{"id":51550,"date":"2026-06-17T08:00:00","date_gmt":"2026-06-17T04:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=51550"},"modified":"2026-06-18T10:01:38","modified_gmt":"2026-06-18T06:01:38","slug":"h%c9%99yat-h%c9%99qiq%c9%99tl%c9%99rinin-isiginda-gorun%c9%99n-yazici","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=51550","title":{"rendered":"H\u0259yat h\u0259qiq\u0259tl\u0259rinin i\u015f\u0131\u011f\u0131nda g\u00f6r\u00fcn\u0259n yaz\u0131\u00e7\u0131"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

Tural A<\/strong>d\u0131\u015firin,<\/strong><\/p>\n\n\n\n

AMEA-n\u0131n \u015e\u0259ki Regional Elmi M\u0259rk\u0259zinin \u201c\u018fd\u0259bi-m\u0259d\u0259ni m\u00fchit v\u0259 folklor\u201d \u015f\u00f6b\u0259sinin elmi i\u015f\u00e7isi.<\/strong><\/p>\n\n\n\n

\u201c\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t\u201d<\/strong><\/p>\n\n\n\n

\u015e\u0259ki \u0259d\u0259bi m\u00fchitinin inki\u015faf\u0131nda m\u00fch\u00fcm xidm\u0259tl\u0259ri olan istedadl\u0131 nasirl\u0259rd\u0259n biri d\u0259 Yusif \u015e\u00fck\u00fcrl\u00fcd\u00fcr. <\/em>Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn hekay\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131 Az\u0259rbaycan n\u0259srind\u0259 regional h\u0259yat\u0131n, k\u0259nd m\u0259i\u015f\u0259tinin, sosial-m\u0259n\u0259vi probleml\u0259rin v\u0259 insan xarakterl\u0259rinin realist t\u0259qdimat\u0131 il\u0259 se\u00e7ilir. Onun hekay\u0259l\u0259rinin \u0259sas m\u0259ziyy\u0259ti ya\u015fanm\u0131\u015f h\u0259yat hadis\u0259l\u0259rinin s\u0259n\u0259tkar m\u00fc\u015fahid\u0259si il\u0259 \u00fcmumil\u0259\u015fdirilm\u0259sidir.<\/em><\/p>\n\n\n\n

M\u00fc\u0259llifin hekay\u0259l\u0259ri XX \u0259srin 70\u201390-c\u0131 ill\u0259rind\u0259 v\u0259 XXI \u0259srin \u0259vv\u0259ll\u0259rind\u0259 \u015e\u0259ki b\u00f6lg\u0259sinin ictimai-m\u0259d\u0259ni m\u0259nz\u0259r\u0259sini \u0259ks etdir\u0259n bir n\u00f6v b\u0259dii salnam\u0259 xarakteri da\u015f\u0131y\u0131r. Yusif \u015e\u00fck\u00fcrl\u00fc hekay\u0259l\u0259rind\u0259 m\u00fcxt\u0259lif m\u00f6vzulara m\u00fcraci\u0259t ets\u0259 d\u0259, onlar\u0131n \u0259sas m\u0259rk\u0259zind\u0259 insan v\u0259 c\u0259miyy\u0259t m\u00fcnasib\u0259tl\u0259ri dayan\u0131r.<\/p>\n\n\n\n

\u00dcslub bax\u0131m\u0131ndan Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn hekay\u0259l\u0259rind\u0259 \u00fc\u00e7 \u0259sas x\u0259tt m\u00fc\u015fahid\u0259 olunur: realist t\u0259svir\u00e7ilik, satirik-ironik t\u0259hkiy\u0259, lirik-psixoloji m\u00fc\u015fahid\u0259\u00e7ilik. Bu x\u00fcsusiyy\u0259tl\u0259rin sintezi yaz\u0131\u00e7\u0131n\u0131n f\u0259rdi \u00fcslubunu formala\u015fd\u0131ran \u0259sas amill\u0259rdir. Yaz\u0131\u00e7\u0131n\u0131n \u0259s\u0259rl\u0259rinin poetik sistemi \u00fcmumilikd\u0259 realizm, psixologizm, etnoqrafik kolorit, milli identiklik v\u0259 humanist ideallar \u00fcz\u0259rind\u0259 qurulmu\u015fdur. Onun hekay\u0259 v\u0259 povestl\u0259rind\u0259 b\u0259dii m\u0259tnin struktur-semantik t\u0259\u015fkilind\u0259 m\u00fc\u0259llif m\u00fc\u015fahid\u0259\u00e7iliyi, h\u0259yat hadis\u0259l\u0259rinin analitik d\u0259rki v\u0259 tipikl\u0259\u015fdirm\u0259 prinsipi x\u00fcsusi yer tutur.<\/p>\n\n\n\n

