{"id":7990,"date":"2015-02-01T14:52:25","date_gmt":"2015-02-01T10:52:25","guid":{"rendered":"http:\/\/kultur.az\/?p=7990"},"modified":"2015-02-01T14:52:25","modified_gmt":"2015-02-01T10:52:25","slug":"zakir-m%c9%99mm%c9%99d-yerli-l%c9%99hc%c9%99d%c9%99-mehman-qaraxanoglu-yaradiciligi-bar%c9%99d%c9%99","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=7990","title":{"rendered":"Zakir M\u0259mm\u0259d — YERL\u0130 L\u018fHC\u018fD\u018f (Mehman Qaraxano\u011flu yarad\u0131c\u0131l\u0131\u011f\u0131 bar\u0259d\u0259)"},"content":{"rendered":"
\"Zakir<\/a>

\u00a0\u00a0 Zakir M\u0259mm\u0259d<\/p><\/div>\n

<\/p>\n

<\/em><\/p>\n

C\u0259miyy\u0259td\u0259 ba\u015f ver\u0259n b\u00fct\u00fcn yenilikl\u0259rin xalq\u0131n dilind\u0259 ratifikasiya olunmas\u0131 s\u00f6z\u00fcn \u015f\u00fcur \u00fc\u00e7\u00fcn h\u0259mi\u015f\u0259 aktuall\u0131\u0131q k\u0259sb etm\u0259yinin g\u00f6st\u0259ricisidir. S\u00f6z\u00fcn \u00f6z\u00fcn\u00fc t\u0259z\u0259l\u0259m\u0259k dil\u00e7il\u0259rin yox, b\u0259dii s\u00f6z ustalar\u0131n\u0131n g\u00f6r\u0259vidir. \u015eair v\u0259 yaz\u0131\u00e7\u0131lar tarixin b\u00fct\u00fcn d\u00f6vrl\u0259rind\u0259 yazd\u0131qlar\u0131 m\u0259tnl\u0259r vasit\u0259sil\u0259 h\u0259m d\u0259 s\u00f6z v\u0259 fikir yenil\u0259\u015fdirm\u0259kl\u0259 m\u0259\u015f\u011ful olmu\u015flar. \u015e\u00fcbh\u0259siz ki, tarixin h\u0259r hans\u0131 bir m\u0259rh\u0259l\u0259sind\u0259 modern layih\u0259l\u0259rin t\u0259\u015f\u0259bb\u00fcs\u00e7\u00fcs\u00fc kimi \u00e7\u0131x\u0131\u015f etm\u0259k istedadl\u0131 s\u00f6z-s\u0259n\u0259t adamlar\u0131n\u0131n i\u015fi olubdur. Poeziyan\u0131n \u0259sas prinsipi misran\u0131n yaz\u0131lmas\u0131nda, m\u0259tnin d\u00fcz\u0259nl\u0259nm\u0259sind\u0259 t\u0259svir obyekti olan cisiml\u0259rin(h\u0259m d\u0259 t\u0259kc\u0259 cisiml\u0259rin yox) \u201cg\u00f6zl\u0259 g\u00f6r\u00fcnm\u0259y\u0259n\u201d cizgil\u0259rini n\u0259q\u015f etm\u0259kd\u0259n ibar\u0259tdir. \u201c…28 May metrosunun qar\u015f\u0131s\u0131nda nec\u0259, limonlar sar\u0131d\u0131rm\u0131? Sar\u0131b\u0259nizli qad\u0131nlar ovuclar\u0131nda tutduqlar\u0131 sapsar\u0131 limonlar\u0131 ma\u011fm\u0131n-ma\u011fm\u0131n uzad\u0131r g\u0259lib-ged\u0259n m\u00fcsafirl\u0259r\u0259: Be\u015fi min manata. \u0130lk d\u0259f\u0259 anlay\u0131ram, dil\u0259nm\u0259k olarm\u0131\u015f dopdolu ovucla da; \u00f6nc\u0259 s\u0259s dil\u0259nir, sonra ovuclar(b\u0259lk\u0259, iksi d\u0259 bir vaxtda) O s\u0259sl\u0259 birg\u0259 S\u00fcr\u00fcn\u00fcr arxamca Sanki Astaram: be\u015fi min manata. Ba\u011f\u0131\u015fla, ustad, V\u0259r\u0259mli qad\u0131n d\u00f6\u015f\u00fcn\u0259 b\u0259nz\u0259yir \u00e7\u0259kdiyin r\u0259sm…\u201d Biz\u0259 h\u0259yatdan tan\u0131\u015f v\u0259 t\u0259sirli m\u0259nz\u0259r\u0259dir. Bu s\u0259tirl\u0259r Mehman Qaraxano\u011flunun \u201cS\u0259ttar B\u0259hlulzad\u0259nin \u201cTHE ASTARA ORANGES\u201d r\u0259smin\u0259\u201d adl\u0131 \u015feirind\u0259ndir. H\u0259min \u015feirin \u201c\u0259za\u201ds\u0131na sar\u0131 r\u0259ng \u00e7il\u0259m\u0259k \u00fc\u00e7\u00fcn \u015fair \u201cOrdubad heyvas\u0131\u201dn\u0131, \u201c\u015eamax\u0131 \u00fcz\u00fcm\u00fc\u201dn\u00fc, \u201cAstara porta\u011fal\u0131\u201dn\u0131 da, c\u0259nub b\u00f6lg\u0259sinin r\u00fctub\u0259tini d\u0259, S. Vur\u011funun m\u0259\u015fhur \u201cAstarada limon sar\u0131\u201d misras\u0131n\u0131 da m\u0259tn\u0259 \u0259lav\u0259 edir. \u015eeirin b\u0259dii strukturunu tamamlayan bu c\u00fcr texnoloji aksessuarlar\u0131n d\u00fczg\u00fcn se\u00e7ilm\u0259si onun b\u0259dii d\u0259y\u0259rinin y\u00fcks\u0259ldilm\u0259sini, ictimai mahiyy\u0259tinin qabard\u0131lmas\u0131n\u0131 stimulla\u015fd\u0131r\u0131r. Postmodernist \u015f\u00fcurda m\u00f6vcud v\u0259ziyy\u0259td\u0259n sonra m\u00f6vcud ola bil\u0259c\u0259k v\u0259ziyy\u0259tin nec\u0259 ola bilm\u0259si \u0259h\u0259miyy\u0259t k\u0259sb edir. \u018fn m\u00fcxt\u0259lif v\u0259ziyy\u0259tl\u0259r, hadis\u0259 v\u0259 \u0259\u015fyalar bir-biril\u0259 \u0259laq\u0259l\u0259ndiril\u0259 bil\u0259r. \u201cH\u0259r bir \u015f\u0259xs, h\u0259r bir \u015fey, h\u0259r bir \u0259laq\u0259 m\u00fctl\u0259q \u015f\u0259kild\u0259 ist\u0259nil\u0259n ba\u015fqa \u015feyi m\u0259naland\u0131ra bil\u0259r\u201d (Valter Benyamin). M\u0259s\u0259l\u0259n, Mehman qar\u0131 (\u201cQar\u201d) \u201cg\u00f6yl\u0259rin \u0259ynind\u0259n zorla \u00e7\u0131xar\u0131l\u0131b tik\u0259-tik\u0259 edil\u0259n bakir\u0259lik k\u00f6yn\u0259yi\u201d kimi m\u0259naland\u0131r\u0131r.
\nV\u0259 yaxud:<\/p>\n

