{"id":46296,"date":"2023-05-23T12:00:00","date_gmt":"2023-05-23T08:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=46296"},"modified":"2023-05-23T16:41:43","modified_gmt":"2023-05-23T12:41:43","slug":"dunya-bir-sirli-n%c9%99gm%c9%99dir-gulhuseyn-kazimovun-ozu-v%c9%99-sozu-uz%c9%99rin%c9%99-notlar-%c9%99s%c9%99d-cahangir","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=46296","title":{"rendered":"D\u00fcnya bir sirli n\u0259\u011fm\u0259dir\u00a0– G\u00fclh\u00fcseyn Kaz\u0131movun \u00f6z\u00fc v\u0259 s\u00f6z\u00fc \u00fcz\u0259rin\u0259 notlar\u00a0– \u018fs\u0259d CAHANG\u0130R"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

Tan\u0131nm\u0131\u015f \u015fair v\u0259 kulturoloq, filologiya \u00fczr\u0259 f\u0259ls\u0259f\u0259 doktoru G\u00fclh\u00fcseyn Kaz\u0131movun “\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131” \u015feirl\u0259r kitab\u0131n\u0131n fevral\u0131n 17-d\u0259 AYB-nin Nat\u0259van klubunda t\u0259qdimat\u0131 oldu v\u0259 bil\u0259nd\u0259 ki, bu, art\u0131q ikinci min ildir (!) \u00fczv\u00fc oldu\u011fu yarad\u0131c\u0131l\u0131q qurumunda m\u00fc\u0259llifin ilk bel\u0259 y\u0131\u011f\u0131nca\u011f\u0131d\u0131r, t\u0259\u0259cc\u00fcb el\u0259dim. Ax\u0131, s\u00f6z konusu s\u0131radan biri deyil, d\u00f6rd ali m\u0259kt\u0259b bitir\u0259n, uzun ill\u0259r \u00e7oxsayl\u0131 d\u00f6vl\u0259t i\u015fl\u0259rind\u0259 \u00e7al\u0131\u015fan, b\u0259dii v\u0259 kulturoloji olmaqla iyirmi be\u015f kitab\u0131 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n, say\u0131l\u0131b-se\u00e7il\u0259n bir imzad\u0131r. Onun \u00fcnl\u00fc maarif\u00e7i \u018fsg\u0259r a\u011fa Goraniy\u0259 dair min bir \u00e7\u0259tinlikl\u0259 \u0259ld\u0259 el\u0259diyi s\u0259n\u0259dl\u0259r\u0259 s\u00f6yk\u0259n\u0259n, \u0259dibin indiy\u0259c\u0259n ad\u0131 olub, \u00f6z\u00fc \u0259ld\u0259 olmayan “Qocal\u0131qda yor\u011fal\u0131q” vodevilini ortaya \u00e7\u0131xaran “Qaranl\u0131qdan i\u015f\u0131\u011fa” kitab\u0131 yet\u0259rdi ki, Nat\u0259van klubunda yax\u0131nlar-uzaqlar\u0131 da ba\u015f\u0131na y\u0131\u011f\u0131b, bir t\u00f6r\u0259n d\u00fcz\u0259nl\u0259sin v\u0259 “z\u0259hm\u0259tim\u0259 d\u0259y\u0259r verin” desin. O is\u0259 iyirmi d\u00f6rd d\u0259f\u0259 bunu el\u0259m\u0259yib, \u0259g\u0259r yax\u0131n \u00e7evr\u0259si – kitab\u0131n d\u00fcz\u0259n\u00e7isi v\u0259 na\u015firi Turan \u0130brahim, redaktoru K\u0259nan Hac\u0131, el\u0259c\u0259 d\u0259 q\u0259l\u0259m dostu Ma\u015fallah M\u0259ftunun t\u0259kidi olmasayd\u0131, b\u0259lk\u0259, iyirmi be\u015finci d\u0259f\u0259 d\u0259 el\u0259m\u0259y\u0259c\u0259kdi.<\/p>\n\n\n\n

G.Kaz\u0131ml\u0131 C\u0259bray\u0131l\u0131n Kovdar k\u0259ndind\u0259 anadan olub v\u0259 “\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131” kitab\u0131 \u015fairin \u00f6z ata yurdunun i\u015f\u011faldan azad edilm\u0259sinin birinci ild\u00f6n\u00fcm\u00fcnd\u0259 Prezident \u0130lham \u018fliyevl\u0259 C\u0259bray\u0131lda \u00e7\u0259kdirdiyi foto il\u0259 a\u00e7\u0131l\u0131r. Fotoda c\u0259nab Prezident h\u0259mi\u015f\u0259ki \u00f6z\u00fcn\u0259m\u0259xsus t\u0259b\u0259ss\u00fcm\u00fc, q\u0259tiyy\u0259t v\u0259 inaml\u0131 bax\u0131\u015flar\u0131, G\u00fclh\u00fcseyn m\u00fc\u0259llim is\u0259 \u00fcz\u00fcnd\u0259ki m\u0259mnun, bir az da yo\u011frun ifad\u0259yl\u0259 \u0259b\u0259dil\u0259\u015fibl\u0259r. Bu qiym\u0259tli foto \u00f6z n\u0259zak\u0259t v\u0259 s\u0259mimiyy\u0259ti il\u0259 se\u00e7il\u0259n d\u00f6vl\u0259t ba\u015f\u00e7\u0131m\u0131z\u0131n elm-s\u0259n\u0259t adamlar\u0131na say\u011f\u0131s\u0131n\u0131n ifad\u0259sidir. Amma s\u00f6hb\u0259t\u0259 \u015f\u0259kill\u0259 ba\u015flama\u011f\u0131m bu m\u0259lum ger\u00e7\u0259yi xat\u0131rlatmaq \u00fc\u00e7\u00fcn deyil. B\u0259s, onda n\u0259 \u00fc\u00e7\u00fcnd\u00fcr? Oxuyaca\u011f\u0131n\u0131z yaz\u0131 \u00f6z mahiy\u0259ti etibaril\u0259 bu sual\u0131n cavab\u0131ndan ibar\u0259tdir.<\/p>\n\n\n\n

Se\u00e7imin\u0259 q\u0259d\u0259r ziyal\u0131d\u0131r v\u0259 ziyal\u0131 xarakteri onun haqq\u0131 yet\u0259n bir \u00e7ox \u015feyl\u0259ri \u0259ld\u0259 el\u0259m\u0259sin\u0259 az mane olmay\u0131b. Bu m\u0259ntiqidir – xarakter varsa, insana mane olmal\u0131d\u0131r. Bunu ustad \u015fair M\u0259mm\u0259d Araz ilk \u015feirl\u0259rini yazan G\u00fclh\u00fcseyn\u0259 u\u011furlu yol arzulad\u0131\u011f\u0131, Pedaqoji \u0130nstitutun “G\u0259nc m\u00fc\u0259llim” q\u0259zetind\u0259 d\u0259rc olunan “\u015eeirin dayaq n\u00f6qt\u0259si” adl\u0131 yaz\u0131s\u0131nda h\u0259l\u0259 35 il \u00f6nc\u0259 bel\u0259 qeyd edirdi: “Arzu edirik ki, onun \u00f6z\u00fcnd\u0259n naraz\u0131l\u0131\u011f\u0131, t\u0259vaz\u00f6kar\u0131\u011f\u0131, \u00f6z\u00fcn\u0259 qapan\u0131b qalma\u011fa deyil, a\u011f\u0131r z\u0259hm\u0259t\u0259, y\u00fcks\u0259k poetik d\u00fc\u015f\u00fcnc\u0259l\u0259r\u0259 xidm\u0259t el\u0259sin.” M\u0259n\u0259 el\u0259 g\u0259lir ki, G\u00fclh\u00fcseyn g\u0259nc bir \u015fair kimi o “dayaq n\u00f6qt\u0259sini” h\u0259tta ustad\u0131n \u00f6z\u00fcnd\u0259 d\u0259 tapa bilm\u0259yib v\u0259 onun sonralar \u015feird\u0259n elmi-publisist f\u0259aliy\u0259t\u0259 ke\u00e7m\u0259si s\u0259b\u0259bl\u0259rind\u0259n biri, olsun ki, budur. Bu g\u00fcn \u0259limizd\u0259 olan is\u0259 “\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131” kitab\u0131d\u0131r v\u0259 indi giley-g\u00fczar\u0131 bir yana qoyub, \u0259ld\u0259 olandan dan\u0131\u015fmaq ist\u0259yir\u0259m.<\/p>\n\n\n\n

