild\u0259 yaz\u0131ya al\u0131nmas\u0131, xalq kitablar\u0131n\u0131n geni\u015f yay\u0131lmas\u0131, milli inc\u0259s\u0259n\u0259tin (musiqinin, t\u0259sviri s\u0259n\u0259tin, x\u00fcsusil\u0259, onlar\u0131n \u0259n unikal sah\u0259l\u0259rinin: musiqid\u0259 – Az\u0259rbaycan mu\u011fam\u0131n\u0131n, a\u015f\u0131q ifa\u00e7\u0131l\u0131\u011f\u0131n\u0131n; t\u0259sviri s\u0259n\u0259td\u0259 – milli x\u0259ttatl\u0131\u011f\u0131n, miniat\u00fcr r\u0259ssaml\u0131\u011f\u0131n\u0131n, arxitektura s\u0259n\u0259tkarl\u0131\u011f\u0131n\u0131n v\u0259 s.) inqilabi y\u00fcks\u0259li\u015fi d\u0259 Milli \u0130ntibah\u0131n – bununla birlikd\u0259 is\u0259 Az\u0259rbaycan mill\u0259tinin t\u0259\u015f\u0259kk\u00fcl\u00fcn\u00fcn \u0259lam\u0259tl\u0259ri idi.<\/p>\n

Molla P\u0259nah Vaqif dili, yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n poetexnologiyas\u0131, ideya-m\u0259zmunu il\u0259 ilk milli Az\u0259rbaycan \u015fairi, t\u00fcrk dill\u0259ri (v\u0259 \u0259d\u0259biyyatlar\u0131) i\u00e7\u0259risind\u0259 az\u0259rbaycanl\u0131l\u0131\u011f\u0131 m\u00fcbahis\u0259siz olan ilk \u0259d\u0259bi (filoloji!) \u015f\u0259xsiyy\u0259tdir. Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarix\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n banisi Firudin b\u0259y K\u00f6\u00e7\u0259rli XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 yazm\u0131\u015fd\u0131 ki, “onun \u015feir v\u0259 q\u0259z\u0259liyyat\u0131 bizim Az\u0259rbaycan t\u00fcrkl\u0259rin\u0259 ziyad\u0259 xo\u015f g\u0259lir v\u0259 h\u0259r n\u0259 onun q\u0259l\u0259mind\u0259n z\u00fchura g\u0259libs\u0259… tamamil\u0259 \u00fcr\u0259kd\u0259n v\u0259 h\u0259qiqi h\u0259yatdan n\u0259\u015f\u0259t ed\u0259n \u0259s\u0259rl\u0259rdir. Milli \u015fairl\u0259rimizd\u0259n onun kimi sad\u0259 v\u0259 a\u00e7\u0131q lisanda v\u0259 ana dilimizin \u015fiv\u0259sind\u0259 \u015feir v\u0259 q\u0259z\u0259l yazan az olub” (3, s. 7). Qaraba\u011f xan\u0131n\u0131n v\u0259ziri olan, XVIII \u0259srin ortalar\u0131ndan sonrak\u0131 Az\u0259rbaycan\u0131n ictimai-siyasi h\u0259yat\u0131nda f\u0259al i\u015ftirak ed\u0259n Vaqif h\u0259m klassik \u00fcslubda, h\u0259m d\u0259 folklor \u00fcslubunda yaz\u0131b-yaratm\u0131\u015f, bununla bel\u0259 folklor (xalq) \u00fcslubunun perspektivl\u0259rini n\u00fcmayi\u015f etdirm\u0259kl\u0259 Milli \u0130ntibah\u0131n davam\u0131 olan yeni \u0259d\u0259biyyat\u0131n (v\u0259 yeni \u0259d\u0259bi dilin) \u0259sas\u0131n\u0131 qoymu\u015fdur.<\/p>\n

Vaqifin Milli \u0130ntibah ruhundan ir\u0259li g\u0259l\u0259n ideya-estetik m\u0259ram\u0131n\u0131 onun “Ala g\u00f6zl\u00fc, s\u0259rv boylu dilb\u0259rim, H\u0259sr\u0259tin \u00e7\u0259kdiyim canan, b\u0259ri bax” misralar\u0131 obrazl\u0131 \u015f\u0259kild\u0259 ifad\u0259 edir. \u00d6z realizmi il\u0259 s\u0259l\u0259fi F\u00fczulinin “g\u00f6yl\u0259r”d\u0259ki g\u00f6z\u0259lini “yerl\u0259r”\u0259 endir\u0259n \u015fair “F\u00fczuli m\u0259kt\u0259bind\u0259n sonra Az\u0259rbaycan poeziyas\u0131nda “Vaqif m\u0259kt\u0259bi”nin \u00fcf\u00fcql\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirdi. T\u0259zkir\u0259l\u0259rd\u0259, xalq kitablar\u0131nda, “Qaraba\u011fnam\u0259”l\u0259rd\u0259, \u00f6z\u00fcn\u0259q\u0259d\u0259rki ara\u015fd\u0131rmalarda Vaqif haqq\u0131nda veril\u0259n m\u0259lumatlar\u0131 sisteml\u0259\u015fdir\u0259r\u0259k g\u0259l\u0259c\u0259k vaqif\u015f\u00fcnasl\u0131\u011f\u0131n s\u0259r\u0259ncam\u0131na ver\u0259n Salman M\u00fcmtaz (XX \u0259srin 30-cu ill\u0259rind\u0259 Stalin repressiyas\u0131n\u0131n qurban\u0131) g\u00f6st\u0259rir ki, Qaraba\u011f xanl\u0131\u011f\u0131n\u0131n Cavan\u015firl\u0259r saray\u0131 Vaqifi n\u0259 q\u0259d\u0259r m\u0259nims\u0259dis\u0259, Vaqif d\u0259 h\u0259min saray\u0131 o q\u0259d\u0259r m\u0259nims\u0259di (3, s. 10). Bu, Vaqifin da\u015f\u0131d\u0131\u011f\u0131 \u0130ntibah yarad\u0131c\u0131l\u0131\u011f\u0131 missiyas\u0131n\u0131n n\u0259tic\u0259si idi.<\/p>\n

