{"id":50461,"date":"2026-02-01T06:00:00","date_gmt":"2026-02-01T02:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=50461"},"modified":"2026-02-01T12:27:21","modified_gmt":"2026-02-01T08:27:21","slug":"dusun%c9%99n-seirin-estetikasi-qulu-ags%c9%99sin-yaradiciligi-ilah%c9%99-seferzade","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=50461","title":{"rendered":"D\u00fc\u015f\u00fcn\u0259n \u015feirin estetikas\u0131: Qulu A\u011fs\u0259sin yarad\u0131c\u0131l\u0131\u011f\u0131\u00a0– \u0130lah\u0259 S\u018fF\u018fRZAD\u018f"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

Qulu A\u011fs\u0259s daha \u00e7ox insan\u0131n \u00f6z vicdan\u0131, qorxular\u0131, Yaradan\u0131 il\u0259 t\u0259k qald\u0131\u011f\u0131 m\u0259qamlar\u0131 s\u00f6z\u0259 \u00e7evirir. Onun poeziyas\u0131nda sevgi iman, zaman tale, i\u015f\u0131q qaranl\u0131qla toqqu\u015fur. \u015eair oxucunu inand\u0131rma\u011fa \u00e7al\u0131\u015fm\u0131r, h\u0259tta \u0259ks\u0259r \u015feirl\u0259rind\u0259 sad\u0259c\u0259 bir sual uzun m\u00fcdd\u0259t insan\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u0259 bilir. Onun poeziyas\u0131nda insan daim iki d\u00fcnyan\u0131n aras\u0131nda q\u0259rar tutur: inanmaqla \u015f\u00fcbh\u0259 etm\u0259k, sevm\u0259kl\u0259 itirm\u0259k, g\u00f6zl\u0259m\u0259kl\u0259 \u00fcsyan etm\u0259k. Bu ikililik onun \u015feirl\u0259rind\u0259 ziddiyy\u0259td\u0259n daha \u00e7ox, h\u0259yat\u0131n t\u0259bii hal\u0131d\u0131r. \u015eair \u00fc\u00e7\u00fcn harmoniya daxili g\u0259rginliyin d\u0259 f\u0259ls\u0259f\u0259y\u0259 \u00e7evrilm\u0259sidir. Ona g\u00f6r\u0259 d\u0259 bu \u015feirl\u0259rd\u0259 \u00e7ox vaxt suallar cavablardan daha \u00e7oxdur v\u0259 bu da \u015fairin poetik m\u00f6vqeyi kimi q\u0259bul edil\u0259 bil\u0259r.<\/p>\n\n\n\n

