{"id":35002,"date":"2020-03-17T08:00:31","date_gmt":"2020-03-17T04:00:31","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=35002"},"modified":"2020-03-17T10:03:53","modified_gmt":"2020-03-17T06:03:53","slug":"t%c9%99hmin%c9%99-v%c9%99liyeva-b%c9%99xtiyar-vahabzad%c9%99nin-f%c9%99ryad-pyesind%c9%99-n%c9%99similik-v%c9%99-insan-problemi","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=35002","title":{"rendered":"T\u0259hmin\u0259 V\u018fL\u0130YEVA.”B\u018fXT\u0130YAR VAHABZAD\u018fN\u0130N \u201cF\u018fRYAD\u201d PYES\u0130ND\u018f N\u018fS\u0130M\u0130L\u0130K V\u018f \u0130NSAN PROBLEM\u0130”"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

AMEA Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun M\u0259tbuat tarixi v\u0259 publisistika \u015f\u00f6b\u0259sinin ki\u00e7ik elmi i\u015f\u00e7isi,
Az\u0259rbaycan Jurnalistl\u0259r Birliyi Sumqay\u0131t \u015f\u0259h\u0259r t\u0259\u015fkilat\u0131n\u0131n G\u00fcnd\u0259lik Analitik \u0130nformasiya Agentliyinin (gundelik.info) v\u0259 Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n (edebiyyat-az.com) \u201cPublisistika\u201d \u015f\u00f6b\u0259sinin redaktoru.<\/strong><\/p>\n\n\n\n

valiyevatahmina@gmail.com<\/p>\n\n\n\n

A\u00e7ar s\u00f6zl\u0259r:<\/strong>\u0130mad\u0259ddin N\u0259simi, h\u00fcrufizm, n\u0259similik, insan ideal\u0131, d\u00f6vr\u0259 m\u00fcnasib\u0259t, ictimai probleml\u0259rin \u0259ksi
Key words:<\/strong>\u0130madaddin Nasimi, hurufism, nasimism, the ideal of \u201chuman\u201d, occasion to the period, reflection of social problems
\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430:<\/strong>\u0418\u043c\u0430\u0434\u0430\u0434\u0434\u0438\u043d \u041d\u0430\u0441\u0438\u043c\u0438, \u0445\u0443\u0440\u0443\u0444\u0438\u0437\u043c, \u043d\u0430\u0441\u0438\u043c\u0438\u0437\u043c, \u0438\u0434\u0435\u0430\u043b “\u0447\u0435\u043b\u043e\u0432\u0435\u043a\u0430”, \u043f\u043e\u0432\u043e\u0434 \u043a \u043f\u0435\u0440\u0438\u043e\u0434\u0443, \u043e\u0442\u0440\u0430\u0436\u0435\u043d\u0438\u0435 \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u044b\u0445 \u043f\u0440\u043e\u0431\u043b\u0435\u043c<\/p>\n\n\n\n

B\u00fct\u00fcn tarixi d\u00f6vrl\u0259rd\u0259 \u015fair v\u0259 yaz\u0131\u00e7\u0131lar d\u00f6vr\u0259, z\u0259man\u0259y\u0259 qar\u015f\u0131 \u00f6z etiraz\u0131n\u0131 bildirm\u0259k \u00fc\u00e7\u00fcn m\u00fcxt\u0259lif priyomlardan istifad\u0259 etmi\u015fl\u0259r. M\u0259hz bu m\u0259qs\u0259dl\u0259, XIV \u0259srd\u0259n etibar\u0259n \u0259fsan\u0259l\u0259\u015f\u0259n \u015f\u0259xsiyy\u0259t \u2013 \u0130mad\u0259ddin N\u0259simi obraz\u0131 \u0259d\u0259biyyata g\u0259tirildi. Ba\u015f ver\u0259nl\u0259r\u0259 \u015fair \u00fcsyankarl\u0131\u011f\u0131 il\u0259 cavab verm\u0259k x\u00fcsusiyy\u0259ti B\u0259xtiyar Vahabzad\u0259 \u00fc\u00e7\u00fcn d\u0259 yad deyildi. O, h\u0259r zaman ya bir \u015feir, ya bir misra, ya irih\u0259cmli bir poema yaxud pyesl\u0259 ya birba\u015fa, ya da dolay\u0131 \u015f\u0259kild\u0259 olaylara \u00f6z etiraz s\u0259sini ucaltm\u0131\u015fd\u0131r. \u201cF\u0259ryad\u201d pyesind\u0259 N\u0259simi obraz\u0131ndan istifad\u0259 t\u0259sad\u00fcfi xarakter da\u015f\u0131m\u0131r. N\u0259siminin pyesd\u0259 obraz se\u00e7ilm\u0259si h\u00fcrufizmin insan konsepsiyas\u0131 v\u0259 \u0130.N\u0259siminin c\u0259sur, \u0259qid\u0259sin\u0259 sadiq \u015f\u0259xsiyy\u0259ti il\u0259 daha \u00e7ox ba\u011fl\u0131d\u0131r.
N\u0259similik f\u0259ls\u0259f\u0259sin\u0259 \u0259saslanan pyes B.Vahabzad\u0259nin ikinci tarixi dram\u0131d\u0131r v\u0259 1984-c\u00fc ild\u0259 Az\u0259rbaycan D\u00f6vl\u0259t Akademik Dram Teatr\u0131nda tama\u015faya qoyulmu\u015fdur. \u018fd\u0259biyyat\u015f\u00fcnas Qulu X\u0259lilov \u201cB\u0259xtiyar Vahabzad\u0259 bir dramaturq kimi he\u00e7 bir pyesind\u0259 \u201cF\u0259ryad\u201ddak\u0131 q\u0259d\u0259r yetkin, bitkin v\u0259 d\u0259rin g\u00f6r\u00fcnm\u0259mi\u015fdir\u201d s\u00f6zl\u0259ri il\u0259 \u201cF\u0259ryad\u201d pyesinin \u0259dibin \u0259n u\u011furlu s\u0259hn\u0259 \u0259s\u0259ri oldu\u011funu bildirir. T\u0259dqiqat\u00e7\u0131 F\u0259rid\u0259 S\u0259fiyeva is\u0259 pyesin ad\u0131n\u0131n \u00e7oxproblemli m\u0259nas\u0131na diqq\u0259ti c\u0259lb ed\u0259r\u0259k yaz\u0131rd\u0131: \u201cbu ad tarixi planda, m\u00fcasir d\u00fcnyag\u00f6r\u00fc\u015f\u00fc v\u0259 d\u00fc\u015f\u00fcnc\u0259si bax\u0131m\u0131ndan ancaq \u00e7ar\u0259sizlik, g\u00fccs\u00fczl\u00fck, k\u00f6l\u0259lik bar\u0259d\u0259 assosiativ fikirl\u0259r do\u011furmur, \u0259ksin\u0259 insanlara tarixi taleyi v\u0259 g\u0259l\u0259c\u0259yi bar\u0259d\u0259 ciddi x\u0259b\u0259rdarl\u0131q ruhu il\u0259 y\u00fckl\u0259nmi\u015f hayq\u0131rt\u0131 t\u0259siri ba\u011f\u0131\u015flay\u0131r\u201d (2, s\u0259h. 107).
