{"id":47715,"date":"2023-11-21T11:00:00","date_gmt":"2023-11-21T07:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=47715"},"modified":"2023-11-21T11:46:01","modified_gmt":"2023-11-21T07:46:01","slug":"z%c9%99hra-h%c9%99simova-afaq-m%c9%99sudun-hekay%c9%99l%c9%99rind%c9%99-ekzistensializm","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=47715","title":{"rendered":"Z\u0259hra H\u018f\u015e\u0130MOVA.”AFAQ M\u018fSUDUN HEKAY\u018fL\u018fR\u0130ND\u018f EKZ\u0130STENS\u0130AL\u0130ZM”"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

 \u201cT\u00fcrkay\u201d ayl\u0131q \u0259d\u0259biyyat d\u0259rgisinin r\u0259smi elektron orqan\u0131-Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131<\/a>n\u0131n Sumqay\u0131t B\u00fcrosunun R\u0259hb\u0259ri<\/strong><\/p>\n\n\n\n

AFAQ M\u018fSUDUN HEKAY\u018fL\u018fR\u0130ND\u018f EKZ\u0130STENS\u0130AL\u0130ZM<\/strong><\/p>\n\n\n\n

EXISTENTIALISM IN AFAQ MASUD’S STORIES<\/strong><\/p>\n\n\n\n

Z\u0259hra H\u0259simova Elman<\/em><\/strong><\/p>\n\n\n\n

Az\u0259rbaycan Dill\u0259r Universiteti, Magistratura \u015f\u00f6b\u0259si<\/em><\/strong><\/p>\n\n\n\n

0009-0004-7758-8073<\/em><\/strong><\/p>\n\n\n\n

ABSTACT<\/strong><\/em><\/p>\n\n\n\n

The concept of human self-development, accepting the meaninglessness of life and addressing issues related to human spirituality are presented by existential philosophy. Afaq Masud’s stories touch on these issues. Existential fiction themes include the purpose of existence, the inner life of man, spirituality, and the relationship between life and death.<\/p>\n\n\n\n

Each story shows a person’s introspection, sense of meaninglessness, triumph, sadness, and the decisions and experiences they face. When these topics are discussed more widely, it becomes clear that Afaq Masud explores existentialist issues in his writings and emphasizes the need for people to face both the material and spiritual world in which they live.<\/p>\n\n\n\n

The basic principles of existentialism are the establishment of a person’s self and existence, self-awareness and the search for meaninglessness. Afaq Masud’s stories explain the theory of the relationship between a person’s inner world and the external world in which they exist, and show the tendency of a person to care about himself.<\/p>\n\n\n\n

The text delves into a number of important themes, including an exploration of the relationship between the spiritual and material worlds, the futility of human self-formation, and choices and freedoms. By describing these concerns in the works of Afag Masud, the importance of literature in human life and the enrichment of human existence are emphasized.<\/p>\n\n\n\n

Afaq Masud’s writings thus explain the basic tenets and concepts of existentialism and demonstrate the value of literature as a vital resource for the study of the human condition and the meaning of existence. These stories provide an interesting framework for analyzing these themes, as they highlight the intricacies and challenges of both one’s inner world and the outer world.<\/p>\n\n\n\n

Key word: Afaq Masud, Existentialism, Azerbaijani literature.<\/em><\/p>\n\n\n\n

G\u0130R\u0130\u015e<\/strong><\/p>\n\n\n\n

           <\/strong>\u201cB\u0259z\u0259n m\u0259n\u0259 el\u0259 g\u0259lir ki, n\u0259 is\u0259, ayr\u0131 bir i\u015fl\u0259 m\u0259\u015f\u011ful oluram. B\u0259lk\u0259 d\u0259 bu, he\u00e7 \u0259d\u0259biyyat deyil\u201d. Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n yaz\u0131\u00e7\u0131 v\u0259 \u0259d\u0259biyyat\u015f\u00fcnas ail\u0259sind\u0259 d\u00fcnyaya g\u00f6z a\u00e7m\u0131\u015f yaz\u0131\u00e7\u0131-dramaturq v\u0259 g\u00f6rk\u0259mli n\u0259sr ustalar\u0131ndan olan Afaq M\u0259sud m\u00fcsahib\u0259l\u0259rind\u0259n birind\u0259 \u201cNiy\u0259 m\u0259hz \u0259d\u0259biyyat?\u201d sual\u0131na yuxar\u0131dak\u0131 cavab\u0131 ver\u0259r\u0259k \u0259slind\u0259 \u0259d\u0259biyyat\u0131n insan\u0131n ucsuz-bucaqs\u0131z d\u0259rinliyin\u0259 n\u00fcfuz ed\u0259n \u0259v\u0259zsiz vasit\u0259 oldu\u011funu a\u00e7\u0131q \u015f\u0259kild\u0259 ifad\u0259 etmi\u015fdir. T\u0259l\u0259b\u0259lik ill\u0259rind\u0259n etibar\u0259n yazma\u011fa ba\u015flad\u0131\u011f\u0131 hekay\u0259l\u0259rind\u0259 insan , onun taleyi, daxili-m\u0259n\u0259vi al\u0259mi, ya\u015fam v\u0259 \u00f6l\u00fcm aras\u0131ndak\u0131 inc\u0259 x\u0259tti ki\u00e7ik detallarla b\u0259z\u0259y\u0259n Afaq M\u0259sudun \u201cII \u0130ohan\u201d , \u201cM\u00fcdir\u201d, \u201cAlman kils\u0259si\u201d, \u201cGec\u0259\u201d , \u201cQonaql\u0131q\u201d, \u201cBekar\u201d, \u201c \u00c7ov\u011fun\u201d \u201cTelefonda i\u015f\u0131q\u201d, \u201cCan \u00fcst\u0259\u201d, \u201c\u00dc\u00e7\u00fcnc\u00fc m\u0259rt\u0259b\u0259d\u0259\u201d, \u201cO\u011fru\u201d, \u201c\u018fdal\u0259t\u201d, \u201cT\u0259k\u201d, \u201cUydurma\u201d, \u201cS\u0259r\u00e7\u0259l\u0259r\u201d, \u201cDov\u015fan\u0131n \u00f6l\u00fcm\u00fc\u201d, \u201cSu\u201d v\u0259 s hekay\u0259l\u0259rind\u0259 \u201cinsan v\u0259 c\u0259miyy\u0259t\u201d aras\u0131ndak\u0131 m\u00fcnasib\u0259tl\u0259r fonunda insan\u0131n ekzistensial d\u0259y\u0259rl\u0259rini ayr\u0131- ayr\u0131 probleml\u0259r m\u00fcst\u0259visind\u0259 t\u0259svir olunur. Bundan ba\u015fqa qeyd etm\u0259k laz\u0131md\u0131r ki, yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rind\u0259 \u201ch\u0259yat\u2013\u00f6l\u00fcm\u201d, \u201cinsan mahiyy\u0259ti\u201d kimi dialektik m\u0259fhumlar da ehtiva edilmi\u015fdir.<\/p>\n\n\n\n

