{"id":12970,"date":"2015-07-01T16:00:32","date_gmt":"2015-07-01T11:00:32","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=12970"},"modified":"2015-07-01T18:27:21","modified_gmt":"2015-07-01T13:27:21","slug":"anarin-goz-muncugu-povesti-%c9%99srin-n%c9%99sri-kontekstind%c9%99","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=12970","title":{"rendered":"ANARIN \u201cG\u00d6Z MUNCU\u011eU\u201d POVEST\u0130 \u018fSR\u0130N N\u018fSR\u0130 KONTEKST\u0130ND\u018f"},"content":{"rendered":"<p><a href=\"http:\/\/edebiyyat-az.com\/wp-content\/uploads\/2015\/06\/t.jpg\"><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/edebiyyat-az.com\/wp-content\/uploads\/2015\/06\/t-176x300.jpg\" alt=\"t\" width=\"176\" height=\"300\" class=\"alignnone size-medium wp-image-12781\" srcset=\"http:\/\/edebiyyat-az.com\/wp-content\/uploads\/2015\/06\/t-176x300.jpg 176w, http:\/\/edebiyyat-az.com\/wp-content\/uploads\/2015\/06\/t.jpg 264w\" sizes=\"auto, (max-width: 176px) 100vw, 176px\" \/><\/a><\/p>\n<p>Dos.dr. T\u0259ran\u0259 TURAN R\u018fH\u0130ML\u0130, DGTYB M\u0259sl\u0259h\u0259t Konseyinin \u00fczv\u00fc<\/p>\n<p>M\u00fcst\u0259qil yarad\u0131c\u0131l\u0131q m\u00f6vqeyinin, s\u0259n\u0259tkar azadl\u0131\u011f\u0131n\u0131n israrla m\u00fcdafi\u0259si, onun h\u0259r c\u00fcr diktaturadan uzaql\u0131\u011f\u0131n\u0131n inikas\u0131 v\u0259 \u0259n \u0259sas\u0131, b\u0259diiliyin b\u00fct\u00fcn meyarlar\u0131n f\u00f6vq\u00fcnd\u0259 dayand\u0131\u011f\u0131\u0131na yaz\u0131\u00e7\u0131 inam\u0131n\u0131n ifad\u0259si Anar n\u0259srinin \u0259n s\u0259viyy\u0259vi x\u00fcsusiyy\u0259tl\u0259rind\u0259ndir. \u201cG\u00f6zmuncu\u011fu\u201d povesti d\u0259 m\u0259hz bu s\u0259n\u0259t amal\u0131na s\u0259daq\u0259ti il\u0259 se\u00e7ilir, h\u0259l\u0259 ilk \u0259s\u0259rl\u0259rind\u0259 azad yaz\u0131\u00e7\u0131 m\u00f6vqeyini a\u015fkar ifad\u0259 ed\u0259n (XX y\u00fczilin 60-c\u0131 ill\u0259rind\u0259 bu n\u0259 q\u0259d\u0259r \u00e7\u0259tin olsa da!), s\u0259n\u0259t\u0259 yaln\u0131z b\u0259diilik, estetizm prizmas\u0131ndan baxan q\u0259tiyy\u0259tli bir nasirin zamana, insanl\u0131\u011fa yeni s\u00f6z\u00fc kimi diqq\u0259ti \u00e7\u0259kir. Oxucu \u0259s\u0259rin ilk s\u0259tirl\u0259rind\u0259n yaz\u0131\u00e7\u0131 h\u0259qiq\u0259tin\u0259 inanma\u011fa ba\u015flay\u0131r. \u018fs\u0259rin h\u0259l\u0259 epiqraf\u0131ndan b\u0259lli olur ki, s\u0259n\u0259t H\u0259qiq\u0259ti b\u00fct\u00fcn h\u0259qiq\u0259tl\u0259rd\u0259n y\u00fcks\u0259kd\u0259 dayan\u0131r. <!--more--><\/p>\n<p>M\u0259lum oldu\u011fu kimi, epiqraf \u0259s\u0259rin \u00fcmumi ruhunu, m\u0259zmununu, yaz\u0131\u00e7\u0131 qay\u0259sind\u0259n v\u0259 \u0259sas ideyan\u0131n diqt\u0259sind\u0259n ir\u0259li g\u0259l\u0259n m\u0259tl\u0259bl\u0259ri h\u0259mi\u015f\u0259 \u00f6z\u00fcnd\u0259 ehtiva etmir. B\u0259z\u0259n bilavasit\u0259 \u0259s\u0259rl\u0259 he\u00e7 bir \u0259laq\u0259si olmayan epiqrafa da rast g\u0259lirik. \u201cG\u00f6z muncu\u011fu\u201d povestind\u0259 is\u0259 h\u0259r f\u0259slin \u0259vv\u0259lind\u0259 veril\u0259n epiqraf xarakterli yaz\u0131lar, sitatlar, aforizml\u0259r birba\u015fa m\u0259tnin semantik y\u00fck\u00fc il\u0259 ba\u011fl\u0131d\u0131r, m\u0259zmunun a\u00e7\u0131lmas\u0131na, ideyan\u0131n anla\u015f\u0131lmas\u0131na z\u0259min haz\u0131rlay\u0131r, b\u0259dii fikrin m\u0259ntiqi il\u0259 uzla\u015f\u0131r. Buna g\u00f6r\u0259 d\u0259 bilavasit\u0259 yaz\u0131\u00e7\u0131 fikrinin izah\u0131na y\u00f6n\u0259l\u0259n sitatlar, aforizml\u0259r bollu\u011fu oxucunu yormur, \u0259ksin\u0259 s\u0259n\u0259tkar h\u0259qiq\u0259tinin d\u0259rkin\u0259 stimul yarad\u0131r.<br \/>\nAnar\u0131n \u201cG\u00f6z muncu\u011fu\u201d povestind\u0259 Dostoyevski n\u0259srind\u0259 oldu\u011fu kimi, hadis\u0259l\u0259rin, obrazlar\u0131n ham\u0131s\u0131 b\u0259rab\u0259rh\u00fcquqludur. \u018fvv\u0259lki n\u0259sr \u0259s\u0259rl\u0259rind\u0259 oldu\u011fu kimi, m\u00fc\u0259llif burada da \u201cf\u0259rdi\u201dd\u0259 \u201c\u00fcmumi\u201dni, \u201cm\u0259n\u201dd\u0259 epoxan\u0131, \u201cx\u0131rda\u201dda monumental\u0131 \u0259ks etdir\u0259 bilib. Oxucu \u0259s\u0259r\u0259 \u00f6z aksioloji m\u00fcnasib\u0259ti say\u0259sind\u0259 (h\u0259mi\u015f\u0259 bunu hiss etm\u0259s\u0259 bel\u0259) m\u00fc\u0259llifin polifonik t\u0259rzd\u0259 t\u0259qdim etdiyi h\u0259qiq\u0259ti, \u0259s\u0259rin \u00fcmumi m\u0259zmunundan do\u011fan n\u0259tic\u0259ni ayd\u0131n d\u0259rk ed\u0259 bilir. M\u0259s\u0259l\u0259n, \u201cG\u00f6z muncu\u011fu\u201d povestinin q\u0259hr\u0259man\u0131 \u018fhliman\u0131n h\u0259yat f\u0259ls\u0259f\u0259si, ziddiyy\u0259tli d\u00fcnyag\u00f6r\u00fc\u015f\u00fc, d\u00fcnyan\u0131 gah materialist, gah idealist d\u0259rk\u0259 y\u00f6n\u0259l\u0259n bax\u0131\u015f t\u0259rzi b\u0259z\u0259n oxucunu qane etm\u0259s\u0259 d\u0259, \u00f6z d\u00fc\u015f\u00fcnc\u0259l\u0259rin\u0259 inand\u0131ra bilir. \u00c7\u00fcnki, yaz\u0131\u00e7\u0131 \u018fhliman\u0131n m\u00fcxt\u0259lif zaman, hadis\u0259 v\u0259 situasiyalarda f\u0259rqli d\u00fc\u015f\u00fcnc\u0259 t\u0259rzini inamla t\u0259qdim edir, q\u0259hr\u0259man\u0131 il\u0259 raz\u0131la\u015f\u0131r, oxucunu onun m\u0259ntiqin\u0259 inand\u0131r\u0131r, t\u0259f\u0259kk\u00fcr\u00fcn\u0259 ehtiram hissi yarad\u0131r.