{"id":39761,"date":"2021-10-03T10:00:00","date_gmt":"2021-10-03T06:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=39761"},"modified":"2021-10-04T08:57:44","modified_gmt":"2021-10-04T04:57:44","slug":"milli-dusunc%c9%99-tariximizd%c9%99-mir-c%c9%99lal-elnar%c9%99-akimova","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=39761","title":{"rendered":"Milli d\u00fc\u015f\u00fcnc\u0259 tariximizd\u0259 Mir C\u0259lal – Elnar\u0259 AK\u0130MOVA"},"content":{"rendered":"\n
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XX \u0259srin \u0259vv\u0259ll\u0259ri Az\u0259rbaycan tarixin\u0259 sovet istilas\u0131 d\u00f6vr\u00fc kimi daxil olsa da, \u0259d\u0259biyyat tariximiz \u00fc\u00e7\u00fcn bu m\u0259rh\u0259l\u0259 b\u00f6y\u00fck \u00f6n\u0259m k\u0259sb etmi\u015f, \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z\u0131n inki\u015faf\u0131 istiqam\u0259tind\u0259 \u0259h\u0259miyy\u0259tli add\u0131mlar at\u0131lm\u0131\u015fd\u0131r. \u018fsrin 20-ci ill\u0259rind\u0259n ba\u015flayaraq Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n klassik irsinin toplanmas\u0131, t\u0259dqiqi, Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi v\u0259 onun d\u00f6vrl\u0259\u015fdirilm\u0259si il\u0259 ba\u011fl\u0131 konsepsiyalar\u0131n i\u015fl\u0259nm\u0259si, m\u00fcxt\u0259lif n\u0259z\u0259ri m\u00fcdd\u0259alar\u0131n ir\u0259li s\u00fcr\u00fclm\u0259si, \u00e7oxsayl\u0131 \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q \u0259s\u0259rl\u0259rinin ortaya \u00e7\u0131xmas\u0131, h\u0259m d\u0259 b\u00fct\u00fcn bu i\u015fl\u0259rin Q\u0259rb, Avropa, t\u00fcrk v\u0259 rus \u0259d\u0259bi-n\u0259z\u0259ri fikri il\u0259 m\u00fcqayis\u0259d\u0259 realla\u015fmas\u0131 prosesin\u0259 start verilmi\u015fdi. \u018fvv\u0259la, bunun \u00fc\u00e7\u00fcn m\u00fcnbit z\u0259min var idi. \u00c7\u00fcnki sovet quruculu\u011fu marksizm-leninizm ideologiyas\u0131na s\u00f6yk\u0259nirdi. Bu ideologiyan\u0131n t\u0259m\u0259l prinsipl\u0259rind\u0259n biri  klassik irs\u0259 \u0259saslanmaq idi ki, bu da Sovetl\u0259r Birliyin\u0259 daxil olmu\u015f respublikalarda ya\u015fayan xalqlar\u0131n qar\u015f\u0131s\u0131na klassik irsin toplanmas\u0131 v\u0259 t\u0259dqiqi kimi bir t\u0259l\u0259b qoyurdu. Onun yerin\u0259 yetirilm\u0259si prosesi rus elmi-n\u0259z\u0259ri fikri v\u0259 onun vasit\u0259\u00e7iliyi il\u0259 Avropa, Q\u0259rb \u0259d\u0259bi-n\u0259z\u0259ri fikrinin qar\u015f\u0131l\u0131ql\u0131 t\u0259mas\u0131nda ba\u015f verirdi. Dig\u0259r t\u0259r\u0259fd\u0259n, Az\u0259rbaycan \u0259d\u0259biyyat\u0131 il\u0259 ba\u011fl\u0131 ara\u015fd\u0131rmalar\u0131n m\u00fc\u0259llifi olan t\u00fcrk aliml\u0259ri Fuad K\u00f6pr\u00fcl\u00fczad\u0259 v\u0259 \u0130smay\u0131l Hikm\u0259tin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n m\u00f6vcud n\u0259tic\u0259l\u0259ri, h\u0259m\u00e7inin T\u00fcrkiy\u0259d\u0259 t\u0259hsil alaraq geri qay\u0131tm\u0131\u015f \u018fmin Abid, B\u0259kir \u00c7obanzad\u0259, Yusif V\u0259zir \u00c7\u0259m\u0259nz\u0259minli v\u0259 ba\u015fqa aliml\u0259rimizin elmi-n\u0259z\u0259ri f\u0259aliyy\u0259ti \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131m\u0131za m\u0259hz t\u00fcrk elmi-n\u0259z\u0259ri fikri vasit\u0259sil\u0259 maraql\u0131 m\u00fcdd\u0259alar\u0131n, konsepsiyalar\u0131n yol tapmas\u0131na v\u0259 bu istiqam\u0259td\u0259 qar\u015f\u0131l\u0131ql\u0131 t\u0259masa \u015f\u0259rait yarad\u0131rd\u0131 ki, elmi-n\u0259z\u0259ri informasiya m\u00fcbadil\u0259si \u00f6z b\u0259hr\u0259sini verm\u0259kd\u0259 idi.<\/p>\n\n\n\n

