{"id":31586,"date":"2019-07-17T12:00:48","date_gmt":"2019-07-17T08:00:48","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=31586"},"modified":"2019-07-17T14:08:49","modified_gmt":"2019-07-17T10:08:49","slug":"nizami-c%c9%99f%c9%99rov-dilci-missiyasi-v%c9%99-dilcilikd%c9%99-elm-poeziyasi","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=31586","title":{"rendered":"Nizami C\u018fF\u018fROV.”Dil\u00e7i missiyas\u0131…V\u0259 dil\u00e7ilikd\u0259 “elm poeziyas\u0131””"},"content":{"rendered":"

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Oljas S\u00fcleymenovun dil\u00e7ilik mara\u011f\u0131n\u0131n k\u00f6kl\u0259rinin n\u0259 q\u0259d\u0259r d\u0259rin oldu\u011funu, y\u0259qin ki, b\u00f6y\u00fck \u015fairin yarad\u0131c\u0131l\u0131\u011f\u0131 il\u0259 az-\u00e7ox tan\u0131\u015f olanlar\u0131n ham\u0131s\u0131 bu v\u0259 ya dig\u0259r d\u0259r\u0259c\u0259d\u0259 bilir. Ne\u00e7\u0259 ill\u0259rdir “1001 s\u00f6z” universal etimologiya s\u00f6zl\u00fcy\u00fc \u00fcz\u0259rind\u0259 \u00e7al\u0131\u015fd\u0131\u011f\u0131 da m\u0259lumdur. Lakin “S\u00f6z\u00fcn kodu” kitab\u00e7as\u0131n\u0131n n\u0259\u015fri \u0259s\u0259rin t\u0259rtib prinsipl\u0259ri bar\u0259d\u0259 m\u00fc\u0259yy\u0259n t\u0259s\u0259vv\u00fcr yaratmaqla g\u00fcman etmir\u0259m ki, dilin mexanizmin\u0259 pe\u015f\u0259kar s\u0259viyy\u0259d\u0259 b\u0259l\u0259d olanlar\u0131n s\u00f6zl\u00fcy\u0259 n\u0259d\u0259s\u0259 diqq\u0259tini c\u0259lb etdi; b\u0259lk\u0259, \u0259ksin\u0259, daha \u00e7ox bel\u0259 bir t\u0259\u0259ss\u00fcrat do\u011furdu ki, \u015fair etimoloji ara\u015fd\u0131rmalar\u0131nda art\u0131q dil haqq\u0131ndak\u0131 elml\u0259 hesabla\u015fma\u011f\u0131n h\u00fcdudlar\u0131na g\u0259lib \u00e7\u0131xd\u0131\u011f\u0131ndan son lab\u00fcd u\u011fursuz d\u00f6y\u00fc\u015f\u00fcn\u00fc m\u00fcasir dil\u00e7iliyin banisi Ferdinand de S\u00f6ss\u00fcrl\u0259 aparmaq ist\u0259yir… “Q\u0259dim i\u015far\u0259l\u0259rin axtar\u0131\u015f\u0131na \u00e7\u0131x\u0131b” m\u00fcxt\u0259lif “G\u00fcn\u0259\u015f” simvollar\u0131n\u0131 a\u015fkarlayandan sonra “c\u0259ngav\u0259rlik qanunlar\u0131”na a\u00e7\u0131q-a\u015fkar m\u0259h\u0259l qoymadan (v\u0259 d\u00f6y\u00fc\u015f qaydalar\u0131n\u0131 \u00f6z bildiyi \u015f\u0259kild\u0259 m\u00fc\u0259yy\u0259n ed\u0259r\u0259k) dahi dil\u00e7iy\u0259 h\u00fccum edir.