\"\"\/<\/figure>\n\n\n\n

***<\/p>\n\n\n\n

S\u00f6z k\u00f6k\u00fc \u00fcst\u0259 bit\u0259r v\u0259 kitabdak\u0131 \u015feirl\u0259r \u015fairin h\u0259m folklor, h\u0259m divan \u015feiri, h\u0259m d\u0259 romantik poeziya il\u0259 dialoquna i\u015far\u0259l\u0259r edir. Bu, m\u0259ntiqidir. G.Kaz\u0131ml\u0131 xalq dilimizin z\u0259nginliyini \u00f6z\u00fcnd\u0259 ya\u015fadan, mu\u011fam\u0131n be\u015fiyi olan Qaraba\u011fda d\u00fcnyaya g\u00f6z a\u00e7\u0131b. Onun \u015eu\u015fan\u0131n ad\u0131n\u0131 \u00f6z kitab\u0131n\u0131n s\u0259rl\u00f6vh\u0259sin\u0259 \u00e7\u0131xarmas\u0131 da m\u00f6vzu arxas\u0131nda gizl\u0259nm\u0259k, plakat\u00e7\u0131l\u0131q, \u015f\u00fcra\u00e7\u0131l\u0131qdan uzaq olub, qutsal mu\u011fam be\u015fiyimiz\u0259 bir \u00f6m\u00fcrl\u00fck ba\u011fl\u0131l\u0131\u011f\u0131n ifad\u0259sidir v\u0259 mu\u011fam s\u0259sl\u0259\u015f\u0259n \u015feir, q\u0259z\u0259l dem\u0259kdir. G.Kaz\u0131ml\u0131 t\u0259bi\u0259tc\u0259 romantik, duy\u011fusal adamd\u0131r v\u0259 poeziya romantika dem\u0259kdir. Amma onun ist\u0259r folklor, ist\u0259rs\u0259 d\u0259, klassikaya yana\u015fmas\u0131 ya\u015fad\u0131\u011f\u0131 konkret zaman\u0131n mentall\u0131\u011flndan do\u011fan \u00f6z\u00fcn\u0259m\u0259xsus s\u0259ciyy\u0259 da\u015f\u0131y\u0131r. M\u0259s\u0259l\u0259n, xalq aras\u0131nda h\u0259r hans\u0131 arzuya \u00e7atma\u011f\u0131n m\u00fcmk\u00fcns\u00fczl\u00fcy\u00fcn\u00fc g\u00f6st\u0259r\u0259n “yuxunda g\u00f6r\u0259rs\u0259n”, yaxud “he\u00e7 yuxunda da g\u00f6r\u0259 bilm\u0259zs\u0259n” deyiml\u0259rini G.Kaz\u0131ml\u0131 g\u0259nc ya\u015flar\u0131nda yazd\u0131\u011f\u0131 bir \u015feirind\u0259 poetik y\u00f6nd\u0259n bel\u0259 emal el\u0259yir:<\/p>\n\n\n\n

M\u0259n s\u0259nin yuxunda a\u011flar, g\u00fcl\u0259r\u0259m,<\/p>\n\n\n\n

S\u0259n n\u0259 a\u011flamazsan, n\u0259 d\u0259 g\u00fclm\u0259zs\u0259n.<\/p>\n\n\n\n

M\u0259n s\u0259nin yuxuna x\u0259lv\u0259t gir\u0259r\u0259m,<\/p>\n\n\n\n

M\u0259ni yuxunda da g\u00f6r\u0259 bilm\u0259zs\u0259n.<\/p>\n\n\n\n

“Yuxuna gir\u0259r\u0259m”<\/p>\n\n\n\n

Zahiri \u0259ksliy\u0259 baxmayaraq, “yuxunda g\u00f6r\u0259rs\u0259n” v\u0259 “he\u00e7 yuxunda da g\u00f6r\u0259 bilmz\u0259s\u0259n” deyiml\u0259ri mahiy\u0259tc\u0259 bir medal\u0131n iki \u00fcz\u00fcd\u00fcr, sad\u0259c\u0259, birincid\u0259 ironiya var. \u015eairin m\u0259s\u0259l\u0259y\u0259 yana\u015fmas\u0131ndak\u0131 \u00f6z\u00fcn\u0259mx\u0259susluq da el\u0259 bu ironiyadad\u0131r. A\u015fiq m\u00fcmk\u00fcns\u00fcz oldu\u011funu yax\u015f\u0131 bil\u0259-bil\u0259 u\u015faqcas\u0131na “cahillik” el\u0259yib, m\u0259\u015fuqun yuxusuna girm\u0259kd\u0259n dan\u0131\u015f\u0131r – t\u0259cah\u00fcli-arifan\u0259lik g\u00f6st\u0259rir. \u00c7\u00fcnki yuxu idar\u0259olunmaz, qeyri-ixtiyari psixoloji fenomen oldu\u011fundan, he\u00e7 k\u0259s h\u0259tta sevdiyi adam\u0131n da yuxusuna \u00f6z ist\u0259yi il\u0259 gir\u0259 bilm\u0259z. Odur ki, xalq deyimind\u0259 ba\u015fqas\u0131na y\u00f6n\u0259l\u0259n ironiya \u015feird\u0259 m\u00fc\u0259llifin \u00f6z\u00fcn\u0259 \u015famil olur, aqressiya \u00f6z yerini yumora verir, ironiya is\u0259 avtoironiya il\u0259 \u0259v\u0259zl\u0259n\u0259r\u0259k \u00f6n\u0259mli d\u0259r\u0259c\u0259d\u0259 yum\u015fal\u0131r. \u0130kincisi, m\u00fc\u0259llif fiziki il\u0259 psixolojinin s\u0131n\u0131r\u0131n\u0131 ke\u00e7ir, yuxuya girm\u0259kd\u0259n el\u0259 dan\u0131\u015f\u0131r ki, guya bir ota\u011fa, ev\u0259, \u00fcmum\u0259n harasa ger\u00e7\u0259k m\u0259kana daxil olmaqdan s\u00f6z gedir. N\u0259hay\u0259t, \u0259g\u0259r birinin yuxusuna girmis\u0259ns\u0259, o s\u0259ni nec\u0259 g\u00f6rm\u0259y\u0259 bil\u0259r? V\u0259 sonucda b\u00fct\u00fcn bu b\u0259dii yalanlar oxucunun doda\u011f\u0131n\u0131 qa\u00e7\u0131r\u0131r.<\/p>\n\n\n\n

G.Kaz\u0131ml\u0131 klassik divan \u015feirin\u0259 d\u0259 epiqon\u00e7u kimi yana\u015fm\u0131r. N\u0259simi yaz\u0131rd\u0131 ki, m\u0259nim s\u00f6z\u00fcm\u00fc “he\u00e7 kims\u0259… f\u0259hm ed\u0259 bilm\u0259z, bu qu\u015f dilidir, bunu S\u00fcleyman bilir ancaq.” G.Kaz\u0131ml\u0131 is\u0259 n\u0259inki qu\u015f, h\u0259tta da\u015f\u0131n da dilini bildiyind\u0259n s\u00f6z a\u00e7\u0131r:<\/p>\n\n\n\n

Bir qalan\u0131n divarlar\u0131 s\u0259h\u0259r\u0259 kimi,<\/p>\n\n\n\n

Na\u011f\u0131l dedi, n\u0259\u011fm\u0259 dedi, q\u0259lbim\u0259 girdi.<\/p>\n\n\n\n

Eston dilin bilm\u0259s\u0259m d\u0259, ba\u015fa d\u00fc\u015f\u00fcrd\u00fcm,<\/p>\n\n\n\n