F\u00fczuli il\u0259 inki\u015faf\u0131n\u0131n \u0259n y\u00fcks\u0259k s\u0259viyy\u0259sin\u0259 qalxan Az\u0259rbaycan dili, \u0259d\u0259biyyat\u0131 (v\u0259 filoloji t\u0259f\u0259kk\u00fcr\u00fc) X\u0259tayi-Vaqif x\u0259tti il\u0259 \u00f6z yeni d\u00f6vr\u00fcn\u0259 start verdi. Salman M\u00fcmtazla eyni ill\u0259rd\u0259 Vaqif \u015f\u0259xsiyy\u0259tinin milli d\u0259y\u0259rini d\u0259rind\u0259n d\u0259rk ed\u0259n \u015fair-m\u00fct\u0259f\u0259kkir S\u0259m\u0259d Vur\u011fun onun haqq\u0131nda m\u0259\u015fhur “Vaqif” dram\u0131n\u0131 yazd\u0131. Eyni zamanda \u015feirl\u0259rind\u0259n birind\u0259 “Az\u0259rbaycan dili” yerin\u0259, “Vaqifin \u015firin dili” ifad\u0259sini i\u015fl\u0259tm\u0259kl\u0259 XVIII \u0259sr \u015fairinin XX \u0259srd\u0259ki m\u00fcasirliyinin miqyas\u0131n\u0131 t\u0259sbit etmi\u015f oldu.<\/p>\n

XVI \u0259srin \u0259vv\u0259ll\u0259rind\u0259n ba\u015flay\u0131b, XVIII \u0259srin sonlar\u0131na q\u0259d\u0259r davam ed\u0259n Az\u0259rbaycan Milli \u0130ntibah\u0131 a) Az\u0259rbaycan dilinin (t\u00fcrkc\u0259sinin), b) Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n v\u0259 c) Az\u0259rbaycan inc\u0259s\u0259n\u0259tinin milli \u0259saslar \u00fcz\u0259rind\u0259 yenid\u0259n t\u0259\u015fkilini stimulla\u015fd\u0131rd\u0131. Bir ne\u00e7\u0259 \u0259sr \u0259rzind\u0259 formala\u015fan Az\u0259rbaycan mill\u0259ti, h\u0259min dilin, \u0259d\u0259biyyat\u0131n v\u0259 inc\u0259s\u0259n\u0259tin m\u0259hsulu idi ki, \u00f6z etnoqrafik, ictimai v\u0259 siyasi t\u0259nziml\u0259nm\u0259sini Az\u0259rbaycan S\u0259f\u0259vil\u0259r d\u00f6vl\u0259tind\u0259n alm\u0131\u015fd\u0131.<\/p>\n

XIX \u0259sr h\u0259m Az\u0259rbaycan xalq\u0131n\u0131n, h\u0259m d\u0259 Az\u0259rbaycan m\u0259d\u0259niyy\u0259tinin tarixin\u0259 \u0259n az\u0131 iki \u0259sasl\u0131 yenilikd\u0259 q\u0259d\u0259m basd\u0131. Birincisi – xanl\u0131qlara (ki\u00e7ik feodal d\u00f6vl\u0259tl\u0259r\u0259) b\u00f6l\u00fcnm\u00fc\u015f \u00f6lk\u0259nin iki yer\u0259 ayr\u0131laraq Rusiyan\u0131n v\u0259 \u0130ran\u0131n \u0259razisin\u0259 qat\u0131lmas\u0131 idi ki, n\u0259tic\u0259d\u0259 \u015eimali v\u0259 C\u0259nubi olmaqla iki Az\u0259rbaycan meydana \u00e7\u0131xd\u0131. \u0130kincisi is\u0259, \u00f6lk\u0259d\u0259 t\u0259dric\u0259n \u015e\u0259rq v\u0259 Q\u0259rb m\u0259d\u0259niyy\u0259ti t\u0259may\u00fcll\u0259rinin \u00fcz-\u00fcz\u0259 g\u0259lib xalq\u0131n (v\u0259 onun m\u0259d\u0259niyy\u0259tinin) g\u0259l\u0259c\u0259k taleyini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259si idi. \u018fsrin birinci yar\u0131s\u0131nda Vaqif m\u0259kt\u0259bi davam etm\u0259kl\u0259 yana\u015f\u0131, t\u0259dric\u0259n b\u00fct\u00fcn \u0259sr \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan milli satirik t\u0259f\u0259kk\u00fcr\u00fcn h\u0259r\u0259kat\u0131 ba\u015f qald\u0131r\u0131r ki, bunun ilk m\u0259hsullar\u0131 o q\u0259d\u0259r d\u0259 ciddi \u0259d\u0259bi hadis\u0259 say\u0131lmayan h\u0259cvl\u0259rdir. Qas\u0131m b\u0259y Zakir – Seyid \u018fzim \u015eirvani x\u0259tti il\u0259 inki\u015faf ed\u0259n h\u0259min yarad\u0131c\u0131l\u0131q t\u0259may\u00fcl\u00fcn\u00fcn kifay\u0259t q\u0259d\u0259r ciddi n\u0259tic\u0259l\u0259ri \u00f6z\u00fcn\u00fc maarif\u00e7ilikd\u0259 g\u00f6st\u0259rir. \u00dcmumiyy\u0259tl\u0259 is\u0259, XIX \u0259srin Abbasqulu a\u011fa Bak\u0131xanov, Mirz\u0259 \u015e\u0259fi Vazeh, Mirz\u0259 Kaz\u0131m b\u0259y kimi ziyal\u0131lar\u0131n\u0131n \u0259n b\u00f6y\u00fck x\u0259l\u0259fi Mirz\u0259 F\u0259t\u0259li Axundzad\u0259dir.<\/p>\n

Akademik Tofiq Hac\u0131yev g\u00f6st\u0259rir ki, “o, dramaturgiyam\u0131z\u0131 ba\u015flad\u0131, n\u0259srimizi yeni m\u0259craya sald\u0131, ilk d\u0259f\u0259 \u0259d\u0259bi dil n\u0259z\u0259riyy\u0259si il\u0259 m\u0259\u015f\u011ful oldu, orfoqrafiya, orfoepiya, dur\u011fu i\u015far\u0259l\u0259ri, terminologiya kimi dil quruculu\u011fu i\u015fl\u0259ri g\u00f6rd\u00fc, \u0259lifba il\u0259 ba\u011fl\u0131 ideyas\u0131 v\u0259 f\u0259aliyy\u0259ti dil quruculu\u011fu dair\u0259sind\u0259n \u00e7\u0131x\u0131b xalq\u0131n b\u00fct\u00f6v maarif-pedaqogika v\u0259 m\u0259d\u0259niyy\u0259t sah\u0259l\u0259rini \u0259hat\u0259 etdi, tarix v\u0259 co\u011frafiya birliyini g\u00f6st\u0259rdi, istedadl\u0131 filosof kimi \u015f\u00f6hr\u0259tl\u0259ndi, inqilabi fikrimizin ilk “\u015fahin qu\u015fu” oldu, ilk professional t\u0259nqid\u00e7i v\u0259 \u0259d\u0259biyyat\u015f\u00fcnas\u0131m\u0131z kimi yeti\u015fdi, b\u00fct\u00f6vl\u00fckd\u0259, xalq\u0131m\u0131z\u0131 m\u00fcasir-qabaqc\u0131l fikir inki\u015faf\u0131 yoluna y\u00f6n\u0259ltdi” (4, s. 145). Mirz\u0259 F\u0259t\u0259li Az\u0259rbaycan\u0131n ikiy\u0259 par\u00e7alanm\u0131\u015f \u015eimal\u0131 il\u0259 C\u0259nubunu \u00f6z yarad\u0131c\u0131 t\u0259f\u0259kk\u00fcr\u00fcnd\u0259 birl\u0259\u015fdirm\u0259kl\u0259 yana\u015f\u0131, \u015e\u0259rq il\u0259 Q\u0259rb aras\u0131ndak\u0131 t\u0259r\u0259dd\u00fcdl\u0259ri aradan qald\u0131rma\u011fa \u00e7al\u0131\u015f\u0131r, \u00f6lk\u0259d\u0259 \u015e\u0259rq v\u0259 Q\u0259rb m\u0259d\u0259ni d\u0259y\u0259rl\u0259rinin \u00fcmumb\u0259\u015f\u0259ri prinsipl\u0259r \u0259sas\u0131nda qovu\u015fmas\u0131n\u0131 t\u0259bli\u011f edirdi.<\/p>\n