<br \/>\n\u201cAnar\u0131n obrazlar\u0131 m\u0259nfilik v\u0259 t\u0259mt\u0259raql\u0131 konfliktl\u0259r xatirin\u0259 q\u0259lib\u0259 sal\u0131nan ekzotik n\u00fcmun\u0259l\u0259r deyildir, onlar s\u0131rf real insand\u0131rlar v\u0259 h\u0259r konkret situasiyada \u00f6z real insan xisl\u0259tl\u0259ri il\u0259 \u00e7\u0131x\u0131\u015f edirl\u0259r.\u201d T\u0259nqid\u00e7i Ayd\u0131n M\u0259mm\u0259dovun bu fikrini qeyd-\u015f\u0259rtsiz \u201cG\u00f6z muncu\u011fu\u201d povestinin s\u00fcni pafos v\u0259 ritorikadan uzaq, son d\u0259r\u0259c\u0259 t\u0259bii obrazlar\u0131na, x\u00fcsusil\u0259 apar\u0131c\u0131 q\u0259hr\u0259man\u0131na \u015famil etm\u0259k yerin\u0259 d\u00fc\u015f\u00fcr.<br \/>\n\u201c\u00d6mr\u00fc boyu materialist olmu\u015fdu. \u00d6l\u00fcmd\u0259n sonra ba\u015fqa bir h\u0259yat\u0131n m\u00f6vcudlu\u011funa he\u00e7 vaxt inanmam\u0131\u015fd\u0131.\u201d Bu, q\u0259bird\u0259 s\u0131x\u0131nt\u0131 \u00e7\u0259k\u0259n \u018fhliman haqq\u0131nda yaz\u0131\u00e7\u0131n\u0131n q\u0259na\u0259tidir. \u201cH\u0259, indi Allaha \u00fcz tutursan, \u00f6mr\u00fcn boyu varl\u0131\u011f\u0131n\u0131 dand\u0131\u011f\u0131n Allaha\u2026 Allaha t\u0259v\u0259kk\u00fcl\u2026 Allahdan ba\u015fqa he\u00e7 n\u0259y\u0259, he\u00e7 kim\u0259 \u00fcmid yoxdu. M\u0259ni burdan yaln\u0131z Allah adlanan M\u00f6c\u00fcz\u0259 qurtara bil\u0259r.\u201d Bu is\u0259 ruhi-m\u0259n\u0259vi v\u0259ziyy\u0259ti d\u0259yi\u015f\u0259n apar\u0131c\u0131 q\u0259hr\u0259man\u0131n fikridir. Yaz\u0131\u00e7\u0131 t\u0259hkiy\u0259si il\u0259 q\u0259hr\u0259man s\u00f6z\u00fc aras\u0131nda h\u0259mi\u015f\u0259 bel\u0259 bir \u00fczvi \u0259laq\u0259, v\u0259hd\u0259t var, onlar yax\u015f\u0131 anla\u015f\u0131rlar, oxucunu \u0259s\u0259rin daxili m\u0259ntiqin\u0259 inand\u0131ran ba\u015fl\u0131ca amil d\u0259 budur. Anar\u0131n t\u0259kc\u0259 \u018fhliman\u0131n diliyl\u0259 dan\u0131\u015fmas\u0131 yox, h\u0259m d\u0259 onun t\u0259r\u0259find\u0259 olmas\u0131 \u0259s\u0259r boyu m\u00fc\u015fahid\u0259 etdiyimiz, polifonizm\u0259 xas m\u0259ziyy\u0259tl\u0259rd\u0259n biri kimi diqq\u0259ti \u00e7\u0259kir.<br \/>\nQ\u0259hr\u0259man\u0131n \u00f6z\u00fc il\u0259 gizli polemikas\u0131, gizli dialoqu say\u0259sind\u0259 onun xarakter cizgil\u0259ri ayd\u0131nla\u015f\u0131r. Bu dialoq v\u0259 polemikalarda \u00f6z\u00fcn\u00fcd\u0259rkin d\u0259rinliyi, idrak\u0131n lap n\u00fcv\u0259sin\u0259 q\u0259d\u0259r n\u00fcfuzetm\u0259 d\u0259qiq m\u00fc\u015fahid\u0259 edilir.<br \/>\nQ\u0259bird\u0259 diril\u0259n \u018fhliman\u0131n gah Daniil Andreyevi\u00e7in kitab\u0131ndan oxuduqlar\u0131n\u0131, gah sufil\u0259rin m\u0259\u015fhur l\u0259tif\u0259sini xat\u0131rlamas\u0131, d\u00fcnya \u0259d\u0259biyyat\u0131 klassikl\u0259rinin, milli yaz\u0131\u00e7\u0131lar\u0131n \u0259s\u0259rl\u0259ri, q\u0259hr\u0259manlar\u0131 v\u0259 s. \u201can\u0131mlar\u0131n\u201d beynind\u0259ki \u201cbasabas\u0131, fikirl\u0259rin t\u00fcnl\u00fcy\u00fc\u201d q\u0259bir ger\u00e7\u0259kliyini, insan\u0131n h\u0259yatda d\u00fc\u015f\u0259 bil\u0259c\u0259yi \u0259n m\u00fcr\u0259kk\u0259b, \u00e7ar\u0259siz situasiyan\u0131 unutma\u011fa xidm\u0259t edir. D\u0259li olmamaq\u00e7un beynini qatan q\u0259hr\u0259man \u201cB\u0259lk\u0259, xilas \u2013 d\u0259li olmaqd\u0131r?! q\u0259na\u0259tin\u0259 q\u0259d\u0259r g\u0259lib \u00e7\u0131x\u0131r. Lakin xilas olanad\u0259k \u018fhliman\u0131 sa\u011f saxlayan onun oyaq idrak\u0131d\u0131r, bir-birini s\u00fcr\u0259kli \u0259v\u0259z ed\u0259n d\u00fc\u015f\u00fcnc\u0259l\u0259ridir. Yaz\u0131\u00e7\u0131 b\u00fct\u00fcn \u0259s\u0259r boyu insan idrak\u0131n\u0131n g\u00fcc\u00fcn\u0259, yenilm\u0259zliyin\u0259 inam\u0131 t\u0259lqin edir.