Qala dili, na\u011f\u0131l dili h\u0259r yerd\u0259 birdir.<\/p>\n\n\n\n

“Tallin”<\/p>\n\n\n\n

Qala dili, na\u011f\u0131l dili, da\u015f dili! Bunar g\u0259li\u015fig\u00f6z\u0259l metafora, na\u011f\u0131l, \u0259fsan\u0259 deyil. Da\u015f\u0131n dili s\u00fckutun, he\u00e7 vaxt s\u0259s\u0259 \u00e7evrilm\u0259y\u0259c\u0259k, yatm\u0131\u015f, d\u0259rin trans durumunda olan d\u00fc\u015f\u00fcnc\u0259nin dilidir v\u0259 \u015fairlik telepatik bir qabiliyy\u0259tl\u0259 onu sezm\u0259kd\u0259n ba\u015flay\u0131r. G.Kaz\u0131ml\u0131n\u0131n fikrinc\u0259, bu ham\u0131n\u0131n v\u0259 h\u0259r \u015feyin bir n\u00f6qt\u0259y\u0259 c\u0259m oldu\u011fu birliyin (t\u00f6vhidin!) dilidr. Amma \u015fairin sovet d\u00f6n\u0259mi \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi materialist d\u00fcnyag\u00f6r\u00fc\u015f\u00fc t\u00f6vhidin \u0259sl qayna\u011f\u0131 olan metafizik s\u0131n\u0131rlara varma\u011fa ona macal vermir. O, ba\u015facan yox, da\u015facan, h\u0259qiq\u0259t\u0259c\u0259n yox, na\u011f\u0131lacan gedir. Na\u011f\u0131l is\u0259 metafiizik h\u0259qiq\u0259tin xalq yadda\u015f\u0131nda deformativ r\u0259mzi-simvolik saxlanc\u0131d\u0131r. Qutsal Kitab\u0131n \u00f6z\u00fcn\u0259m\u0259xsus batini t\u0259fsirin\u0259 s\u00f6yk\u0259n\u0259n N\u0259simi “qu\u015f” dey\u0259nd\u0259 “s\u0259f-s\u0259f d\u00fcz\u00fcl\u0259n” m\u0259l\u0259kl\u0259ri g\u00f6z \u00f6n\u00fcn\u0259 al\u0131r, durmadan Quran\u0131 “zikr ed\u0259n” bu metafizik varl\u0131qlar\u0131n dilind\u0259 yazd\u0131\u011f\u0131n\u0131 b\u0259yan edir (Qurani-K\u0259rim, “\u018fss\u0259ffat”, 83; 1-2), \u0259\u011fyar\u0131n t\u0259n\u0259 v\u0259 t\u0259zyiql\u0259rind\u0259n qurtarmaq \u00fc\u00e7\u00fcn r\u0259mzl\u0259rin s\u0259tiralt\u0131 diliyl\u0259 Allah-insan\u0131 v\u0259sf el\u0259diyin\u0259 i\u015far\u0259 edirdi. \u0130ntibah \u015fairinin b\u0259dii d\u00fc\u00e7\u00fcnc\u0259si insan\u0131n Allah v\u0259 m\u0259l\u0259kl\u0259rl\u0259 bir oldu\u011fu metafizik, \u0259b\u0259di “zamana” v\u0259 c\u0259nn\u0259t\u0259c\u0259n gedib \u00e7\u0131x\u0131r. \u00c7a\u011fda\u015f \u015fair is\u0259 adam dilind\u0259 yaz\u0131r, uzaqba\u015f\u0131 da\u015f dilind\u0259 d\u00fc\u015f\u00fcn\u00fcr v\u0259 onun d\u00fc\u015f\u00fcnc\u0259si tarixin v\u0259 t\u0259bi\u0259tin ba\u015flan\u011f\u0131c\u0131 olan da\u015f d\u00f6vr\u00fcn\u0259c\u0259n gedir. Onun c\u0259nn\u0259ti da\u015f\u0131n, qu\u015fun, bir s\u00f6zl\u0259, t\u0259bi\u0259tin dilini anlamaq v\u0259 varl\u0131qla \u00f6z\u00fcn\u00fcn metafizik yox, t\u0259bii-tarixi birliyini, m\u0259kan-zaman s\u0131n\u0131rlar\u0131ndak\u0131 v\u0259hd\u0259tini duymaqdan do\u011fan m\u0259n\u0259vi z\u00f6vqd\u0259dir. Simvolik dill\u0259 des\u0259k, o, Aristotelin \u00fcnl\u00fc kitabxanas\u0131nda fizikaya dair kitablar\u0131 oxuyur, metafizika b\u00f6lm\u0259sin\u0259 is\u0259 ke\u00e7(\u0259 bil)mir. <\/p>\n\n\n\n

Arisitoteld\u0259n s\u00f6z d\u00fc\u015f\u00fcm\u015fk\u0259n, k\u00f6k\u00fc antik filosofun “Estetika”s\u0131na gedib \u00e7\u0131xan bir ha\u015fiy\u0259 \u00e7\u0131xmaq ist\u0259yir\u0259m. S\u0259n\u0259tin el\u0259 bir paradoksal \u00f6z\u0259lliyi var ki, ustal\u0131qla r\u0259sm edilmi\u015f eyb\u0259c\u0259rlik d\u0259 g\u00f6z\u0259lliy\u0259 \u00e7evrilir. B\u0259xtiyar Vahabzad\u0259nin Mikelancelonun “K\u0259d\u0259r” heyk\u0259lin\u0259 h\u0259sr el\u0259diyi \u015feirind\u0259 dediyi kimi, “\u00f6zg\u0259y\u0259 bir can verib \u0130saya s\u0259n\u0259t \/ \u00d6l\u00fc c\u0259s\u0259dinin canszl\u0131\u011f\u0131nda!” M\u0259n antik filosofun n\u0259z\u0259ri fikrinin konkret t\u0259sdiqi kimi bura \u00fc\u00e7\u00fcnc\u00fc bir m\u00f6vzunu da art\u0131rmaq ist\u0259yir\u0259m – h\u0259tta c\u0259h\u0259nn\u0259m s\u0259hn\u0259l\u0259rinin m\u0259har\u0259tl\u0259 yarad\u0131lm\u0131\u015f t\u0259svirind\u0259 bel\u0259 c\u0259nn\u0259t z\u00f6vq\u00fc duyulur. Siz, y\u0259qin ki, Dantenin “C\u0259h\u0259nn\u0259m”ini xat\u0131rlad\u0131n\u0131z. Amma m\u0259n g\u0259nc G\u00fclh\u00fcseynin Leninqrad blokadas\u0131n\u0131n d\u0259h\u015f\u0259tl\u0259rini \u0259ks etdir\u0259n \u015feirind\u0259n, b\u00fct\u00fcn tragik m\u0259zmunu il\u0259 yana\u015f\u0131, bu \u015feiri d\u00fcz\u00fcb qo\u015fark\u0259n \u015fairin ke\u00e7irdiyi z\u00f6vq qar\u0131\u015f\u0131q hiss-h\u0259y\u0259candan dan\u0131\u015f\u0131ram:<\/p>\n\n\n\n

O gec\u0259 o evl\u0259r d\u00f6y\u00fc\u015f\u0259 girdi,<\/p>\n\n\n\n

G\u00f6z\u00fcn\u00fcn q\u0259z\u0259bli ya\u015f\u0131na imi.<\/p>\n\n\n\n

O gec\u0259 o evl\u0259r d\u00f6y\u00fc\u015f\u0259 girdi,<\/p>\n\n\n\n

Vuru\u015fdu sonuncu da\u015f\u0131na imi.<\/p>\n\n\n\n

“Da\u011f\u0131lm\u0131\u015f evl\u0259rin monoloqu”<\/p>\n\n\n\n

T\u0259bi\u0259tin idillik m\u0259nz\u0259r\u0259l\u0259rin\u0259 vur\u011fun v\u0259 g\u00f6z\u0259llik pe\u015finc\u0259 qo\u015fan G.Kaz\u0131ml\u0131n\u0131n \u015feirl\u0259ri \u00fc\u00e7\u00fcn romantik ovqat s\u0259ciyy\u0259vidir. T\u0259sad\u00fcfi deyil ki, kitabdak\u0131 \u015feirl\u0259rd\u0259n biri romantik d\u00fc\u015f\u00fcnc\u0259nin ba\u015fl\u0131ca simvolu olan ay i\u015f\u0131\u011f\u0131na h\u0259sr olunub. Ayd\u0131nd\u0131r ki, milli b\u0259dii fikrimizd\u0259 romantizmin \u00f6z q\u0131z\u0131l eras\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 Cavid d\u00f6n\u0259mind\u0259n G.Kaz\u0131ml\u0131n\u0131 onill\u0259r ay\u0131r\u0131rd\u0131. O, \u0130kinci Cahan sava\u015f\u0131 sonras\u0131n\u0131n cocu\u011fu, kosmik u\u00e7u\u015f v\u0259 elmi-texniki inqilab eras\u0131n\u0131n g\u0259nci olub v\u0259 “yer\u0259 enm\u0259m d\u0259, s\u0259ma \u015fairiy\u0259m” kimi inadkar romantik kreododan uzaqd\u0131r. S.Vur\u011funa x\u00fcsusi \u015feir (“S\u0259m\u0259d Vur\u011fun”) h\u0259sr el\u0259m\u0259sin\u0259 baxmayaraq, sovet d\u00f6n\u0259mi poeziyam\u0131z\u0131n bayraqdar\u0131na m\u0259xsus “inqilabi romantika” da ona yaban\u00e7\u0131d\u0131r. H\u0259r halda, kitabda n\u0259 kommunizm ideal\u0131, n\u0259 d\u0259 onun “romantikas\u0131na” dair \u015feir yoxdur.<\/p>\n\n\n\n