Ekzistensializm 19-cu \u0259srin ortalar\u0131nda dominant sistematik f\u0259ls\u0259f\u0259y\u0259 qar\u015f\u0131 reaksiya olaraq yaranm\u0131\u015fd\u0131r. S\u00f6ren Kyerkeqor \u00f6z\u00fc he\u00e7 vaxt bu termind\u0259n istifad\u0259 etm\u0259m\u0259sin\u0259 baxmayaraq, ilk ekzistensialist filosof kimi q\u0259bul edilir. Ekzistensialistl\u0259r, d\u00fc\u015f\u00fcnc\u0259l\u0259rini dolays\u0131z olaraq \u00f6z \u015f\u0259xsi h\u0259yat\u0131n\u0131n bir aspektini ayd\u0131nladan romanlar, dramalar v\u0259 g\u00fcnd\u0259likl\u0259r il\u0259 t\u0259svir edirl\u0259r. Ekzistensializm\u0259 g\u00f6r\u0259, h\u0259r \u015fey insan\u0131n \u00f6z\u00fc il\u0259 ba\u015flay\u0131r v\u0259 bitir. \u0130nsan situasiyaya g\u00f6r\u0259 deyil,<\/p>\n\n\n\n

situasiya insana g\u00f6r\u0259 d\u0259yi\u015fm\u0259lidir. Bu f\u0259rqli situasiyalarda is\u0259 insanlar\u0131n \u00f6z duy\u011fu v\u0259 davran\u0131\u015flar\u0131na g\u00f6r\u0259 m\u00f6vqe v\u0259 d\u00fc\u015f\u00fcnc\u0259l\u0259ri izah edilir. Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda da bu Q\u0259rb f\u0259ls\u0259f\u0259sinin t\u0259sirin\u0259 sonrak\u0131 d\u00f6vrl\u0259rd\u0259 rast g\u0259linm\u0259y\u0259 ba\u015flam\u0131\u015fd\u0131r. Q\u0259hr\u0259man\u0131n \u00f6l\u00fcm qorxusu, pessimist ruhu , \u0259traf al\u0259m\u0259 \u00f6zg\u0259l\u0259\u015fm\u0259si v\u0259 bu \u00f6zg\u0259l\u0259\u015fm\u0259d\u0259n do\u011fan t\u0259nhal\u0131q, azadl\u0131\u011fa meyillilik, \u0259traf\u0131ndak\u0131lar\u0131 \u00f6n\u0259ms\u0259m\u0259m\u0259si \u0259d\u0259biyyat\u0131m\u0131zda ekzistensial elementl\u0259rin s\u0259ciyy\u0259sini m\u00fc\u0259yy\u0259nl\u0259\u015fdirir.<\/p>\n\n\n\n