\u00d6t\u0259n \u0259srin \u0259vv\u0259ll\u0259rind\u0259n ba\u015flayaraq bir \u00e7ox t\u0259dqiqat\u00e7\u0131lar – \u018fmin Abid, B\u0259kir \u00c7obanzad\u0259, Salman M\u00fcmtaz, \u018fli Nazim, Mir C\u0259lal Pa\u015fayev v\u0259 b. klassik irsin \u00f6yr\u0259nilm\u0259si m\u0259qs\u0259dil\u0259 bir ne\u00e7\u0259 istiqam\u0259td\u0259 paralel f\u0259aliyy\u0259t g\u00f6st\u0259rm\u0259li olurdular. Onlar bir t\u0259r\u0259fd\u0259n klassik irsi toplay\u0131r, d\u0259rc etdirir, m\u0259tn\u015f\u00fcnasl\u0131qla m\u0259\u015f\u011ful olur, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 \u0259d\u0259biyyat tarixinin yaz\u0131lmas\u0131, d\u00f6vrl\u0259\u015fdirilm\u0259si, m\u0259n\u015f\u0259yinin d\u0259qiql\u0259\u015fdirilm\u0259si, m\u00fcxt\u0259lif \u0259d\u0259biyyat konsepsiyalar\u0131n\u0131n haz\u0131rlanmas\u0131, f\u0259rqli elmi-n\u0259z\u0259ri probleml\u0259rin t\u0259dqiqi il\u0259 ba\u011fl\u0131 \u0259h\u0259miyy\u0259tli i\u015fl\u0259r g\u00f6r\u00fcrd\u00fcl\u0259r. Yaz\u0131l\u0131 Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n m\u0259n\u015f\u0259yi, \u0259d\u0259bi-tarixi prosesin m\u0259rh\u0259l\u0259 t\u0259snifi v\u0259 klassik b\u0259dii irs\u0259 m\u00fcnasib\u0259t kimi \u00fc\u00e7 \u0259sas m\u0259s\u0259l\u0259 \u0259traf\u0131nda t\u0259dqiqatlar aparan \u0259d\u0259biyyat\u015f\u00fcnaslar\u0131n \u0259m\u0259yinin n\u0259tic\u0259si idi ki, XX \u0259srin ikinci onilliyind\u0259n etibar\u0259n Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixinin v\u0259 bununla ba\u011fl\u0131 olaraq \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n bir elm kimi inki\u015faf v\u0259 t\u0259r\u0259qqi prosesi ba\u015flad\u0131. \u018fd\u0259biyyat tariximiz he\u00e7 bir m\u0259rh\u0259l\u0259d\u0259 olmad\u0131\u011f\u0131 kimi, bu ill\u0259rd\u0259 b\u00f6y\u00fck inki\u015faf yolu ke\u00e7di. H\u0259tta o d\u00f6vrd\u0259 m\u00f6vcud olan vulqar sosiologizmin, marksizm-leninizm prinsipl\u0259rinin, sinfilik n\u0259z\u0259riyy\u0259sinin, proletkult\u00e7ulu\u011fun b\u00fct\u00fcn \u0259d\u0259bi m\u0259tnl\u0259r\u0259 t\u0259tbiqinin \u00fcmum\u0259n \u0259d\u0259biyyata vurdu\u011fu ziyanlar bel\u0259, inki\u015faf prosesinin d\u0259y\u0259rini v\u0259 \u0259h\u0259miyy\u0259tini azalda bilm\u0259z. Bu missiya indi daha ayd\u0131n, XXI \u0259srin yeni m\u0259rh\u0259l\u0259y\u0259 adlam\u0131\u015f humanitar d\u00fc\u015f\u00fcnc\u0259 sferas\u0131n\u0131n aynas\u0131nda b\u00fct\u00fcn t\u0259rkib v\u0259 parametrl\u0259ri il\u0259 g\u00f6r\u00fcn\u00fcr.<\/p>\n\n\n\n

