{"id":23317,"date":"2026-09-16T16:20:45","date_gmt":"2026-09-16T12:20:45","guid":{"rendered":"https:\/\/kultur.az\/?p=23317"},"modified":"2026-09-16T16:20:45","modified_gmt":"2026-09-16T12:20:45","slug":"%c9%99lisir-n%c9%99vainin-%c9%99s%c9%99rl%c9%99rind%c9%99-qadin-obrazlari-v%c9%99-qadina-munasib%c9%99t","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=23317","title":{"rendered":"\u018fL\u0130\u015e\u0130R N\u018fVA\u0130N\u0130N \u018fS\u018fRL\u018fR\u0130ND\u018f QADIN OBRAZLARI V\u018f QADINA M\u00dcNAS\u0130B\u018fT"},"content":{"rendered":"

\"\"<\/a>M\u0259qal\u0259d\u0259 b\u00f6y\u00fck \u00f6zb\u0259k \u015fairi v\u0259 m\u00fct\u0259f\u0259kkiri \u018fli\u015fir N\u0259vainin yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n b\u0259dii-estetik v\u0259 m\u0259n\u0259vi x\u00fcsusiyy\u0259tl\u0259ri ara\u015fd\u0131r\u0131l\u0131r. \u015eairin \u201cX\u0259ms\u0259\u201dy\u0259 daxil olan \u201cF\u0259rhad v\u0259 \u015eirin\u201d, \u201cLeyli v\u0259 M\u0259cnun\u201d, \u201cS\u0259b\u2019\u0259yi-s\u0259yyar\u201d v\u0259 \u201cS\u0259ddi-\u0130sg\u0259nd\u0259ri\u201d poemalar\u0131, el\u0259c\u0259 d\u0259 dig\u0259r \u0259s\u0259rl\u0259ri \u0259sas\u0131nda qad\u0131n obrazlar\u0131n\u0131n poetik funksiyas\u0131, m\u0259n\u0259vi keyfiyy\u0259tl\u0259ri v\u0259 c\u0259miyy\u0259td\u0259ki m\u00f6vqeyin\u0259 m\u00fcnasib\u0259t t\u0259hlil edilir. T\u0259dqiqatda \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram, R\u00f6v\u015f\u0259n\u0259k v\u0259 dig\u0259r qad\u0131n obrazlar\u0131n\u0131n timsal\u0131nda N\u0259vainin qad\u0131n\u0131 yaln\u0131z g\u00f6z\u0259llik v\u0259 m\u0259h\u0259bb\u0259t obyekti kimi deyil, h\u0259m d\u0259 irad\u0259, s\u0259daq\u0259t, a\u011f\u0131l, m\u0259n\u0259vi kamillik v\u0259 humanist d\u0259y\u0259rl\u0259rin da\u015f\u0131y\u0131c\u0131s\u0131 kimi t\u0259qdim etdiyi g\u00f6st\u0259rilir. M\u0259qal\u0259d\u0259 qad\u0131n obrazlar\u0131n\u0131n N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda h\u0259m f\u0259rdi xarakterl\u0259rin formala\u015fd\u0131r\u0131lmas\u0131, h\u0259m d\u0259 \u0259s\u0259rl\u0259rin ideya-b\u0259dii m\u0259zmununun a\u00e7\u0131lmas\u0131 bax\u0131m\u0131ndan m\u00fch\u00fcm rol oynad\u0131\u011f\u0131 \u0259sasland\u0131r\u0131l\u0131r.<\/h3>\n

