{"id":12844,"date":"2015-06-22T15:38:21","date_gmt":"2015-06-22T10:38:21","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=12844"},"modified":"2015-06-22T16:00:49","modified_gmt":"2015-06-22T11:00:49","slug":"hikm%c9%99t-m%c9%99likad%c9%99-muasir-t%c9%99nqidin-%c9%99s%c9%99d-cahangir-%c9%99hat%c9%99si","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=12844","title":{"rendered":"Hikm\u0259t M\u018fL\u0130KAD\u018f.”M\u00fcasir t\u0259nqidin \u018fs\u0259d Cahangir \u0259hat\u0259si”"},"content":{"rendered":"
\"10304351_268609333324646_7910328543693681828_n\"<\/a><\/div>\n

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Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar v\u0259 Jurnalistl\u0259r Birlikl\u0259rinin \u00fczv\u00fc,
\nAz\u0259rbaycan Respublikas\u0131 Prezidentinin T\u0259qa\u00fcd Fondunun t\u0259qa\u00fcd\u00e7\u00fcs\u00fc<\/p>\n

\u018fd\u0259biyyat-poeziya i\u015fi il\u0259 \u00fcnsiyy\u0259tin \u0259sas vahidi t\u0259cr\u00fcbi-praktik v\u0259 bir q\u0259d\u0259r d\u0259 t\u0259nqidi t\u0259zah\u00fcrl\u0259rdir. S\u0259mimi etiraf ed\u0259k ki, istedadl\u0131 t\u0259nqid\u00e7i, m\u00fcasir t\u0259nqidin n\u0259z\u0259ri-\u0259d\u0259bi \u0259saslar\u0131n\u0131 d\u00fcr\u00fcst m\u0259ntiq\u0259 k\u00f6kl\u0259m\u0259yi bacaran \u018fs\u0259d Cahangir d\u0259 m\u00fcraci\u0259t obyekti kimi se\u00e7diyi, t\u0259hlil\u0259, t\u0259dqiq\u0259 c\u0259lb etdiyi m\u00f6vzularda t\u0259nqid-yarad\u0131c\u0131l\u0131q i\u015fini tam \u0259hat\u0259 edir; m\u00f6vzulara m\u00fcnasib\u0259td\u0259 d\u00fcr\u00fcstd\u00fcr. Onun q\u0259l\u0259m n\u00fcmun\u0259l\u0259rind\u0259 t\u0259nqid v\u0259 m\u0259tn sisteml\u0259ri il\u0259 xarakteriz\u0259 olunan \u0259d\u0259bi struktur qurulu\u015f, m\u00f6vzu-m\u0259tn vizuall\u0131\u011f\u0131 v\u0259 \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q m\u0259s\u0259l\u0259l\u0259ri semantik x\u00fcsusiyy\u0259tli, geni\u015f \u015f\u0259killidir, bir s\u0131ra t\u0259nqidi yaz\u0131lar\u0131nda t\u0259nqid m\u0259d\u0259niyy\u0259ti dol\u011fun t\u0259s\u0259vv\u00fcr yarad\u0131r. O, ilk n\u00f6vb\u0259d\u0259 m\u0259tnin t\u0259\u015fkili, fikrin qurulma texnikas\u0131 \u00fczr\u0259 semantik forma t\u0259\u015fkil edir, \u00fcz\u0259rind\u0259 israr\u00e7\u0131 m\u00f6vqe tutdu\u011fu h\u0259r bir yaz\u0131l\u0131 prosesin funksional \u0259h\u0259miyy\u0259tini daha qabar\u0131q g\u00f6st\u0259rm\u0259k \u00fc\u00e7\u00fcn d\u0259qiq qrammatik t\u0259sirl\u0259r\u0259 \u00fcst\u00fcnl\u00fck verir. Kim n\u0259 deyir, desin, \u018fs\u0259d Cahangirin, m\u00f6vzu