H\u0259r bir mill\u0259tin \u00e7a\u011fda\u015f n\u0259srind\u0259, b\u0259dii m\u0259tnl\u0259rind\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131n\u0131n minillikl\u0259r boyu ke\u00e7diyi hadis\u0259l\u0259r, rastla\u015fd\u0131\u011f\u0131 t\u0259b\u0259dd\u00fclatlar zaman ke\u00e7dikc\u0259 bir daha qar\u015f\u0131ya \u00e7\u0131x\u0131r, \u00f6z\u00fcn\u00fc qabar\u0131q bir \u015f\u0259kild\u0259 yans\u0131d\u0131r. Avropa \u0259d\u0259biyyat\u0131nda XIX \u0259srin ortalar\u0131nda yaranan, \u0259d\u0259biyyat\u0131m\u0131za is\u0259 m\u00fcst\u0259qillik ill\u0259rind\u0259 n\u00fcfuz etm\u0259yi bacarm\u0131\u015f ekzistensial d\u0259y\u0259rl\u0259r Afaq M\u0259sudun q\u0259hr\u0259manlar\u0131n\u0131 da \u0259hat\u0259 edir. Ekzistensializm \u2013 Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda q\u0259rar tutmayan, Avropa \u0259d\u0259biyyat\u0131 \u00fc\u00e7\u00fcn is\u0259 do\u011fma say\u0131lan v\u0259 yeni d\u00fcnyag\u00f6r\u00fc\u015f\u00fc yaratmaq c\u0259hdi kimi meydana g\u0259lmi\u015f irrasional, subyektiv, idealist, \u0259d\u0259bi-f\u0259ls\u0259hi c\u0259r\u0259yand\u0131r. M\u0259lumdur ki, ekzistensial d\u0259y\u0259rl\u0259r \u015f\u0259xsi varl\u0131qdan ba\u015flay\u0131r. Afaq M\u0259sudun q\u0259hr\u0259manlar\u0131 da bu d\u0259y\u0259rl\u0259r \u00e7\u0259r\u00e7iv\u0259sind\u0259 h\u0259r\u0259k\u0259t edirl\u0259r. \u0130nsan\u0131n varl\u0131q il\u0259 yoxluq aras\u0131nda h\u0259qiq\u0259t aray\u0131\u015f\u0131ndak\u0131 bir \u201cm\u0259n\u201d , d\u00fcnyan\u0131n is\u0259 bizi Allahdan ay\u0131ran s\u0259dd deyil, ona qovu\u015fduran k\u00f6rp\u00fc olmas\u0131 kimi fikirl\u0259r obrazlar\u0131n daxili d\u00fcnyas\u0131n\u0131n \u0259sas\u0131n\u0131 t\u0259\u015fkil edir. ( 2. S\u0259h 29)<\/p>\n\n\n\n

Yaz\u0131\u00e7\u0131n\u0131n \u201cII \u0130ohan\u201d hekay\u0259sind\u0259 art\u0131q varl\u0131q v\u0259 \u00f6l\u00fcm aras\u0131ndak\u0131 insan h\u0259yat\u0131n\u0131n mahiyy\u0259tini d\u0259rk ed\u0259n Papa v\u0259 h\u0259l\u0259 d\u0259 \u00f6z \u201cM\u018fN\u201d inin axtar\u0131\u015f\u0131nda olan iki dost obraz\u0131 t\u0259svir edilir. Ya\u015f\u0131 \u00f6tm\u00fc\u015f, ayaqda dura bilm\u0259y\u0259n Papan\u0131n \u00f6mr\u00fcn\u00fcn son \u00e7a\u011flar\u0131nda ad\u0131 \u00e7\u0259kilm\u0259y\u0259n v\u0259 xristianl\u0131q il\u0259 he\u00e7 bir \u0259laq\u0259si olmayan \u00f6lk\u0259y\u0259 g\u0259l\u0259r\u0259k m\u0259hz bu \u00f6lk\u0259d\u0259 d\u00fcnya m\u00fcs\u0259lmanlar\u0131 v\u0259 xristianlar\u0131na m\u00fcraci\u0259t etm\u0259k ist\u0259yini onun varl\u0131\u011f\u0131n \u0259b\u0259diyy\u0259tinin d\u0259rk etm\u0259si il\u0259 \u0259laq\u0259l\u0259ndirm\u0259k olar. Dini ekzistensializm\u0259 g\u00f6r\u0259, insan ruh v\u0259 b\u0259d\u0259nin, \u0259b\u0259diyy\u0259t v\u0259 sonun, m\u00fcv\u0259qq\u0259ti v\u0259 qal\u0131c\u0131n\u0131n, azadl\u0131q v\u0259 z\u0259rurinin bir sintezidir ( 3. S\u0259h 45 ). Buna g\u00f6r\u0259 d\u0259, insan<\/p>\n\n\n\n