\u00dcr\u0259yind\u0259 bir arzu tut,<\/em><\/p>\n\n\n\n

Di, b\u00f6l onu iki yer\u0259.<\/em><\/p>\n\n\n\n

Sevgid\u0259n d\u00f6n\u0259n kafirdi,<\/em><\/p>\n\n\n\n

G\u0259l yen\u0259 h\u0259minki yer\u0259.<\/em><\/p>\n\n\n\n

\u00dcr\u0259yind\u0259 bir arzu tut,<\/em><\/p>\n\n\n\n

Bir azca qar\u0131\u015fs\u0131n ba\u015f\u0131n.<\/em><\/p>\n\n\n\n

Tavan\u0131 de\u015filib – n\u0259di?<\/em><\/p>\n\n\n\n

K\u00f6nl\u00fcm\u0259 dam\u0131r g\u00f6z ya\u015f\u0131m.<\/em><\/p>\n\n\n\n

\u015eeird\u0259 \u0259sas poetik h\u0259r\u0259k\u0259t \u00fcr\u0259kd\u0259n ba\u015flay\u0131r. Sevgi hissi iman s\u0259viyy\u0259sin\u0259 qald\u0131r\u0131l\u0131r, ondan \u00fcz \u00e7evirm\u0259k is\u0259 m\u0259n\u0259vi x\u0259yan\u0259t. Lirik q\u0259hr\u0259man sevdiyini ya\u015fama\u011fa \u00e7a\u011f\u0131r\u0131r, \u00f6z\u00fc is\u0259 taleyin a\u011f\u0131r y\u00fck\u00fcn\u00fc t\u0259kba\u015f\u0131na da\u015f\u0131ma\u011fa raz\u0131d\u0131r. Qulu A\u011fs\u0259s poeziyas\u0131nda tez-tez rast g\u0259lin\u0259n s\u0259ssiz q\u0259hr\u0259manl\u0131q modelini onun bir \u00e7ox \u015feirl\u0259rind\u0259 g\u00f6r\u00fcr\u00fck. Bu poeziyada zaman n\u0259 dostdur, n\u0259 d\u0259 d\u00fc\u015fm\u0259n. O, sad\u0259c\u0259, amans\u0131zd\u0131r. \u00d6m\u00fcr qorxudula, saxlan\u0131la bilmir, yaln\u0131z hiss edil\u0259 bilir. \u015eairin s\u00f6z\u00fcnd\u0259ki yor\u011funluq is\u0259 m\u0259\u011flubiyy\u0259td\u0259n \u00e7ox, ay\u0131ql\u0131qd\u0131r. Qulu A\u011fs\u0259s insan\u0131n zamana qar\u015f\u0131 acizliyini etiraf edir, amma bundan dramatik effekt yaratm\u0131r, onu sakit, daxili bir m\u00fcqavim\u0259t\u0259 \u00e7evirir.<\/p>\n\n\n\n

Hardasa, \u00e7\u00f6l\u00fcn d\u00fcz\u00fcnd\u0259<\/em><\/p>\n\n\n\n

Su k\u00f6\u015fk\u00fc olmal\u0131yd\u0131.<\/em><\/p>\n\n\n\n

\u00dcr\u0259yimin alt g\u00f6z\u00fcnd\u0259<\/em><\/p>\n\n\n\n

Son e\u015fqim olmal\u0131yd\u0131.<\/em><\/p>\n\n\n\n

Bu ax\u015fam bir niyy\u0259t tutaq:<\/em><\/p>\n\n\n\n

G\u00fcn bats\u0131n, q\u00fcrub qals\u0131n.<\/em><\/p>\n\n\n\n

B\u0259s \u00f6mr\u00fc n\u0259yl\u0259 qorxudaq,<\/em><\/p>\n\n\n\n

Yerind\u0259 durub qals\u0131n?!<\/em><\/p>\n\n\n\n

M\u0259kan anlay\u0131\u015f\u0131 real co\u011frafiyadan \u00e7ox, x\u0259yali v\u0259 psixoloji \u00f6l\u00e7\u00fcd\u0259, zaman v\u0259 \u00f6m\u00fcr f\u0259ls\u0259f\u0259si \u00fcz\u0259rind\u0259 qurulub. \u0130nsan\u0131n zaman qar\u015f\u0131s\u0131nda acizliyi, \u00f6mr\u00fc saxlamaq \u00fc\u00e7\u00fcn \u0259lind\u0259 he\u00e7 bir vasit\u0259nin olmamas\u0131 \u015feirin f\u0259ls\u0259fi qat\u0131n\u0131 t\u0259\u015fkil edir. \u015eair \u00f6mr\u00fc qorxutmaq ist\u0259yir, eyni zamanda bunun m\u00fcmk\u00fcns\u00fczl\u00fcy\u00fcn\u00fc d\u0259 yax\u015f\u0131 bilir. Bu is\u0259, daha \u00f6nc\u0259 d\u0259 qeyd etdiyimiz kimi, Qulu A\u011fs\u0259s poeziyas\u0131nda tez-tez rast g\u0259lin\u0259n daxili \u00fcsyan\u0131n s\u0259ssiz formas\u0131d\u0131r. \u0130nsan\u0131n \u00f6z d\u0259rdini rol oynamadan ya\u015famaq arzusu, \u0259n az\u0131 bir d\u0259f\u0259 tama\u015fas\u0131z a\u011flamaq ist\u0259yidir. \u015eeir b\u00fct\u00f6vl\u00fckd\u0259 sevginin gecikm\u0259si, zaman\u0131n amans\u0131zl\u0131\u011f\u0131 v\u0259 insan\u0131n sosial rolu aras\u0131nda qalan ruh hal\u0131n\u0131n t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr.<\/p>\n\n\n\n