\u015eimalda Rusiyan\u0131n, C\u0259nubda is\u0259 \u0130ran\u0131n m\u00fcqavim\u0259tin\u0259 baxmayaraq b\u00fct\u00fcn XIX \u0259srd\u0259 oldu\u011fu kimi, XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 d\u0259 Az\u0259rbaycanda dil, \u0259d\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t b\u00fct\u00f6v idi. Milli m\u0259tbuat\u0131n h\u0259m romantik, h\u0259m d\u0259 realist qanadlar\u0131 – h\u0259m “F\u00fcyuzat”, h\u0259m d\u0259 “Molla N\u0259sr\u0259ddin” eyni bir mill\u0259tin s\u00f6z\u00fcn\u00fc deyirdi. V\u0259 romantizml\u0259 realizm aras\u0131ndak\u0131 ziddiyy\u0259tl\u0259r d\u0259 inqilabi d\u0259yi\u015fiklikl\u0259r \u0259r\u0259f\u0259sind\u0259 eyni bir mill\u0259tin daxilind\u0259 ba\u015f qald\u0131racaq hallardan ba\u015fqa bir \u015fey deyildi. XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 “xalq\u0131n arzu v\u0259 ist\u0259kl\u0259rinin, ictimai-siyasi m\u00fcbariz\u0259l\u0259rin aynas\u0131, t\u0259rc\u00fcman\u0131 olan m\u0259tbuat \u0259d\u0259biyyatla he\u00e7 vaxt indiki q\u0259d\u0259r s\u0131x \u0259laq\u0259d\u0259 olmam\u0131\u015fd\u0131. \u018fsrin ilk r\u00fcb\u00fcnd\u0259 el\u0259 g\u00f6rk\u0259mli Az\u0259rbaycan yaz\u0131\u00e7\u0131s\u0131 yox idi ki, m\u0259tbuatla bilavasit\u0259 ba\u011fl\u0131 olmas\u0131n” (5, s. 19). “F\u00fcyuzat”\u0131n \u0259traf\u0131nda \u018fli b\u0259y H\u00fcseynzad\u0259, M\u0259h\u0259mm\u0259d Hadi, H\u00fcseyn Cavid v\u0259 b., “Molla N\u0259sr\u0259ddin”in \u0259traf\u0131nda is\u0259 C\u0259lil M\u0259mm\u0259dquluzad\u0259, Mirz\u0259 \u018fl\u0259kb\u0259r Sabir, \u00d6m\u0259r Faiq Nemanzad\u0259, \u018fli N\u0259zmi v\u0259 b. topla\u015fm\u0131\u015fd\u0131lar. “F\u00fcyuzat” m\u0259kt\u0259bi t\u00fcrkl\u00fck – turan\u00e7\u0131l\u0131q m\u00f6vqeyind\u0259 dayand\u0131\u011f\u0131na g\u00f6r\u0259 \u0130stanbul l\u0259hc\u0259sind\u0259, “Molla N\u0259sr\u0259ddin” m\u0259kt\u0259bi is\u0259 “yerli” m\u00f6vqed\u0259n \u00e7\u0131x\u0131\u015f etdiyin\u0259 g\u00f6r\u0259 Az\u0259rbaycan dilind\u0259 (t\u00fcrkc\u0259sind\u0259) yaz\u0131rd\u0131.<\/p>\n

D\u00f6vr\u00fcn \u0259n n\u0259h\u0259ng s\u00f6z ustalar\u0131ndan biri Sabir idi ki, onun z\u0259ngin satirik yarad\u0131c\u0131l\u0131\u011f\u0131 Az\u0259rbaycan c\u0259miyy\u0259tinin m\u0259n\u0259vi, sosial, siyasi probleml\u0259rini b\u00fct\u00fcn miqyas\u0131 il\u0259 i\u015f\u0131qland\u0131r\u0131r, \u0259n m\u00fcxt\u0259lif t\u0259b\u0259q\u0259l\u0259rd\u0259n olan insan tipl\u0259rinin b\u0259dii portretini yaratmaqla onlar\u0131 xalqa daha yax\u015f\u0131 tan\u0131d\u0131rd\u0131. Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131 Sabiri “a\u011flar g\u00fcl\u0259y\u0259n” adland\u0131r\u0131r, bu is\u0259 o dem\u0259kdir ki, dahi \u015fair \u00f6z xalq\u0131n\u0131n v\u0259ziyy\u0259tin\u0259 a\u011flaya-a\u011flaya g\u00fcl\u00fcr, g\u00fcl\u0259-g\u00fcl\u0259 a\u011flay\u0131rd\u0131. H\u0259r ikisind\u0259 m\u0259qs\u0259d xalq\u0131n d\u00fc\u015fd\u00fcy\u00fc v\u0259ziyy\u0259td\u0259n xilas\u0131 idi. Sabir t\u0259qibd\u0259n qorunmaq \u00fc\u00e7\u00fcn gizli imzalarla yaz\u0131r, onlar\u0131 tez-tez d\u0259yi\u015firdi v\u0259 onun otuzdan art\u0131q imzas\u0131 m\u0259lumdur. \u015eair \u00f6z\u00fc haqq\u0131nda q\u00fcrurla demi\u015fdi: “B\u0259nz\u0259r\u0259m bir qocaman da\u011fa ki, d\u0259ryada durar”.<\/p>\n

Poetexnologiya bax\u0131m\u0131ndan Sabir F\u00fczulinin \u0259ksi idi, o ifad\u0259 t\u0259rzini ki, F\u00fczuli lirik-romantik m\u0259qs\u0259dl\u0259 i\u015fl\u0259tmi\u015fdi, Sabir onu satiran\u0131n “dil material\u0131”na \u00e7evirdi. Bel\u0259likl\u0259, F\u00fczuli d\u00fchas\u0131 Sabirin \u015f\u0259xsind\u0259 satirik \u00fcslubun t\u0259\u015f\u0259kk\u00fcl\u00fcn\u0259 d\u0259 \u0259h\u0259miyy\u0259tli t\u0259sir g\u00f6st\u0259rmi\u015f oldu. Lakin Sabir yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n \u00fcf\u00fcql\u0259ri, t\u0259bii ki, daha geni\u015f, ideya-m\u0259zmunu son d\u0259r\u0259c\u0259 m\u00fcasirdir.<\/p>\n

XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n, dilinin s\u0131x ba\u011fl\u0131 oldu\u011fu bir sah\u0259 d\u0259, he\u00e7 \u015f\u00fcbh\u0259siz, teatrd\u0131r. XIX \u0259srin ortalar\u0131nda Mirz\u0259 F\u0259t\u0259linin q\u0259l\u0259mi il\u0259 \u00f6lk\u0259y\u0259 ayaq a\u00e7an dramaturgiya, sonrak\u0131 \u0259srin \u0259vv\u0259ll\u0259rind\u0259 C\u0259lil M\u0259mm\u0259dquluzad\u0259, N\u0259riman N\u0259rimanov, \u018fbd\u00fcrr\u0259him b\u0259y Haqverdiyev, H\u00fcseyn Cavid, \u00dczeyir Hac\u0131b\u0259yov kimi g\u00f6rk\u0259mli dramaturqlar\u0131n \u0259s\u0259rl\u0259ri hesab\u0131na milli m\u0259d\u0259niyy\u0259tin \u00fczvi t\u0259rkib hiss\u0259sin\u0259 \u00e7evrildi. V\u0259 \u00e7ox m\u00fch\u00fcm m\u0259s\u0259l\u0259l\u0259rd\u0259n biri d\u0259 o oldu ki, istedadl\u0131 rejissorlar, aktyorlar n\u0259sli meydana \u00e7\u0131xd\u0131, teatr binalar\u0131 tikilm\u0259y\u0259 ba\u015flad\u0131.<\/p>\n

Filologiyan\u0131n m\u0259kt\u0259b\u0259, t\u0259hsil\u0259 t\u0259tbiq olunmas\u0131 \u0259r\u0259b, fars dill\u0259rinin yar\u0131m\u00e7\u0131q \u00f6yr\u0259dilm\u0259si il\u0259 bit\u0259n k\u00f6hn\u0259 Az\u0259rbaycan m\u0259kt\u0259bind\u0259 m\u00fc\u0259yy\u0259n canlanman\u0131n \u0259sas\u0131n\u0131 qoydu. Rusiya imperiyas\u0131n\u0131n Qafqazda a\u00e7d\u0131\u011f\u0131 Qori M\u00fc\u0259lliml\u0259r Seminariyas\u0131n\u0131 bitir\u0259n az\u0259rbaycanl\u0131 m\u00fc\u0259lliml\u0259r \u00f6lk\u0259nin m\u00fcxt\u0259lif yerl\u0259rind\u0259 m\u00fcasir tipli m\u0259kt\u0259bl\u0259r yaratd\u0131lar, t\u0259dris proqramlar\u0131, d\u0259rslikl\u0259r haz\u0131rland\u0131. Bunlar\u0131n ham\u0131s\u0131 milli dilin, milli \u0259d\u0259biyyat\u0131n, milli m\u0259n\u0259viyyat\u0131n, \u00fcmum\u0259n mill\u0259ti mill\u0259t ed\u0259n b\u00fct\u00fcn d\u0259y\u0259rl\u0259rin g\u0259nc n\u0259sl\u0259 t\u0259bli\u011fi idi.<\/p>\n

D\u00f6vr\u00fcn yaz\u0131\u00e7\u0131lar\u0131n\u0131n, ziyal\u0131lar\u0131n\u0131n \u0259ks\u0259riyy\u0259ti bu v\u0259 ya dig\u0259r d\u0259r\u0259c\u0259d\u0259 ana dili, \u0259d\u0259biyyat m\u00fc\u0259lliml\u0259ri olmu\u015flar. Onlar\u0131n aras\u0131nda Firudin b\u0259y K\u00f6\u00e7\u0259rlinin yeri m\u00fcst\u0259snad\u0131r. \u015eu\u015fada (Qaraba\u011fda) do\u011fulmu\u015f Firudin b\u0259y Qori M\u00fc\u0259lliml\u0259r Seminariyas\u0131n\u0131 bitirib bir m\u00fcdd\u0259t \u0130r\u0259van gimnaziyas\u0131nda m\u00fc\u0259llimlik etmi\u015f, sonra is\u0259 Qori seminariyas\u0131nda \u00e7al\u0131\u015fm\u0131\u015fd\u0131r. Onun bir xidm\u0259ti m\u00fc\u0259llimliyi idis\u0259, dig\u0259r m\u00fch\u00fcm xidm\u0259ti d\u0259 ilk d\u0259f\u0259 Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n fundamental tarixini q\u0259l\u0259m\u0259 almas\u0131d\u0131r. Burada Az\u0259rbaycan, fars v\u0259 \u0259r\u0259b dill\u0259rind\u0259 yaz\u0131b-yaratm\u0131\u015f 120-d\u0259n \u00e7ox \u0259d\u0259bi \u015f\u0259xsiyy\u0259t haqq\u0131nda m\u0259lumat verilir. \u018fs\u0259r elmi-n\u0259z\u0259ri m\u00fcq\u0259ddim\u0259d\u0259n, tarixi o\u00e7erkl\u0259rd\u0259n, s\u0259n\u0259tkarlar\u0131n h\u0259yat v\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hs ed\u0259n m\u0259qal\u0259l\u0259rd\u0259n ibar\u0259tdir. Klassik Az\u0259rbaycan \u0259d\u0259biyyat\u0131 haqq\u0131nda m\u00fc\u0259llifin geni\u015f m\u0259lumat\u0131, d\u0259rin elmi-n\u0259z\u0259ri biliyi, inc\u0259 z\u00f6vq\u00fc, x\u00fcsus\u0259n, \u015feirin sirl\u0259rin\u0259 h\u0259rt\u0259r\u0259fli b\u0259l\u0259d oldu\u011fu kitab\u0131n h\u0259r bir s\u0259hif\u0259sind\u0259 duyulmaqdad\u0131r. F\u00fczuli, Vaqif, Zakir, M.F.Axundov, S.\u018f.\u015eirvani kimi s\u0259n\u0259tkarlardan b\u0259hs ed\u0259n qiym\u0259tli o\u00e7erkl\u0259r bu fikri dem\u0259y\u0259 tam \u0259sas verir (5, s. 552- 553). \u018fs\u0259r b\u00f6y\u00fck \u0259d\u0259biyyat\u015f\u00fcnas\u0131n \u00f6l\u00fcm\u00fcnd\u0259n sonra “Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi materiallar\u0131” ad\u0131 il\u0259 n\u0259\u015fr edilmi\u015fdir (6).<\/p>\n