tamamlanm\u0131\u015f bir varl\u0131q deyil. \u0130nsan\u0131n tamamlanmas\u0131 is\u0259 tanr\u0131ya qovu\u015fmaqd\u0131r, ba\u015fqa bir deyiml\u0259, \u201cm\u0259n\u201d ini tapmaqd\u0131r. Papa h\u0259r ikinin n\u00fcmay\u0259nd\u0259l\u0259rin\u0259 m\u00fcraci\u0259t ed\u0259r\u0259k bu dinl\u0259rin birl\u0259\u015fm\u0259sini xo\u015fb\u0259xtliy\u0259 \u2014 \u201ch\u0259qiq\u0259t\u201d \u0259 \u00e7atma\u011f\u0131n yegan\u0259 yolu oldu\u011funu qeyd edir. Hekay\u0259d\u0259 ,eyni zaman, \u00e7\u0259r\u00e7iv\u0259sind\u0259 \u201cb\u0259d\u0259nl\u0259 ruh\u201d, \u201cgizli il\u0259 a\u015fkar\u201d , \u201c\u015f\u00fcur v\u0259 duy\u011fu\u201d kimi \u0259ks q\u00fctbl\u0259ri xarakteriz\u0259 ed\u0259n iki dost obraz\u0131 oxucuya m\u00fcxt\u0259lif n\u00f6qteyi-n\u0259z\u0259rd\u0259n baxma\u011fa imkan yarad\u0131r. Bu m\u0259qamda ekzistensializmin \u201cazadl\u0131q v\u0259 \u00fcmidsizlik\u201d elementl\u0259rinin sanki bir qar\u015f\u0131durmas\u0131n\u0131 g\u00f6r\u00fcr\u00fck. \u00dcmidsizlik insan\u0131n azadl\u0131q elementi il\u0259 ba\u011fl\u0131d\u0131r. Insanlar azad oldu\u011fundan, onlar daimi bir se\u00e7im il\u0259 qar\u015f\u0131la\u015f\u0131rlar. Varl\u0131q prosesind\u0259 insanlar \u201cm\u0259n\u201d olmaq ist\u0259yirl\u0259r v\u0259 ya \u201cm\u0259n\u201d olma\u011f\u0131n m\u0259suliyy\u0259tind\u0259n \u00e7\u0259kinirl\u0259r. \u018fg\u0259r insan \u201cm\u0259n\u201d ,ba\u015fqa bir s\u00f6zl\u0259, \u00f6z\u00fc olmaq ist\u0259s\u0259, m\u00fctl\u0259q \u00f6z m\u0259hdudiyy\u0259tl\u0259ri il\u0259 qar\u015f\u0131la\u015facaq v\u0259 \u00fcmidsizliy\u0259 d\u00fc\u015f\u0259c\u0259kdir. \u018fksin\u0259, bir \u015f\u0259xs \u00f6z\u00fc olma\u011f\u0131 q\u0259bul etmirs\u0259, \u00f6z\u00fcnd\u0259n ba\u015fqas\u0131 olma\u011fa \u00e7al\u0131\u015facaq v\u0259 bunun n\u0259tic\u0259sind\u0259 daha \u00e7ox \u00fcmidsizliy\u0259 d\u00fc\u00e7ar olacaq ( 4. S\u0259h 35 ). Havas\u0131z v\u0259 \u0259\u015fyalarla dolu olan salonlara alud\u0259 olub monoton h\u0259yat t\u0259rzi s\u00fcr\u0259n q\u0259hr\u0259man\u0131n bu m\u0259rh\u0259l\u0259y\u0259 q\u0259d\u0259rki ke\u015fm\u0259ke\u015fli ya\u015fay\u0131\u015f\u0131 , \u0259zablar\u0131 v\u0259 daxili-m\u0259n\u0259vi al\u0259mi il\u0259 aras\u0131ndak\u0131 divarlar onun \u0259vv\u0259ll\u0259r yazd\u0131\u011f\u0131 \u015feirl\u0259rd\u0259ki s\u00f6zl\u0259rin yarada bil\u0259c\u0259yi duy\u011fulardan \u2014 onu ke\u00e7mi\u015f h\u0259yat\u0131na ba\u011flayan \u201cm\u0259n\u201dind\u0259n qa\u00e7mas\u0131na g\u0259tirib \u00e7\u0131xar\u0131r. Q\u0131saca, insan\u0131n bir sistem v\u0259 ya m\u0259fhuma ba\u011fl\u0131l\u0131\u011f\u0131 onu bir \u00e7ox ger\u00e7\u0259kliyi g\u00f6rm\u0259zd\u0259n g\u0259lm\u0259y\u0259 vadar edir. Yaz\u0131\u00e7\u0131 h\u0259m\u00e7inin divarlarla \u0259hat\u0259l\u0259nm\u0259y\u0259n insan\u0131n f\u0259rqind\u0259 olmadan i\u00e7\u0259risind\u0259ki xisl\u0259tin\u0259 d\u0259 i\u015far\u0259 etmi\u015f, ona edil\u0259n, m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 itirm\u0259sin\u0259 s\u0259b\u0259b ola bil\u0259c\u0259k t\u0259klif\u0259 duyulan bir anl\u0131q m\u0259mnunlu\u011fu vur\u011fulam\u0131\u015fd\u0131r.<\/p>\n\n\n\n

H\u0259r n\u0259 q\u0259d\u0259r f\u0259rdi yarad\u0131c\u0131l\u0131q m\u0259hsulu olsa da, yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rind\u0259 ya\u015fad\u0131\u011f\u0131 d\u00f6vr\u00fcn m\u0259n\u0259vi-\u0259xlaqi d\u0259y\u0259rl\u0259ri , c\u0259miyy\u0259t v\u0259 m\u00f6vcud \u015f\u0259rtl\u0259rin t\u0259siri d\u0259 ayd\u0131n \u015f\u0259kild\u0259 t\u0259svir olunur. Yaz\u0131\u00e7\u0131n\u0131n \u201cM\u00fcdir\u201d hekay\u0259sind\u0259 iki f\u0259rqli \u201cm\u0259n\u201d aras\u0131nda qalm\u0131\u015f q\u0259hr\u0259man\u0131n\u0131n g\u00fccl\u00fc psixoloji t\u0259m\u0259ll\u0259r\u0259 \u0259saslanan hadis\u0259l\u0259r fonunda \u201ch\u0259qiq\u0259t\u201d axtar\u0131\u015f\u0131 t\u0259svir olunur. Ekzistential v\u0259 s\u00fcrrealist ideyalarla i\u015fl\u0259nmi\u015f q\u0259hr\u0259man\u0131n daxili al\u0259mi il\u0259 \u00e7arp\u0131\u015fmalar\u0131 simvolik \u00e7alarlarla oxucuya<\/p>\n\n\n\n