G.Kaz\u0131ml\u0131n\u0131n romantizmi \u00f6z zaman\u0131na uy\u011fundur. O, ay i\u015f\u0131\u011f\u0131n\u0131 “m\u00fcq\u0259dd\u0259slik”, “\u0259dal\u0259t”, “m\u0259h\u0259bb\u0259t” v\u0259 “g\u00f6z\u0259lliyin” r\u0259mzi kimi m\u0259naland\u0131rsa da, elmi-texniki inqilab\u0131n s\u00fcr\u0259tli s\u0131\u00e7ray\u0131\u015f\u0131yla klassik romantik ideallar\u0131n aradan qalxmas\u0131 onun n\u0259z\u0259rind\u0259n yay\u0131nm\u0131r. \u0130nsan Aya enir v\u0259 bu s\u0259ma g\u00f6z\u0259linin Yerd\u0259n nurlu g\u00f6r\u00fcn\u0259n \u00e7\u00f6hr\u0259sind\u0259ki l\u0259k\u0259l\u0259ri b\u00fct\u00fcn geni\u015fliyi, \u00e7ala-\u00e7\u00f6k\u0259kl\u0259ri b\u00fct\u00fcn d\u0259rinliyi il\u0259 g\u00f6r\u00fcr. S\u0259n dem\u0259, Nizami d\u00fcz deyirmi\u015f, “ay\u0131 gend\u0259n g\u00f6rm\u0259k daha yax\u015f\u0131ym\u0131\u015f.” Amma \u015fairin texnogen erada ay i\u015f\u0131\u011f\u0131na s\u0259daq\u0259tini qoruyub saxlayan t\u0259nhalar\u0131, t\u0259kl\u0259ri \u00fcr\u0259k a\u011fr\u0131s\u0131 il\u0259 xat\u0131rlamas\u0131 da g\u00f6zd\u0259n qa\u00e7m\u0131r. Romantik ideallar\u0131n dirilm\u0259siyl\u0259 ba\u011fl\u0131 arzular\u0131n\u0131n b\u00fct\u00fcn \u015fidd\u0259tin\u0259 baxmayaraq, \u015feir m\u00fc\u0259llifinin a\u011fl\u0131 v\u0259 q\u0259lbi aras\u0131ndak\u0131 qar\u015f\u0131durma he\u00e7-he\u00e7\u0259 quratr\u0131r – o, a\u011fl\u0131 il\u0259 pealist, q\u0259lbiyl\u0259 romantikdir. V\u0259 bel\u0259c\u0259, g\u0259l\u0259n\u0259ks\u0259l romantizm\u0259 m\u0259xsus hiperbolizm, yerl\u0259-g\u00f6yl\u0259 \u0259ll\u0259\u015f\u0259n m\u00fcbali\u011f\u0259l\u0259rin “iyn\u0259si vurulur”, y\u00fcks\u0259k romantik doza \u015fairin ya\u015fad\u0131\u011f\u0131, b\u0259z\u0259n m\u0259i\u015f\u0259t detallar\u0131nacan \u00f6z ifad\u0259sini tapan konkret zaman\u0131n etkisi alt\u0131nda b\u0259lli \u00f6l\u00e7\u00fcd\u0259 a\u015fa\u011f\u0131 d\u00fc\u015f\u00fcr v\u0259 m\u00fc\u0259llifi “neoromantik\u0259” \u00e7evirir.<\/p>\n\n\n\n

Ay i\u015f\u0131\u011f\u0131 bir adama borclu qalmay\u0131b,<\/p>\n\n\n\n

Heyif, ona saf inam\u0131 s\u0131nd\u0131ranlar var.<\/p>\n\n\n\n

Elkektrik i\u015f\u0131\u011f\u0131na pulu olmay\u0131b,<\/p>\n\n\n\n

\u00d6z evind\u0259 ay i\u015f\u0131\u011f\u0131 yand\u0131ranlar var.<\/p>\n\n\n\n

Burda daha bir ha\u015fiy\u0259 \u00e7\u0131xmaq ist\u0259yir\u0259m. \u0130nsan psixologiyas\u0131na m\u0259xsus bir y\u00f6n var ki, o \u00f6z\u00fcn\u00fc – k\u0259nara \u00e7\u0131xanda, h\u0259r \u015feyi – q\u0131raqdan baxanda bilir. 60-c\u0131 ill\u0259r 40 illik kommunist c\u0259f\u0259ngiyat\u0131ndan sonra f\u0259rdi v\u0259 milli anlamda \u00f6z\u00fcn\u00fcd\u0259rk\u0259 ba\u015flad\u0131\u011f\u0131m\u0131z d\u00f6n\u0259m idi – k\u0259ndimiz\u0259 qay\u0131d\u0131rd\u0131q! G.Kaz\u0131ml\u0131 n\u0259 q\u0259d\u0259r “Ey uzaq s\u0259f\u0259rl\u0259r, murad\u0131m, kam\u0131m\/ Ke\u00e7in arzu kimi, ke\u00e7in q\u0259lbimd\u0259n\/ N\u0259 vaxt\u0131 m\u0259n sizi arzulamad\u0131m\/ Bilin ki o zaman qocalm\u0131\u015fam m\u0259n\/ – des\u0259 d\u0259, H\u00f6tenin ev muzeyi, Drezden \u015f\u0259kil qalereyas\u0131, Praqa, Tallin, Karlov\u0131 Var\u0131ya \u015feirl\u0259r h\u0259sr el\u0259s\u0259 d\u0259, daxil\u0259n h\u0259mi\u015f\u0259 v\u0259t\u0259nd\u0259dir: Zaqrebd\u0259 Bak\u0131n\u0131, T\u00fcmend\u0259 F\u0259rman Salmanovu yada sal\u0131r; sonucda fikr\u0259n, ruh\u0259n (ba\u015f)k\u0259ndimiz\u0259 qay\u0131d\u0131r:<\/p>\n\n\n\n

Do\u011fma Bak\u0131 ya\u011f\u0131\u015f kimi durulmaq \u00fc\u00e7\u00fcn,<\/p>\n\n\n\n

N\u0259\u011fm\u0259 olub h\u0259r k\u00fc\u00e7\u0259nd\u0259 axmaq g\u0259r\u0259kmi\u015f.<\/p>\n\n\n\n

Do\u011fma Bak\u0131 s\u0259ni sevm\u0259k, vurulmaq \u00fc\u00e7\u00fcn,<\/p>\n\n\n\n

S\u0259n\u0259 bir az ayr\u0131l\u0131qdan baxmaq g\u0259r\u0259kmi\u015f.<\/p>\n\n\n\n

“Do\u011fma Bak\u0131”<\/p>\n\n\n\n

V\u0259 \u00f6z u\u015faql\u0131\u011f\u0131n\u0131, g\u0259ncliyini \u0259b\u0259di itirdiyi (“\u00c7ox uzaqda ki\u00e7ik bir k\u0259nd”, “Do\u011fma yerl\u0259r”) d\u0259yirman\u0131 (“K\u00f6hn\u0259 d\u0259yirmanda ke\u00e7\u0259n bir gec\u0259”), yolu (“K\u0259nd yolu”), otu (“Bi\u00e7ilmi\u015f ot”), \u00fcz\u00fcm\u00fc (“Kavdar \u00fcz\u00fcm\u00fc”), \u00e7ay\u0131 (“Araz vadisind\u0259”), qu\u015fu (“\u0130saq-musaq qu\u015flar\u0131”), insan\u0131 (“K\u0259nd m\u00fc\u0259llimi”) il\u0259 birlikd\u0259 d\u00fcnyaya g\u00f6z a\u00e7d\u0131\u011f\u0131 Kavdar k\u0259ndin\u0259 d\u00f6n\u00fcr. Bununla da, \u00f6z d\u00f6vri-al\u0259m s\u0259yah\u0259tini ba\u015fa vurur, \u0259vv\u0259ll\u0259 ax\u0131r birl\u0259\u015fir, \u00e7evr\u0259 qapan\u0131r:<\/p>\n\n\n\n