\u015e\u0259rq \u0259d\u0259biyyat\u0131n\u0131n inki\u015faf\u0131nda m\u00fch\u00fcm m\u0259rh\u0259l\u0259 t\u0259\u015fkil ed\u0259n klassik \u0259d\u0259bi irs insan\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131n, \u0259xlaqi keyfiyy\u0259tl\u0259rinin v\u0259 c\u0259miyy\u0259tl\u0259 m\u00fcnasib\u0259tl\u0259rinin b\u0259dii \u015f\u0259kild\u0259 ifad\u0259si bax\u0131m\u0131ndan z\u0259ngin m\u0259nb\u0259dir. Bu \u0259d\u0259bi \u0259n\u0259n\u0259nin \u0259n b\u00f6y\u00fck n\u00fcmay\u0259nd\u0259l\u0259rind\u0259n biri \u018fli\u015fir N\u0259vaidir. XV \u0259srd\u0259 ya\u015fam\u0131\u015f b\u00f6y\u00fck \u015fair, m\u00fct\u0259f\u0259kkir v\u0259 d\u00f6vl\u0259t xadimi olan N\u0259vai \u00f6z yarad\u0131c\u0131l\u0131\u011f\u0131nda insan, c\u0259miyy\u0259t, \u0259dal\u0259t, m\u0259h\u0259bb\u0259t, s\u0259daq\u0259t, elm v\u0259 m\u0259n\u0259vi kamillik kimi m\u00fch\u00fcm m\u0259s\u0259l\u0259l\u0259r\u0259 geni\u015f yer vermi\u015fdir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 da x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. \u015eairin yaratd\u0131\u011f\u0131 qad\u0131n obrazlar\u0131 yaln\u0131z m\u0259h\u0259bb\u0259t s\u00fcjetl\u0259rinin i\u015ftirak\u00e7\u0131lar\u0131 deyil, \u0259s\u0259rl\u0259rin ideya m\u0259zmununun formala\u015fmas\u0131nda f\u0259al rol oynayan b\u0259dii xarakterl\u0259rdir. \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram, R\u00f6v\u015f\u0259n\u0259k v\u0259 dig\u0259r qad\u0131n obrazlar\u0131nda g\u00f6z\u0259llikl\u0259 yana\u015f\u0131, a\u011f\u0131l, s\u0259daq\u0259t, irad\u0259, m\u0259rdlik, m\u0259n\u0259vi t\u0259mizlik v\u0259 y\u00fcks\u0259k \u0259xlaqi keyfiyy\u0259tl\u0259r \u00f6n plana \u00e7\u0259kilir. T\u0259dqiqatlarda da N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 yaln\u0131z xarici g\u00f6z\u0259llikl\u0259 m\u0259hdudla\u015fd\u0131rmad\u0131\u011f\u0131, onlar\u0131n m\u0259n\u0259vi v\u0259 \u0259xlaqi x\u00fcsusiyy\u0259tl\u0259rini d\u0259 geni\u015f \u015f\u0259kild\u0259 t\u0259qdim etdiyi vur\u011fulan\u0131r. \u018fd\u0259biyyat tarixind\u0259 el\u0259 s\u0259n\u0259tkarlar vard\u0131r ki, onlar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131 yaln\u0131z m\u00fc\u0259yy\u0259n bir d\u00f6vr\u00fcn \u0259d\u0259bi-estetik d\u00fc\u015f\u00fcnc\u0259sini \u0259ks etdirm\u0259kl\u0259 m\u0259hdudla\u015fm\u0131r, sonrak\u0131 \u0259srl\u0259rin ictimai, m\u0259n\u0259vi v\u0259 m\u0259d\u0259ni d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u0259 d\u0259 ciddi t\u0259sir g\u00f6st\u0259rir. Bel\u0259 s\u0259n\u0259tkarlar\u0131n \u0259s\u0259rl\u0259ri zaman v\u0259 m\u0259kan s\u0259rh\u0259dl\u0259rini a\u015faraq m\u00fcxt\u0259lif n\u0259sill\u0259rin d\u00fc\u015f\u00fcnc\u0259 v\u0259 m\u0259n\u0259viyyat d\u00fcnyas\u0131na m\u00fcraci\u0259t edir. T\u00fcrk d\u00fcnyas\u0131n\u0131n klassik \u0259d\u0259bi-m\u0259d\u0259ni irsind\u0259 \u018fli\u015fir N\u0259vai m\u0259hz bel\u0259 universal \u0259h\u0259miyy\u0259t da\u015f\u0131yan \u015f\u0259xsiyy\u0259tl\u0259rd\u0259n biridir. Onun z\u0259ngin yarad\u0131c\u0131l\u0131\u011f\u0131 t\u00fcrk \u0259d\u0259bi dilinin v\u0259 \u0259d\u0259biyyat\u0131n\u0131n inki\u015faf\u0131nda m\u00fch\u00fcm m\u0259rh\u0259l\u0259 olmaqla yana\u015f\u0131, insan, c\u0259miyy\u0259t, \u0259xlaq, \u0259dal\u0259t, m\u0259h\u0259bb\u0259t, m\u0259n\u0259vi kamillik, elm, bilik v\u0259 insan l\u0259yaq\u0259ti kimi \u00fcmumb\u0259\u015f\u0259ri m\u0259s\u0259l\u0259l\u0259rin b\u0259dii-f\u0259ls\u0259fi \u015f\u0259kild\u0259 ifad\u0259si bax\u0131m\u0131ndan da x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. \u018fli\u015fir N\u0259vai XV \u0259sr \u015e\u0259rq m\u0259d\u0259niyy\u0259tinin \u0259n b\u00f6y\u00fck n\u00fcmay\u0259nd\u0259l\u0259rind\u0259n biri kimi yaln\u0131z \u015fair deyil, eyni zamanda m\u00fct\u0259f\u0259kkir, dil\u00e7i, \u0259d\u0259biyyat n\u0259z\u0259riyy\u0259\u00e7isi, d\u00f6vl\u0259t xadimi v\u0259 m\u0259d\u0259niyy\u0259t hamisi kimi tan\u0131n\u0131r. Onun \u00e7ox\u015fax\u0259li f\u0259aliyy\u0259ti t\u00fcrk-islam m\u0259d\u0259niyy\u0259tinin inki\u015faf\u0131nda m\u00fch\u00fcm rol oynam\u0131\u015fd\u0131r. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n \u0259sas x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri insan\u0131 v\u0259 onun m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n m\u0259rk\u0259zin\u0259 g\u0259tirm\u0259sidir. \u015eairin \u0259s\u0259rl\u0259rind\u0259 insan\u0131n daxili al\u0259mi, sevgi v\u0259 s\u0259daq\u0259t hissl\u0259ri, yax\u015f\u0131l\u0131q v\u0259 pislik aras\u0131ndak\u0131 m\u00fcbariz\u0259, \u0259dal\u0259t v\u0259 z\u00fclm m\u0259s\u0259l\u0259l\u0259ri, elm v\u0259 savad\u0131n insan h\u0259yat\u0131ndak\u0131 rolu geni\u015f \u015f\u0259kild\u0259 \u0259ks olunur. Bu bax\u0131mdan N\u0259vai irsinin t\u0259dqiqi yaln\u0131z onun poetik s\u0259n\u0259tkarl\u0131\u011f\u0131n\u0131n \u00f6yr\u0259nilm\u0259si deyil, h\u0259m d\u0259 d\u00f6vr\u00fcn m\u0259n\u0259vi v\u0259 sosial d\u00fc\u015f\u00fcnc\u0259sinin ara\u015fd\u0131r\u0131lmas\u0131 bax\u0131m\u0131ndan \u0259h\u0259miyy\u0259tlidir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n m\u00fch\u00fcm t\u0259dqiqat istiqam\u0259tl\u0259rind\u0259n biri d\u0259 \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n t\u0259qdimat\u0131 v\u0259 \u015fairin qad\u0131na m\u00fcnasib\u0259tidir. Klassik \u015e\u0259rq \u0259d\u0259biyyat\u0131nda qad\u0131n obraz\u0131 m\u00fcxt\u0259lif poetik v\u0259 f\u0259ls\u0259fi funksiyalar da\u015f\u0131m\u0131\u015fd\u0131r. Qad\u0131n b\u0259z\u0259n m\u0259h\u0259bb\u0259tin v\u0259 g\u00f6z\u0259lliyin simvolu, b\u0259z\u0259n s\u0259daq\u0259t v\u0259 f\u0259dakarl\u0131\u011f\u0131n t\u0259c\u0259ss\u00fcm\u00fc, b\u0259z\u0259n m\u0259n\u0259vi kamilliy\u0259 aparan vasit\u0259, b\u0259z\u0259n is\u0259 c\u0259miyy\u0259tin m\u00fc\u0259yy\u0259n etdiyi qaydalarla f\u0259rdi arzular aras\u0131ndak\u0131 ziddiyy\u0259tin da\u015f\u0131y\u0131c\u0131s\u0131 kimi t\u0259qdim edilmi\u015fdir. Bu bax\u0131mdan N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259si klassik \u015e\u0259rq poetikas\u0131nda qad\u0131n anlay\u0131\u015f\u0131n\u0131n x\u00fcsusiyy\u0259tl\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn m\u00fch\u00fcm imkan yarad\u0131r. N\u0259vainin \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131 sad\u0259c\u0259 hadis\u0259l\u0259rin i\u015ftirak\u00e7\u0131s\u0131 v\u0259 ya ki\u015fi q\u0259hr\u0259manlar\u0131n m\u0259h\u0259bb\u0259t obyektl\u0259ri kimi \u00e7\u0131x\u0131\u015f etmirl\u0259r. \u018fksin\u0259, bir s\u0131ra qad\u0131n obrazlar\u0131 \u0259s\u0259rin ideya istiqam\u0259tinin m\u00fc\u0259yy\u0259nl\u0259\u015fm\u0259sind\u0259, q\u0259hr\u0259manlar\u0131n xarakterinin a\u00e7\u0131lmas\u0131nda v\u0259 \u0259sas m\u0259n\u0259vi probleml\u0259rin t\u0259qdim edilm\u0259sind\u0259 m\u00fch\u00fcm funksiyaya malikdir. Bu obrazlar\u0131n h\u0259r biri \u00f6z\u00fcn\u0259m\u0259xsus xarakter x\u00fcsusiyy\u0259tl\u0259ri il\u0259 se\u00e7ilir. Onlar\u0131n aras\u0131nda s\u0259daq\u0259tli sevgili, m\u00fcdrik qad\u0131n, irad\u0259li \u015f\u0259xsiyy\u0259t, ana, h\u00f6kmdar, m\u0259sl\u0259h\u0259t\u00e7i v\u0259 m\u0259n\u0259vi dayaq rolunda \u00e7\u0131x\u0131\u015f ed\u0259n obrazlara rast g\u0259lm\u0259k m\u00fcmk\u00fcnd\u00fcr. Bu m\u00fcxt\u0259liflik N\u0259vainin qad\u0131n d\u00fcnyas\u0131na m\u00fcnasib\u0259tinin \u00e7ox\u015fax\u0259li xarakter da\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. X\u00fcsusil\u0259 \u201cX\u0259ms\u0259\u201dy\u0259 daxil olan poemalar qad\u0131n obrazlar\u0131n\u0131n z\u0259nginliyi v\u0259 onlar\u0131n ideya-b\u0259dii funksiyas\u0131 bax\u0131m\u0131ndan diqq\u0259ti c\u0259lb edir. \u201cF\u0259rhad v\u0259 \u015eirin\u201d poemas\u0131nda \u015eirin v\u0259 M\u0259h\u0131nbanu, \u201cLeyli v\u0259 M\u0259cnun\u201d \u0259s\u0259rind\u0259 Leyli v\u0259 onun \u0259traf\u0131ndak\u0131 qad\u0131n obrazlar\u0131, \u201cS\u0259b\u2019\u0259yi-s\u0259yyar\u201d poemas\u0131nda Dilaram v\u0259 m\u00fcxt\u0259lif hekay\u0259l\u0259rd\u0259 t\u0259qdim olunan qad\u0131n sur\u0259tl\u0259ri N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n\u0131n b\u0259dii t\u0259qdimat\u0131n\u0131n m\u00fcxt\u0259lif istiqam\u0259tl\u0259rini n\u00fcmayi\u015f etdirir. Bu obrazlar\u0131n m\u00fcqayis\u0259li \u015f\u0259kild\u0259 ara\u015fd\u0131r\u0131lmas\u0131 \u015fairin qad\u0131na m\u00fcnasib\u0259tinin yaln\u0131z m\u0259h\u0259bb\u0259t poetikas\u0131 il\u0259 m\u0259hdudla\u015fmad\u0131\u011f\u0131n\u0131, onun daha geni\u015f m\u0259n\u0259vi v\u0259 ictimai m\u0259zmun da\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. N\u0259vainin qad\u0131n obrazlar\u0131na m\u00fcnasib\u0259tini ara\u015fd\u0131rark\u0259n ilk n\u00f6vb\u0259d\u0259 onun g\u00f6z\u0259llik anlay\u0131\u015f\u0131na diqq\u0259t yetirm\u0259k laz\u0131md\u0131r. \u015eairin poetik d\u00fcnyas\u0131nda g\u00f6z\u0259llik yaln\u0131z zahiri g\u00f6r\u00fcn\u00fc\u015fl\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fmir. Zahiri g\u00f6z\u0259llik m\u0259n\u0259vi z\u0259nginlik, a\u011f\u0131l, s\u0259daq\u0259t, m\u0259rdlik v\u0259 \u0259xlaqi kamillikl\u0259 tamamland\u0131qda h\u0259qiqi d\u0259y\u0259r qazan\u0131r. Bu bax\u0131mdan N\u0259vai \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n t\u0259sviri iki \u0259sas istiqam\u0259tin v\u0259hd\u0259tind\u0259 meydana \u00e7\u0131x\u0131r: zahiri g\u00f6z\u0259llik v\u0259 daxili-m\u0259n\u0259vi g\u00f6z\u0259llik. \u015eairin yaratd\u0131\u011f\u0131 qad\u0131n sur\u0259tl\u0259rinin bir \u00e7oxunda bu iki x\u00fcsusiyy\u0259t bir-birind\u0259n ayr\u0131lmaz \u015f\u0259kild\u0259 t\u0259qdim edilir. N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n xarakterik c\u0259h\u0259tl\u0259rind\u0259n biri d\u0259 onlar\u0131n m\u0259n\u0259vi irad\u0259y\u0259 malik \u015f\u0259xsiyy\u0259tl\u0259r kimi t\u0259svir olunmas\u0131d\u0131r. M\u0259s\u0259l\u0259n, \u201cF\u0259rhad v\u0259 \u015eirin\u201d poemas\u0131nda \u015eirin yaln\u0131z g\u00f6z\u0259l v\u0259 sevil\u0259n qad\u0131n deyil, \u00f6z m\u00f6vqeyi, d\u00fc\u015f\u00fcnc\u0259si v\u0259 irad\u0259si olan obrazd\u0131r. Onun xarakterind\u0259 s\u0259daq\u0259t, a\u011f\u0131l v\u0259 m\u0259n\u0259vi m\u00f6hk\u0259mlik kimi x\u00fcsusiyy\u0259tl\u0259r \u00f6n plana \u00e7\u0259kilir. \u015eirin obraz\u0131n\u0131n bu \u015f\u0259kild\u0259 t\u0259qdim edilm\u0259si qad\u0131n\u0131n passiv v\u0259 hadis\u0259l\u0259rin gedi\u015find\u0259n as\u0131l\u0131 bir obraz kimi deyil, m\u00fc\u0259yy\u0259n m\u0259nada hadis\u0259l\u0259rin m\u0259n\u0259vi istiqam\u0259tin\u0259 t\u0259sir g\u00f6st\u0259r\u0259n \u015f\u0259xsiyy\u0259t kimi d\u0259rk edilm\u0259sin\u0259 imkan verir. M\u0259h\u0131nbanu obraz\u0131 is\u0259 qad\u0131n\u0131n sosial v\u0259 idar\u0259\u00e7ilik imkanlar\u0131n\u0131n t\u0259sviri bax\u0131m\u0131ndan x\u00fcsusi maraq do\u011furur. Onun m\u00fcdrikliyi, t\u0259dbirliliyi v\u0259 hadis\u0259l\u0259r\u0259 m\u00fcnasib\u0259td\u0259 rasional m\u00f6vqeyi N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obraz\u0131n\u0131n yaln\u0131z ail\u0259 v\u0259 m\u0259h\u0259bb\u0259t m\u00fcst\u0259visind\u0259 t\u0259qdim edilm\u0259diyini g\u00f6st\u0259rir. Bu obraz vasit\u0259sil\u0259 qad\u0131n\u0131n ictimai h\u0259yatdak\u0131 m\u00f6vqeyi v\u0259 q\u0259rarverm\u0259 qabiliyy\u0259ti d\u0259 b\u0259dii \u015f\u0259kild\u0259 ifad\u0259 olunur. Bel\u0259likl\u0259, M\u0259h\u0131nbanu obraz\u0131 N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n \u015f\u0259xsiyy\u0259tinin sosial aspektinin ara\u015fd\u0131r\u0131lmas\u0131 \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tli material verir. \u201cLeyli v\u0259 M\u0259cnun\u201d poemas\u0131nda is\u0259 qad\u0131n obraz\u0131n\u0131n t\u0259qdimat\u0131 daha \u00e7ox m\u0259h\u0259bb\u0259t, s\u0259daq\u0259t, m\u0259n\u0259vi d\u00f6z\u00fcm v\u0259 ictimai m\u0259hdudiyy\u0259tl\u0259r kontekstind\u0259 meydana \u00e7\u0131x\u0131r. Leyli klassik \u015e\u0259rq \u0259d\u0259biyyat\u0131n\u0131n \u0259n m\u0259\u015fhur qad\u0131n obrazlar\u0131ndan biri olmaqla yana\u015f\u0131, N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda \u00f6z\u00fcn\u0259m\u0259xsus b\u0259dii x\u00fcsusiyy\u0259tl\u0259r qazan\u0131r. Onun taleyi f\u0259rdi hissl\u0259rl\u0259 c\u0259miyy\u0259tin m\u00fc\u0259yy\u0259n etdiyi qaydalar aras\u0131ndak\u0131 m\u00fcr\u0259kk\u0259b m\u00fcnasib\u0259ti \u0259ks etdirir. Leylinin ya\u015fad\u0131\u011f\u0131 daxili iztirablar, m\u0259h\u0259bb\u0259t\u0259 s\u0259daq\u0259ti v\u0259 qar\u015f\u0131la\u015fd\u0131\u011f\u0131 mane\u0259l\u0259r \u0259s\u0259rin faci\u0259vi m\u0259zmununun formala\u015fmas\u0131nda m\u00fch\u00fcm rol oynay\u0131r. Burada m\u00fch\u00fcm m\u0259s\u0259l\u0259l\u0259rd\u0259n biri d\u0259 N\u0259vainin qad\u0131n v\u0259 ki\u015fi obrazlar\u0131 aras\u0131nda yaratd\u0131\u011f\u0131 m\u0259n\u0259vi m\u00fcnasib\u0259tl\u0259r sistemidir. \u015eairin \u0259s\u0259rl\u0259rind\u0259 q\u0259hr\u0259manlar\u0131n m\u0259n\u0259vi d\u0259y\u0259ri onlar\u0131n sosial statusu v\u0259 ya zahiri x\u00fcsusiyy\u0259tl\u0259ri il\u0259 deyil, daha \u00e7ox davran\u0131\u015flar\u0131, se\u00e7iml\u0259ri v\u0259 insani keyfiyy\u0259tl\u0259ri il\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fir. Qad\u0131n obrazlar\u0131n\u0131n s\u0259daq\u0259ti, irad\u0259si v\u0259 m\u0259n\u0259vi t\u0259mizliyi ki\u015fi q\u0259hr\u0259manlar\u0131n xarakterinin a\u00e7\u0131lmas\u0131na da t\u0259sir edir. Bel\u0259likl\u0259, qad\u0131n obraz\u0131 \u0259s\u0259rin \u00fcmumi ideyas\u0131ndan k\u0259narda qalm\u0131r, \u0259ksin\u0259, h\u0259min ideyan\u0131n formala\u015fmas\u0131nda i\u015ftirak edir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259si h\u0259m d\u0259 klassik \u0259d\u0259biyyat\u0131n gender bax\u0131m\u0131ndan t\u0259dqiqi \u00fc\u00e7\u00fcn maraql\u0131 imkanlar yarad\u0131r. Lakin bu obrazlar\u0131 m\u00fcasir gender anlay\u0131\u015flar\u0131 il\u0259 birba\u015fa eynil\u0259\u015fdirm\u0259k v\u0259 XV \u0259srin \u0259d\u0259bi n\u00fcmun\u0259l\u0259rini yaln\u0131z m\u00fcasir sosial meyarlarla qiym\u0259tl\u0259ndirm\u0259k d\u00fczg\u00fcn metodoloji yana\u015fma olmazd\u0131. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n mahiyy\u0259tini daha d\u00fczg\u00fcn m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn h\u0259min \u0259s\u0259rl\u0259rin yarand\u0131\u011f\u0131 tarixi, sosial, dini, f\u0259ls\u0259fi v\u0259 \u0259d\u0259bi m\u00fchit n\u0259z\u0259r\u0259 al\u0131nmal\u0131d\u0131r. Eyni zamanda, klassik poetik \u0259n\u0259n\u0259nin x\u00fcsusiyy\u0259tl\u0259ri, m\u0259h\u0259bb\u0259t v\u0259 t\u0259s\u0259vv\u00fcf anlay\u0131\u015flar\u0131, \u015e\u0259rq dastan v\u0259 m\u0259sn\u0259vi \u0259n\u0259n\u0259si d\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irilm\u0259lidir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n qad\u0131n obrazlar\u0131n\u0131n ara\u015fd\u0131r\u0131lmas\u0131 onun humanizm konsepsiyas\u0131 il\u0259 d\u0259 s\u0131x ba\u011fl\u0131d\u0131r. \u015eairin humanist d\u00fcnyag\u00f6r\u00fc\u015f\u00fcnd\u0259 insan\u0131n m\u0259n\u0259vi d\u0259y\u0259ri m\u00fch\u00fcm yer tutur. \u0130nsan \u015f\u0259xsiyy\u0259tin\u0259 h\u00f6rm\u0259t, \u0259dal\u0259t, m\u0259rh\u0259m\u0259t, xeyirxahl\u0131q v\u0259 m\u0259n\u0259vi kamillik onun \u0259s\u0259rl\u0259rinin apar\u0131c\u0131 ideyalar\u0131ndand\u0131r. Qad\u0131n obrazlar\u0131n\u0131n bu d\u0259y\u0259rl\u0259r \u00e7\u0259r\u00e7iv\u0259sind\u0259 t\u0259qdim edilm\u0259si N\u0259vainin insan haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rinin daha geni\u015f \u015f\u0259kild\u0259 anla\u015f\u0131lmas\u0131na imkan verir. Bu bax\u0131mdan qad\u0131n obrazlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259si yaln\u0131z obraz\u015f\u00fcnasl\u0131q m\u0259s\u0259l\u0259si deyil, h\u0259m d\u0259 N\u0259vainin f\u0259ls\u0259fi-estetik g\u00f6r\u00fc\u015fl\u0259rinin t\u0259dqiqi \u00fc\u00e7\u00fcn m\u00fch\u00fcm istiqam\u0259tdir. Dig\u0259r t\u0259r\u0259fd\u0259n, N\u0259vai \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n m\u00fcxt\u0259lifliyi \u015fairin h\u0259yat v\u0259 insan m\u00fcnasib\u0259tl\u0259rin\u0259 realist m\u00fc\u015fahid\u0259 qabiliyy\u0259tini d\u0259 g\u00f6st\u0259rir. Onun yaratd\u0131\u011f\u0131 qad\u0131n sur\u0259tl\u0259ri eyni xarakter\u0259 malik deyildir. H\u0259r bir obraz m\u00fc\u0259yy\u0259n f\u0259rdi x\u00fcsusiyy\u0259tl\u0259ri il\u0259 se\u00e7ilir. Bu is\u0259 N\u0259vainin obraz yaratmaq s\u0259n\u0259tinin z\u0259nginliyini g\u00f6st\u0259rm\u0259kl\u0259 yana\u015f\u0131, onun qad\u0131n d\u00fcnyas\u0131n\u0131n daxili m\u00fcr\u0259kk\u0259bliyin\u0259 diqq\u0259t yetirdiyini d\u0259 n\u00fcmayi\u015f etdirir. N\u0259vainin qad\u0131n obrazlar\u0131 m\u0259h\u0259bb\u0259t anlay\u0131\u015f\u0131n\u0131n m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259rini d\u0259 a\u00e7ma\u011fa xidm\u0259t edir. \u015eair \u00fc\u00e7\u00fcn m\u0259h\u0259bb\u0259t yaln\u0131z iki insan aras\u0131ndak\u0131 hissi m\u00fcnasib\u0259t deyil, insan\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 d\u0259yi\u015fdir\u0259n v\u0259 onu kamilliy\u0259 y\u00f6n\u0259ld\u0259n q\u00fcvv\u0259 kimi d\u0259 t\u0259qdim olunur. Bu s\u0259b\u0259bd\u0259n qad\u0131n obrazlar\u0131 N\u0259vai poetikas\u0131nda m\u0259n\u0259vi y\u00fcks\u0259li\u015f v\u0259 daxili safla\u015fma ideyalar\u0131n\u0131n ifad\u0259sind\u0259 x\u00fcsusi rol oynay\u0131r. Leylinin v\u0259 \u015eirinin timsal\u0131nda m\u0259h\u0259bb\u0259t s\u0259daq\u0259t v\u0259 f\u0259dakarl\u0131qla, daxili g\u00f6z\u0259llikl\u0259 v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcml\u0259 \u0259laq\u0259l\u0259ndirilir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda ana obrazlar\u0131n\u0131n v\u0259 dig\u0259r ikinci d\u0259r\u0259c\u0259li qad\u0131n sur\u0259tl\u0259rinin d\u0259 ayr\u0131ca \u0259h\u0259miyy\u0259ti vard\u0131r. Bu obrazlar \u0259sas q\u0259hr\u0259manlar\u0131n xarakterinin v\u0259 emosional v\u0259ziyy\u0259tinin a\u00e7\u0131lmas\u0131na k\u00f6m\u0259k etm\u0259kl\u0259 yana\u015f\u0131, ail\u0259 m\u00fcnasib\u0259tl\u0259ri, ana-\u00f6vlad ba\u011fl\u0131l\u0131\u011f\u0131, qad\u0131nlararas\u0131 m\u00fcnasib\u0259tl\u0259r v\u0259 c\u0259miyy\u0259tin m\u0259n\u0259vi normalar\u0131 haqq\u0131nda m\u00fc\u0259yy\u0259n t\u0259s\u0259vv\u00fcr yarad\u0131r. Buna g\u00f6r\u0259 d\u0259 N\u0259vai \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131 yaln\u0131z \u0259sas q\u0259hr\u0259manlarla m\u0259hdudla\u015fd\u0131rmaq do\u011fru olmaz. \u0130kinci d\u0259r\u0259c\u0259li qad\u0131n sur\u0259tl\u0259ri d\u0259 \u0259s\u0259rl\u0259rin ideya-estetik sisteminin m\u00fch\u00fcm elementl\u0259ridir. \u018fli\u015fir N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n Az\u0259rbaycan \u0259d\u0259biyyat\u0131 il\u0259 \u0259laq\u0259li \u015f\u0259kild\u0259 \u00f6yr\u0259nilm\u0259si d\u0259 x\u00fcsusi maraq do\u011furur. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131 \u00fcmumt\u00fcrk \u0259d\u0259bi-m\u0259d\u0259ni m\u0259kan\u0131n\u0131n m\u00fch\u00fcm t\u0259rkib hiss\u0259si oldu\u011fundan onun \u0259s\u0259rl\u0259rind\u0259ki qad\u0131n obrazlar\u0131n\u0131n Az\u0259rbaycan klassik \u0259d\u0259biyyat\u0131ndak\u0131 qad\u0131n sur\u0259tl\u0259ri il\u0259 m\u00fcqayis\u0259si ortaq poetik x\u00fcsusiyy\u0259tl\u0259rin v\u0259 f\u0259rqli yarad\u0131c\u0131l\u0131q yana\u015fmalar\u0131n\u0131n m\u00fc\u0259yy\u0259nl\u0259\u015fdirilm\u0259sin\u0259 imkan ver\u0259 bil\u0259r. X\u00fcsusil\u0259 Nizami G\u0259nc\u0259vi, M\u0259h\u0259mm\u0259d F\u00fczuli v\u0259 dig\u0259r klassikl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n t\u0259qdimat\u0131 il\u0259 N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 qad\u0131n sur\u0259tl\u0259rinin m\u00fcqayis\u0259si \u015e\u0259rq \u0259d\u0259biyyat\u0131nda qad\u0131n obraz\u0131n\u0131n inki\u015faf x\u00fcsusiyy\u0259tl\u0259rinin ara\u015fd\u0131r\u0131lmas\u0131 bax\u0131m\u0131ndan perspektivli istiqam\u0259tl\u0259rd\u0259n biridir. \u018fli\u015fir N\u0259vainin \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259si bir ne\u00e7\u0259 m\u00fch\u00fcm m\u0259s\u0259l\u0259nin eyni vaxtda ara\u015fd\u0131r\u0131lmas\u0131na imkan verir. Buraya \u015fairin estetik g\u00f6z\u0259llik anlay\u0131\u015f\u0131, m\u0259h\u0259bb\u0259t konsepsiyas\u0131, humanist d\u00fcnyag\u00f6r\u00fc\u015f\u00fc, insan\u0131n m\u0259n\u0259vi kamilliyi haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259ri, qad\u0131n\u0131n ail\u0259 v\u0259 c\u0259miyy\u0259t daxilind\u0259ki m\u00f6vqeyin\u0259 m\u00fcnasib\u0259ti, qad\u0131n \u015f\u0259xsiyy\u0259tinin irad\u0259 v\u0259 a\u011f\u0131l bax\u0131m\u0131ndan t\u0259qdimat\u0131, h\u0259m\u00e7inin klassik \u015e\u0259rq poetikas\u0131n\u0131n qad\u0131n obrazlar\u0131na yana\u015fmas\u0131 daxildir. M\u00f6vzunun aktuall\u0131\u011f\u0131 da m\u0259hz bununla m\u00fc\u0259yy\u0259nl\u0259\u015fir. \u018fli\u015fir N\u0259vai irsi bu g\u00fcn yaln\u0131z tarixi-\u0259d\u0259bi abid\u0259 kimi deyil, t\u00fcrk d\u00fcnyas\u0131n\u0131n ortaq m\u0259d\u0259ni yadda\u015f\u0131n\u0131n m\u00fch\u00fcm hiss\u0259si kimi \u00f6yr\u0259nilir. Onun \u0259s\u0259rl\u0259rind\u0259 ifad\u0259 olunan insanp\u0259rv\u0259rlik, m\u0259n\u0259vi safl\u0131q, s\u0259daq\u0259t, \u0259dal\u0259t v\u0259 l\u0259yaq\u0259t kimi d\u0259y\u0259rl\u0259r m\u00fcxt\u0259lif d\u00f6vrl\u0259rd\u0259 \u00f6z \u0259h\u0259miyy\u0259tini qoruyub saxlam\u0131\u015fd\u0131r. Qad\u0131n obrazlar\u0131n\u0131n bu d\u0259y\u0259rl\u0259r sistemind\u0259ki yerinin ara\u015fd\u0131r\u0131lmas\u0131 N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n yeni aspektl\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131na, onun poetik irsinin daha geni\u015f v\u0259 \u00e7ox\u015fax\u0259li \u015f\u0259kild\u0259 d\u0259rk edilm\u0259sin\u0259 \u015f\u0259rait yarad\u0131r. Bu bax\u0131mdan m\u0259qal\u0259d\u0259 \u018fli\u015fir N\u0259vainin m\u00fcxt\u0259lif \u0259s\u0259rl\u0259rind\u0259 yarad\u0131lm\u0131\u015f qad\u0131n obrazlar\u0131n\u0131n xarakterik x\u00fcsusiyy\u0259tl\u0259rinin m\u00fc\u0259yy\u0259nl\u0259\u015fdirilm\u0259si, onlar\u0131n \u0259s\u0259rl\u0259rin ideya-b\u0259dii strukturundak\u0131 rolunun ara\u015fd\u0131r\u0131lmas\u0131 v\u0259 bu obrazlar \u0259sas\u0131nda \u015fairin qad\u0131na m\u00fcnasib\u0259tinin \u0259sas istiqam\u0259tl\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131 qar\u015f\u0131ya m\u0259qs\u0259d qoyulur. Ara\u015fd\u0131rmada x\u00fcsusil\u0259 \u015eirin, M\u0259h\u0131nbanu, Leyli, Dilaram v\u0259 dig\u0259r qad\u0131n obrazlar\u0131n\u0131n b\u0259dii x\u00fcsusiyy\u0259tl\u0259rin\u0259 diqq\u0259t yetiril\u0259r\u0259k onlar\u0131n g\u00f6z\u0259llik, a\u011f\u0131l, s\u0259daq\u0259t, irad\u0259, m\u0259n\u0259vi kamillik v\u0259 sosial m\u00f6vqe bax\u0131m\u0131ndan t\u0259qdimat\u0131 t\u0259hlil edilir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 \u015fairin b\u0259dii t\u0259f\u0259kk\u00fcr\u00fcn\u00fcn m\u00fch\u00fcm komponentl\u0259rind\u0259n biri kimi \u00e7\u0131x\u0131\u015f edir. Bu obrazlar vasit\u0259sil\u0259 yaln\u0131z m\u0259h\u0259bb\u0259t v\u0259 g\u00f6z\u0259llik deyil, h\u0259m d\u0259 insan\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131, se\u00e7iml\u0259ri, irad\u0259si, c\u0259miyy\u0259tl\u0259 m\u00fcnasib\u0259ti v\u0259 m\u0259n\u0259vi m\u0259suliyy\u0259ti kimi m\u0259s\u0259l\u0259l\u0259r ifad\u0259 olunur. Ona g\u00f6r\u0259 d\u0259 N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 ara\u015fd\u0131rmaq, \u0259slind\u0259, onun insan v\u0259 c\u0259miyy\u0259t haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rinin m\u00fch\u00fcm bir istiqam\u0259tini ara\u015fd\u0131rmaq dem\u0259kdir.<\/p>\n