xarakterl\u0259rin\u0259 \u0259d\u0259bi yana\u015fmas\u0131 sistemli \u015f\u0259kild\u0259dir. Onun t\u0259dqiq v\u0259 t\u0259hlill\u0259rind\u0259 – m\u00f6vzu t\u0259hliletm\u0259sind\u0259 m\u0259tn sintaksisi, aktual \u00fczvl\u0259nm\u0259, t\u0259nqidin tarixi aspektl\u0259ri v\u0259 qrammatik seyr\u00e7ilik, fikrin qurulma texnikas\u0131, \u0259d\u0259bi hissin kommunikativ funksiyas\u0131 faktik olaraq \u0259d\u0259biyyat-yarad\u0131c\u0131l\u0131q i\u015fin\u0259 yax\u0131ndan b\u0259l\u0259d olmas\u0131n\u0131 isbatlay\u0131r. Bu m\u0259nada dey\u0259k ki, onun \u0259ks\u0259r t\u0259hlill\u0259rind\u0259 fikirl\u0259r ictimai-f\u0259ls\u0259fi v\u0259 normativ \u0259sasl\u0131d\u0131r: o, sxematik hissi t\u0259b\u0259dd\u00fclatlardan pe\u015f\u0259karcas\u0131na istifad\u0259 etm\u0259kl\u0259 m\u00f6vzular\u0131n (m\u0259s\u0259l\u0259n, Az\u0259rbaycan dramaturgiyas\u0131 bar\u0259d\u0259 t\u0259dqiqini buna bariz n\u00fcmun\u0259 g\u00f6st\u0259rm\u0259k olar) \u0259sas-tipik h\u0259dd\u0259 oxucuya \u00e7atmas\u0131n\u0131 t\u0259min edir; fikirl\u0259rinin struktur-semantik z\u0259rur\u0259ti m\u00f6vzudan \u015f\u0259rh\u0259 ke\u00e7idi qaydalara uy\u011fun t\u0259sbitl\u0259yir. Anlay\u0131\u015fl\u0131 oxucu onun \u0259d\u0259bi d\u0259rketm\u0259sind\u0259 bu prosesin \u0259h\u0259miyy\u0259tli rol oynayd\u0131\u011f\u0131n\u0131 yax\u015f\u0131 g\u00f6r\u00fcr. <\/p>\n

\u018fs\u0259d Cahangirin t\u0259nqidi fikirl\u0259rinin a\u00e7\u0131l\u0131\u015f\u0131 h\u0259m d\u0259 \u0259d\u0259bi-elmidir: bu fikirl\u0259r onun t\u0259nqid\u00e7i bacar\u0131\u011f\u0131n\u0131n m\u00fcst\u0259qil v\u0259 \u00fcmumi c\u0259h\u0259tl\u0259ridir; m\u00fcraci\u0259t etdiyi \u0259ks\u0259r yaz\u0131larda onun \u0259d\u0259bi yana\u015fmas\u0131 bir q\u0259d\u0259r f\u0259rqli t\u0259sirlidir – y\u0259ni t\u0259hlill\u0259rinin \u00fcmumi m\u0259zmunu t\u0259kc\u0259 bir sintaktik b\u00fct\u00f6vd\u0259 a\u00e7\u0131lm\u0131r, \u0259hat\u0259li m\u0259zmun k\u0259sb edir… Bunu onun, yeti\u015f\u0259n \u0259d\u0259bi g\u0259nclik bar\u0259d\u0259 fikirl\u0259ri il\u0259 d\u0259 isbata yetirm\u0259k m\u00fcmk\u00fcnd\u00fcr. Uzaq v\u0259 yax\u0131n ke\u00e7mi\u015fimizd\u0259ki yarad\u0131c\u0131l\u0131q-t\u0259nqid kodeksl\u0259ri, bu sistemin prosedur qaydalar\u0131 \u018fs\u0259d m\u00fc\u0259llimin t\u0259hlill\u0259rind\u0259 \u00f6n\u0259mli yer tutur. O, \u00fcz\u0259rind\u0259 ehtiyatla i\u015fl\u0259diyi m\u00f6vzular\u0131n mahiyy\u0259tin\u0259, struktur qurulu\u015funa v\u0259 \u0259d\u0259bi-ictimai \u00f6n\u0259min\u0259 x\u00fcsusi