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Mir C\u0259lal Pa\u015fayev Az\u0259rbaycan klassik irsinin \u00f6yr\u0259nilm\u0259si v\u0259 d\u0259y\u0259rl\u0259ndirilm\u0259si, Nizami, F\u00fczuli, C\u0259lil M\u0259mm\u0259dquluzad\u0259, \u018fbd\u00fcrr\u0259him b\u0259y Haqverdiyev, S\u00fcleyman Sani Axundov, Mirz\u0259 \u018fl\u0259kb\u0259r Sabir v\u0259 b. \u0259d\u0259biyyat n\u00fcmay\u0259nd\u0259l\u0259rimizin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n t\u0259dqiq edilm\u0259si, \u0259d\u0259biyyat tarixind\u0259 yerl\u0259rinin v\u0259 rollar\u0131n\u0131n m\u00fc\u0259yy\u0259nl\u0259\u015fdirilm\u0259si sah\u0259sind\u0259 m\u00fch\u00fcm elmi n\u0259tic\u0259l\u0259r\u0259 imza atm\u0131\u015f aliml\u0259rimizd\u0259n biridir. Onun Az\u0259rbaycan m\u0259tn\u015f\u00fcnasl\u0131\u011f\u0131n\u0131n inki\u015faf\u0131nda g\u00f6rd\u00fcy\u00fc i\u015fl\u0259r, Nizami G\u0259nc\u0259vinin “Yeddi g\u00f6z\u0259l” poemas\u0131n\u0131 n\u0259srl\u0259 t\u0259rc\u00fcm\u0259 etm\u0259si, h\u0259m\u00e7inin f\u00fczuli\u015f\u00fcnasl\u0131\u011f\u0131n bir elmi sah\u0259 kimi yaranmas\u0131nda v\u0259 inki\u015faf\u0131nda oynad\u0131\u011f\u0131 rol b\u00f6y\u00fckd\u00fcr v\u0259 bu sah\u0259nin b\u00fct\u00fcn t\u0259dqiqat\u00e7\u0131lar\u0131 t\u0259r\u0259find\u0259n x\u00fcsusi d\u0259y\u0259rl\u0259ndirilir. X\u00fcsusil\u0259, “F\u00fczulinin poetik x\u00fcsusiyy\u0259tl\u0259ri” (1940) monoqrafiyas\u0131 f\u00fczuli\u015f\u00fcnasl\u0131qda ilk add\u0131mlardan biri kimi elmi \u0259h\u0259miyy\u0259t k\u0259sb edir. Bir s\u0131ra \u0259h\u0259miyy\u0259tli v\u0259 fundamental probleml\u0259rin qald\u0131r\u0131ld\u0131\u011f\u0131 bu monoqrafiyada Mir C\u0259lal F\u00fczuli yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 m\u0259h\u0259bb\u0259tin xarakteri, s\u00f6z\u0259, s\u0259n\u0259t\u0259 veril\u0259n d\u0259y\u0259r, onun f\u0259ls\u0259f\u0259si, b\u0259dii dili, xalq dilind\u0259n yararlanmas\u0131, \u0259s\u0259rl\u0259rind\u0259 istifad\u0259 etdiyi b\u0259dii t\u0259svir v\u0259 ifad\u0259 vasit\u0259l\u0259rinin orijinall\u0131\u011f\u0131, poetikas\u0131n\u0131n \u00f6z\u0259llikl\u0259ri, v\u0259zni, qafiy\u0259 sistemi, r\u0259difl\u0259ri, klassik \u015e\u0259rq \u015feri \u00fc\u00e7\u00fcn aktual olmayan daxili qafiy\u0259l\u0259nm\u0259d\u0259n istifad\u0259 edilm\u0259si v\u0259 s. x\u00fcsusiyy\u0259tl\u0259ri d\u0259qiq m\u00fc\u0259yy\u0259n edir, m\u00fcbahis\u0259li m\u0259qamlara ayd\u0131nl\u0131q g\u0259tirm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r, bu x\u00fcsusda m\u00f6vcud olan iddialar\u0131 t\u0259hlil v\u0259 m\u00fcbahis\u0259 m\u00fcst\u0259visin\u0259 \u00e7\u0259kir. F\u00fczulini “yaln\u0131z \u00f6z \u0259srinin deyil, b\u0259\u015f\u0259riyy\u0259tin renessans d\u00f6vr\u00fcn\u00fcn b\u00f6y\u00fck o\u011flu” adland\u0131ran Mir C\u0259lal \u015fairin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n m\u0259ziyy\u0259tl\u0259rini t\u0259hlil etm\u0259yin bir elmi n\u0259slin i\u015fi oldu\u011funu s\u00f6yl\u0259m\u0259kl\u0259, h\u0259m apard\u0131\u011f\u0131 t\u0259dqiqat\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131, h\u0259m d\u0259 ona n\u0259 q\u0259d\u0259r \u0259h\u0259miyy\u0259t verdiyini g\u00f6st\u0259rmi\u015f olur.<\/p>\n\n\n\n

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XX \u0259srin \u0259d\u0259biyyat\u0131, onun tarixi, elmi-n\u0259z\u0259ri t\u0259hlili, poetik x\u00fcsusiyy\u0259tl\u0259rinin d\u0259y\u0259rl\u0259ndirilm\u0259si Mir C\u0259lal\u0131n irsind\u0259 \u0259h\u0259miyy\u0259tli yer tutur. Onun Firidun H\u00fcseynovla birlikd\u0259 yazd\u0131\u011f\u0131 “XX \u0259sr Az\u0259rbaycan \u0259d\u0259biyyat\u0131” d\u0259rsliyi elmi \u0259h\u0259miyy\u0259tini \u00e7a\u011f\u0131m\u0131zad\u0259k qoruyan n\u0259\u015frl\u0259rd\u0259n biridir. H\u0259m\u00e7inin “Az\u0259rbaycanda \u0259d\u0259bi m\u0259kt\u0259bl\u0259r (1905-1917)”, “Klassikl\u0259r v\u0259 m\u00fcasirl\u0259r”, “C\u0259lil M\u0259mm\u0259dquluzad\u0259nin realizmi” kitablar\u0131nda da Mir C\u0259lal ist\u0259r XX \u0259srin bir d\u00f6vr kimi d\u0259y\u0259rl\u0259ndirilm\u0259si, ist\u0259rs\u0259 d\u0259 o d\u00f6vr\u00fcn m\u0259d\u0259niyy\u0259ti, m\u0259tbuat tarixi, musiqi v\u0259 inc\u0259s\u0259n\u0259ti il\u0259 ba\u011fl\u0131 \u00e7ox \u0259h\u0259miyy\u0259tli q\u0259na\u0259tl\u0259r s\u00f6yl\u0259mi\u015f, bu g\u00fcn bel\u0259 \u00f6z elmi d\u0259y\u0259rini itirm\u0259y\u0259n n\u0259tic\u0259l\u0259r \u00e7\u0131xarm\u0131\u015fd\u0131r. O da qeyd olunmal\u0131d\u0131r ki, bu fikirl\u0259r Mir C\u0259lal\u0131n bir \u0259d\u0259biyyat tarix\u00e7isi kimi yerini v\u0259 qiym\u0259tini verm\u0259k \u00fc\u00e7\u00fcn b\u00f6y\u00fck anlam ifad\u0259 edir.<\/p>\n\n\n\n