\"Mehman<\/a>

Mehman Qaraxano\u011flu<\/p><\/div>\n

\u201cH\u0259r \u015fey\u201d \u0259v\u0259z ed\u0259 bil\u0259r m\u0259ni, \u201ch\u0259r \u015fey\u201d,
\nX\u0131rdaca bir \u201cn\u0259s\u0259\u201d, \u201cn\u0259 is\u0259\u201d…
\nM\u0259n\u0259 davaml\u0131 olaraq
\n\u201cSiz\u201d deyilm\u0259di he\u00e7 zaman,
\n\u201c\u018fv\u0259zlik\u201d olmadan da \u0259v\u0259z olunuram.
\nR\u0259dd olsun \u0259v\u0259zlik,
\nKimi \u0259v\u0259z edir, qoy etsin…<\/p>\n

Qrammatik qavray\u0131\u015flar\u0131n fonunda h\u0259yat\u0131n \u201cleksikas\u0131\u201dn\u0131 dil\u0259 v\u0259 \u015f\u00fcura transformasiya ed\u0259r\u0259k c\u0259miyy\u0259tin n\u0259d\u0259n ibar\u0259t olmas\u0131 bar\u0259d\u0259 mesaj\u0131n\u0131 c\u0259miyy\u0259t\u0259 \u00f6t\u00fcr\u0259 bilir. Onun yazd\u0131qlar\u0131nda modern texnologiyadan hans\u0131 s\u0259viyy\u0259d\u0259 istifad\u0259 edilm\u0259sind\u0259n as\u0131l\u0131 olmayaraq dil incidilmir. \u015eair m\u0259nan\u0131n \u00fcz\u0259rin\u0259 sirli p\u0259rd\u0259 \u00e7\u0259ks\u0259 d\u0259, bu \u201cp\u0259rd\u0259nin\u201d material\u0131 olan ana dilimiz onun \u201cifas\u0131nda\u201d \u015f\u0259ffafl\u0131\u011f\u0131n\u0131 qoruyub saxlaya bilir. M\u00fcqayis\u0259l\u0259ri ilk bax\u0131\u015fda qeyri-adi g\u00f6r\u00fcns\u0259 d\u0259, yarad\u0131c\u0131 t\u0259f\u0259kk\u00fcrd\u0259 m\u0259lumatlar\u0131n yerl\u0259\u015fdirilm\u0259si \u00fcsulu v\u0259 ard\u0131c\u0131ll\u0131\u011f\u0131 t\u0259bii q\u0259bul olunur .
\n\u201cEy qad\u0131n,
\nEy yarpa\u011f\u0131 \u00fcst\u00fcnd\u0259 olan
\nAlma, Armud, R\u0259qs eyl\u0259.
\n\u018fll\u0259rin T\u0259z\u0259-t\u0259r \u015fivdi,
\nR\u0259qs eyl\u0259.
\nG\u00f6vd\u0259n A\u011fac g\u00f6vd\u0259si,
\nR\u0259qs eyl\u0259.
\nDonunun q\u0131r\u0131\u015flar\u0131 \u2013 K\u00f6kl\u0259r,
\nR\u0259qs eyl\u0259\u201d.<\/p>\n

