{"id":52815,"date":"2026-08-19T11:00:00","date_gmt":"2026-08-19T07:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=52815"},"modified":"2026-08-19T13:35:44","modified_gmt":"2026-08-19T09:35:44","slug":"lutviyy%c9%99-esgerzade-zamanin-metafizik-dustaqlari-salam-sarvan-poeziyasinda-saat-simvolu","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=52815","title":{"rendered":"L\u00fctviyy\u0259 \u018fSG\u018fRZAD\u018f.”ZAMANIN METAF\u0130Z\u0130K DUSTAQLARI: SALAM SARVAN POEZIYASINDA SAAT S\u0130MVOLU”"},"content":{"rendered":"\n
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L\u00fctviyy\u0259 \u018fsg\u0259rzad\u0259<\/em><\/strong><\/p>\n\n\n\n

Filologiya elml\u0259ri doktoru<\/em><\/strong><\/p>\n\n\n\n

M\u00fcasir Az\u0259rbaycan poeziyas\u0131n\u0131n f\u0259ls\u0259fi qatlar\u0131 \u0259n d\u0259rin olan imzalar\u0131ndan biri, \u015f\u00fcbh\u0259siz ki, Salam Sarvand\u0131r. Onun yarad\u0131c\u0131l\u0131\u011f\u0131 insan varl\u0131\u011f\u0131n\u0131n a\u011fr\u0131lar\u0131n\u0131, t\u0259nhal\u0131\u011f\u0131 v\u0259 bu d\u00fcnyaya qar\u015f\u0131 hiss olunan yadl\u0131\u011f\u0131 adi m\u0259i\u015f\u0259t detallar\u0131 il\u0259 metafizik h\u0259qiq\u0259tl\u0259rin sintezind\u0259 t\u0259qdim edir. Bu b\u0259dii sistemin m\u0259rk\u0259zind\u0259 dayanan \u0259n g\u00fccl\u00fc v\u0259 amans\u0131z simvollardan biri is\u0259 “saat” obraz\u0131d\u0131r.<\/em><\/p>\n\n\n\n

Poeziyada saat sad\u0259c\u0259 zaman\u0131n mexaniki ritmi deyil; o, \u00f6mr\u00fcn s\u00fcr\u0259tli ax\u0131\u015f\u0131n\u0131, dar\u0131xma hissini, insan q\u0259lbinin q\u00fcss\u0259sini v\u0259 h\u0259yat\u0131n f\u0259ls\u0259fi m\u0259nas\u0131n\u0131 g\u00f6st\u0259r\u0259n g\u00fccl\u00fc bir simvoldur. \u015eairl\u0259r saat\u0131 vizual bir al\u0259t olmaqdan \u00e7\u0131xar\u0131b taleyin, ayr\u0131l\u0131\u011f\u0131n v\u0259 sonsuzlu\u011fun simvoluna \u00e7evirib, tale, ayr\u0131l\u0131q v\u0259 ya sonsuzluq i\u015far\u0259si kimi yazsalar da, bu poetik obraz\u0131n f\u0259ls\u0259fi m\u0259nalar\u0131 f\u0259rqlidir. M\u0259s\u0259l\u0259n, <\/em>zaman\u0131n amans\u0131z ax\u0131\u015f\u0131 y\u0259ni<\/em> \u00f6mr\u00fcn v\u0259 fani anlar\u0131n s\u00fcr\u0259tl\u0259 t\u00fck\u0259ndiyini xat\u0131rladan bir siqnald\u0131r. <\/em>Divardan as\u0131lm\u0131\u015f saat\u0131n t\u0259nha t\u0131qq\u0131lt\u0131s\u0131, \u0259slind\u0259, m\u0259kandak\u0131 s\u0259ssizliyin v\u0259 metafizik t\u0259nhal\u0131\u011f\u0131n real \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. <\/em>\u0130ntizar v\u0259 g\u00f6zl\u0259m\u0259 g\u00f6r\u00fc\u015f h\u0259sr\u0259ti il\u0259 d\u00f6y\u00fcn\u0259n a\u015fiq \u00fcr\u0259yinin h\u0259y\u0259canl\u0131 ritmidir. <\/em>Donmu\u015f zaman dayanm\u0131\u015f<\/em> saat xatir\u0259l\u0259rin k\u00f6lg\u0259sind\u0259 qalan \u00fcmidsizliyi v\u0259 ke\u00e7mi\u015fin oyaq qalan bir an\u0131n\u0131 ifad\u0259 edir. <\/em>\u018fqr\u0259bl\u0259rin taleyi daim<\/em> bir-birini t\u0259qib ed\u0259n, lakin he\u00e7 vaxt qovu\u015fa bilm\u0259y\u0259n \u00e7ar\u0259siz sevgilil\u0259rin prototipidir. <\/em>K\u00f6hn\u0259 saatlar insan\u0131 ke\u00e7mi\u015f g\u00fcnl\u0259rin \u015firin v\u0259 k\u0259d\u0259rli xatir\u0259l\u0259rin\u0259 s\u0259yah\u0259t\u0259 \u00e7\u0131xaran, o anlara qay\u0131tmaq ist\u0259yi oyadan bir nostalji r\u0259mzidir.<\/em><\/em><\/p>\n\n\n\n

Salam Sarvan\u0131n \u015feirl\u0259rind\u0259 d\u0259 saat sad\u0259c\u0259 zaman\u0131 \u00f6l\u00e7\u0259n mexaniki bir cihaz deyil, f\u0259ls\u0259fi t\u0259nhal\u0131\u011f\u0131n, \u00f6mr\u00fcn s\u00fcr\u0259tl\u0259 t\u00fck\u0259nm\u0259sinin v\u0259 qa\u00e7\u0131lmaz \u00f6l\u00fcm\u00fcn \u0259sas g\u00f6st\u0259ricisidir. M\u00fc\u0259llif zaman\u0131 mexaniki bir m\u0259fhum kimi deyil, insan\u0131n daxili dram\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xaran metafizik bir g\u00fcc kimi t\u0259svir edir. O, gah ged\u0259n \u00f6mr\u00fcn arxas\u0131nca laqeydlikl\u0259 \u0259l sallayan bir k\u0259fkir, gah insan ruhunu dustaq ed\u0259n q\u0131f\u0131ll\u0131 bir \u0259qr\u0259b, gah da insan\u0131 x\u0259yallardan zorla qoparan sosial bir x\u0259b\u0259rdarl\u0131q mexanizmidir.<\/em><\/p>\n\n\n\n

\u015eairin <\/em>poeziyas\u0131nda bu m\u00f6vzunun \u0259sas b\u0259dii t\u0259zah\u00fcr formalar\u0131 bunlard\u0131r:<\/em>qum saat<\/em>\u0131<\/em> v\u0259 \u00f6mr\u00fcn t\u00fck\u0259nm\u0259si, zaman\u0131n donmas\u0131 v\u0259 “g\u0259l ged\u0259k oturub saata baxaq” tale q\u0259zas\u0131 v\u0259 k\u0259fkir.<\/em> <\/em><\/strong>\u015eair yarad\u0131c\u0131l\u0131\u011f\u0131nda adi saatlardan daha \u00e7ox “qum saat\u0131” obraz\u0131na \u00fcst\u00fcnl\u00fck verir. O, \u00f6z v\u0259ziyy\u0259tini ifad\u0259 ed\u0259rk\u0259n “saat kimi qumluyam, zirz\u0259mi kimi suluyam” misras\u0131n\u0131 i\u015fl\u0259dir. Burada qum saat\u0131 insan\u0131n h\u0259r an azalan, sozalan v\u0259 ovulub ged\u0259n \u00f6mr\u00fcn\u00fcn r\u0259mzidir. \u015eairin m\u0259\u015fhur “G\u0259l ged\u0259k oturub saata baxaq” misras\u0131 is\u0259 zamanla f\u0259ls\u0259fi bir bar\u0131\u015f\u0131q v\u0259 ya ona qar\u015f\u0131 \u00fcsyand\u0131r. <\/em>Salam Sarvan<\/a><\/em> \u00fc\u00e7\u00fc<\/em>n<\/em> <\/em>saata<\/em> <\/em>baxmaq<\/em> <\/em>vaxt<\/em>\u0131 \u00f6<\/em>yr<\/em>\u0259<\/em>nm<\/em>\u0259<\/em>k<\/em> <\/em>deyil<\/em>, \u00f6<\/em>mr<\/em>\u00fc<\/em>n<\/em> <\/em>g<\/em>\u00f6<\/em>z<\/em> <\/em>g<\/em>\u00f6<\/em>r<\/em>\u0259<\/em>si<\/em> \u0259<\/em>riyib<\/em> <\/em>getm<\/em>\u0259<\/em>sini<\/em> <\/em>passiv<\/em> \u015f\u0259<\/em>kild<\/em>\u0259 <\/em>izl<\/em>\u0259<\/em>m<\/em>\u0259<\/em>kdir<\/em>.<\/em> Zaman\u0131n insan \u00fcz\u0259rind\u0259ki amans\u0131z hakimiyy\u0259tini q\u0259bul etm\u0259k aksiyas\u0131d\u0131r.<\/em><\/p>\n\n\n\n

\u0130nsan \u00fc\u00e7\u00fcn iki \u015fey taledir, co\u011frafiya v\u0259 zaman. B\u0259s <\/em>zaman\u0131n v\u0259 ya Salam Sarvan\u0131n “q\u00fcrb\u0259t” f\u0259ls\u0259f\u0259si n\u0259dir? <\/em>Bir az ondan <\/em> \u201charal\u0131san\u201d, – dey\u0259 soranlara \u00f6z\u00fcn\u00fc \u201cQ\u00fcrb\u0259td\u0259n\u0259m\u201d, – dey\u0259 t\u0259qdim ed\u0259n <\/em>\u015fairin <\/em>“Q\u00fcrb\u0259t”<\/em> anlay\u0131\u015f\u0131 \u00fcz\u0259rind\u0259 dayanmaq ist\u0259yir\u0259m.<\/em> \u015eair yaz\u0131r:<\/em><\/p>\n\n\n\n