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

Qulu A\u011fs\u0259sin \u015feirl\u0259rind\u0259 sevm\u0259k, b\u0259z\u0259n dind\u0259n-imandan \u00e7\u0131xmaq kimi g\u00f6r\u00fcn\u00fcr, b\u0259z\u0259n is\u0259 Tanr\u0131ya \u0259n yax\u0131n yol olur. \u015eair \u00fc\u00e7\u00fcn sevgi n\u0259 xilasd\u0131r, n\u0259 d\u0259 g\u00fcnah. O, insan\u0131n \u00f6z\u00fcn\u00fc tan\u0131maq \u00fc\u00e7\u00fcn ke\u00e7diyi \u0259n a\u011fr\u0131l\u0131 m\u0259rh\u0259l\u0259dir. Bu m\u0259rh\u0259l\u0259d\u0259 lirik q\u0259hr\u0259man, ya \u00f6z\u00fcn\u00fc aldad\u0131r, ya da h\u0259qiq\u0259tl\u0259 \u00fczl\u0259\u015fir.<\/p>\n\n\n\n

Ham\u0131 aldad\u0131r \u00f6z\u00fcn\u00fc,<\/em><\/p>\n\n\n\n

Aldada-aldada sevir.<\/em><\/p>\n\n\n\n

H\u0259r\u0259 bir k\u00fcnc\u0259 \u00e7\u0259kilib,<\/em><\/p>\n\n\n\n

H\u0259r\u0259 bir daldada sevir.<\/em><\/p>\n\n\n\n

\u015eeir Qulu A\u011fs\u0259s poeziyas\u0131nda insan\u0131n \u00f6z\u00fc, Tanr\u0131 v\u0259 qa\u00e7\u0131lmaz sonla m\u00fcnasib\u0259tinin \u0259n s\u0259rt, \u0259n a\u00e7\u0131q formalar\u0131ndan biridir. \u018fs\u0259rd\u0259 sevgi d\u0259 var, amma bu sevgi ill\u00fcziya \u00fcz\u0259rind\u0259 qurulmu\u015f, \u00f6z\u00fcn\u00fc aldatmaqla davam ed\u0259n ruh hal\u0131n\u0131n t\u0259sviridir. \u015eeird\u0259 “aldatmaq” ifad\u0259si x\u0259yan\u0259t deyil, bir n\u00f6v ya\u015fam bi\u00e7imidir. \u0130nsan \u00f6z\u00fcn\u00fc aldada-aldada sevir, \u00e7\u00fcnki b\u0259z\u0259n h\u0259qiq\u0259t sevgini da\u015f\u0131maq \u00fc\u00e7\u00fcn \u00e7ox a\u011f\u0131rd\u0131r. Bu \u015feir b\u00fct\u00f6vl\u00fckd\u0259 Qulu A\u011fs\u0259sin poeziyas\u0131na xas olan s\u0259rt realizmi v\u0259 metafizik d\u00fc\u015f\u00fcnc\u0259 t\u0259rzini birl\u0259\u015fdirir. Sevgi d\u0259, iman da, m\u00fcbariz\u0259 d\u0259 ill\u00fcziya p\u0259rd\u0259sind\u0259n ke\u00e7\u0259r\u0259k t\u0259qdim olunur. Lirik q\u0259hr\u0259man n\u0259 h\u00f6km verir, n\u0259 d\u0259 yol g\u00f6st\u0259rir. O, insan\u0131 \u00f6z h\u0259qiq\u0259ti il\u0259 \u00fcz-\u00fcz\u0259 qoyur v\u0259 bu \u00fczl\u0259\u015fm\u0259 oxucuda t\u0259lat\u00fcm yarad\u0131r.<\/p>\n\n\n\n