Bu misralarda s\u00f6z, nitq vahidl\u0259rinin rabit\u0259 v\u0259 ard\u0131c\u0131ll\u0131\u011f\u0131nda ist\u0259nil\u0259n sayda ox\u015farl\u0131qlar k\u0259\u015ff etm\u0259k olar. Ancaq h\u0259r bir halda qad\u0131n kontekstind\u0259n \u00e7\u0131x\u0131\u015f etm\u0259k laz\u0131m g\u0259lir. \u00c7\u00fcnki m\u00fc\u0259llifin niyy\u0259ti h\u0259m d\u0259 yaran\u0131\u015f\u0131n ilkin \u00e7a\u011flar\u0131na, ya da mifoloji d\u0259rinl\u0259r\u0259 enm\u0259kdir. H\u0259min r\u0259qsi Yer planetinin fiziki xass\u0259l\u0259ri il\u0259 d\u0259, insan v\u0259 insan\u0131n y\u00f6nl\u0259ndirdiyi d\u00fcnyan\u0131n n\u0259bzi il\u0259 d\u0259 m\u00fcqayis\u0259 etm\u0259k tamamil\u0259 m\u00fcmk\u00fcnd\u00fcr. Buradaca onu da dem\u0259k laz\u0131md\u0131r ki, M. Qaraxano\u011flu b\u0259dii t\u0259x\u0259yy\u00fcl\u00fcn\u00fc yenili\u015fdirm\u0259k \u00fc\u00e7\u00fcn, nec\u0259 dey\u0259rl\u0259r, t\u0259cr\u00fcb\u0259ni insan\u0131n \u00f6z \u00fcz\u0259rind\u0259, onun hiss v\u0259 duy\u011fular\u0131, arzu v\u0259 ehtiraslar\u0131 h\u00fcdudunda aparma\u011f\u0131 xo\u015flay\u0131r. Rejissor d\u0259qiqliyi il\u0259 i\u015fl\u0259y\u0259n \u015fair erotik s\u0259hn\u0259l\u0259r\u0259 \u201cqurulu\u015f\u201d verm\u0259yin ustas\u0131d\u0131r.
\n\u201cEy kresloya oturan
\n\u00c7\u0131lpaq qad\u0131n,
\nM\u0259n s\u0259nin \u0259zalar\u0131n\u0131n yerini d\u0259yi\u015fir\u0259m
\nD\u00f6\u015fl\u0259rini ovcuna,
\nG\u00f6zl\u0259rini
\nOnlar\u0131n yerin\u0259 qoyuram .
\nDodaqlar\u0131n\u0131
\nO z\u0259rif ayaqlar\u0131nla d\u0259yi\u015fir\u0259m.”<\/p>\n

Qad\u0131n\u0131n ki\u015fiy\u0259 v\u0259 ya \u0259ksin\u0259, ki\u015finin qad\u0131na m\u0259xsuslu\u011fu bar\u0259d\u0259ki refleksiv \u015f\u00fcurda \u201ck\u00fctl\u0259 z\u00f6vq\u00fc\u201dn\u00fcn daha \u00e7ox i\u015f\u0259 yarayaca\u011f\u0131n\u0131 t\u0259xmin etm\u0259k olar. Postmodernist \u00fcslub k\u00fctl\u0259vi m\u0259d\u0259niyy\u0259tin v\u0259 k\u00fctl\u0259 z\u00f6vq\u00fcn\u00fcn qay\u0131d\u0131\u015f\u0131 kimi d\u0259 s\u0259ciyy\u0259l\u0259ndirilir. Sevgi haqq\u0131nda dastan yarad\u0131c\u0131l\u0131\u011f\u0131 \u00e7ox-\u00e7ox sonrak\u0131 d\u00f6vrl\u0259rin hadis\u0259sidir. H\u00f6kml\u0259rin, t\u0259svirl\u0259rin n\u00fcmayi\u015find\u0259 \u015f\u0259rtilik postmodernizmin d\u0259 \u0259sas \u0259lam\u0259tidir. M\u0259s\u0259l\u0259y\u0259 ba\u015fqa bir prizmadan yana\u015fsaq, d\u00fcnya \u0259d\u0259biyyat\u0131nda tabu m\u00f6vzu, ictimail\u0259\u015fdirilm\u0259si m\u0259qbul say\u0131lmayan m\u00fcnasib\u0259tl\u0259rin g\u00fcnd\u0259m\u0259 g\u0259tirilm\u0259si ist\u0259yi yeni c\u00fcml\u0259 v\u0259 ifad\u0259 modell\u0259rin\u0259 ehtiyac yarad\u0131b ki, postmodernizm d\u0259, bir yandan, m\u0259hz h\u0259min z\u0259rur\u0259td\u0259n yaranan \u00fcslub v\u0259 t\u0259svir \u00fcsuludur. Klassik yaz\u0131 n\u00fcmun\u0259l\u0259rin\u0259 diqq\u0259t ets\u0259k, h\u0259yat\u0131n bu \u00fcz\u00fcn\u00fcn t\u0259svirind\u0259 bo\u015fluqlar\u0131 da, \u00e7\u0259tinlikl\u0259ri d\u0259 m\u00fc\u015fahid\u0259 ed\u0259 bil\u0259rik. \u201cMin bir gec\u0259\u201d na\u011f\u0131llar\u0131nda, a\u015f\u0131q \u0259d\u0259biyyat\u0131nda, Nizamid\u0259, M. P. Vaqif v\u0259 ba\u015fqa klassikl\u0259rimizin yarad\u0131c\u0131l\u0131\u011f\u0131nda sevgi mac\u0259ralar\u0131n\u0131n a\u00e7\u0131q-sa\u00e7\u0131q t\u0259qdimin\u0259 v\u0259 ya buna c\u0259hd edilm\u0259sin\u0259 tez-tez rast g\u0259lirik. M\u0259s\u0259l\u0259n, Nizami G\u0259nc\u0259vinin \u201cXosrov v\u0259 \u015eirin\u201d poemas\u0131nda Xosrovun e\u015fqbazl\u0131q s\u0259hn\u0259l\u0259rinin birind\u0259 bel\u0259 yer var. Xosrov \u015e\u0259k\u0259r\u0259 deyir:<\/p>\n