XX \u0259srin \u0259vv\u0259ll\u0259ri, x\u00fcsusil\u0259 otuzuncu ill\u0259r\u0259 q\u0259d\u0259r olan m\u0259rh\u0259l\u0259si Mir C\u0259lal\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda daha geni\u015f formada t\u0259hlil edilib. M\u0259lum oldu\u011fu kimi, \u0259srin \u0259vv\u0259ll\u0259rind\u0259 \u0259d\u0259bi proses m\u00fcxt\u0259lifliyi v\u0259 ziddiyy\u0259tl\u0259ri il\u0259 f\u0259rql\u0259nirdi. Milli d\u00f6vl\u0259t quruculu\u011fu, \u0259d\u0259biyyatda milli ideologiyan\u0131n t\u0259bli\u011fi m\u0259s\u0259l\u0259l\u0259ri \u00f6z yerini tam tuta bilm\u0259mi\u015f d\u00f6vl\u0259t \u00e7evrili\u015fi ba\u015f verdi v\u0259 yenic\u0259 qurulmu\u015f sovet d\u00f6vl\u0259ti yeni inki\u015faf istiqam\u0259tl\u0259ri axtarma\u011fa ba\u015flayaraq bu axtar\u0131\u015f prosesi v\u0259 onun n\u0259tic\u0259l\u0259rinin ilk n\u00f6vb\u0259d\u0259 m\u0259d\u0259niyy\u0259td\u0259 v\u0259 \u0259d\u0259biyyatda t\u0259svir olunmas\u0131n\u0131 g\u00fcn\u00fcn t\u0259l\u0259bin\u0259 \u00e7evirdi. Sovet hakimiyy\u0259tinin q\u0259l\u0259b\u0259sin\u0259, y\u0259ni \u00f6lk\u0259d\u0259 siyasi basq\u0131ya q\u0259d\u0259r Az\u0259rbaycan \u0259d\u0259biyyat\u0131 \u00f6z qanunauy\u011fun inki\u015faf prosesini, t\u0259bii d\u0259yi\u015fiklik d\u00f6vr\u00fcn\u00fc ya\u015fay\u0131rd\u0131. Lakin akademik Nizami C\u0259f\u0259rovun qeyd etdiyi kimi, “sovet ideologiyas\u0131 Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n tarix\u0259n qazand\u0131\u011f\u0131 x\u00fcsusiyy\u0259tl\u0259rin normal \u015f\u0259kild\u0259 idrak\u0131na imkan verm\u0259di – 20-ci ill\u0259rin sonu 30-cu ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259n etibar\u0259n sovet \u0259d\u0259biyyat\u0131nda “proletar m\u00f6vqeyi” daha aqressiv bir \u015f\u0259kild\u0259 g\u00f6zl\u0259nilm\u0259y\u0259 ba\u015fland\u0131…”<\/p>\n\n\n\n

Bu ill\u0259rd\u0259 yeni \u0259d\u0259biyyat tipinin formala\u015fmas\u0131 az qala siyasi t\u0259l\u0259b s\u0259viyy\u0259sind\u0259 qoyulurdu. \u018fd\u0259biyyatdan m\u00f6vzu bax\u0131m\u0131ndan “m\u00fcasir insan”, “sovet v\u0259t\u0259nda\u015f\u0131n\u0131n h\u0259yat\u0131”, qurulan “yeni c\u0259miyy\u0259t”l\u0259 ba\u011fl\u0131 \u0259s\u0259rl\u0259r t\u0259l\u0259b olunurdusa, dig\u0259r t\u0259r\u0259fd\u0259n \u015e\u0259rq v\u0259 Q\u0259rb janr formalar\u0131 \u00e7ul\u011fala\u015fmas\u0131, yarad\u0131c\u0131l\u0131q metodlar\u0131n\u0131n formala\u015fmas\u0131, daxili m\u00fcbariz\u0259si gedir, \u0259d\u0259biyyata yeni formalar g\u0259tirilir, qar\u015f\u0131ya yeni n\u0259z\u0259ri t\u0259l\u0259bl\u0259r qoyulurdu. Elmi-n\u0259z\u0259ri irsi ara\u015fd\u0131rd\u0131qda m\u00fc\u0259yy\u0259n etm\u0259k olur ki, XX \u0259sr \u0259d\u0259biyyat\u0131n\u0131n d\u0259y\u0259rl\u0259ndirilm\u0259si Mir C\u0259lal\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda bir ne\u00e7\u0259 istiqam\u0259td\u0259 realla\u015fd\u0131r\u0131l\u0131r: Bu istiqam\u0259tl\u0259r hans\u0131lard\u0131r?<\/p>\n\n\n\n

– Mir C\u0259lal XX \u0259sr \u0259d\u0259biyyat\u0131n\u0131 \u0259d\u0259bi m\u0259kt\u0259bl\u0259r v\u0259 onlar\u0131n formala\u015fmas\u0131 prosesinin izl\u0259nilm\u0259si, h\u0259m\u00e7inin n\u00fcmay\u0259nd\u0259l\u0259rinin yarad\u0131c\u0131l\u0131qlar\u0131 istiqam\u0259tind\u0259 t\u0259hlil edib;<\/p>\n\n\n\n

– Mir C\u0259lal XX \u0259sr \u0259d\u0259biyyat\u0131n\u0131 metodoloji istiqam\u0259td\u0259 t\u0259hlil\u0259 c\u0259lb edib, realizm v\u0259 romantizm yarad\u0131c\u0131l\u0131q metodlar\u0131 v\u0259 onlar\u0131n tipl\u0259ri \u0259sas t\u0259hlil obyekti olub;<\/p>\n\n\n\n

– Mir C\u0259lal XX \u0259sr \u0259d\u0259biyyat\u0131n\u0131 onun  ayr\u0131-ayr\u0131 n\u00fcmay\u0259nd\u0259l\u0259rinin yarad\u0131c\u0131l\u0131\u011f\u0131 \u0259sas\u0131nda ara\u015fd\u0131r\u0131b;<\/p>\n\n\n\n