<br \/>\nPovestd\u0259 g\u00f6z muncu\u011fu r\u0259mzi-simvolik, \u015f\u0259rti-metaforik m\u0259na da\u015f\u0131y\u0131r. \u018fsas yaz\u0131\u00e7\u0131 diqq\u0259ti is\u0259 \u018fhliman\u0131n timsal\u0131nda \u00e7a\u011fda\u015f insan\u0131n ya\u015fant\u0131lar\u0131, d\u00f6vr\u00fcn m\u00fcr\u0259kk\u0259b stixiyas\u0131ndan ir\u0259li g\u0259l\u0259n, qavran\u0131lmas\u0131 v\u0259 q\u0259bul edilm\u0259si m\u00fc\u015fk\u00fcl olan sosial ger\u00e7\u0259klikl\u0259r\u0259 m\u00fcnasib\u0259t, m\u00fchitin, hadis\u0259l\u0259rin fonunda xarakterin formala\u015fmas\u0131 v\u0259 s. \u00f6n\u0259mli h\u0259yat m\u0259s\u0259l\u0259l\u0259ri \u00fcz\u0259rind\u0259 c\u0259ml\u0259\u015fir.<br \/>\n\u00d6l\u00fcm v\u0259 \u00f6l\u00fcmd\u0259n sonrak\u0131 h\u0259yat h\u0259mi\u015f\u0259 insan o\u011flunu uzun-uzad\u0131 d\u00fc\u015f\u00fcnc\u0259l\u0259r\u0259 q\u0259rq edib. \u0130lk, b\u0259sit \u0259d\u0259biyyat n\u00fcmun\u0259l\u0259rind\u0259n ba\u015flay\u0131b \u0259n m\u00fck\u0259mm\u0259l, \u015fedevr \u0259s\u0259rl\u0259r\u0259d\u0259k b\u00fct\u00fcn yaz\u0131lm\u0131\u015flarda bu m\u00fc\u0259mman\u0131n, insan z\u0259kas\u0131n\u0131n anlamaqda \u00e7\u0259tinlik \u00e7\u0259kdiyi, qar\u015f\u0131s\u0131nda acizliyini q\u0259bul etdiyi bu qapal\u0131 al\u0259min d\u0259rkin\u0259 g\u00fccl\u00fc meyl var. Uzun \u0259srl\u0259r yarad\u0131c\u0131 z\u0259ka qeyri-s\u0259lis m\u0259ntiql\u0259, t\u0259x\u0259yy\u00fcl\u00fcn g\u00fcc\u00fc il\u0259, elmi t\u0259f\u0259kk\u00fcr d\u0259rin analitik n\u00fcfuzla m\u0259s\u0259l\u0259nin mahiyy\u0259tin\u0259 varma\u011fa \u00e7al\u0131\u015f\u0131b. H\u0259l\u0259 2500 il \u0259vv\u0259l Platon d\u00f6y\u00fc\u015fd\u0259 \u00f6ld\u00fcr\u00fcl\u0259n, on iki g\u00fcn sonra meyidi yand\u0131r\u0131lark\u0259n q\u0259fild\u0259n diril\u0259n Eran\u0131n paralel d\u00fcnyada g\u00f6rd\u00fckl\u0259rini analiz edirdi. Amerikal\u0131 psixoloq h\u0259kim Raymond Moudi \u201c\u00d6l\u00fcmd\u0259n sonrak\u0131 h\u0259yat\u201d, \u201cH\u0259yatdan sonrak\u0131 h\u0259yat\u201d kitablar\u0131nda h\u0259kim dostu Corc Rit\u00e7id\u0259n e\u015fitdiyi bir hadis\u0259nin yaratd\u0131\u011f\u0131 maraqla t\u0259dqiqatlar apar\u0131r, \u00f6l\u00fcmd\u0259n sonrak\u0131 h\u0259yat bar\u0259d\u0259 bilikl\u0259rl\u0259 insan\u0131n alt \u015f\u00fcuruna girm\u0259yin m\u00fcmk\u00fcnl\u00fcy\u00fcn\u00fc isbata \u00e7al\u0131\u015f\u0131rd\u0131.<br \/>\nAnar\u0131n \u201cG\u00f6z muncu\u011fu\u201d povestind\u0259 d\u0259 \u00f6l\u00fcm\u00fcn d\u0259rkin\u0259 y\u00f6n\u0259l\u0259n b\u0259dii-f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259l\u0259r yer al\u0131r: \u201c\u00d6l\u00fcm bel\u0259ymi\u015f&#8230; B\u0259s o y\u00fcks\u0259klik, u\u00e7u\u015f, a\u011fr\u0131n\u0131n xatir\u0259si&#8230; Tan\u0131\u015f sif\u0259tl\u0259r&#8230; \u00d6l\u00fcbs\u0259, bunlar\u0131 nec\u0259 xat\u0131rlay\u0131r? B\u0259lk\u0259 o d\u00fcnya dedikl\u0259ri budu&#8230; N\u0259di \u00f6l\u00fcm \u2013 h\u0259mi\u015f\u0259lik Son ya ba\u015fqa bir h\u0259yat\u0131n ba\u015flan\u011f\u0131c\u0131&#8230;\u201d H\u0259l\u0259 ilk f\u0259sild\u0259 q\u0259bird\u0259 uzan\u0131l\u0131 halda \u00f6z s\u0131x\u0131nt\u0131l\u0131 h\u0259yat yolunu xat\u0131rlayan \u018fhliman\u0131n timsal\u0131nda \u00f6l\u00fcm haqq\u0131nda uzun-uzad\u0131 d\u00fc\u015f\u00fcnc\u0259l\u0259rl\u0259, \u00f6l\u00fcm\u0259 f\u0259rqli m\u00fcnasib\u0259tl\u0259 qar\u015f\u0131la\u015f\u0131r\u0131q. \u0130lk f\u0259slin ilk s\u00f6z\u00fc olan \u201ca\u011fr\u0131\u201d \u0259s\u0259rin i\u00e7ind\u0259 dig\u0259r s\u00f6zl\u0259ri \u00e7\u0259kib aparan lakomativ kimi ke\u00e7ib gedir. \u201cA\u011fr\u0131&#8230; d\u0259h\u015f\u0259tli, d\u00f6z\u00fclm\u0259z a\u011fr\u0131&#8230; Beynimd\u0259 ild\u0131r\u0131m \u00e7ax\u0131r. Sonra&#8230; he\u00e7 n\u0259&#8230; &#8230; n\u0259 a\u011fr\u0131, n\u0259 i\u015f\u0131q, n\u0259 qaranl\u0131q&#8230;. s\u0259ssizlik&#8230; s\u00fckut&#8230;\u201d H\u0259min d\u00f6z\u00fclm\u0259z a\u011fr\u0131n\u0131 da, \u00e7axan \u015fim\u015f\u0259yin ani yan\u0131b-s\u00f6n\u0259n i\u015f\u0131\u011f\u0131n\u0131 da, al\u0259min yenid\u0259n \u201czil-z\u00fclm\u0259t qaranl\u0131\u011f\u201da q\u0259rq olmas\u0131n\u0131 da, v\u0259 b\u00fct\u00fcn bu ba\u015f ver\u0259nl\u0259ri d\u00fcnyan\u0131n sakitc\u0259, s\u00fckutla izl\u0259m\u0259sini d\u0259 yaz\u0131\u00e7\u0131 \u0259s\u0259r boyu diqq\u0259t m\u0259rk\u0259zind\u0259 saxlay\u0131r.<br \/>\n\u201cG\u00f6z muncu\u011fu\u201dndak\u0131 a\u011fr\u0131n\u0131 unutmaq m\u00fcmk\u00fcn deyil. \u00d6l\u00fcm d\u0259h\u015f\u0259tini ya\u015famasaq da, ha\u00e7ansa \u00f6l\u00fcb dirilm\u0259s\u0259k d\u0259, n\u0259d\u0259ns\u0259, \u018fhliman\u0131n ya\u015fant\u0131lar\u0131, x\u00fcsusil\u0259 a\u011fr\u0131s\u0131 biz\u0259 tan\u0131\u015f g\u0259lir. B\u00f6y\u00fck Lev Tolstoyun yazd\u0131\u011f\u0131 kimi, \u201cAd\u0259t\u0259n \u0259sil b\u0259dii t\u0259sir alana el\u0259 g\u0259lir ki, bunu \u0259vv\u0259ll\u0259r d\u0259 bilirdi, lakin s\u00f6yl\u0259y\u0259 bilmirdi.