\u201cT\u0259\u0259ss\u00fcf olsun, var bir nazik q\u0131n\u0131n
\n, H\u0259r g\u00fcn bir q\u0131l\u0131ncla oynay\u0131r bu q\u0131n\u201d.<\/p>\n

\u015e\u0259k\u0259r d\u0259 \u00f6z bakir\u0259liyini bu s\u00f6zl\u0259rl\u0259 \u015faha isbat etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r:<\/p>\n

\u201cDo\u011fuldu\u011fum g\u00fcnd\u0259n \u00f6z m\u00f6hr\u00fcmd\u0259y\u0259m.
\nN\u0259 biri m\u0259niml\u0259 gec\u0259 birl\u0259\u015fib,
\nN\u0259 bir k\u0259s d\u00fcnyada d\u00fcrr\u00fcm\u00fc de\u015fib\u201d.<\/p>\n

M. P. Vaqif d\u0259 d\u00fcny\u0259vi z\u00f6vq\u00fc v\u0259 insan\u0131n intim ehtiraslar\u0131n\u0131 ifad\u0259 ed\u0259rk\u0259n insan\u0131n \u00fcryan hal\u0131n\u0131 xat\u0131rladan \u2013 \u00e7\u0131lpaq, a\u00e7\u0131q-sa\u00e7\u0131q bir m\u0259nz\u0259r\u0259ni yada salan t\u0259svird\u0259n istifad\u0259 etm\u0259li olur.<\/p>\n

\u201cBir mayabud g\u0259r\u0259k, bald\u0131r\u0131 yo\u011fun,
\nS\u0259ras\u0259r \u0259t basa dizin-topu\u011fun.
\n\u018fl d\u0259y\u0259nd\u0259 dura bu\u011fumbabu\u011fum,
\nTitr\u0259y\u0259, quyruqdan \u00e7ox yum\u015faq ola.\u201d<\/p>\n

\u015eair m\u0259zmun bax\u0131m\u0131ndan d\u00fc\u015f\u00fcnc\u0259l\u0259rini realla\u015fd\u0131rsa da, \u015feirin poetik bi\u00e7imind\u0259 qad\u0131na m\u00fcnasib\u0259td\u0259 a\u00e7\u0131q-sa\u00e7\u0131ql\u0131q \u0259ndaz\u0259sini g\u00f6zl\u0259y\u0259 bilm\u0259mi\u015fdir. Bu misalda ayr\u0131-ayr\u0131 m\u00fc\u0259llifl\u0259ri m\u00fcqayis\u0259 etm\u0259k fikrim yoxdur. M\u0259qs\u0259dim h\u0259r hans\u0131 m\u00f6vzu \u00fc\u00e7\u00fcn modelin, format\u0131n d\u00fczg\u00fcn v\u0259 d\u0259qiq se\u00e7ilm\u0259sinin vacibliyini n\u0259z\u0259r\u0259 \u00e7atd\u0131rmaqd\u0131r. Bu, \u00fcmum\u0259n, \u0259d\u0259biyyat\u0131n \u0259sas prinsipl\u0259rind\u0259n biridir. Mehman b\u0259y t\u0259svirl\u0259rind\u0259 ki\u015fi v\u0259 qad\u0131n m\u00fcnasib\u0259tl\u0259rinin ilkinlikd\u0259, ba\u015flan\u011f\u0131cda \u201cm\u00fc\u0259yy\u0259n edilmi\u015f qaydalar\u0131na\u201d sadiqlik n\u00fcmayi\u015f etdirir. Bizim a\u011fz\u0131m\u0131zda dilimiz \u0259td\u0259ndir v\u0259 ist\u0259diyi s\u0259mt\u0259 d\u00f6n\u0259 bil\u0259r, do\u011fruya da, yalana da.<\/p>\n

\u201cM\u0259n \u00f6lm\u00fc\u015f\u0259m!
\n\u00d6l\u00fcl\u0259r oxuya bilm\u0259z s\u00fcm\u00fck dilini.\u201d<\/p>\n