\n“\u018fg\u0259r linqvistl\u0259r v\u0259 ya yaz\u0131 tarix\u00e7il\u0259ri bird\u0259n n\u0259 \u00fc\u00e7\u00fcns\u0259 b\u00fct\u00fcn bu simvollar\u0131 bir v\u0259r\u0259q ka\u011f\u0131zda toplasalar, bel\u0259 uyu\u015fmazl\u0131q yaln\u0131z F.S\u00f6ss\u00fcr\u00fcn “i\u015far\u0259 s\u0259rb\u0259stdir” (1916) f\u0259rziyy\u0259sinin do\u011frulu\u011funun t\u0259sdiqin\u0259 yarayar”.
\nH\u0259r hans\u0131 k\u00fcnc-bucaqda itib-batm\u0131\u015f, yaxud m\u00fc\u0259llifind\u0259n ba\u015fqa he\u00e7 kim\u0259 laz\u0131m olmayan bir n\u0259z\u0259riyy\u0259 il\u0259 bu c\u00fcr davranmaq olard\u0131 (h\u0259r\u00e7\u0259nd elmi etika buna da yol vermir), ancaq dahi dil\u00e7i il\u0259 bel\u0259 zarafat el\u0259m\u0259k t\u0259hl\u00fck\u0259lidir. Ferdinand de S\u00f6ss\u00fcr simvollar\u0131 i\u015far\u0259 hesab edir, ancaq onlar\u0131 dil i\u015far\u0259si q\u0259d\u0259r s\u0259rb\u0259st saym\u0131r. V\u0259 dil i\u015far\u0259sinin s\u0259rb\u0259stliyi bar\u0259d\u0259 onun n\u0259z\u0259riyy\u0259sinin “G\u00fcn\u0259\u015f” simvollar\u0131na, ya m\u00fcxt\u0259lifliyind\u0259, ya da m\u0259n\u015f\u0259c\u0259 \u0259laq\u0259sind\u0259 he\u00e7 bir d\u0259xli yoxdur… “Elmi i\u015fl\u0259rind\u0259n g\u00f6r\u00fcnd\u00fcy\u00fc kimi, Cenevr\u0259 Universitetinin professoru yaz\u0131n\u0131n b\u00fct\u00fcn n\u00f6vl\u0259ri i\u00e7\u0259risind\u0259n ancaq h\u0259rfli yaz\u0131yla tan\u0131\u015f olmu\u015fdur” dem\u0259kd\u0259 is\u0259 \u015fair, he\u00e7 \u015f\u00fcbh\u0259siz, haqs\u0131zd\u0131r. “\u00dcmumi dil\u00e7ilik kursu”nun m\u00fc\u0259llifi ideoqrafik v\u0259 fonetik olmaqla iki yaz\u0131 sistemind\u0259n b\u0259hs edir. V\u0259 “yeri g\u0259lmi\u015fk\u0259n” g\u00f6st\u0259rir ki, “ideoqrafik yaz\u0131 sisteml\u0259ri qar\u0131\u015f\u0131q tipli sisteml\u0259r\u0259 asan ke\u00e7ir: b\u0259zi ideoqramlar \u00f6z ilkin m\u0259nas\u0131n\u0131 itir\u0259r\u0259k ayr\u0131-ayr\u0131 s\u0259sl\u0259rin t\u0259svirin\u0259 \u00e7evrilir”.
\nLakin bu ba\u015fqa m\u0259s\u0259l\u0259dir ki, Ferdinand de S\u00f6ss\u00fcr dil i\u015far\u0259sinin t\u0259bi\u0259tini a\u015fkarlayark\u0259n yaz\u0131ya o q\u0259d\u0259r d\u0259 \u0259h\u0259miyy\u0259t verm\u0259yin t\u0259r\u0259fdar\u0131 kimi \u00e7\u0131x\u0131\u015f etmir:
\n“Yaz\u0131 \u00f6z-\u00f6zl\u00fcy\u00fcnd\u0259 dilin daxili sistemin\u0259 yad olsa da, ondan b\u00fct\u00fcnl\u00fckl\u0259 uzaqla\u015fmaq olmaz: ax\u0131 bu el\u0259 bir texnikad\u0131r ki, dil onun k\u00f6m\u0259yi il\u0259 fasil\u0259siz ifad\u0259 edilir. Dil\u00e7i onun \u00fcst\u00fcnl\u00fckl\u0259rini d\u0259, \u00e7at\u0131\u015fmazl\u0131qlar\u0131n\u0131 da, eyni zamanda ona m\u00fcraci\u0259t ed\u0259rk\u0259n ortaya \u00e7\u0131xan t\u0259hl\u00fck\u0259l\u0259ri d\u0259 bilm\u0259lidir.