Noolsun bu v\u0259t\u0259nd\u0259n\u0259m,<\/em><\/p>\n\n\n\n

noolsun bu k\u0259ndd\u0259n\u0259m.<\/em><\/p>\n\n\n\n

Soru\u015furlar haral\u0131san,<\/em><\/p>\n\n\n\n

deyir\u0259m Q\u00fcrb\u0259td\u0259n\u0259m.<\/em><\/p>\n\n\n\n

“Q\u00fcrb\u0259t” s\u00f6z\u00fcn\u00fcn f\u0259ls\u0259fi m\u0259nas\u0131n\u0131 d\u00f6rd \u0259sas m\u0259qamla x\u00fclas\u0259 etm\u0259k olar: <\/em>Metafizik s\u00fcrg\u00fcn (Ruhun q\u00fcrb\u0259ti), y\u0259ni <\/em>i<\/em>lahi v\u0259t\u0259nd\u0259n uzaql\u0131q.<\/em> Sufizmd\u0259 v\u0259 \u015e\u0259rq f\u0259ls\u0259f\u0259sind\u0259 ruhun \u0259sl v\u0259t\u0259ni ilahi al\u0259mdir. Ruhun maddi b\u0259d\u0259n\u0259 h\u0259bs olunaraq d\u00fcnyaya g\u00f6nd\u0259rilm\u0259si (<\/em>D\u00fcnyaya d\u00fc\u015fm\u0259k<\/em>) \u0259n b\u00f6y\u00fck q\u00fcrb\u0259t say\u0131l\u0131r. \u0130nsan harada ya\u015fay\u0131rsa ya\u015fas\u0131n, ruh\u0259n h\u0259mi\u015f\u0259 o \u0259b\u0259di v\u0259t\u0259nin, ilahi al\u0259min h\u0259sr\u0259tini \u00e7\u0259kir; <\/em>Egzistensial (varl\u0131q) yadla\u015fma –<\/em> k<\/em>\u00fctl\u0259nin i\u00e7ind\u0259 t\u0259nhal\u0131q.<\/em> M\u00fcasir f\u0259ls\u0259f\u0259d\u0259 (ekzistensializmd\u0259) q\u00fcrb\u0259t insan\u0131n \u00f6z daxili d\u0259y\u0259rl\u0259ri il\u0259 ya\u015fad\u0131\u011f\u0131 c\u0259miyy\u0259tin nizam\u0131 aras\u0131nda qopma ya\u015famas\u0131d\u0131r. \u0130nsan \u00f6z evind\u0259, v\u0259t\u0259nind\u0259, do\u011fmalar\u0131n\u0131n \u0259hat\u0259sind\u0259 bel\u0259 \u00f6z\u00fcn\u00fc q\u0259rib, oraya aid olmayan, anla\u015f\u0131lmam\u0131\u015f v\u0259 t\u0259nha hiss edirs\u0259, o art\u0131q f\u0259ls\u0259fi q\u00fcrb\u0259td\u0259dir;  <\/em>zaman\u0131n q\u00fcrb\u0259ti <\/em>– m<\/em>\u00fcv\u0259qq\u0259tilik hissi.<\/em> \u0130nsan bu d\u00fcnyada ke\u00e7ici bir qonaq (m\u00fcsafir) oldu\u011funu d\u0259rk etdiyi an zaman onun \u00fc\u00e7\u00fcn q\u00fcrb\u0259t\u0259 \u00e7evrilir. Saat\u0131n h\u0259r ritmi bu m\u00fcv\u0259qq\u0259ti s\u0131\u011f\u0131nacaqdak\u0131 s\u00fcrg\u00fcn vaxt\u0131n\u0131n t\u00fck\u0259nm\u0259sini xat\u0131rlad\u0131r; <\/em>\u015e\u00fcurun \u00f6z\u00fcn\u0259 yadla\u015fmas\u0131<\/em> – <\/em>daxili b\u00f6l\u00fcnm\u0259.<\/em> \u0130nsan\u0131n \u00f6z arzular\u0131, x\u0259yallar\u0131 il\u0259 real h\u0259yat\u0131n amans\u0131z t\u0259l\u0259bl\u0259ri (m\u0259s\u0259l\u0259n, o m\u0259\u015fhur “kiray\u0259 saat\u0131”) aras\u0131nda s\u0131x\u0131l\u0131b qalmas\u0131d\u0131r. Ruh \u00f6z b\u0259d\u0259ninin v\u0259 fikirl\u0259rinin i\u00e7ind\u0259 bel\u0259 rahatl\u0131q tapa bilmir, \u00f6z-\u00f6z\u00fcn\u0259 q\u0259rib d\u00fc\u015f\u00fcr. Q\u0131sas\u0131, f\u0259ls\u0259f\u0259d\u0259 q\u00fcrb\u0259t co\u011frafi deyil, <\/em>m\u0259n\u0259vi v\u0259 ruhani s\u0131\u011f\u0131nacaqs\u0131zl\u0131q statusudur.<\/em><\/em><\/p>\n\n\n\n

Salam Sarvan poeziyas\u0131nda da “q\u00fcrb\u0259t” sad\u0259c\u0259 co\u011frafi m\u0259kandan uzaq d\u00fc\u015fm\u0259k deyil, bu d\u00fcnyaya qar\u015f\u0131 hiss etdiyi f\u0259ls\u0259fi yadl\u0131\u011f\u0131 ifad\u0259 etm\u0259kdir. <\/em>F\u0259rdin \u00f6z v\u0259t\u0259nind\u0259 q\u00fcrb\u0259t hissi ya\u015famas\u0131, onun fiziki co\u011frafiyas\u0131 il\u0259 daxili m\u0259n\u0259vi d\u00fcnyas\u0131 aras\u0131ndak\u0131 qopman\u0131n f\u0259ls\u0259fi-ekzistensial t\u0259zah\u00fcr\u00fcd\u00fcr. Bu daxili m\u00fchacir\u0259t prosesi, insan\u0131n \u00f6z ana dilind\u0259 dan\u0131\u015fan k\u00fctl\u0259l\u0259r aras\u0131nda intellektual olaraq anla\u015f\u0131lmamas\u0131 v\u0259 m\u0259nsub oldu\u011fu c\u0259miyy\u0259tin d\u0259y\u0259rl\u0259r sistemind\u0259 ya\u015fanan s\u00fcr\u0259tli yadla\u015fman\u0131 m\u00fc\u015fahid\u0259 etm\u0259si il\u0259 ba\u015flay\u0131r. \u0130nsan do\u011fuldu\u011fu torpaqda, s\u0259rh\u0259dl\u0259rini a\u015fmad\u0131\u011f\u0131 bir m\u0259kanda yad bir \u00f6lk\u0259d\u0259kind\u0259n daha a\u011f\u0131r bir metafizik t\u0259nhal\u0131\u011fa yuvarlan\u0131r; \u00e7\u00fcnki onun ruh\u0259n s\u0131\u011f\u0131nd\u0131\u011f\u0131, yadda\u015f\u0131nda ya\u015fatd\u0131\u011f\u0131 o ilkin v\u0259 t\u0259miz m\u00fctl\u0259q v\u0259t\u0259n art\u0131q real m\u00fcst\u0259vid\u0259 m\u00f6vcud deyil. Bu amans\u0131z \u00f6zg\u0259l\u0259\u015fm\u0259 f\u0259rdi \u00f6z do\u011fma k\u00fc\u00e7\u0259l\u0259rind\u0259 bel\u0259 s\u0131\u011f\u0131nacaqs\u0131z qoyur v\u0259 n\u0259tic\u0259d\u0259 insan, h\u0259r k\u00fcnc\u00fcn\u00fc tan\u0131d\u0131\u011f\u0131 bu co\u011frafiyada m\u0259nsubiyy\u0259t \u015f\u00fcurunu tamam\u0259n itir\u0259r\u0259k daxil\u0259n \u0259b\u0259di bir s\u00fcrg\u00fcn\u0259 v\u0259 ruhsal q\u00fcrb\u0259t\u0259 m\u0259hkum olur.<\/em><\/p>\n\n\n\n

\u00d6z do\u011fma v\u0259t\u0259nind\u0259 \u00f6z\u00fcn\u00fc q\u0259rib hiss ed\u0259n \u015fairin yana\u015fmas\u0131nda bu anlay\u0131\u015f\u0131 \u00fc\u00e7 q\u0131sa m\u0259qamla x\u00fclas\u0259 etm\u0259k olar:<\/em> <\/em>\u0130nsan ruhunun \u0259sl v\u0259t\u0259ni bura deyil, ruh bu d\u00fcnyaya g\u0259lm\u0259kl\u0259 sanki bir q\u00fcrb\u0259t\u0259, m\u00fcv\u0259qq\u0259ti v\u0259 soyuq bir s\u0131\u011f\u0131naca\u011fa s\u00fcrg\u00fcn edilib<\/em>(Metafizik s\u00fcrg\u00fcn).<\/em> \u0130nsan k\u00fctl\u0259nin i\u00e7ind\u0259 d\u0259 t\u0259kdir v\u0259 he\u00e7 bir yer\u0259 tam aid ola bilmir (<\/em>M\u0259n\u0259vi t\u0259nhal\u0131q). <\/em>Saat\u0131n \u201ck\u0259fkir\u201di m\u0259hz bu q\u00fcrb\u0259td\u0259 ke\u00e7\u0259n m\u0259cburi vaxt\u0131 \u00f6l\u00e7\u00fcr. \u00d6m\u00fcr bitdikc\u0259 insan bu s\u00fcrg\u00fcnd\u0259n azad olma\u011fa, \u0259sl evin\u0259 qay\u0131tma\u011fa yax\u0131nla\u015f\u0131r (<\/strong><\/em>Zaman\u0131n Dustaql\u0131\u011f\u0131).<\/em><\/p>\n\n\n\n

Salam Sarvan “Q\u00fcrb\u0259td\u0259n\u0259m” dey\u0259rk\u0259n harada do\u011fulmas\u0131ndan as\u0131l\u0131 olmayaraq, insan\u0131n ruh\u0259n bu d\u00fcnyaya yad oldu\u011funu vur\u011fulay\u0131r. Bu kontekstd\u0259 saat  <\/em>insan\u0131n q\u00fcrb\u0259td\u0259 ke\u00e7irdiyi s\u00fcrg\u00fcn vaxt\u0131n\u0131 \u00f6l\u00e7\u0259n bir cihazd\u0131r.<\/em> Ruh b\u0259d\u0259nd\u0259 v\u0259 zaman\u0131n i\u00e7ind\u0259 dustaqd\u0131r, saat\u0131n k\u0259fkiri is\u0259 bu dustaql\u0131\u011f\u0131n bitm\u0259sin\u0259 (\u00f6l\u00fcm\u0259) do\u011fru i\u015fl\u0259yir. Bel\u0259c\u0259, h\u0259r “tuk-tak” s\u0259si ke\u00e7mi\u015f\u0259 basd\u0131r\u0131lan bir saniy\u0259 v\u0259 \u00f6l\u00fcm\u0259 do\u011fru at\u0131lan bir add\u0131md\u0131r.<\/em><\/em><\/p>\n\n\n\n