Hara bax\u0131ram, \u015fairl\u0259r:<\/em><\/p>\n\n\n\n

bu \u00e7\u0131\u011f\u0131ran \u015fairl\u0259r, bu ba\u011f\u0131ran \u015fairl\u0259r…<\/em><\/p>\n\n\n\n

Bayat\u0131, a\u011f\u0131 dey\u0259n a\u011f\u0131stan \u015fairl\u0259r,<\/em><\/p>\n\n\n\n

Qayan\u0131, da\u011f\u0131 d\u00f6y\u0259n da\u011f\u0131stan \u015fairl\u0259r…<\/em><\/p>\n\n\n\n

T\u0259\u015fbehi b\u0259ndin i\u00e7in\u0259 iki \u0259ll\u0259 atanlar,<\/em><\/p>\n\n\n\n

mikrofon \u00f6n\u00fcnd\u0259 k\u0259ll\u0259 atanlar…<\/em><\/p>\n\n\n\n

\u015eeir Qulu A\u011fs\u0259sin poeziyas\u0131nda poetik etiraz n\u00fcmun\u0259sidir. \u015eair sev\u0259n, a\u011flayan, \u00f6l\u00fcm\u00fc d\u00fc\u015f\u00fcn\u0259n liriki bir k\u0259nara qoyub, s\u00f6z\u00fcn taleyi \u00fc\u00e7\u00fcn narahat olan t\u0259nqid\u00e7i m\u00f6vqeyin\u0259 ke\u00e7ir. \u018fs\u0259r etiraz ruhlu ba\u015flasa da, paradoks ondad\u0131r ki, bu, q\u0131\u015fq\u0131ranlara qar\u015f\u0131 y\u00f6n\u0259lib. \u018fs\u0259r Qulu A\u011fs\u0259sin poeziyada s\u0259sin yox, s\u00f6z\u00fcn t\u0259r\u0259fini tutdu\u011funu a\u00e7\u0131q \u015f\u0259kild\u0259 ifad\u0259 edir. O, \u015feirin d\u0259rind\u0259n duyulmas\u0131n\u0131 m\u00fcdafi\u0259 edir. Bu \u015feir oxucuya da m\u0259suliyy\u0259t y\u00fckl\u0259yir; \u015feir\u0259 h\u0259ms\u00f6hb\u0259t kimi yana\u015fma\u011f\u0131 t\u0259klif edir.<\/p>\n\n\n\n

G\u00f6rs\u0259n ki, qaranl\u0131q \u00e7\u00f6k\u00fcr al\u0259m\u0259,<\/em><\/p>\n\n\n\n

G\u00f6rs\u0259n ki, ax\u015famd\u0131… fikir el\u0259m\u0259.<\/em><\/p>\n\n\n\n

Bir u\u00e7uq yuxudu gec\u0259nin boyu,<\/em><\/p>\n\n\n\n

N\u0259 q\u0259d\u0259r imkan var, rahatlan, uyu…<\/em><\/p>\n\n\n\n

Q\u0259fl\u0259t\u0259n bir \u00e7a\u011fa salar hay-h\u0259\u015fir,<\/em><\/p>\n\n\n\n

S\u0259h\u0259r – k\u00f6rp\u0259sidi do\u011fan G\u00fcn\u0259\u015fin.<\/em><\/p>\n\n\n\n