Az\u0259rbaycan\u0131n \u015eimal\u0131nda Az\u0259rbaycan Xalq C\u00fcmhuriyy\u0259tinin qurulmas\u0131 il\u0259 \u00f6lk\u0259nin h\u0259m ictimai-siyasi, h\u0259m d\u0259 m\u0259d\u0259ni h\u0259yat\u0131nda canlanma ba\u015fland\u0131. T\u00fcrk (Az\u0259rbaycan dili) d\u00f6vl\u0259t dili elan edildi, Parlamentd\u0259 mill\u0259tin probleml\u0259ri ana dilind\u0259 m\u00fczakir\u0259 olundu, \u00e7ox ke\u00e7m\u0259di ki, g\u0259nc n\u0259slin t\u0259hsili \u00fc\u00e7\u00fcn ciddi t\u0259dbirl\u0259r g\u00f6r\u00fcld\u00fc, Bak\u0131 D\u00f6vl\u0259t Universiteti yarad\u0131ld\u0131… Ancaq o d\u00f6vr\u00fcn beyn\u0259lxalq m\u00fcnasib\u0259tl\u0259ri, imperializmin iddialar\u0131 Az\u0259rbaycan kimi par\u00e7alanm\u0131\u015f bir xalq\u0131n siyasi m\u00fcst\u0259qilliyin\u0259 imkan verm\u0259zdi. V\u0259 odur ki, \u00f6lk\u0259nin \u015eimal\u0131 Sovet Rusiyas\u0131n\u0131n t\u0259rkibin\u0259 qat\u0131ld\u0131, C\u0259nubu is\u0259 feodal \u0130ran\u0131n t\u0259rkibind\u0259 qald\u0131. Eyni bir xalq\u0131n iki \u0259ks siyasi-ideoloji m\u00fchitd\u0259 ya\u015fama\u011fa m\u0259cbur olmas\u0131, tamamil\u0259 t\u0259biidir ki, onun tarixi faci\u0259si idi.<\/p>\n

Sovet hakimiyy\u0259ti \u00f6z\u00fcn\u00fcn a\u011f\u0131las\u0131\u011fmaz “kommunizm quruculu\u011fu” layih\u0259l\u0259rin\u0259, onlar\u0131 h\u0259yata ke\u00e7irm\u0259k \u00fc\u00e7\u00fcn Az\u0259rbaycan c\u0259miyy\u0259tin\u0259 g\u00f6st\u0259rdiyi ciddi t\u0259zyiql\u0259r, t\u0259cav\u00fczl\u0259rl\u0259 yana\u015f\u0131, x\u00fcsusil\u0259, 20-ci ill\u0259rd\u0259 k\u00fctl\u0259vi savads\u0131zl\u0131\u011f\u0131n aradan qald\u0131r\u0131lmas\u0131, milli m\u0259tbuat\u0131n f\u0259aliyy\u0259tinin geni\u015fl\u0259ndirilm\u0259si, yarad\u0131c\u0131l\u0131q qurumlar\u0131n\u0131n, m\u00fc\u0259ssis\u0259l\u0259rinin t\u0259sis olunmas\u0131 v\u0259 s. sah\u0259l\u0259rd\u0259 u\u011furlu i\u015fl\u0259r\u0259 start verdi. “K\u00f6hn\u0259 d\u00f6vr”\u00fcn H\u00fcseyn Cavid, C\u0259lil M\u0259mm\u0259dquluzad\u0259, \u018fbd\u00fcrr\u0259him b\u0259y Haqverdiyev, Abdulla \u015eaiq, N\u0259c\u0259f b\u0259y V\u0259zirov, \u00dczeyir Hac\u0131b\u0259yov, Yusif V\u0259zir \u00c7\u0259m\u0259nz\u0259minli, \u018fhm\u0259d Cavad, C\u0259f\u0259r Cabbarl\u0131 kimi n\u00fcmay\u0259nd\u0259l\u0259ri sovet \u0259d\u0259biyyat\u0131na qo\u015fuldular. “Yeni d\u00f6vr”\u00fcn \u0259d\u0259biyyat\u0131n\u0131 birba\u015fa t\u0259msil ed\u0259n g\u0259nc n\u0259sl\u0259 is\u0259 S\u0259m\u0259d Vur\u011fun, S\u00fcleyman R\u00fcst\u0259m, R\u0259sul Rza, Mehdi H\u00fcseyn, \u018fli V\u0259liyev, S\u00fcleyman R\u0259himov, Mir C\u0259lal, Mikay\u0131l M\u00fc\u015ffiq v\u0259 b. daxil idil\u0259r. “\u018fsas m\u00f6vzulardan biri ke\u00e7mi\u015fi t\u0259nqid, yenini t\u0259sdiq v\u0259 t\u0259bli\u011f idi” (7, s. 29).<\/p>\n

XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 \u0259d\u0259biyyatda \u00f6z\u00fcn\u0259m\u0259xsus stixiya il\u0259 meydana \u00e7\u0131xan b\u0259zi ziddiyy\u0259tl\u0259r, m\u0259s\u0259l\u0259n, az\u0259rbaycan\u00e7\u0131l\u0131q, \u0259r\u0259b-fars\u00e7\u0131l\u0131q, t\u00fcrkiy\u0259\u00e7ilik, rus-avropa\u00e7\u0131l\u0131q meyill\u0259rinin toqqu\u015fmas\u0131 20-ci ill\u0259rd\u0259 s\u00fcr\u0259tl\u0259 aradan qald\u0131r\u0131ld\u0131. Onlar\u0131n ham\u0131s\u0131n\u0131n \u0259v\u0259zind\u0259 is\u0259 marksist-lenin\u00e7i (sosialist) ideologiyan\u0131n burjua \u0259d\u0259biyyat\u0131 il\u0259 proletar \u0259d\u0259biyyat\u0131n\u0131n qar\u015f\u0131durmas\u0131na meydan a\u00e7\u0131ld\u0131. Sovet hakimiyy\u0259ti Sovetl\u0259r Birliyin\u0259 daxil edilmi\u015f b\u00fct\u00fcn xalqlar\u0131n yaz\u0131\u00e7\u0131lar\u0131ndan get-ged\u0259 daha s\u0259rt bir \u015f\u0259kild\u0259 “formaca milli, m\u0259zmunca sosialist” \u0259s\u0259rl\u0259r t\u0259l\u0259b edirdi ki, bu t\u0259l\u0259b 30-cu ill\u0259rd\u0259 yarad\u0131c\u0131 \u015f\u0259xsl\u0259r\u0259 qar\u015f\u0131 \u00e7ox amans\u0131z repressiyalara g\u0259tirib \u00e7\u0131xard\u0131.<\/p>\n