\u201d Anar\u0131n povestini oxuduqdan sonra ald\u0131\u011f\u0131m\u0131z y\u00fcks\u0259k t\u0259\u0259ss\u00fcrat, d\u0259rin b\u0259dii t\u0259sir bu q\u0259na\u0259ti bir daha t\u0259sdiql\u0259yir.<br \/>\n\u201cG\u00f6z muncu\u011fu\u201d povesti asan h\u0259zm edil\u0259 bilm\u0259y\u0259n h\u0259qiq\u0259tl\u0259ri ifad\u0259 etdiyi \u00fc\u00e7\u00fcn a\u011f\u0131r ah\u0259ng\u0259 malikdir. Buna g\u00f6r\u0259 d\u0259 \u0259s\u0259ri \u201csu kimi\u201d, \u201cbirn\u0259f\u0259s\u0259\u201d oxumaq olmur. Oxusan da h\u0259zm ed\u0259 bilm\u0259zs\u0259n. Cazib\u0259sin\u0259 qap\u0131l\u0131b Nits\u015fe f\u0259ls\u0259f\u0259sini yeniyetm\u0259likd\u0259, ilk g\u0259nclikd\u0259 oxuyub d\u0259rk etm\u0259diyimiz kimi&#8230; U\u015faql\u0131qda evin \u0259l\u00e7atmaz gu\u015f\u0259sind\u0259 saxland\u0131\u011f\u0131ndan mara\u011f\u0131m\u0131z\u0131 c\u0259lb ed\u0259n, \u0259limiz\u0259 d\u00fc\u015f\u0259nd\u0259 birn\u0259f\u0259s\u0259 oxudu\u011fumuz m\u00fcq\u0259dd\u0259s \u201cQurani-K\u0259rim\u201di anlamad\u0131\u011f\u0131m\u0131z kimi&#8230;<br \/>\nH\u0259yat\u0131, d\u00fcnyan\u0131 filosofca idrak\u0131n m\u0259ntiqind\u0259n do\u011fulan, yaz\u0131\u00e7\u0131 yetkinliyinin zirv\u0259 ya\u015f\u0131nda yaz\u0131lan \u0259s\u0259r d\u0259 bel\u0259dir. \u00c7\u0259tin d\u0259rk olunur v\u0259 \u00e7\u0259tin d\u0259 t\u0259hlil\u0259 g\u0259lir. \u201cG\u00f6z muncu\u011fu\u201d povestind\u0259 d\u0259 v\u0259ziyy\u0259t bu c\u00fcrd\u00fcr. N\u0259 q\u0259d\u0259r paradoksal g\u00f6r\u00fcns\u0259 d\u0259, h\u0259y\u0259can v\u0259 g\u0259rginliyin \u0259n y\u00fcks\u0259k h\u0259ddin\u0259d\u0259k hissl\u0259rimizi s\u0131nayan, h\u0259r f\u0259slind\u0259 h\u0259yat v\u0259 \u00f6l\u00fcm haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rimiz\u0259 \u00f6n\u0259mli, lakin a\u011f\u0131r n\u0259s\u0259 \u0259lav\u0259 ed\u0259n \u0259s\u0259rin final\u0131ndan sonra bir y\u00fcng\u00fcll\u00fck hiss edirik. Bunun s\u0259b\u0259bini bir q\u0259d\u0259r sonra a\u00e7\u0131qlamaq fikrind\u0259y\u0259m.<br \/>\n\u00d6l\u00fcm\u00fcn a\u011f\u0131rl\u0131\u011f\u0131&#8230; T\u0259nhal\u0131\u011f\u0131n b\u00fct\u00fcn \u0259s\u0259rin ruhuna hopan basq\u0131s\u0131&#8230; \u0130nsan\u0131n t\u0259zadl\u0131 \u00f6mr\u00fc v\u0259 \u0259zabl\u0131 sonu&#8230; B\u00fct\u00fcn bunlar \u201cG\u00f6z muncu\u011fu\u201d oxucusunu t\u0259kc\u0259 apar\u0131c\u0131 q\u0259hr\u0259man\u0131n \u00e7\u0259kilm\u0259z \u00f6m\u00fcr y\u00fck\u00fc il\u0259 tan\u0131\u015f etmir, h\u0259m d\u0259 onun h\u0259yat f\u0259ls\u0259f\u0259sin\u0259 z\u0259rif v\u0259 d\u0259rin nax\u0131\u015flar h\u0259kk edir.<br \/>\nT\u0259nhal\u0131q \u2013 \u0259s\u0259rin i\u00e7ind\u0259n qal\u0131n, q\u0131rm\u0131z\u0131 x\u0259tl\u0259 ke\u00e7ir. Onu g\u00f6rm\u0259m\u0259k, ona laqeyd qalmaq imkans\u0131zd\u0131. Bu h\u0259m XIX y\u00fczilin 60-70-ci ill\u0259r Rusiyas\u0131n\u0131n Raskolnikova b\u0259x\u015f etdiyi \u0259zabl\u0131 yaln\u0131zl\u0131q q\u0259d\u0259r d\u0259rin ictimai m\u0259zmun da\u015f\u0131y\u0131r (F.M.Dostoyevski. \u201cCinay\u0259t v\u0259 C\u0259za\u201d), h\u0259m d\u0259 n\u0259sillikc\u0259 Buendalara Allahdan tale, qism\u0259t kimi yaz\u0131lm\u0131\u015f y\u00fcz ilin v\u0259rdi\u015fi olan t\u0259nhal\u0131q kimi b\u00f6y\u00fck k\u0259d\u0259r do\u011furur (Q.Q.Markes. Y\u00fcz ilin t\u0259nhal\u0131\u011f\u0131). Birinci halda, t\u0259nhal\u0131q zamanla, m\u00fchitl\u0259, ictimai prosesl\u0259rl\u0259 ba\u011fl\u0131d\u0131r; d\u00f6vran\u0131n g\u0259rdi\u015fi d\u0259yi\u015f\u0259rs\u0259, qanunlar f\u0259rqli yaz\u0131l\u0131b icra edil\u0259rs\u0259, bu t\u0259nhal\u0131\u011fa da son qoyular. \u0130kinci halda is\u0259, t\u0259nhal\u0131q \u00e7ar\u0259siz x\u0259st\u0259lik kimidir. \u00c7\u00fcnki, b\u0259xt, tale, al\u0131n yaz\u0131s\u0131 kimi Allahdan g\u0259lir v\u0259 onu d\u0259yi\u015fm\u0259y\u0259 kims\u0259 qadir deyil, h\u0259tta \u0259n g\u00fccl\u00fc q\u0259hr\u0259man da.