– Mir C\u0259lal XX \u0259sr \u0259d\u0259biyyat\u0131n\u0131 \u0259d\u0259bi janrlar\u0131n t\u0259kam\u00fcl\u00fc \u0259sas\u0131nda t\u0259hlil edib (m\u0259s\u0259l\u0259n, hekay\u0259 janr\u0131);<\/p>\n\n\n\n

– Mir C\u0259lal XX \u0259sr \u0259d\u0259biyyat\u0131n\u0131 klassik irsl\u0259 m\u00fcqayis\u0259d\u0259 t\u0259hlil edib.<\/p>\n\n\n\n

B\u00fct\u00fcn bu istiqam\u0259tl\u0259rd\u0259 XX \u0259sr \u0259d\u0259biyyat\u0131 haqq\u0131nda fikir y\u00fcr\u00fctm\u0259k, onu t\u0259hlil etm\u0259k \u00fc\u00e7\u00fcn \u00e7ox \u0259trafl\u0131 elmi-n\u0259z\u0259ri biliy\u0259, m\u0259lumata, erudisiyaya, obyektiv t\u0259hlil bacar\u0131\u011f\u0131na, h\u0259m\u00e7inin d\u0259 d\u00fc\u015f\u00fcnc\u0259 geni\u015fliyin\u0259 malik olmaq laz\u0131m idi. Elmi-n\u0259z\u0259ri t\u0259hlill\u0259rin s\u0259viyy\u0259si, XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259n ba\u015flayaraq tam bir \u015f\u0259kild\u0259 – m\u0259d\u0259niyy\u0259t, siyas\u0259t, ictimai h\u0259yat, teatr, musiqi v\u0259 m\u0259tbuat h\u0259yat\u0131 da daxil olmaqla m\u00fchiti t\u0259svir etm\u0259si, q\u0259na\u0259tl\u0259rinin d\u0259qiqliyi v\u0259 konkretliyi g\u00f6st\u0259rir ki,  Mir C\u0259lalda b\u00fct\u00fcn bu x\u00fcsusiyy\u0259tl\u0259r var idi.<\/p>\n\n\n\n

XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 Az\u0259rbaycanda ba\u015f ver\u0259n el\u0259 bir ictimai, m\u0259d\u0259ni hadis\u0259 yoxdur ki, Mir C\u0259lal onun \u0259d\u0259bi d\u00fc\u015f\u00fcnc\u0259 t\u0259rzin\u0259, yaz\u0131\u00e7\u0131 fikrin\u0259 t\u0259sirini, \u0259d\u0259biyyat v\u0259 m\u0259d\u0259niyy\u0259t tariximizd\u0259ki rolunu diqq\u0259td\u0259n k\u0259nar qoymu\u015f olsun. “N\u0259c\u0259f b\u0259y V\u0259zirov, C\u0259lil M\u0259mm\u0259dquluzad\u0259, \u018fbd\u00fcrr\u0259him b\u0259y Haqverdiyev, \u00dczeyir Hac\u0131b\u0259yli kimi \u0259dibl\u0259r s\u0259hn\u0259nin t\u0259l\u0259bl\u0259rini \u00f6d\u0259m\u0259yi v\u0259t\u0259nda\u015f borcu bilir, m\u00fcst\u0259sna bir ciddi-c\u0259hd il\u0259 yeni-yeni \u0259s\u0259rl\u0259r yaz\u0131rd\u0131lar. “Hac\u0131 Qara”, “M\u00fcsib\u0259ti-F\u0259xr\u0259ddin”, “Da\u011f\u0131lan tifaq”, “A\u011fa M\u0259h\u0259mm\u0259d \u015fah Qacar”, “P\u0259ri cadu”, “\u00d6l\u00fcl\u0259r”, “Ar\u015f\u0131n mal alan”, “M\u0259\u015f\u0259di \u0130bad” teatrlar\u0131n repertuar\u0131ndan d\u00fc\u015fm\u0259y\u0259n \u0259s\u0259rl\u0259r idi”, – yazan alimin kitablar\u0131nda verdiyi bu tarixi \u0259h\u0259miyy\u0259tli faktlar\u0131n sadalanmas\u0131 bel\u0259 yetir ki, XX \u0259srin \u0259d\u0259biyyat tariximizd\u0259 n\u0259 q\u0259d\u0259r \u0259h\u0259miyy\u0259tli bir d\u00f6vr kimi meydana \u00e7\u0131xd\u0131\u011f\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015fsin.<\/p>\n\n\n\n