20-ci ill\u0259rd\u0259 ist\u0259r Az\u0259rbaycan\u0131n, ist\u0259rs\u0259 d\u0259 \u00fcmum\u0259n T\u00fcrk d\u00fcnyas\u0131n\u0131n h\u0259yat\u0131nda ba\u015f ver\u0259n \u0259n m\u00fch\u00fcm elmi-filoloji hadis\u0259 Bak\u0131da Birinci \u00dcmumittifaq T\u00fcrkoloji qurultay\u0131n\u0131n ke\u00e7irilm\u0259si olmu\u015fdur. 1926-c\u0131 ilin fevral ay\u0131n\u0131n 26-dan mart\u0131n 5-\u0259 q\u0259d\u0259r ke\u00e7irilmi\u015f qurultayda 131 n\u00fcmay\u0259nd\u0259 t\u00fcrkologiyan\u0131n \u0259n m\u00fcxt\u0259lif (dil, \u0259d\u0259biyyat, tarix, inc\u0259s\u0259n\u0259t v\u0259 s.) probleml\u0259rini geni\u015f m\u00fczakir\u0259 etmi\u015fl\u0259r (bax: 7). O d\u00f6vr \u00fc\u00e7\u00fcn ciddi poetik \u0259h\u0259miyy\u0259t\u0259 malik \u0259lifba, imla – orfoqrafiya, terminologiya, \u0259d\u0259bi – dil, dil \u0259laq\u0259l\u0259ri, dil t\u0259drisi kimi m\u0259s\u0259l\u0259l\u0259r x\u00fcsusil\u0259 diqq\u0259t m\u0259rk\u0259zin\u0259 \u00e7\u0259kilmi\u015fdir. Qurultay\u0131n \u0259n real n\u0259tic\u0259si o oldu ki, t\u00fcrk dill\u0259rinin uzun \u0259srl\u0259r istifad\u0259 etdiyi (lakin bu dill\u0259rin fonetik qurulu\u015funa uy\u011fun g\u0259lm\u0259diyi \u00fc\u00e7\u00fcn ciddi \u00e7\u0259tinlikl\u0259r yaradan, x\u00fcsusil\u0259, savadlanma i\u015fin\u0259 mane olan) \u0259r\u0259b \u0259lifbas\u0131 lat\u0131n \u0259lifbas\u0131 il\u0259 \u0259v\u0259zl\u0259ndi. Maraql\u0131d\u0131r ki, bu m\u0259s\u0259l\u0259 il\u0259 ba\u011fl\u0131 q\u0259bul olunmu\u015f q\u0259rarda Az\u0259rbaycan\u0131n 20-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259n lat\u0131n \u0259lifbas\u0131na ke\u00e7id t\u0259cr\u00fcb\u0259si alq\u0131\u015flanm\u0131\u015f, onun b\u00fct\u00fcn Sovetl\u0259r Birliyi miqyas\u0131nda yay\u0131lmas\u0131 t\u00f6vsiy\u0259 olunmu\u015fdu (8, s.12). \u00dcmumiyy\u0259tl\u0259, Birinci T\u00fcrkoloji Qurultay Az\u0259rbaycan\u0131n T\u00fcrk d\u00fcnyas\u0131ndak\u0131 elmi-m\u0259d\u0259ni m\u00f6vqeyini xeyli d\u0259r\u0259c\u0259d\u0259 y\u00fcks\u0259ltdi. Bak\u0131 s\u00fcr\u0259tl\u0259 t\u00fcrkoloji ara\u015fd\u0131rmalar\u0131n apar\u0131ld\u0131\u011f\u0131 g\u00f6rk\u0259mli t\u00fcrkoloqlar\u0131n \u00e7al\u0131\u015fd\u0131\u011f\u0131 m\u0259rk\u0259z\u0259 \u00e7evrildi.<\/p>\n

XX \u0259srin 20-ci, 30-cu ill\u0259rind\u0259 Bak\u0131da filoloji sah\u0259d\u0259 \u0259n b\u00f6y\u00fck u\u011furlara imza atm\u0131\u015f alim, \u0259sl\u0259n Kr\u0131m tatar\u0131 professor B\u0259kir \u00c7obanzad\u0259 idi. O, Budape\u015ft Universitetind\u0259 y\u00fcks\u0259k t\u00fcrkoloji t\u0259hsil alm\u0131\u015f, Kr\u0131mda \u00e7al\u0131\u015fm\u0131\u015f, oradan da Bak\u0131 D\u00f6vl\u0259t Universitetin\u0259 d\u0259v\u0259t olunmu\u015fdu. Bak\u0131da f\u0259aliyy\u0259t\u0259 “T\u00fcrk-tatar lisaniyyat\u0131na m\u0259dx\u0259l” kitab\u0131n\u0131n (1924) n\u0259\u015fri il\u0259 ba\u015flayan alim bir-birinin ard\u0131nca h\u0259m Az\u0259rbaycan, h\u0259m d\u0259 \u00fcmum\u0259n t\u00fcrk filologiyas\u0131na h\u0259sr olunmu\u015f \u00e7oxsayl\u0131 monoqrafiya, d\u0259rslik v\u0259 m\u0259qal\u0259l\u0259r yazm\u0131\u015f (bax: 9), Universitetd\u0259 h\u0259min sah\u0259l\u0259rin y\u00fcks\u0259k s\u0259viyy\u0259d\u0259 t\u0259drisini t\u0259min etmi\u015fdir. Yaln\u0131z onu yada salaq ki, 1937-ci ild\u0259 “xalq d\u00fc\u015fm\u0259ni” kimi g\u00fcll\u0259l\u0259nmi\u015f bu b\u00f6y\u00fck alim \u00f6z\u00fcnd\u0259n sonra Az\u0259rbaycan dil\u00e7ilik elminin \u0259sas sah\u0259l\u0259rini – dialektologiya, dil tarixi v\u0259 m\u00fcasir dil yarad\u0131b inki\u015faf etdir\u0259n \u00fc\u00e7 b\u00f6y\u00fck m\u00fct\u0259x\u0259ssis – akademik M\u0259mm\u0259da\u011fa \u015eir\u0259liyev, m\u00fcxbir \u00fczv \u018fbd\u00fcl\u0259z\u0259l D\u0259mir\u00e7izad\u0259 v\u0259 professor Muxtar H\u00fcseynzad\u0259ni yeti\u015fdirmi\u015fdir. V\u0259 Az\u0259rbaycan dil\u00e7iliyinin 50-ci, 60-c\u0131 ill\u0259rd\u0259ki u\u011furlar\u0131 h\u0259min aliml\u0259rin, el\u0259c\u0259 d\u0259 onlar\u0131n bilavasit\u0259 t\u0259l\u0259b\u0259l\u0259rinin adlar\u0131 il\u0259 ba\u011fl\u0131d\u0131r.<\/p>\n