<br \/>\n\u201cG\u00f6z muncu\u011fu\u201d povestinin q\u0259hr\u0259man\u0131 \u018fhliman\u0131n t\u0259nhal\u0131\u011f\u0131 mahiyy\u0259tind\u0259 h\u0259r iki \u00e7alar\u0131 birl\u0259\u015fdirir. \u018fhliman h\u0259m zaman\u0131n, m\u00fchitin t\u0259lqin etdiyi yaln\u0131zl\u0131\u011f\u0131, h\u0259m d\u0259 ilk bax\u0131\u015fda h\u0259yat t\u0259rzind\u0259n ir\u0259li g\u0259l\u0259n x\u00fcsusiyy\u0259t kimi g\u00f6r\u00fcn\u0259n, \u0259slind\u0259 b\u0259xtin, taleyin b\u0259x\u015f etdiyi t\u0259nhal\u0131\u011f\u0131 ya\u015fama\u011fa m\u0259hkumdur. Onun xarakter b\u00fct\u00f6vl\u00fcy\u00fcn\u0259 mane olan amill\u0259rd\u0259n biri d\u0259 budur. \u018fhliman\u0131n ad\u0131n\u0131n ifad\u0259 etdiyi m\u0259zmuna \u2013 \u201c\u0259hli-iman\u201da (iman \u0259hlin\u0259) qovu\u015fmadan \u018fhrimana (\u015f\u0259r\u0259) \u00e7evrilm\u0259sind\u0259 bu t\u0259nhal\u0131\u011f\u0131n yaratd\u0131\u011f\u0131 xaosun da pay\u0131 var.<br \/>\nYaz\u0131\u00e7\u0131 \u018fhliman\u0131 \u018fhriman ed\u0259n s\u0259b\u0259bl\u0259ri, el\u0259c\u0259 d\u0259 onun t\u0259nhal\u0131\u011f\u0131n\u0131n k\u00f6kl\u0259rini israrla axtar\u0131r. Haql\u0131 olaraq bunu q\u0259hr\u0259man\u0131n u\u015faql\u0131qda u\u011frad\u0131\u011f\u0131 haqs\u0131zl\u0131qlara, g\u00f6rd\u00fcy\u00fc z\u00fclm\u0259 yozur. D\u00fcnya \u0259d\u0259bi t\u0259cr\u00fcb\u0259sind\u0259 d\u0259 m\u0259s\u0259l\u0259nin bu \u015f\u0259kild\u0259 \u00e7\u00f6z\u00fcm\u00fc il\u0259 qar\u015f\u0131la\u015f\u0131r\u0131q. Frans\u0131z yaz\u0131\u00e7\u0131s\u0131 Jan Gevr \u201cXac\u0259 \u015fah\u201d roman\u0131nda Qacar despotizminin s\u0259b\u0259bl\u0259rini onun u\u015faqk\u0259n g\u00f6rd\u00fcy\u00fc amans\u0131z i\u015fg\u0259nc\u0259l\u0259rl\u0259, sonralar b\u00fct\u00fcn h\u0259yat\u0131n\u0131n kabusuna \u00e7evril\u0259n \u015fidd\u0259tli \u0259zablarla izah edirdi.<br \/>\n\u018fhliman\u0131n da v\u0259ziyy\u0259ti t\u0259xmin\u0259n bu c\u00fcrd\u00fcr. H\u0259l\u0259 s\u0259kkiz ya\u015f\u0131ndayk\u0259n yuxar\u0131 m\u0259rt\u0259b\u0259d\u0259ki qon\u015funun, \u201chans\u0131 idar\u0259nins\u0259 b\u00f6y\u00fcy\u00fc\u201d Qas\u0131m\u0131n o\u011flu, h\u0259mya\u015f\u0131d\u0131 N\u0259sibd\u0259n olmaz\u0131n z\u00fcl\u00fcml\u0259r g\u00f6rm\u00fc\u015fd\u00fc. K\u00fcl\u0259yin, saza\u011f\u0131n \u201cadam\u0131n iliyin\u0259 i\u015fl\u0259diyi\u201d soyuq vaxtda N\u0259sibin yuxar\u0131dan \u0259nd\u0259rdiyi bir l\u0259y\u0259n buz kimi suyun a\u011fr\u0131s\u0131, yen\u0259 d\u0259 N\u0259sibin t\u0259kidiyl\u0259 ma\u015f\u0131nlar\u0131na minib Ke\u015fl\u0259d\u0259 hiyl\u0259 il\u0259 d\u00fc\u015f\u00fcrd\u00fcl\u0259nd\u0259 soyuq havada pay-piyada \u015f\u0259h\u0259rin o ba\u015f\u0131ndan ev\u0259 \u00e7atma\u011f\u0131n s\u0259t\u0259lc\u0259m s\u0131z\u0131lt\u0131s\u0131, daha sonra \u0259yya\u015f atas\u0131n\u0131n \u201cya\u011fl\u0131 qapaz\u0131\u201d, q\u0131rmanclar\u0131n \u201czolaq-zolaq g\u00f6yn\u0259rtisi\u201d&#8230; daha ne\u00e7\u0259-ne\u00e7\u0259 A\u011eRI \u018fhliman\u0131 d\u0259yi\u015fir, onun i\u00e7ind\u0259 \u018fhriman yeti\u015fdirir. Bel\u0259c\u0259 bir vaxtlar m\u0259kt\u0259bd\u0259 N\u0259sibin ona qoydu\u011fu \u201c\u018fhriman\u201d ayamas\u0131 reall\u0131\u011fa \u00e7evrilir.<br \/>\nLakin buna baxmayaraq yaz\u0131\u00e7\u0131 \u00f6z q\u0259hr\u0259man\u0131n\u0131n t\u0259bi\u0259tin\u0259 yeni \u00e7alarlar \u0259lav\u0259 etm\u0259k, onun xisl\u0259tini d\u0259yi\u015fm\u0259k \u00fc\u00e7\u00fcn m\u00fcxt\u0259lif situasiyalar yarad\u0131r. \u018fhliman\u0131n konkret v\u0259ziyy\u0259tl\u0259rd\u0259 \u00e7evik, dinamik inki\u015faf\u0131na z\u0259min haz\u0131rlay\u0131r. Bu c\u0259h\u0259td\u0259n povestin \u201cAydan\u201d, \u201cAy r\u0259qsi\u201d f\u0259sill\u0259rinin \u00fcz\u0259rin\u0259 daha \u00e7ox \u201cy\u00fck\u201d d\u00fc\u015f\u00fcr. Bu f\u0259sill\u0259r \u201cQad\u0131na m\u0259h\u0259bb\u0259td\u0259 h\u0259yat\u0131n b\u00fct\u00fcn g\u00f6z\u0259llikl\u0259ri var\u201d (Maksim Qorki) q\u0259na\u0259tini yada sal\u0131r. Ay adam\u0131 \u2013 yuuxuda g\u0259z\u0259n Aydan \u018fhliman\u0131n h\u0259yat\u0131na Ay i\u015f\u0131\u011f\u0131n\u0131n cazib\u0259si il\u0259 g\u0259lir v\u0259 onun monoton \u00f6mr\u00fcn\u0259 r\u0259ng qat\u0131r. Aydan\u0131n \u201cipisti\u201d g\u00f6z\u0259lliyi apar\u0131c\u0131 q\u0259hr\u0259man\u0131n h\u0259yata soyuq m\u00fcnasib\u0259tini bird\u0259n-bir\u0259 d\u0259yi\u015fir. \u018fhliman\u0131n q\u0259lbind\u0259 indiy\u0259d\u0259k \u00fcnsiyy\u0259td\u0259 oldu\u011fu he\u00e7 bir qad\u0131na qar\u015f\u0131 duymad\u0131\u011f\u0131 hissl\u0259rin t\u0259lat\u00fcm\u00fc ba\u015f verir: \u201c\u0130\u00e7im \u0259n z\u0259rif qoxularla, \u0259n inc\u0259 musiqi n\u0259valar\u0131yla, \u0259n g\u00f6z\u0259l \u015feir misralar\u0131yla lim-h\u0259lim dolurdu.