Faci\u0259d\u0259 konkret olaraq ustad N\u0259siminin obraz\u0131 olmasa da, N\u0259simi a\u015fiql\u0259ri olaraq iki N\u0259simi obraz\u0131 yarad\u0131lm\u0131\u015fd\u0131r. I N\u0259simi obraz\u0131nda t\u0259msil olunan H\u0259llaci Musa da v\u0259 II N\u0259simi d\u0259 N\u0259simi ideyalar\u0131n\u0131 ya\u015fatmaq, N\u0259simini \u00f6lm\u0259zliy\u0259 qovu\u015fdurmaq \u00fc\u00e7\u00fcn \u00f6z canlar\u0131ndan bel\u0259 ke\u00e7m\u0259y\u0259 haz\u0131rd\u0131rlar. Bu, V\u0259li\u0259hdin I N\u0259simini \u00f6l\u00fcmd\u0259n azad ed\u0259rk\u0259n onun \u201cO b\u00f6y\u00fck insan\u0131n ya\u015famas\u0131 namin\u0259 \u00f6l\u00fcm – h\u0259yatd\u0131r m\u0259n\u0259\u201d (4, s\u0259h.134) dem\u0259si, \u00f6z \u00f6l\u00fcm\u00fcn\u00fc N\u0259siminin ya\u015famas\u0131ndan \u00fcst\u00fcn tutmas\u0131 s\u0259hn\u0259l\u0259rind\u0259 bariz \u015f\u0259kild\u0259 n\u0259z\u0259r\u0259 \u00e7arp\u0131r. II N\u0259siminin dilind\u0259n veril\u0259n \u201cN\u0259simi yolunda \u00f6l\u0259nl\u0259r ki var, Yoxdur N\u0259simiy\u0259 \u00f6l\u00fcm d\u00fcnyada\u201d (4, s\u0259h. 119) fikri pyesin \u0259sas qay\u0259sini t\u0259\u015fkil edir. Yeddi \u015f\u0259kild\u0259n ibar\u0259t olan m\u0259nzum faci\u0259d\u0259 hadis\u0259l\u0259r n\u0259simil\u0259rin \u015fah saray\u0131na g\u0259tirilib h\u0259bs\u0259 sal\u0131nd\u0131\u011f\u0131 zamanda c\u0259r\u0259yan edir. \u0130ki filosofdan hans\u0131n\u0131n \u00f6lk\u0259ni l\u0259rz\u0259y\u0259 salan N\u0259simi olmas\u0131 \u00fcz\u0259rind\u0259 pyesin konflikti qurulur. Ba\u015fdan-ba\u015fa hikm\u0259tl\u0259 dolu olan \u0259s\u0259rin f\u0259ls\u0259fi qat\u0131 n\u0259simil\u0259rin dustaqlarla s\u00f6hb\u0259tind\u0259 a\u00e7\u0131l\u0131r. M\u0259hbus R\u0259hman\u0131n \u201csizi niy\u0259 tutublar?\u201d sual\u0131na I N\u0259siminin \u201cd\u00fc\u015f\u00fcnm\u00fc\u015f\u00fck\u201d dey\u0259 cavab verm\u0259si \u015fairin azad s\u00f6z s\u00f6yl\u0259m\u0259k, azad fikir bildirm\u0259k imkan\u0131n\u0131 N\u0259simi zaman\u0131nda \u0259ld\u0259n al\u0131nd\u0131\u011f\u0131 kimi, B.Vahabzad\u0259 d\u00f6vr\u00fcnd\u0259 d\u0259 m\u00fcasir oldu\u011funa i\u015far\u0259dir. Yaxud m\u0259hbus S\u00fcbhan\u0131n \u201cb\u0259s nec\u0259 d\u00fc\u015f\u00fcnm\u0259li?\u201d sual\u0131n\u0131 II N\u0259siminin \u201c\u00f6z idrak\u0131n s\u00f6nm\u0259li, \u00f6z fikrind\u0259n d\u00f6nm\u0259li, Hakimiyy\u0259t sahibi h\u0259r nec\u0259 d\u00fc\u015f\u00fcn\u00fcrs\u0259, Bax, el\u0259 d\u00fc\u015f\u00fcnm\u0259li\u201d (4, s\u0259h.114) \u015f\u0259klind\u0259 \u015f\u0259rh etm\u0259si h\u0259min d\u00f6vrd\u0259 partiya t\u0259f\u0259kk\u00fcrl\u00fcl\u00fcy\u00fcn\u00fcn aktuall\u0131\u011f\u0131n\u0131 g\u00f6st\u0259r\u0259n vacib faktordur.
I N\u0259siminin II N\u0259simini \u00f6l\u00fcmd\u0259n qorumaq v\u0259 \u00f6z\u00fcn\u00fc \u00f6l\u00fcm\u0259 verm\u0259k \u00fc\u00e7\u00fcn s\u0259yi qar\u015f\u0131s\u0131nda \u201cAncaq onu bil ki, b\u0259x\u015fi\u015f bir h\u0259yat, M\u0259n\u0259 a\u011f\u0131r g\u0259l\u0259r \u00f6l\u00fcmd\u0259n y\u00fcz qat\u201d (4, s\u0259h.118) s\u00f6zl\u0259rini i\u015fl\u0259tm\u0259si N\u0259simi c\u0259surlu\u011funun, qorxmazl\u0131\u011f\u0131n\u0131n g\u00f6st\u0259ricisi, N\u0259simi ucal\u0131\u011f\u0131n\u0131n ifad\u0259sidir. H\u0259yat\u0131n b\u00fct\u00fcn iztirablar\u0131n\u0131 dadan n\u0259simil\u0259r \u00f6l\u00fcmd\u0259n n\u0259inki qorxmur, onu kamilliy\u0259 \u00e7atmaq vasit\u0259si hesab edirl\u0259r. \u201cN\u0259simi olmaq\u201d b\u00fct\u00fcn n\u0259simil\u0259rin \u0259n uca m\u0259qam\u0131, \u201cN\u0259simit\u0259k allah\u0131n yolunda \u00f6l\u0259 bilm\u0259k\u201d arzusu onlar\u0131n \u0259n ali ist\u0259yidir. N\u0259simil\u0259r insan\u0131n b\u00fct\u00fcn ideoloji m\u00fcbariz\u0259sind\u0259 sonad\u0259k vuru\u015furlar. Pyesd\u0259 II N\u0259simi il\u0259 I N\u0259simi aras\u0131nda ged\u0259n sor\u011fu-sualla\u015fma \u0259s\u0259rin diqq\u0259t\u0259 \u00e7arpan c\u0259h\u0259tl\u0259rind\u0259ndir. Bu dialoqlarda h\u00fcrufizmin t\u0259m\u0259l prinsipl\u0259ri B\u0259xtiyar Vahabzad\u0259 dilind\u0259n \u015f\u0259rh olunur.