\u015eairin poeziyas\u0131ndan n\u00fcmun\u0259 olaraq verdiyimiz “Deyir\u0259m q\u00fcrb\u0259td\u0259n\u0259m” \u015feiri onun \u015fah \u0259s\u0259rl\u0259rind\u0259n biridir. \u015eeirin saat v\u0259 zaman anlay\u0131\u015f\u0131 insan\u0131n bu d\u00fcnyadak\u0131 varl\u0131q a\u011fr\u0131s\u0131, t\u0259nhal\u0131\u011f\u0131 v\u0259 taled\u0259n qa\u00e7\u0131lmazl\u0131\u011f\u0131 il\u0259 m\u00fck\u0259mm\u0259l \u015f\u0259kild\u0259 sintez olunan dig\u0259r misralar\u0131na n\u0259z\u0259r salaq:<\/em><\/p>\n\n\n\n

Bu ruh bu cannan \u0259lbirdi,<\/em><\/p>\n\n\n\n

bu s\u00fcm\u00fck bu d\u0259riyn\u0259n\u2026<\/em><\/p>\n\n\n\n

Ged\u0259n \u00f6mr\u0259 \u018fL el\u0259yir<\/em><\/p>\n\n\n\n

saat \u00f6z K\u018fFK\u0130R\u0130YN\u018fN.<\/em><\/p>\n\n\n\n

\u015eeird\u0259ki saat simvolunu v\u0259 onun da\u015f\u0131d\u0131\u011f\u0131 \u00fcmumi f\u0259ls\u0259f\u0259ni m\u0259hz bu m\u0259qamda t\u0259hlil etm\u0259k yerin\u0259 d\u00fc\u015f\u0259r: burada mexanizm zaman\u0131n bir n\u00f6v vidala\u015fma akt\u0131na \u00e7evrilir. \u015eair “Saat \u00f6z k\u0259fkiriyn\u0259n…” misras\u0131 il\u0259 insan b\u0259d\u0259ninin v\u0259 ruhunun m\u00fctl\u0259q taml\u0131\u011f\u0131n\u0131 (“bu ruh bu cannan \u0259lbirdi…”) t\u0259svir etdikd\u0259n d\u0259rhal sonra saat obraz\u0131n\u0131 g\u0259tirir. Saat\u0131n k\u0259fkirinin (r\u0259qqas\u0131n\u0131n) sa\u011fa-sola d\u00f6vri h\u0259r\u0259k\u0259ti m\u00fc\u0259llifin poetik t\u0259x\u0259yy\u00fcl\u00fcnd\u0259 ged\u0259n \u00f6mr\u00fcn arxas\u0131nca “\u0259lvida” deyib \u0259l sallayan bir insan\u0131n simvolik vizual\u0131na \u00e7evrilir. Buradak\u0131 amans\u0131zl\u0131q saat\u0131n biz\u0259 zaman\u0131 g\u00f6st\u0259rm\u0259sind\u0259 deyil; \u0259ksin\u0259, h\u0259r saniy\u0259 daxilimizd\u0259n bir par\u00e7an\u0131n qopub getdiyini xat\u0131rlatmas\u0131ndad\u0131r. Bel\u0259likl\u0259, mexaniki saat\u0131n ritmik t\u0131qq\u0131lt\u0131s\u0131 bu m\u0259tnd\u0259 sad\u0259c\u0259 vaxt\u0131n ax\u0131\u015f\u0131 deyil, \u00f6l\u00fcm\u00fcn qa\u00e7\u0131lmaz add\u0131m s\u0259sl\u0259ri kimi realla\u015f\u0131r<\/em>.<\/em><\/p>\n\n\n\n

\u015eeirin b\u0259dii dili zahir\u0259n olduqca sad\u0259 g\u00f6r\u00fcns\u0259 d\u0259, onun daxilind\u0259ki metaforik y\u00fck kifay\u0259t q\u0259d\u0259r a\u011f\u0131rd\u0131r. M\u0259tnd\u0259 poetik v\u0259 f\u0259ls\u0259fi bax\u0131mdan \u0259n \u00e7ox diqq\u0259t \u00e7\u0259k\u0259n m\u0259qam saat\u0131n \u201c\u0259l el\u0259m\u0259si\u201d (\u0259lvida dem\u0259si) v\u0259 “Allah\u0131n alt\u0131nda qalmaq” f\u0259ls\u0259f\u0259sidir. Bu iki fundamental metafora, \u0259slind\u0259, m\u0259tnd\u0259 s\u0259b\u0259b v\u0259 n\u0259tic\u0259 m\u00fcnasib\u0259tl\u0259ri kimi bir-birini \u00fczvi sur\u0259td\u0259 tamamlay\u0131r. Salam Sarvan bu misralarda insan taleyinin \u0259n qorxulu v\u0259 \u0259n \u00e7ar\u0259siz t\u0259r\u0259fl\u0259rini iki f\u0259rqli vizual l\u00f6vh\u0259 vasit\u0259sil\u0259 oxucunun t\u0259x\u0259yy\u00fcl\u00fcnd\u0259 canland\u0131r\u0131r. H\u0259r iki obraz\u0131n yaratd\u0131\u011f\u0131 o d\u0259rin b\u0259dii effekti, ilk n\u00f6vb\u0259d\u0259, vizual \u00e7ar\u0259sizliyin bariz n\u00fcmun\u0259si olan “Ged\u0259n \u00f6mr\u0259 \u0259l el\u0259yir saat \u00f6z k\u0259fkiriyn\u0259n” misras\u0131 \u00fcz\u0259rind\u0259n t\u0259hlil\u0259 c\u0259lb etm\u0259k olar. <\/em>Adi divar saat\u0131n\u0131n k\u0259fkirinin sa\u011fa-sola h\u0259r\u0259k\u0259ti ham\u0131m\u0131z \u00fc\u00e7\u00fcn monoton, cans\u0131z bir mexanizmdir. Lakin \u015fair ona el\u0259 bir can verir ki, o mexaniki h\u0259r\u0259k\u0259t vahim\u0259li bir s\u0259hn\u0259y\u0259 \u00e7evrilir. Ad\u0259t\u0259n “\u0259l el\u0259m\u0259k” g\u00f6r\u00fc\u015fm\u0259k, sevinm\u0259k v\u0259 ya kimis\u0259 yola salmaq kimi insani bir h\u0259r\u0259k\u0259tdir. Burada is\u0259 insan\u0131 yola salan do\u011fmalar\u0131 yox, soyuq bir \u0259\u015fyad\u0131r (t\u0259zad).  B\u00fct\u00fcn hallarda ged\u0259n insan, qalansa \u0259\u015fyalard\u0131r. Saat h\u0259r d\u0259f\u0259 sa\u011fa-sola ged\u0259nd\u0259 sanki biz\u0259 p\u0131\u00e7\u0131lday\u0131r: “S\u0259nin bu d\u00fcnyadak\u0131 vaxt\u0131n bitir, s\u0259n q\u00fcrb\u0259td\u0259n \u0259sl evin\u0259 (\u0259b\u0259diyy\u0259t\u0259) do\u011fru gedirs\u0259n v\u0259 m\u0259n s\u0259ni yola sal\u0131ram”. \u0130nsan h\u0259r saniy\u0259 \u00f6z \u00f6mr\u00fcn\u00fcn \u0259riyi\u015fini bu “\u0259lsallama” il\u0259 seyr etm\u0259y\u0259 m\u0259hkumdur (qa\u00e7\u0131nmazl\u0131q).<\/em><\/p>\n\n\n\n

Bir a\u011f\u0131r q\u0259zaya d\u00fc\u015fd\u00fck<\/em><\/p>\n\n\n\n

bir g\u00fcnd\u0259, bir saatda \u2013<\/em><\/p>\n\n\n\n

Kimi ma\u015f\u0131n altda qald\u0131,<\/em><\/p>\n\n\n\n

kimi Allah\u0131n altda  (\u201cDeyir\u0259m  q\u00fcrb\u0259td\u0259n\u0259m\u201d).<\/em><\/p>\n\n\n\n

 “Kimi ma\u015f\u0131n altda qald\u0131, kimi Allah\u0131n altda” (Metafizik s\u0259rtlik).<\/em> <\/em><\/strong>Bu misra is\u0259 poeziyam\u0131zda yaz\u0131lm\u0131\u015f \u0259n c\u0259sar\u0259tli, \u0259n sars\u0131d\u0131c\u0131 f\u0259ls\u0259fi yekunlardan biridir. Burada \u015fair b\u0259db\u0259xtliyin v\u0259 insan acizliyinin miqyas\u0131n\u0131 kainat s\u0259viyy\u0259sin\u0259 qald\u0131r\u0131r. <\/em>M\u0259i\u015f\u0259td\u0259n metafizikaya –<\/em> “Ma\u015f\u0131n altda qalmaq” real, fiziki, h\u0259r g\u00fcn e\u015fid\u0259 bil\u0259c\u0259yimiz adi bir b\u0259db\u0259xt hadis\u0259dir (q\u0259zad\u0131r). Amma “Allah\u0131n alt\u0131nda qalmaq” insan\u0131n varl\u0131q sars\u0131nt\u0131s\u0131d\u0131r.<\/em> <\/em>\u015eair dem\u0259k ist\u0259yir ki, b\u0259zi insanlar fiziki q\u0259zalarda \u00f6l\u00fcr, b\u0259zil\u0259ri is\u0259 bu d\u00fcnyada ya\u015faya-ya\u015faya taleyin, ilahi nizam\u0131n, d\u0259rdin v\u0259 q\u0259bah\u0259tl\u0259rin a\u011f\u0131rl\u0131\u011f\u0131 alt\u0131nda \u0259zilir. D\u00fcnyaya g\u0259lm\u0259k, o “q\u00fcrb\u0259t” hissini ya\u015famaq \u00f6z\u00fc ilahi bir q\u0259zan\u0131n i\u00e7in\u0259 d\u00fc\u015fm\u0259kdir. Onun yazd\u0131\u011f\u0131n\u0131 ya\u015famaqd\u0131r. \u0130nsan\u0131n Allah\u0131n b\u00f6y\u00fckl\u00fcy\u00fc v\u0259 \u00f6z\u00fcn\u00fcn ki\u00e7ikliyi qar\u015f\u0131s\u0131nda \u0259zilm\u0259si, \u00e7ar\u0259siz qalmas\u0131d\u0131r.<\/em><\/em><\/p>\n\n\n\n