t\u0259qdim edilir. S\u00fcrrealizm\u0259 xas olan say\u0131qlama, yuxu v\u0259 ger\u00e7\u0259klik aras\u0131ndak\u0131 s\u0259rh\u0259dl\u0259rin aradan qalxmas\u0131 faktlar\u0131 hekay\u0259d\u0259 diqq\u0259t \u00e7\u0259k\u0259n m\u0259qamlardand\u0131r. \u0130\u015fd\u0259 tan\u0131\u015f oldu\u011fu \u201cM\u00fcdir\u201d i il\u0259 yuxular\u0131nda g\u00f6r\u00fc\u015f\u0259n obraz ail\u0259si il\u0259 aras\u0131na s\u0259dd \u00e7\u0259kir, h\u0259tta h\u0259yat yolda\u015f\u0131n\u0131 \u00f6ld\u00fcrm\u0259yi bel\u0259 d\u00fc\u015f\u00fcn\u00fcr. Nits\u015fenin \u201c\u0259xlaq\u201d konsepsiyas\u0131 m\u00f6vqeyind\u0259n \u00e7\u0131x\u0131\u015f ets\u0259k , d\u00fc\u015f\u00fcnc\u0259nin m\u0259rk\u0259zind\u0259 insan\u0131n yerl\u0259\u015fdiyini g\u00f6r\u0259rik. Ekzistensializm\u0259 g\u00f6r\u0259, insan se\u00e7iml\u0259ri il\u0259, \u00f6z\u00fcn\u00fc formala\u015fd\u0131rmaqla azadl\u0131\u011f\u0131 \u0259ld\u0259 ed\u0259 bil\u0259r. \u0130nsan \u00f6m\u00fcr boyu m\u00f6vcudlu\u011funa n\u0259yin yax\u015f\u0131, n\u0259yin pis t\u0259sir etdiyini m\u00fc\u0259yy\u0259n etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. \u018fg\u0259r bir f\u0259rd \u00f6z\u00fc \u00fc\u00e7\u00fcn z\u0259r\u0259rli olan\u0131 se\u00e7irs\u0259 v\u0259 ya \u00fcst\u00fcnl\u00fck verirs\u0259, bu zaman \u201c\u0259xlaq\u201d elementind\u0259n k\u0259nara \u00e7\u0131xm\u0131\u015f olur (5.S\u0259h 15). Hekay\u0259nin q\u0259hr\u0259man bu qar\u015f\u0131durmalar v\u0259ziyy\u0259tind\u0259 daxili \u201cm\u0259n\u201d i il\u0259 \u0259laq\u0259sini itirmir, daim \u201cb\u0259lk\u0259\u201dl\u0259rd\u0259n istifad\u0259 ed\u0259r\u0259k m\u00fcbariz\u0259 edir. Sonda is\u0259 arvad\u0131n\u0131n g\u00f6zl\u0259rind\u0259 absurd h\u0259yat\u0131n\u0131n yans\u0131mas\u0131n\u0131 g\u00f6r\u00fcr. \u0130nsan\u0131n \u0259traf al\u0259m\u0259 , h\u0259tta ail\u0259sin\u0259 yadla\u015fmas\u0131 prosesin\u0259 \u201c\u00c7ov\u011fun\u201d hekay\u0259sind\u0259 d\u0259 rast g\u0259lirik. S\u0259kin\u0259 v\u0259 Qafar obrazlar\u0131n\u0131n bir- birin\u0259 olan m\u00fcnasib\u0259ti bunun bariz n\u00fcmun\u0259sidir. H\u0259r iki obraz ke\u00e7mi\u015fd\u0259n g\u0259l\u0259n narahatl\u0131qlar\u0131 bir-birl\u0259ri il\u0259 payla\u015fmayaraq bu yadla\u015fman\u0131n t\u0259m\u0259lini \u0259ks etdirirl\u0259r. Onlar\u0131n g\u00fcn \u0259rzind\u0259 g\u00f6r\u00fcl\u0259c\u0259k i\u015fl\u0259rin \u00e7ox olmas\u0131na sevinm\u0259l\u0259ri m\u00fchitin insan\u0131n daxili al\u0259min\u0259 t\u0259sir ed\u0259r\u0259k fiziki deyil, m\u0259n\u0259vi uzaql\u0131\u011f\u0131n nec\u0259 yaratd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. \u201c\u00c7ov\u011fun\u201d hekay\u0259sind\u0259 Qafar ki\u015finin ah\u0131l ya\u015f\u0131nda t\u0259mt\u0259ra\u011f\u0131n m\u0259nas\u0131zl\u0131\u011f\u0131n\u0131 d\u0259rk etm\u0259si \u201cII \u0130ohan\u201d dak\u0131 Papa II \u0130ohan Paveli yad\u0131m\u0131za sal\u0131r. O da g\u0259ldiyi \u00f6lk\u0259d\u0259 iqam\u0259tgahdan imtina etmi\u015fdi. Bel\u0259 m\u0259qamda, \u201c\u00fcst insan\u201d anlay\u0131\u015f\u0131n\u0131 xat\u0131rlamaq laz\u0131m g\u0259lir. \u0130nsan\u0131n se\u00e7iml\u0259ri \u00f6z\u00fcn\u0259 m\u0259xsusdur. \u0130nsan qorxaq v\u0259 ya c\u0259sur, a\u011f\u0131ll\u0131 v\u0259 ya axmaq olma\u011f\u0131 se\u00e7\u0259 bildiyi kimi , maddiyyatla m\u0259n\u0259viyyat aras\u0131nda se\u00e7im etm\u0259kd\u0259 d\u0259 azadd\u0131r. H\u0259min se\u00e7iml\u0259r azad f\u0259rdin t\u0259bi\u0259tini t\u0259\u015fkil edir ( 8. S\u0259h 35 ). Bu, h\u0259r iki obraz\u0131n maddi d\u00fcnyadan \u0259l \u00e7\u0259kib h\u0259qiq\u0259t axtar\u0131\u015f\u0131 il\u0259 m\u0259n\u0259vi d\u00fcnyaya y\u00f6n\u0259lm\u0259sini g\u00f6st\u0259rir. M\u0259n\u0259vi al\u0259m\u0259 y\u00fcks\u0259lib Tanr\u0131 qat\u0131na \u00e7atmaq ideyas\u0131 Q\u0259rb f\u0259ls\u0259f\u0259sind\u0259 Nits\u015fenin \u201cali insan\u201d (7. S\u0259h 8 ) ,\u015e\u0259rq f\u0259ls\u0259f\u0259sind\u0259 is\u0259 \u201ckamil insan\u201d olma yolundak\u0131 anlay\u0131\u015flar\u0131 Afaq M\u0259sudun hekay\u0259l\u0259rind\u0259 \u00f6z\u00fcn\u00fc a\u00e7\u0131q \u015f\u0259kild\u0259 g\u00f6st\u0259rir. Unutmaq olmaz ki, insan h\u0259mi\u015f\u0259 \u00f6z\u00fc d\u00fc\u015f\u00fcnd\u00fcy\u00fcnd\u0259n art\u0131qd\u0131r v\u0259 h\u0259r bir insan \u00f6z\u00fcn\u00fc a\u015f\u0131b ali v\u0259 ya kamil insan zirv\u0259sin\u0259 \u00e7atmaq \u00fc\u00e7\u00fcn \u00e7al\u0131\u015fmal\u0131d\u0131r.<\/p>\n\n\n\n