\n…Yaz\u0131 dili n\u0259z\u0259rd\u0259n qoruyur: yaz\u0131 onu geyindirmir, onun \u00fcst-ba\u015f\u0131n\u0131 qaydaya sal\u0131r”.
\nOljas S\u00fcleymenovun bel\u0259 bir m\u00fclahiz\u0259si absurd s\u0259sl\u0259nir ki, Ferdinand de S\u00f6ss\u00fcr “yaln\u0131z i\u015far\u0259 yaradanlar\u0131n s\u0259rb\u0259stliyi il\u0259 izah olunan forma m\u00fcxt\u0259lifliyini \u00f6nd\u0259n g\u00f6rm\u00fc\u015fd\u00fcr”.
\n“Kurs” m\u00fc\u0259llifi, \u0259lb\u0259tt\u0259, q\u0259dim simvollar \u00fczr\u0259 m\u00fct\u0259x\u0259ssis deyildi, lakin yaratd\u0131\u011f\u0131 t\u0259limd\u0259n bel\u0259 m\u0259lum olur ki, h\u0259min simvollarla yax\u0131ndan tan\u0131\u015f olsayd\u0131 bel\u0259, onlara el\u0259 bir \u0259h\u0259miyy\u0259t verm\u0259zdi. H\u0259r \u015feyd\u0259n \u0259vv\u0259l ona g\u00f6r\u0259 ki, o, dil\u00e7i idi.
\n\u015eair daha bir absurd m\u00fchakim\u0259 y\u00fcr\u00fcd\u00fcr:
\n“S\u00f6ss\u00fcr \u00f6z k\u0259\u015ffi il\u0259 etimoloqlar\u0131n v\u0259 yaz\u0131 tarix\u00e7il\u0259rinin i\u015fini d\u0259 \u0259h\u0259miyy\u0259tli d\u0259r\u0259c\u0259d\u0259 y\u00fcng\u00fcll\u0259\u015fdirmi\u015fdir ki, onlardan art\u0131q s\u00f6z\u00fcn v\u0259 yaz\u0131 i\u015far\u0259l\u0259rinin s\u0259b\u0259biyy\u0259tini axtar\u0131b tapmaq t\u0259l\u0259b olunmur”.
\nFikrimc\u0259, ironiya tamamil\u0259 yersizdir… Birincisi, Ferdinand de S\u00f6ss\u00fcr he\u00e7 kimin n\u0259 d\u00fczg\u00fcn, n\u0259 d\u0259 yanl\u0131\u015f istiqam\u0259td\u0259 axtar\u0131\u015flar\u0131n\u0131n qar\u015f\u0131s\u0131n\u0131 almaq iddias\u0131nda olmam\u0131\u015fd\u0131r. V\u0259 burada da h\u0259r k\u0259s “s\u0259rb\u0259st”dir… \u0130kincisi is\u0259, s\u00f6z\u00fcn “t\u0259rc\u00fcmeyi-hal”\u0131 bir, yaz\u0131 i\u015far\u0259sinin “t\u0259rc\u00fcmeyi-hal”\u0131 is\u0259 ba\u015fqa bir m\u0259s\u0259l\u0259dir.