Onu ovutma\u011fa t\u0259l\u0259s\u0259r ham\u0131,<\/em><\/p>\n\n\n\n

Bel\u0259c\u0259, salarlar yen\u0259 ax\u015fam\u0131.<\/em><\/p>\n\n\n\n

T\u0259z\u0259d\u0259n qaramat basar d\u00fcnyan\u0131,<\/em><\/p>\n\n\n\n

Han\u0131 do\u011fan G\u00fcn\u0259\u015f?<\/em><\/p>\n\n\n\n

K\u00f6rp\u0259si han\u0131?<\/em><\/p>\n\n\n\n

G\u00f6rs\u0259n, h\u0259r t\u0259r\u0259fd\u0259n \u0259lin \u00fcz\u00fcl\u00fcr,<\/em><\/p>\n\n\n\n

G\u00f6rs\u0259n, \u00fc\u015f\u00fcy\u00fcrs\u0259n… yand\u0131r \u00f6z\u00fcn\u00fc…<\/em><\/p>\n\n\n\n

\u015eeir Qulu A\u011fs\u0259s poeziyas\u0131nda i\u015f\u0131q-qaranl\u0131q qar\u015f\u0131durmas\u0131n\u0131n f\u0259ls\u0259fi \u00f6l\u00e7\u00fcy\u0259 ke\u00e7diyi \u0259s\u0259rl\u0259rd\u0259ndir. Qaranl\u0131q – \u00fcmidsizlik, ruh yor\u011funlu\u011fu v\u0259 zaman\u0131n insan\u0131 s\u0131xan axar\u0131d\u0131r. \u015eair oxucunu bu qaranl\u0131qla qorxutmaq ist\u0259mir. Bel\u0259 dem\u0259k m\u00fcmk\u00fcns\u0259, ona m\u00fcnasib\u0259tini d\u0259yi\u015fm\u0259yi t\u0259klif edir. \u015eeird\u0259ki \u00e7a\u011f\u0131r\u0131\u015flar t\u0259skinlik kimi s\u0259sl\u0259ns\u0259 d\u0259, alt qat\u0131nda ac\u0131 bir reall\u0131q yat\u0131r ki, insan \u00e7ox vaxt \u00e7ar\u0259sizlik qar\u015f\u0131s\u0131nda yaln\u0131z g\u00f6zl\u0259m\u0259yi bacar\u0131r.<\/p>\n\n\n\n

Gec\u0259nin “u\u00e7uq yuxu”ya b\u0259nz\u0259dilm\u0259si qaranl\u0131\u011f\u0131n m\u00fcv\u0259qq\u0259ti, ke\u00e7ici oldu\u011funu xat\u0131rlad\u0131r. F\u0259q\u0259t eyni zamanda t\u0259hl\u00fck\u0259li bir rahatl\u0131q hissi d\u0259 yarad\u0131r. \u0130nsan qaranl\u0131\u011fa \u00f6yr\u0259\u015fdikc\u0259 o, art\u0131q m\u00fcbariz\u0259 aparm\u0131r, sad\u0259c\u0259 uy\u011funla\u015f\u0131r. \u015eeirin \u0259n dramatik n\u00f6qt\u0259si insanlar\u0131n bu “k\u00f6rp\u0259ni” ovutmaq ad\u0131 il\u0259 yenid\u0259n ax\u015fam\u0131 salmas\u0131d\u0131r. Bu, bir n\u00f6v, c\u0259miyy\u0259tin d\u0259yi\u015fiklikd\u0259n qorxan davran\u0131\u015f modelini simvoliz\u0259 edir. \u0130\u015f\u0131q do\u011fur, amma onu qorumaq \u0259v\u0259zin\u0259, yenid\u0259n qaranl\u0131\u011fa qaytar\u0131rlar. M\u00fc\u0259llif \u00e7ox inc\u0259 \u015f\u0259kild\u0259 sosial v\u0259 m\u0259n\u0259vi t\u0259nqidi gizl\u0259dir. B\u0259z\u0259n insan \u00f6z\u00fc \u00f6z i\u015f\u0131\u011f\u0131n\u0131 bo\u011fur, \u00e7\u00fcnki i\u015f\u0131q m\u0259suliyy\u0259t, oyan\u0131\u015f v\u0259 d\u0259yi\u015fm\u0259 t\u0259l\u0259b edir. Finaldak\u0131 “yand\u0131r \u00f6z\u00fcn\u00fc” \u00e7a\u011f\u0131r\u0131\u015f\u0131 is\u0259 intihar metaforas\u0131 olmaqdan ziyad\u0259, daxili alovun, irad\u0259nin, m\u00fcqavim\u0259tin oyad\u0131lmas\u0131d\u0131r. \u015eair deyir ki, k\u0259nardan istilik g\u0259lm\u0259y\u0259nd\u0259 insan \u00f6z\u00fc i\u015f\u0131\u011fa \u00e7evrilm\u0259lidir. Bu, Konfutsinin m\u0259\u015fhur “Qaranl\u0131\u011f\u0131 l\u0259n\u0259tl\u0259m\u0259kd\u0259ns\u0259, bir \u015fam yand\u0131r” ifad\u0259sini d\u0259 m\u0259n\u0259 xat\u0131rlad\u0131r…<\/p>\n\n\n\n