diqq\u0259t yetirir, m\u0259tnin (m\u00f6vzunun) i\u015fl\u0259nm\u0259 yerini d\u00fcr\u00fcst m\u0259ntiq\u0259 k\u00f6kl\u0259yir. N\u0259tic\u0259d\u0259 h\u0259r m\u00f6vzu \u00f6z d\u0259y\u0259r v\u0259 \u0259d\u0259bi xarakterin\u0259 g\u00f6r\u0259 f\u0259rqli m\u00fcst\u0259vi c\u0131z\u0131r. \u018fs\u0259d Cahangirin t\u0259dqiq v\u0259 t\u0259hlill\u0259ri \u0259d\u0259bi v\u0259 bir q\u0259d\u0259r d\u0259 ictimai m\u0259\u011fz ehtiva ed\u0259n m\u0259ntiq\u0259xas fikirl\u0259rl\u0259 z\u0259ngindir. Sevindirici hald\u0131r ki, o, t\u0259dqiq zaman\u0131 \u0259lav\u0259 \u015f\u0259rh \u00fc\u00e7\u00fcn z\u0259min qoymur. Buna g\u00f6r\u0259 d\u0259 onun t\u0259nqidi fikirl\u0259rinin forma sintaktikliyi standart forma il\u0259 deyil, inki\u015fafda olan t\u0259nqid\u0259 uy\u011fun \u015f\u0259kild\u0259 \u0259hat\u0259l\u0259nir. Bu m\u0259nada onun t\u0259hlil-t\u0259dqiq m\u0259rh\u0259l\u0259sini \u00fc\u00e7 \u0259sas tempd\u0259 aparmaq m\u00fcmk\u00fcnd\u00fcr: 1: artan inki\u015faf z\u0259minliyi, 2: orta-hiss\u0259vi t\u0259siretm\u0259 d\u0259qiqliyi, 3: s\u00fcr\u0259tli inki\u015faf \u015f\u0259rhi… Bu m\u0259rh\u0259l\u0259l\u0259r onun t\u0259hlill\u0259ri boyu oxucu v\u0259 c\u0259miyy\u0259tl\u0259 \u0259laq\u0259sini m\u00fcmk\u00fcn edir, fikir aspektl\u0259rini tam realiz\u0259 etm\u0259k imkan\u0131 qazan\u0131r. A\u00e7\u0131\u011f\u0131, onun \u00abAz\u0259rbaycan\u00bb jurnal\u0131n\u0131n 2015-ci il saylar\u0131ndak\u0131 t\u0259hlil v\u0259 t\u0259dqiql\u0259rind\u0259 bu prosesi d\u0259qiq izl\u0259y\u0259 bilirik. Onun bu t\u0259hlill\u0259rind\u0259 h\u0259m m\u00f6vzunun (m\u0259tnin) qoyulu\u015fu, h\u0259m d\u0259 fikrin m\u0259ntiq\u0259xas t\u0259dqiqi s\u0259mimi diqq\u0259t \u00e7\u0259kir, eynil\u0259 d\u0259 burada t\u0259hlil etikas\u0131 v\u0259 t\u0259nqid mexanizminin sisteml\u0259\u015fdirilm\u0259si prosedurlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259 qaydalar\u0131 geni\u015f m\u0259na k\u0259sb edir. B\u00fct\u00fcn bunlara \u0259saslanaraq dey\u0259 bil\u0259rik ki, onun t\u0259dqiql\u0259rind\u0259 m\u0259tndaxili semantik-struktur \u0259laq\u0259l\u0259r, tematik proqressiya apar\u0131c\u0131 x\u0259ttir. Bu da fikrimizin kommunikativ funksiya\u00e7\u0131l\u0131\u011f\u0131nda ba\u015fl\u0131ca rol oynay\u0131r. O m\u0259nada ki, buradak\u0131 \u0259d\u0259bi hissl\u0259rin he\u00e7 birind\u0259 sintaktik qurulu\u015f dola\u015f\u0131ql\u0131\u011fa yol a\u00e7m\u0131r, m\u00fc\u0259llif t\u0259hkiy\u0259si s\u0259lis \u015f\u0259kild\u0259dir. \u018fs\u0259d