Qeyd etm\u0259liyik ki, Mir C\u0259lal\u0131n elmi-n\u0259z\u0259ri irsind\u0259 XX \u0259srin n\u0259sri iki m\u0259rh\u0259l\u0259d\u0259 – 30-cu ill\u0259r\u0259 q\u0259d\u0259r v\u0259 30-cu ill\u0259rd\u0259n sonrak\u0131 m\u0259rh\u0259l\u0259d\u0259 t\u0259dqiq edilibdir. Bu iki m\u0259rh\u0259l\u0259d\u0259n birincisinin elmi-n\u0259z\u0259ri sanbal\u0131, \u0259hat\u0259 geni\u015fliyi, \u0259ld\u0259 edilmi\u015f elmi n\u0259tic\u0259l\u0259rin obyektivliyi v\u0259 elmi d\u0259y\u0259ri  daha \u00e7oxdur. \u0130lk n\u00f6vb\u0259d\u0259 o s\u0259b\u0259bd\u0259n ki, 30-cu ill\u0259r\u0259 q\u0259d\u0259r yaranan n\u0259sr n\u00fcmun\u0259l\u0259ri h\u0259m siyasi basq\u0131dan, h\u0259m “ideoloji m\u0259cburiyy\u0259t” a\u011f\u0131rl\u0131\u011f\u0131ndan qism\u0259n azad idil\u0259r. Bu m\u0259rh\u0259l\u0259y\u0259 q\u0259d\u0259r yaranan n\u0259sr \u00f6z qanunauy\u011fun formala\u015fma prosesini ke\u00e7irdi. \u0130kinci m\u0259rh\u0259l\u0259d\u0259 – 30-cu ill\u0259rd\u0259n sonra is\u0259 art\u0131q “x\u0259lqilik”, “partiyal\u0131l\u0131q” kimi t\u0259l\u0259bl\u0259r \u0259d\u0259biyyat\u0131 da, \u0259d\u0259bi d\u00fc\u015f\u00fcnc\u0259ni d\u0259 tam \u015f\u0259kild\u0259 \u00f6z “h\u00f6km\u00fc alt\u0131na” alm\u0131\u015fd\u0131. Xalq i\u00e7\u0259risind\u0259n \u00e7\u0131xan m\u00fcsb\u0259t q\u0259hr\u0259manlar, “yeni d\u00fcnya quruculu\u011fu”, “g\u00f6z\u0259l g\u0259l\u0259c\u0259k” planlar\u0131, f\u0259hl\u0259 v\u0259 k\u0259ndli sinfinin h\u0259yat t\u0259rzi, m\u00fcbariz\u0259si, ideallar\u0131, d\u00fc\u015fm\u0259n sinif aray\u0131\u015flar\u0131 v\u0259 s. \u0259d\u0259biyyat\u0131n v\u0259 yaz\u0131\u00e7\u0131n\u0131n  qar\u015f\u0131na t\u0259l\u0259b kimi qoyulmu\u015fdu. Mir C\u0259lal v\u0259 onun kimi bir s\u0131ra t\u0259dqiqat\u00e7\u0131lar \u00fc\u00e7\u00fcn bu c\u00fcr t\u0259l\u0259bl\u0259r \u0259sas\u0131nda yaz\u0131lan n\u00fcmun\u0259l\u0259rin \u015f\u0259rh edilm\u0259si “s\u00f6z dem\u0259k imkan\u0131n\u0131” m\u0259hdudla\u015fd\u0131r\u0131rd\u0131.<\/p>\n\n\n\n

Bu bax\u0131mdan, \u00fcmumilikd\u0259 Az\u0259rbaycan n\u0259sri v\u0259 onun poetik axtar\u0131\u015flar\u0131ndan dan\u0131\u015fark\u0259n Mir C\u0259lal\u0131n elmi-n\u0259z\u0259ri yarad\u0131c\u0131l\u0131\u011f\u0131nda 30-cu ill\u0259r\u0259 q\u0259d\u0259r yaranm\u0131\u015f n\u00fcmun\u0259l\u0259r, C.M\u0259mm\u0259dquluzad\u0259, \u018f.Haqverdiyev, N.N\u0259rimanov, A.\u015eaiq, S.S.Axundov kimi yaz\u0131\u00e7\u0131lar\u0131n irsi v\u0259 bu irsin \u0259sas\u0131nda n\u0259srin meydana \u00e7\u0131xan poetik x\u00fcsusiyy\u0259tl\u0259ri daha obyektiv \u015f\u0259kild\u0259 t\u0259hlil\u0259 \u00e7\u0259kilir. O, “Mirz\u0259 C\u0259lil q\u0131sa, m\u0259nal\u0131, psixoloji hekay\u0259nin b\u00f6y\u00fck ustas\u0131d\u0131r”, – yazanda da, “Mirz\u0259 C\u0259lilin hekay\u0259l\u0259rind\u0259 bir bitkinlik, m\u00fcxt\u0259s\u0259rlik, y\u0131\u011fcaml\u0131q vard\u0131r ki, b\u00fct\u00fcn klassik n\u0259srimizd\u0259 davam v\u0259 inki\u015faf etdirilm\u0259kd\u0259dir. Bu hekay\u0259l\u0259r b\u0259z\u0259n b\u00f6y\u00fck bir roman q\u0259d\u0259r m\u0259nal\u0131, \u0259hat\u0259edici v\u0259 g\u00fccl\u00fcd\u00fcr” – q\u0259na\u0259tin\u0259 g\u0259l\u0259nd\u0259 d\u0259, Mirz\u0259 C\u0259lilin b\u0259dii t\u0259svird\u0259 hadis\u0259, fakt v\u0259 insanlar\u0131 m\u00fcqayis\u0259 \u00fcsulundan istifad\u0259 etm\u0259yini \u00e7ox sevdiyini yazaraq “kontrasl\u0131 l\u00f6vh\u0259l\u0259r realizm \u00fc\u00e7\u00fcn \u00e7ox m\u0259qbul, m\u00fcnasib \u00fcsuldur. R\u0259ngl\u0259r, s\u0259sl\u0259r, m\u00fcnasib\u0259t v\u0259 g\u00f6r\u00fc\u015fl\u0259r \u00f6z-\u00f6z\u00fcnd\u0259n a\u015fkara \u00e7\u0131x\u0131r, ayd\u0131nla\u015f\u0131r. …Bu yarad\u0131c\u0131l\u0131q \u00fcsulundan \u0259dib b\u00fct\u00fcn janrlarda (dram, n\u0259sr, felyeton) istifad\u0259 etmi\u015fdir” – q\u0259na\u0259tini s\u0259sl\u0259ndir\u0259nd\u0259 d\u0259 t\u0259k “Molla N\u0259sr\u0259ddin” m\u0259kt\u0259binin yarad\u0131c\u0131s\u0131n\u0131n deyil, \u00fcmumilikd\u0259 n\u0259srimizin poetik axtar\u0131\u015flar\u0131n\u0131 t\u0259hlil\u0259 \u00e7\u0259kir, problem\u0259 m\u0259hz bir yarad\u0131c\u0131l\u0131\u011f\u0131n sferas\u0131ndan yana\u015faraq \u00fcmumil\u0259\u015fdirm\u0259l\u0259r apar\u0131rd\u0131.<\/p>\n\n\n\n