\u015eeir b\u00fct\u00f6vl\u00fckd\u0259 Qulu A\u011fs\u0259s poeziyas\u0131nda tez-tez rast g\u0259lin\u0259n bir ideyan\u0131 t\u0259sdiql\u0259yir: \u00fcmid g\u00f6yd\u0259n d\u00fc\u015fm\u00fcr, onu qorumaq v\u0259 ya\u015fatmaq insan\u0131n \u00f6z i\u015fidir. Qaranl\u0131q g\u0259lir, ax\u015fam d\u00fc\u015f\u00fcr, amma g\u00fcn\u0259\u015fin taleyi insanlar\u0131n se\u00e7imind\u0259n as\u0131l\u0131d\u0131r.<\/p>\n\n\n\n

Q\u0259l\u0259t el\u0259y\u0259r\u0259m des\u0259m:<\/em><\/p>\n\n\n\n

Ham\u0131 q\u0259l\u0259t el\u0259yir…<\/em><\/p>\n\n\n\n

Allah bizi x\u0259lq eyl\u0259yib,<\/em><\/p>\n\n\n\n

Yoxsa l\u0259n\u0259t el\u0259yib?!<\/em><\/p>\n\n\n\n

Qa\u00e7 bu xain yuvas\u0131ndan,<\/em><\/p>\n\n\n\n

\u018fri, yox ol havada.<\/em><\/p>\n\n\n\n

Qorx ki, yen\u0259 yerd\u0259n \u00e7\u0131xa,<\/em><\/p>\n\n\n\n

Buluddan dama adam…<\/em><\/p>\n\n\n\n

Qulu A\u011fs\u0259s poeziyas\u0131nda etiraz\u0131n, \u015f\u00fcbh\u0259nin v\u0259 metafizik narahatl\u0131\u011f\u0131n \u0259n s\u0131x, \u0259n g\u0259rgin ifad\u0259l\u0259ri inti\u015far tap\u0131r. \u015eair n\u0259 t\u0259kc\u0259 c\u0259miyy\u0259ti, n\u0259 d\u0259 insan\u0131 m\u00fchakim\u0259 edir. O, yaran\u0131\u015f\u0131n \u00f6z\u00fcn\u00fc sual alt\u0131na qoyur v\u0259 bu sual\u0131n cavabs\u0131z qalaca\u011f\u0131n\u0131 \u0259vv\u0259lc\u0259d\u0259n q\u0259bul edir. \u015eeir paradoksal bir etirafla ba\u015flay\u0131r. \u00dcsyankar suallarla dolu inam \u0259n a\u011f\u0131r \u015f\u00fcbh\u0259dir. B\u00fct\u00f6vl\u00fckd\u0259 bu \u0259s\u0259r Qulu A\u011fs\u0259sin poeziyas\u0131nda insan\u0131n \u00f6z yaratd\u0131\u011f\u0131 d\u00fcnyada yadla\u015fmas\u0131n\u0131, qorxu il\u0259 ay\u0131ql\u0131q aras\u0131nda qalmas\u0131n\u0131 v\u0259 son olaraq s\u00fckuta do\u011fru \u00e7\u0259kilm\u0259sini \u0259ks etdirir. \u00c7\u00fcnki n\u0259 \u00fcmid a\u00e7\u0131q \u015f\u0259kild\u0259 deyilir, n\u0259 d\u0259 \u00fcmidsizlik elan olunur. \u015eair oxucunu rahat cavablarla yola salm\u0131r. Onu d\u00fc\u015f\u00fcnc\u0259nin a\u011f\u0131r y\u00fck\u00fc il\u0259 \u00fczl\u0259\u015fdirir.<\/p>\n\n\n\n