\u201d<br \/>\nQ\u00fcrub \u00e7a\u011f\u0131 \u00fcst\u00fc a\u00e7\u0131q ma\u015f\u0131nda x\u0259yali M\u0259rd\u0259kan g\u0259zintisi, k\u00fcl\u0259yin sa\u00e7lar\u0131n\u0131 \u00fcz\u00fcn\u0259 \u00e7\u0131rpd\u0131\u011f\u0131 q\u0131z\u0131n cazib\u0259si, \u00fcr\u0259yi \u201c\u0259n n\u0259vazi\u015fli, \u0259n isti s\u00f6zl\u0259rl\u0259 dolu\u201d q\u0259hr\u0259man\u0131n sevgi h\u0259y\u0259can\u0131 bamba\u015fqa bir \u018fhliman obraz\u0131ndan dan\u0131\u015f\u0131r. Lakin \u018fhliman h\u0259yat\u0131n t\u0259zadlar\u0131 aras\u0131nda t\u0259r\u0259dd\u00fcdd\u0259 qald\u0131\u011f\u0131 \u00fc\u00e7\u00fcn Ay q\u0131z\u0131n\u0131n g\u0259tirdiyi ani xo\u015fb\u0259xtlik onun b\u00fct\u00fcn \u00f6mr\u00fcn\u00fc, q\u0259lbinin \u0259n uzaq gu\u015f\u0259l\u0259rini i\u015f\u0131qland\u0131rma\u011fa yetmir. \u00c7\u00fcnki onun ya\u015fad\u0131\u011f\u0131 d\u00fcnyan\u0131n bir-birin\u0259 zidd reall\u0131qlar\u0131 xo\u015fb\u0259xtlik qap\u0131lar\u0131n\u0131 q\u0259hr\u0259man\u0131n \u00fcz\u00fcn\u0259 kip ba\u011flay\u0131r. \u00c7\u00fcnki bu d\u00fcnyada insanlar\u0131n bir qismi \u201cyer \u00fcz\u00fcnd\u0259 \u00f6z\u00fc kimi canl\u0131lara q\u0259nim k\u0259silmi\u015f\u201d, \u201cbir ovuc d\u0259n, toxum s\u0259pib bir torba yox, on torba, on xaral m\u0259hsul g\u00f6t\u00fcrm\u0259k\u00e7\u00fcn torpa\u011f\u0131 kimy\u0259vi g\u00fcbr\u0259l\u0259rl\u0259 z\u0259h\u0259rl\u0259y\u0259n, \u00e7irkab ax\u0131nt\u0131lar\u0131yla d\u0259nizl\u0259ri kirl\u0259y\u0259n, me\u015f\u0259l\u0259ri q\u0131ran, qazlarla, t\u00fcst\u00fcyl\u0259 havan\u0131 korlayan doyumsuz acg\u00f6z\u201dl\u0259rdir. Dig\u0259r qismi d\u0259 \u201c\u0259qid\u0259si yolunda edama ged\u0259n N\u0259simidir. \u201cHac\u0131 Murad\u201d\u0131 yazan Tolstoydur, Mahatma Handidir, Alber \u015evetserdir, Tereza anad\u0131r. \u015eagirdl\u0259rini \u00f6l\u00fcm yolunda yalq\u0131z buraxmayan, onlar\u0131n aqib\u0259tini payla\u015fan, onlarla birlikd\u0259 \u00f6l\u00fcm\u00fc q\u0259bul ed\u0259n Yanu\u015f Kor\u00e7akd\u0131r\u201d, \u201cd\u00fcnyan\u0131n \u0259n g\u00f6z\u0259l, \u0259n inc\u0259 qad\u0131nlar\u0131d\u0131r, \u0259n c\u0259sur, \u0259n g\u00fccl\u00fc, \u0259n irad\u0259li ki\u015fil\u0259ridir, \u0259n m\u0259sum u\u015faqlar\u0131d\u0131r, \u0259n m\u00fcdrik qocalar\u0131d\u0131r\u201d, \u201cF\u00fczulidir, L\u0130 Bodur, Rafaeldir, Motsartd\u0131r, \u00c7exovdur.\u201d \u018fhliman bel\u0259 bir qar\u0131\u015f\u0131q d\u00fcnyan\u0131n sakinidir. Bu t\u0259r\u0259fl\u0259rd\u0259n daha d\u00fczg\u00fcn olan\u0131n\u0131 se\u00e7m\u0259kd\u0259 acizdir. Buna g\u00f6r\u0259 d\u0259 q\u0259hr\u0259man\u0131n i\u00e7 d\u00fcnyas\u0131ndak\u0131 \u201cm\u00fcharib\u0259l\u0259r\u201d ara vermir.<br \/>\n\u018fs\u0259rd\u0259 b\u0259\u015f\u0259r tarixinin \u0259n q\u0259dim m\u00fcbariz\u0259si \u2013 Xeyirl\u0259 \u015e\u0259rin g\u00fccl\u00fc qar\u015f\u0131durmas\u0131 ayr\u0131-ayr\u0131 t\u0259r\u0259fl\u0259rin aras\u0131nda yox, bir obraz\u0131n daxilind\u0259 ba\u015f verir. Kim qalib g\u0259l\u0259c\u0259k? Okkultizm \u00fczr\u0259 m\u00fcdafi\u0259 etm\u0259k ist\u0259y\u0259n t\u0259dqiqat\u00e7\u0131, d\u00fcnya f\u0259ls\u0259f\u0259sini, dini kitablar\u0131, \u0259d\u0259bi abid\u0259l\u0259ri m\u00fck\u0259mm\u0259l s\u0259viyy\u0259d\u0259 \u00f6yr\u0259nib m\u0259nims\u0259y\u0259n ziyal\u0131 Xeyir-\u018fhlimanm\u0131, yoxsa i\u00e7ind\u0259ki sevgi hissl\u0259ri \u201cc\u00fcc\u0259rm\u0259mi\u015f\u201d m\u0259hv olan, ata-anas\u0131na bel\u0259 nifr\u0259t ed\u0259n, q\u0259dim sirli xal\u0131n\u0131n sahibini \u00f6ld\u00fcrm\u0259k \u00fc\u00e7\u00fcn g\u00f6r\u0259vl\u0259ndirilmi\u015f \u015e\u0259r-\u018fhrimanm\u0131? Bunu m\u00fc\u0259yy\u0259nl\u0259\u015fdir\u0259 bil\u0259c\u0259yimiz son m\u0259qamda da yaz\u0131\u00e7\u0131 bizi h\u0259r iki personajla qar\u015f\u0131la\u015fd\u0131r\u0131r. Bir q\u0259d\u0259r \u0259vv\u0259l toxundu\u011fumuz n\u00fcans, finaldan sonra hiss etdiyimiz y\u00fcng\u00fcll\u00fck hissi b\u0259lk\u0259 d\u0259 el\u0259 bununla ba\u011fl\u0131d\u0131r. Sonda yaz\u0131\u00e7\u0131n\u0131n H\u00f6rm\u00fczd\u00fcn v\u0259 ya \u018fhriman\u0131n q\u0259l\u0259b\u0259sini oxucunun ixtiyar\u0131na buraxmas\u0131 m\u0259s\u0259l\u0259ni Xeyirin-H\u00f6rm\u00fczd\u00fcn xeyrin\u0259 h\u0259ll etm\u0259yimiz\u0259 imkan yarad\u0131r.