\u015eirin obraz\u0131<\/strong>: g<\/strong>\u00f6<\/strong>z\u0259llik, a\u011f\u0131l v\u0259 <\/strong>irad<\/strong>\u0259nin v\u0259hd\u0259ti<\/strong><\/p>\n

\u018fli\u015fir N\u0259vainin qad\u0131n obrazlar\u0131 i\u00e7\u0259risind\u0259 \u015eirin x\u00fcsusi m\u00f6vqey\u0259 malikdir. \u201cF\u0259rhad v\u0259 \u015eirin\u201d poemas\u0131nda \u015eirin yaln\u0131z F\u0259rhad\u0131n sevdiyi g\u00f6z\u0259l qad\u0131n kimi t\u0259qdim edilmir. O, a\u011fl\u0131, irad\u0259si, s\u0259daq\u0259ti v\u0259 m\u0259n\u0259vi m\u00f6hk\u0259mliyi il\u0259 se\u00e7il\u0259n m\u00fcr\u0259kk\u0259b xarakterdir. \u015eirin obraz\u0131n\u0131n m\u00fch\u00fcm x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onun g\u00f6z\u0259lliyinin m\u0259n\u0259vi keyfiyy\u0259tl\u0259rl\u0259 tamamlanmas\u0131d\u0131r. N\u0259vai \u00fc\u00e7\u00fcn h\u0259qiqi g\u00f6z\u0259llik yaln\u0131z zahiri g\u00f6r\u00fcn\u00fc\u015fd\u0259n ibar\u0259t deyil. \u0130nsan\u0131n m\u0259n\u0259vi keyfiyy\u0259tl\u0259ri onun g\u00f6z\u0259lliyinin ayr\u0131lmaz hiss\u0259sidir. Bu bax\u0131mdan \u015eirin h\u0259m estetik ideal\u0131, h\u0259m d\u0259 y\u00fcks\u0259k \u0259xlaqi d\u0259y\u0259rl\u0259ri t\u0259c\u0259ss\u00fcm etdir\u0259n obraz kimi \u00e7\u0131x\u0131\u015f edir. \u015eirinin xarakterind\u0259 s\u0259daq\u0259t v\u0259 irad\u0259 m\u00fch\u00fcm yer tutur. O, hadis\u0259l\u0259rin gedi\u015find\u0259 passiv m\u00fc\u015fahid\u0259\u00e7i deyil, \u00f6z m\u00f6vqeyi v\u0259 se\u00e7iml\u0259ri olan \u015f\u0259xsiyy\u0259t kimi g\u00f6r\u00fcn\u00fcr. T\u0259dqiqatlarda da \u015eirin obraz\u0131nda a\u011f\u0131l, v\u0259fa v\u0259 m\u0259suliyy\u0259t kimi keyfiyy\u0259tl\u0259rin bir araya g\u0259tirildiyi qeyd edilir. Bu x\u00fcsusiyy\u0259tl\u0259r N\u0259vainin qad\u0131na m\u00fcnasib\u0259tinin yaln\u0131z romantik m\u00fcst\u0259vid\u0259 olmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. \u015eair qad\u0131n\u0131n m\u0259n\u0259vi keyfiyy\u0259tl\u0259rini insan\u0131n kamilliyinin g\u00f6st\u0259ricil\u0259rind\u0259n biri kimi t\u0259qdim edir.<\/p>\n

M\u0259h\u0131nbanu obraz\u0131 v\u0259 <\/strong>qad<\/strong>\u0131n\u0131n idar<\/strong>\u0259\u00e7<\/strong>ilik qabiliyy\u0259ti<\/strong><\/p>\n

\u201cF\u0259rhad v\u0259 \u015eirin\u201d poemas\u0131nda diqq\u0259ti c\u0259lb ed\u0259n dig\u0259r qad\u0131n obraz\u0131 M\u0259h\u0131nbanudur. O, yaln\u0131z \u015eirinin yax\u0131n qohumu v\u0259 ya \u0259s\u0259rin hadis\u0259l\u0259rind\u0259 i\u015ftirak ed\u0259n k\u00f6m\u0259k\u00e7i obraz deyil. M\u0259h\u0131nbanu a\u011f\u0131ll\u0131, t\u0259dbirli v\u0259 idar\u0259\u00e7ilik qabiliyy\u0259tin\u0259 malik \u015f\u0259xs kimi t\u0259qdim olunur. Bu obraz x\u00fcsusil\u0259 ona g\u00f6r\u0259 \u0259h\u0259miyy\u0259tlidir ki, N\u0259vai qad\u0131n\u0131 yaln\u0131z ail\u0259 v\u0259 m\u0259h\u0259bb\u0259t m\u00fcnasib\u0259tl\u0259ri \u00e7\u0259r\u00e7iv\u0259sind\u0259 g\u00f6st\u0259rmir. M\u0259h\u0131nbanu timsal\u0131nda qad\u0131n\u0131n sosial v\u0259 siyasi m\u0259suliyy\u0259t da\u015f\u0131ya bil\u0259n \u015f\u0259xs kimi t\u0259sviri diqq\u0259ti c\u0259lb edir. M\u00fcasir ara\u015fd\u0131rmalarda da M\u0259h\u0131nbanu obraz\u0131 N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda doni\u015fm\u0259ndlik, t\u0259dbirlilik v\u0259 \u0259dal\u0259t anlay\u0131\u015flar\u0131 il\u0259 \u0259laq\u0259l\u0259ndirilir. M\u0259h\u0131nbanu obraz\u0131 N\u0259vainin qad\u0131n\u0131n ictimai m\u00f6vqeyin\u0259 dair t\u0259s\u0259vv\u00fcrl\u0259rinin \u00f6yr\u0259nilm\u0259si bax\u0131m\u0131ndan x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r.<\/p>\n

Leyli obraz\u0131nda s\u0259<\/strong>daq<\/strong>\u0259t v\u0259 m\u0259n\u0259vi d<\/strong>\u00f6<\/strong>z\u00fcm<\/strong><\/p>\n

N\u0259vainin \u201cLeyli v\u0259 M\u0259cnun\u201d poemas\u0131nda qad\u0131n obraz\u0131n\u0131n \u0259n parlaq n\u00fcmun\u0259l\u0259rind\u0259n biri Leylidir. \u018fs\u0259rin m\u0259rk\u0259zind\u0259 m\u0259h\u0259bb\u0259t m\u00f6vzusu dayansa da, Leyli obraz\u0131 yaln\u0131z sev\u0259n v\u0259 sevil\u0259n qad\u0131n funksiyas\u0131 il\u0259 m\u0259hdudla\u015fm\u0131r. Leylinin xarakterind\u0259 s\u0259daq\u0259t, s\u0259bir v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm \u0259sas x\u00fcsusiyy\u0259tl\u0259r kimi meydana \u00e7\u0131x\u0131r. O, c\u0259miyy\u0259tin v\u0259 ail\u0259 m\u00fchitinin yaratd\u0131\u011f\u0131 mane\u0259l\u0259r qar\u015f\u0131s\u0131nda daxili d\u00fcnyas\u0131n\u0131 qoruyub saxlayan obrazd\u0131r. Bu bax\u0131mdan Leylinin taleyi f\u0259rdi m\u0259h\u0259bb\u0259tl\u0259 ictimai normalar aras\u0131ndak\u0131 ziddiyy\u0259ti d\u0259 \u0259ks etdirir. N\u0259vai Leylinin daxili d\u00fcnyas\u0131n\u0131 m\u00fcxt\u0259lif b\u0259dii vasit\u0259l\u0259rl\u0259 a\u00e7\u0131r. Onun hissl\u0259ri, iztirablar\u0131 v\u0259 s\u0259daq\u0259ti m\u0259h\u0259bb\u0259tin yaln\u0131z \u015f\u0259xsi duy\u011fu deyil, h\u0259m d\u0259 m\u0259n\u0259vi d\u0259y\u0259r kimi t\u0259qdim olunmas\u0131na imkan verir. \u201cLeyli v\u0259 M\u0259cnun\u201d \u0259s\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n yaln\u0131z ba\u015f q\u0259hr\u0259manla m\u0259hdudla\u015fmad\u0131\u011f\u0131n\u0131 da qeyd etm\u0259k laz\u0131md\u0131r. Leylinin anas\u0131, day\u0259si v\u0259 r\u0259fiq\u0259l\u0259ri kimi ikinci d\u0259r\u0259c\u0259li qad\u0131n obrazlar\u0131 da s\u00fcjetin inki\u015faf\u0131nda v\u0259 Leylinin daxili d\u00fcnyas\u0131n\u0131n a\u00e7\u0131lmas\u0131nda i\u015ftirak edirl\u0259r. M\u00fcasir t\u0259dqiqatlarda bu obrazlar\u0131n Leylinin xarakterinin formala\u015fd\u0131r\u0131lmas\u0131 v\u0259 emosional v\u0259ziyy\u0259tinin g\u00f6st\u0259rilm\u0259sind\u0259 m\u00fch\u00fcm rol oynad\u0131\u011f\u0131 vur\u011fulan\u0131r.<\/p>\n

\u201cS\u0259b\u2019\u0259yi-s\u0259yyar\u201d \u0259s\u0259rind\u0259 <\/strong>qad<\/strong>\u0131n obrazlar\u0131<\/strong><\/p>\n