\u0130mad\u0259ddin N\u0259simi f\u0259ls\u0259f\u0259sind\u0259 ali kateqoriya olan \u0130nsan problemi \u201cF\u0259ryad\u201dda da m\u0259rk\u0259zi problemdir. F.S\u0259fiyeva B.Vahabzad\u0259nin h\u0259qiq\u0259t axtar\u0131\u015flar\u0131n\u0131n yekununun insan oldu\u011funu bildirir: \u201c… B\u0259xtiyar Vahabzad\u0259 \u201cF\u0259ryad\u201dda sanki bu h\u0259qiq\u0259ti tapm\u0131\u015fd\u0131r: \u018fn b\u00f6y\u00fck h\u0259qiq\u0259t insan, ona xidm\u0259tdir\u201d (2, s\u0259h. 116). B.Vahabzad\u0259 insan\u0131n qul deyil, yaradan oldu\u011funu bildirm\u0259k, insan\u0131n q\u00fcdr\u0259ti \u00f6z daxilind\u0259 axtarmas\u0131na nail olmaq v\u0259 insan\u0131n \u00f6z aliliyini, ucal\u0131\u011f\u0131n\u0131 d\u0259rketm\u0259si \u00fc\u00e7\u00fcn n\u0259similiy\u0259 m\u00fcraci\u0259t edir. N\u0259simil\u0259rin timsal\u0131nda \u201callah\u201d, \u201cv\u0259hd\u0259t\u201d, \u201cinsan\u201d, e\u015fqin \u201cidrak\u201dla yaxud \u201cq\u0259lbl\u0259\u201d d\u0259rk edilm\u0259si m\u0259s\u0259l\u0259l\u0259ri \u00fczr\u0259 \u0130nsan konsepsiyas\u0131 \u015f\u0259rh olunur. M\u0259s\u0259l\u0259n, II N\u0259siminin \u201cAllaha \u00e7atma\u011f\u0131n n\u0259 imi\u015f yolu?\u201d sual\u0131n\u0131 I N\u0259simi \u201cq\u0259lbin g\u00f6z\u00fc yanmazsa g\u00f6r\u00fcnm\u0259z g\u00f6z\u0259 allah\u201d (4, s\u0259h.120) \u015f\u0259klind\u0259 cavablay\u0131r. Yaxud \u201cII N\u0259simi: Allah! Bilirik, cisim deyil, b\u0259s n\u0259dir allah?\u201d, \u201cI N\u0259simi: \u018fn y\u00fcks\u0259k olan haqda, h\u0259qiq\u0259td\u0259dir allah… Dondunsa t\u0259kam\u00fcl v\u0259 g\u00f6z\u0259llik qaba\u011f\u0131nda, D\u0259rk et, bu t\u0259\u0259cc\u00fcbd\u0259, bu heyr\u0259td\u0259dir allah\u201d, \u201cII N\u0259simi: \u0130nsan n\u0259 imi\u015f?\u201d \u201cI N\u0259simi: Gizlidir insandak\u0131 q\u00fcdr\u0259t, H\u0259r k\u0259s onu f\u0259hm etm\u0259s\u0259 acizdir o, \u0259lb\u0259t\u201d (4, s\u0259h.120); \u201cII N\u0259simi: V\u0259hd\u0259t n\u0259 dem\u0259k?\u201d \u201cI N\u0259simi: Gizlidir h\u0259r z\u0259rr\u0259d\u0259 v\u0259hd\u0259t, Bir z\u0259rr\u0259 ik\u0259n k\u00fcll\u0259 qovu\u015fmaq ulu niyy\u0259t!\u201d (4, s\u0259h.121); \u201cII N\u0259simi: B\u0259s s\u00f6z n\u0259 dem\u0259k?\u201d \u201cI N\u0259simi: M\u0259n bir a\u011facam, yarpa\u011f\u0131 – s\u00f6zl\u0259r, k\u00f6k\u00fc – fikrim, S\u00f6zl\u0259rd\u0259 deyil, s\u00f6zd\u0259ki hikm\u0259td\u0259dir allah\u201d; \u201cII N\u0259simi: B\u0259s z\u00fclm\u0259 s\u00f6z\u00fcn? I N\u0259simi: Z\u00fclm\u00fcn \u00fcz\u00fcn\u0259 haqq deyil\u0259n sill\u0259ni \u00e7\u0259ks\u0259n, Sill\u0259nd\u0259 m\u00f6h\u00fcrl\u0259nmi\u015f o qeyr\u0259td\u0259dir allah\u201d (4, s\u0259h.121); \u201cII N\u0259simi: Son m\u0259qs\u0259d \u201c\u018fn\u0259lh\u0259qmi?\u201d \u201cI N\u0259simi: Bir pill\u0259d\u0259 durdunsa \u201c\u018fn\u0259lh\u0259q\u201d dem\u0259k olmaz, \u00dclviyy\u0259t\u0259 \u00e7atmaqdak\u0131 niyy\u0259td\u0259dir allah\u201d (4, s\u0259h.122)
I N\u0259siminin II N\u0259simiy\u0259 \u00fcnvanlad\u0131\u011f\u0131 suallara veril\u0259n cavabda h\u00fcrufizmin \u201cAllah\u201d, \u201ce\u015fq\u201d, \u201cinsan\u201d, \u201cq\u0259lb\u201d konsepsiyas\u0131 \u00f6z \u015f\u0259rhini tap\u0131r. \u0130drak\u0131 \u00fclviyy\u0259tin, e\u015fqin bir pill\u0259si sayan I N\u0259siminin \u201ch\u0259r arzunun, h\u0259r m\u0259qs\u0259din, h\u0259r niyy\u0259tin, e\u015fqin, Son h\u0259ddi, ax\u0131r n\u00f6qt\u0259si yoxmu? (4, s\u0259h.122) sual\u0131nda h\u0259llaciliyin e\u015fqin idrakla d\u0259rki m\u0259s\u0259l\u0259sin\u0259 II N\u0259simi h\u00fcrufi m\u00f6vqed\u0259n m\u00fcnasib\u0259t bildirir: \u0130drakdan \u0259z\u0259l q\u0259lbini dindir. Q\u0259lbin \u00f6z\u00fc g\u00f6yd\u0259n d\u0259 d\u0259rindir. \u00d6z q\u0259lbin\u0259 dalmazsa, c\u0259hal\u0259td\u0259dir insan (4, s\u0259h.123). Yaxud I N\u0259siminin \u201c\u00d6z n\u0259fsin\u0259 uyduqda b\u0259s n\u0259dir insan?