\u201cS\u00fcm\u00fck dili\u201dnd\u0259 \u201cdan\u0131\u015fmaq\u201d \u00fc\u00e7\u00fcn, g\u00f6r\u00fcn\u00fcr, sivilizasiyalar bir-birini h\u0259l\u0259 \u00e7ox \u0259v\u0259z etm\u0259li olacaq. \u015eairin n\u0259z\u0259rinc\u0259, ki\u015fi \u2013 qad\u0131n \u00fcnsiyy\u0259tind\u0259 bir ne\u00e7\u0259 m\u0259rh\u0259l\u0259, daha sonra \u201cs\u00f6z m\u0259rh\u0259l\u0259si\u201d tarix\u0259 yolda\u015fl\u0131q etmi\u015fdir. D\u00fcnya il\u0259 dil tapma\u011f\u0131n yollar\u0131n\u0131 ara\u015fd\u0131rmaqla \u0259n \u00e7ox \u015fairl\u0259r ilgil\u0259nirl\u0259r. \u201c\u00c7ox sonralar anlad\u0131m… D\u00fcnya s\u00f6zl\u0259 ey\u015f-i\u015fr\u0259t\u0259, kef\u0259 bax\u0131r…\u201d \u015eair el\u0259 bir dild\u0259n b\u0259hs etm\u0259k ist\u0259yir ki, \u201cg\u00f6z\u0259l oyunlar\u0131n birind\u0259\u201d o s\u00f6z\u00fcn d\u0259 ax\u0131r\u0131na \u00e7\u0131xmaq olsun. Bu \u201cdil\u201d ma\u011fara m\u0259d\u0259niyy\u0259ti \u00fc\u00e7\u00fcn uy\u011fun say\u0131la bil\u0259c\u0259k \u0259n q\u0259dim dildir. \u0130nsan \u00f6z hiss v\u0259 ehtiraslar\u0131 il\u0259 \u0259n inki\u015faf etmi\u015f, \u0259n m\u00fcasir dil i\u015far\u0259l\u0259rinin imkanlar\u0131 il\u0259 d\u0259 izah v\u0259 a\u015fkar edil\u0259 bilm\u0259y\u0259n m\u00fcr\u0259kk\u0259b bir varl\u0131qd\u0131r. Ba\u015fqa s\u00f6zl\u0259, z\u00f6vq, ist\u0259k v\u0259 ehtiraslar\u0131n dili \u0259n yeni v\u0259 \u0259n azad dildir. O \u201cazad dilin\u201d alt qat\u0131nda \u201cm\u0259\u015f\u011fulluq m\u0259rk\u0259zl\u0259rin\u0259\u201d ehtiyac duyulmur.<\/p>\n

\u201cM\u0259n \u00fc\u00e7 min be\u015f y\u00fczd\u0259n art\u0131q dili nec\u0259 qucaqlay\u0131m, nec\u0259?
\nS\u0259n h\u0259r bir dild\u0259n bir i\u015far\u0259 g\u00f6t\u00fcr\u00fcb
\nD\u00fczd\u00fcn \u00e7\u0131lpaq b\u0259d\u0259nin\u0259.
\nOxu! \u2013 dedin\u201d.<\/p>\n

\u00c7a\u011fda\u015f seksoloqlar\u0131n t\u0259yin etdiyi insan b\u0259d\u0259ninin erotik n\u00f6qt\u0259l\u0259ri, zat\u0259n klassik \u015feirin d\u0259 h\u0259mi\u015f\u0259 diqq\u0259t m\u0259rk\u0259zind\u0259 olmu\u015fdur. Sevgi mac\u0259ralar\u0131 mahiyy\u0259tc\u0259 insan h\u0259yat\u0131 v\u0259 \u0259yl\u0259nc\u0259si \u00fc\u00e7\u00fcn \u00e7ox g\u00f6yd\u0259nd\u00fc\u015fm\u0259 olur. B\u0259\u015f\u0259r yaranandan i\u00e7ind\u0259 sevgi deyil\u0259n hissiyat\u0131n, \u0259slind\u0259, h\u0259zzin oldu\u011fu insan \u00f6vlad\u0131n\u0131n intim h\u0259yat v\u0259 instinktil\u0259rinin b\u0259dii t\u0259c\u0259ss\u00fcm\u00fcn\u00fcn bir hiss\u0259si na\u011f\u0131llar\u0131n pay\u0131na d\u00fc\u015f\u00fcr. \u015eair m\u00fcasir insan mifini kitabdan tan\u0131\u015f oldu\u011fumuz na\u011f\u0131l h\u0259qiq\u0259tl\u0259ri il\u0259 motivasiya etm\u0259kl\u0259, h\u0259r halda intiusiyaya v\u0259 \u201ch\u0259zz\u0259\u201d \u201cstavka edir\u201d. Bel\u0259 olan halda h\u0259r bir adam\u0131n na\u011f\u0131l q\u0259hr\u0259man\u0131na \u00e7evril\u0259 bilm\u0259si ba\u015fad\u00fc\u015f\u00fcl\u0259ndir. Mehman b\u0259yin t\u0259birinc\u0259, insan \u00f6mr\u00fc b\u00f6y\u00fck bir qarabasmad\u0131r. \u015eair qarabasmalar\u0131 na\u011f\u0131llarla da assosiasiya ed\u0259 bilir. G\u00f6r\u00fcn\u0259n budur ki, na\u011f\u0131l q\u0259hr\u0259manlar\u0131n\u0131n arzular\u0131n\u0131n, \u201cm\u00fcbariz\u0259l\u0259rinin\u201d mahiyy\u0259tind\u0259 \u201c\u0259b\u0259di \u201cyand\u0131m\u201dlardan ke\u00e7ib getm\u0259k ist\u0259yi durur.<\/p>\n

\u201cS\u0259n m\u0259ni ona g\u00f6r\u0259 \u00f6ld\u00fcr\u00fcrs\u0259n ki, na\u011f\u0131llar bitm\u0259sin.
\n\u018fb\u0259di \u201cYand\u0131m!\u201dlarla
\nK\u0259ndiri k\u0259silmi\u015f quyular\u0131 kim dolduracaq, kim?!\u201d<\/p>\n