N\u0259vainin qad\u0131n obrazlar\u0131na m\u00fcnasib\u0259ti \u201cS\u0259b\u2019\u0259yi-s\u0259yyar\u201d poemas\u0131nda da \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. \u018fs\u0259rd\u0259 m\u00fcxt\u0259lif qad\u0131n obrazlar\u0131n\u0131n vasit\u0259sil\u0259 insan xarakterinin m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259ri, m\u0259h\u0259bb\u0259t, s\u0259daq\u0259t, a\u011f\u0131l v\u0259 m\u0259n\u0259vi m\u0259suliyy\u0259t m\u0259s\u0259l\u0259l\u0259ri t\u0259qdim edilir. Dilaram obraz\u0131 bu bax\u0131mdan x\u00fcsusi diqq\u0259t \u00e7\u0259kir. Onun xarici g\u00f6z\u0259lliyi il\u0259 yana\u015f\u0131, obraz\u0131n hadis\u0259l\u0259r sistemind\u0259ki funksiyas\u0131 da \u0259h\u0259miyy\u0259tlidir. N\u0259vai qad\u0131n obrazlar\u0131n\u0131 yaln\u0131z s\u00fcjetin b\u0259z\u0259yi kimi deyil, hadis\u0259l\u0259rin m\u0259nas\u0131n\u0131 v\u0259 q\u0259hr\u0259manlar\u0131n m\u0259n\u0259vi v\u0259ziyy\u0259tini a\u00e7an vasit\u0259 kimi istifad\u0259 edir. \u201cS\u0259b\u2019\u0259yi-s\u0259yyar\u201ddak\u0131 qad\u0131n obrazlar\u0131 vasit\u0259sil\u0259 \u015fair m\u00fcxt\u0259lif xarakter v\u0259 h\u0259yat situasiyalar\u0131n\u0131 t\u0259qdim edir. Bu obrazlar\u0131n h\u0259r biri m\u00fc\u0259yy\u0259n m\u0259n\u0259vi keyfiyy\u0259tin v\u0259 ya insan m\u00fcnasib\u0259tinin b\u0259dii ifad\u0259sin\u0259 \u00e7evrilir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda g\u00f6z\u0259llik anlay\u0131\u015f\u0131 geni\u015f m\u0259na da\u015f\u0131y\u0131r. \u015eair qad\u0131n obrazlar\u0131n\u0131n zahiri g\u00f6z\u0259lliyini t\u0259svir etm\u0259kl\u0259 yana\u015f\u0131, onlar\u0131n daxili al\u0259min\u0259 v\u0259 m\u0259n\u0259vi keyfiyy\u0259tl\u0259rin\u0259 d\u0259 x\u00fcsusi diqq\u0259t yetirir. \u015eirin, Leyli v\u0259 Dilaram kimi obrazlar\u0131n t\u0259svirind\u0259 g\u00f6z\u0259llik v\u0259 m\u0259n\u0259viyyat bir-birind\u0259n ayr\u0131lm\u0131r. T\u0259dqiqatlarda N\u0259vainin qad\u0131n obrazlar\u0131nda zahiri g\u00f6z\u0259lliyi insan l\u0259yaq\u0259ti v\u0259 m\u0259n\u0259vi d\u0259y\u0259rl\u0259rl\u0259 \u0259laq\u0259l\u0259ndirdiyi qeyd olunur. Bu x\u00fcsusiyy\u0259t N\u0259vainin estetik d\u00fc\u015f\u00fcnc\u0259sinin m\u00fch\u00fcm c\u0259h\u0259tl\u0259rind\u0259n biridir. \u015eair \u00fc\u00e7\u00fcn g\u00f6z\u0259llik insan\u0131 yaln\u0131z valeh ed\u0259n zahiri x\u00fcsusiyy\u0259t deyil, h\u0259m d\u0259 yax\u015f\u0131l\u0131\u011fa, safl\u0131\u011fa v\u0259 kamilliy\u0259 aparan m\u0259n\u0259vi ba\u015flan\u011f\u0131cd\u0131r. N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n m\u00fch\u00fcm x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onlar\u0131n m\u0259n\u0259vi kamillik anlay\u0131\u015f\u0131 il\u0259 \u0259laq\u0259l\u0259ndirilm\u0259sidir. \u015eairin yarad\u0131c\u0131l\u0131\u011f\u0131nda m\u0259h\u0259bb\u0259t \u00e7ox zaman insan\u0131n m\u0259n\u0259vi y\u00fcks\u0259li\u015fin\u0259 aparan yol kimi t\u0259qdim olunur. Bu bax\u0131mdan qad\u0131n obrazlar\u0131 yaln\u0131z sevginin obyekti deyil, a\u015fiqin m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131n formala\u015fmas\u0131na t\u0259sir ed\u0259n q\u00fcvv\u0259 kimi d\u0259 \u00e7\u0131x\u0131\u015f edir. \u015eirin v\u0259 Leyli obrazlar\u0131n\u0131n timsal\u0131nda m\u0259h\u0259bb\u0259tin s\u0259daq\u0259t, f\u0259dakarl\u0131q, s\u0259bir v\u0259 m\u0259n\u0259vi t\u0259mizlikl\u0259 \u0259laq\u0259l\u0259ndirilm\u0259si buna n\u00fcmun\u0259dir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n t\u0259s\u0259vv\u00fcfi m\u0259zmunu da qad\u0131n obrazlar\u0131n\u0131n simvolik m\u0259nalar\u0131n\u0131n geni\u015fl\u0259nm\u0259sin\u0259 s\u0259b\u0259b olur. M\u0259h\u0259bb\u0259t zahiri v\u0259 d\u00fcny\u0259vi duy\u011fudan m\u0259n\u0259vi kamilliy\u0259 do\u011fru inki\u015faf ed\u0259n proses kimi t\u0259qdim edilir. Bu bax\u0131mdan qad\u0131n obraz\u0131 da h\u0259min m\u0259n\u0259vi yolun m\u00fch\u00fcm b\u0259dii komponentin\u0259 \u00e7evrilir. N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n m\u00fch\u00fcm c\u0259h\u0259tl\u0259rind\u0259n biri onlar\u0131n sosial m\u00fchitl\u0259 m\u00fcnasib\u0259tidir. \u015eair qad\u0131nlar\u0131n ya\u015fad\u0131\u011f\u0131 sosial m\u0259hdudiyy\u0259tl\u0259ri v\u0259 ail\u0259 m\u00fcnasib\u0259tl\u0259rini d\u0259 \u0259s\u0259rl\u0259rinin s\u00fcjetind\u0259 \u0259ks etdirir. X\u00fcsusil\u0259 \u201cLeyli v\u0259 M\u0259cnun\u201d \u0259s\u0259rind\u0259 \u015f\u0259xsi hissl\u0259rl\u0259 c\u0259miyy\u0259tin m\u00fc\u0259yy\u0259n etdiyi normalar aras\u0131ndak\u0131 ziddiyy\u0259t ayd\u0131n \u015f\u0259kild\u0259 g\u00f6r\u00fcn\u00fcr. Leylinin m\u0259h\u0259bb\u0259ti il\u0259 onun qar\u015f\u0131la\u015fd\u0131\u011f\u0131 sosial mane\u0259l\u0259r aras\u0131nda yaranan konflikt \u0259s\u0259rin faci\u0259vi m\u0259zmununun \u0259sas s\u0259b\u0259bl\u0259rind\u0259n biridir. Dig\u0259r t\u0259r\u0259fd\u0259n, N\u0259vai b\u0259zi \u0259s\u0259rl\u0259rind\u0259 qad\u0131nlar\u0131 yaln\u0131z ail\u0259 v\u0259 m\u0259h\u0259bb\u0259t m\u00fcnasib\u0259tl\u0259rinin i\u015ftirak\u00e7\u0131s\u0131 kimi deyil, sosial v\u0259 siyasi f\u0259all\u0131q g\u00f6st\u0259r\u0259 bil\u0259n \u015f\u0259xsiyy\u0259tl\u0259r kimi d\u0259 t\u0259qdim edir. \u201cTarixi m\u00fcluki-\u018fc\u0259m\u201d v\u0259 \u201cX\u0259ms\u0259\u201d \u0259s\u0259rl\u0259rind\u0259 h\u00f6kmdar qad\u0131nlar\u0131n, elm v\u0259 s\u0259n\u0259tl\u0259 \u0259laq\u0259li qad\u0131n obrazlar\u0131n\u0131n t\u0259svirin\u0259 rast g\u0259linm\u0259si bu bax\u0131mdan diqq\u0259t\u0259layiqdir. N\u0259vainin yarad\u0131c\u0131l\u0131\u011f\u0131nda insan \u015f\u0259xsiyy\u0259tin\u0259 veril\u0259n y\u00fcks\u0259k qiym\u0259t qad\u0131n obrazlar\u0131n\u0131n t\u0259qdimat\u0131nda da \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. \u015eairin humanist d\u00fcnyag\u00f6r\u00fc\u015f\u00fc qad\u0131n\u0131n l\u0259yaq\u0259tinin, s\u0259daq\u0259tinin, a\u011fl\u0131n\u0131n v\u0259 m\u0259n\u0259vi g\u00fcc\u00fcn\u00fcn b\u0259dii \u015f\u0259kild\u0259 \u00f6n plana \u00e7\u0259kilm\u0259sin\u0259 imkan verir. Bu bax\u0131mdan N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 m\u00fc\u0259yy\u0259n bir tip\u0259 s\u0131\u011fm\u0131r. Onlar\u0131n aras\u0131nda sevgili, ana, h\u00f6kmdar, m\u0259sl\u0259h\u0259t\u00e7i, dost v\u0259 m\u0259n\u0259vi dayaq funksiyas\u0131n\u0131 da\u015f\u0131yan m\u00fcxt\u0259lif xarakterl\u0259r vard\u0131r. Bu r\u0259ngar\u0259nglik \u015fairin qad\u0131n d\u00fcnyas\u0131na m\u00fcnasib\u0259tinin \u00e7ox\u015fax\u0259li oldu\u011funu g\u00f6st\u0259rir. N\u0259vai obrazlar\u0131n\u0131 m\u00fcasir sosial v\u0259 gender anlay\u0131\u015flar\u0131n\u0131 birba\u015fa XV \u0259sr\u0259 t\u0259tbiq etm\u0259kl\u0259 deyil, ilk n\u00f6vb\u0259d\u0259 h\u0259min d\u00f6vr\u00fcn \u0259d\u0259bi v\u0259 ictimai-m\u0259d\u0259ni konteksti daxilind\u0259 qiym\u0259tl\u0259ndirm\u0259k daha do\u011frudur. M\u00fcasir t\u0259dqiqatlarda da N\u0259vainin qad\u0131n obrazlar\u0131 h\u0259m \u0259n\u0259n\u0259vi klassik \u0259d\u0259biyyat kontekstind\u0259, h\u0259m d\u0259 m\u00fcasir gender yana\u015fmalar\u0131 bax\u0131m\u0131ndan ara\u015fd\u0131r\u0131l\u0131r. 1. \u015eirin obraz\u0131: g\u00f6z\u0259llik, irad\u0259 v\u0259 m\u0259n\u0259vi kamilliyin v\u0259hd\u0259ti \u018fli\u015fir N\u0259vainin qad\u0131n obrazlar\u0131 i\u00e7\u0259risind\u0259 \u015eirin x\u00fcsusi v\u0259 m\u00fch\u00fcm m\u00f6vqey\u0259 malikdir. \u201cFarhod v\u0259 \u015eirin\u201d poemas\u0131nda \u015eirin yaln\u0131z \u0259s\u0259rin sevgi x\u0259ttini t\u0259\u015fkil ed\u0259n qad\u0131n obraz\u0131 deyil, h\u0259m d\u0259 a\u011f\u0131l, irad\u0259, s\u0259daq\u0259t, m\u0259n\u0259vi t\u0259mizlik v\u0259 sosial m\u0259suliyy\u0259t kimi keyfiyy\u0259tl\u0259ri \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n m\u00fcst\u0259qil b\u0259dii \u015f\u0259xsiyy\u0259tdir. N\u0259vai \u015eirin obraz\u0131n\u0131 yaradark\u0259n qad\u0131n\u0131n yaln\u0131z zahiri g\u00f6z\u0259lliyini t\u0259svir etm\u0259kl\u0259 kifay\u0259tl\u0259nmir, onun daxili al\u0259mini, d\u00fc\u015f\u00fcnc\u0259 t\u0259rzini, hadis\u0259l\u0259r\u0259 m\u00fcnasib\u0259tini v\u0259 m\u0259n\u0259vi se\u00e7iml\u0259rini d\u0259 \u00f6n plana \u00e7\u0259kir. Bu bax\u0131mdan \u015eirin obraz\u0131 \u015fairin qad\u0131n haqq\u0131nda estetik v\u0259 etik t\u0259s\u0259vv\u00fcrl\u0259rinin \u00fcmumil\u0259\u015fmi\u015f ifad\u0259si kimi q\u0259bul edil\u0259 bil\u0259r. \u015eirinin xarakterind\u0259 ilk diqq\u0259ti c\u0259lb ed\u0259n c\u0259h\u0259tl\u0259rd\u0259n biri onun y\u00fcks\u0259k irad\u0259sidir. O, hadis\u0259l\u0259rin passiv i\u015ftirak\u00e7\u0131s\u0131 deyil. Farhodla m\u00fcnasib\u0259tind\u0259 \u00f6z hissl\u0259rini d\u0259rk ed\u0259n, onlar\u0131 qoruyan v\u0259 sevginin m\u0259suliyy\u0259tini da\u015f\u0131yan bir \u015f\u0259xs kimi \u00e7\u0131x\u0131\u015f edir. Onun sevgisi t\u0259sad\u00fcfi hiss v\u0259 zahiri cazib\u0259 \u00fcz\u0259rind\u0259 qurulmur. \u015eirin \u00fc\u00e7\u00fcn m\u0259h\u0259bb\u0259t s\u0259daq\u0259t, etibar v\u0259 m\u0259n\u0259vi yax\u0131nl\u0131q t\u0259l\u0259b ed\u0259n ciddi bir d\u0259y\u0259rdir. N\u0259vai \u015eirinin xarici g\u00f6z\u0259lliyini y\u00fcks\u0259k poetik t\u0259svirl\u0259rl\u0259 t\u0259qdim ets\u0259 d\u0259, onun \u0259sl d\u0259y\u0259rini daxili keyfiyy\u0259tl\u0259ri m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. Bu x\u00fcsusiyy\u0259t N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda g\u00f6z\u0259llik anlay\u0131\u015f\u0131n\u0131n ikili xarakter da\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir: zahiri g\u00f6z\u0259llik insan\u0131 ilk bax\u0131\u015fda c\u0259lb edir, lakin m\u0259n\u0259vi g\u00f6z\u0259llik h\u0259min insan\u0131n h\u0259qiqi d\u0259y\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. \u015eirin m\u0259hz bu iki keyfiyy\u0259tin v\u0259hd\u0259ti kimi t\u0259qdim olunur. M\u00fcasir t\u0259dqiqatlarda da \u015eirin v\u0259 M\u0259h\u0131nbanu obrazlar\u0131n\u0131n h\u0259m zahiri, h\u0259m d\u0259 daxili g\u00f6z\u0259llik aspektind\u0259n ara\u015fd\u0131r\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. \u015eirinin m\u00fch\u00fcm x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri d\u0259 onun l\u0259yaq\u0259t hissidir. O, \u00f6z taleyini yaln\u0131z ba\u015fqalar\u0131n\u0131n q\u0259rarlar\u0131na h\u0259val\u0259 ed\u0259n bir obraz deyil. Onun davran\u0131\u015flar\u0131nda \u015f\u0259xsi se\u00e7im v\u0259 irad\u0259 m\u00fch\u00fcm yer tutur. Bu x\u00fcsusiyy\u0259t N\u0259vainin qad\u0131n\u0131 m\u0259n\u0259vi bax\u0131mdan tamh\u00fcquqlu insan kimi t\u0259s\u0259vv\u00fcr etdiyini g\u00f6st\u0259r\u0259n m\u00fch\u00fcm b\u0259dii g\u00f6st\u0259ricil\u0259rd\u0259n biridir. \u015eirin obraz\u0131n\u0131n dig\u0259r m\u00fch\u00fcm c\u0259h\u0259ti onun s\u0259daq\u0259tidir. Farhodun faci\u0259li taleyi \u015eirinin daxili d\u00fcnyas\u0131na da t\u0259sir edir. O, sevginin yaln\u0131z xo\u015fb\u0259xtlik g\u0259tir\u0259n t\u0259r\u0259fini deyil, onun a\u011fr\u0131, ayr\u0131l\u0131q v\u0259 s\u0131naqla ba\u011fl\u0131 t\u0259r\u0259fl\u0259rini d\u0259 ya\u015fay\u0131r. Bel\u0259likl\u0259, N\u0259vai m\u0259h\u0259bb\u0259ti sad\u0259c\u0259 romantik m\u00fcnasib\u0259t kimi deyil, insan\u0131n m\u0259n\u0259vi d\u00f6z\u00fcm\u00fcn\u00fc s\u0131nayan bir hadis\u0259 kimi t\u0259qdim edir. \u015eirinin Farhoda m\u00fcnasib\u0259ti \u0259s\u0259rin humanist ideyas\u0131n\u0131 g\u00fccl\u0259ndirir. Farhodun z\u0259hm\u0259tke\u015fliyi, s\u0259n\u0259t\u0259 v\u0259 elm\u0259 ba\u011fl\u0131l\u0131\u011f\u0131, insanlara fayda verm\u0259k ist\u0259yi onun \u015eirin qar\u015f\u0131s\u0131ndak\u0131 m\u0259n\u0259vi \u00fcst\u00fcnl\u00fckl\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. \u015eirin d\u0259 m\u0259hz bu keyfiyy\u0259tl\u0259ri il\u0259 se\u00e7il\u0259n bir insan\u0131 sevir. N\u0259vai sevgini zahiri g\u00f6z\u0259llikd\u0259n daha y\u00fcks\u0259k m\u0259n\u0259vi d\u0259y\u0259rl\u0259rl\u0259 \u0259laq\u0259l\u0259ndirir. \u015eirin obraz\u0131n\u0131n dig\u0259r bir \u0259h\u0259miyy\u0259tli t\u0259r\u0259fi onun sosial m\u00fchitd\u0259ki m\u00f6vqeyidir. O, yaln\u0131z \u015f\u0259xsi sevgisi il\u0259 deyil, \u0259traf\u0131ndak\u0131 insanlar\u0131n taleyi v\u0259 \u00f6lk\u0259nin v\u0259ziyy\u0259ti il\u0259 d\u0259 \u0259laq\u0259l\u0259ndirilir. Bu bax\u0131mdan \u015eirin obraz\u0131 qad\u0131n\u0131n ail\u0259 v\u0259 m\u0259h\u0259bb\u0259t \u00e7\u0259r\u00e7iv\u0259sind\u0259n k\u0259narda d\u00fc\u015f\u00fcn\u00fclm\u0259sinin m\u00fcmk\u00fcnl\u00fcy\u00fcn\u00fc g\u00f6st\u0259rir. N\u0259vainin \u015eirin obraz\u0131 \u00fcz\u0259rind\u0259 apard\u0131\u011f\u0131 b\u0259dii i\u015f n\u0259tic\u0259sind\u0259 qad\u0131n g\u00f6z\u0259lliyi il\u0259 insan kamilliyi aras\u0131nda \u0259laq\u0259 yarad\u0131l\u0131r. \u015eirin g\u00f6z\u0259ldir, lakin onun g\u00f6z\u0259lliyinin \u0259sas mahiyy\u0259ti yaln\u0131z simas\u0131nda deyil, xarakterind\u0259, s\u0259daq\u0259tind\u0259, irad\u0259sind\u0259 v\u0259 m\u0259n\u0259vi t\u0259mizliyind\u0259dir. Buna g\u00f6r\u0259 d\u0259 \u015eirin N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n ideal\u0131n\u0131n \u0259n dol\u011fun n\u00fcmun\u0259l\u0259rind\u0259n biri kimi meydana \u00e7\u0131x\u0131r. \u201cFarhod v\u0259 \u015eirin\u201d poemas\u0131nda M\u0259h\u0131nbanu obraz\u0131 qad\u0131n obrazlar\u0131n\u0131n sosial v\u0259 siyasi m\u0259zmununu daha ayd\u0131n g\u00f6st\u0259r\u0259n n\u00fcmun\u0259l\u0259rd\u0259ndir. \u015eirin daha \u00e7ox sevgi, s\u0259daq\u0259t v\u0259 \u015f\u0259xsi irad\u0259 il\u0259 ba\u011fl\u0131 qad\u0131n ideal\u0131n\u0131 t\u0259msil edirs\u0259, M\u0259h\u0131nbanu idar\u0259\u00e7ilik, m\u00fcdriklik, \u0259dal\u0259t v\u0259 himay\u0259darl\u0131q keyfiyy\u0259tl\u0259rini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdirir.<\/p>\n