Yaz\u0131\u00e7\u0131n\u0131n \u201c\u00c7\u0259hray\u0131 g\u00f6d\u0259k\u00e7\u0259\u201d, \u201cCanavar\u201d, \u201cKirv\u0259 qonaql\u0131\u011f\u0131\u201d, \u201cTorbadak\u0131 pi\u015fik\u201d, \u201cJulikl\u0259r\u201d, \u201cAraq reysi\u201d, \u201c\u00c7anta \u0259hvalat\u0131\u201d, \u201cBa\u015fdan b\u00f6y\u00fck s\u00f6z\u201d v\u0259 dig\u0259r hekay\u0259l\u0259rind\u0259 k\u0259nd h\u0259yat\u0131n\u0131n m\u00fcxt\u0259lif t\u0259r\u0259fl\u0259ri, sosial probleml\u0259r, m\u0259n\u0259vi deformasiyalar v\u0259 milli d\u0259y\u0259rl\u0259r t\u0259svir edilir. Yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rinin \u0259sas x\u00fcsusiyy\u0259ti g\u00fccl\u00fc realizmind\u0259dir.<\/p>\n\n\n\n

Yaz\u0131\u00e7\u0131 \u0259s\u0259rl\u0259rind\u0259 hadis\u0259l\u0259ri romantikl\u0259\u015fdirmir, onlar\u0131 oldu\u011fu kimi t\u0259qdim etm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Hekay\u0259l\u0259rin s\u00fcjeti \u0259ks\u0259r hallarda g\u00fcnd\u0259lik h\u0259yatdan g\u00f6t\u00fcr\u00fclm\u00fc\u015f hadis\u0259l\u0259r \u00fcz\u0259rind\u0259 qurulur. M\u00fc\u0259llifin m\u00fc\u015fahid\u0259 qabiliyy\u0259ti say\u0259sind\u0259 adi g\u00f6r\u00fcn\u0259n hadis\u0259l\u0259r ictimai v\u0259 m\u0259n\u0259vi probleml\u0259rin b\u0259dii ifad\u0259sin\u0259 \u00e7evrilir. \u201c\u00c7\u0259hray\u0131 g\u00f6d\u0259k\u00e7\u0259\u201d hekay\u0259sind\u0259 m\u00fc\u0259llif bir t\u0259r\u0259fd\u0259n sovet k\u0259nd h\u0259yat\u0131n\u0131n sosial reall\u0131qlar\u0131n\u0131, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 ail\u0259 v\u0259 m\u0259kt\u0259b t\u0259rbiy\u0259sind\u0259ki \u00e7at\u0131\u015fmazl\u0131qlar\u0131 g\u00f6st\u0259rir. V\u0259li obraz\u0131 vasit\u0259sil\u0259 t\u0259rbiy\u0259 bo\u015flu\u011funun yaratd\u0131\u011f\u0131 m\u0259n\u0259vi probleml\u0259r \u00fcmumil\u0259\u015fdirilir.<\/p>\n\n\n\n

Yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rind\u0259 hadis\u0259l\u0259rd\u0259n \u00e7ox insan davran\u0131\u015flar\u0131 v\u0259 psixoloji v\u0259ziyy\u0259tl\u0259r diqq\u0259t m\u0259rk\u0259zind\u0259dir. O, q\u0259hr\u0259manlar\u0131n\u0131n daxili al\u0259mini uzun t\u0259svirl\u0259rl\u0259 deyil, h\u0259r\u0259k\u0259t v\u0259 dialoqlar vasit\u0259sil\u0259 a\u00e7\u0131r. \u201cTorbadak\u0131 pi\u015fik\u201d hekay\u0259sind\u0259 adi bir zarafat\u0131n faci\u0259 il\u0259 n\u0259tic\u0259l\u0259nm\u0259si insan psixologiyas\u0131n\u0131n v\u0259 m\u0259suliyy\u0259tsiz davran\u0131\u015f\u0131n do\u011furdu\u011fu n\u0259tic\u0259l\u0259rin b\u0259dii ifad\u0259sidir. Hekay\u0259nin g\u00f6zl\u0259nilm\u0259z sonlu\u011fu \u0259s\u0259r\u0259 novella xarakteri qazand\u0131r\u0131r.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn \u0259s\u0259rl\u0259rind\u0259 m\u0259kan etalonu b\u0259dii m\u0259na yaradan struktur elementdir. Onun yaratd\u0131\u011f\u0131 xronotop sistem \u015e\u0259ki b\u00f6lg\u0259sinin t\u0259bii, sosial v\u0259 etnoqrafik x\u00fcsusiyy\u0259tl\u0259rini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdirir. Yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rinin m\u00fch\u00fcm c\u0259h\u0259tl\u0259rind\u0259n biri m\u0259hz t\u0259bi\u0259t t\u0259svirl\u0259rinin canl\u0131l\u0131\u011f\u0131d\u0131r. Yaz\u0131\u00e7\u0131 do\u011fuldu\u011fu b\u00f6lg\u0259sinin da\u011flar\u0131n\u0131, me\u015f\u0259l\u0259rini, yaylaqlar\u0131n\u0131 v\u0259 k\u0259nd m\u00fchitini y\u00fcks\u0259k s\u0259n\u0259tkarl\u0131qla canland\u0131r\u0131r. \u201cCanavar\u201d hekay\u0259sind\u0259 t\u0259bi\u0259t yaln\u0131z fon funksiyas\u0131 da\u015f\u0131m\u0131r; o, hadis\u0259l\u0259rin v\u0259 q\u0259hr\u0259manlar\u0131n xarakterinin ayr\u0131lmaz hiss\u0259sin\u0259 \u00e7evrilir. M\u00fc\u0259llif s\u0259h\u0259r m\u0259nz\u0259r\u0259l\u0259rini, \u00e7i\u00e7\u0259kl\u0259ri, da\u011f nan\u0259l\u0259rinin qoxusunu v\u0259 qu\u015f s\u0259sl\u0259rini t\u0259svir etm\u0259kl\u0259 oxucuda canl\u0131 vizual t\u0259\u0259ss\u00fcrat yarad\u0131r.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn hekay\u0259l\u0259rind\u0259 milli yadda\u015f, tarixi \u015f\u00fcur v\u0259 v\u0259t\u0259np\u0259rv\u0259rlik ideyalar\u0131 m\u00fch\u00fcm ideya-estetik istiqam\u0259tl\u0259rd\u0259n birini t\u0259\u015fkil edir. Yaz\u0131\u00e7\u0131 milli kimlik problemini etnom\u0259d\u0259ni identikliyin b\u0259dii t\u0259c\u0259ss\u00fcm\u00fc kontekstind\u0259 t\u0259qdim edir. Bu bax\u0131mdan \u201cKirv\u0259 qonaql\u0131\u011f\u0131\u201d hekay\u0259si m\u00fc\u0259llifin milli-tarixi problematikaya m\u00fcraci\u0259tinin s\u0259ciyy\u0259vi n\u00fcmun\u0259si hesab oluna bil\u0259r. Hekay\u0259d\u0259 Az\u0259rbaycan\u2013erm\u0259ni m\u00fcnasib\u0259tl\u0259ri tarixi yadda\u015f prizmas\u0131ndan qiym\u0259tl\u0259ndirilir, obrazlararas\u0131 m\u00fcnasib\u0259tl\u0259r fonunda etimad, x\u0259yan\u0259t, milli m\u0259nafel\u0259r v\u0259 tarixi h\u0259qiq\u0259t m\u0259s\u0259l\u0259l\u0259ri b\u0259dii diskursun \u0259sas predmetin\u0259 \u00e7evrilir. \u018fs\u0259rin konflikt sistemi zahiri