Qad\u0131n\u0131n ki\u015fini \u201c\u00f6ld\u00fcrm\u0259si\u201d reall\u0131\u011f\u0131 v\u0259 bu \u201cictimai f\u0259lak\u0259tin\u201d qa\u00e7\u0131lmazl\u0131\u011f\u0131 poeziyada bir qayda olaraq sevgi, m\u0259h\u0259bb\u0259t ad\u0131 il\u0259 icad edilmi\u015f sosial kodeksl\u0259 kompensasiya olunmaqdad\u0131r. M\u00f6vzuya bu y\u00f6nl\u00fc h\u0259qiq\u0259tl\u0259rd\u0259n giri\u015f yapmal\u0131 olsaq, sevgi deyil\u0259n h\u0259min o m\u0259b\u0259din giri\u015find\u0259 yer ala bil\u0259c\u0259k ikit\u0259r\u0259fli ke\u00e7id, y\u0259qin ki, yanmaqdan v\u0259 yanmamaqdan ibar\u0259t olmal\u0131d\u0131r. Canl\u0131 v\u0259 cans\u0131z al\u0259mi inikas ed\u0259n b\u0259ni-ad\u0259m ba\u015fdan-ba\u015fa i\u015far\u0259l\u0259r sistemind\u0259n ibar\u0259tdir. \u0130ndi kodla\u015fmaya do\u011fru s\u00fcr\u0259tl\u0259 can atan ictimai m\u00fchitin ba\u015f\u0131nda insan durur. Dem\u0259li, h\u0259r m\u0259s\u0259l\u0259d\u0259n x\u0259b\u0259rdar olan insan na\u011f\u0131l q\u0259hr\u0259man\u0131 qiyaf\u0259sind\u0259 arzu v\u0259 ist\u0259kl\u0259rini realla\u015fd\u0131rmaqda q\u0259rarl\u0131d\u0131r. Yoxsa o q\u0259hr\u0259man\u0131n otuzuncu, q\u0131rx\u0131nc\u0131 otaqda, o otaqdak\u0131 q\u0131z\u0131n dizinin \u00fcst\u00fcnd\u0259 n\u0259 ba\u015f\u0131 qal\u0131b! Bax na\u011f\u0131lla, g\u00f6yd\u0259n d\u00fc\u015f\u0259n \u00fc\u00e7 almayla ba\u015f\u0131m\u0131z\u0131 qataraq, v\u0259t\u0259np\u0259rv\u0259r, m\u00fcbariz, igid, q\u0259hr\u0259man dey\u0259-dey\u0259 \u00f6yd\u00fcy\u00fcm\u00fcz insan\u0131n lap son m\u0259qs\u0259di h\u0259mi\u015f\u0259 pad\u015fah\u0131n q\u0131z\u0131na sahib olmaqdan ibar\u0259t olur. Mehman Qaraxano\u011flu \u00f6z\u00fc i\u015far\u0259l\u0259r y\u0131\u011f\u0131m\u0131ndan ibar\u0259t olan Ad\u0259m \u00f6vlad\u0131n\u0131n \u0259n m\u00fcasir dild\u0259 \u00fcnsiyy\u0259tin\u0259 \u015f\u0259rait yarad\u0131r. Onun semiotikas\u0131nda \u201cyerli l\u0259hc\u0259\u201dd\u0259 \u00fc\u00e7 min be\u015f y\u00fczd\u0259n art\u0131q i\u015far\u0259 vard\u0131r.<\/p>\n

\u201cT\u0259kc\u0259 m\u0259nim b\u0259d\u0259nimin \u00fc\u00e7 min be\u015f y\u00fczd\u0259n art\u0131q dili var!
\nM\u0259n \u00fc\u00e7 min be\u015f y\u00fczd\u0259n art\u0131q dili nec\u0259 qucaqlay\u0131m, nec\u0259?
\nS\u0259n h\u0259r bir dild\u0259n bir i\u015far\u0259 g\u00f6t\u00fcr\u00fcb
\nD\u00fczd\u00fcn \u00e7\u0131lpaq b\u0259d\u0259nin\u0259. Oxu! \u2013 dedin\u201d.<\/p>\n