\u00c7ox erk\u0259n ya\u015f\u0131mda \u00e7\u0131xd\u0131m yollara,<\/p>\n\n\n\n

Uzaqlar g\u00f6z\u00fcm\u0259 yax\u0131n g\u00f6r\u00fcnd\u00fc.<\/p>\n\n\n\n

M\u0259ni \u00f6z k\u0259ndimd\u0259n aparan yollar<\/p>\n\n\n\n

Ax\u0131rda yen\u0259 d\u0259 k\u0259ndim\u0259 d\u00f6nd\u00fc.<\/p>\n\n\n\n

“Kavdar k\u0259ndi”<\/p>\n\n\n\n

\u015eair \u00fc\u00e7\u00fcn unudulmaz xatir\u0259l\u0259rl\u0259 ba\u011fl\u0131 oldu\u011fu do\u011fma yerl\u0259rin otuz illik ayr\u0131l\u0131qdan sonra azad edilm\u0259sinin, onun c\u0259nab Prezidentl\u0259 birlikd\u0259 \u00e7\u0259kdirdiyi fotoda \u00fcz\u00fcnd\u0259ki m\u0259mnunluq v\u0259 yor\u011funlu\u011fun n\u0259 dem\u0259k oldu\u011fu bu \u015feirl\u0259rd\u0259n sonra tam ayd\u0131n olur. Do\u011fma torpaqlar\u0131n geri qaytar\u0131lmas\u0131 il\u0259 o, “k\u00f6rp\u0259 dincliyi”, “u\u015faq nadincliyi”, “\u00f6mr\u00fcn g\u0259ncliyi”n\u0259, bir s\u00f6zl\u0259, “\u0259sl h\u0259yata” qay\u0131dr\u0131d\u0131 – m\u0259mnunlu\u011fu bundan ir\u0259li g\u0259lirdi. Amma o, bu g\u00fcn\u00fc 30 il g\u00f6zl\u0259mi\u015fdi – yor\u011funlu\u011fu is\u0259 bundan do\u011furdu.<\/p>\n\n\n\n

***<\/p>\n\n\n\n

D\u00fcnyada olan h\u0259r \u015feyin v\u0259 h\u0259r k\u0259sin, o s\u0131radan h\u0259r \u015fairin iki koordinat\u0131 var – m\u0259kan v\u0259 zaman. G.Kaz\u0131ml\u0131n\u0131n m\u0259kan koordinat\u0131 onun k\u0259ndidir. B\u0259s, zaman? Onun bir insan kimi formala\u015fmas\u0131 60-70-ci ill\u0259r\u0259 – \u00f6z\u00fcn\u00fcd\u0259rk v\u0259 \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015fdan do\u011fan oyan\u0131\u015f d\u00f6n\u0259min\u0259 d\u00fc\u015f\u00fcrd\u00fc. \u015eeirl\u0259rind\u0259ki h\u0259r c\u00fcr k\u0259d\u0259ri yuyub aparan bahar ovqat\u0131, sevinc duy\u011fusu, h\u0259yat n\u0259\u015f\u0259si d\u0259 bu oyan\u0131\u015fdan do\u011furdu. \u015eeir sehrli \u00e7ubuq kimidir, onu k\u0259d\u0259r\u0259 toxundurub, sevinc\u0259, pay\u0131za, q\u0131\u015fa vurub, bahara \u00e7evirm\u0259k olar. \u015eairin t\u0259kc\u0259 k\u0259ndd\u0259 m\u00fc\u0259llimlik ed\u0259n qarda\u015f\u0131 \u0130slam deyil, \u00f6z\u00fc d\u0259 bu sirl\u0259-sehrl\u0259 dolu \u015feir havas\u0131nda b\u00fct\u00fcn f\u0259sill\u0259ri bahar bilir:<\/p>\n\n\n\n

G\u00fcn\u0259\u015f do\u011far yer \u00fcz\u00fcn\u0259, \u015f\u0259f\u0259q sa\u00e7\u0131lar,<\/p>\n\n\n\n

Bahar bil\u0259r f\u0259sill\u0259rin ham\u0131s\u0131n\u0131 o.<\/p>\n\n\n\n

S\u0259h\u0259r-s\u0259h\u0259r g\u00f6zl\u0259rind\u0259 g\u00fcn\u0259\u015f a\u00e7\u0131lar,<\/p>\n\n\n\n

A\u00e7\u0131b gir\u0259r bir sinifin qap\u0131s\u0131n\u0131 o.<\/p>\n\n\n\n

“K\u0259nd m\u00fc\u0259llimi”<\/p>\n\n\n\n

Kitablar\u0131n f\u0259sill\u0259ri, h\u0259r \u015fairin is\u0259 bir f\u0259sli olur. Baharda do\u011fulan S.Vur\u011funun poetik f\u0259sli bahar, yayda do\u011fulan Pu\u015fkininki is\u0259 pay\u0131z idi. \u0130ndi poeziyam\u0131zda pay\u0131z ovqat\u0131 d\u0259bb\u0259dir. Xalq Yaz\u0131\u00e7\u0131s\u0131 El\u00e7in bu m\u00f6vzuya h\u0259sr el\u0259diyi m\u0259qal\u0259sind\u0259 \u00e7a\u011fda\u015f \u015feirimizd\u0259ki pay\u0131z ovqat\u0131n\u0131 h\u0259r c\u00fcr k\u0259d\u0259rin yasaqland\u0131\u011f\u0131 sovet d\u00f6n\u0259minin \u00e7\u00f6k\u00fc\u015f\u00fcnd\u0259n sonra \u00fcmumb\u0259\u015f\u0259ri d\u00fcnya k\u0259d\u0259rin\u0259 qay\u0131d\u0131\u015f kimi m\u0259naland\u0131r\u0131r. G.Kaz\u0131ml\u0131n\u0131n zaman\u0131 is\u0259 bahard\u0131r v\u0259 bu, “i\u015f\u0131ql\u0131 g\u0259l\u0259c\u0259y\u0259” dair kommunist optimizmind\u0259n do\u011fmur. \u00c7\u00fcnki onun poetik bahar\u0131 da, b\u0259dii k\u0259ndi d\u0259 siyasi-ideoloji deyil, f\u0259rdi-psixoloji s\u0259ciyy\u0259 da\u015f\u0131y\u0131r. K\u0259nd v\u0259 bahar onun daxili c\u0259nn\u0259tinin iki g\u00f6st\u0259ricisidir v\u0259 bir-birind\u0259n ayr\u0131lmazd\u0131r – bahar onun k\u0259ndi, k\u0259nd bahar\u0131, ikisi bir yerd\u0259 k\u0259ndisi, \u00f6z\u00fcd\u00fcr. M\u0259hz i\u00e7ind\u0259ki bahar havas\u0131 hesab\u0131na onun \u015feirl\u0259rind\u0259 (\u00f6m\u00fcrl\u00fck!) ayr\u0131l\u0131\u011f\u0131n \u00f6z\u00fc bel\u0259 z\u0259rif, akvarel h\u00fczn qar\u0131\u015f\u0131q nikbin auraya b\u00fcr\u00fcn\u00fcr. O d\u0259r\u0259c\u0259d\u0259 ki h\u0259tta “ayr\u0131l\u0131q” s\u00f6z\u00fcn\u0259 m\u0259tnd\u0259 yer qalm\u0131r, o “s\u0259n bir na\u011f\u0131ldasan, m\u0259n bir na\u011f\u0131lda” \u015f\u0259klind\u0259 daha yum\u015faq, daha evfemistik ifad\u0259 formas\u0131 al\u0131r:<\/p>\n\n\n\n

Na\u011f\u0131la b\u0259nz\u0259yir o ilk g\u00f6r\u00fc\u015f d\u0259,<\/p>\n\n\n\n

Ya\u015far t\u0259miz hissd\u0259, uzaq x\u0259yalda.<\/p>\n\n\n\n

Na\u011f\u0131la k\u00f6\u00e7m\u00fc\u015f\u00fck biz \u00f6z\u00fcm\u00fcz d\u0259,<\/p>\n\n\n\n