Yaxud Mir C\u0259lal “B\u00f6y\u00fck \u0259dib” m\u0259qal\u0259sind\u0259 \u018f.Haqverdiyevin “Da\u011f\u0131lan tifaq”, “B\u0259xtsiz cavan”, “P\u0259ri cadu” kimi \u0259s\u0259rl\u0259rini t\u0259hlil ed\u0259r\u0259k, onlar\u0131 “ist\u0259r m\u00f6vzu, ist\u0259r m\u0259qs\u0259d v\u0259 m\u0259fkur\u0259vi istiqam\u0259t etibaril\u0259 bir-birin\u0259 ba\u011fl\u0131, bir-birini tamamlayan, s\u0259n\u0259tkar\u0131n inki\u015faf\u0131n\u0131 t\u0259min ed\u0259n \u0259s\u0259rl\u0259r” adland\u0131r\u0131r, \u0259dibin \u0259sas \u00fcslubunun t\u0259nqidi realizm oldu\u011funu vur\u011fulay\u0131r v\u0259 bu \u0259s\u0259rl\u0259rin t\u0259hlili il\u0259 yaz\u0131\u00e7\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda b\u0259dii-f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259nin, n\u0259z\u0259ri-estetik q\u0259na\u0259tin, siyasi-m\u0259fkur\u0259vi yana\u015fman\u0131n h\u0259r\u0259k\u0259t trayektoriyas\u0131n\u0131n \u0259sas istiqam\u0259tl\u0259rini m\u00fc\u0259yy\u0259n edirdi.<\/p>\n\n\n\n

Mir C\u0259lal\u0131n \u0259d\u0259bi fakta, \u0259d\u0259bi proses\u0259 yana\u015fmas\u0131nda \u00e7\u0131l\u011f\u0131n v\u0259 emosional siyasi d\u0259y\u0259rl\u0259ndirm\u0259 dem\u0259k olar ki, m\u00fc\u015fahid\u0259 olunmur. M\u0259s\u0259l\u0259n, o, Sabir haqq\u0131nda yaz\u0131rd\u0131: “B\u0259z\u0259n t\u0259dqiqat\u00e7\u0131lar b\u00f6y\u00fck \u015fairin f\u0259hl\u0259 h\u0259yat\u0131ndan m\u00fcst\u0259qim \u015f\u0259kild\u0259 yazmamas\u0131n\u0131 guya onun “m\u0259hdudlu\u011fu”, guya “inqilabi demokratlar s\u0259viyy\u0259sin\u0259 qalxa bilm\u0259m\u0259si” kimi izah etm\u0259k ist\u0259yirl\u0259r. Tamamil\u0259 \u0259sass\u0131z olan, vulqar sosiologiya c\u0259bh\u0259sind\u0259n g\u0259l\u0259n bel\u0259 iddian\u0131n Sabir yarad\u0131c\u0131l\u0131\u011f\u0131na v\u0259 el\u0259c\u0259 d\u0259 \u0259d\u0259biyyat tariximiz\u0259 yanl\u0131\u015f v\u0259 qeyri-elmi bir m\u00fcnasib\u0259tin n\u0259tic\u0259si oldu\u011funu s\u00f6yl\u0259m\u0259y\u0259 ehtiyac yoxdur”.<\/p>\n\n\n\n

B\u00f6y\u00fck alimin \u0259d\u0259biyyat\u0131m\u0131z\u0131n b\u00fct\u00fcn klassik \u015fair v\u0259 yaz\u0131\u00e7\u0131lar\u0131 haqq\u0131nda s\u0259sl\u0259ndirdiyi fikirl\u0259r \u0259d\u0259bi irs\u0259 sevgi v\u0259 pe\u015f\u0259karl\u0131qla yana\u015fma\u011f\u0131n \u00f6rn\u0259k n\u00fcmun\u0259sidir.  Bu yana\u015fmada  d\u00fcr\u00fcst n\u0259z\u0259ri-metodoloji prinsip, \u0259d\u0259bi-elmi qiym\u0259t, h\u0259r zaman n\u00fcfuzunu qoruyacaq d\u0259y\u0259rl\u0259r sistemi ehtiva olunub: “Klassik \u0259d\u0259biyyat\u0131n g\u00fcc\u00fc \u0259n\u0259n\u0259l\u0259rin d\u00fczg\u00fcn inki\u015faf etdirilm\u0259sind\u0259dir. F\u00fczuli n\u0259inki \u00f6z d\u00f6vr\u00fcn\u0259 xidm\u0259t edir, h\u0259m d\u0259 g\u0259l\u0259c\u0259y\u0259 xidm\u0259t edir, Vaqifi yarad\u0131rd\u0131. Vaqif n\u0259inki \u00f6z d\u00f6vr\u00fcn\u0259 xidm\u0259t edir, h\u0259m d\u0259 g\u0259l\u0259c\u0259y\u0259 xidm\u0259t edir, Sabirin meydana g\u0259lm\u0259sin\u0259 imkan a\u00e7\u0131rd\u0131. Bu \u0259n\u0259n\u0259l\u0259r n\u0259 q\u0259d\u0259r canlan\u0131b inki\u015faf ed\u0259rs\u0259, bizim \u0259d\u0259biyyat\u0131m\u0131z da o q\u0259d\u0259r g\u00fccl\u00fc olacaqd\u0131r”.<\/p>\n\n\n\n