\u0130nsan v\u0259 m\u00f6vcudlu\u011fu izah etm\u0259kd\u0259 \u0259d\u0259bi dilin z\u0259nginlikl\u0259rind\u0259n m\u0259har\u0259tl\u0259 istifad\u0259 etm\u0259yi bacaran Afaq M\u0259sud ekzistensial simvolizmin m\u00fcxt\u0259lif \u00e7alarlarlar\u0131 il\u0259 s\u00fcsl\u0259diyi \u201cGec\u0259\u201d hekay\u0259sind\u0259 yuxu, k\u00fcl\u0259k arxetipi, imitasiya kimi mifoloji \u00fcns\u00fcrl\u0259r\u0259 yer verm\u0259kl\u0259 folklor elementl\u0259rini daxili-m\u0259n\u0259vi al\u0259mi \u0259ks etdir\u0259n ayna kimi g\u00f6st\u0259rmi\u015fdir. Yuxu hekay\u0259d\u0259 m\u0259n\u0259viyyata a\u00e7\u0131lan qap\u0131n\u0131, \u00f6l\u00fcmd\u0259n sonrak\u0131 \u00f6l\u00fcms\u00fczl\u00fcy\u00fc simvoliz\u0259 edir. Hekay\u0259nin q\u0259hr\u0259man\u0131 Tal\u0131b ki\u015finin yuxuda g\u00f6rd\u00fcy\u00fc a\u011f saqqall\u0131 v\u0259 a\u011f geyimli ki\u015fi biz\u0259 folklordak\u0131 X\u0131z\u0131r obraz\u0131n\u0131 xat\u0131rlad\u0131r. T\u0259dqiqatlarda \u00absuyun k\u00fcl\u0259k v\u0259 havan\u0131n himay\u0259\u00e7isi\u00bb kimi t\u0259qdim olunan X\u0131z\u0131r dastanlar\u0131m\u0131zda a\u015fiq v\u0259 m\u0259\u015fuqun yuxusuna gir\u0259r\u0259k onlara e\u015fq bad\u0259si i\u00e7irdir , yaln\u0131z bundan sonra dastan q\u0259hr\u0259man\u0131 haqq a\u015f\u0131\u011f\u0131na \u00e7evrilir. Tal\u0131b ki\u015finin yuxusunda onu ucsuz-bucaqs\u0131z a\u011f s\u0259hraya aparan v\u0259 qeyb\u0259 \u00e7\u0259kil\u0259n bu nurani obraz\u0131n\u0131 haqqa v\u0259 h\u0259qiq\u0259t\u0259 m\u0259hz X\u0131z\u0131r\u0131n k\u00f6m\u0259yi il\u0259 \u00e7atmaq motivi il\u0259 m\u00fcqayis\u0259 ets\u0259k, ruh v\u0259 b\u0259d\u0259nin sintezi olan insan\u0131n maddi \u2013 m\u0259n\u0259vi al\u0259m ortas\u0131nda sad\u0259c\u0259 bir vasit\u0259 oldu\u011funu g\u00f6rm\u00fc\u015f oluruq. Hekay\u0259d\u0259 diqq\u0259ti c\u0259lb ed\u0259n m\u0259qamlardan biri d\u0259 k\u00fcl\u0259k arxetipidir. K\u00fcl\u0259k d\u00fcnyan\u0131n yaranmas\u0131nda nizamlay\u0131c\u0131, t\u0259kan verici funksiya da\u015f\u0131mas\u0131 il\u0259 bilinir. \u018fs\u0259rd\u0259 k\u00fcl\u0259k \u00f6l\u00fcm\u00fc simvoliz\u0259 edir. \u201cK\u00fcl\u0259k n\u0259s\u0259 ist\u0259yir\u201d c\u00fcml\u0259si v\u0259 Tal\u0131b ki\u015finin \u00f6l\u00fcm\u00fcnd\u0259n sonra \u00e7ov\u011funun bitm\u0259si bunu a\u00e7\u0131q \u015f\u0259kild\u0259 g\u00f6st\u0259rir. \u00d6l\u00fcm\u00fcn d\u00fcnyan\u0131n axar\u0131n\u0131, onun nizam\u0131n\u0131 t\u0259\u015fkil etm\u0259si v\u0259 Tal\u0131b ki\u015finin h\u0259min k\u00fcl\u0259yin u\u011fultusunu yuxu il\u0259 ger\u00e7\u0259klik anlar\u0131nda e\u015fitm\u0259sini obraz\u0131n m\u00f6vcudluq il\u0259 \u00f6l\u00fcm aras\u0131ndak\u0131 imitasiyas\u0131 adland\u0131rma\u011fa imkan verir. Hekay\u0259nin q\u0259hr\u0259man\u0131n \u00f6l\u00fcm\u00fc il\u0259 yox, yaz\u0131n g\u0259lib ya\u011f\u0131\u015f\u0131n ya\u011fmas\u0131 il\u0259 bitm\u0259si obraz\u0131n maddi v\u0259 m\u0259n\u0259vi al\u0259m aras\u0131ndak\u0131 imitasiyas\u0131 ideyas\u0131n\u0131 bir daha t\u0259sdiql\u0259mi\u015f olur. Bunun \u00fc\u00e7\u00fcn x\u00fcsusil\u0259 yaz ay\u0131n\u0131n se\u00e7ilm\u0259si d\u0259 t\u0259sad\u00fcfi g\u00f6r\u00fcnm\u00fcr. Yaz ay\u0131 mifoloji t\u0259dqiqatlarda t\u0259kanverici q\u00fcvv\u0259 kimi h\u0259yat\u0131n yenil\u0259nm\u0259si, ke\u00e7id d\u00f6vr\u00fc kimi xarakteriz\u0259 olunur.<\/p>\n\n\n\n