\u201d sual\u0131na II N\u0259simi \u201cD\u00fcnyas\u0131na d\u00fcnyada x\u0259yan\u0259td\u0259dir insan… \u00d6z n\u0259fsin\u0259 qul olsa, c\u0259h\u0259nn\u0259m \u0259zab\u0131nda, \u00d6z n\u0259fsin\u0259 qul olmasa, c\u0259nn\u0259td\u0259dir insan\u201d (4, s\u0259h.123) \u015f\u0259klind\u0259 cavablay\u0131r. II N\u0259siminin e\u015fq bar\u0259d\u0259 fikirl\u0259ri \u2013 \u201cYoxdu s\u00f6z\u00fcm, e\u015fq yenilm\u0259z. V\u0259slind\u0259 g\u00fcl\u0259n a\u015fiq\u0259 a\u015fiq ki deyilm\u0259z. \u0130nsan dediyin v\u0259sl il\u0259 insan ola bilm\u0259z. \u00c7\u0131rp\u0131nt\u0131da, sars\u0131nt\u0131da, h\u0259sr\u0259td\u0259dir insan (4, s\u0259h.124)\u201d d\u0259 maraql\u0131d\u0131r. G\u00f6r\u00fcnd\u00fcy\u00fc kimi, burada e\u015fq v\u0259 v\u0259sl qar\u015f\u0131la\u015fd\u0131r\u0131l\u0131r, e\u015fq v\u0259sld\u0259 deyil, insani keyfiyy\u0259tl\u0259r\u0259 malik olmaqda, insan olmaqdad\u0131r. M\u0259hz kamil insan e\u015fqi d\u0259rk ed\u0259, duya bil\u0259r. N\u0259simil\u0259r aras\u0131nda ged\u0259n dialoqla\u015fmada dinl\u0259yici olan dustaq R\u0259hman\u0131n II N\u0259simiy\u0259 \u00fcnvanlad\u0131\u011f\u0131 \u201cB\u0259s bir bel\u0259 kamil ik\u0259n insan, Al\u00e7aql\u0131\u011f\u0131, yaltaql\u0131\u011f\u0131 hardan?\u201d f\u0259ls\u0259fi suala cavab N\u0259simi d\u00f6vr\u00fcnd\u0259 d\u0259, B\u0259xtiyar Vahabzad\u0259 d\u00f6vr\u00fcnd\u0259 d\u0259 aktual olan probleml\u0259rin k\u00f6k\u00fcn\u00fcn axtar\u0131lmas\u0131na s\u00f6vq edir. M\u0259hz bu cavab da el\u0259 N\u0259siminin dilind\u0259n veril\u0259 bil\u0259rdi. S\u00f6z\u00fcn q\u00fcdr\u0259ti il\u0259 saraylar\u0131, ne\u00e7\u0259-ne\u00e7\u0259 h\u00f6kmdarlar\u0131 diz\u0259 g\u0259tirm\u0259k N\u0259simiy\u0259 xas c\u0259h\u0259tdir. M\u0259hz h\u0259r v\u0259ziyy\u0259td\u0259 do\u011frunu dil\u0259 g\u0259tirm\u0259k, insan\u0131 qul deyil, k\u00f6l\u0259 deyil, allah s\u0259viyy\u0259sin\u0259 qald\u0131rmaq, onu \u015fahlar qar\u015f\u0131s\u0131nda \u0259ydirm\u0259m\u0259k N\u0259similik t\u0259l\u0259b edir. Bu bax\u0131mdan, N\u0259simi obraz\u0131 \u0259s\u0259rd\u0259 m\u00fck\u0259mm\u0259l \u015f\u0259kild\u0259 i\u015fl\u0259nmi\u015fdir. Ya\u015far Qarayev v\u0259 \u015eamil Salmanovun birg\u0259 \u0259rs\u0259y\u0259 g\u0259tirdiyi \u201cPoeziyan\u0131n kamilliyi\u201d kitab\u0131nda yer alan qeyd d\u0259 – \u201c\u00d6z iri h\u0259rfli \u0130nsan (!) ideal\u0131 il\u0259 N\u0259simi orta \u0259srl\u0259rd\u0259n \u00e7\u0131x\u0131b humanizmin yen\u0259 d\u0259 s\u0131naqdan ke\u00e7diyi ideya d\u00f6y\u00fc\u015fl\u0259rind\u0259 i\u015ftirak edir\u201d (1, 163) pyesd\u0259ki N\u0259simi s\u0259ciyy\u0259sini verm\u0259k bax\u0131m\u0131ndan \u00e7ox maraql\u0131d\u0131r.
II N\u0259simi: \u0130nsan\u0131 ucaldan ulu bir e\u015fq, d\u0259yan\u0259t,
Al\u00e7aldan is\u0259 … qorxu, x\u0259yan\u0259t.
Qorxduqsa \u00f6l\u00fcmd\u0259n v\u0259 \u0259c\u0259ld\u0259n
\u0130nsanl\u0131\u011f\u0131 verdik dem\u0259k \u0259ld\u0259n.
Qorxduqsa \u0259g\u0259r z\u00fclmd\u0259n, haqdan ke\u00e7\u0259r olduq.
Qorxduqsa \u0259g\u0259r, z\u00fclm\u0259 qul olduq, n\u00f6k\u0259r olduq. (4, s\u0259h.124)
Pyesd\u0259 V\u0259li\u0259hdin m\u0259hbuslarla g\u00f6r\u00fc\u015f\u00fc, onlarla s\u00f6hb\u0259tl\u0259\u015fm\u0259sind\u0259 ictimai probleml\u0259r daha qabar\u0131q \u015f\u0259kild\u0259 \u00f6z \u0259ksini tap\u0131r. M\u0259hz bu epizodda B.Vahabzad\u0259nin \u00f6z f\u0259ryad s\u0259sini ucaltmaq \u00fc\u00e7\u00fcn \u015f\u0259rait yaran\u0131r,\u00fcr\u0259yind\u0259n ke\u00e7\u0259ni s\u00f6yl\u0259m\u0259k imkan\u0131 \u0259l\u0259 d\u00fc\u015f\u00fcr. B.Vahabzad\u0259nin N\u0259simisaya\u011f\u0131 f\u0259ryad\u0131 \u00e7oxs\u0259ciyy\u0259li, \u00e7oxproblemlidir. R\u00fc\u015fv\u0259t ald\u0131\u011f\u0131na g\u00f6r\u0259 h\u0259bs olunan R\u0259hman\u0131n dilind\u0259n veril\u0259n \u201c\u0259g\u0259r alan olmasa, ver\u0259n olmaz vallah\u0131\u201d s\u00f6zl\u0259ri il\u0259 r\u00fc\u015fv\u0259txorlu\u011fun a\u015fa\u011f\u0131dan-yuxar\u0131ya \u201c\u00f6t\u00fcr-\u00f6t\u00fcr oyunu\u201d oldu\u011funa i\u015far\u0259 edilir. M\u0259hbus K\u0259ram\u0259tin qazand\u0131\u011f\u0131n\u0131 t\u00f6yc\u00fcy\u0259 (vergi n\u00f6v\u00fc- T.V) \u00e7\u0131xan v\u0259 onu el aras\u0131nda t\u0259hqir ed\u0259n k\u0259ndxudan\u0131n qula\u011f\u0131n\u0131 k\u0259sm\u0259yin\u0259 g\u00f6r\u0259 tutulmas\u0131 epizodunda ciddi ictimai naqislik \u2013 vergil\u0259rin a\u011f\u0131rl\u0131\u011f\u0131 m\u0259s\u0259l\u0259si diqq\u0259t\u0259 \u00e7atd\u0131r\u0131l\u0131r. V\u0259li\u0259hdin \u201c\u015fikay\u0259t el\u0259y\u0259ydin\u201d deyimin\u0259 K\u0259ram\u0259tin \u201cq\u0131l\u0131nc \u00f6z\u00fcn\u00fc k\u0259sm\u0259z\u201d \u015f\u0259klind\u0259 verdiyi cavab olduqca d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcd\u00fcr. Skeptiv d\u00fc\u015f\u00fcnc\u0259li m\u0259hbusa \u2013 \u015e\u0259kkaka \u015f\u00fcbh\u0259cilliyin\u0259 g\u00f6r\u0259 \u201cd\u0259li\u201d dam\u011fas\u0131 vurulub h\u0259bs\u0259 at\u0131lmas\u0131 da bir ba\u015fqa faci\u0259nin \u0259ksidir. Dustaq \u015fairl\u0259rin \u201cbiz fikir dusta\u011f\u0131y\u0131q\u201d s\u00f6z\u00fc N\u0259siminin d\u00fc\u015f\u00fcnd\u00fcy\u00fcn\u0259 g\u00f6r\u0259 h\u0259bs\u0259 m\u0259hkum edilm\u0259si ideyas\u0131n\u0131n tamamlay\u0131c\u0131s\u0131d\u0131r. B\u0259xtiyar Vahabzad\u0259nin \u201cF\u0259ryad\u201ddak\u0131 etirazkar q\u0259hr\u0259manlar\u0131n\u0131n h\u0259r birinin nitqind\u0259 bir filosofan\u0259lik var. Hadis\u0259l\u0259r\u0259 f\u0259ls\u0259fi yana\u015fma B.Vahabzad\u0259nin \u0259n ba\u015fl\u0131ca keyfiyy\u0259tl\u0259rind\u0259n biridir. M\u0259s\u0259l\u0259n, \u015fairin \u201cxo\u015fb\u0259xtl\u0259r\u0259 yeti\u015fm\u0259z b\u0259db\u0259xtl\u0259rin nal\u0259si\u201d k\u0259lm\u0259si, R\u0259hman\u0131n \u201c\u00e7\u00f6ld\u0259 azad g\u0259z\u0259nl\u0259r azadm\u0131d\u0131r de m\u0259g\u0259r?\u201d sual\u0131, D\u0259yan\u0259tin \u201czamana bax, zamana, \u0130ndi bilib qanma\u011f\u0131n \u0259zab\u0131 var insana\u201d, \u201c\u0259g\u0259r q\u0259lbi d\u0259rindirs\u0259 s\u0259malar q\u0259d\u0259r, \u00c7atmaz topu\u011funa t\u0259rifl\u0259r onun\u201d, \u015e\u0259kkak\u0131n \u201cya\u015famaq ist\u0259s\u0259n, lal ol, dinm\u0259, sus\u201d, Lo\u011fman\u0131n \u201cverdiyi n\u0259 varsa geri alarm\u0131\u015f, D\u00fcnyan\u0131n q\u0259rib\u0259 oyunu varm\u0131\u015f\u201d kimi ifad\u0259l\u0259r fikrimizi t\u0259sdiql\u0259y\u0259r. V\u0259li\u0259hdi \u00f6lk\u0259d\u0259ki v\u0259ziyy\u0259tl\u0259 tan\u0131\u015f etm\u0259k \u00fc\u00e7\u00fcn \u00f6zl\u0259rini r\u00fc\u015fv\u0259txor, qisaskar, d\u0259li adland\u0131ran bu m\u0259hbuslar\u0131n, s\u00f6z\u00fcn h\u0259qiqi m\u0259nas\u0131nda, \u201cfikir dusta\u011f\u0131\u201d olmalar\u0131 ayd\u0131n g\u00f6r\u00fcn\u00fcr.
Bir miqdar pul m\u00fcqabilind\u0259 Zahid\u0259 casusluq ed\u0259n Lal\u0131n oyunun \u00fcst\u00fcn\u00fcn a\u00e7\u0131lmas\u0131 epizodunda dustaqlar aras\u0131nda lal bilin\u0259n birinin m\u0259krli niyy\u0259ti if\u015fa olunur. G\u00f6z\u0259t\u00e7inin \u201ca\u011fl\u0131m olmasayd\u0131, a\u011f\u0131ll\u0131lar\u0131n a\u011fl\u0131na g\u00f6z\u0259t\u00e7i olard\u0131mm\u0131 m\u0259n?\u201d (4, s\u0259h.166) II N\u0259simiy\u0259 istehza il\u0259 sual etm\u0259si t\u0259\u0259ss\u00fcfedicidir. Yaxud onun II N\u0259simiy\u0259 I N\u0259simi bar\u0259d\u0259 x\u0259b\u0259r verm\u0259k \u00fc\u00e7\u00fcn r\u00fc\u015fv\u0259t t\u0259l\u0259b etm\u0259si v\u0259 \u201cEy, pulsuz ucal\u0131q g\u0259r\u0259yim deyil, Pullu al\u00e7aql\u0131\u011f\u0131 m\u0259n\u0259 ver amma\u201d (4, s\u0259h.167) deyimi il\u0259 pulu h\u0259r \u015feyd\u0259n, ucal\u0131qdan \u00fcst\u00fcn tutmas\u0131 ac\u0131nacaql\u0131d\u0131r.
Pyesd\u0259 ata-o\u011ful ziddiyy\u0259ti apar\u0131c\u0131 x\u0259ttdir. \u00d6vlad\u0131na g\u00f6r\u0259 t\u0259hqir olunan atalar il\u0259 h\u0259qiqi s\u00f6z\u0259 qo\u015fulan o\u011fullar bu ziddiyy\u0259tin t\u0259\u015fkiledicil\u0259ridir. Bu bax\u0131mdan, h\u0259llacil\u0259r\u0259 qo\u015fulan o\u011fulla – D\u0259yan\u0259t \u00f6mr\u00fcn\u00fc satq\u0131nl\u0131\u011fa, din, \u015f\u0259ri\u0259t ad\u0131 alt\u0131nda \u00e7irkin \u0259m\u0259ll\u0259r\u0259 s\u0259rf ed\u0259n ata – Zahid obraz\u0131 \u0259s\u0259rd\u0259 u\u011furlu \u015f\u0259kild\u0259 i\u015fl\u0259nilmi\u015fdir. H\u0259r zaman o\u011flunun \u015f\u0259hid olmas\u0131na g\u00f6r\u0259 f\u0259xrl\u0259 dan\u0131\u015fan Zahid o\u011flu D\u0259yan\u0259ti H\u0259llaci Musan\u0131n meyidini o\u011furlay\u0131b torpa\u011fa tap\u015f\u0131rd\u0131\u011f\u0131n\u0131 \u00f6yr\u0259n\u0259nd\u0259 sars\u0131l\u0131r. Bu paraleld\u0259 daha bir ata-o\u011ful obraz\u0131 \u2013 \u00c7alpapaqla h\u00fcrufil\u0259r\u0259 qo\u015fulan Tural yarad\u0131lm\u0131\u015fd\u0131r. Ancaq \u00c7alpapaq \u015eirvanda ya\u015fayan adi k\u0259ndlidir. Ata-o\u011ful qar\u015f\u0131durmas\u0131 \u018fmirl\u0259 V\u0259li\u0259hd aras\u0131nda da ya\u015fan\u0131r. N\u0259simi s\u00f6z\u00fcn\u00fcn b\u00f6y\u00fckl\u00fcy\u00fc, m\u0259n\u0259vi kamilliyi qar\u015f\u0131s\u0131nda aciz qalan V\u0259li\u0259hd onu da m\u00fcridliy\u0259 q\u0259bul etm\u0259si \u00fc\u00e7\u00fcn yalvar\u0131r. V\u0259li\u0259hd obraz\u0131 saray\u0131n i\u00e7 \u00fcz\u00fcn\u00fc g\u00f6r\u00fcb, h\u0259bsd\u0259ki fikir adamlar\u0131n\u0131n t\u0259sirin\u0259 d\u00fc\u015f\u00fcb h\u0259qiq\u0259t\u0259 – m\u0259n\u0259vi kamilliy\u0259 yeti\u015fm\u0259k ist\u0259y\u0259n insan obraz\u0131d\u0131r. \u201cAta m\u0259sl\u0259kini tapdayan \u00f6vlad atan\u0131n \u0259lil\u0259 bo\u011fulmal\u0131d\u0131r!