Bu iki obraz\u0131n sintezind\u0259n  Salam Sarvan\u0131n <\/em>“Zaman v\u0259 Tale”<\/em> d\u00fcsturu yaran\u0131r:
Saat\u0131n k\u0259fkiri bizi h\u0259r saniy\u0259 qa\u00e7\u0131lmaz sona do\u011fru apar\u0131r. Bu yol\u00e7ulu\u011fun sonunda ham\u0131m\u0131z (ist\u0259r fiziki, ist\u0259rs\u0259 d\u0259 m\u0259n\u0259vi m\u0259nada) o b\u00f6y\u00fck q\u0259zan\u0131n qurban\u0131 oluruq – ya bir ma\u015f\u0131n\u0131n, ya da bizi bu s\u0131na\u011fa \u00e7\u0259k\u0259n \u0130lahi q\u00fcvv\u0259nin h\u00f6km\u00fc alt\u0131nda \u0259zil\u0259r\u0259k. \u0130lk d\u0259f\u0259 oxuyanda \u015feir \u00fcmidsizlik (pessimizm) yaratsa da, h\u0259qiq\u0259tl\u0259rin bu c\u00fcr soyuq v\u0259 d\u00fcr\u00fcst deyilm\u0259si bir n\u00f6v m\u0259n\u0259vi rahatl\u0131q verir. H\u0259r iki hiss duy\u011fular\u0131m\u0131z\u0131 eyni vaxtda titr\u0259dir v\u0259 bir-birind\u0259n ayr\u0131lm\u0131r. B\u00f6y\u00fck poeziyan\u0131n g\u00fcc\u00fc d\u0259 m\u0259hz bunda, insan\u0131 h\u0259m k\u0259d\u0259rl\u0259ndirib, h\u0259m d\u0259 daxil\u0259n rahatlatmas\u0131ndad\u0131r.<\/em><\/p>\n\n\n\n

B\u00fct\u00f6vl\u00fckd\u0259, Salam Sarvan\u0131n bu m\u0259\u015fhur misralar\u0131 onun yarad\u0131c\u0131l\u0131\u011f\u0131na xas olan k\u0259skin ironiyan\u0131n, <\/em>“qara yumor”un<\/em> v\u0259 f\u0259ls\u0259fi t\u0259zad\u0131n \u0259n bariz n\u00fcmun\u0259sidir. M\u0259ntiq f\u0259ls\u0259fi v\u0259 teoloji bax\u0131mdan biz onsuz da Yaradan\u0131n elminin, q\u00fcdr\u0259tinin v\u0259 m\u0259kan anlay\u0131\u015f\u0131n\u0131n k\u00f6lg\u0259sind\u0259, y\u0259ni ondan “a\u015fa\u011f\u0131day\u0131q”. Lakin \u015fair bu misrada fiziki v\u0259 ya dini m\u0259kandan yox, <\/em>psixoloji v\u0259 f\u0259ls\u0259fi bir sars\u0131nt\u0131dan<\/em> b\u0259hs ed\u0259r\u0259k, “Allah\u0131n alt\u0131nda qalmaq” ifad\u0259sini bir ne\u00e7\u0259 d\u0259rin f\u0259ls\u0259fi m\u0259nada i\u015fl\u0259dib.:  <\/em>“Xilas olma\u011f\u0131n” a\u011f\u0131r psixoloji y\u00fck\u00fc<\/em>, <\/em>tale v\u0259 q\u0259za (\u0130lahi tale – q\u0259zav\u00fc-q\u0259d\u0259r) qar\u015f\u0131s\u0131nda \u00e7ar\u0259sizlik<\/em> v\u0259 <\/em>ekzistensial ironiya. <\/em>Q\u0259zada fiziki olaraq ma\u015f\u0131n\u0131n alt\u0131nda qalanlar cismani z\u0259d\u0259 al\u0131r v\u0259 ya \u00f6l\u00fcrl\u0259rs\u0259, q\u0259zadan sa\u011f \u00e7\u0131xanlar bunu “Allah\u0131n m\u00f6c\u00fcz\u0259si”, “Allah\u0131n r\u0259hmi” say\u0131rlar. \u015eairin d\u0259 vur\u011fulad\u0131\u011f\u0131 kimi,  o q\u0259zadan sa\u011f \u00e7\u0131xmaq, y\u0259ni “Allah\u0131n r\u0259hminin alt\u0131nda qalmaq” da asan m\u0259s\u0259l\u0259 deyil. Sa\u011f qalan insan \u00f6m\u00fcr boyu o d\u0259h\u015f\u0259tin psixoloji travmas\u0131n\u0131, g\u00fcnahkarl\u0131q hissini da\u015f\u0131y\u0131r. Allah\u0131n b\u00f6y\u00fckl\u00fcy\u00fc, m\u00f6c\u00fcz\u0259si v\u0259 q\u0259d\u0259ri insan\u0131n ruhunu o q\u0259d\u0259r \u0259zir ki, b\u0259z\u0259n insan \u00f6l\u00fcm\u00fc arzulay\u0131r.<\/em> \u0130nsan\u0131n q\u0259zav\u00fc-q\u0259d\u0259rin (ilahi taleyin)<\/em> h\u00f6km\u00fc, alt\u0131nda qal\u0131b <\/em>\u0259zilm\u0259si<\/em> daha  qorxulu v\u0259 amans\u0131zld\u0131r.<\/em><\/p>\n\n\n\n

Az\u0259rbaycan dilind\u0259 v\u0259 \u0130slam f\u0259ls\u0259f\u0259sind\u0259 i\u015fl\u0259n\u0259n <\/em>“q\u0259zav\u00fc-q\u0259d\u0259r”<\/em> (v\u0259 ya q\u0259za-q\u0259d\u0259r) anlay\u0131\u015f\u0131 il\u0259 Salam Sarvan\u0131n t\u0259svir etdiyi <\/em>“avtomobil q\u0259zas\u0131”<\/em> aras\u0131nda \u00e7ox inc\u0259 v\u0259 dahi bir s\u00f6z oyunu (metafora) var. \u015eair bu iki anlay\u0131\u015f\u0131 <\/em>s\u00f6z oyunu (omonimlik) v\u0259<\/em> <\/em>iki q\u0259zan\u0131n v\u0259hd\u0259tini<\/em> bir n\u00f6qt\u0259d\u0259 birl\u0259\u015fdirir: Biz g\u00fcnd\u0259lik h\u0259yatda “q\u0259za” dey\u0259nd\u0259 ma\u015f\u0131n toqqu\u015fmas\u0131n\u0131 n\u0259z\u0259rd\u0259 tuturuq. Teoloji m\u0259nada is\u0259 “q\u0259za” – Allah\u0131n \u0259z\u0259ld\u0259n m\u00fc\u0259yy\u0259n etdiyi hadis\u0259l\u0259rin (q\u0259d\u0259rin) zaman\u0131 g\u0259ldiyind\u0259 ba\u015f verm\u0259si, h\u00f6km\u00fcn icra olunmas\u0131d\u0131r. \u015eair eyni g\u00fcnd\u0259, eyni saatda ba\u015f ver\u0259n hadis\u0259ni h\u0259m fiziki q\u0259za (ma\u015f\u0131n toqqu\u015fmas\u0131), h\u0259m d\u0259 metafizik q\u0259za (q\u0259zav\u00fc-q\u0259d\u0259rin h\u00f6km\u00fc) kimi t\u0259qdim etm\u0259kl\u0259, misrada h\u0259m d\u0259 xalq aras\u0131ndak\u0131 “q\u0259za” s\u00f6z\u00fcn\u00fcn bu iki f\u0259rqli qat\u0131n\u0131 toqqu\u015fdurmaqla m\u00f6ht\u0259\u015f\u0259m bir f\u0259ls\u0259fi t\u0259zad yarad\u0131b.<\/em><\/p>\n\n\n\n

Az\u0259rbaycan dilind\u0259 h\u0259m d\u0259 “u\u00e7qunun alt\u0131nda qalmaq”, “da\u015f\u0131n alt\u0131nda qalmaq” kimi ifad\u0259l\u0259r var ki, bu da a\u011f\u0131r bir k\u00fctl\u0259nin insan\u0131 \u0259zm\u0259sini bildirir. \u015eair b\u0259dii bir f\u0259nd i\u015fl\u0259d\u0259r\u0259k q\u0259zan\u0131 iki yer\u0259 b\u00f6l\u00fcr:<\/em>Maddi q\u0259za v\u0259 Metafizik q\u0259za.<\/em> Ma\u015f\u0131n alt\u0131nda qalanlar (fiziki \u00f6l\u00fcm). Allah\u0131n q\u0259d\u0259ri, taleyi alt\u0131nda \u0259zil\u0259nl\u0259r is\u0259 metafizik q\u0259zaya d\u00fc\u00e7ar olur (m\u0259n\u0259vi, ruhani sars\u0131nt\u0131). Burada Allah\u0131n alt\u0131nda qalmaq \u2013 \u0130lahi irad\u0259nin, taleyin amans\u0131zl\u0131\u011f\u0131 v\u0259 qa\u00e7\u0131lmazl\u0131\u011f\u0131 qar\u015f\u0131s\u0131nda tamamil\u0259 \u0259zilm\u0259k, \u00e7ar\u0259siz v\u0259 cavabs\u0131z qalmaq dem\u0259kdir.<\/em><\/p>\n\n\n\n

Salam Sarvan h\u0259m\u00e7inin dinin t\u0259s\u0259lli funksiyas\u0131na ironiya edir. \u0130nsanlar b\u0259db\u0259xtlik ba\u015f ver\u0259nd\u0259 “Allah\u0131n m\u0259sl\u0259h\u0259tidir” deyib t\u0259s\u0259lli tapma\u011fa \u00e7al\u0131\u015f\u0131rlar. \u015eair is\u0259 g\u00f6st\u0259rir ki, h\u0259r iki t\u0259r\u0259f eyni d\u0259r\u0259c\u0259d\u0259 \u0259zilib v\u0259 z\u0259r\u0259r \u00e7\u0259kib: birini d\u0259mir par\u00e7as\u0131 \u0259zib, dig\u0259rini is\u0259 \u0130lahi s\u00fckut v\u0259 tale. Bu, insan\u0131n bu d\u00fcnyadak\u0131 b\u00f6y\u00fck yalq\u0131zl\u0131\u011f\u0131n\u0131n v\u0259 \u00e7\u0131x\u0131lmazl\u0131\u011f\u0131n\u0131n poetik ifad\u0259sidir. Q\u0131sas\u0131, \u015fair fiziki m\u0259kandak\u0131 “a\u015fa\u011f\u0131da olma\u011f\u0131” deyil, <\/em>\u0130lahi g\u00fcc\u00fcn vaqe olan hadis\u0259d\u0259ki a\u011f\u0131r psixoloji basq\u0131s\u0131n\u0131 v\u0259 insan\u0131n m\u0259n\u0259vi \u0259zilm\u0259sini<\/em> n\u0259z\u0259rd\u0259 tutur. “Saat” art\u0131q konkret zaman vahidin\u0259, taleyin k\u0259si\u015fm\u0259 n\u00f6qt\u0259sin\u0259 \u00e7evrilir. \u0130nsanlar\u0131n eyni zaman k\u0259siyind\u0259, <\/em>“Bir g\u00fcnd\u0259, bir saatda” <\/em>f\u0259rqli b\u0259db\u0259xtlikl\u0259r\u0259 d\u00fc\u00e7ar olmas\u0131 zaman\u0131n h\u0259m d\u0259 bir <\/em>tale h\u00f6km\u00fc<\/em> oldu\u011funu g\u00f6st\u0259rir. D\u00fcnyaya g\u0259lm\u0259yin, bu q\u00fcrb\u0259t\u0259 (d\u00fcnyaya) d\u00fc\u015fm\u0259yin \u00f6z\u00fc \u015fair \u00fc\u00e7\u00fcn bir “saat q\u0259zas\u0131”, tale koordinat\u0131d\u0131r.<\/em> \u0130nsan\u0131n “Allah\u0131n altda” qalmas\u0131d\u0131r.<\/em><\/em><\/p>\n\n\n\n