Yer \u00fcz\u00fc is\u0259 bir l\u0259hc\u0259 il\u0259 ba\u015f\u0131m\u0131z\u0131 qatm\u0131r. Ancaq b\u00fct\u00fcn \u0259lifbalar\u0131 birl\u0259\u015fdir\u0259n h\u0259r g\u00fcn \u015fifr\u0259si, parolu d\u0259yi\u015f\u0259n s\u00f6z-s\u0259n\u0259t \u00fcnvanlar\u0131na sahib olmaq da \u00e7a\u011fda\u015f postmodern\u00e7i c\u0259miyy\u0259tl\u0259rin ayr\u0131lmaz xarakteristikas\u0131na \u00e7evrilm\u0259kd\u0259dir. \u0130ndi d\u00fcnyada b\u00fct\u00fcn social sifari\u015fl\u0259rin istehlak\u00e7\u0131s\u0131 v\u0259 istehsal\u00e7\u0131s\u0131 c\u0259mi-c\u00fcml\u0259tan\u0131 iki k\u0259sd\u0259n \u2013 ki\u015fi v\u0259 qad\u0131ndan ibar\u0259tdir. Eynil\u0259 atalar\u0131m\u0131z\u0131n v\u0259 analar\u0131m\u0131z\u0131n \u0259cdad\u0131 olan Ad\u0259ml\u0259 H\u0259vva kimi. T\u0259kc\u0259 \u201cFacebook\u201d social \u015f\u0259b\u0259k\u0259sin\u0259 n\u0259z\u0259r yetir\u0259nd\u0259 bu c\u00fctl\u00fcy\u00fcn \u00fcnsiyy\u0259tind\u0259ki maraq v\u0259 d\u00fc\u015f\u00fcnc\u0259nin nec\u0259 \u00e7ul\u011fa\u015fd\u0131\u011f\u0131n\u0131 m\u00fc\u015fahid\u0259 etm\u0259k olar. Bu kontekstd\u0259 \u201cEy qad\u0131n\u201d m\u00fcraci\u0259tini Qaraxano\u011flunun bir \u00e7ox \u015feirl\u0259rinin prely\u00fcd\u00fc adland\u0131ra bil\u0259rik. Yeri g\u0259lmi\u015fk\u0259n, deyim ki, Mehman b\u0259yin referent m\u00fchitd\u0259 \u201chal \u0259hlin\u0259\u201d bu c\u00fcr xitab etdiyinin \u00e7ox-\u00e7ox \u0259vv\u0259ll\u0259r \u015fahidi olmu\u015fuq. Ax\u0131 bu qad\u0131n kimdir? \u015eair sevgi v\u0259 m\u0259h\u0259bb\u0259tin, qad\u0131n v\u0259 onun g\u00f6z\u0259lliyinin v\u0259sfind\u0259n, \u0259n\u0259n\u0259vi yaz\u0131 t\u0259rzind\u0259n bil\u0259r\u0259kd\u0259n imtina edir, problem\u0259 daha kontekstual yana\u015f\u0131r. M\u0259s\u0259l\u0259 buras\u0131ndad\u0131r ki, h\u0259yat\u0131n yarad\u0131l\u0131\u015f\u0131nda qad\u0131n \u00fcns\u00fcr\u00fc sonrak\u0131 q\u0259rar\u0131n, h\u00f6km\u00fcn icras\u0131 il\u0259 ba\u011fl\u0131d\u0131r. Dini biliy\u0259 g\u00f6r\u0259 H\u0259vva Ad\u0259min sol ki\u00e7ik qab\u0131r\u011fas\u0131ndan yarad\u0131lm\u0131\u015f v\u0259 qab\u0131r\u011fan\u0131n yeri \u0259t il\u0259 \u0259v\u0259z edilmi\u015fdir. \u201cQuran\u201dda bel\u0259 yaz\u0131l\u0131r: \u201cAd\u0259m z\u00f6vc\u0259si il\u0259 yax\u0131nl\u0131q etdikd\u0259 o, H\u0259vva y\u00fcng\u00fcl bir y\u00fckl\u0259 y\u00fckl\u0259ndi(hamil\u0259 oldu) v\u0259 (bir m\u00fcdd\u0259t) h\u0259min y\u00fck\u00fc da\u015f\u0131d\u0131\u2026\u201d (\u0259l-\u018fraf: 189)
\n\u201cQay\u0131qda qad\u0131n
\nAd\u0259mdi
\nH\u0259vvad\u0131
\nNuhdu\u201d<\/p>\n