N\u0259tic\u0259 etibaril\u0259, Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n g\u00f6rk\u0259mli n\u0259sr ustalar\u0131ndan olan Afaq M\u0259sudun hekay\u0259l\u0259ri ist\u0259r \u00fcmumi m\u0259zmunu, ist\u0259rs\u0259 d\u0259 \u0259n x\u0131rda detallar\u0131 il\u0259 \u201cmaddiyyat il\u0259 m\u0259n\u0259viyyat\u201d, \u201cya\u015fam il\u0259 \u00f6l\u00fcm\u201d, \u201cvarl\u0131q v\u0259 he\u00e7lik\u201d kimi<\/p>\n\n\n\n

ekzistensial d\u0259y\u0259rl\u0259ri oxucuya \u00e7atd\u0131rma\u011fa, onlar\u0131n insan\u0131n daxili al\u0259mi, d\u00fc\u015f\u00fcnc\u0259nin davran\u0131\u015flar il\u0259 ziddiyy\u0259t v\u0259 ba\u011fl\u0131l\u0131qlar\u0131 haqq\u0131nda fikr\u0259 yiy\u0259l\u0259nm\u0259l\u0259rin\u0259 nail olmu\u015fdur. Ekzistensializmin formala\u015fmas\u0131 il\u0259 birlikd\u0259 insan narahatl\u0131q, qorxu, qay\u011f\u0131 v\u0259 se\u00e7iml\u0259riyl\u0259 m\u00f6vcudlu\u011fu tamamlama\u011fa \u00e7al\u0131\u015fan azad varl\u0131\u011fa \u00e7evrilmi\u015fdir. Sonda is\u0259 bizi maraqland\u0131ran bir sual meydana \u00e7\u0131x\u0131r : \u201c B\u0259s \u0259sl azadl\u0131q varm\u0131?\u201d. \u018fg\u0259r \u201cazad insan\u201d konsepsiyas\u0131na f\u0259rdin fiziki davran\u0131\u015flar\u0131ndan as\u0131l\u0131 olaraq deyil, m\u0259n\u0259vi duy\u011fu v\u0259 d\u00fc\u015f\u00fcnc\u0259l\u0259rin n\u0259zdind\u0259 baxsaq, yaz\u0131\u00e7\u0131-dramaturq Afaq M\u0259sudun hekay\u0259l\u0259rind\u0259ki q\u0259hr\u0259manlar\u0131n \u201cm\u0259n\u201d \u0259n m\u0259hbus oldu\u011funu g\u00f6rm\u00fc\u015f olar\u0131q ki, bu da Nits\u015fe f\u0259ls\u0259f\u0259sinin \u201cm\u0259n\u201d i\u00e7ind\u0259 \u201cm\u0259n\u201d ideyas\u0131n\u0131 a\u011f\u0131llara g\u0259tirir. H\u0259r halda, \u0259g\u0259r insan n\u0259 oldu\u011fu bar\u0259d\u0259 biliy\u0259 malik oldu\u011funu hesab ets\u0259ydi, ekzistensialist f\u0259ls\u0259f\u0259 d\u0259rhal m\u0259hv olmu\u015f olard\u0131.<\/p>\n\n\n\n