M\u0259h\u0131nbanunun obraz\u0131n\u0131 \u0259h\u0259miyy\u0259tli ed\u0259n \u0259sas x\u00fcsusiyy\u0259t onun hakim m\u00f6vqed\u0259 t\u0259qdim edilm\u0259sidir. O, yaln\u0131z \u015eirinin yax\u0131n adam\u0131 v\u0259 ya himay\u0259\u00e7isi deyil, eyni zamanda ictimai m\u0259suliyy\u0259t da\u015f\u0131yan \u015f\u0259xsdir. Bu x\u00fcsusiyy\u0259t N\u0259vainin qad\u0131n anlay\u0131\u015f\u0131n\u0131n yaln\u0131z m\u0259h\u0259bb\u0259t v\u0259 ail\u0259 m\u00fcnasib\u0259tl\u0259ri il\u0259 m\u0259hdudla\u015fmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. M\u0259h\u0131nbanu obraz\u0131nda ana qay\u011f\u0131s\u0131 il\u0259 h\u00f6kmdar m\u0259suliyy\u0259ti birl\u0259\u015fir. O, \u015eirinin taleyin\u0259 bigan\u0259 qalm\u0131r, onun xo\u015fb\u0259xtliyini d\u00fc\u015f\u00fcn\u00fcr v\u0259 \u015f\u0259xsi hissl\u0259rin\u0259 h\u00f6rm\u0259tl\u0259 yana\u015f\u0131r. Bununla yana\u015f\u0131, onun xarakterind\u0259 d\u00f6vl\u0259t idar\u0259\u00e7iliyin\u0259 xas olan uzaqg\u00f6r\u0259nlik v\u0259 m\u0259suliyy\u0259t d\u0259 m\u00fc\u015fahid\u0259 olunur. Bu bax\u0131mdan M\u0259h\u0131nbanu obraz\u0131 qad\u0131n hakimliyinin v\u0259 qad\u0131n m\u00fcdrikliyinin b\u0259dii ifad\u0259sidir. M\u0259h\u0131nbanu \u015eirinin h\u0259yat\u0131nda m\u0259n\u0259vi dayaqlardan biri kimi \u00e7\u0131x\u0131\u015f edir. Onun m\u00fcnasib\u0259ti g\u00f6st\u0259rir ki, qad\u0131nlar aras\u0131nda h\u0259mr\u0259ylik v\u0259 qar\u015f\u0131l\u0131ql\u0131 d\u0259st\u0259k d\u0259 N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n m\u00fch\u00fcm c\u0259h\u0259tl\u0259rind\u0259n biridir. \u015eirin \u00f6z sevgisi il\u0259 m\u00fcbariz\u0259 aparark\u0259n M\u0259h\u0131nbanu onun yan\u0131nda dayan\u0131r v\u0259 hadis\u0259l\u0259r\u0259 anlay\u0131\u015fla yana\u015f\u0131r. M\u00fcasir ara\u015fd\u0131rmalarda M\u0259h\u0131nbanu \u201c\u0259dal\u0259tli h\u00f6kmdar\u201d, el-oban\u0131n qay\u011f\u0131s\u0131n\u0131 \u00e7\u0259k\u0259n v\u0259 elm\u0259-m\u0259d\u0259niyy\u0259t\u0259 d\u0259y\u0259r ver\u0259n obraz kimi \u015f\u0259rh olunur.\u00a0 Bu x\u00fcsusiyy\u0259t onun obraz\u0131n\u0131n yaln\u0131z \u201cana\u201d v\u0259 ya \u201cqad\u0131n h\u00f6kmdar\u201d \u00e7\u0259r\u00e7iv\u0259sind\u0259 deyil, m\u0259n\u0259vi-ictimai ideal s\u0259viyy\u0259sind\u0259 qiym\u0259tl\u0259ndirilm\u0259sin\u0259 imkan verir. M\u0259h\u0131nbanunun obraz\u0131nda qad\u0131n\u0131n idar\u0259\u00e7ilik qabiliyy\u0259ti il\u0259 m\u0259rh\u0259m\u0259t hissi aras\u0131nda qar\u015f\u0131durma yoxdur. \u018fksin\u0259, N\u0259vai bu iki x\u00fcsusiyy\u0259ti bir-birini tamamlayan keyfiyy\u0259tl\u0259r kimi t\u0259qdim edir. O, g\u00fccl\u00fc hakim olmaqla yana\u015f\u0131, insan taleyin\u0259 h\u0259ssas yana\u015fan \u015f\u0259xsdir. Bu bax\u0131mdan M\u0259h\u0131nbanu obraz\u0131 N\u0259vainin qad\u0131na m\u00fcnasib\u0259tinin \u0259n m\u00fch\u00fcm istiqam\u0259tl\u0259rind\u0259n birini n\u00fcmayi\u015f etdirir: qad\u0131n yaln\u0131z g\u00f6z\u0259llik v\u0259 m\u0259h\u0259bb\u0259t obyekti deyil, h\u0259m d\u0259 q\u0259rar q\u0259bul ed\u0259n, idar\u0259 ed\u0259n, himay\u0259 ed\u0259n v\u0259 m\u0259n\u0259vi istiqam\u0259t ver\u0259n \u015f\u0259xs ola bil\u0259r. \u201cLeyli v\u0259 M\u0259cnun\u201d poemas\u0131nda Leyli obraz\u0131 \u015eirinl\u0259 m\u00fc\u0259yy\u0259n \u00fcmumi x\u00fcsusiyy\u0259tl\u0259r\u0259 malik olsa da, \u00f6z\u00fcn\u0259m\u0259xsus psixoloji xarakteri il\u0259 f\u0259rql\u0259nir. Leyli m\u0259h\u0259bb\u0259t hissini d\u0259rin ya\u015fayan, lakin bu hissin yaratd\u0131\u011f\u0131 sosial v\u0259 ail\u0259 mane\u0259l\u0259ri il\u0259 m\u00fcbariz\u0259 aparan qad\u0131nd\u0131r. Leyli obraz\u0131n\u0131n \u0259sas x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onun s\u0259daq\u0259tidir. O, M\u0259cnuna olan sevgisind\u0259n d\u00f6nm\u00fcr. Lakin onun m\u0259h\u0259bb\u0259ti a\u00e7\u0131q v\u0259 s\u0259rb\u0259st \u015f\u0259kild\u0259 ifad\u0259 oluna bilmir. Burada N\u0259vai qad\u0131n taleyinin ictimai m\u0259hdudiyy\u0259tl\u0259rl\u0259 qar\u015f\u0131la\u015fmas\u0131n\u0131 da g\u00f6st\u0259rir. Leylinin faci\u0259si yaln\u0131z iki g\u0259ncin qovu\u015fa bilm\u0259m\u0259si il\u0259 m\u0259hdudla\u015fm\u0131r. Onun faci\u0259sinin arxas\u0131nda f\u0259rdi ist\u0259kl\u0259 ictimai qaydalar\u0131n toqqu\u015fmas\u0131 dayan\u0131r. Leyli \u00f6z hissl\u0259rini d\u0259rk edir, lakin c\u0259miyy\u0259tin v\u0259 ail\u0259nin m\u00fc\u0259yy\u0259n etdiyi \u00e7\u0259r\u00e7iv\u0259l\u0259r daxilind\u0259 h\u0259r\u0259k\u0259t etm\u0259k m\u0259cburiyy\u0259tind\u0259 qal\u0131r. Bu m\u0259nada onun daxili d\u00fcnyas\u0131nda daim sevgi il\u0259 v\u0259zif\u0259, arzu il\u0259 m\u0259cburiyy\u0259t aras\u0131nda m\u00fcbariz\u0259 gedir. N\u0259vai Leylini sad\u0259c\u0259 M\u0259cnunun sevgilisinin obraz\u0131 kimi t\u0259qdim etmir. O, onun daxili d\u00fcnyas\u0131na da diqq\u0259t yetirir. Leylinin hissl\u0259ri, qorxular\u0131, s\u0259br v\u0259 iztirablar\u0131 onun obraz\u0131n\u0131 psixoloji bax\u0131mdan z\u0259nginl\u0259\u015fdirir. M\u00fcasir t\u0259dqiqatlarda da N\u0259vainin \u201cLeyli v\u0259 M\u0259cnun\u201d \u0259s\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n yaln\u0131z ba\u015f q\u0259hr\u0259manla m\u0259hdudla\u015fmad\u0131\u011f\u0131, day\u0259, k\u0259nizl\u0259r, Navfal\u0131n q\u0131z\u0131 kimi ikinci d\u0259r\u0259c\u0259li qad\u0131n obrazlar\u0131n\u0131n da s\u00fcjetin inki\u015faf\u0131nda m\u00fc\u0259yy\u0259n funksiyaya malik oldu\u011fu g\u00f6st\u0259rilir.\u00a0 Bu fakt Leyli obraz\u0131n\u0131n \u0259traf\u0131nda qad\u0131n d\u00fcnyas\u0131n\u0131n daha geni\u015f b\u0259dii sistem kimi quruldu\u011funu g\u00f6st\u0259rir. Leylinin \u0259n m\u00fch\u00fcm keyfiyy\u0259tl\u0259rind\u0259n biri s\u0259birdir. O, sevgisinin yaratd\u0131\u011f\u0131 a\u011fr\u0131ya d\u00f6z\u00fcr. Lakin bu s\u0259bir z\u0259iflik kimi ba\u015fa d\u00fc\u015f\u00fclm\u0259m\u0259lidir. \u018fksin\u0259, onun s\u0259brind\u0259 daxili g\u00fcc vard\u0131r. O, hadis\u0259l\u0259rin b\u00fct\u00fcn a\u011f\u0131rl\u0131\u011f\u0131n\u0131 \u00f6z daxilind\u0259 da\u015f\u0131y\u0131r v\u0259 m\u0259h\u0259bb\u0259tin\u0259 sadiq qal\u0131r. Leyli obraz\u0131n\u0131n faci\u0259li sonlu\u011fu N\u0259vainin m\u0259h\u0259bb\u0259t anlay\u0131\u015f\u0131nda d\u00fcny\u0259vi sevgid\u0259n m\u0259n\u0259vi m\u0259h\u0259bb\u0259t\u0259 ke\u00e7id ideyas\u0131n\u0131 da g\u00fccl\u0259ndirir. M\u0259cnun v\u0259 Leylinin sevgisi adi sosial m\u00fcnasib\u0259tl\u0259r \u00e7\u0259r\u00e7iv\u0259sin\u0259 s\u0131\u011fmayan, insan\u0131n daxili d\u00fcnyas\u0131n\u0131 d\u0259yi\u015fdir\u0259n bir q\u00fcvv\u0259y\u0259 \u00e7evrilir. Leyli obraz\u0131nda qad\u0131n\u0131n m\u0259n\u0259vi d\u00f6z\u00fcml\u00fcl\u00fcy\u00fc, s\u0259daq\u0259ti, s\u0259br v\u0259 daxili irad\u0259si \u00f6n plana \u00e7\u0259kilir. O, N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda sevginin \u0259zab\u0131n\u0131 ya\u015fayan, lakin bu \u0259zab qar\u015f\u0131s\u0131nda m\u0259n\u0259vi d\u0259y\u0259rini itirm\u0259y\u0259n qad\u0131n obraz\u0131d\u0131r. \u201cSab\u2019ai-s\u0259yyar\u201d poemas\u0131nda Dilaram obraz\u0131 N\u0259vainin qad\u0131n haqq\u0131nda t\u0259s\u0259vv\u00fcrl\u0259rinin ba\u015fqa bir istiqam\u0259tini g\u00f6st\u0259rir. Dilaram\u0131n obraz\u0131nda g\u00f6z\u0259llik, s\u0259n\u0259t, z\u00f6vq v\u0259 m\u00fcst\u0259qil fikir bir-birini tamamlay\u0131r. Dilaram \u0259n\u0259n\u0259vi \u015f\u0259kild\u0259 g\u00f6z\u0259l qad\u0131n obraz\u0131 kimi t\u0259qdim edils\u0259 d\u0259, onun b\u0259dii funksiyas\u0131 bununla m\u0259hdudla\u015fm\u0131r. O, Bahromun xarakterinin v\u0259 davran\u0131\u015flar\u0131n\u0131n \u00fcz\u0259 \u00e7\u0131xmas\u0131na t\u0259sir g\u00f6st\u0259r\u0259n m\u00fch\u00fcm obrazd\u0131r. Dilaram\u0131n Bahromla m\u00fcnasib\u0259tl\u0259ri h\u00f6kmdar\u0131n xarakterind\u0259ki ziddiyy\u0259tl\u0259ri g\u00f6st\u0259rm\u0259k \u00fc\u00e7\u00fcn m\u00fch\u00fcm vasit\u0259y\u0259 \u00e7evrilir. Dilaram\u0131n s\u0259n\u0259tl\u0259 ba\u011fl\u0131l\u0131\u011f\u0131 onun obraz\u0131n\u0131 daha da f\u0259rdil\u0259\u015fdirir. O, musiqi v\u0259 ifa s\u0259n\u0259ti il\u0259 \u0259laq\u0259l\u0259ndiril\u0259n, h\u0259ssas v\u0259 z\u00f6vql\u00fc qad\u0131n kimi t\u0259qdim edilir. T\u0259dqiqatlarda da Dilaram\u0131n \u201cSab\u2019ai-s\u0259yyar\u201dda xu\u015fs\u0259sli m\u00fc\u011f\u0259nni, musiqi\u00e7i v\u0259 h\u0259ssas q\u0259lb sahibi kimi t\u0259svir edildiyi qeyd olunur. Dilaram\u0131n \u0259n maraql\u0131 x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onun Bahroma m\u00fcnasib\u0259tind\u0259 \u00f6z m\u00f6vqeyini qorumas\u0131d\u0131r. O, yaln\u0131z h\u00f6kmdar\u0131n irad\u0259sin\u0259 tabe olan passiv qad\u0131n kimi \u00e7\u0131x\u0131\u015f etmir. Onun davran\u0131\u015flar\u0131nda \u015f\u0259xsi l\u0259yaq\u0259t v\u0259 m\u00fcst\u0259qil m\u00fcnasib\u0259t hiss olunur. Bu x\u00fcsusiyy\u0259t Dilaram\u0131 \u015eirin v\u0259 Leyli obrazlar\u0131ndan f\u0259rql\u0259ndirir. \u015eirin daha \u00e7ox s\u0259daq\u0259t v\u0259 irad\u0259, Leyli s\u0259bir v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm, Dilaram is\u0259 m\u00fcst\u0259qil m\u00f6vqe v\u0259 s\u0259n\u0259t duy\u011fusu il\u0259 se\u00e7ilir. Bununla bel\u0259, onlar\u0131n ham\u0131s\u0131n\u0131 birl\u0259\u015fdir\u0259n \u00fcmumi c\u0259h\u0259t qad\u0131n\u0131n daxili d\u0259y\u0259rinin zahiri g\u00f6z\u0259llikd\u0259n \u00fcst\u00fcn tutulmas\u0131d\u0131r. Dilaram obraz\u0131n\u0131n Bahromun m\u0259n\u0259vi inki\u015faf\u0131ndak\u0131 rolu da x\u00fcsusi diqq\u0259t t\u0259l\u0259b edir. Bahromun qad\u0131na v\u0259 h\u0259yata m\u00fcnasib\u0259ti onun hakimlik davran\u0131\u015flar\u0131 il\u0259 birlikd\u0259 t\u0259qdim edilir. Dilaram is\u0259 onun h\u0259yat\u0131nda sad\u0259c\u0259 sevgi obyekti deyil, m\u00fc\u0259yy\u0259n m\u0259nada onun davran\u0131\u015flar\u0131n\u0131 qiym\u0259tl\u0259ndirm\u0259y\u0259 v\u0259 d\u0259yi\u015fm\u0259y\u0259 imkan ver\u0259n m\u0259n\u0259vi g\u00fczg\u00fc funksiyas\u0131n\u0131 yerin\u0259 yetirir. Bu bax\u0131mdan Dilaram obraz\u0131 N\u0259vainin qad\u0131n\u0131 ki\u015finin m\u0259n\u0259vi d\u00fcnyas\u0131na t\u0259sir g\u00f6st\u0259r\u0259n f\u0259al q\u00fcvv\u0259 kimi t\u0259s\u0259vv\u00fcr etdiyini n\u00fcmayi\u015f etdirir.<\/p>\n

R<\/strong>\u00f6<\/strong>v\u015f\u0259n\u0259<\/strong>k v<\/strong>\u0259 dig\u0259<\/strong>r qad<\/strong>\u0131n obrazlar\u0131<\/strong>: qad<\/strong>\u0131<\/strong>n d<\/strong>\u00fcnyas\u0131n\u0131n m\u00fcxt\u0259lifliyi<\/strong><\/p>\n

N\u0259vainin \u201cXams\u0259\u201dsind\u0259 qad\u0131n obrazlar\u0131 yaln\u0131z \u015eirin, Leyli, M\u0259h\u0131nbanu v\u0259 Dilaramla m\u0259hdudla\u015fm\u0131r. Poemalarda m\u00fcxt\u0259lif epizodlarda meydana \u00e7\u0131xan qad\u0131n obrazlar\u0131 \u00fcmumi qad\u0131n obrazlar sistemini z\u0259nginl\u0259\u015fdirir. Bu obrazlar\u0131n h\u0259r biri \u0259sas hadis\u0259l\u0259rin inki\u015faf\u0131nda m\u00fcxt\u0259lif funksiyalar da\u015f\u0131y\u0131r. R\u00f6v\u015f\u0259n\u0259k obraz\u0131 da bu bax\u0131mdan diqq\u0259t\u0259layiqdir. O, N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n\u0131n s\u0259daq\u0259t, ail\u0259 d\u0259y\u0259rl\u0259ri v\u0259 m\u0259n\u0259vi ba\u011fl\u0131l\u0131q x\u00fcsusiyy\u0259tl\u0259rini ifad\u0259 ed\u0259n obrazlar s\u0131ras\u0131nda n\u0259z\u0259rd\u0259n ke\u00e7iril\u0259 bil\u0259r. Onun obraz\u0131nda qad\u0131n\u0131n \u015f\u0259xsi taleyi il\u0259 m\u0259n\u0259vi d\u0259y\u0259rl\u0259r aras\u0131nda \u0259laq\u0259 yarad\u0131l\u0131r. \u201cLeyli v\u0259 M\u0259cnun\u201d poemas\u0131nda Leylinin day\u0259si v\u0259 k\u0259nizl\u0259ri kimi ikinci d\u0259r\u0259c\u0259li qad\u0131n obrazlar\u0131 da x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. Onlar \u0259sas q\u0259hr\u0259manlar\u0131n hissl\u0259rini v\u0259 hadis\u0259l\u0259rin gedi\u015fini tamamlayan funksiyaya malikdirl\u0259r. T\u0259dqiqatlara \u0259sas\u0259n, bu obrazlar yaln\u0131z dekorativ xarakter da\u015f\u0131m\u0131r, h\u0259m d\u0259 s\u00fcjetin inki\u015faf\u0131nda v\u0259 ba\u015f q\u0259hr\u0259manlar\u0131n emosional v\u0259ziyy\u0259tl\u0259rinin a\u00e7\u0131lmas\u0131nda i\u015ftirak edirl\u0259r. Bel\u0259 obrazlar\u0131n m\u00f6vcudlu\u011fu N\u0259vainin qad\u0131n d\u00fcnyas\u0131n\u0131 yaln\u0131z bir-iki ideal obrazla m\u0259hdudla\u015fd\u0131rmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. \u018fksin\u0259, m\u00fcxt\u0259lif sosial m\u00f6vqel\u0259r\u0259, xarakterl\u0259r\u0259 v\u0259 funksiyalara malik qad\u0131nlar \u0259s\u0259rl\u0259rin b\u0259dii strukturuna daxil edilir. Bu bax\u0131mdan N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n daxili m\u00fcxt\u0259lifliyi diqq\u0259t \u00e7\u0259kir. B\u0259zil\u0259ri h\u00f6kmdar v\u0259 idar\u0259\u00e7i, b\u0259zil\u0259ri sevgili, b\u0259zil\u0259ri ana, b\u0259zil\u0259ri s\u0259n\u0259tkar, b\u0259zil\u0259ri is\u0259 hadis\u0259l\u0259rin gedi\u015fin\u0259 t\u0259sir ed\u0259n k\u00f6m\u0259k\u00e7i obraz kimi \u00e7\u0131x\u0131\u015f edir. N\u0259vai qad\u0131n obrazlar\u0131n\u0131 t\u0259svir ed\u0259rk\u0259n \u0259n\u0259n\u0259vi \u015e\u0259rq poetikas\u0131n\u0131n g\u00f6z\u0259llik anlay\u0131\u015f\u0131ndan geni\u015f istifad\u0259 edir. G\u00f6z, qa\u015f, sa\u00e7, dodaq, \u00fcz, boy v\u0259 dig\u0259r zahiri x\u00fcsusiyy\u0259tl\u0259r poetik obrazlarla t\u0259qdim edilir. Lakin bu zahiri g\u00f6z\u0259llik t\u0259svirl\u0259ri \u0259s\u0259rl\u0259rin \u0259sas m\u0259qs\u0259di deyil. N\u0259vai \u00fc\u00e7\u00fcn insan\u0131n h\u0259qiqi g\u00f6z\u0259lliyi onun m\u0259n\u0259vi keyfiyy\u0259tl\u0259ri il\u0259 tamamlan\u0131r. \u015eirin g\u00f6z\u0259ldir, lakin onun g\u00f6z\u0259lliyi s\u0259daq\u0259ti v\u0259 irad\u0259si il\u0259 daha y\u00fcks\u0259k m\u0259na qazan\u0131r. Leyli g\u00f6z\u0259ldir, lakin onun obraz\u0131n\u0131 \u0259sasland\u0131ran c\u0259h\u0259t yaln\u0131z g\u00f6z\u0259llik deyil, m\u0259h\u0259bb\u0259t\u0259 sadiqliyi v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm\u00fcd\u00fcr. Dilaram g\u00f6z\u0259llik v\u0259 s\u0259n\u0259tl\u0259 se\u00e7ilir, M\u0259h\u0131nbanu is\u0259 a\u011f\u0131l v\u0259 m\u00fcdriklikl\u0259 f\u0259rql\u0259nir. N\u0259vai qad\u0131n g\u00f6z\u0259lliyini yaln\u0131z estetik kateqoriya kimi deyil, etik v\u0259 m\u0259n\u0259vi kateqoriya kimi d\u0259 t\u0259qdim edir. Zahiri g\u00f6z\u0259llikl\u0259 daxili g\u00f6z\u0259llik aras\u0131ndak\u0131 v\u0259hd\u0259t onun qad\u0131n ideal\u0131n\u0131n \u0259sas prinsipl\u0259rind\u0259n biridir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n diqq\u0259t\u00e7\u0259k\u0259n x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onlar\u0131n m\u00fc\u0259yy\u0259n hallarda m\u00fcst\u0259qil d\u00fc\u015f\u00fcnc\u0259 n\u00fcmayi\u015f etdirm\u0259sidir. \u015eirin \u00f6z taleyi haqq\u0131nda d\u00fc\u015f\u00fcn\u00fcr, M\u0259h\u0131nbanu q\u0259rarlar q\u0259bul edir, Leyli \u00f6z hissl\u0259rini d\u0259rk edir, Dilaram is\u0259 m\u00fcnasib\u0259tl\u0259rd\u0259 \u00f6z m\u00f6vqeyini qoruyur. Bu obrazlar\u0131n h\u0259r birind\u0259 qad\u0131n\u0131n yaln\u0131z emosional varl\u0131q kimi deyil, d\u00fc\u015f\u00fcn\u0259n v\u0259 se\u00e7im ed\u0259n insan kimi t\u0259qdim edilm\u0259si m\u00fc\u015fahid\u0259 olunur. Bu x\u00fcsusiyy\u0259t N\u0259vainin humanist d\u00fcnyag\u00f6r\u00fc\u015f\u00fc il\u0259 \u0259laq\u0259l\u0259ndiril\u0259 bil\u0259r. M\u00fcasir ara\u015fd\u0131rmalarda da N\u0259vai \u0259s\u0259rl\u0259rind\u0259 \u015eirin, Leyli, Dilaram v\u0259 M\u0259h\u0131nbanu kimi qad\u0131nlar\u0131n yaln\u0131z g\u00f6z\u0259llik timsal\u0131 deyil, a\u011f\u0131l, s\u0259daq\u0259t v\u0259 m\u00fcst\u0259qil fikir sahibi obrazlar kimi t\u0259qdim olundu\u011fu vur\u011fulan\u0131r. Bununla bel\u0259, bu obrazlar\u0131 m\u00fcasir gender anlay\u0131\u015flar\u0131n\u0131 oldu\u011fu kimi ke\u00e7mi\u015f d\u00f6vr\u0259 t\u0259tbiq etm\u0259kl\u0259 izah etm\u0259k metodoloji bax\u0131mdan ehtiyat t\u0259l\u0259b edir. N\u0259vainin \u0259s\u0259rl\u0259ri XV \u0259srin ictimai-m\u0259d\u0259ni v\u0259 \u0259d\u0259bi m\u00fchitind\u0259 yaranm\u0131\u015fd\u0131r. Buna g\u00f6r\u0259 d\u0259 qad\u0131n obrazlar\u0131n\u0131n d\u0259y\u0259rl\u0259ndirilm\u0259si h\u0259min d\u00f6vr\u00fcn \u0259d\u0259bi \u0259n\u0259n\u0259l\u0259ri, dini-f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259si v\u0259 saray m\u0259d\u0259niyy\u0259ti n\u0259z\u0259r\u0259 al\u0131nmaqla apar\u0131lmal\u0131d\u0131r. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda insan\u0131n m\u0259n\u0259vi d\u0259y\u0259ri onun sosial m\u0259n\u015f\u0259yind\u0259n v\u0259 zahiri x\u00fcsusiyy\u0259tl\u0259rind\u0259n \u00fcst\u00fcn tutulur. Bu humanist bax\u0131\u015f qad\u0131n obrazlar\u0131n\u0131n yarad\u0131lmas\u0131nda da \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. \u015eirin, Leyli, M\u0259h\u0131nbanu v\u0259 Dilaram m\u00fcxt\u0259lif xarakterl\u0259r\u0259 malik olsalar da, onlar\u0131n ham\u0131s\u0131nda insan l\u0259yaq\u0259tin\u0259, s\u0259daq\u0259t\u0259, sevgiy\u0259 v\u0259 m\u0259n\u0259vi d\u0259y\u0259rl\u0259r\u0259 m\u00fcnasib\u0259t m\u00fch\u00fcm yer tutur. Bu obrazlar vasit\u0259sil\u0259 N\u0259vai insan h\u0259yat\u0131n\u0131n \u0259sas probleml\u0259rini \u2014 sevgi, ayr\u0131l\u0131q, s\u0259daq\u0259t, se\u00e7im, m\u0259suliyy\u0259t v\u0259 m\u0259n\u0259vi kamillik m\u0259s\u0259l\u0259l\u0259rini ara\u015fd\u0131r\u0131r. N\u0259vainin \u201cXams\u0259\u201dd\u0259 \u0259n\u0259n\u0259vi obrazlar\u0131 yeni f\u0259ls\u0259fi v\u0259 humanist m\u0259zmunla yenid\u0259n i\u015fl\u0259m\u0259si haqq\u0131nda m\u00fcasir t\u0259dqiqatlarda da fikirl\u0259r m\u00f6vcuddur.\u00a0 Bu bax\u0131mdan qad\u0131n obrazlar\u0131n\u0131n da yaln\u0131z \u0259vv\u0259lki \u0259d\u0259bi \u0259n\u0259n\u0259nin t\u0259krar\u0131 olmad\u0131\u011f\u0131, N\u0259vainin \u00f6z estetik v\u0259 f\u0259ls\u0259fi d\u00fcnyag\u00f6r\u00fc\u015f\u00fc \u0259sas\u0131nda yenid\u0259n formala\u015fd\u0131r\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcn\u00fcr. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n xarakteri \u00e7ox zaman ki\u015fi obrazlar\u0131n\u0131n m\u0259n\u0259vi x\u00fcsusiyy\u0259tl\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131 il\u0259 d\u0259 \u0259laq\u0259l\u0259ndirilir. Farhodun \u015eirin\u0259 m\u00fcnasib\u0259ti onun s\u0259daq\u0259tini, z\u0259hm\u0259tsev\u0259rliyini v\u0259 f\u0259dakarl\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. M\u0259cnunun Leyliy\u0259 sevgisi onun d\u00fcny\u0259vi m\u0259h\u0259bb\u0259td\u0259n m\u0259n\u0259vi e\u015fq\u0259 do\u011fru d\u0259yi\u015fm\u0259sini n\u00fcmayi\u015f etdirir. Bahromun Dilaramla m\u00fcnasib\u0259ti is\u0259 h\u00f6kmdar\u0131n xarakterind\u0259ki ziddiyy\u0259tl\u0259ri \u00fcz\u0259 \u00e7\u0131xar\u0131r. Bu bax\u0131mdan qad\u0131n obrazlar\u0131 \u0259s\u0259rl\u0259rd\u0259 yaln\u0131z m\u00fcst\u0259qil b\u0259dii vahid deyil, h\u0259m d\u0259 ki\u015fi obrazlar\u0131n\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 a\u00e7an vasit\u0259dir. Lakin onlar\u0131n funksiyas\u0131n\u0131 yaln\u0131z ki\u015fi q\u0259hr\u0259man\u0131n inki\u015faf\u0131na xidm\u0259t ed\u0259n vasit\u0259 kimi qiym\u0259tl\u0259ndirm\u0259k kifay\u0259t deyil. \u015eirin, Leyli v\u0259 Dilaram\u0131n \u00f6z daxili d\u00fcnyalar\u0131, hissl\u0259ri v\u0259 se\u00e7iml\u0259ri d\u0259 vard\u0131r.<\/p>\n