\u201c\u00dczd\u00fcy\u00fcm\u00fcz qay\u0131\u011f\u0131n\u201d g\u00f6r\u00fcn\u0259n m\u0259nz\u0259r\u0259si t\u0259kc\u0259 bu misralarda ifad\u0259 olunan \u015f\u0259kild\u0259 deyildir. Ona g\u00f6r\u0259 d\u0259 \u015fair daha d\u0259rin m\u0259tl\u0259bl\u0259r\u0259 n\u00fcfuz etm\u0259y\u0259 t\u0259\u015f\u0259bb\u00fcs edir. Yuxar\u0131da yazm\u0131\u015fam ki, M. Qaraxano\u011flu yeni bir estetik d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn t\u0259msil\u00e7isidir v\u0259 bu y\u00f6nd\u0259 daha \u00e7ox u\u011furlar qazanaca\u011f\u0131na \u015f\u00fcbh\u0259 ola bilm\u0259z. Amma, z\u0259nnimc\u0259, onun axtar\u0131\u015flar\u0131 h\u0259r c\u0259hdd\u0259 u\u011furla n\u0259tic\u0259l\u0259nmir. Bel\u0259 ki, yazd\u0131\u011f\u0131 m\u0259tni b\u00fcr\u00fcd\u00fcy\u00fc sirli p\u0259rd\u0259 b\u0259z\u0259n o q\u0259d\u0259r qal\u0131n olur ki, alt\u0131nda n\u0259yin gizl\u0259dildiyini f\u0259hm etm\u0259k \u00e7\u0259tin olur. \u00dcmumilikd\u0259 Qaraxano\u011flu \u2013 f\u0259rdi \u00fcslubu, b\u0259nz\u0259rsiz t\u0259f\u0259kk\u00fcr\u00fc il\u0259 h\u0259r k\u0259sd\u0259n f\u0259rql\u0259nir. Mehman Qaraxanoglu insan\u0131n ruhunu azadl\u0131\u011fa s\u0259sl\u0259y\u0259n \u015fairdir. B\u00fc d\u00fcnyada ya\u015fama\u011f\u0131n insan\u0131n \u00f6z \u0259lind\u0259 oldu\u011fu v\u0259 ya olmad\u0131\u011f\u0131 bar\u0259d\u0259 d\u0259 d\u00fc\u015f\u00fcnm\u0259yi adam\u0131n yad\u0131na sal\u0131r. Onun postmodern d\u00fc\u015f\u00fcnc\u0259 standartlar\u0131n\u0131 ifad\u0259 ed\u0259n qeyri-standart yaz\u0131 \u00fcslubunda t\u0259f\u0259kk\u00fcr\u0259 d\u0259, dil\u0259 d\u0259 y\u00fckl\u0259nmi\u015f proqramlar \u0259n m\u00fcr\u0259kk\u0259b fikir axtar\u0131\u015flar\u0131n\u0131 aparma\u011fa imkan verir. Qaraxano\u011flunu oxuyanda adam estetik bilgil\u0259r \u00fczr\u0259, inc\u0259s\u0259n\u0259t sah\u0259sind\u0259 analogiyalar aparmaq h\u0259v\u0259sin\u0259 d\u00fc\u015f\u00fcr. M\u0259s\u0259l\u0259n, q\u0259dim bir tikilinin i\u00e7ind\u0259ki vaxtla ondan k\u0259narda \u00f6t\u00fc\u015f\u00fcb ke\u00e7\u0259n vaxt eyni deyildir. O tikili aradan ke\u00e7ib ged\u0259n zaman\u0131n say\u0259sind\u0259 \u0259vv\u0259lki g\u00f6rk\u0259mini, g\u00f6z\u0259lliyini, \u00fcslub v\u0259 m\u0259zmun keyfiyy\u0259tl\u0259rini ya qoruyub saxlay\u0131b, ya da h\u0259r hans\u0131 t\u0259sir\u0259 m\u0259ruz qalaraq bir d\u0259y\u0259rd\u0259n dig\u0259r bir d\u0259y\u0259r\u0259 ke\u00e7id edibdir. Tikili variant\u0131nda fakt v\u0259 ya hadis\u0259nin varl\u0131\u011f\u0131ndan da n\u0259s\u0259 s\u00f6yl\u0259m\u0259k laz\u0131md\u0131r. Bax \u015feir\u0259 d\u0259 t\u0259xmin\u0259n bel\u0259 bir m\u00fcnasib\u0259t n\u00fcmayi\u015f etdirm\u0259liyik. \u015eeir hadis\u0259si d\u0259 vaxt\u0131n d\u0259y\u0259rl\u0259ndirilm\u0259si \u00fc\u00e7\u00fcn fakt rolunu oynay\u0131r. Z\u0259if yaz\u0131lan \u015feir zaman\u0131n hadis\u0259si say\u0131lma\u011fa layiq deyildir. \u0130stedadla q\u0259l\u0259m\u0259 al\u0131nan h\u0259r bir \u0259s\u0259r vaxt v\u0259 zaman \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259t da\u015f\u0131ma\u011fa ba\u015flay\u0131r, el\u0259 qiym\u0259tini d\u0259 zaman \u00f6z\u00fc ver\u0259sidir. Mehman Qaraxano\u011flu ill\u0259rdir, \u00f6z d\u0259sti-x\u0259ttini t\u0259sdiql\u0259m\u0259kd\u0259, istedad v\u0259 pe\u015f\u0259karl\u0131qla m\u0259tnin i\u00e7\u0259ri qatlar\u0131na s\u0259br v\u0259 inadkarl\u0131qla enm\u0259kd\u0259 davam edir. \u015eair m\u0259tn qurmaq yarad\u0131c\u0131l\u0131\u011f\u0131 il\u0259 iki istiqam\u0259td\u0259 m\u0259\u015f\u011ful olur. O ya \u00f6z\u00fc yeni m\u0259tn yarad\u0131r, ya da haz\u0131r m\u0259tn\u0259 \u00f6z \u0259lav\u0259l\u0259rini edir. H\u0259r iki halda oxucunun qaba\u011f\u0131na q\u0259l\u0259mind\u0259 s\u00f6zl\u0259 qay\u0131d\u0131r.<\/p>\n

Yaz\u0131ya 1022 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

C\u0259miyy\u0259td\u0259 ba\u015f ver\u0259n b\u00fct\u00fcn yenilikl\u0259rin xalq\u0131n dilind\u0259 ratifikasiya olunmas\u0131 s\u00f6z\u00fcn \u015f\u00fcur \u00fc\u00e7\u00fcn h\u0259mi\u015f\u0259 aktuall\u0131\u0131q k\u0259sb etm\u0259yinin g\u00f6st\u0259ricisidir. S\u00f6z\u00fcn \u00f6z\u00fcn\u00fc t\u0259z\u0259l\u0259m\u0259k dil\u00e7il\u0259rin yox, b\u0259dii s\u00f6z ustalar\u0131n\u0131n g\u00f6r\u0259vidir. \u015eair v\u0259 yaz\u0131\u00e7\u0131lar tarixin b\u00fct\u00fcn d\u00f6vrl\u0259rind\u0259 yazd\u0131qlar\u0131 m\u0259tnl\u0259r vasit\u0259sil\u0259 h\u0259m d\u0259 s\u00f6z v\u0259 fikir yenil\u0259\u015fdirm\u0259kl\u0259 m\u0259\u015f\u011ful olmu\u015flar. \u015e\u00fcbh\u0259siz ki, tarixin h\u0259r hans\u0131 bir m\u0259rh\u0259l\u0259sind\u0259 modern layih\u0259l\u0259rin t\u0259\u015f\u0259bb\u00fcs\u00e7\u00fcs\u00fc kimi \u00e7\u0131x\u0131\u015f […]<\/p>\n","protected":false},"author":1,"featured_media":5762,"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\/7990"}],"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=7990"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/7990\/revisions"}],"predecessor-version":[{"id":7991,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/7990\/revisions\/7991"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/media\/5762"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7990"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7990"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7990"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}