\nOljas S\u00fcleymenovun Ferdinand de S\u00f6ss\u00fcr t\u0259limin\u0259 verdiyi “tarixi \u015f\u0259rh” d\u0259 \u0259vv\u0259lki m\u00fclahiz\u0259l\u0259rind\u0259n az absurd deyil:
\n“Qohum dill\u0259rd\u0259 ox\u015far m\u0259nal\u0131 leksemin yay\u0131lmas\u0131 m\u0259nz\u0259r\u0259sini t\u0259s\u0259vv\u00fcr etm\u0259k v\u0259 bunun \u0259sas\u0131nda ilkin forman\u0131 b\u0259rpa etm\u0259k etimoloqa kifay\u0259t edir. Ancaq ilkin forman\u0131n nec\u0259 \u0259m\u0259l\u0259 g\u0259ldiyini fikirl\u0259\u015fm\u0259k laz\u0131m deyil: bu, m\u0259lumdur, \u00e7\u00fcnki q\u0259dimd\u0259 kimins\u0259 t\u0259r\u0259find\u0259n he\u00e7 bir \u015fey\u0259 \u0259saslanmadan m\u00fcxt\u0259lif fikirl\u0259r uydurulmu\u015fdur. S\u00f6ss\u00fcr\u00fcn s\u00f6zl\u0259ri “inqilablara hamil\u0259 olan” XX \u0259srin lap ba\u015flan\u011f\u0131c\u0131nda s\u0259sl\u0259nmi\u015fdi. Bu s\u00f6zl\u0259r r\u0259ssaml\u0131q, \u0259d\u0259biyyat, qrafika v\u0259 heyk\u0259lt\u0259ra\u015fl\u0131qda \u00f6zba\u015f\u0131nal\u0131q \u0259n\u0259n\u0259l\u0259ri yaradan m\u0259d\u0259ni inqilab \u015f\u00fcar\u0131 oldu, s\u00fcnini s\u0259n\u0259t kimi q\u0259bul etm\u0259yi \u00e7oxlar\u0131na \u00f6yr\u0259tdi”.
\nS\u00f6z\u00fcn yaranma mexanizmini “i\u015far\u0259 + i\u015far\u0259nin ad\u0131 + i\u015far\u0259nin izah\u0131 = s\u00f6z-m\u0259fhum” formulu il\u0259 “izah” ed\u0259n \u015fair ger\u00e7\u0259k elmi m\u0259ntiqd\u0259n tamamil\u0259 uzaqla\u015fmaqla yana\u015f\u0131, i\u015far\u0259d\u0259n anlay\u0131\u015f icad etm\u0259k v\u0259zif\u0259sini b\u00fct\u00fcnl\u00fckl\u0259 “kahin”l\u0259rin \u00f6hd\u0259sin\u0259 buraxd\u0131qdan sonra bel\u0259 bir “qanunauy\u011funluq” da a\u015fkarlay\u0131r:
\n“H\u0259qiqi etimologiya qrafik i\u015far\u0259nin m\u0259nas\u0131 v\u0259 t\u0259fsir\u00e7inin assosiativ t\u0259x\u0259yy\u00fcl\u00fc s\u00f6z\u00fcn genezisind\u0259 d\u0259rk edil\u0259nd\u0259 ba\u015flay\u0131r”.
\n“S\u00f6z\u00fcn kodu” m\u00fc\u0259llifi bir-birind\u0259n impulsiv “qaydalar” m\u00fc\u0259yy\u0259n etdikd\u0259n sonra (v\u0259 h\u0259min “qaydalar”\u0131n emosiyas\u0131 alt\u0131nda) elan edir:
\n“\u0130\u015far\u0259 s\u0259rb\u0259stdir?.. Yox, s\u0259rb\u0259st deyil”.