Bel\u0259likl\u0259, N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda ki\u015fi v\u0259 qad\u0131n obrazlar\u0131 qar\u015f\u0131l\u0131ql\u0131 \u015f\u0259kild\u0259 bir-birinin xarakterini a\u00e7\u0131r v\u0259 \u0259s\u0259rl\u0259rin \u0259sas ideyas\u0131n\u0131n formala\u015fmas\u0131na xidm\u0259t edir. N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 \u00fcmumil\u0259\u015fdir\u0259rk\u0259n bir ne\u00e7\u0259 \u0259sas x\u00fcsusiyy\u0259t diqq\u0259ti c\u0259lb edir: g\u00f6z\u0259llik, s\u0259daq\u0259t, a\u011f\u0131l, irad\u0259, m\u0259n\u0259vi t\u0259mizlik, s\u0259n\u0259t\u0259 ba\u011fl\u0131l\u0131q, ail\u0259y\u0259 v\u0259 c\u0259miyy\u0259t\u0259 m\u0259suliyy\u0259t. Lakin bu x\u00fcsusiyy\u0259tl\u0259r b\u00fct\u00fcn qad\u0131n obrazlar\u0131nda eyni \u015f\u0259kild\u0259 t\u0259zah\u00fcr etmir. \u015eirin daha \u00e7ox irad\u0259 v\u0259 s\u0259daq\u0259t, M\u0259h\u0131nbanu m\u00fcdriklik v\u0259 idar\u0259\u00e7ilik, Leyli s\u0259bir v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm, Dilaram is\u0259 s\u0259n\u0259t, g\u00f6z\u0259llik v\u0259 m\u00fcst\u0259qil m\u00f6vqe il\u0259 se\u00e7ilir. Bu m\u00fcxt\u0259liflik N\u0259vainin qad\u0131n ideal\u0131n\u0131 t\u0259k bir model\u0259 salmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. \u018fksin\u0259, \u015fair m\u00fcxt\u0259lif xarakterl\u0259r vasit\u0259sil\u0259 qad\u0131n \u015f\u0259xsiyy\u0259tinin m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259rini n\u00fcmayi\u015f etdirir. Bu m\u0259nada N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 qad\u0131n obrazlar\u0131 vahid v\u0259 monoton tip deyil, m\u00fcxt\u0259lif m\u0259n\u0259vi v\u0259 sosial keyfiyy\u0259tl\u0259ri \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n z\u0259ngin obrazlar sistemidir. N\u0259vai \u0259s\u0259rl\u0259rind\u0259 m\u0259h\u0259bb\u0259t \u00e7ox zaman insan\u0131n m\u0259n\u0259vi kamilliyin\u0259 aparan yol kimi t\u0259qdim edilir. Bu bax\u0131mdan qad\u0131n obrazlar\u0131 h\u0259min m\u0259n\u0259vi yolun m\u00fch\u00fcm elementin\u0259 \u00e7evrilirl\u0259r. \u015eirin Farhodun m\u0259n\u0259vi d\u00fcnyas\u0131nda sevginin v\u0259 s\u0259daq\u0259tin simvoludur. Leyli M\u0259cnunun e\u015fqinin m\u0259rk\u0259zind\u0259 dayanaraq onun m\u0259n\u0259vi transformasiyas\u0131n\u0131 \u015f\u0259rtl\u0259ndirir. Dilaram Bahromun xarakterind\u0259ki ziddiyy\u0259tl\u0259rin \u00fcz\u0259 \u00e7\u0131xmas\u0131na s\u0259b\u0259b olur. M\u0259h\u0131nbanu is\u0259 a\u011f\u0131l, \u0259dal\u0259t v\u0259 himay\u0259darl\u0131q x\u00fcsusiyy\u0259tl\u0259rini t\u0259c\u0259ss\u00fcm etdirir. N\u0259vainin qad\u0131na m\u00fcnasib\u0259tini \u00fcmumil\u0259\u015fdir\u0259rk\u0259n onun qad\u0131n obrazlar\u0131na \u00fc\u00e7 \u0259sas istiqam\u0259td\u0259 yana\u015fd\u0131\u011f\u0131 q\u0259na\u0259tin\u0259 g\u0259lm\u0259k m\u00fcmk\u00fcnd\u00fcr. Birincisi, qad\u0131n estetik g\u00f6z\u0259lliyin da\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. Lakin bu g\u00f6z\u0259llik yaln\u0131z zahiri x\u00fcsusiyy\u0259tl\u0259rl\u0259 m\u0259hdudla\u015fm\u0131r. \u0130kincisi, qad\u0131n m\u0259n\u0259vi keyfiyy\u0259tl\u0259rin da\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. S\u0259daq\u0259t, m\u0259rh\u0259m\u0259t, s\u0259bir, irad\u0259, a\u011f\u0131l v\u0259 l\u0259yaq\u0259t qad\u0131n obrazlar\u0131n\u0131n \u0259sas xarakter g\u00f6st\u0259ricil\u0259ridir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, qad\u0131n sosial v\u0259 m\u0259n\u0259vi m\u00fcnasib\u0259tl\u0259rd\u0259 f\u0259al rol oynaya bil\u0259n \u015f\u0259xsdir. M\u0259h\u0131nbanunun hakim, \u015eirinin m\u00fcst\u0259qil irad\u0259li qad\u0131n, Dilaram\u0131n s\u0259n\u0259t v\u0259 \u015f\u0259xsi m\u00f6vqe sahibi obraz kimi t\u0259qdim olunmas\u0131 bu istiqam\u0259ti ayd\u0131n g\u00f6st\u0259rir. N\u0259vainin qad\u0131n obrazlar\u0131 \u00fcz\u0259rind\u0259 apard\u0131\u011f\u0131 b\u0259dii m\u00fc\u015fahid\u0259l\u0259r onun humanist d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn m\u00fch\u00fcm hiss\u0259sini t\u0259\u015fkil edir. Bu obrazlar vasit\u0259sil\u0259 \u015fair sevginin, s\u0259daq\u0259tin, m\u0259n\u0259vi t\u0259mizliyin v\u0259 insan l\u0259yaq\u0259tinin \u0259h\u0259miyy\u0259tini \u00f6n plana \u00e7\u0259kir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 yaln\u0131z poetik g\u00f6z\u0259lliyin elementi deyil, \u0259s\u0259rl\u0259rin ideya-b\u0259dii sistemini formala\u015fd\u0131ran m\u00fch\u00fcm q\u00fcvv\u0259dir. \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram v\u0259 dig\u0259r qad\u0131n obrazlar\u0131 vasit\u0259sil\u0259 \u015fair qad\u0131n\u0131n h\u0259m f\u0259rdi, h\u0259m m\u0259n\u0259vi, h\u0259m d\u0259 sosial varl\u0131\u011f\u0131n\u0131n m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259rini g\u00f6st\u0259rir. Onlar\u0131n h\u0259r biri N\u0259vainin insan v\u0259 h\u0259yat haqq\u0131nda f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259sinin m\u00fc\u0259yy\u0259n istiqam\u0259tini ifad\u0259 edir. \u018fli\u015fir N\u0259vainin yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 \u015fairin humanist v\u0259 estetik d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn m\u00fch\u00fcm g\u00f6st\u0259ricil\u0259rind\u0259n biridir. \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram, R\u00f6v\u015f\u0259n\u0259k v\u0259 dig\u0259r qad\u0131n obrazlar\u0131 vasit\u0259sil\u0259 N\u0259vai qad\u0131n\u0131n yaln\u0131z zahiri g\u00f6z\u0259lliyini deyil, onun a\u011fl\u0131n\u0131, irad\u0259sini, s\u0259daq\u0259tini, m\u0259n\u0259vi t\u0259mizliyini v\u0259 sosial m\u0259suliyy\u0259tini d\u0259 \u00f6n plana \u00e7\u0259kmi\u015fdir. \u015eirin obraz\u0131nda g\u00f6z\u0259llik, a\u011f\u0131l, s\u0259daq\u0259t v\u0259 irad\u0259; Leyli obraz\u0131nda s\u0259bir, m\u0259h\u0259bb\u0259t v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm; M\u0259h\u0131nbanu obraz\u0131nda is\u0259 m\u00fcdriklik, t\u0259dbirlilik v\u0259 idar\u0259\u00e7ilik x\u00fcsusiyy\u0259tl\u0259ri birl\u0259\u015fir. Bu obrazlar N\u0259vainin qad\u0131na m\u00fcnasib\u0259tinin yaln\u0131z m\u0259h\u0259bb\u0259t poetikas\u0131 il\u0259 m\u0259hdudla\u015fmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. N\u0259vai \u00fc\u00e7\u00fcn qad\u0131n obraz\u0131 h\u0259m estetik g\u00f6z\u0259lliyin, h\u0259m m\u0259n\u0259vi kamilliyin, h\u0259m d\u0259 insan l\u0259yaq\u0259tinin ifad\u0259 vasit\u0259sidir. Onun \u0259s\u0259rl\u0259rind\u0259 qad\u0131nlar\u0131n m\u00fcxt\u0259lif sosial v\u0259 m\u0259n\u0259vi funksiyalarda t\u0259qdim olunmas\u0131 \u015fairin insan \u015f\u0259xsiyy\u0259tin\u0259 verdiyi y\u00fcks\u0259k d\u0259y\u0259rin g\u00f6st\u0259ricisidir. \u018fli\u015fir N\u0259vainin qad\u0131n obrazlar\u0131 yaln\u0131z klassik \u015e\u0259rq \u0259d\u0259biyyat\u0131n\u0131n poetik \u0259n\u0259n\u0259l\u0259rinin davam\u0131 kimi deyil, h\u0259m d\u0259 insan\u0131n m\u0259n\u0259vi al\u0259mi, m\u0259h\u0259bb\u0259t, s\u0259daq\u0259t, a\u011f\u0131l v\u0259 l\u0259yaq\u0259t haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rin b\u0259dii ifad\u0259si kimi m\u00fch\u00fcm \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. Bu obrazlar\u0131n \u00f6yr\u0259nilm\u0259si N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n estetik x\u00fcsusiyy\u0259tl\u0259ri il\u0259 yana\u015f\u0131, onun humanist d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn daha d\u0259rind\u0259n d\u0259rk edilm\u0259sin\u0259 imkan verir. \u018fli\u015fir N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131 t\u00fcrk d\u00fcnyas\u0131n\u0131n klassik \u0259d\u0259bi-f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259sinin \u0259n m\u00fch\u00fcm m\u0259rh\u0259l\u0259l\u0259rind\u0259n birini t\u0259\u015fkil edir. Onun \u00e7ox\u015fax\u0259li yarad\u0131c\u0131l\u0131q irsind\u0259 insan, insan\u0131n m\u0259n\u0259vi al\u0259mi, m\u0259h\u0259bb\u0259t, \u0259dal\u0259t, s\u0259daq\u0259t, xeyirxahl\u0131q, elm, s\u0259n\u0259t v\u0259 m\u0259n\u0259vi kamillik kimi m\u0259s\u0259l\u0259l\u0259r x\u00fcsusi yer tutur. Bu bax\u0131mdan N\u0259vainin \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n ara\u015fd\u0131r\u0131lmas\u0131 \u015fairin yaln\u0131z estetik g\u00f6r\u00fc\u015fl\u0259rinin deyil, eyni zamanda insan v\u0259 c\u0259miyy\u0259t haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rinin daha d\u0259rind\u0259n anla\u015f\u0131lmas\u0131 \u00fc\u00e7\u00fcn m\u00fch\u00fcm \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. Apar\u0131lan t\u0259hlill\u0259r g\u00f6st\u0259rir ki, N\u0259vainin qad\u0131n obrazlar\u0131 onun b\u0259dii d\u00fcnyas\u0131nda t\u0259sad\u00fcfi v\u0259 ikinci d\u0259r\u0259c\u0259li elementl\u0259r deyil, \u0259s\u0259rl\u0259rin ideya-m\u0259zmun v\u0259 f\u0259ls\u0259fi istiqam\u0259tinin formala\u015fmas\u0131nda m\u00fch\u00fcm rol oynayan obrazlar sistemidir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n \u0259n m\u00fch\u00fcm x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onlar\u0131n m\u00fcxt\u0259lifliyi v\u0259 \u00e7oxplanl\u0131l\u0131\u011f\u0131d\u0131r. \u015eair qad\u0131n\u0131 yaln\u0131z g\u00f6z\u0259llik v\u0259 m\u0259h\u0259bb\u0259t obyekti kimi t\u0259qdim etmir. Onun yaratd\u0131\u011f\u0131 qad\u0131n obrazlar\u0131nda g\u00f6z\u0259llikl\u0259 yana\u015f\u0131, a\u011f\u0131l, irad\u0259, s\u0259daq\u0259t, s\u0259bir, m\u0259n\u0259vi t\u0259mizlik, m\u00fcdriklik, l\u0259yaq\u0259t, s\u0259n\u0259t\u0259 ba\u011fl\u0131l\u0131q v\u0259 sosial m\u0259suliyy\u0259t kimi keyfiyy\u0259tl\u0259r d\u0259 \u00f6n plana \u00e7\u0131xar\u0131l\u0131r. Bu x\u00fcsusiyy\u0259tl\u0259r qad\u0131n obrazlar\u0131n\u0131n b\u0259dii funksiyas\u0131n\u0131 geni\u015fl\u0259ndirir v\u0259 onlar\u0131n \u0259s\u0259rl\u0259rin \u00fcmumi ideya sistemind\u0259 daha f\u0259al m\u00f6vqey\u0259 malik olmas\u0131na imkan yarad\u0131r. T\u0259dqiqat zaman\u0131 t\u0259hlil olunan \u015eirin obraz\u0131 bu bax\u0131mdan x\u00fcsusi \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. \u015eirin N\u0259vainin qad\u0131n ideal\u0131n\u0131n \u0259sas x\u00fcsusiyy\u0259tl\u0259rini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n m\u00fcr\u0259kk\u0259b v\u0259 \u00e7oxc\u0259h\u0259tli obrazlardan biridir. Onun xarici g\u00f6z\u0259lliyi poetik t\u0259svirl\u0259rin m\u00fch\u00fcm hiss\u0259sini t\u0259\u015fkil ets\u0259 d\u0259, obraz\u0131n \u0259sas mahiyy\u0259ti yaln\u0131z g\u00f6z\u0259llikl\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fmir. \u015eirinin irad\u0259si, s\u0259daq\u0259ti, m\u0259n\u0259vi t\u0259mizliyi v\u0259 \u00f6z hissl\u0259rin\u0259 m\u00fcnasib\u0259td\u0259 m\u0259suliyy\u0259tli m\u00f6vqeyi onun \u015f\u0259xsiyy\u0259tini m\u00fc\u0259yy\u0259n ed\u0259n \u0259sas c\u0259h\u0259tl\u0259rdir. Bu x\u00fcsusiyy\u0259tl\u0259r g\u00f6st\u0259rir ki, N\u0259vai \u00fc\u00e7\u00fcn qad\u0131n\u0131n h\u0259qiqi d\u0259y\u0259ri yaln\u0131z onun zahiri g\u00f6r\u00fcn\u00fc\u015f\u00fcnd\u0259 deyil, daxili al\u0259mind\u0259 v\u0259 m\u0259n\u0259vi keyfiyy\u0259tl\u0259rind\u0259dir. \u015eirin obraz\u0131n\u0131n t\u0259hlili eyni zamanda N\u0259vainin m\u0259h\u0259bb\u0259t anlay\u0131\u015f\u0131n\u0131 da ayd\u0131nla\u015fd\u0131r\u0131r. \u015eair m\u0259h\u0259bb\u0259ti sad\u0259 v\u0259 \u00f6t\u0259ri hiss kimi deyil, insan\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 d\u0259yi\u015fdir\u0259n, onu f\u0259dakarl\u0131\u011fa, s\u0259daq\u0259t\u0259 v\u0259 m\u0259n\u0259vi kamilliy\u0259 s\u00f6vq ed\u0259n q\u00fcvv\u0259 kimi t\u0259qdim edir. \u015eirinin Farhoda m\u00fcnasib\u0259ti d\u0259 bu bax\u0131mdan yaln\u0131z romantik sevgi \u00e7\u0259r\u00e7iv\u0259sind\u0259 qalm\u0131r. Bu m\u00fcnasib\u0259t s\u0259daq\u0259t, etibar, f\u0259dakarl\u0131q v\u0259 m\u0259n\u0259vi ba\u011fl\u0131l\u0131q kimi daha y\u00fcks\u0259k d\u0259y\u0259rl\u0259rl\u0259 \u0259laq\u0259l\u0259ndirilir. Bel\u0259likl\u0259, \u015eirin obraz\u0131 vasit\u0259sil\u0259 qad\u0131n\u0131n sev\u0259n t\u0259r\u0259f olmaqla yana\u015f\u0131, m\u0259n\u0259vi d\u0259y\u0259rl\u0259rin da\u015f\u0131y\u0131c\u0131s\u0131 kimi d\u0259 t\u0259qdim edildiyi g\u00f6r\u00fcn\u00fcr. M\u0259h\u0131nbanu obraz\u0131 is\u0259 N\u0259vainin qad\u0131na m\u00fcnasib\u0259tind\u0259 ba\u015fqa bir istiqam\u0259ti n\u00fcmayi\u015f etdirir. Bu obraz qad\u0131n\u0131n yaln\u0131z ail\u0259 v\u0259 m\u0259h\u0259bb\u0259t m\u00fcnasib\u0259tl\u0259rind\u0259 deyil, sosial v\u0259 idar\u0259\u00e7ilik m\u00fchitind\u0259 d\u0259 m\u00fch\u00fcm m\u00f6vqey\u0259 malik ola bil\u0259c\u0259yini g\u00f6st\u0259rir. M\u0259h\u0131nbanunun m\u00fcdrikliyi, m\u0259suliyy\u0259ti, \u0259dal\u0259t anlay\u0131\u015f\u0131 v\u0259 himay\u0259darl\u0131\u011f\u0131 onun xarakterinin \u0259sas x\u00fcsusiyy\u0259tl\u0259rini t\u0259\u015fkil edir. Onun obraz\u0131nda ana qay\u011f\u0131s\u0131 il\u0259 ictimai m\u0259suliyy\u0259t birl\u0259\u015fir. Bu c\u0259h\u0259t x\u00fcsusil\u0259 diqq\u0259t\u0259layiqdir, \u00e7\u00fcnki qad\u0131n obraz\u0131n\u0131n b\u0259dii funksiyas\u0131 \u015f\u0259xsi m\u00fcnasib\u0259tl\u0259rd\u0259n \u00e7\u0131xaraq ictimai m\u0259zmun qazan\u0131r. M\u0259h\u0131nbanu obraz\u0131n\u0131n t\u0259hlili g\u00f6st\u0259rir ki, N\u0259vai qad\u0131n\u0131 m\u00fc\u0259yy\u0259n hallarda q\u0259rar q\u0259bul ed\u0259n, m\u0259suliyy\u0259t da\u015f\u0131yan v\u0259 \u0259traf\u0131ndak\u0131 insanlar\u0131n taleyin\u0259 t\u0259sir ed\u0259n \u015f\u0259xs kimi t\u0259s\u0259vv\u00fcr edir. Bu obraz qad\u0131n\u0131n m\u00fcdrikliyini v\u0259 sosial f\u0259all\u0131\u011f\u0131n\u0131 vur\u011fulayan n\u00fcmun\u0259l\u0259rd\u0259n biridir. Eyni zamanda M\u0259h\u0131nbanu il\u0259 \u015eirin aras\u0131ndak\u0131 m\u00fcnasib\u0259t qad\u0131nlar aras\u0131nda m\u0259n\u0259vi ba\u011fl\u0131l\u0131q, qay\u011f\u0131 v\u0259 qar\u015f\u0131l\u0131ql\u0131 d\u0259st\u0259k m\u0259s\u0259l\u0259sini d\u0259 \u00f6n plana \u00e7\u0131xar\u0131r. Bel\u0259likl\u0259, M\u0259h\u0131nbanu obraz\u0131 N\u0259vainin qad\u0131n obrazlar\u0131 sistemind\u0259 m\u00fcdriklik v\u0259 sosial m\u0259suliyy\u0259t istiqam\u0259tini t\u0259msil edir. \u201cLeyli v\u0259 M\u0259cnun\u201d poemas\u0131nda yarad\u0131lan Leyli obraz\u0131 is\u0259 qad\u0131n taleyinin ba\u015fqa bir aspektini \u00fcz\u0259 \u00e7\u0131xar\u0131r. Leyli sevgisi, s\u0259daq\u0259ti, s\u0259br v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcml\u00fcl\u00fcy\u00fc il\u0259 se\u00e7ilir. Onun faci\u0259si yaln\u0131z iki g\u0259ncin qovu\u015fa bilm\u0259m\u0259si il\u0259 ba\u011fl\u0131 \u015f\u0259xsi hadis\u0259 deyil. Bu faci\u0259nin arxas\u0131nda f\u0259rdi hissl\u0259rl\u0259 sosial normalar, \u015f\u0259xsi se\u00e7iml\u0259rl\u0259 ictimai g\u00f6zl\u0259ntil\u0259r aras\u0131ndak\u0131 ziddiyy\u0259t dayan\u0131r. Leyli \u00f6z hissl\u0259rini d\u0259rk ed\u0259n v\u0259 m\u0259h\u0259bb\u0259tin\u0259 sadiq qalan qad\u0131n kimi t\u0259qdim edilir. Leyli obraz\u0131n\u0131n \u0259sas x\u00fcsusiyy\u0259tl\u0259rind\u0259n biri onun daxili d\u00fcnyas\u0131n\u0131n m\u00fcr\u0259kk\u0259bliyidir. O, sev\u0259n, g\u00f6zl\u0259y\u0259n, iztirab \u00e7\u0259k\u0259n v\u0259 q\u0259rarlar\u0131n n\u0259tic\u0259sini ya\u015fayan insand\u0131r. Bu bax\u0131mdan onun obraz\u0131 yaln\u0131z M\u0259cnunun sevgisinin obyekti kimi deyil, \u00f6z daxili hissl\u0259ri v\u0259 m\u0259n\u0259vi d\u00fcnyas\u0131 olan m\u00fcst\u0259qil b\u0259dii \u015f\u0259xsiyy\u0259t kimi d\u0259 n\u0259z\u0259rd\u0259n ke\u00e7iril\u0259 bil\u0259r. Leylinin ya\u015fad\u0131\u011f\u0131 m\u0259n\u0259vi sars\u0131nt\u0131lar m\u0259h\u0259bb\u0259tin insan h\u0259yat\u0131nda n\u0259 q\u0259d\u0259r d\u0259rin iz buraxa bil\u0259c\u0259yini g\u00f6st\u0259rir. Leyli il\u0259 \u015eirin aras\u0131nda m\u00fc\u0259yy\u0259n paralell\u0259r aparmaq m\u00fcmk\u00fcnd\u00fcr. H\u0259r iki obraz sevgi v\u0259 s\u0259daq\u0259tl\u0259 \u0259laq\u0259l\u0259ndirilir. Lakin onlar\u0131n talel\u0259ri v\u0259 xarakterl\u0259rinin t\u0259qdim olunma \u00fcsulu eyni deyil. \u015eirind\u0259 irad\u0259 v\u0259 f\u0259all\u0131q daha qabar\u0131q g\u00f6r\u00fcn\u00fcrs\u0259, Leyli obraz\u0131nda s\u0259bir, daxili iztirab v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm daha \u00e7ox \u00f6n plana \u00e7\u0131x\u0131r. Bu f\u0259rq N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 vahid model \u0259sas\u0131nda deyil, m\u00fcxt\u0259lif xarakter v\u0259 talel\u0259r \u0259sas\u0131nda yaratd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. Dilaram obraz\u0131 is\u0259 N\u0259vainin qad\u0131n ideal\u0131n\u0131n s\u0259n\u0259t v\u0259 m\u00fcst\u0259qil m\u00f6vqe il\u0259 ba\u011fl\u0131 t\u0259r\u0259fl\u0259rini n\u00fcmayi\u015f etdirir. \u201cSab\u2019ai-s\u0259yyar\u201d poemas\u0131nda Dilaram yaln\u0131z g\u00f6z\u0259l qad\u0131n deyil, h\u0259m d\u0259 s\u0259n\u0259t duyumu v\u0259 \u015f\u0259xsi l\u0259yaq\u0259ti il\u0259 f\u0259rql\u0259n\u0259n obrazd\u0131r. Onun musiqi v\u0259 s\u0259n\u0259tl\u0259 \u0259laq\u0259si qad\u0131n obraz\u0131n\u0131n estetik funksiyas\u0131n\u0131 geni\u015fl\u0259ndirir. Dilaram vasit\u0259sil\u0259 g\u00f6z\u0259llik, s\u0259n\u0259t v\u0259 m\u0259n\u0259vi t\u0259sir aras\u0131nda \u0259laq\u0259 yarad\u0131l\u0131r. Dilaram obraz\u0131n\u0131n \u0259h\u0259miyy\u0259tli c\u0259h\u0259tl\u0259rind\u0259n biri d\u0259 onun Bahromun xarakterinin a\u00e7\u0131lmas\u0131nda oynad\u0131\u011f\u0131 roldur. Onlar\u0131n m\u00fcnasib\u0259tl\u0259ri vasit\u0259sil\u0259 h\u00f6kmdar\u0131n davran\u0131\u015flar\u0131, hissl\u0259ri v\u0259 xarakterind\u0259ki ziddiyy\u0259tl\u0259r \u00fcz\u0259 \u00e7\u0131x\u0131r. Bel\u0259likl\u0259, Dilaram yaln\u0131z hadis\u0259l\u0259rin i\u015ftirak\u00e7\u0131s\u0131 deyil, h\u0259m d\u0259 dig\u0259r obrazlar\u0131n daxili d\u00fcnyas\u0131n\u0131 a\u00e7ma\u011fa xidm\u0259t ed\u0259n m\u00fch\u00fcm b\u0259dii vasit\u0259dir. Bu bax\u0131mdan qad\u0131n obraz\u0131n\u0131n ki\u015fi q\u0259hr\u0259man\u0131n xarakterinin formala\u015fmas\u0131na v\u0259 a\u00e7\u0131lmas\u0131na t\u0259siri N\u0259vainin poetik sistemind\u0259 m\u00fch\u00fcm yer tutur. R\u00f6v\u015f\u0259n\u0259k v\u0259 dig\u0259r ikinci d\u0259r\u0259c\u0259li qad\u0131n obrazlar\u0131n\u0131n t\u0259hlili is\u0259 N\u0259vainin qad\u0131n d\u00fcnyas\u0131n\u0131 yaln\u0131z \u0259sas q\u0259hr\u0259manlarla m\u0259hdudla\u015fd\u0131rmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. \u018fs\u0259rl\u0259rd\u0259 m\u00fcxt\u0259lif sosial m\u00f6vqel\u0259r\u0259 v\u0259 f\u0259rqli xarakter x\u00fcsusiyy\u0259tl\u0259rin\u0259 malik qad\u0131nlar i\u015ftirak edir. Onlar\u0131n b\u0259zil\u0259ri hadis\u0259l\u0259rin inki\u015faf\u0131na t\u0259sir g\u00f6st\u0259rir, b\u0259zil\u0259ri \u0259sas q\u0259hr\u0259manlar\u0131n emosional v\u0259ziyy\u0259tini tamamlay\u0131r, b\u0259zil\u0259ri is\u0259 m\u00fc\u0259yy\u0259n m\u0259n\u0259vi d\u0259y\u0259rl\u0259rin ifad\u0259\u00e7isi kimi \u00e7\u0131x\u0131\u015f edir. Bu obrazlar\u0131n m\u00f6vcudlu\u011fu N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n sistemli v\u0259 \u00e7oxqatl\u0131 xarakter da\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. Apar\u0131lan ara\u015fd\u0131rma n\u0259tic\u0259sind\u0259 bel\u0259 bir m\u00fch\u00fcm m\u0259qam \u00fcz\u0259 \u00e7\u0131x\u0131r ki, N\u0259vai qad\u0131n g\u00f6z\u0259lliyi il\u0259 m\u0259n\u0259vi g\u00f6z\u0259llik aras\u0131nda qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259 yarad\u0131r. Klassik \u015e\u0259rq poeziyas\u0131na xas olan zahiri g\u00f6z\u0259llik t\u0259svirl\u0259ri onun \u0259s\u0259rl\u0259rind\u0259 geni\u015f yer tutsa da, insan\u0131n h\u0259qiqi d\u0259y\u0259ri yaln\u0131z zahiri g\u00f6r\u00fcn\u00fc\u015fl\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fdirilmir. G\u00f6z\u0259llik a\u011f\u0131l, s\u0259daq\u0259t, m\u0259rh\u0259m\u0259t, m\u0259n\u0259vi t\u0259mizlik v\u0259 l\u0259yaq\u0259tl\u0259 tamamland\u0131qda daha y\u00fcks\u0259k b\u0259dii v\u0259 f\u0259ls\u0259fi m\u0259na qazan\u0131r. Bu bax\u0131mdan N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 iki \u0259sas s\u0259viyy\u0259d\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irm\u0259k m\u00fcmk\u00fcnd\u00fcr: estetik v\u0259 etik-m\u0259n\u0259vi s\u0259viyy\u0259. Estetik s\u0259viyy\u0259d\u0259 qad\u0131n g\u00f6z\u0259lliyin, z\u0259rifliyin v\u0259 harmoniyan\u0131n t\u0259c\u0259ss\u00fcm\u00fc kimi t\u0259qdim edilir. Etik-m\u0259n\u0259vi s\u0259viyy\u0259d\u0259 is\u0259 qad\u0131n s\u0259daq\u0259t, irad\u0259, m\u00fcdriklik, s\u0259bir, m\u0259rh\u0259m\u0259t v\u0259 l\u0259yaq\u0259tin da\u015f\u0131y\u0131c\u0131s\u0131na \u00e7evrilir. Bu iki s\u0259viyy\u0259nin bir-biri il\u0259 \u0259laq\u0259l\u0259ndirilm\u0259si N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n b\u0259dii b\u00fct\u00f6vl\u00fcy\u00fcn\u00fc t\u0259min edir. N\u0259vainin qad\u0131n obrazlar\u0131nda diqq\u0259ti c\u0259lb ed\u0259n ba\u015fqa bir x\u00fcsusiyy\u0259t onlar\u0131n insan\u0131n m\u0259n\u0259vi inki\u015faf\u0131na t\u0259sir g\u00f6st\u0259rm\u0259sidir. \u015eirin Farhodun, Leyli M\u0259cnunun, Dilaram is\u0259 Bahromun obraz\u0131n\u0131n a\u00e7\u0131lmas\u0131nda m\u00fch\u00fcm rol oynay\u0131r. Burada qad\u0131n yaln\u0131z hadis\u0259l\u0259rin passiv i\u015ftirak\u00e7\u0131s\u0131 deyil, ki\u015fi q\u0259hr\u0259man\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131na t\u0259sir ed\u0259n q\u00fcvv\u0259 kimi \u00e7\u0131x\u0131\u015f edir. Bu m\u00fcnasib\u0259t sistemi vasit\u0259sil\u0259 m\u0259h\u0259bb\u0259tin insan xarakterini d\u0259yi\u015fdir\u0259n v\u0259 onun daxili d\u00fcnyas\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xaran g\u00fcc\u00fc g\u00f6st\u0259rilir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n ba\u015fqa bir m\u00fch\u00fcm funksiyas\u0131 insan\u0131n m\u0259n\u0259vi kamilliyi il\u0259 ba\u011fl\u0131d\u0131r. \u015eair \u00fc\u00e7\u00fcn m\u0259h\u0259bb\u0259t \u00e7ox zaman insan\u0131n \u00f6z m\u0259nliyind\u0259n uzaqla\u015faraq daha y\u00fcks\u0259k m\u0259n\u0259vi d\u0259y\u0259rl\u0259r\u0259 y\u00f6n\u0259lm\u0259sinin vasit\u0259sin\u0259 \u00e7evrilir. Bu prosesd\u0259 qad\u0131n obrazlar\u0131 m\u00fch\u00fcm simvolik v\u0259 f\u0259ls\u0259fi m\u0259na da\u015f\u0131y\u0131r. Onlar sevginin, s\u0259daq\u0259tin v\u0259 m\u0259n\u0259vi axtar\u0131\u015f\u0131n m\u0259rk\u0259zind\u0259 dayan\u0131rlar. N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 yaln\u0131z m\u00fcasir anlay\u0131\u015f v\u0259 terminl\u0259rl\u0259 izah etm\u0259k d\u00fczg\u00fcn metodoloji yana\u015fma olmazd\u0131. Bu obrazlar XV \u0259sr \u015e\u0259rqinin sosial, m\u0259d\u0259ni, dini v\u0259 \u0259d\u0259bi m\u00fchiti daxilind\u0259 formala\u015fm\u0131\u015fd\u0131r. Ona g\u00f6r\u0259 d\u0259 onlar\u0131n t\u0259hlilind\u0259 h\u0259m klassik \u015e\u0259rq poetikas\u0131n\u0131n \u0259n\u0259n\u0259l\u0259ri, h\u0259m d\u0259 N\u0259vainin \u00f6z humanist-f\u0259ls\u0259fi d\u00fcnyag\u00f6r\u00fc\u015f\u00fc n\u0259z\u0259r\u0259 al\u0131nmal\u0131d\u0131r. Bu yana\u015fma obrazlar\u0131n tarixi v\u0259 b\u0259dii mahiyy\u0259tinin daha obyektiv \u015f\u0259kild\u0259 d\u0259rk edilm\u0259sin\u0259 imkan verir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n qad\u0131n obrazlar\u0131 h\u0259m\u00e7inin onun humanizm ideyas\u0131n\u0131n m\u00fch\u00fcm ifad\u0259 vasit\u0259l\u0259rind\u0259n biridir. \u015eair insan\u0131 m\u0259n\u0259vi d\u0259y\u0259rl\u0259ri, \u0259xlaqi keyfiyy\u0259tl\u0259ri v\u0259 insanlara m\u00fcnasib\u0259ti il\u0259 qiym\u0259tl\u0259ndirir. Qad\u0131n obrazlar\u0131nda da eyni prinsip m\u00fc\u015fahid\u0259 olunur. Onlar\u0131n d\u0259y\u0259ri yaln\u0131z sosial m\u00f6vqel\u0259ri v\u0259 ya zahiri g\u00f6z\u0259llikl\u0259ri il\u0259 deyil, xarakterl\u0259ri, m\u0259n\u0259vi se\u00e7iml\u0259ri v\u0259 insan m\u00fcnasib\u0259tl\u0259rind\u0259 n\u00fcmayi\u015f etdirdikl\u0259ri keyfiyy\u0259tl\u0259rl\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fir. N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n m\u00fcxt\u0259lifliyi onun b\u0259dii t\u0259f\u0259kk\u00fcr\u00fcn\u00fcn geni\u015fliyini d\u0259 g\u00f6st\u0259rir. \u015eirin \u2014 irad\u0259 v\u0259 s\u0259daq\u0259t, M\u0259h\u0131nbanu \u2014 m\u00fcdriklik v\u0259 idar\u0259\u00e7ilik, Leyli \u2014 s\u0259bir v\u0259 m\u0259n\u0259vi d\u00f6z\u00fcm, Dilaram \u2014 s\u0259n\u0259t v\u0259 \u015f\u0259xsi l\u0259yaq\u0259t kimi f\u0259rqli keyfiyy\u0259tl\u0259rin da\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. Dig\u0259r qad\u0131n obrazlar\u0131 is\u0259 bu m\u0259nz\u0259r\u0259ni tamamlayaraq qad\u0131n d\u00fcnyas\u0131n\u0131n m\u00fcxt\u0259lif sosial v\u0259 m\u0259n\u0259vi \u00e7alarlar\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xar\u0131r. Bu obrazlar\u0131n m\u00fcqayis\u0259li t\u0259hlili g\u00f6st\u0259rir ki, N\u0259vai qad\u0131n \u015f\u0259xsiyy\u0259tini yaln\u0131z bir x\u00fcsusiyy\u0259tl\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fdirmir. Onun \u00fc\u00e7\u00fcn qad\u0131n h\u0259m sev\u0259n, h\u0259m d\u00fc\u015f\u00fcn\u0259n, h\u0259m q\u0259rar ver\u0259n, h\u0259m d\u0259 m\u0259n\u0259vi t\u0259sir g\u00f6st\u0259r\u0259n varl\u0131qd\u0131r. Bu \u00e7oxc\u0259h\u0259tlilik N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n b\u0259dii d\u0259y\u0259rini art\u0131r\u0131r v\u0259 onlar\u0131 klassik t\u00fcrk \u0259d\u0259biyyat\u0131nda x\u00fcsusi m\u00f6vqey\u0259 \u00e7\u0131xar\u0131r. N\u0259vainin qad\u0131n obrazlar\u0131 Az\u0259rbaycan v\u0259 \u00fcmum\u0259n t\u00fcrk \u0259d\u0259biyyat\u0131n\u0131n dig\u0259r b\u00f6y\u00fck n\u00fcmay\u0259nd\u0259l\u0259rinin yarad\u0131c\u0131l\u0131\u011f\u0131 il\u0259 m\u00fcqayis\u0259 \u00fc\u00e7\u00fcn d\u0259 geni\u015f imkan yarad\u0131r. Nizami G\u0259nc\u0259vinin \u201cX\u0259ms\u0259\u201dsind\u0259ki qad\u0131n obrazlar\u0131 il\u0259 N\u0259vainin qad\u0131n q\u0259hr\u0259manlar\u0131 aras\u0131nda m\u00fc\u0259yy\u0259n tipoloji yax\u0131nl\u0131qlar m\u00fc\u015fahid\u0259 etm\u0259k m\u00fcmk\u00fcnd\u00fcr. X\u00fcsusil\u0259 \u015eirin obraz\u0131n\u0131n m\u00fcxt\u0259lif klassik m\u00fc\u0259llifl\u0259rd\u0259 f\u0259rqli b\u0259dii yozumlar qazanmas\u0131 \u015e\u0259rq \u0259d\u0259biyyat\u0131nda qad\u0131n obraz\u0131n\u0131n davaml\u0131 inki\u015faf\u0131n\u0131 izl\u0259m\u0259y\u0259 imkan verir. N\u0259vai bu \u0259n\u0259n\u0259ni davam etdir\u0259r\u0259k m\u0259lum s\u00fcjet v\u0259 obrazlar\u0131 \u00f6z poetik-f\u0259ls\u0259fi d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u0259 uy\u011fun \u015f\u0259kild\u0259 yenid\u0259n m\u0259naland\u0131rm\u0131\u015fd\u0131r. N\u0259vainin qad\u0131n obrazlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259si yaln\u0131z bir \u015fairin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n ara\u015fd\u0131r\u0131lmas\u0131 il\u0259 m\u0259hdudla\u015fm\u0131r. Bu m\u00f6vzu klassik \u015e\u0259rq \u0259d\u0259biyyat\u0131nda qad\u0131n anlay\u0131\u015f\u0131n\u0131n, m\u0259h\u0259bb\u0259t f\u0259ls\u0259f\u0259sinin, g\u00f6z\u0259llik estetikas\u0131n\u0131n, ail\u0259 v\u0259 c\u0259miyy\u0259t m\u00fcnasib\u0259tl\u0259rinin, m\u0259n\u0259vi d\u0259y\u0259rl\u0259rin v\u0259 insan konsepsiyas\u0131n\u0131n \u00f6yr\u0259nilm\u0259si bax\u0131m\u0131ndan da \u0259h\u0259miyy\u0259tlidir. \u018fli\u015fir N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 \u0259s\u0259rl\u0259rin ideya-b\u0259dii strukturunun m\u00fch\u00fcm hiss\u0259sini t\u0259\u015fkil edir. Bu obrazlar vasit\u0259sil\u0259 \u015fair insan\u0131n m\u0259n\u0259vi al\u0259min\u0259, m\u0259h\u0259bb\u0259tin mahiyy\u0259tin\u0259, s\u0259daq\u0259t v\u0259 f\u0259dakarl\u0131\u011fa, g\u00f6z\u0259llik v\u0259 kamillik anlay\u0131\u015flar\u0131na, insan\u0131n c\u0259miyy\u0259t qar\u015f\u0131s\u0131ndak\u0131 m\u0259suliyy\u0259tin\u0259 m\u00fcnasib\u0259tini ifad\u0259 edir. \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram v\u0259 dig\u0259r qad\u0131n obrazlar\u0131n\u0131n h\u0259r biri N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n ayr\u0131-ayr\u0131 ideya istiqam\u0259tl\u0259rini \u0259ks etdirir. \u015eirin sevginin s\u0259daq\u0259t v\u0259 irad\u0259 il\u0259 ba\u011fl\u0131 t\u0259r\u0259fini, Leyli m\u0259h\u0259bb\u0259tin s\u0259bir v\u0259 iztirab aspektini, M\u0259h\u0131nbanu qad\u0131n m\u00fcdrikliyini v\u0259 sosial m\u0259suliyy\u0259ti, Dilaram is\u0259 s\u0259n\u0259t, g\u00f6z\u0259llik v\u0259 \u015f\u0259xsi l\u0259yaq\u0259t m\u0259s\u0259l\u0259l\u0259rini \u00f6n plana \u00e7\u0131xar\u0131r. Bu obrazlar\u0131n f\u0259rqli xarakterl\u0259ri N\u0259vainin qad\u0131n d\u00fcnyas\u0131n\u0131 geni\u015f v\u0259 \u00e7ox\u015fax\u0259li \u015f\u0259kild\u0259 t\u0259svir etdiyini g\u00f6st\u0259rir. N\u0259vainin \u0259s\u0259rl\u0259rind\u0259 qad\u0131n obrazlar\u0131n\u0131n ara\u015fd\u0131r\u0131lmas\u0131 \u015fairin yarad\u0131c\u0131l\u0131q irsind\u0259 insan amilinin n\u0259 q\u0259d\u0259r m\u00fch\u00fcm yer tutdu\u011funu bir daha t\u0259sdiql\u0259yir. N\u0259vai qad\u0131n\u0131 yaln\u0131z poetik g\u00f6z\u0259llik m\u0259nb\u0259yi kimi deyil, m\u0259n\u0259vi d\u0259y\u0259r yaradan, sev\u0259n, d\u00fc\u015f\u00fcn\u0259n, se\u00e7im ed\u0259n v\u0259 \u0259traf\u0131ndak\u0131 insanlar\u0131n h\u0259yat\u0131na t\u0259sir g\u00f6st\u0259r\u0259n \u015f\u0259xsiyy\u0259t kimi t\u0259qdim edir. Onun qad\u0131n obrazlar\u0131nda zahiri g\u00f6z\u0259llikl\u0259 daxili kamillik, m\u0259h\u0259bb\u0259tl\u0259 s\u0259daq\u0259t, f\u0259rdi hissl\u0259rl\u0259 sosial m\u0259suliyy\u0259t aras\u0131nda \u0259laq\u0259 yarad\u0131l\u0131r. \u018fli\u015fir N\u0259vainin qad\u0131n obrazlar\u0131 klassik \u0259d\u0259biyyat\u0131n \u0259n\u0259n\u0259vi poetik q\u0259libl\u0259rini qorumaqla yana\u015f\u0131, h\u0259min q\u0259libl\u0259r\u0259 yeni m\u0259n\u0259vi v\u0259 humanist m\u0259zmun g\u0259tir\u0259n m\u00fch\u00fcm b\u0259dii n\u00fcmun\u0259l\u0259rdir. Bu obrazlar\u0131n h\u0259r biri N\u0259vainin insan haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259sinin m\u00fc\u0259yy\u0259n t\u0259r\u0259fini \u0259ks etdirir v\u0259 birlikd\u0259 \u015fairin z\u0259ngin m\u0259n\u0259vi-estetik d\u00fcnyas\u0131n\u0131n b\u00fct\u00f6v m\u0259nz\u0259r\u0259sini yarad\u0131r. \u015eairin qad\u0131na m\u00fcnasib\u0259tinin \u0259sas x\u00fcsusiyy\u0259tl\u0259ri is\u0259 qad\u0131n\u0131n m\u0259n\u0259vi d\u0259y\u0259rinin, insan l\u0259yaq\u0259tinin, s\u0259daq\u0259tinin, a\u011fl\u0131n\u0131n, irad\u0259sinin v\u0259 daxili g\u00f6z\u0259lliyinin \u00f6n plana \u00e7\u0259kilm\u0259si il\u0259 s\u0259ciyy\u0259l\u0259nir. Bu bax\u0131mdan N\u0259vai yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131 yaln\u0131z ke\u00e7mi\u015fin \u0259d\u0259bi yadda\u015f\u0131n\u0131 qoruyan obrazlar kimi deyil, insan\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131n m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259rini ifad\u0259 ed\u0259n universal b\u0259dii n\u00fcmun\u0259l\u0259r kimi d\u0259 \u0259h\u0259miyy\u0259t da\u015f\u0131y\u0131r. Onlar\u0131n \u00f6yr\u0259nilm\u0259si klassik t\u00fcrk \u0259d\u0259biyyat\u0131n\u0131n poetik x\u00fcsusiyy\u0259tl\u0259rinin daha d\u0259rind\u0259n anla\u015f\u0131lmas\u0131na, N\u0259vainin humanist-f\u0259ls\u0259fi g\u00f6r\u00fc\u015fl\u0259rinin sistemli \u015f\u0259kild\u0259 ara\u015fd\u0131r\u0131lmas\u0131na v\u0259 \u015e\u0259rq \u0259d\u0259biyyat\u0131nda qad\u0131n obraz\u0131n\u0131n inki\u015faf x\u00fcsusiyy\u0259tl\u0259rinin m\u00fc\u0259yy\u0259nl\u0259\u015fdirilm\u0259sin\u0259 m\u00fch\u00fcm t\u00f6hf\u0259 verir. \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram v\u0259 dig\u0259r qad\u0131n obrazlar\u0131n\u0131n \u00fcmumi t\u0259hlili bel\u0259 bir q\u0259na\u0259t\u0259 g\u0259lm\u0259y\u0259 imkan verir ki, N\u0259vainin poetik d\u00fcnyas\u0131nda qad\u0131n obraz\u0131 \u00e7oxfunksiyal\u0131 v\u0259 \u00e7oxm\u0259nal\u0131 xarakter da\u015f\u0131y\u0131r. O, h\u0259m g\u00f6z\u0259llik, h\u0259m m\u0259h\u0259bb\u0259t, h\u0259m s\u0259daq\u0259t, h\u0259m m\u00fcdriklik, h\u0259m s\u0259n\u0259t, h\u0259m d\u0259 m\u0259n\u0259vi kamillik anlay\u0131\u015flar\u0131n\u0131n da\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. M\u0259hz bu \u00e7ox\u015fax\u0259lilik N\u0259vainin qad\u0131n obrazlar\u0131n\u0131 klassik \u0259d\u0259biyyat\u0131n m\u00fch\u00fcm v\u0259 diqq\u0259t\u0259layiq b\u0259dii hadis\u0259l\u0259rind\u0259n birin\u0259 \u00e7evirir.<\/p>\n