XX \u0259srin 30-cu ill\u0259ri “q\u0131rm\u0131z\u0131 terror”un h\u0259r n\u0259 q\u0259d\u0259r aqressivl\u0259\u015fm\u0259si, XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 q\u0259rarla\u015fm\u0131\u015f az\u0259rbaycan\u00e7\u0131l\u0131q ideologiyas\u0131n\u0131n \u00fczvi t\u0259rkib hiss\u0259si olan a) t\u00fcrk\u00e7\u00fcl\u00fck, b) m\u00fcs\u0259lmanl\u0131q v\u0259 c) m\u00fcasirliyin, \u00fcmumb\u0259\u015f\u0259riliyin qada\u011fan olunmas\u0131na baxmayaraq, Az\u0259rbaycan poeziyas\u0131, n\u0259sri v\u0259 dramaturgiyas\u0131 m\u00fch\u00fcm yarad\u0131c\u0131l\u0131q u\u011furlar\u0131 n\u00fcmayi\u015f etdirmi\u015fdir. M\u0259s\u0259l\u0259n, d\u00f6vr\u00fcn \u0259n b\u00f6y\u00fck s\u00f6z ustas\u0131 S\u0259m\u0259d Vur\u011funun poeziyas\u0131nda Az\u0259rbaycan t\u0259\u0259ss\u00fcbke\u015fliyi, v\u0259t\u0259np\u0259rv\u0259rliyi, milli duy\u011fular daha g\u00fccl\u00fc idi, bununla bel\u0259 dahi \u015fair “sovet beyn\u0259lmil\u0259l\u00e7iliyi” namin\u0259 “t\u00fcrk k\u00f6kl\u0259ri”nd\u0259n d\u0259 imtina el\u0259mi\u015fdi: N\u0259d\u0259n \u015feirimizin ba\u015f q\u0259hr\u0259man\u0131 gah \u0130randan g\u0259lir, gah da Turandan? B\u0259s m\u0259nim \u00f6lk\u0259min varl\u0131\u011f\u0131, han\u0131? B\u00f6y\u00fck bir \u015fairin yazd\u0131\u011f\u0131 dastan gah \u0130randan g\u0259lir, gah da Turandan… S\u0259m\u0259d Vur\u011fun “b\u00f6y\u00fck \u015fair” dey\u0259nd\u0259, m\u00f6vzular\u0131n\u0131 “tarixin d\u0259rinlikl\u0259ri”nd\u0259n alan H\u00fcseyn Cavidi n\u0259z\u0259rd\u0259 tutur, onu m\u00fcasir m\u00f6vzulardan, sosializm quruculu\u011fundan yazma\u011fa \u00e7a\u011f\u0131r\u0131rd\u0131.<\/p>\n

D\u00f6vr\u00fcn filologiyas\u0131ndak\u0131 t\u00fcrkl\u00fck, m\u00fcs\u0259lmanl\u0131q v\u0259 m\u00fcasirlikd\u0259n (\u00fcmumb\u0259\u015f\u0259rilikd\u0259n) m\u0259hrum az\u0259rbaycan\u00e7\u0131l\u0131q t\u0259k b\u0259dii yarad\u0131c\u0131l\u0131qda yox, h\u0259min yarad\u0131c\u0131l\u0131\u011fa veril\u0259n elmi-n\u0259z\u0259ri t\u0259hlill\u0259rd\u0259 (dil\u00e7ilikd\u0259, \u0259d\u0259biyyat\u015f\u00fcnasl\u0131qda, s\u0259n\u0259t\u015f\u00fcnasl\u0131qda v\u0259 s.) d\u0259 apar\u0131c\u0131 metodoloji tendensiya idi. Yaln\u0131z 70-ci, 80-ci ill\u0259rd\u0259n ba\u015flayaraq b\u00fct\u00f6vl\u00fckd\u0259 Sovetl\u0259r Birliyind\u0259, el\u0259c\u0259 d\u0259 Az\u0259rbaycanda r\u0259smi d\u00f6vl\u0259t ideologiyas\u0131na qar\u015f\u0131 m\u00fc\u0259yy\u0259n dissident meyill\u0259r ba\u015f qald\u0131rd\u0131 ki, onlar\u0131n get-ged\u0259 normaya \u00e7evrilm\u0259sil\u0259 sovet ideologiyas\u0131, ard\u0131nca is\u0259 Sovetl\u0259r Birliyi tarix s\u0259hn\u0259sini t\u0259rk etm\u0259y\u0259 m\u0259cbur oldu.<\/p>\n

XX \u0259srin ortalar\u0131ndan etibar\u0259n Az\u0259rbaycan\u0131n \u015eimal\u0131nda milli dilin, \u0259d\u0259biyyat\u0131n, elmi-filoloji t\u0259f\u0259kk\u00fcr\u00fcn inki\u015faf\u0131nda m\u00fc\u0259yy\u0259n u\u011furlar qazan\u0131lsa da, C\u0259nubda \u0259d\u0259biyyat\u0131n, bununla birlikd\u0259 is\u0259 \u0259d\u0259bi dilin t\u0259n\u0259zz\u00fcl\u00fc ba\u015f verdi. Uzun fasil\u0259d\u0259n sonra ideya-estetik oyanma fakt\u0131 kimi h\u0259m C\u0259nubda, h\u0259m d\u0259 \u015eimalda geni\u015f maraq do\u011furan M\u0259h\u0259mm\u0259dh\u00fcseyn \u015e\u0259hriyar poeziyas\u0131, x\u00fcsusil\u0259, onun “Heyd\u0259r Babaya salam” poemas\u0131, bir t\u0259r\u0259fd\u0259n, \u0259d\u0259biyyat\u0131n etnik-etnoqrafik enerjisinin g\u00fcc\u00fcn\u00fc, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259, dild\u0259 \u0259d\u0259bi normativliyin z\u0259ifl\u0259m\u0259sini g\u00f6st\u0259rdi. Bununla bel\u0259, 80-ci ill\u0259rd\u0259n \u0259d\u0259bi h\u0259yat\u0131n canlanmas\u0131, az\u0259rbaycanca kitab, d\u0259rgi-jurnal, q\u0259zet n\u0259\u015frinin artmas\u0131, c\u0259nublu ziyal\u0131lardan Dr. Cavad Hey\u0259tin r\u0259hb\u0259rliyi il\u0259 “Varl\u0131q” d\u0259rgisinin m\u00fcnt\u0259z\u0259m \u00e7\u0131xmas\u0131 ciddi ir\u0259lil\u0259yi\u015f idi. Az\u0259rbaycan dilind\u0259 n\u0259inki ali, h\u0259tta orta t\u0259hsil m\u00fc\u0259ssis\u0259l\u0259rinin olmamas\u0131, fars dilind\u0259n ba\u015fqa, dig\u0259r dill\u0259rin, farslardan ba\u015fqa, dig\u0259r xalqlar\u0131n milli h\u00fcquqlar\u0131na m\u0259h\u0259l qoyulmamas\u0131 (bu bar\u0259d\u0259 bax: 10) davam etm\u0259kd\u0259dir.<\/p>\n