\nV\u0259 “yaln\u0131z i\u015far\u0259 etimologiyas\u0131 s\u00f6z\u00fcn tarixi haqq\u0131nda \u0259sl h\u0259qiq\u0259ti bilm\u0259y\u0259 k\u00f6m\u0259k edir” q\u0259na\u0259tin\u0259 g\u0259l\u0259n m\u00fc\u0259llif yaz\u0131r ki, “kahinl\u0259r \u00f6z q\u0259bil\u0259l\u0259rinin m\u00fcq\u0259dd\u0259s i\u015far\u0259l\u0259rini izah etdikc\u0259 s\u00f6z yaratma\u011f\u0131n qaydalar\u0131 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259y\u0259 ba\u015flay\u0131r v\u0259 aktiv istifad\u0259 olunurdu. \u018fslind\u0259, bu i\u015far\u0259l\u0259r gerb qoruyucular\u0131 idi, n\u0259slin – q\u0259bil\u0259nin taleyi onlardan as\u0131l\u0131 olurdu v\u0259 onlar\u0131 uzun m\u00fcdd\u0259t qoruyub saxlay\u0131rd\u0131lar. H\u0259tta ilkin m\u0259nalar\u0131 itirilmi\u015f olsa bel\u0259, onlar\u0131n m\u0259zmunlar\u0131 izah edilirdi”.
\n\u015eair “Kurs”u diqq\u0259tl\u0259 t\u0259hlil etmi\u015f olsayd\u0131 orada h\u0259r c\u0259h\u0259td\u0259n i\u015fin\u0259 yar\u0131yacaq bel\u0259 bir fikr\u0259 rast g\u0259l\u0259rdi ki, “geologiya b\u0259z\u0259n m\u00f6vcud v\u0259ziyy\u0259ti – zaman etibaril\u0259 \u0259vv\u0259ll\u0259r n\u0259l\u0259r oldu\u011funa fikir verm\u0259d\u0259n, art\u0131q q\u0259rarla\u015fm\u0131\u015f v\u0259ziyy\u0259ti (m\u0259s\u0259l\u0259n, Cenevr\u0259 g\u00f6l\u00fc h\u00f6vz\u0259sinin indiki v\u0259ziyy\u0259tini) t\u0259svir edir. Lakin ba\u015fl\u0131ca olaraq o, ard\u0131c\u0131ll\u0131\u011f\u0131 diaxron c\u0259rg\u0259l\u0259r yaradan hadis\u0259l\u0259rl\u0259, transformasiyalarla m\u0259\u015f\u011ful olur. Do\u011frudur, n\u0259z\u0259ri olaraq, prospektiv geologiya bar\u0259d\u0259 d\u00fc\u015f\u00fcnm\u0259k m\u00fcmk\u00fcnd\u00fcr, ancaq faktiki olaraq onun bax\u0131\u015f\u0131, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, retrospektivdir”.
\nBu is\u0259 o dem\u0259kdir ki, geologiyada oldu\u011fu kimi, dil\u00e7ilikd\u0259 d\u0259 etimoloji t\u0259hlil d\u00fcn\u0259nd\u0259n bug\u00fcn\u0259 deyil, bug\u00fcnd\u0259n d\u00fcn\u0259n\u0259 dogru apar\u0131l\u0131r. O q\u0259dim “G\u00fcn\u0259\u015f” i\u015far\u0259l\u0259rinin ki, bug\u00fcnk\u00fc anlay\u0131\u015flar\u0131n v\u0259 ya s\u00f6zl\u0259rin m\u0259n\u015f\u0259yind\u0259 dayanmas\u0131 g\u00fcman edilir, onlar\u0131n reliktl\u0259ri he\u00e7 zaman itm\u0259m\u0259li, bug\u00fcnd\u0259n d\u00fcn\u0259n\u0259 baxanda g\u00f6r\u00fcnm\u0259li idi.