H\u0259c\u0259r Ataki\u015fiyeva,<\/p>\n

\u201cYazarlar\u201d jurnal\u0131n\u0131n redaktoru v\u0259 Yarad\u0131c\u0131l\u0131q Komissiyas\u0131n\u0131n s\u0259dri, \u0259d\u0259biyyat\u015f\u00fcnas-t\u0259nqid\u00e7i<\/p>\n

Yaz\u0131ya 3 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

M\u0259qal\u0259d\u0259 b\u00f6y\u00fck \u00f6zb\u0259k \u015fairi v\u0259 m\u00fct\u0259f\u0259kkiri \u018fli\u015fir N\u0259vainin yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n obrazlar\u0131n\u0131n b\u0259dii-estetik v\u0259 m\u0259n\u0259vi x\u00fcsusiyy\u0259tl\u0259ri ara\u015fd\u0131r\u0131l\u0131r. \u015eairin \u201cX\u0259ms\u0259\u201dy\u0259 daxil olan \u201cF\u0259rhad v\u0259 \u015eirin\u201d, \u201cLeyli v\u0259 M\u0259cnun\u201d, \u201cS\u0259b\u2019\u0259yi-s\u0259yyar\u201d v\u0259 \u201cS\u0259ddi-\u0130sg\u0259nd\u0259ri\u201d poemalar\u0131, el\u0259c\u0259 d\u0259 dig\u0259r \u0259s\u0259rl\u0259ri \u0259sas\u0131nda qad\u0131n obrazlar\u0131n\u0131n poetik funksiyas\u0131, m\u0259n\u0259vi keyfiyy\u0259tl\u0259ri v\u0259 c\u0259miyy\u0259td\u0259ki m\u00f6vqeyin\u0259 m\u00fcnasib\u0259t t\u0259hlil edilir. T\u0259dqiqatda \u015eirin, Leyli, M\u0259h\u0131nbanu, Dilaram, R\u00f6v\u015f\u0259n\u0259k v\u0259 dig\u0259r […]<\/p>\n","protected":false},"author":1,"featured_media":23318,"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\/23317"}],"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=23317"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/23317\/revisions"}],"predecessor-version":[{"id":23319,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/23317\/revisions\/23319"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/media\/23318"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=23317"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=23317"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=23317"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}