Kims\u0259n, n\u0259\u00e7is\u0259n, ay Allah,<\/em><\/p>\n\n\n\n

He\u00e7 s\u0259nd\u0259n ba\u015f tapammad\u0131q.<\/em><\/p>\n\n\n\n

\u00d6z\u00fcn qurdu\u011fun d\u00fcnyada<\/em><\/p>\n\n\n\n

S\u0259n\u0259 bir i\u015f tapammad\u0131q.<\/em><\/p>\n\n\n\n

\u015eeir Qulu A\u011fs\u0259s yarad\u0131c\u0131l\u0131\u011f\u0131nda Tanr\u0131 il\u0259 \u0259n a\u00e7\u0131q, \u0259n riskli v\u0259 \u0259n s\u0259mimi dialoqlardan biridir. \u015eairin ona \u00fcnvanlad\u0131\u011f\u0131 suallar m\u0259hz inanmaq ehtiyac\u0131ndan do\u011fur. \u00dcmumi m\u0259zmununda o, uzaq, anla\u015f\u0131lmaz v\u0259 insan taleyin\u0259 bigan\u0259 kimi t\u0259qdim olunsa da, \u015fairin sual\u0131 Yaradan\u0131n varl\u0131\u011f\u0131na yox, onun insan h\u0259yat\u0131ndak\u0131 roluna y\u00f6n\u0259lib. \u015eair Tanr\u0131n\u0131 “b\u0259nd\u0259 salmaq” ist\u0259yir, onu insana m\u0259xsus keyfiyy\u0259tl\u0259r il\u0259 d\u0259rk etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. \u015eair Yaradana sual verm\u0259kl\u0259 yax\u0131nla\u015f\u0131r v\u0259 bu \u0259laq\u0259 oxucunu da eyni suallarla t\u0259k burax\u0131r.<\/p>\n\n\n\n