m\u00fc\u0259llimin t\u0259hlill\u0259ri \u00f6z\u00fcn\u00fcn ifad\u0259 imkanlar\u0131n\u0131n geni\u015fliyi il\u0259 diqq\u0259t \u00e7\u0259kir. Dem\u0259k olar ki, onun yarad\u0131c\u0131 m\u00fcnasib\u0259tind\u0259 t\u0259nqid-yarad\u0131c\u0131l\u0131q z\u0259minl\u0259ri y\u00fcks\u0259k m\u0259rh\u0259l\u0259 adlay\u0131b, prosesl\u0259rin ifad\u0259 imkanlar\u0131 d\u00fczg\u00fcn \u015f\u0259kil\u0259 sal\u0131n\u0131b. Daha d\u0259qiqi, \u018fs\u0259d m\u00fc\u0259llim \u00f6z\u00fcn\u00fcn t\u0259nqid m\u00fcst\u0259visind\u0259 yenilik\u00e7i ruha \u0259m\u0259l edib. S\u0259mimi dey\u0259k, \u018fs\u0259d Cahangir m\u00f6vzunu t\u0259kc\u0259 n\u0259z\u0259ri c\u0259h\u0259td\u0259n t\u0259dqiq\u0259 c\u0259lb etmir, h\u0259m d\u0259 onun praktik t\u0259r\u0259fini anla\u015f\u0131lan, ba\u015fa d\u00fc\u015f\u00fcl\u0259n t\u0259rzd\u0259 qabard\u0131r. Maraql\u0131 bir m\u0259qam da odur ki, o, t\u0259nqid i\u015fini t\u0259kc\u0259 yarad\u0131c\u0131l\u0131q m\u0259\u011fzi kimi g\u00f6st\u0259rmir, onun bir t\u0259rbiy\u0259vi vasit\u0259 oldu\u011funa da diqq\u0259t \u00e7\u0259kir. T\u0259bii ki, \u0259d\u0259biyyat da, \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q da \u0259n\u0259n\u0259vi d\u0259yi\u015film\u0259y\u0259 m\u0259ruzdur. \u018fs\u0259d Cahangirin t\u0259hlil-t\u0259dqiq z\u0259rur\u0259tl\u0259ri, \u0259n \u0259sas\u0131 da bu istiqam\u0259td\u0259 t\u0259kmill\u0259\u015fdirilmi\u015f geni\u015f formalar\u0131 t\u0259dqiq\u0259 c\u0259lb etm\u0259si t\u0259nqid i\u015find\u0259 yeni add\u0131mlar\u0131n at\u0131lmas\u0131 z\u0259rur\u0259tini ortaya \u00e7\u0131xar\u0131r. N\u0259tic\u0259 etibaril\u0259 onun h\u0259r yaz\u0131s\u0131nda emosional s\u0259ciyy\u0259, estetik c\u0259h\u0259t m\u0259xsusi \u0259lam\u0259tl\u0259rl\u0259 \u00f6z\u00fcn\u00fc t\u0259zah\u00fcr etdirir, t\u0259nqid\u00e7i h\u0259ssasl\u0131\u011f\u0131 ayd\u0131n sezilir. Maraql\u0131d\u0131r, \u018fs\u0259d m\u00fc\u0259llimin t\u0259hlill\u0259rind\u0259 sintaktik b\u00fct\u00f6vl\u0259r spesifik sintaktik-semantik uy\u011funlu\u011fa daha xasd\u0131r. Buradak\u0131 publisistik komponentl\u0259r vahid subyektiv-modal \u00e7alarlar\u0131 il\u0259 d\u0259 diqq\u0259t \u00e7\u0259kir. Bu effektiv z\u0259ruri t\u0259siretm\u0259 m\u00fc\u0259llif yana\u015fmas\u0131 \u00fc\u00e7\u00fcn spesifikdir. Ayr\u0131ca, o, ist\u0259nil\u0259n t\u0259nqidi yaz\u0131s\u0131nda m\u00fcasir Az\u0259rbaycan \u0259d\u0259bi dilinin normalar\u0131na (fonetik, leksik (leksik-semantik) v\u0259 qrammatik normalar) riay\u0259t edir, i\u015fl\u0259tdiyi