\n\u018fg\u0259r b\u00f6y\u00fck \u015fair \u00f6z etimoloji maraqlar\u0131n\u0131 “Az i Ya”dak\u0131 s\u0259viyy\u0259d\u0259 saxlam\u0131\u015f olsayd\u0131, elmi bax\u0131mdan daha m\u00fck\u0259mm\u0259l g\u00f6r\u00fcn\u0259rdi. \u0130lk n\u00f6vb\u0259d\u0259 ona g\u00f6r\u0259 ki, h\u0259r sah\u0259d\u0259 oldu\u011fu kimi, elmd\u0259 d\u0259 yeni iddialar, tamamil\u0259 t\u0259biidir ki, yeni imkanlar t\u0259l\u0259b edir. V\u0259 g\u00fcman etmir\u0259m ki, h\u0259r hans\u0131 elmin \u0259sas prinsipl\u0259rin\u0259 “poetik etinas\u0131zl\u0131q” g\u00f6st\u0259rm\u0259kl\u0259 h\u0259min elmd\u0259 hans\u0131 m\u0259nada is\u0259 canlanma yaratmaq m\u00fcmk\u00fcn ola.
\nT\u0259\u0259ss\u00fcf ki, \u015fair bu yola \u00fcst\u00fcnl\u00fck verir:
\n“Linqvistikan\u0131n s\u00fcbutu olmayan m\u00fcdd\u0259alar\u0131n\u0131 t\u0259dris etm\u0259kl\u0259 \u00e7\u00f6r\u0259kpulu qazananlar m\u0259ni \u00f6z i\u015fiml\u0259 m\u0259\u015f\u011ful olmamaqda davam etdiyim\u0259 bir daha inanmaq \u00fc\u00e7\u00fcn bro\u015f\u00fcr\u00fc v\u0259r\u0259ql\u0259yirl\u0259r. \u0130ndiki dil\u00e7iliyin a\u011fac\u0131 a\u011fac deyil, k\u00f6kl\u0259ri olmayan quru dir\u0259kdir. Ondan s\u0259sg\u00fccl\u0259ndiricil\u0259r v\u0259 i\u015f\u0131qlar asmaq olar, ancaq onlar ger\u00e7\u0259k canl\u0131 m\u0259hsullar\u0131 \u0259v\u0259z etm\u0259zl\u0259r. Dilin k\u00f6k sistemi b\u0259rpa edil\u0259rs\u0259, mahiyy\u0259tc\u0259, Homo Sapiens q\u0259bil\u0259sinin h\u0259yat a\u011fac\u0131 olan qurumu\u015f bitki d\u0259 canlanar”.
\nM\u00fc\u0259llif \u00f6z\u00fcn\u00fcn “qaydalar toplusu”nu m\u00fck\u0259mm\u0259l “t\u0259limat” kimi \u00f6z\u00fcn\u0259m\u0259xsus \u015f\u0259kild\u0259 t\u0259bli\u011f etm\u0259kd\u0259n d\u0259 \u00e7\u0259kinmir:
\n“…\u0130st\u0259nil\u0259n oxucu n\u00fcmun\u0259 g\u00f6st\u0259ril\u0259n qaydalar toplusunu (yaxud onlardan b\u0259zil\u0259rini) ana dilind\u0259ki s\u00f6z\u00fcn genezisinin t\u0259yin olunmas\u0131 \u00fc\u00e7\u00fcn s\u0131naqdan \u00e7\u0131xara bil\u0259r. \u018fg\u0259r bel\u0259 t\u0259cr\u00fcb\u0259l\u0259r ba\u015f tutarsa, m\u0259n onlardan x\u0259b\u0259r tutma\u011fa, al\u0131nan n\u0259tic\u0259l\u0259rl\u0259 raz\u0131la\u015fma\u011fa v\u0259 ya m\u00fcbahis\u0259 etm\u0259y\u0259 \u015fad olaram. Onlar\u0131n \u0259n yax\u015f\u0131lar\u0131 “1001 s\u00f6z”\u0259 daxil edil\u0259c\u0259kdir”.