S\u0259n bir na\u011f\u0131ldasan, m\u0259n bir na\u011f\u0131lda.<\/p>\n\n\n\n

“\u0130ki na\u011f\u0131l”<\/p>\n\n\n\n

Kitabda pay\u0131z s\u00f6z\u00fc bir ne\u00e7\u0259 (“\u0130lk pay\u0131z… ilk durna qatar\u0131”, Pay\u0131z\u0131n q\u0131z\u0131l \u00e7a\u011f\u0131”, “Pay\u0131z s\u0259xav\u0259ti”, Pay\u0131z n\u0259\u011fm\u0259si”) bahar is\u0259 c\u0259mi bir d\u0259f\u0259 (“Bahar havas\u0131”) ba\u015fl\u0131\u011fa \u00e7\u0131x\u0131r. Amma “Bahar havas\u0131”nda s\u00f6z\u00fcn birba\u015fa anlam\u0131nda bahardan yox, q\u0131\u015fdan s\u00f6z gedir. “Musiqi \u00e7al\u0131n\u0131rd\u0131\/ D\u00fcnya a\u011fappaq qard\u0131\/ P\u0259nc\u0259r\u0259d\u0259n o yana\/ Q\u0131\u015f alm\u0131\u015fd\u0131 h\u0259r yan\u0131\/P\u0259nc\u0259r\u0259d\u0259n bu yana\/Bahar havas\u0131 vard\u0131”\/ dey\u0259n \u015fair \u00e7\u00f6ld\u0259ki yox, i\u00e7\u0259rid\u0259ki bahardan, \u00f6z\u00fc d\u0259 ota\u011f\u0131n i\u00e7ind\u0259ki yox, can evind\u0259ki bahardan, subyektiv f\u0259sild\u0259n dan\u0131\u015f\u0131r. \u0130kincisi, hans\u0131 f\u0259sild\u0259n yaz\u0131rsa-yazs\u0131n, G.Kaz\u0131ml\u0131n\u0131n \u015feirl\u0259rind\u0259 daxili zaman bahar havas\u0131 \u00fcst\u0259 k\u00f6kl\u0259nir. Bu k\u00f6kl\u0259nm\u0259nin hesab\u0131na m\u0259kan anlay\u0131\u015f\u0131 keyfiyy\u0259tc\u0259 \u00e7evrilm\u0259y\u0259 u\u011fray\u0131r, q\u00fcrb\u0259t do\u011fmala\u015f\u0131r, bahar\u0131n ard\u0131nca qo\u015fan durnalar \u00f6zl\u0259rini d\u00fcnyann he\u00e7 yerind\u0259 q\u0259rib hiss etm\u0259diyi kimi:<\/p>\n\n\n\n

\u00c7ox eld\u0259 dost kimi qanad saxlayar,<\/p>\n\n\n\n

Qay\u011f\u0131 da, q\u0131r\u011f\u0131 da g\u00f6r\u00fcb durnalar.<\/p>\n\n\n\n

Bir \u00f6mr\u00fc y\u00fcz yerd\u0259 ya\u015fasalar da,<\/p>\n\n\n\n

Olmay\u0131b he\u00e7 yerd\u0259 q\u0259rib durnalar.<\/p>\n\n\n\n

“\u0130lk pay\u0131z… ilk durna qatar\u0131”<\/p>\n\n\n\n

Diqq\u0259t el\u0259s\u0259k, bu par\u00e7ada b\u0259dii fikir \u00fc\u00e7 d\u0259yi\u015fm\u0259y\u0259 m\u0259ruz qal\u0131r: qay\u011f\u0131 v\u0259 q\u0131r\u011f\u0131 daxili qulaq qafiy\u0259l\u0259ri olmaqla zahir\u0259n s\u0259sl\u0259\u015fir, bir misraya d\u00fcz\u00fcl\u00fcrl\u0259r – bu, tezisdir; qay\u011f\u0131 m\u0259h\u0259bb\u0259t v\u0259 n\u0259vazi\u015fi, q\u0131r\u011f\u0131 is\u0259 \u00f6l\u00fcm v\u0259 aqressiyan\u0131 i\u015far\u0259l\u0259m\u0259kl\u0259 t\u0259zad yarad\u0131r, antoqonizm\u0259 \u00e7evrilirl\u0259r – bu, antitezisdir; bahar e\u015fqinin, bahar h\u0259sr\u0259tinin oldu\u011fu yerd\u0259 t\u0259zad aradan qalx\u0131r, h\u0259r yer dost elin\u0259 \u00e7evriilir – bu, sintezdir. H\u0259r d\u0259f\u0259 yenil\u0259\u015f\u0259n fikir, sonucda bar\u0131\u015f \u00fcnvan\u0131na g\u0259lib \u00e7\u0131x\u0131r, \u0259kslikl\u0259rin m\u00fcbariz\u0259si \u00f6z yerini onlar\u0131n v\u0259hd\u0259tin\u0259 verir. Bu, metafizik v\u0259hd\u0259tin \u015fair d\u00fc\u015f\u00fcnc\u0259sind\u0259ki do\u011fal ifad\u0259sidir. \u015eair bu v\u0259hd\u0259tin yerd\u0259ki i\u015far\u0259l\u0259rini g\u00f6rs\u0259 d\u0259, klassik divan \u015fairl\u0259rind\u0259n f\u0259rqli, i\u015far\u0259l\u0259rd\u0259n o yana ke\u00e7(\u0259 bil)mir. Bu, \u0259lb\u0259tt\u0259 ki, G.Kaz\u0131movun “su\u00e7u” olmaqdan daha \u00e7ox taleyi idi. Onun do\u011fuldu\u011fu, t\u0259hsil v\u0259 t\u0259rbiy\u0259 ald\u0131\u011f\u0131 sovet d\u00f6n\u0259mind\u0259 ictimai \u015f\u00fcurun b\u00fct\u00fcn sah\u0259l\u0259rind\u0259 oldu\u011fu kimi, b\u0259dii d\u00fc\u015f\u00fcnc\u0259nin d\u0259 “ana t\u0259bi\u0259td\u0259n” o yana ged\u0259n yoluna materialsit d\u00fc\u00e7\u00fcnc\u0259nin qada\u011fanedici ni\u015fan\u0131 qoyulmu\u015fdu. Bu yoldak\u0131 i\u015f\u0131qforun yaln\u0131z bir i\u015f\u0131\u011f\u0131 var\u0131yd\u0131 – q\u0131rm\u0131z\u0131!              <\/p>\n\n\n\n

***<\/p>\n\n\n\n

M\u0259n yuxar\u0131da “…G.Kaz\u0131ml\u0131n\u0131n \u015feirl\u0259rind\u0259 daxili zaman bahar havas\u0131 \u00fcst\u0259 k\u00f6kl\u0259nir” dey\u0259nd\u0259 “k\u00f6kl\u0259nm\u0259k” s\u00f6z\u00fcn\u00fc t\u0259sad\u00fcf\u0259n i\u015fl\u0259tm\u0259mi\u015fdim, \u00e7\u00fcnki onun \u015feirl\u0259ri musiqilidir v\u0259 o, n\u0259\u011fm\u0259kar \u015fairdir. Bunu dey\u0259nd\u0259 onun \u015feirl\u0259rin\u0259 \u015e.Axundova, O.R\u0259c\u0259bov, A.Rzayev, N.M\u0259mm\u0259dov, S.F\u0259r\u0259cov kimi \u00fcnl\u00fc b\u0259st\u0259karlar\u0131n 30-dan \u00e7ox mahn\u0131 b\u0259st\u0259l\u0259diyini, musiqi xadiml\u0259rinin h\u0259yat v\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131ndan b\u0259hs el\u0259y\u0259n \u00e7oxayl\u0131 kitablara imza atd\u0131\u011f\u0131n\u0131, Mu\u011fam M\u0259rk\u0259zind\u0259 yubiley t\u0259dbirl\u0259rin\u0259 vaxta\u015f\u0131r\u0131 apar\u0131c\u0131l\u0131q el\u0259diyini, \u0259n n\u0259hay\u0259t, mu\u011fam-s\u0259n\u0259t vur\u011funu oldu\u011funu g\u00f6z \u00f6n\u00fcn\u0259 almaqla yana\u015f\u0131, \u0259ks\u0259r \u015feirl\u0259rinin formaca olmasa da, mahiy\u0259tc\u0259 n\u0259\u011fm\u0259 oldu\u011funu vur\u011fulamaq ist\u0259yir\u0259m. T\u0259sad\u00fcfi deyil ki, “Bahar” v\u0259 “k\u0259nd”l\u0259 yana\u015f\u0131 “n\u0259\u011fm\u0259” onun poeziyas\u0131nda \u00fc\u00e7 a\u00e7ar s\u00f6zd\u0259n biridir. Onun poetik d\u00fcnyas\u0131nda “durna qatarlar\u0131 mahn\u0131 kimi ax\u0131b gedir”, “gec\u0259 n\u0259\u011fm\u0259 kimi \u0259riyir”, “yol k\u0259nar\u0131ndak\u0131 t\u0259k \u00e7inar”, h\u0259tta gururltulu “qatar relsl\u0259ri” bel\u0259 m\u00fc\u011f\u0259nni, “k\u00fcl\u0259kl\u0259r b\u0259st\u0259kard\u0131r”:<\/p>\n\n\n\n