XX \u0259srin h\u0259l\u0259 70-ci, 80-ci ill\u0259rind\u0259 Az\u0259rbaycan Sovet Sosialist Respublikas\u0131na ba\u015f\u00e7\u0131l\u0131q ed\u0259n “milli t\u0259may\u00fcll\u00fc” kommunist (xat\u0131rladaq ki, 20-ci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 Az\u0259rbaycan Respublikas\u0131n\u0131n r\u0259hb\u0259ri, m\u0259\u015fhur yaz\u0131\u00e7\u0131 N\u0259riman N\u0259rimanov da h\u0259mim t\u0259may\u00fcl\u0259 m\u0259nsub olmu\u015fdur) Heyd\u0259r \u018fliyev Moskvan\u0131n verdiyi imkanlar daxilind\u0259, eyni zamanda m\u00fcmk\u00fcn “diplomatik m\u00fcnasib\u0259tl\u0259r”\u0259 gir\u0259r\u0259k, respublikada Az\u0259rbaycan dilinin, \u0259d\u0259biyyat\u0131n\u0131n, inc\u0259s\u0259n\u0259tinin h\u00fcquqlar\u0131n\u0131n m\u0259hdudla\u015fd\u0131r\u0131lmas\u0131na qar\u015f\u0131 ard\u0131c\u0131l m\u00fcbariz\u0259 aparm\u0131\u015fd\u0131r. 90-c\u0131 ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 Az\u0259rbaycan m\u00fcst\u0259qil d\u00f6vl\u0259t olduqdan sonra \u00fcmummilli lider Heyd\u0259r \u018fliyevin h\u0259min m\u00fcbariz\u0259si daha geni\u015f miqyas almaqla (bu bar\u0259d\u0259 bax: 11) xalq\u0131n intellektual, m\u0259d\u0259ni-m\u0259n\u0259vi inki\u015faf\u0131nda yeni d\u00f6vr\u00fcn \u0259sas\u0131n\u0131 qoymu\u015f oldu.<\/p>\n

Az\u0259rbaycan filologiyas\u0131n\u0131n t\u0259kam\u00fcl\u00fcnd\u0259, m\u00fc\u0259yy\u0259n m\u0259nada, intibah\u0131nda XXI \u0259sr, \u0259sas\u0259n, onunla \u0259lam\u0259tdard\u0131r ki, 1) milli ideya-estetik proses \u00f6z\u00fcn\u00fcn do\u011fma az\u0259rbaycan\u00e7\u0131l\u0131q ideologiyas\u0131 m\u0259cras\u0131na qay\u0131tm\u0131\u015fd\u0131r. 2) Az\u0259rbaycan dili t\u00fcrk dill\u0259ri il\u0259 \u0259laq\u0259l\u0259rini b\u0259rpa etm\u0259k \u00fczr\u0259dir, beyn\u0259lxalq dill\u0259r, x\u00fcsusil\u0259, ingilis dili il\u0259 bilavasit\u0259 kontaktdad\u0131r, Az\u0259rbaycan Respublikas\u0131n\u0131n d\u00f6vl\u0259t dili olaraq h\u00fcquqlar\u0131 qorunur. 3) Az\u0259rbaycan \u0259d\u0259biyyat\u0131 h\u0259m t\u00fcrk, h\u0259m d\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131n\u0131n t\u0259rkib hiss\u0259si kimi kifay\u0259t q\u0259d\u0259r geni\u015f yarad\u0131c\u0131l\u0131q imkanlar\u0131 n\u00fcmayi\u015f etdirir. 4) Az\u0259rbaycanda elmi-filoloji ara\u015fd\u0131rmalara “sovet d\u00f6vr\u00fc”nd\u0259 qoyulmu\u015f ideoloji m\u0259hdudiyy\u0259tl\u0259r aradan qalxm\u0131\u015fd\u0131r, bel\u0259 ki, a) dilin, \u0259d\u0259biyyat\u0131n \u00fcmumt\u00fcrk k\u00f6kl\u0259ri v\u0259 konteksti intensiv \u00f6yr\u0259nilir; b) m\u00fcs\u0259lmanl\u0131qla ba\u011fl\u0131 b\u0259dii-estetik yarad\u0131c\u0131l\u0131q (m\u0259s\u0259l\u0259n, sufizm, m\u0259rsiyy\u0259 \u0259d\u0259biyyat\u0131 v\u0259 s.) t\u0259dqiqata c\u0259lb olunur; c) \u0259d\u0259bi proses \u0259n m\u00fcxt\u0259lif c\u0259r\u0259yanlar, m\u0259kt\u0259bl\u0259r, el\u0259c\u0259 d\u0259 f\u0259rdi \u00fcslub axtar\u0131\u015flar\u0131 \u00fc\u00e7\u00fcn a\u00e7\u0131q oldu\u011fu kimi onlar\u0131n elmi-n\u0259z\u0259ri t\u0259hlili, d\u0259y\u0259rl\u0259ndirilm\u0259si \u00fc\u00e7\u00fcn d\u0259 mane\u0259 yoxdur.<\/p>\n

M\u0259nb\u0259: “\u018fd\u0259biyyat q\u0259zeti”<\/p>\n

Yaz\u0131ya 17 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

Az\u0259rbaycan filologiyas\u0131n\u0131n tarixi Az\u0259rbaycan dilinin (t\u00fcrkc\u0259sinin) \u00fcmumt\u00fcrk dilind\u0259n, Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n \u00fcmumt\u00fcrk \u0259d\u0259biyyat\u0131ndan t\u0259bii diferensiasiya yolu il\u0259 ayr\u0131ld\u0131\u011f\u0131 ilk orta \u0259srl\u0259rd\u0259n ba\u015flay\u0131r. V\u0259 bu proses XII-XIII \u0259srl\u0259r\u0259 q\u0259d\u0259r davam edir. H\u0259min d\u00f6vr\u00fcn ilk fundamental hadis\u0259si “D\u0259d\u0259 Qorqud” eposudur ki, h\u0259r n\u0259 q\u0259d\u0259r \u00fcmumo\u011fuz x\u00fcsusiyy\u0259tl\u0259rin\u0259 malik olsa da, m\u0259tnin dilind\u0259, t\u0259svir edil\u0259n hadis\u0259l\u0259rin co\u011frafiyas\u0131nda v\u0259 ideya-m\u0259zmununda az\u0259rbaycanl\u0131l\u0131q […]<\/p>\n","protected":false},"author":1,"featured_media":1174,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[17,3,21],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/20417"}],"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=20417"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/20417\/revisions"}],"predecessor-version":[{"id":20418,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/20417\/revisions\/20418"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/media\/1174"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=20417"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=20417"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=20417"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}