N\u0259 olur m\u0259n\u0259, haqq olur,<\/em><\/p>\n\n\n\n

S\u0259n d\u0259 bir yandan olursan.<\/em><\/p>\n\n\n\n

G\u00fcn\u00fc-g\u00fcnd\u0259n sevildikc\u0259<\/em><\/p>\n\n\n\n

Dind\u0259n-imandan olursan.<\/em><\/p>\n\n\n\n

– Bu \u00fcz\u00fc da\u015fl\u0131 d\u00fcnyan\u0131<\/em><\/p>\n\n\n\n

S\u0259nin \u00fcz\u00fcnd\u0259n sevir\u0259m.<\/em><\/p>\n\n\n\n

Tanr\u0131n\u0131 min a\u011facl\u0131qdan,<\/em><\/p>\n\n\n\n

S\u0259ni \u00f6z\u00fcnd\u0259n sevir\u0259m…<\/em><\/p>\n\n\n\n

\u015eeir Qulu A\u011fs\u0259s poeziyas\u0131nda sevginin imanla toqqu\u015fdu\u011fu, amma onu da\u011f\u0131tmay\u0131b yenid\u0259n m\u0259naland\u0131rd\u0131\u011f\u0131 n\u00fcmun\u0259l\u0259rd\u0259ndir. \u0130nsan\u0131n d\u00fcnyaya v\u0259 \u00f6z taleyin\u0259 bax\u0131\u015f\u0131n\u0131 d\u0259yi\u015f\u0259n g\u00fcc el\u0259 budur. \u00c7\u00fcnki sevdikc\u0259 iman itmir. Qulu A\u011fs\u0259s sevginin Tanr\u0131ya alternativ olmad\u0131\u011f\u0131n\u0131, Yaradan anlay\u0131\u015f\u0131n\u0131 insanil\u0259\u015fdir\u0259n bir m\u0259rh\u0259l\u0259 oldu\u011funu sezdirir. Sevil\u0259n varl\u0131q ilahil\u0259\u015fmir, amma onun yerini tutur. \u015eair a\u011flama\u011f\u0131 \u00fcnsiyy\u0259t vasit\u0259sin\u0259 \u00e7evir\u0259r\u0259k poeziyas\u0131nda sevginin metafizik \u00f6l\u00e7\u00fcs\u00fcn\u00fc a\u00e7\u0131r. Lirik q\u0259hr\u0259man sevgini ya\u015fay\u0131r v\u0259 oxucunu da bu ya\u015fant\u0131n\u0131n i\u00e7in\u0259 \u00e7\u0259kir.<\/p>\n\n\n\n

Qulu A\u011fs\u0259s \u015feirl\u0259ri oxucunu m\u00fc\u015fahid\u0259\u00e7i m\u00f6vqeyind\u0259 saxlam\u0131r, onu d\u00fc\u015f\u00fcnc\u0259nin i\u00e7in\u0259 \u00e7\u0259kir v\u0259 orada t\u0259k qoyur. \u015eair n\u0259 yol g\u00f6st\u0259rir, n\u0259 h\u00f6km verir, n\u0259 d\u0259 t\u0259s\u0259lli paylay\u0131r. Onun poeziyas\u0131nda s\u00f6z m\u0259suliyy\u0259tdir, s\u00fckut m\u00f6vqe. Qulu A\u011fs\u0259s poeziyas\u0131n\u0131n \u0259sas g\u00fcc\u00fc d\u0259 m\u0259hz buradad\u0131r.<\/p>\n\n\n\n

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

Qulu A\u011fs\u0259s daha \u00e7ox insan\u0131n \u00f6z vicdan\u0131, qorxular\u0131, Yaradan\u0131 il\u0259 t\u0259k qald\u0131\u011f\u0131 m\u0259qamlar\u0131 s\u00f6z\u0259 \u00e7evirir. Onun poeziyas\u0131nda sevgi iman, zaman tale, i\u015f\u0131q qaranl\u0131qla toqqu\u015fur. \u015eair oxucunu inand\u0131rma\u011fa \u00e7al\u0131\u015fm\u0131r, h\u0259tta \u0259ks\u0259r \u015feirl\u0259rind\u0259 sad\u0259c\u0259 bir sual uzun m\u00fcdd\u0259t insan\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u0259 bilir. Onun poeziyas\u0131nda insan daim iki d\u00fcnyan\u0131n aras\u0131nda q\u0259rar tutur: inanmaqla \u015f\u00fcbh\u0259 etm\u0259k, sevm\u0259kl\u0259 itirm\u0259k, g\u00f6zl\u0259m\u0259kl\u0259 \u00fcsyan … <\/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-50461","post","type-post","status-publish","format-standard","hentry","category-pub","latest_post"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/50461","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=50461"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/50461\/revisions"}],"predecessor-version":[{"id":50476,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/50461\/revisions\/50476"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=50461"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=50461"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=50461"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}