K\u00fcl\u0259kd\u0259 b\u0259st\u0259kar barmaqalr\u0131 var,<\/p>\n\n\n\n

Yaz\u0131r bir n\u0259\u011fm\u0259ni ne\u00e7\u0259 budaqda.<\/p>\n\n\n\n

Yell\u0259n\u0259-yell\u0259n\u0259 bir yarpaq d\u00fc\u015f\u00fcr,<\/p>\n\n\n\n

Saralm\u0131\u015f h\u00fcsn\u00fcn\u0259 bax\u0131r bulaqda.<\/p>\n\n\n\n

“Pay\u0131z n\u0259\u011fm\u0259si”<\/p>\n\n\n\n

\u015e\u00fcbh\u0259siz ki, bu c\u00fcr t\u0259\u015fbeh v\u0259 metaforalara \u00e7oxlu sayda dig\u0259r \u015fairl\u0259rd\u0259 d\u0259 rast g\u0259lirik. Amma G. Kaz\u0131ml\u0131n\u0131n d\u00fcnyaduyumunda musiqi anlay\u0131\u015f\u0131n\u0131 \u015fablonla\u015fma\u011fa qoymayan bir f\u0259rql\u0259ndirici \u00f6z\u0259llik var – panmuz\u0131kalizm. Y\u0259ni hara bax\u0131rsa, n\u0259yi g\u00f6r\u00fcrs\u0259, musiqi s\u0259sl\u0259ri e\u015fid\u0259n \u015fair \u00fc\u00e7\u00fcn h\u0259r \u015fey sad\u0259c\u0259 n\u0259\u011fm\u0259 oxumaqla qalm\u0131r, b\u00fct\u00fcn varl\u0131q, h\u0259tta s\u00fckutun \u00f6z\u00fc d\u0259 sirli bir n\u0259\u011fm\u0259dir, h\u0259tta lal da\u015flarda da n\u0259\u011fm\u0259 uyuyur. N\u0259\u011fm\u0259, musiqi, s\u0259s t\u0259bi\u0259tin h\u0259r il yenil\u0259n\u0259n dialektik ya\u015fam ritmi, \u0259z\u0259li v\u0259 \u0259b\u0259di d\u00f6vriyy\u0259si, yerin alt\u0131ndan vurub, \u00fcst\u00fcnd\u0259n \u00e7\u0131xan h\u0259yatverici q\u00fcvv\u0259, h\u0259m pay\u0131z, h\u0259m d\u0259 bahar, h\u0259m \u00f6l\u00fcm, h\u0259m d\u0259 qal\u0131mdir. Ruhu mu\u011famla a\u015f\u0131lanan qaraba\u011fl\u0131 \u015fairin bel\u0259 d\u00fc\u015f\u00fcnm\u0259si t\u0259biidir:<\/p>\n\n\n\n

Uzun gec\u0259l\u0259rin yadda\u015f\u0131 k\u00f6vr\u0259k,<\/p>\n\n\n\n

\u00c7aylar h\u0259zin-h\u0259zin bayat\u0131 \u00e7\u0259kir.<\/p>\n\n\n\n

Baharda t\u0259z\u0259d\u0259n g\u00f6y\u0259rm\u0259k \u00fc\u00e7\u00fcn<\/p>\n\n\n\n

Pay\u0131z, n\u0259\u011fm\u0259l\u0259ri torpa\u011fa \u0259kir.<\/p>\n\n\n\n

“Pay\u0131z n\u0259\u011fm\u0259si”<\/p>\n\n\n\n

“\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131” kitab\u0131nda yaddaqalan, orijinal b\u0259dii t\u0259svir v\u0259 ifad\u0259 vasit\u0259l\u0259rin\u0259 az rast g\u0259lmirs\u0259n. \u015eairl\u0259rin \u00f6z \u00fcr\u0259yini t\u0259r\u0259nn\u00fcm el\u0259m\u0259siyl\u0259 h\u0259r add\u0131mda \u00fczl\u0259\u015firik, amma insan q\u0259lbinin s\u0259mimiyy\u0259ti v\u0259 t\u0259vaz\u00f6 duy\u011fusunu “Palaz\u0131 pamb\u0131qdan, yor\u011fan\u0131 \u00e7itd\u0259n \/ Sad\u0259 evimiz\u0259 b\u0259nz\u0259r \u00fcr\u0259yim” \u015f\u0259klind\u0259 ifad\u0259 el\u0259m\u0259k d\u00fcnyada, y\u0259qin ki, yaln\u0131z G.Kaz\u0131ml\u0131ya m\u0259xsusdur. Duman haqq\u0131nda “da\u011f\u0131 dolanar. qiyam\u0259t, … yola sallanar, cinay\u0259t olar” (Qabil) dey\u0259 bax\u0131\u015f buca\u011f\u0131n\u0131 tam \u0259ksin\u0259 d\u0259yi\u015fm\u0259kl\u0259 \u00e7ox yaz\u0131l\u0131b v\u0259 yax\u015f\u0131 da yaz\u0131l\u0131b. Amma oxucunu anid\u0259n yaxalayan bu rakurs d\u0259yi\u015fk\u0259nliyi “El\u0259 bil, dumanda bitib zirv\u0259l\u0259r\/ Ya da zirv\u0259l\u0259ri duman qald\u0131r\u0131b\/” dey\u0259n G.Kaz\u0131ml\u0131da daha g\u00f6zl\u0259nilm\u0259zdir v\u0259 m\u0259n\u0259 Tarkovskinin “Solyaris” filminin q\u0259fil final\u0131n\u0131 xat\u0131rlad\u0131r.<\/p>\n\n\n\n

F\u00fczulid\u0259n tutmu\u015f R.Rza, V.S\u0259m\u0259do\u011flu, R.R\u00f6v\u015f\u0259n, V.B.Od\u0259r, \u0130.Q\u0259hr\u0259man, S.Sarvan, Q.A\u011fs\u0259s v\u0259 S.Babullao\u011fluna q\u0259d\u0259r \u0259ks\u0259r \u015fairl\u0259r t\u0259nhal\u0131qdan yaz\u0131b. G.Kaz\u0131ml\u0131 \u00f6z t\u0259bii inanc\u0131na uy\u011fun olaraq t\u0259kliyi bir armud a\u011fac\u0131n\u0131n naturas\u0131nda r\u0259sm edir. U.Uitmenin \u00e7\u00f6ld\u0259 bit\u0259n t\u0259k a\u011fac haqq\u0131nda \u00fcnl\u00fc \u015feirini yada salan “Armud a\u011fac\u0131”nda da a\u011fac\u0131n kosmik v\u0259 antropomorf portreti yarad\u0131l\u0131r. M\u0259n armud a\u011fac\u0131n\u0131 c\u0259nn\u0259td\u0259ki Tuban\u0131n d\u00fcny\u0259vi i\u015far\u0259si kimi anlad\u0131m v\u0259 m\u0259n\u0259 el\u0259 g\u0259lir ki, o el\u0259 m\u0259hz t\u0259k olmal\u0131d\u0131r. \u015eair is\u0259 ona yerl\u0259 g\u00f6y\u00fc birl\u0259\u015fdir\u0259n mifik d\u00fcnya a\u011fac\u0131, g\u00f6yd\u0259n yer\u0259 enmi\u015f romantik g\u00f6z\u0259lliyin son ni\u015fan\u0259si kimi bax\u0131r v\u0259 bundan k\u0259d\u0259rl\u0259nir:<\/p>\n\n\n\n