\nG\u00f6r\u00fcn\u00fcr, dild\u0259n b\u0259hs ed\u0259nd\u0259, h\u0259mi\u015f\u0259 olmasa da, h\u0259rd\u0259nbir dil\u00e7il\u0259rin n\u0259 dediyin\u0259 qulaq asmaq laz\u0131md\u0131r… He\u00e7 olmasa, Ferdinand de S\u00f6ss\u00fcr\u00fcn… O dahi Ferdinand de S\u00f6ss\u00fcr\u00fcn ki, deyirdi:
\nDill\u0259 “az v\u0259 ya \u00e7ox d\u0259r\u0259c\u0259d\u0259 ham\u0131 m\u0259\u015f\u011ful olur, lakin nitq f\u0259aliyy\u0259ti m\u0259s\u0259l\u0259l\u0259rin\u0259 bu c\u00fcr k\u00fctl\u0259vi maraq paradoksal n\u0259tic\u0259l\u0259r\u0259 g\u0259tirib c\u0131xar\u0131r: el\u0259 bir sah\u0259 yoxdur ki, bu q\u0259d\u0259r c\u0259f\u0259ng ideya, xurafat, xam x\u0259yal v\u0259 fiksiya t\u00f6r\u0259tsin. B\u00fct\u00fcn bu yanl\u0131\u015fl\u0131qlar psixoloji maraq do\u011furur v\u0259 dil\u00e7iliyin \u0259n m\u00fch\u00fcm v\u0259zif\u0259si d\u0259 onlar\u0131 \u00fcz\u0259 \u00e7\u0131xarmaq, imkan dair\u0259sind\u0259 tamamil\u0259 aradan qald\u0131rmaqd\u0131r”.
\n\u018flb\u0259tt\u0259, b\u00f6y\u00fck \u015fairl\u0259 raz\u0131la\u015fmaq olar ki, poeziya (\u0259d\u0259biyyat) da eynil\u0259 musiqi, r\u0259ssaml\u0131q kimi m\u00fcxt\u0259lif elml\u0259r\u0259 n\u00fcfuz ed\u0259, enerji, can, ruh ver\u0259 bil\u0259r, ancaq onu \u0259v\u0259z etm\u0259k fikrin\u0259 d\u00fc\u015fs\u0259, xam x\u0259yallar qa\u00e7\u0131lmazd\u0131r…<\/p>\n

M\u0259nb\u0259: http:\/\/www.edebiyyatqazeti.az<\/p>\n","protected":false},"excerpt":{"rendered":"

Oljas S\u00fcleymenovun dil\u00e7ilik mara\u011f\u0131n\u0131n k\u00f6kl\u0259rinin n\u0259 q\u0259d\u0259r d\u0259rin oldu\u011funu, y\u0259qin ki, b\u00f6y\u00fck \u015fairin yarad\u0131c\u0131l\u0131\u011f\u0131 il\u0259 az-\u00e7ox tan\u0131\u015f olanlar\u0131n ham\u0131s\u0131 bu v\u0259 ya dig\u0259r d\u0259r\u0259c\u0259d\u0259 bilir. Ne\u00e7\u0259 ill\u0259rdir “1001 s\u00f6z” universal etimologiya s\u00f6zl\u00fcy\u00fc \u00fcz\u0259rind\u0259 \u00e7al\u0131\u015fd\u0131\u011f\u0131 da m\u0259lumdur. Lakin “S\u00f6z\u00fcn kodu” kitab\u00e7as\u0131n\u0131n n\u0259\u015fri \u0259s\u0259rin t\u0259rtib prinsipl\u0259ri bar\u0259d\u0259 m\u00fc\u0259yy\u0259n t\u0259s\u0259vv\u00fcr yaratmaqla g\u00fcman etmir\u0259m ki, dilin mexanizmin\u0259 pe\u015f\u0259kar s\u0259viyy\u0259d\u0259 […]<\/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-31586","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/31586","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=31586"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/31586\/revisions"}],"predecessor-version":[{"id":31587,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/31586\/revisions\/31587"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=31586"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=31586"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=31586"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}