Professor \u015eirindil Al\u0131\u015fanl\u0131 do\u011fru qeyd edir ki, “Mir C\u0259lal m\u00fc\u0259llimin h\u0259r bir klassik haqq\u0131nda dediyi elmi aforizmin m\u00fcasir m\u0259nas\u0131 haqq\u0131nda t\u0259dqiqatlar yazmaq olar v\u0259 yaz\u0131lacaq da”. Burdan yola \u00e7\u0131xaraq qeyd ed\u0259k ki, Mir C\u0259lal\u0131n elmi yarad\u0131c\u0131l\u0131\u011f\u0131 \u00f6z\u00fcn\u00fcn f\u0259rqli istiqam\u0259tl\u0259ri – klassik irsin t\u0259dqiqi, m\u00fcxt\u0259lif elmi-n\u0259z\u0259ri probleml\u0259rin ara\u015fd\u0131r\u0131lmas\u0131, klassikl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n d\u0259y\u0259rl\u0259ndirilm\u0259si il\u0259 m\u00fcasir \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n t\u0259dqiqat obyektin\u0259 \u00e7evril\u0259c\u0259yi zaman\u0131 g\u00f6zl\u0259yir. Klassik \u015e\u0259rq poeziyas\u0131n\u0131 v\u0259 poetikas\u0131n\u0131 d\u0259rind\u0259n bil\u0259n, klassik \u0259d\u0259biyyat\u0131n b\u00fct\u00fcn m\u0259rh\u0259l\u0259l\u0259rind\u0259n x\u0259b\u0259rdar olan alimin monoqrafiya v\u0259 elmi m\u0259qal\u0259l\u0259rind\u0259 \u0259ld\u0259 etdiyi elmi q\u0259na\u0259tl\u0259r bu g\u00fcn bel\u0259 \u00f6z aktuall\u0131\u011f\u0131n\u0131 itirm\u0259yib v\u0259 \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q tariximiz \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tini qorumaqdad\u0131r. X\u00fcsusil\u0259, n\u0259z\u0259r\u0259 al\u0131nsa ki, o \u00fc\u00e7 cildlik Az\u0259rbaycan \u0259d\u0259biyyat tarixinin haz\u0131rlanmas\u0131nda yax\u0131ndan i\u015ftirak edib, kitabdak\u0131 bir s\u0131ra m\u0259qal\u0259l\u0259rin, “XX \u0259sr Az\u0259rbaycan \u0259d\u0259biyyat\u0131” v\u0259 “\u018fd\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n \u0259saslar\u0131” kimi d\u0259rslikl\u0259rin h\u0259mm\u00fc\u0259llifidir, bu elmi-n\u0259z\u0259ri irsin \u00f6yr\u0259nilm\u0259sinin \u0259h\u0259miyy\u0259ti daha \u00f6n\u0259mli s\u0259ciyy\u0259 da\u015f\u0131yar. Bu s\u0259b\u0259bd\u0259n d\u0259 onun klassik irsl\u0259 ba\u011fl\u0131 f\u0259aliyy\u0259tinin, yarad\u0131c\u0131l\u0131q metodu, realizm v\u0259 romantizm haqq\u0131nda fikirl\u0259rinin, Nizami, F\u00fczuli, C.M\u0259mm\u0259dquluzad\u0259, M.F.Axundzad\u0259, \u018f.Haqverdiyev v\u0259 b. klassikl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131 haqq\u0131nda elmi-n\u0259z\u0259ri q\u0259na\u0259tl\u0259rinin t\u0259dqiqin\u0259 ehityac vard\u0131r.<\/p>\n\n\n\n

M\u0259nb\u0259:\u00a0<\/strong><\/a>https:\/\/edebiyyatqazeti.az\/<\/a><\/strong> <\/strong> <\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

XX \u0259srin \u0259vv\u0259ll\u0259ri Az\u0259rbaycan tarixin\u0259 sovet istilas\u0131 d\u00f6vr\u00fc kimi daxil olsa da, \u0259d\u0259biyyat tariximiz \u00fc\u00e7\u00fcn bu m\u0259rh\u0259l\u0259 b\u00f6y\u00fck \u00f6n\u0259m k\u0259sb etmi\u015f, \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131m\u0131z\u0131n inki\u015faf\u0131 istiqam\u0259tind\u0259 \u0259h\u0259miyy\u0259tli add\u0131mlar at\u0131lm\u0131\u015fd\u0131r. \u018fsrin 20-ci ill\u0259rind\u0259n ba\u015flayaraq Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n klassik irsinin toplanmas\u0131, t\u0259dqiqi, Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi v\u0259 onun d\u00f6vrl\u0259\u015fdirilm\u0259si il\u0259 ba\u011fl\u0131 konsepsiyalar\u0131n i\u015fl\u0259nm\u0259si, m\u00fcxt\u0259lif n\u0259z\u0259ri m\u00fcdd\u0259alar\u0131n ir\u0259li s\u00fcr\u00fclm\u0259si, \u00e7oxsayl\u0131 \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q \u0259s\u0259rl\u0259rinin […]<\/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-39761","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/39761","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=39761"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/39761\/revisions"}],"predecessor-version":[{"id":39777,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/39761\/revisions\/39777"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=39761"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=39761"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=39761"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}