Ax\u015famlar –<\/p>\n\n\n\n

Ulduzlarla g\u00f6z\u0259nmi\u015f<\/p>\n\n\n\n

Gec\u0259 paltar\u0131n\u0131 \u00e7\u0259kib \u0259ynin\u0259,<\/p>\n\n\n\n

Ba\u015f qoyub ulduzlar\u0131n \u00e7iynin\u0259,<\/p>\n\n\n\n

Yatar y\u0259k armud a\u011fac\u0131.<\/p>\n\n\n\n

Bu q\u0259rib, bu t\u0259nha g\u00f6rk\u0259miyl\u0259<\/p>\n\n\n\n

D\u00fcz\u0259nl\u0259rin boz g\u00f6rk\u0259mini<\/p>\n\n\n\n

B\u0259z\u0259r t\u0259k armud a\u011fac\u0131.<\/p>\n\n\n\n

Bu q\u0259rib, bu t\u0259nha g\u00f6rk\u0259miyl\u0259<\/p>\n\n\n\n

Q\u0131r\u0131l\u0131b t\u00fck\u0259nmi\u015f bir me\u015f\u0259 n\u0259slinin<\/p>\n\n\n\n

Son yadigar\u0131na<\/p>\n\n\n\n

B\u0259nz\u0259r t\u0259k armud a\u011fac\u0131.<\/p>\n\n\n\n

B\u0259zi \u015feirl\u0259rind\u0259ki bu romantik k\u0259d\u0259r\u0259 baxmayaraq, G.Kaz\u0131ml\u0131 nikbin \u015fairdir v\u0259 onun h\u0259yatsev\u0259rliyinin m\u0259kan kodu d\u00fcnyaya g\u00f6z a\u00e7d\u0131\u011f\u0131 Qaraba\u011fd\u0131r. Bu nikbinlik b\u0259z\u0259n Qaraba\u011f elat\u0131 \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi yumor, zarafat, bam\u0259z\u0259liy\u0259 \u00e7evrilir:<\/p>\n\n\n\n

Y\u00fcz n\u0259\u011fm\u0259 oxudu \u00e7arxlar bir anda,<\/p>\n\n\n\n

Qald\u0131 uzaqlarada ne\u00e7\u0259 b\u0259r\u0259-b\u0259nd.<\/p>\n\n\n\n

Biz \u0259sg\u0259r gedirik, bir h\u0259ft\u0259 sonra<\/p>\n\n\n\n

M\u0259ktub ya\u011f\u0131\u015f\u0131na d\u00fc\u015f\u0259c\u0259k bu k\u0259nd.<\/p>\n\n\n\n

“Biz \u0259sg\u0259r gedirik”<\/p>\n\n\n\n

B\u0259z\u0259n is\u0259 bu yumor “El\u0259 dolan\u0131ram\/ Haval\u0131 kimi\/ S\u0259rxo\u015f xan\u0259n\u0259dinin\/ Qaval\u0131 kimi”, yaxud da “Ma\u015f\u0131nlar \u00e7oxdan \u00f6t\u00fcb\/ Ax\u015famd\u0131r soyuq d\u00fc\u015f\u00fcb\/ Dayanm\u0131\u015fam k\u00fc\u00e7\u0259d\u0259\/ Yad\u0131ma toyum d\u00fc\u015f\u00fcb”\/ \u015f\u0259klind\u0259, Molla N\u0259sr\u0259ddin saya\u011f\u0131 avtoironiyaya q\u0259d\u0259r gedib \u00e7\u0131x\u0131r v\u0259 toy, qaval, bir s\u00f6zl\u0259, musiqi s\u00f6hb\u0259ti yen\u0259 d\u0259 \u015fairin m\u0259kan kodundan g\u0259lir.<\/p>\n\n\n\n

V\u0259 n\u0259hay\u0259t, ad\u0131 kitab\u0131n ba\u015fl\u0131\u011f\u0131na \u00e7\u0131xar\u0131lan “\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131” \u015feiri:<\/p>\n\n\n\n

Q\u0259fil g\u00fcn\u0259\u015f do\u011fdu, g\u00f6z\u00fcm qama\u015fd\u0131,<\/p>\n\n\n\n

Yollar\u0131 yoxu\u015fdu, eni\u015fdi \u015eu\u015fa!<\/p>\n\n\n\n

\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131,<\/p>\n\n\n\n

Yuyulub \u015f\u00fc\u015f\u0259y\u0259 d\u00f6nm\u00fc\u015fd\u00fc \u015eu\u015fa!<\/p>\n\n\n\n

\u018fg\u0259r O.Suleymanov, yaxud E.Z.Qaraxanl\u0131dan s\u00f6z gets\u0259ydi, bir b\u0259ndd\u0259 15 d\u0259f\u0259 t\u0259krarlanan “\u015f” s\u0259sinin yaratd\u0131\u011f\u0131 n\u0259\u011fm\u0259nin misraba\u015f\u0131 alliterasiya \u00fcst\u00fcnd\u0259 qurulan \u0259ski t\u00fcrk \u015feiriyl\u0259 s\u0259sl\u0259\u015fdiyini dey\u0259rdim. S\u00f6hb\u0259t G. Kaz\u0131ml\u0131dan getdiyind\u0259n bunu demir\u0259m, \u00e7\u00fcnki bir-iki istisnan\u0131 \u00e7\u0131xmaqla, milli poetik yadda\u015f\u0131m\u0131z \u015feirimizin min ill\u0259rin o \u00fcz\u00fcnd\u0259 qalm\u0131\u015f \u0259ski \u00e7a\u011flar\u0131n\u0131 unudub. Bu \u015feird\u0259 “n\u0259\u011fm\u0259” s\u00f6z\u00fc yoxdur, \u0259v\u0259zind\u0259 n\u0259\u011fm\u0259nin \u00f6z\u00fc var. Ya\u011f\u0131\u015f sular\u0131n\u0131n \u00f6z ya\u015f barmaqlar\u0131yla toxundu\u011fu t\u0259bi\u0259tin notlar\u0131 kitabda ilk v\u0259 son d\u0259f\u0259 m\u0259hz burda s\u0259sl\u0259nir, n\u0259\u011fm\u0259 d\u00fc\u015f\u00fcnc\u0259d\u0259n madd\u0259y\u0259, s\u00f6zd\u0259n s\u0259s\u0259 ke\u00e7ir, dill\u0259nir, \u0259yanil\u0259\u015fir. M\u0259n bunu varl\u0131\u011f\u0131n \u0259sas\u0131nda duran, mahiy\u0259ti biz\u0259 indiy\u0259c\u0259n a\u00e7\u0131lmayan v\u0259  ta qiyam\u0259t\u0259c\u0259n a\u00e7\u0131lmayacaq n\u0259s\u0259 sirli bir n\u0259\u011fm\u0259nin ani s\u0259sl\u0259ni\u015fi kimi anlay\u0131ram. O s\u0259s m\u0259ni e\u015fidin deyir!<\/p>\n\n\n\n

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

Tan\u0131nm\u0131\u015f \u015fair v\u0259 kulturoloq, filologiya \u00fczr\u0259 f\u0259ls\u0259f\u0259 doktoru G\u00fclh\u00fcseyn Kaz\u0131movun “\u015eu\u015faya o q\u0259d\u0259r ya\u011f\u0131\u015f ya\u011fm\u0131\u015fd\u0131” \u015feirl\u0259r kitab\u0131n\u0131n fevral\u0131n 17-d\u0259 AYB-nin Nat\u0259van klubunda t\u0259qdimat\u0131 oldu v\u0259 bil\u0259nd\u0259 ki, bu, art\u0131q ikinci min ildir (!) \u00fczv\u00fc oldu\u011fu yarad\u0131c\u0131l\u0131q qurumunda m\u00fc\u0259llifin ilk bel\u0259 y\u0131\u011f\u0131nca\u011f\u0131d\u0131r, t\u0259\u0259cc\u00fcb el\u0259dim. Ax\u0131, s\u00f6z konusu s\u0131radan biri deyil, d\u00f6rd ali m\u0259kt\u0259b bitir\u0259n, uzun ill\u0259r […]<\/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-46296","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/46296","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=46296"}],"version-history":[{"count":2,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/46296\/revisions"}],"predecessor-version":[{"id":46310,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/46296\/revisions\/46310"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=46296"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=46296"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=46296"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}