Saat\u0131n k\u0259fkirinin \u00f6mr\u0259 \u0259l el\u0259m\u0259si bir t\u0259r\u0259fd\u0259n bizi <\/em>\u00fcmidsizliy\u0259<\/em> v\u0259 qorxuya sal\u0131rsa, dig\u0259r t\u0259r\u0259fd\u0259n ham\u0131n\u0131n f\u0259rqli formada olsa da, eyni ilahi nizam\u0131n alt\u0131nda \u0259zildiyini d\u0259rk etm\u0259si insana q\u0259rib\u0259 bir <\/em>t\u0259s\u0259lli v\u0259 rahatl\u0131q<\/em> verir. “Allah\u0131n alt\u0131nda qalmaq” f\u0259ls\u0259f\u0259si biz\u0259 p\u0131\u00e7\u0131lday\u0131r ki, bu q\u00fcrb\u0259t d\u00fcnyas\u0131nda \u0259zil\u0259n, d\u0259rd \u00e7\u0259k\u0259n t\u0259k s\u0259n deyils\u0259n. Bu b\u00f6y\u00fck v\u0259 a\u011fr\u0131l\u0131 tale ham\u0131m\u0131z \u00fc\u00e7\u00fcnd\u00fcr. Salam Sarvan sanki bizim ham\u0131m\u0131z\u0131n i\u00e7ind\u0259 gizl\u0259tdiyi, dil\u0259 g\u0259tirm\u0259y\u0259 qorxdu\u011fu o b\u00f6y\u00fck h\u0259qiq\u0259tl\u0259ri uca s\u0259sl\u0259 deyir. Buna b\u0259z\u0259n s\u0259sli d\u00fc\u015f\u00fcnm\u0259k d\u0259 deyilir. H\u0259qiq\u0259t n\u0259 q\u0259d\u0259r soyuq olsa da, onun d\u00fcr\u00fcstc\u0259 b\u0259yan edilm\u0259si insanda t\u0259mizl\u0259yici bir effekt yarad\u0131r.<\/em><\/p>\n\n\n\n

Fikrimiz\u0259 Salam Sarvan\u0131n <\/em>miniat\u00fcr poeziyas\u0131n\u0131n<\/em> \u0259n parlaq n\u00fcmun\u0259l\u0259rind\u0259n biri olan \u201c<\/em>G\u00f6r\u00fcn\u00fc\u015f\u201d <\/em>\u015feiri \u00fcz\u0259rind\u0259n davam ed\u0259k. <\/em><\/em><\/p>\n\n\n\n

Saat\u0131n \u0259qr\u0259bl\u0259ri<\/em><\/p>\n\n\n\n

biri-birinin \u00fcst\u0259:<\/em><\/p>\n\n\n\n

q\u0131f\u0131lnan ba\u011flan\u0131blar<\/em><\/p>\n\n\n\n

\u00fc\u00e7\u00fc d\u0259 \u201cbir\u201din \u00fcst\u0259.<\/em><\/p>\n\n\n\n

\u015eair burada saat\u0131 – \u201czaman simvolunu tamamil\u0259 f\u0259rqli v\u0259 sars\u0131d\u0131c\u0131 bir rakursdan t\u0259qdim edir\u201d. Biz d\u0259 bu d\u00f6rd misran\u0131 b\u0259dii v\u0259 f\u0259ls\u0259fi rakursdan t\u0259hlil ed\u0259k:<\/em><\/p>\n\n\n\n

Zaman\u0131n donmas\u0131 v\u0259 “Q\u0131f\u0131l” metaforas\u0131. \u201c<\/em>Fiziki olaraq saat\u0131n \u00fc\u00e7 \u0259qr\u0259binin (saat, d\u0259qiq\u0259 v\u0259 saniy\u0259) “1”-in \u00fcz\u0259rind\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015fm\u0259si g\u00fcn \u0259rzind\u0259 c\u0259mi iki d\u0259f\u0259 ba\u015f ver\u0259n t\u0259bii bir and\u0131r. \u015eair is\u0259 bu t\u0259bii h\u0259r\u0259k\u0259ti <\/em>“q\u0131f\u0131llanmaq”<\/a><\/em> <\/em>h\u0259r\u0259k\u0259tsizlik, m\u0259hkumluq<\/em> kimi m\u0259naland\u0131r\u0131r:<\/em> <\/em>Saat art\u0131q i\u015fl\u0259mir, zaman dayan\u0131b. \u018fqr\u0259bl\u0259r sanki bir n\u00f6qt\u0259y\u0259 h\u0259bs olunub, <\/em>\u00fc\u00e7\u00fc d\u0259 \u201cBir\u201din \u00fcst\u00fcnd\u0259 <\/em>\u201cq\u0131f\u0131llan\u0131b\u201d. <\/em><\/em><\/p>\n\n\n\n

Poeziyada “bir” r\u0259q\u0259mi h\u0259m m\u00fctl\u0259q ba\u015flan\u011f\u0131c\u0131, h\u0259m d\u0259 fundamental t\u0259nhal\u0131\u011f\u0131 ifad\u0259 ed\u0259n simvolik funksiyaya malikdir. Saat\u0131n f\u0259rqli funksiyalar\u0131 yerin\u0259 yetir\u0259n \u00fc\u00e7 \u0259qr\u0259bi \u2014 saniy\u0259l\u0259ri, d\u0259qiq\u0259l\u0259ri v\u0259 saatlar\u0131 qovan mexanizml\u0259ri – eyni taleyi payla\u015faraq t\u0259k bir r\u0259q\u0259min \u00fcz\u0259rind\u0259 k\u0259si\u015firl\u0259r. Bu vizual l\u00f6vh\u0259, \u0259slind\u0259, f\u0259rqli f\u0259rdl\u0259rin eyni bir m\u0259n\u0259vi d\u0259rdd\u0259 v\u0259 ya ortaq bir ekzistensial t\u0259nhal\u0131qda birl\u0259\u015fm\u0259sinin g\u00fccl\u00fc metaforas\u0131, m\u0259n\u0259vi t\u0259nhal\u0131\u011f\u0131n ali zirv\u0259sidir. Bel\u0259 bir m\u0259qamda ke\u00e7mi\u015f, indiki v\u0259 g\u0259l\u0259c\u0259k zaman anlay\u0131\u015flar\u0131 sanki \u00f6z funksionall\u0131\u011f\u0131n\u0131 itir\u0259r\u0259k vahid v\u0259 h\u0259r\u0259k\u0259tsiz bir “an”\u0131n i\u00e7in\u0259 s\u0131x\u0131\u015f\u0131r ki, bu da zaman\u0131n f\u0259ls\u0259fi absurdlu\u011funu bariz \u015f\u0259kild\u0259 n\u00fcmayi\u015f etdirir.<\/em><\/p>\n\n\n\n

Qeyd ed\u0259k ki, \u015f<\/em>eirin ad\u0131 (“G\u00f6r\u00fcn\u00fc\u015f”) t\u0259sad\u00fcfi deyil. \u015eair xarici bir<\/em> g\u00f6r\u00fcn\u00fc\u015fd\u0259n<\/em> (divardan as\u0131lan bir saatdan) yola \u00e7\u0131xaraq s\u00f6zl\u0259 insan\u0131n daxili m\u0259nz\u0259r\u0259sini \u00e7\u0259kir. Mexaniki saat\u0131n bu duru\u015fu \u0259slind\u0259, daxil\u0259n \u00e7\u00f6km\u00fc\u015f, \u00fcmidi k\u0259silmi\u015f, h\u0259yat enerjisi t\u00fck\u0259nmi\u015f v\u0259 g\u0259l\u0259c\u0259y\u0259 do\u011fru he\u00e7 bir add\u0131m ata bilm\u0259y\u0259n bir insan\u0131n daxili d\u00fcnyas\u0131n\u0131n “g\u00f6r\u00fcn\u00fc\u015f\u00fc”d\u00fcr (\u015fairin \u00f6z g\u00f6r\u00fcn\u00fc\u015f\u00fc d\u0259 ola bil\u0259r). \u018fg\u0259r \u0259vv\u0259lki \u015feird\u0259 saat\u0131n k\u0259fkirinin h\u0259r\u0259k\u0259ti il\u0259 \u00f6mr\u00fcn getdiyini g\u00f6r\u00fcr\u00fcks\u0259, burada tam \u0259ksini, zaman\u0131n tamamil\u0259 \u201cq\u0131f\u0131llan\u0131b\u201d dayanmas\u0131 d\u0259rdini izl\u0259yirik. \u0130nsan\u0131n i\u00e7 d\u00fcnyas\u0131 \u00fc\u00e7\u00fcn zaman\u0131n bel\u0259c\u0259 <\/em>“q\u0131f\u0131llan\u0131b” dayanmas\u0131, <\/em>insan ruhu \u00fc\u00e7\u00fcn <\/em>\u00f6mr\u00fcn s\u00fcr\u0259tl\u0259 ax\u0131b getm\u0259si<\/em>nd\u0259n daha a\u011f\u0131rd\u0131r. D\u00f6z\u00fclm\u0259z s\u0131naqd\u0131r. \u00c7\u00fcnki \u00f6mr\u00fcn ax\u0131b getm\u0259sind\u0259 h\u0259r halda bir h\u0259r\u0259k\u0259t, bir ya\u015fant\u0131 v\u0259 d\u0259yi\u015fiklik var. Zaman q\u0131f\u0131llananda is\u0259 insan canl\u0131 bir \u00f6l\u00fcy\u0259 \u00e7evrilir.<\/em><\/p>\n\n\n\n