\u201d dey\u0259 Zahid\u0259, \u00c7alpapa\u011fa, D\u0259yan\u0259ti sev\u0259n, Lo\u011fman\u0131n q\u0131z\u0131 Ayparaya g\u00f6r\u0259 atas\u0131na t\u0259n\u0259 ed\u0259n \u018fmir o\u011flunun da saraydan \u00fcz d\u00f6nd\u0259rdiyini bil\u0259nd\u0259 N\u0259simi q\u00fcdr\u0259ti qar\u015f\u0131s\u0131nda aciz qal\u0131r. Ata-o\u011ful ziddiyy\u0259tind\u0259 h\u0259m d\u0259 iki bir-birin\u0259 zidd d\u00fc\u015f\u00fcnc\u0259li insanlar t\u0259c\u0259ss\u00fcm olunur. Bu ziddiyy\u0259tl\u0259rd\u0259 fatalizmin insan\u0131 m\u0259hv\u0259, n\u0259tic\u0259sizliy\u0259 apard\u0131\u011f\u0131 ideyas\u0131 Zahidin timsal\u0131nda verilir. \u00d6mr\u00fc boyu qorxu il\u0259 ya\u015fama\u011f\u0131n he\u00e7liyi m\u0259s\u0259l\u0259si is\u0259 Tural\u0131n dilind\u0259n veril\u0259n \u201co q\u0259d\u0259r qorxmu\u015fam ki, h\u0259yatdan, Z\u0259rr\u0259c\u0259 qorxmuram \u00f6l\u00fcmd\u0259n daha\u201d (4, 197) fikird\u0259 \u0259ksini tap\u0131r. \u018fmirin \u201cZahid, bu adam\u0131n kini, nifr\u0259ti ba\u015fqad\u0131r, d\u00fc\u015fm\u0259ni ehkam, din deyil, M\u0259nim z\u00fclm\u00fcmd\u0259ndir h\u0259r \u015fikay\u0259ti, M\u0259nim m\u0259busumdur, o, s\u0259nin deyil!\u201d (4, 197) s\u00f6zl\u0259ri il\u0259 \u0259dib \u00f6z\u00fcn\u00fcif\u015fa \u00fcsulundan m\u0259har\u0259tl\u0259 istifad\u0259 etmi\u015f, onun \u0259m\u0259ll\u0259rini \u00f6z dili il\u0259 vermi\u015fdi. \u018fmirin bu s\u00f6zl\u0259rind\u0259 h\u0259m d\u0259, dinsizlikd\u0259 g\u00fcnahland\u0131r\u0131lan \u015fairin din d\u00fc\u015fm\u0259ni olmad\u0131\u011f\u0131 bildirilir.
B\u0259xtiyar Vahabzad\u0259nin dram yarad\u0131c\u0131l\u0131\u011f\u0131 \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan c\u0259h\u0259t \u2013 \u201cikinci s\u0259s\u201d, teyf m\u0259s\u0259l\u0259si burada da \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. V\u0259li\u0259hd D\u0259yan\u0259tin timsal\u0131nda \u201cikinci s\u0259s\u201dini e\u015fidir, \u00f6z vicdan s\u0259sini duyur. M\u0259hz \u0259s\u0259rd\u0259ki bu sur\u0259t xarici t\u0259sirl\u0259r n\u0259tic\u0259sind\u0259 d\u0259yi\u015f\u0259n obrazd\u0131r.B.Vahabzad\u0259 dramaturgiyas\u0131 \u00fc\u00e7\u00fcn xas olan dig\u0259r bir c\u0259h\u0259t d\u00fcnyaya s\u0131\u011fmayanlar\u0131n \u201c\u00e7\u0259r\u00e7iv\u0259\u201dy\u0259 sal\u0131nmas\u0131 x\u0259tti \u201cF\u0259ryad\u201d pyesind\u0259 d\u0259 izl\u0259nilir. Bu, azad ruhlu n\u0259simil\u0259rin h\u0259bs\u0259 at\u0131lmas\u0131 v\u0259 V\u0259li\u0259hdin \u0259qlinin ill\u0259rl\u0259 saray ehkam\u0131 il\u0259 \u00e7\u0259r\u00e7iv\u0259l\u0259nm\u0259si s\u00fcjetl\u0259rind\u0259 \u0259ksini tap\u0131r. Aypara obraz\u0131 is\u0259 \u00f6z\u00fcn\u00fc bil\u0259n, \u0259qid\u0259sin\u0259 sadiq qad\u0131n obraz\u0131d\u0131r. O, insan\u0131n q\u00fcdr\u0259tinin \u00f6z i\u00e7ind\u0259 oldu\u011funa inan\u0131r.
Pyesin sonunda n\u0259simil\u0259rin \u00f6ld\u00fcr\u00fclm\u0259m\u0259si simvolik m\u0259na da\u015f\u0131y\u0131r. D\u00fcnya durduqca, n\u0259simil\u0259r var olduqca N\u0259simiy\u0259 \u00f6l\u00fcm olmamas\u0131 ideyas\u0131 finalda da izl\u0259nilir. Bu m\u0259nada, Tural\u0131n monoloqu olduqca t\u0259sirli s\u0259sl\u0259nir.
M\u0259rdliy\u0259 \u00e7a\u011f\u0131r\u0131r bu g\u00fcn h\u0259r k\u0259si,
D\u0259risi soyulan \u015fairin s\u0259si.
Uzaq \u0259srl\u0259rd\u0259n g\u0259lir n\u0259f\u0259si,
Diri d\u00fcnyam\u0131za \u00f6l\u00fc d\u00fcnyan\u0131n (4, s\u0259h.212)
Bu nitq N\u0259siminin \u00f6lm\u0259zliyinin, \u0259b\u0259diya\u015farl\u0131l\u0131\u011f\u0131n\u0131n \u015fairan\u0259 ifad\u0259si v\u0259 h\u0259m d\u0259 B\u0259xtiyar Vahabzad\u0259nin m\u0259rdliy\u0259 \u00e7a\u011f\u0131r\u0131\u015f s\u0259sidir.