<br \/>\nFyodor Dostoyevski realizmi il\u0259 Qabriel Qarsia Markes magik realizminin s\u0259rh\u0259dl\u0259ri bir-birind\u0259n n\u0259 q\u0259d\u0259r uzaqd\u0131rsa, realizmin h\u0259r iki \u00e7alar\u0131n\u0131n \u201cG\u00f6z muncu\u011fu\u201d povestind\u0259ki v\u0259hd\u0259ti, harmoniyas\u0131 bir o q\u0259d\u0259r ger\u00e7\u0259kdir. Anar da Dostoyevskisaya\u011f\u0131, b\u0259dii m\u0259ntiqin yekununu, finaldan hasil olan fikri haz\u0131r \u015f\u0259kild\u0259 oxucuya t\u0259qdim etmir, hadis\u0259l\u0259ri analiz edib n\u0259tic\u0259 \u00e7\u0131xarma\u011f\u0131, son q\u0259na\u0259t\u0259 g\u0259lm\u0259yi oxucu m\u00fchakim\u0259sinin ixtiyar\u0131na burax\u0131r. Bununla da q\u0259hr\u0259man\u0131n son aqib\u0259tini, taleyinin yozumunu oxucuya h\u0259val\u0259 etmi\u015f olur. Yaz\u0131\u00e7\u0131 Somambulizm b\u0259las\u0131n\u0131n g\u0259nc \u00f6mr\u00fcn\u0259 son qoydu\u011fu Ay q\u0131z\u0131 Aydan\u0131n c\u0259s\u0259dinin yan\u0131nda yer\u0259 s\u0259rilmi\u015f c\u0259s\u0259din \u2013 eyvandan it\u0259l\u0259nib y\u0131x\u0131lan adam\u0131n kimliyini, \u018fhriman v\u0259 ya H\u00f6rm\u00fczd oldu\u011funu, el\u0259c\u0259 d\u0259 \u0259s\u0259rin \u0259vv\u0259lind\u0259 m\u0259zardan dirilib qay\u0131dan\u0131n Xeyirmi, \u015e\u0259rmi oldu\u011funu oxucu m\u00fchakim\u0259sin\u0259 verir. \u018fslind\u0259, \u0259s\u0259rin final\u0131nda son \u00fc\u00e7 abzasl\u0131q m\u00fc\u0259llif fikrini oxumadan da Anar\u0131n \u00f6z q\u0259hr\u0259man\u0131n\u0131n taleyini oxucuya etibar etdiyi b\u0259llidir. Oxucu f\u0259hml\u0259 duyur, ya b\u0259lk\u0259 d\u0259 bel\u0259 duymaq ist\u0259yir ki, qay\u0131dan H\u00f6rm\u00fczdd\u00fc. \u018fn az\u0131, \u015e\u0259rin yenid\u0259n d\u00fcnyaya qay\u0131d\u0131\u015f\u0131n\u0131 v\u0259 t\u0259z\u0259 \u018fhrimanlar yeti\u015fdirm\u0259sini yaz\u0131\u00e7\u0131n\u0131n ist\u0259m\u0259y\u0259c\u0259yi \u00fcmidil\u0259 bu inama k\u00f6kl\u0259nir. Apar\u0131c\u0131 q\u0259hr\u0259man\u0131n \u00f6z \u015f\u0259xsind\u0259 iki paradoksal xarakteri \u2013 H\u00f6rm\u00fczd v\u0259 \u018fhriman\u0131 birl\u0259\u015fdirm\u0259si qeyri-ixtiyari Lev Tolstoy yarad\u0131c\u0131l\u0131\u011f\u0131ndan yax\u015f\u0131 tan\u0131d\u0131\u011f\u0131m\u0131z ruhun dialektikas\u0131n\u0131 yada sal\u0131r. \u018fhliman obraz\u0131nda ruhun ikil\u0259\u015fm\u0259si hadis\u0259si o q\u0259d\u0259r ani ba\u015f verir ki, H\u00f6rm\u00fczd v\u0259 \u018fhriman\u0131n \u00e7al\u0131n-\u00e7arpaz izl\u0259ri, t\u0259zadl\u0131 al\u0259ml\u0259ri fikrimizd\u0259 dola\u015f\u0131q d\u00fc\u015f\u00fcr, b\u0259z\u0259n az qala bu iki f\u0259rqli personaj aras\u0131ndak\u0131 s\u0259rh\u0259dl\u0259r itir, onlar bir-birin\u0259 qar\u0131\u015f\u0131r, \u0259hvalatlar\u0131n hans\u0131nda \u018fhliman\u0131n, hans\u0131nda \u018fhriman\u0131n i\u015ftirak etdiyi sual alt\u0131nda qal\u0131r. Lakin oxucu bunu \u00e7\u0259tin \u00e7\u00f6zs\u0259 d\u0259, bir h\u0259qiq\u0259ti ayd\u0131n d\u0259rk edir ki, h\u0259r iki personaj bir insan\u0131n daxili-m\u0259n\u0259vi al\u0259minin, psixoloji ya\u015fant\u0131lar\u0131n\u0131n t\u0259msil\u00e7isidir. Eyni insan\u0131n ruhunun f\u0259rqli y\u00f6nl\u0259r\u0259 \u015fax\u0259l\u0259nm\u0259si, ikil\u0259\u015fm\u0259sidir.<br \/>\n\u018fs\u0259rd\u0259 f\u0259rqli yaz\u0131\u00e7\u0131 \u00fcslubunun stixial elementl\u0259ri g\u00f6z \u00f6n\u00fcnd\u0259dir. Tan\u0131\u015f m\u00f6vzuya \u2013 insan v\u0259 h\u0259yat m\u00fccadil\u0259sin\u0259, \u00f6l\u00fcm h\u0259qiq\u0259tin\u0259 f\u0259rdi s\u0259n\u0259tkar m\u00fcnasib\u0259ti b\u0259d n\u0259z\u0259r sindromu, \u00e7ox\u0259srlik inanclar fonunda t\u0259zah\u00fcr edir.<br \/>\n\u201cG\u00f6z muncu\u011fu\u201dnda Markesin magik realizmind\u0259 oldu\u011fu kimi sirli al\u0259md\u0259n qopub g\u0259l\u0259n mistik obrazlar, b\u0259dii \u00fcns\u00fcrl\u0259r, detallar var. B\u0259d n\u0259z\u0259riyl\u0259 m\u0259hv etm\u0259k bacar\u0131\u011f\u0131na malik q\u0259hr\u0259man, nax\u0131\u015flar\u0131nda d\u00fcnyan\u0131n sonu haqq\u0131nda m\u0259lumat\u0131n \u015fifr\u0259l\u0259ndiyi xal\u0131, qeyb olmu\u015f qaraj, h\u0259min qarajda gizl\u0259dilmi\u015f apparatura, bad\u0131mcan r\u0259ngd\u0259 buludlar, isti ya\u011f\u0131\u015f, axsaq k\u00fcl\u0259k,&#8230; v\u0259 s. sirlilik, m\u00fc\u0259mmal\u0131l\u0131q son d\u0259r\u0259c\u0259 inand\u0131r\u0131c\u0131d\u0131r. \u018fs\u0259rin \u00fcmumi ruhuna, pafosuna o q\u0259d\u0259r uy\u011fun g\u0259lir ki, oxucuda he\u00e7 bir \u015f\u00fcbh\u0259, etiraz do\u011furmur, \u0259ksin\u0259 t\u0259bii v\u0259 s\u0259mimi q\u0259bul edilir.