\u018fd\u0259biyyat siyah\u0131s\u0131<\/strong><\/p>\n\n\n\n

    \n
  1. Afaq M\u0259sud Se\u00e7ilmi\u015f \u0259s\u0259rl\u0259ri 2 cildd\u0259 1-ci cild, Bak\u0131 , \u201cElm v\u0259 T\u0259hsil\u201d, 2012, 592 s.<\/li>\n\n\n\n
  2. Nur\u0259ddin Top\u00e7u \u201cVarolu\u015f F\u0259ls\u0259f\u0259si \u2013 H\u0259r\u0259k\u0259t F\u0259ls\u0259f\u0259si\u201d , \u201cD\u0259rgah Yay\u0131nlar\u0131\u201d , Dekabr- 2010 , 64 s.<\/li>\n\n\n\n
  3. V\u0259dat \u00c7\u0259l\u0259bi. \u201cKyerkeqor v\u0259 Yaspersin varolu\u015f f\u0259ls\u0259f\u0259sind\u0259 a\u011f\u0131l , din v\u0259 iman ili\u015fkisi\u201d. Erciyes \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc. 2015, 123 s.<\/li>\n\n\n\n
  4. V\u0259dat \u00c7\u0259l\u0259bi. “S. Kyerkeqor v\u0259 J.P.Sartr\u0131n varolu\u015f anlay\u0131\u015flar\u0131n\u0131n qar\u015f\u0131la\u015fd\u0131r\u0131lmas\u0131”. Pamukkale Universiteti, Sosial Bilimler Institutu, D\u0259nizli – 2008, 615 s.<\/li>\n\n\n\n
  5. Fridrix Nits\u015fe \u201cD\u0259ccal\u201d , Xan n\u0259\u015friyyat\u0131 Bak\u0131-2016, s\u0259h 120.<\/li>\n\n\n\n
  6. Azad N\u0259biyev \u201cFilklorda fasil\u0259siz transfer v\u0259 yuxu paradiqmalar\u0131\u201d Bak\u0131 , \u201cElm v\u0259 T\u0259hsil\u201d \u2013 2011, 341 s.<\/li>\n\n\n\n
  7. Fridrix Nits\u015fe \u201cZ\u0259rd\u00fc\u015ft bel\u0259 deyirdi\u201d Az\u0259rbaycan, \u201cQanun n\u0259\u015friyyat\u0131\u201d 2016, 434 s.<\/li>\n\n\n\n
  8. \u018fli \u015e\u0259ri\u0259ti \u201c\u00d6z\u00fc olmayan adam\u201d , T\u00fcrkiy\u0259 , \u201cFecr Yay\u0131nlar\u0131\u201d Fevral 2012, 400 s.<\/li>\n\n\n\n
  9.  Afaq M\u0259sud r\u0259smi sayt\u0131 , hekay\u0259l\u0259r, \u201cM\u00fcdir\u201d hekay\u0259si . https:\/\/www.afaqmesud.az\/az\/posts\/category:10<\/li>\n<\/ol>\n\n\n\n

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

     \u201cT\u00fcrkay\u201d ayl\u0131q \u0259d\u0259biyyat d\u0259rgisinin r\u0259smi elektron orqan\u0131-Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n Sumqay\u0131t B\u00fcrosunun R\u0259hb\u0259ri AFAQ M\u018fSUDUN HEKAY\u018fL\u018fR\u0130ND\u018f EKZ\u0130STENS\u0130AL\u0130ZM EXISTENTIALISM IN AFAQ MASUD’S STORIES Z\u0259hra H\u0259simova Elman Az\u0259rbaycan Dill\u0259r Universiteti, Magistratura \u015f\u00f6b\u0259si 0009-0004-7758-8073 ABSTACT The concept of human self-development, accepting the meaninglessness of life and addressing issues related to human spirituality are presented by existential philosophy. […]<\/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-47715","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/47715","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=47715"}],"version-history":[{"count":2,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/47715\/revisions"}],"predecessor-version":[{"id":47722,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/47715\/revisions\/47722"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=47715"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=47715"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=47715"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}