Salam Sarvan\u0131n bu vizual t\u0259sviri i\u00e7imizd\u0259ki bir ne\u00e7\u0259 gizli a\u011fr\u0131n\u0131 <\/em>\u00e7\u0131x\u0131lmazl\u0131q hissini, intizar\u0131n r\u0259mzini v\u0259 xatir\u0259l\u0259rin dustaql\u0131\u011f\u0131n\u0131<\/em> \u00fcz\u0259 \u00e7\u0131xar\u0131r: Saat i\u015fl\u0259y\u0259nd\u0259 \u00fcmid edirs\u0259n ki, bu pis g\u00fcnl\u0259r n\u0259 vaxtsa ke\u00e7\u0259c\u0259k. Zaman dayananda is\u0259 sanki insana p\u0131\u00e7\u0131lday\u0131r: “S\u0259n bu d\u0259rdd\u0259n, bu t\u0259nhal\u0131qdan he\u00e7 vaxt \u00e7\u0131xa bilm\u0259y\u0259c\u0259ks\u0259n, bura s\u0259nin son dayanaca\u011f\u0131nd\u0131r”. Kimis\u0259 v\u0259 ya n\u0259s\u0259 vacib bir \u015feyi g\u00f6zl\u0259y\u0259n insan\u0131n daxili zaman\u0131 m\u0259hz bel\u0259 q\u0131f\u0131llan\u0131r. H\u0259yat ir\u0259li gets\u0259 d\u0259, ruh o “bir” n\u00f6qt\u0259sind\u0259n t\u0259rp\u0259n\u0259 bilmir. Ke\u00e7mi\u015fd\u0259 ba\u015f vermi\u015f a\u011f\u0131r bir hadis\u0259 (itki, ayr\u0131l\u0131q) insan\u0131n daxilind\u0259 saniy\u0259l\u0259ri dondurur. Xarici g\u00f6r\u00fcn\u00fc\u015fc\u0259 ya\u015fasaq da, daxil\u0259n o q\u0131f\u0131ll\u0131 saat\u0131n i\u00e7ind\u0259 dusta\u011fa \u00e7evrilirik.  Burada \u015fair saat\u0131n \u00fc\u00e7 \u0259qr\u0259bini bir n\u00f6qt\u0259y\u0259 z\u0259ncirl\u0259m\u0259kl\u0259, \u0259slind\u0259, insan\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259rinin, duy\u011fular\u0131n\u0131n v\u0259 fiziki varl\u0131\u011f\u0131n\u0131n eyni bir a\u011fr\u0131n\u0131n \u0259traf\u0131nda nec\u0259 d\u00fcy\u00fcnl\u0259ndiyinin s\u00f6zl\u0259 m\u00fck\u0259mm\u0259l r\u0259smini \u00e7\u0259kib. Salam Sarvan\u0131n daxili t\u0259nhal\u0131\u011f\u0131n\u0131, sosial s\u0131x\u0131nt\u0131lar\u0131n\u0131 v\u0259 zaman qar\u015f\u0131s\u0131ndak\u0131 \u00e7ar\u0259sizliyini \u0259n s\u0259mimi \u015f\u0259kild\u0259 if\u015fa ed\u0259n \u015feirl\u0259rind\u0259n biri d\u0259  <\/em>\u201c31 ya\u015f\u0131n \u015feri\u201ddir.<\/em><\/em><\/p>\n\n\n\n

Vaxt ax\u0131r, otuzbir ya\u015f damc\u0131lar\u0131<\/em><\/p>\n\n\n\n

aram-aram d\u00fc\u015f\u00fcr h\u0259l\u0259 \u00fcst\u00fcm\u0259.<\/em><\/p>\n\n\n\n

El\u0259 \u00fc\u015f\u00fcy\u00fcr\u0259m, O da yoxdu ki,<\/em><\/p>\n\n\n\n

g\u0259lib \u018fLL\u018fR\u0130N\u0130 s\u0259r\u0259 \u00fcst\u00fcm\u0259.<\/em><\/p>\n\n\n\n

Bu k\u00f6hn\u0259 kiray\u0259  evin yiy\u0259si<\/em><\/p>\n\n\n\n

yen\u0259 \u201cqula\u011f\u0131n\u0131\u201d burur saat\u0131n:<\/em><\/p>\n\n\n\n

\u2013 Fikird\u0259n ne\u00e7\u0259d\u0259 ay\u0131lacaqsan,<\/em><\/p>\n\n\n\n

ay o\u011ful, ne\u00e7\u0259y\u0259 qurum saat\u0131?<\/em><\/p>\n\n\n\n

 \u015eair burada zaman\u0131 g\u00f6yd\u0259n ya\u011fan soyuq bir ya\u011f\u0131\u015fa v\u0259 m\u0259i\u015f\u0259t qay\u011f\u0131lar\u0131n\u0131n s\u0131xd\u0131\u011f\u0131 bir mexanizm\u0259 b\u0259nz\u0259dir. M\u0259tnd\u0259ki zaman v\u0259 saat simvolunu – <\/em>zaman\u0131n soyuq damc\u0131lar\u0131 v\u0259 “Otuzbir ya\u015f damc\u0131lar\u0131”\u0131n\u0131 <\/em>iki f\u0259rqli qatda t\u0259hlil ed\u0259k:<\/em><\/p>\n\n\n\n

\u015eeirin ilk b\u0259ndind\u0259 zaman anlay\u0131\u015f\u0131 f\u0259ls\u0259fi v\u0259 b\u0259dii \u00e7alarlar\u0131 il\u0259 oxucu qar\u015f\u0131s\u0131na \u00e7\u0131x\u0131r. Buradak\u0131 \u201cvaxt\u0131n axmas\u0131\u201d sad\u0259 bir fiziki h\u0259r\u0259k\u0259t deyil, \u015fairin ruhunu \u00fc\u015f\u00fcd\u0259n “ya\u015f damc\u0131lar\u0131” \u2014 y\u0259ni f\u0259rdin \u00f6mr\u00fcnd\u0259n ged\u0259n v\u0259 onun \u00fcz\u0259rin\u0259 ya\u011fan h\u0259r bir soyuq ilin metaforik t\u0259zah\u00fcr\u00fcd\u00fcr. Bu soyuq zaman ya\u011f\u0131\u015f\u0131n\u0131n qar\u015f\u0131s\u0131nda m\u00fc\u0259llif tamamil\u0259 m\u00fcdafi\u0259sizdir v\u0259 bu durum onun m\u0259n\u0259vi s\u0131\u011f\u0131nacaqs\u0131zl\u0131\u011f\u0131n\u0131 bariz \u015f\u0259kild\u0259 ortaya qoyur. \u0130nsan\u0131 zaman\u0131n bu amans\u0131z soyu\u011fundan qoruyacaq yegan\u0259 metafizik q\u00fcvv\u0259 is\u0259 sevgidir. Lakin m\u0259tnd\u0259ki “O da yoxdu ki…” etiraf\u0131 v\u0259 sevgilinin \u0259ll\u0259rinin yoxlu\u011fu, \u015fairin t\u0259kc\u0259 fiziki t\u0259nhal\u0131\u011f\u0131n\u0131 deyil, h\u0259m d\u0259 m\u0259n\u0259vi bax\u0131mdan “evsiz-e\u015fiksiz”, s\u0131\u011f\u0131nacaqs\u0131z qald\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir.<\/em><\/p>\n\n\n\n

\u0130kinci b\u0259ndd\u0259 is\u0259 \u015fair m\u00f6vzunu m\u00fctl\u0259q f\u0259ls\u0259f\u0259nin zirv\u0259sind\u0259n g\u00f6t\u00fcr\u0259r\u0259k, birba\u015fa ac\u0131 bir sosioloji reall\u0131\u011f\u0131n m\u0259rk\u0259zin\u0259 at\u0131r. “K\u00f6hn\u0259 kiray\u0259 ev” v\u0259 “ev yiy\u0259si” kimi m\u0259i\u015f\u0259t obrazlar\u0131 m\u0259tn\u0259 daxil olan kimi, saat simvolu tamam\u0259n ba\u015fqa bir funksional m\u0259na k\u0259sb etm\u0259y\u0259 ba\u015flay\u0131r. Buradak\u0131 “qula\u011f\u0131n\u0131 burmaq” ifad\u0259si poetik m\u0259tnd\u0259 ikili semantik qatda realla\u015f\u0131r: o, h\u0259m mexaniki saat\u0131n fiziki \u015f\u0259kild\u0259 qurulmas\u0131n\u0131, h\u0259m d\u0259 ev sahibinin kiray\u0259ni\u015fin f\u0259rd\u0259 etdiyi gizli x\u0259b\u0259rdarl\u0131\u011f\u0131 v\u0259 sosial t\u0259zyiqi simvoliz\u0259 edir. Ev yiy\u0259sinin “Fikird\u0259n ne\u00e7\u0259d\u0259 ay\u0131lacaqsan?” sual\u0131 ekzistensial d\u00fc\u015f\u00fcnc\u0259l\u0259r\u0259 dalan, daxili q\u00fcrb\u0259t f\u0259ls\u0259f\u0259si il\u0259 ya\u015fayan \u015fair\u0259 amans\u0131z v\u0259 maddi reall\u0131\u011f\u0131 xat\u0131rlad\u0131r. Bel\u0259likl\u0259, d\u00fcnya insana \u00f6z metafizik d\u0259rdini \u00e7\u0259km\u0259y\u0259 bel\u0259 zaman tan\u0131m\u0131r; \u00e7\u00fcnki sosial h\u0259yat, \u00f6d\u0259ni\u015fl\u0259r v\u0259 kiray\u0259 qay\u011f\u0131lar\u0131 da eynil\u0259 bir saat kimi mexaniki \u015f\u0259kild\u0259 qurulub v\u0259 zaman\u0131n amans\u0131z t\u0259l\u0259bi olaraq h\u0259r ay f\u0259rdi silk\u0259l\u0259yib reall\u0131\u011fa qaytar\u0131r.<\/em><\/p>\n\n\n\n

Salam Sarvan\u0131n t\u0259hlil\u0259 c\u0259lb etdiyimiz \u00fc\u00e7 \u015feirind\u0259 zaman mexanizminin \u2014 saat\u0131n \u00fc\u00e7 f\u0259rqli v\u0259 ziddiyy\u0259tli funksional m\u0259rh\u0259l\u0259sini izl\u0259m\u0259k m\u00fcmk\u00fcnd\u00fcr. Birinci m\u0259rh\u0259l\u0259d\u0259 saat\u0131n h\u0259r\u0259k\u0259t ed\u0259n k\u0259fkiri insan\u0131 add\u0131m-add\u0131m qa\u00e7\u0131lmaz \u00f6l\u00fcm\u0259 do\u011fru aparan bioloji zaman\u0131, ikinci m\u0259rh\u0259l\u0259d\u0259 “1”-in \u00fcz\u0259rind\u0259 q\u0131f\u0131llan\u0131b dayanan \u0259qr\u0259bl\u0259r insan\u0131 \u00e7\u0131x\u0131lmazl\u0131\u011fa m\u0259hkum ed\u0259n ekzistensial zaman\u0131, \u00fc\u00e7\u00fcnc\u00fc m\u0259rh\u0259l\u0259d\u0259 is\u0259 “qula\u011f\u0131 burulan” saat insan\u0131 x\u0259yallardan ay\u0131ld\u0131b m\u0259i\u015f\u0259tin v\u0259 kiray\u0259 evl\u0259rin ac\u0131 sosioloji reall\u0131\u011f\u0131na qaytaran mexaniki zaman\u0131 simvoliz\u0259 edir.<\/em><\/p>\n\n\n\n