\u018fd\u0259biyyat:<\/strong>
1. Qarayev Y., Salmanov \u015e. Poeziyan\u0131n kamilliyi. Bak\u0131, Yaz\u0131\u00e7\u0131, 1985
2. S\u0259fiyeva F. B\u0259xtiyar Vahabzad\u0259nin dramaturgiyas\u0131 (filologiya elml\u0259ri namiz\u0259di elmi d\u0259r\u0259c\u0259si almaq \u00fc\u00e7\u00fcn t\u0259qdim edilmi\u015f dissertasiya). Az\u0259rbaycan Respublikas\u0131 T\u0259hsil Nazirliyi, M.\u018f.R\u0259sulzad\u0259 ad\u0131na Bak\u0131 D\u00f6vl\u0259t Univeristeti, Bak\u0131, 1997
3. X\u0259lilov Q. Kamillik, b\u00fct\u00f6vl\u00fck \/\/ Kommunist, 1984, 11 may
4. Vahabzad\u0259 B. \u00d6z\u00fcml\u0259 s\u00f6hb\u0259t (\u015feirl\u0259r, dram v\u0259 poemalar). Bak\u0131, Az\u0259rn\u0259\u015fr, 1985, 264 s.<\/p>\n\n\n\n

B\u018fXT\u0130YAR VAHABZAD\u018fN\u0130N \u201cF\u018fRYAD\u201d PYES\u0130ND\u018f<\/strong>N\u018fS\u0130M\u0130L\u0130K V\u018f \u0130NSAN PROBLEM\u0130<\/strong>X\u00fclas\u0259:<\/strong>G\u00f6rk\u0259mli \u0259dib B\u0259xtiyar Vahabzad\u0259 \u201cF\u0259ryad\u201d pyesini 1984-c\u00fc ild\u0259 q\u0259l\u0259m\u0259 alm\u0131\u015fd\u0131r. Bu, onun ikinci tarixi faci\u0259sidir. Yaz\u0131\u00e7\u0131 n\u0259similik f\u0259ls\u0259f\u0259sin\u0259 \u0259saslanaraq insan, insan\u0131n \u00f6z\u00fcn\u00fcd\u0259rki v\u0259 h\u0259yata bax\u0131\u015f\u0131 problemini qoymu\u015fdur. Buna g\u00f6r\u0259 d\u0259 \u0259s\u0259rd\u0259 iki N\u0259simi obraz\u0131 yarad\u0131lm\u0131\u015fd\u0131r. N\u0259simi s\u0259n\u0259ti v\u0259 n\u0259similik var olduqca N\u0259simi he\u00e7 vaxt \u00f6lm\u0259y\u0259c\u0259k – bu \u0259s\u0259rin \u0259sas ideyas\u0131d\u0131r. Pyesd\u0259 \u0130mad\u0259ddin N\u0259siminin bir \u015f\u0259xsiyy\u0259t kimi keyfiyy\u0259tl\u0259rin\u0259 daha \u00e7ox diqq\u0259t yetirildi. N\u0259simi c\u0259sur s\u00f6z\u00fcn, \u0259yilm\u0259z irad\u0259nin, d\u00f6nm\u0259z \u0259qid\u0259nin t\u0259msil\u00e7isidir. M\u0259hz bu c\u0259h\u0259t \u00f6z d\u00f6vr\u00fcn\u00fcn q\u00fcsurlar\u0131n\u0131 a\u00e7\u0131b g\u00f6st\u0259r\u0259n B\u0259xtiyar Vahabzad\u0259nin yaz\u0131\u00e7\u0131 niyy\u0259tin\u0259 daha \u00e7ox uy\u011fun g\u0259lmi\u015fdir. Saray ehkamlar\u0131n\u0131n kor etdiyi V\u0259li\u0259hd d\u0259 N\u0259simi i\u015f\u0131\u011f\u0131 il\u0259 ayd\u0131nlan\u0131r. G\u00fcnahs\u0131z yer\u0259 h\u0259bs edil\u0259n m\u0259hbuslarla s\u00f6hb\u0259t d\u00f6vr\u00fcn m\u0259nz\u0259r\u0259sini verm\u0259y\u0259 k\u00f6m\u0259k edir. N\u0259simil\u0259rin aras\u0131nda ged\u0259n dialoqlarda is\u0259 h\u00fcrufiliyin t\u0259m\u0259l prinsipl\u0259ri B\u0259xtiyar Vahabzad\u0259 dilind\u0259n \u015f\u0259rh olunur.<\/p>\n\n\n\n

Tahmina Valiyeva<\/strong>NAS\u0130M\u0130SM AND THE PROBLEM OF HUMAN<\/strong>\u0130N THE PLAY \u201cFARYAD\u201d (SCREAM)<\/strong>Summary:<\/strong>Well-known writer Bakhtiyar Vahabzade wrote \u201cFaryad\u201d (Scream) in 1984. \u0130t is his second historical tragedy. The writer gave human, the problems of human self-perceptions and review to life, it based on nasimism. That\u2019s why it was created two Nasimi characters. Nasimi will never die as long as exist of Nasimi art and nasimism – it is the main idea of this work. \u0130t was taken attention to \u0130madaddin Nasimi\u2019s character as a person in this play. Nasimi represents the brave word, irreconcilable will, irreversible belief. He is the character of a great poet who died fearlessly and subjugated to the kings with the power of his words. This feature is compatible with the writer intention of Bakhtiyar Vahabzade, who reveals the flaws of his time. The Valiahd is also illuminated by the light of Nasimi who was blinded with the tenets of the palace.Talking to prisoners imprisoned as innocent can help the period at a glance. \u0130n the dialogue between nasimis, the basic principles of hurufism are explained by Bakhtiyar Vahabzade.
\u0422\u0430\u0445\u043c\u0438\u043d\u0430 \u0412\u0430\u043b\u0438\u0435\u0432\u0430<\/strong>\u041d\u0410\u0421\u0418\u041c\u0418\u0417\u041c \u0418 \u041f\u0420\u041e\u0411\u041b\u0415\u041c\u0410 \u0427\u0415\u041b\u041e\u0412\u0415\u041a\u0410<\/strong>\u0412 \u041f\u042c\u0415\u0421\u0410 \u0411\u0410\u0425\u0422\u0418\u042f\u0420\u0410 \u0412\u0410\u0425\u0410\u0411\u0417\u0410\u0414\u0415 \u00ab\u0424\u0410\u0420\u042f\u0414\u00bb (\u041a\u0420\u0418\u041a)<\/strong>\u0420\u0435\u0437\u044e\u043c\u0435:<\/strong>\u0418\u0437\u0432\u0435\u0441\u0442\u043d\u044b\u0439 \u043f\u0438\u0441\u0430\u0442\u0435\u043b\u044c \u0411\u0430\u0445\u0442\u0438\u044f\u0440 \u0412\u0430\u0445\u0430\u0431\u0437\u0430\u0434\u0435 \u043d\u0430\u043f\u0438\u0441\u0430\u043b \u00ab\u0424\u0430\u0440\u044f\u0434\u00bb (\u041a\u0440\u0438\u043a) \u0432 1984 \u0433\u043e\u0434\u0443. \u042d\u0442\u043e \u0435\u0433\u043e \u0432\u0442\u043e\u0440\u0430\u044f \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u0442\u0440\u0430\u0433\u0435\u0434\u0438\u044f. \u041f\u0438\u0441\u0430\u0442\u0435\u043b\u044c \u043f\u043e\u0434\u0430\u0440\u0438\u043b \u0447\u0435\u043b\u043e\u0432\u0435\u043a\u0443 \u043f\u0440\u043e\u0431\u043b\u0435\u043c\u044b \u0447\u0435\u043b\u043e\u0432\u0435\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u0441\u0430\u043c\u043e\u0432\u043e\u0441\u043f\u0440\u0438\u044f\u0442\u0438\u044f \u0438 \u0440\u0435\u0446\u0435\u043d\u0437\u0438\u0438 \u043d\u0430 \u0436\u0438\u0437\u043d\u044c, \u043e\u0441\u043d\u043e\u0432\u0430\u043d\u043d\u0443\u044e \u043d\u0430 \u043d\u0430\u0446\u0438\u0437\u043c\u0435. \u041f\u043e\u044d\u0442\u043e\u043c\u0443 \u0431\u044b\u043b\u043e \u0441\u043e\u0437\u0434\u0430\u043d\u043e \u0434\u0432\u0430 \u043f\u0435\u0440\u0441\u043e\u043d\u0430\u0436\u0430 \u041d\u0430\u0441\u0438\u043c\u0438. \u041d\u0430\u0441\u0438\u043c\u0438 \u043d\u0438\u043a\u043e\u0433\u0434\u0430 \u043d\u0435 \u0443\u043c\u0440\u0435\u0442 \u0434\u043e \u0442\u0435\u0445 \u043f\u043e\u0440, \u043f\u043e\u043a\u0430 \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u0443\u044e\u0442 \u0438\u0441\u043a\u0443\u0441\u0441\u0442\u0432\u043e \u041d\u0430\u0441\u0438\u043c\u0438 \u0438 \u043d\u0430\u0441\u0438\u043c\u0438\u0437\u043c – \u044d\u0442\u043e \u0433\u043b\u0430\u0432\u043d\u0430\u044f \u0438\u0434\u0435\u044f \u044d\u0442\u043e\u0439 \u043f\u0440\u043e\u0438\u0437\u0432\u0434\u0435\u043d\u0438\u044f. \u0412 \u044d\u0442\u043e\u043c \u043f\u044c\u0435\u0441\u0430 \u0431\u044b\u043b\u043e \u043e\u0431\u0440\u0430\u0449\u0435\u043d\u043e \u0432\u043d\u0438\u043c\u0430\u043d\u0438\u0435 \u043d\u0430 \u0445\u0430\u0440\u0430\u043a\u0442\u0435\u0440 \u0418\u043c\u0430\u0434\u0430\u0434\u0434\u0438\u043d\u0430 \u041d\u0430\u0441\u0438\u043c\u0438 \u043a\u0430\u043a \u0447\u0435\u043b\u043e\u0432\u0435\u043a\u0430. \u041d\u0430\u0441\u0438\u043c\u0438 \u043e\u043b\u0438\u0446\u0435\u0442\u0432\u043e\u0440\u044f\u0435\u0442 \u0441\u043c\u0435\u043b\u043e\u0435 \u0441\u043b\u043e\u0432\u043e, \u043d\u0435\u043f\u0440\u0438\u043c\u0438\u0440\u0438\u043c\u0443\u044e \u0432\u043e\u043b\u044e, \u0431\u0435\u0437\u0432\u043e\u0437\u0440\u0430\u0442\u043d\u0443\u044e \u0432\u0435\u0440\u0443. \u042d\u0442\u0430 \u043e\u0441\u043e\u0431\u0435\u043d\u043d\u043e\u0441\u0442\u044c \u0441\u043e\u0432\u043c\u0435\u0441\u0442\u0438\u043c\u0430 \u0441 \u043d\u0430\u043c\u0435\u0440\u0435\u043d\u0438\u0435\u043c \u043f\u0438\u0441\u0430\u0442\u0435\u043b\u044f \u0411\u0430\u0445\u0442\u0438\u044f\u0440\u0430 \u0412\u0430\u0445\u0430\u0431\u0437\u0430\u0434\u0435, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u0440\u0430\u0441\u043a\u0440\u044b\u0432\u0430\u0435\u0442 \u043d\u0435\u0434\u043e\u0441\u0442\u0430\u0442\u043a\u0438 \u0441\u0432\u043e\u0435\u0433\u043e \u043f\u0435\u0440\u0438\u043e\u0434\u0430. \u0412\u0430\u043b\u0438\u0430\u0445\u0434 \u0442\u0430\u043a\u0436\u0435 \u043e\u0441\u0432\u0435\u0449\u0430\u0435\u0442\u0441\u044f \u0441\u0432\u0435\u0442\u043e\u043c \u041d\u0430\u0441\u0438\u043c\u0438, \u043a\u043e\u0442\u043e\u0440\u044b\u0439 \u0431\u044b\u043b \u043e\u0441\u043b\u0435\u043f\u043b\u0435\u043d \u043f\u0440\u0438\u043d\u0446\u0438\u043f\u0430\u043c\u0438 \u0434\u0432\u043e\u0440\u0446\u0430. \u0420\u0430\u0437\u0433\u043e\u0432\u043e\u0440 \u0441 \u043d\u0435\u0432\u0438\u043d\u043e\u0432\u043d\u044b\u0439\u0437\u0430\u043a\u043b\u044e\u0447\u0435\u043d\u043d\u044b\u043c\u0438 \u0432 \u0442\u044e\u0440\u044c\u043c\u0443, \u043c\u043e\u0436\u0435\u0442 \u043f\u043e\u043c\u043e\u0447\u044c\u043f\u0435\u0440\u0438\u043e\u0434\u0443\u0432\u0437\u0433\u043b\u044f\u0434\u0430. \u0412 \u0434\u0438\u0430\u043b\u043e\u0433\u0435 \u043c\u0435\u0436\u0434\u0443 \u043d\u0430\u0441\u0438\u043c\u0438\u0438 \u043e\u0441\u043d\u043e\u0432\u043d\u044b\u0435 \u043f\u0440\u0438\u043d\u0446\u0438\u043f\u044b \u0445\u0443\u0440\u0443\u0444\u0438\u0437\u043c\u0430\u043a\u043e\u043c\u043c\u0435\u043d\u0442\u0438\u0440\u043e\u0432\u0430\u0435\u0442\u0411\u0430\u0445\u0442\u0438\u044f\u0440\u043e\u043c \u0412\u0430\u0445\u0430\u0431\u0437\u0430\u0434\u0435.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

AMEA Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunun M\u0259tbuat tarixi v\u0259 publisistika \u015f\u00f6b\u0259sinin ki\u00e7ik elmi i\u015f\u00e7isi,Az\u0259rbaycan Jurnalistl\u0259r Birliyi Sumqay\u0131t \u015f\u0259h\u0259r t\u0259\u015fkilat\u0131n\u0131n G\u00fcnd\u0259lik Analitik \u0130nformasiya Agentliyinin (gundelik.info) v\u0259 Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n (edebiyyat-az.com) \u201cPublisistika\u201d \u015f\u00f6b\u0259sinin redaktoru. valiyevatahmina@gmail.com A\u00e7ar s\u00f6zl\u0259r:\u0130mad\u0259ddin N\u0259simi, h\u00fcrufizm, n\u0259similik, insan ideal\u0131, d\u00f6vr\u0259 m\u00fcnasib\u0259t, ictimai probleml\u0259rin \u0259ksiKey words:\u0130madaddin Nasimi, hurufism, nasimism, the ideal of \u201chuman\u201d, […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-35002","post","type-post","status-publish","format-standard","hentry","category-home"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/35002","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=35002"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/35002\/revisions"}],"predecessor-version":[{"id":35004,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/35002\/revisions\/35004"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=35002"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=35002"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=35002"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}