fikri-s\u00f6zl\u0259ri orfoepik normaya uy\u011fun formada t\u0259l\u0259ff\u00fcz\u0259 \u00e7\u0259kir. T\u0259bii ki, t\u0259nqidd\u0259 \u018fs\u0259d m\u00fc\u0259llimin \u00f6z\u00fcn\u0259m\u0259xsus \u00fcslub t\u0259rzi var: he\u00e7 kimi t\u0259qlid v\u0259 t\u0259krar etmir, \u00f6z\u00fcn\u00fcn f\u0259rdi \u00fcslubu il\u0259 yaz\u0131b-yarad\u0131r. \u018flb\u0259tt\u0259, yarad\u0131c\u0131l\u0131qda f\u0259rdi \u00fcslub x\u00fcsusi s\u0259ciyy\u0259 da\u015f\u0131y\u0131r. \u018fs\u0259d m\u00fc\u0259llimin yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 f\u0259rdi s\u0259ciyy\u0259 onun \u00f6z\u00fcn\u00fcnd\u00fcr. V\u0259 n\u0259tic\u0259 etibaril\u0259 onun f\u0259rdi \u00fcslubu \u00f6z\u00fcn\u00fcn \u00fcmumi d\u00fcnyag\u00f6r\u00fc\u015f\u00fc, t\u0259f\u0259kk\u00fcr\u00fc il\u0259 s\u0131x ba\u011fl\u0131d\u0131r. Maraql\u0131 hald\u0131r ki, \u018fs\u0259d m\u00fc\u0259llimin t\u0259nqid yarad\u0131c\u0131l\u0131\u011f\u0131nda \u00fcmumi c\u0259h\u0259ti s\u0131rf n\u0259z\u0259ri-t\u0259hlili z\u0259minl\u0259r t\u0259\u015fkil etmir, burada h\u0259m d\u0259 bir obrazl\u0131l\u0131q g\u00f6r\u00fcr\u00fck. Bu da ona d\u0259lal\u0259t edir ki, o, t\u0259hlil\u0259 \u00e7\u0259kdiyi g\u0259ncin \u0259d\u0259bi v\u0259ziyy\u0259tini n\u0259z\u0259r\u0259 al\u0131r, onun yanl\u0131\u015fl\u0131qlara s\u0259mtl\u0259nm\u0259sin\u0259 qar\u015f\u0131 \u00e7\u0131x\u0131r. \u0130nand\u0131r\u0131c\u0131d\u0131r ki, o, \u015f\u00fcuralt\u0131 tipik yana\u015fmalar\u0131na g\u00fcv\u0259nir, “M\u0259n h\u0259r \u015feyi ham\u0131dan yax\u015f\u0131 bilir\u0259m” z\u0259rur\u0259tin\u0259 \u0259saslanm\u0131r, \u0259ksin\u0259, getdikc\u0259 g\u00fccl\u0259n\u0259n m\u0259nfi mahiyy\u0259t\u0259 d\u00fcr\u00fcst yol se\u00e7ir. Y\u0259ni onun bu tip yana\u015fmalar\u0131 t\u0259nqid\u00e7i d\u0259y\u0259rl\u0259ndirm\u0259l\u0259ridir. B\u0259z\u0259n onun t\u0259nqidi m\u00fczakir\u0259 t\u0259siri ba\u011f\u0131\u015flay\u0131r: \u00f6z\u00fcn\u00fcn m\u0259qs\u0259di, strukturu, kompozisiyas\u0131, qrammatik v\u0259 kommunikativ b\u00fct\u00f6vl\u00fcy\u00fc c\u0259h\u0259td\u0259n diqq\u0259ti m\u0259xsusi \u00e7\u0259kir. Kims\u0259nin \u015f\u00fcbh\u0259si olmas\u0131n ki, o, ki\u00e7ik bir miniat\u00fcr\u00fc, adi bir hekay\u0259ni, yaxud irih\u0259cmli povest v\u0259 roman\u0131 da eyni h\u0259ssasl\u0131qla t\u0259hlil edir. Diqq\u0259t \u00e7\u0259k\u0259n hald\u0131r ki, o, t\u0259hlil zaman\u0131 sanki bir dil\u00e7i alim obraz\u0131na girir, t\u0259dqiq etdiyi \u0259s\u0259rl\u0259rin (h\u0259tta adi bir