\u015eairin yarad\u0131c\u0131l\u0131q areal\u0131nda zaman\u0131n bu \u00fc\u00e7 formas\u0131ndan hans\u0131n\u0131n insan ruhunu daha \u00e7ox incitdiyi sual\u0131na, \u015f\u00fcbh\u0259siz ki, \u201cdonub qalan \u0259qr\u0259b\u201d v\u0259 \u201cbizi yuxudan oyadan kiray\u0259 saat\u0131\u201d dialektikas\u0131 \u00fcz\u0259rind\u0259n cavab verm\u0259k olar. \u00c7\u00fcnki bu iki obraz\u0131n k\u0259si\u015fm\u0259si insan h\u0259yat\u0131n\u0131n iki \u0259n b\u00f6y\u00fck dram\u0131n\u0131 eyni anda ifad\u0259 edir: daxili dur\u011funluq v\u0259 xarici reall\u0131\u011f\u0131n t\u0259zyiqi. M\u0259hz bu n\u00f6qt\u0259d\u0259 Salam Sarvan poeziyas\u0131n\u0131n f\u0259ls\u0259fi d\u0259rinliyi il\u0259 sosial reall\u0131q eyni saniy\u0259d\u0259 toqqu\u015fur.<\/em><\/p>\n\n\n\n

“Donub qalan \u0259qr\u0259b” f\u0259rdin i\u00e7 d\u00fcnyas\u0131nda dustaq olmas\u0131n\u0131, zaman\u0131n vahid bir n\u00f6qt\u0259d\u0259 q\u0131f\u0131llanmas\u0131 is\u0259 ruhun daxil\u0259n iflic oldu\u011fu an\u0131 vizualla\u015fd\u0131r\u0131r. Bu v\u0259ziyy\u0259td\u0259 insan subyektiv hissl\u0259rinin, xatir\u0259l\u0259rinin v\u0259 m\u00fctl\u0259q t\u0259nhal\u0131\u011f\u0131n\u0131n i\u00e7ind\u0259 s\u0131x\u0131l\u0131b qal\u0131r; burada h\u0259yat fiziki olaraq bitmir, lakin ir\u0259li d\u0259 getmir, ruh eyni k\u0259d\u0259r oxunun \u0259traf\u0131nda sonsuz bir d\u00f6vr\u0259 vurur. Bu, daxili d\u00fcnyan\u0131n dilsiz f\u0259ryad\u0131d\u0131r.<\/em><\/p>\n\n\n\n

Lakin insan \u00f6z daxilind\u0259 o q\u0131f\u0131ll\u0131 saat\u0131n m\u0259n\u0259vi a\u011fr\u0131s\u0131n\u0131 \u00e7\u0259k\u0259rk\u0259n, xarici d\u00fcnya tamamil\u0259 f\u0259rqli bir mexanizml\u0259 \u2014 “kiray\u0259 saat\u0131” il\u0259 onun qap\u0131s\u0131n\u0131 d\u00f6y\u00fcr. Ev sahibi saat\u0131n “qula\u011f\u0131n\u0131 buranda” \u015fairin v\u0259 onun timsal\u0131nda h\u0259r bir modern f\u0259rdin \u00fcz\u00fcn\u0259 amans\u0131z bir h\u0259qiq\u0259ti dikt\u0259 edir: s\u0259nin daxilind\u0259 zaman\u0131n donmas\u0131, f\u0259ls\u0259fi d\u0259rdl\u0259rin v\u0259 ya \u00f6z v\u0259t\u0259nind\u0259 q\u00fcrb\u0259t ya\u015fama\u011f\u0131n bu d\u00fcnyan\u0131n praqmatik nizam\u0131n\u0131n vecin\u0259 d\u0259 deyil. Ay\u0131n tamamlanmas\u0131 v\u0259 kiray\u0259 vaxt\u0131n\u0131n \u00e7atmas\u0131 f\u0259rdi f\u0259ls\u0259fi k\u0259d\u0259rd\u0259n zorla qopar\u0131b, m\u0259i\u015f\u0259tin, ehtiyac\u0131n v\u0259 q\u0259ddar sosial reall\u0131\u011f\u0131n i\u00e7in\u0259 f\u0131rlad\u0131r. \u0130nsan\u0131 ekzistensial m\u0259nada sars\u0131dan yegan\u0259 m\u0259qam da m\u0259hz bu iki zaman k\u0259simi aras\u0131ndak\u0131 amans\u0131z t\u0259zadd\u0131r. Ruhun donub qalmaq, fikr\u0259 dalmaq v\u0259 \u00f6z daxili a\u011fr\u0131s\u0131n\u0131 t\u0259nha ya\u015famaq ist\u0259diyi bir m\u0259qamda, h\u0259yat\u0131n amans\u0131z sosial saat\u0131 qurulur v\u0259 insan\u0131 daxili t\u0259nhal\u0131\u011f\u0131 il\u0259 xarici m\u0259cburiyy\u0259tl\u0259ri aras\u0131nda s\u0131xaraq r\u0259hmsizc\u0259sin\u0259 \u0259zir.<\/em><\/p>\n\n\n\n

Son olaraq Salam Sarvan\u0131n \u201cG\u0259l ged\u0259k oturub saata baxaq\u201d <\/em>\u015feirinin sonunu v\u0259 bu m\u0259\u015fhur misran\u0131 \u00fc\u00e7 \u0259sas f\u0259ls\u0259fi qatda t\u0259hlil edib s\u00f6hb\u0259timizi yekunla\u015fd\u0131ra bil\u0259rik:<\/em><\/p>\n\n\n\n


S\u00f6nd\u00fcr ekranlar\u0131, ta bundan bel\u0259
n\u0259 film\u0259, n\u0259 d\u0259 ki h\u0259yata baxaq.
Deyirl\u0259r saatda yax\u015f\u0131 vaxt gedir,
g\u0259l ged\u0259k oturub saata baxaq.<\/em><\/p>\n\n\n\n

\u015eeirin son iki misras\u0131, x\u00fcsus\u0259n d\u0259 “g\u0259l ged\u0259k oturub saata baxaq” \u00e7a\u011f\u0131r\u0131\u015f\u0131 Salam Sarvan poeziyas\u0131n\u0131n f\u0259ls\u0259fi kulminasiya n\u00f6qt\u0259sidir. Bu misralarda m\u00fc\u0259llif zaman qar\u015f\u0131s\u0131ndak\u0131 fundamental \u00e7ar\u0259sizliyi v\u0259 varl\u0131\u011fa y\u00f6n\u0259lmi\u015f b\u0259dii ironiyas\u0131n\u0131 dahiyan\u0259 bir \u015f\u0259kild\u0259 formala\u015fd\u0131r\u0131r. “S\u00f6nd\u00fcr ekranlar\u0131, ta bundan bel\u0259 n\u0259 film\u0259, n\u0259 d\u0259 ki h\u0259yata baxaq” misras\u0131 insan\u0131n bu d\u00fcnyadak\u0131 b\u00fct\u00fcn d\u0259y\u0259rl\u0259rd\u0259n \u2014 sevgid\u0259n, m\u00fcbariz\u0259d\u0259n v\u0259 \u00fcmidl\u0259rd\u0259n m\u0259n\u0259vi olaraq tamamil\u0259 \u0259lini \u00fczm\u0259sinin b\u0259yan\u0131d\u0131r. \u015eair h\u0259yat\u0131 s\u00fcni bir “film” kimi xarakteriz\u0259 ed\u0259r\u0259k bu ill\u00fcziyan\u0131 izl\u0259m\u0259yi dayand\u0131rmaq ist\u0259yir; f\u0259rd art\u0131q real h\u0259yat\u0131n aktiv i\u015ftirak\u00e7\u0131s\u0131 olmaqdan imtina ed\u0259r\u0259k k\u0259nara \u00e7\u0259kilir v\u0259 sad\u0259c\u0259 zaman\u0131n amans\u0131z ax\u0131\u015f\u0131n\u0131 seyr ed\u0259n passiv bir tama\u015fa\u00e7\u0131 m\u00f6vqeyin\u0259 ke\u00e7ir.<\/em><\/p>\n\n\n\n

\u015eair xalq elementl\u0259ri aras\u0131nda geni\u015f yay\u0131lan “filan saat yax\u015f\u0131 vaxt gedir” (y\u0259ni d\u0259qiq i\u015fl\u0259yir) m\u0259i\u015f\u0259t ifad\u0259sini d\u0259rin bir b\u0259dii ironiyaya \u00e7evir\u0259r\u0259k yaz\u0131r: \u201cDeyirl\u0259r saatda yax\u015f\u0131 vaxt gedir\u201d. Bu misrada sars\u0131d\u0131c\u0131 bir istehza gizl\u0259nib: \u0259g\u0259r m\u00f6vcudluq m\u00fcst\u0259visind\u0259 he\u00e7 bir \u015fey yolunda getmirs\u0259, he\u00e7 olmasa qoy saat\u0131m\u0131z ideal \u015f\u0259kild\u0259 i\u015fl\u0259sin v\u0259 bizi bu \u0259zabl\u0131 \u00f6m\u00fcrd\u0259n daha tez qurtars\u0131n. S\u0131ravi insanlar \u00fc\u00e7\u00fcn saat\u0131n “yax\u015f\u0131 getm\u0259si” onun mexaniki keyfiyy\u0259tidirs\u0259, \u015fair \u00fc\u00e7\u00fcn bu proses \u00f6mr\u00fcn s\u00fcr\u0259tl\u0259 t\u00fck\u0259nm\u0259si v\u0259 qa\u00e7\u0131lmaz sonun daha tez yax\u0131nla\u015fmas\u0131 dem\u0259kdir.<\/em><\/p>\n\n\n\n

Saata n\u0259z\u0259r salmaq, ad\u0259t\u0259n, g\u00fcnd\u0259lik t\u0259la\u015f daxilind\u0259 vaxt\u0131 \u00f6yr\u0259nm\u0259k \u00fc\u00e7\u00fcn edil\u0259n ani bir h\u0259r\u0259k\u0259tdir; lakin “oturub saata baxmaq” tamamil\u0259 ekzistensial v\u0259 passiv bir \u00fcsyand\u0131r. Bu, \u00f6mr\u00fcn \u0259riyib getm\u0259sini g\u00f6z g\u00f6r\u0259si, daxili bir soyuqqanl\u0131qla izl\u0259m\u0259k akt\u0131d\u0131r. M\u00fc\u0259llif sanki zamana daxili bir s\u00fckun\u0259tl\u0259 meydan oxuyur: “S\u0259n m\u0259nim \u00f6mr\u00fcm\u00fc o\u011furlay\u0131rsan, m\u0259n d\u0259 oturub s\u0259nin bu o\u011furluq akt\u0131na daxili bir sakitlikl\u0259 tama\u015fa ed\u0259c\u0259y\u0259m”.<\/em><\/p>\n\n\n\n