<br \/>\nB\u0259\u015f\u0259r tarixind\u0259 sonuncu sivilizasiyan\u0131n d\u0259h\u015f\u0259tli sonu \u2013 Des\u00f6rs, y\u0259ni Qiyam\u0259t g\u00fcn\u00fc haqq\u0131nda m\u00fcxt\u0259lif f\u0259rziyy\u0259l\u0259r\u0259 \u201cG\u00f6z muncu\u011fu\u201d m\u00fc\u0259llifinin f\u0259rqli bir \u0259lav\u0259si var. Anar\u0131n Qiyam\u0259t v\u0259h\u015f\u0259tind\u0259n yaz\u0131\u00e7\u0131 t\u0259x\u0259yy\u00fcl\u00fcn\u00fcn m\u0259hsulu olan t\u0259z\u0259 bir vasit\u0259 \u2013 q\u0259dim xal\u0131 il\u0259 \u0259laq\u0259li s\u00f6z a\u00e7mas\u0131 u\u011furlu b\u0259dii priyom kimi maraq do\u011furur. \u018fn yax\u0131n tarix\u0259 m\u00fcraci\u0259t ed\u0259n m\u00fc\u0259llifin 2012-ci ilin son g\u00fcn\u00fc haqq\u0131nda q\u0259dim Mayya t\u0259qvimind\u0259ki m\u0259lumat\u0131n yaratd\u0131\u011f\u0131 ajiotaj\u0131 yada salmaq m\u0259qs\u0259di f\u0259rqlidir. Tarixi \u015fumerl\u0259r\u0259 gedib \u00e7\u0131xan xal\u0131n\u0131n nax\u0131\u015flar\u0131nda d\u00fcnyan\u0131n sonu bar\u0259d\u0259 m\u0259lumat\u0131n \u0259ks olundu\u011funu \u0259s\u0259rin q\u0259hr\u0259man\u0131 \u018fhliman \u00c7ap\u0131qdan e\u015fidir. Lakin Qiyam\u0259t\u0259 onun \u00f6z f\u0259rdi m\u00fcnasib\u0259ti var. N\u0259 q\u0259d\u0259r t\u0259\u0259cc\u00fcbl\u00fc g\u00f6r\u00fcns\u0259 d\u0259, apar\u0131c\u0131 q\u0259hr\u0259man Qiyam\u0259t ehtimal\u0131ndan m\u0259mnun qald\u0131\u011f\u0131n\u0131 etiraf edir: \u201c&#8230;qoy bir-birinin bo\u011faz\u0131n\u0131 \u00fczs\u00fcnl\u0259r, haramzadalar, insanlar bundan art\u0131\u011f\u0131na layiq deyill\u0259r. Bir yandan baxanda, \u2013 dey\u0259 d\u00fc\u015f\u00fcn\u00fcrd\u00fcm, el\u0259 xal\u00e7as\u0131z-filans\u0131z da d\u00fcnyan\u0131n ax\u0131r\u0131d\u0131r da&#8230; Bu q\u0259d\u0259r z\u00fclm, \u0259dal\u0259tsizlik, yalan, riyakarl\u0131q, poz\u011funluq i\u00e7ind\u0259 ya\u015famaq insanlar\u0131n \u0259n b\u00f6y\u00fck g\u00fcnah\u0131 v\u0259 \u0259n b\u00f6y\u00fck c\u0259zas\u0131 deyil m\u0259y\u0259r?\u201d Apar\u0131c\u0131 q\u0259hr\u0259man burada m\u00fc\u0259llif missiyas\u0131n\u0131 yerin\u0259 yetirir. D\u00f6vr\u00fcn, m\u00fchitin ac\u0131 m\u0259nz\u0259r\u0259sinin do\u011furdu\u011fu ikrahla b\u00fct\u00fcn haqs\u0131zl\u0131qlara, d\u00fcnyan\u0131 m\u00fcharib\u0259l\u0259rin sars\u0131td\u0131\u011f\u0131 bir zamanda mill\u0259tin \u00f6z i\u00e7ind\u0259 bir-birin\u0259 q\u0259nim k\u0259sil\u0259n m\u0259n\u0259viyyats\u0131zlara etiraz\u0131n\u0131 bu \u015f\u0259kild\u0259 ifad\u0259 edir.<br \/>\n\u201cG\u00f6z muncu\u011fu\u201d povesti XXI y\u00fczilin ayd\u0131n\u0131n\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259r kompleksidir. Burada \u00e7a\u011fda\u015f insan\u0131n, \u00f6t\u0259n y\u00fczillikl\u0259rin elmi, f\u0259ls\u0259fi, dini, \u0259d\u0259bi g\u00f6r\u00fc\u015fl\u0259rini qavray\u0131b \u00fcmumil\u0259\u015fdir\u0259n h\u0259m\u0259srimizin ya\u015fant\u0131lar\u0131, g\u00fcn\u00fcm\u00fcz\u00fcn sosial ger\u00e7\u0259klikl\u0259rin\u0259 bax\u0131\u015f t\u0259rzi, maddi v\u0259 m\u0259n\u0259vi-\u0259xlaqi d\u00fcnyam\u0131z\u0131n itkil\u0259rin\u0259 m\u00fcnasib\u0259ti dol\u011fun b\u0259dii \u0259ksini tap\u0131b. H\u0259yat h\u0259qiq\u0259tini yeni bi\u00e7imd\u0259 b\u0259dii t\u0259dqiq v\u0259 t\u0259hlil m\u0259rk\u0259zin\u0259 g\u0259tir\u0259n novator \u0259s\u0259ri \u0259srin n\u0259sri f\u00f6vq\u00fcn\u0259 qald\u0131ran da m\u0259hz bu m\u0259ziyy\u0259ti \u2013 \u00e7a\u011fda\u015fl\u0131\u011f\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Dos.dr. T\u0259ran\u0259 TURAN R\u018fH\u0130ML\u0130, DGTYB M\u0259sl\u0259h\u0259t Konseyinin \u00fczv\u00fc M\u00fcst\u0259qil yarad\u0131c\u0131l\u0131q m\u00f6vqeyinin, s\u0259n\u0259tkar azadl\u0131\u011f\u0131n\u0131n israrla m\u00fcdafi\u0259si, onun h\u0259r c\u00fcr diktaturadan uzaql\u0131\u011f\u0131n\u0131n inikas\u0131 v\u0259 \u0259n \u0259sas\u0131, b\u0259diiliyin b\u00fct\u00fcn meyarlar\u0131n f\u00f6vq\u00fcnd\u0259 dayand\u0131\u011f\u0131\u0131na yaz\u0131\u00e7\u0131 inam\u0131n\u0131n ifad\u0259si Anar n\u0259srinin \u0259n s\u0259viyy\u0259vi x\u00fcsusiyy\u0259tl\u0259rind\u0259ndir. \u201cG\u00f6zmuncu\u011fu\u201d povesti d\u0259 m\u0259hz bu s\u0259n\u0259t amal\u0131na s\u0259daq\u0259ti il\u0259 se\u00e7ilir, h\u0259l\u0259 ilk \u0259s\u0259rl\u0259rind\u0259 azad yaz\u0131\u00e7\u0131 m\u00f6vqeyini a\u015fkar ifad\u0259 [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-12970","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12970","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\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12970"}],"version-history":[{"count":2,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12970\/revisions"}],"predecessor-version":[{"id":12973,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12970\/revisions\/12973"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12970"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12970"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12970"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}