fikrin) fonetik sistemini, l\u00fc\u011f\u0259t t\u0259rkibini, morfoloji v\u0259 sintaktik qurulu\u015funu, \u00fcslubi imkanlar\u0131n\u0131 a\u00e7\u0131r. Onun ist\u0259r \u015fifahi (orfoepik normalar), ist\u0259rs\u0259 d\u0259 yaz\u0131l\u0131 (orfoqraf\u0131k normalar) t\u0259nqidi fikirl\u0259rind\u0259 \u0259d\u0259bi dil \u00f6z\u00fcn\u00fcn qayda-qanunlar\u0131 \u0259sas\u0131nda ehtiva edir. M\u00fcsb\u0259t t\u0259nqidin faydalar\u0131 \u00e7oxdur. \u018fs\u0259d Cahangir \u0259d\u0259bi \u0259hat\u0259sind\u0259 t\u0259nqid bu m\u00fcst\u0259vid\u0259 \u00e7\u00f6z\u00fcl\u00fcr. O, \u00f6z\u00fcn\u00fcn t\u0259\u015fviqedici davran\u0131\u015flar\u0131 il\u0259 r\u0259\u011fb\u0259t qazanmaqdad\u0131r. Xo\u015f hald\u0131r ki, onun al\u0259mind\u0259 t\u0259nqid dedi-qodu v\u0259rdi\u015fi deyil v\u0259 bu rakursda onun t\u0259hlill\u0259rini qeyb\u0259t adland\u0131ranlar\u0131n yan\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fck.<\/p>\n","protected":false},"excerpt":{"rendered":"

  Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar v\u0259 Jurnalistl\u0259r Birlikl\u0259rinin \u00fczv\u00fc, Az\u0259rbaycan Respublikas\u0131 Prezidentinin T\u0259qa\u00fcd Fondunun t\u0259qa\u00fcd\u00e7\u00fcs\u00fc \u018fd\u0259biyyat-poeziya i\u015fi il\u0259 \u00fcnsiyy\u0259tin \u0259sas vahidi t\u0259cr\u00fcbi-praktik v\u0259 bir q\u0259d\u0259r d\u0259 t\u0259nqidi t\u0259zah\u00fcrl\u0259rdir. S\u0259mimi etiraf ed\u0259k ki, istedadl\u0131 t\u0259nqid\u00e7i, m\u00fcasir t\u0259nqidin n\u0259z\u0259ri-\u0259d\u0259bi \u0259saslar\u0131n\u0131 d\u00fcr\u00fcst m\u0259ntiq\u0259 k\u00f6kl\u0259m\u0259yi bacaran \u018fs\u0259d Cahangir d\u0259 m\u00fcraci\u0259t obyekti kimi se\u00e7diyi, t\u0259hlil\u0259, t\u0259dqiq\u0259 c\u0259lb etdiyi m\u00f6vzularda t\u0259nqid-yarad\u0131c\u0131l\u0131q i\u015fini tam […]<\/p>\n","protected":false},"author":984,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-12844","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12844","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/984"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12844"}],"version-history":[{"count":3,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12844\/revisions"}],"predecessor-version":[{"id":12857,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12844\/revisions\/12857"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12844"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12844"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12844"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}