Bel\u0259likl\u0259, Salam Sarvan poeziyas\u0131nda saat sad\u0259c\u0259 mexaniki bir \u0259\u015fya deyil, insan\u0131n daxili ruh v\u0259 tale dram\u0131n\u0131n \u0259sas h\u0259r\u0259k\u0259tverici obraz\u0131d\u0131r.<\/em><\/p>\n\n\n\n

Yekun olaraq qeyd ed\u0259 bil\u0259rilik ki, Salam Sarvan poeziyas\u0131nda saat v\u0259 zaman konsepsiyas\u0131 f\u0259rdin bu d\u00fcnyadak\u0131 ekzistensial m\u00f6vqeyinin bir n\u00f6v lakmus ka\u011f\u0131z\u0131d\u0131r. \u0130nsan\u0131n saata v\u0259 zamana olan m\u00fcnasib\u0259ti – eynil\u0259 kimy\u0259vi bir s\u0131naqda oldu\u011fu kimi – onun daxili d\u00fcnyas\u0131n\u0131, gizli qorxular\u0131n\u0131 v\u0259 m\u0259n\u0259vi h\u0259qiq\u0259tl\u0259rini d\u0259rhal vizualla\u015fd\u0131r\u0131r. Bu m\u0259nada zaman mexanizmi subyektin daxili al\u0259minin gizli t\u0259r\u0259fl\u0259rini \u00fcz\u0259 \u00e7\u0131xaran \u0259n d\u00fcr\u00fcst v\u0259 obyektiv meyard\u0131r. \u015eair mexaniki (xarici) zaman\u0131 insan\u0131n daxili (subyektiv) zaman\u0131 il\u0259 toqqu\u015fduraraq varl\u0131\u011f\u0131n \u0259n b\u00f6y\u00fck dram\u0131n\u0131 yarad\u0131r. Onun b\u0259dii d\u00fcnyas\u0131nda saat f\u0259rqli konfiqurasiyalarda qar\u015f\u0131m\u0131za \u00e7\u0131xsa da – ist\u0259r \u00f6l\u00fcm\u0259 do\u011fru qa\u00e7an amans\u0131z k\u0259fkir, ist\u0259r \u00e7ar\u0259sizliyi konkret m\u0259kanda donduran q\u0131f\u0131ll\u0131 \u0259qr\u0259b, ist\u0259rs\u0259 d\u0259 insan\u0131 m\u0259i\u015f\u0259tin reall\u0131\u011f\u0131na qaytaran sosioloji mexanizm olsun – ham\u0131s\u0131 vahid bir f\u0259ls\u0259fi magistrala xidm\u0259t edir: insan bu d\u00fcnyada m\u00fcv\u0259qq\u0259tidir, q\u0259ribdir v\u0259 amans\u0131z bir nizam\u0131n \u00e7arxlar\u0131 alt\u0131nda \u0259zilm\u0259y\u0259 m\u0259hkumdur. Lakin Salam Sarvan bu sars\u0131d\u0131c\u0131 reall\u0131\u011f\u0131 pessimist bir \u00e7\u00f6km\u0259 v\u0259 ya pasifist bir \u00fcmidsizlikl\u0259 deyil, b\u0259dii s\u00f6z\u00fcn d\u00fcr\u00fcst, \u00e7\u0131lpaq v\u0259 soyuqqanl\u0131 g\u00fcc\u00fc il\u0259 b\u0259yan edir. Yaz\u0131 prosesi boyunca biz d\u0259 zaman\u0131n dondurucu soyuqlu\u011funu b\u0259dii s\u00f6z\u00fcn istiliyi il\u0259 q\u0259bul ed\u0259r\u0259k m\u00fc\u0259llifl\u0259 birlikd\u0259 saat\u0131n k\u0259fkirind\u0259 \u00f6mr\u00fcn gedi\u015fin\u0259 \u0259l el\u0259dik, “1”-in \u00fcst\u00fcnd\u0259 q\u0131f\u0131llan\u0131b qald\u0131q, kiray\u0259 evind\u0259 onun qula\u011f\u0131n\u0131n burulmas\u0131n\u0131 e\u015fitdik. V\u0259 n\u0259hay\u0259t, bu son n\u00f6qt\u0259d\u0259 h\u0259yat\u0131n vizual ekran\u0131n\u0131 s\u00f6nd\u00fcr\u00fcb, \u00e7ar\u0259sizc\u0259 zaman\u0131n \u00f6z\u00fcn\u0259 tama\u015fa etm\u0259y\u0259 q\u0259rar verdik.<\/em><\/p>\n\n\n\n

Ancaq \u015fairin yarad\u0131c\u0131l\u0131q f\u0259ls\u0259f\u0259sind\u0259 h\u0259yat\u0131n vizual ekran\u0131n\u0131 s\u00f6nd\u00fcr\u00fcb “oturub saata baxmaq” \u0259sla bir t\u0259slimiyy\u0259t akt\u0131 deyil; \u0259ksin\u0259, zaman\u0131n amans\u0131zl\u0131\u011f\u0131na v\u0259 qa\u00e7\u0131lmaz sonlu\u011fa qar\u015f\u0131 n\u00fcmayi\u015f etdiril\u0259n \u0259n b\u00f6y\u00fck ruhani dayan\u0131ql\u0131q, ali f\u0259ls\u0259fi \u00fcsyand\u0131r.<\/em><\/p>\n\n\n\n

Poeziyas\u0131nda mexaniki zamanla insan\u0131n subyektiv daxili sars\u0131nt\u0131lar\u0131n\u0131 bu c\u00fcr ustal\u0131qla <\/em>sintez ed\u0259n (v\u0259 ya: dialektik v\u0259hd\u0259td\u0259 t\u0259qdim ed\u0259n)<\/em> Salam Sarvan\u0131n bu g\u00fcnl\u0259rd\u0259 60 ya\u015f\u0131 tamam oldu. T\u0259qviml\u0259rin insan \u00f6mr\u00fcn\u0259 dikt\u0259 etdiyi bu r\u0259smi “60” r\u0259q\u0259mi, \u0259slind\u0259, \u015fairin f\u0259ls\u0259f\u0259sind\u0259 b\u0259hs etdiyimiz o mexaniki zaman\u0131n n\u00f6vb\u0259ti bir d\u00f6vriyy\u0259sind\u0259n ba\u015fqa bir \u015fey deyil. Onun poetik m\u0259tnl\u0259rind\u0259 zaman h\u0259mi\u015f\u0259 f\u0259rdin \u0259leyhin\u0259 i\u015fl\u0259y\u0259n amans\u0131z bir ax\u0131n, \u00f6mr\u00fc ovlayan “soyuq ya\u015f damc\u0131lar\u0131” v\u0259 ya qap\u0131n\u0131 d\u00f6y\u0259n q\u0259ddar bir “kiray\u0259 saat\u0131” kimi t\u0259svir edils\u0259 d\u0259, Salam Sarvan 60 illik h\u0259yat v\u0259 s\u0259n\u0259t yolunun zirv\u0259sind\u0259 bu amans\u0131z mexanizm\u0259 \u00f6z yarad\u0131c\u0131l\u0131q d\u00fcr\u00fcstl\u00fcy\u00fc il\u0259 qalib g\u0259lm\u0259yi bacarm\u0131\u015fd\u0131r.<\/em><\/p>\n\n\n\n

T\u0259qviml\u0259r s\u00fcr\u0259tl\u0259 ir\u0259lil\u0259s\u0259 v\u0259 saat\u0131n k\u0259fki r\u0259hmsizc\u0259sin\u0259 \u0259l sallama\u011fa davam ets\u0259 d\u0259, \u015fairin b\u0259dii s\u00f6z\u00fcn istiliyi il\u0259 dondurdu\u011fu o “vahid v\u0259 \u00f6l\u00fcms\u00fcz anlar” Az\u0259rbaycan poeziyas\u0131n\u0131n m\u0259n\u0259vi yadda\u015f\u0131nda \u0259b\u0259di olaraq qalacaqd\u0131r. Salam Sarvan\u0131n 60 illik bu t\u0259qvim dayanaca\u011f\u0131nda \u015fair\u0259 ver\u0259 bil\u0259c\u0259yimiz \u0259n b\u00f6y\u00fck \u0259d\u0259bi qiym\u0259t b\u0259lk\u0259 d\u0259 budur: o, zamana passiv bir \u00fcsyan n\u00fcmayi\u015f etdir\u0259r\u0259k h\u0259yat\u0131n ekran\u0131n\u0131 s\u00f6nd\u00fcrm\u0259yi t\u0259klif ets\u0259 d\u0259, yaratd\u0131\u011f\u0131 s\u0259n\u0259t f\u0259ls\u0259f\u0259si il\u0259 zaman\u0131n \u00f6z\u00fcn\u00fc s\u00f6z\u00fcn daxilind\u0259 \u0259b\u0259di bir s\u00fckuta m\u0259hkum etm\u0259yi bacarm\u0131\u015fd\u0131r.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

L\u00fctviyy\u0259 \u018fsg\u0259rzad\u0259 Filologiya elml\u0259ri doktoru M\u00fcasir Az\u0259rbaycan poeziyas\u0131n\u0131n f\u0259ls\u0259fi qatlar\u0131 \u0259n d\u0259rin olan imzalar\u0131ndan biri, \u015f\u00fcbh\u0259siz ki, Salam Sarvand\u0131r. Onun yarad\u0131c\u0131l\u0131\u011f\u0131 insan varl\u0131\u011f\u0131n\u0131n a\u011fr\u0131lar\u0131n\u0131, t\u0259nhal\u0131\u011f\u0131 v\u0259 bu d\u00fcnyaya qar\u015f\u0131 hiss olunan yadl\u0131\u011f\u0131 adi m\u0259i\u015f\u0259t detallar\u0131 il\u0259 metafizik h\u0259qiq\u0259tl\u0259rin sintezind\u0259 t\u0259qdim edir. Bu b\u0259dii sistemin m\u0259rk\u0259zind\u0259 dayanan \u0259n g\u00fccl\u00fc v\u0259 amans\u0131z simvollardan biri is\u0259 “saat” obraz\u0131d\u0131r. … <\/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-52815","post","type-post","status-publish","format-standard","hentry","category-pub","latest_post"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/52815","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=52815"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/52815\/revisions"}],"predecessor-version":[{"id":52819,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/52815\/revisions\/52819"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=52815"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=52815"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=52815"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}