dostluq m\u00fcnasib\u0259tl\u0259ri il\u0259 gizli qar\u015f\u0131durma aras\u0131nda yaranan ziddiyy\u0259t \u00fcz\u0259rind\u0259 qurulmu\u015fdur. M\u00fc\u0259llif etnopsixoloji m\u00fc\u015fahid\u0259l\u0259r vasit\u0259sil\u0259 milli xarakterin m\u00fcxt\u0259lif t\u0259zah\u00fcr formalar\u0131n\u0131 a\u00e7ma\u011fa \u00e7al\u0131\u015f\u0131r. Burada tarixi hadis\u0259l\u0259r publisistik m\u00fchakim\u0259 \u015f\u0259klind\u0259 verilmir, obrazlar\u0131n davran\u0131\u015f\u0131 v\u0259 h\u0259yat t\u0259cr\u00fcb\u0259si vasit\u0259sil\u0259 \u00fcmumil\u0259\u015fdirilir. N\u0259tic\u0259d\u0259 \u201cKirv\u0259 qonaql\u0131\u011f\u0131\u201d hekay\u0259si milli yadda\u015f\u0131n qorunmas\u0131, tarixi h\u0259qiq\u0259tl\u0259rin unudulmamas\u0131 v\u0259 v\u0259t\u0259np\u0259rv\u0259rlik duy\u011fular\u0131n\u0131n formala\u015fd\u0131r\u0131lmas\u0131 bax\u0131m\u0131ndan m\u00fch\u00fcm ideya y\u00fck\u00fc da\u015f\u0131yan b\u0259dii m\u0259tn kimi diqq\u0259t\u0259layiqdir.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fc yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n m\u00fch\u00fcm istiqam\u0259tl\u0259rind\u0259n biri d\u0259 satirik diskursun t\u0259\u015fkili il\u0259 ba\u011fl\u0131d\u0131r. Yaz\u0131\u00e7\u0131 bir s\u0131ra hekay\u0259l\u0259rind\u0259 sosial-m\u0259n\u0259vi deformasiyalar\u0131, ictimai m\u00fcnasib\u0259tl\u0259rd\u0259 m\u00fc\u015fahid\u0259 olunan neqativ tendensiyalar\u0131 satirik poetikan\u0131n imkanlar\u0131 vasit\u0259sil\u0259 b\u0259dii t\u0259hlil obyektin\u0259 \u00e7evirir. Bu bax\u0131mdan \u201cJulikl\u0259r\u201d v\u0259 \u201cAraq reysi\u201d hekay\u0259l\u0259ri m\u00fc\u0259llifin satirik t\u0259f\u0259kk\u00fcr\u00fcn\u00fcn s\u0259ciyy\u0259vi n\u00fcmun\u0259l\u0259ri hesab oluna bil\u0259r. H\u0259min \u0259s\u0259rl\u0259rd\u0259 saxtakarl\u0131q, f\u00fcrs\u0259t\u00e7ilik, tamahkarl\u0131q, z\u0259hm\u0259tsiz qazanc \u0259ld\u0259 etm\u0259k meyli v\u0259 m\u0259n\u0259vi a\u015f\u0131nma kimi sosial probleml\u0259r satirik tipajlar vasit\u0259sil\u0259 \u00fcmumil\u0259\u015fdirilir. Satira burada yaln\u0131z g\u00fcl\u00fc\u015f yaratmaq funksiyas\u0131 da\u015f\u0131m\u0131r, h\u0259m d\u0259 sosial t\u0259nqid v\u0259 m\u0259n\u0259vi qiym\u0259tl\u0259ndirm\u0259 vasit\u0259sin\u0259 \u00e7evrilir. M\u00fc\u0259llif ironiyadan, komik situasiyalardan v\u0259 xarakterl\u0259rin \u00f6z\u00fcn\u00fct\u0259sdiq c\u0259hdl\u0259rinin if\u015fas\u0131ndan istifad\u0259 etm\u0259kl\u0259 c\u0259miyy\u0259tin m\u0259n\u0259vi probleml\u0259rin\u0259 diqq\u0259t y\u00f6n\u0259ldir. \u201cJulikl\u0259r\u201d hekay\u0259sind\u0259 f\u0131r\u0131ldaq\u00e7\u0131 tipajlar\u0131n davran\u0131\u015f modeli vasit\u0259sil\u0259 m\u0259n\u0259vi deqradasiya prosesi n\u00fcmayi\u015f etdirilir, \u201cAraq reysi\u201dnd\u0259 is\u0259 asan qazanc ehtiras\u0131n\u0131n insan xarakterind\u0259 yaratd\u0131\u011f\u0131 m\u0259nfi d\u0259yi\u015fiklikl\u0259r satirik rakursdan t\u0259qdim olunur. Bu \u0259s\u0259rl\u0259rd\u0259 g\u00fcl\u00fc\u015f estetik kateqoriya kimi \u00e7\u0131x\u0131\u015f etm\u0259kl\u0259 yana\u015f\u0131, t\u0259rbiy\u0259vi v\u0259 ictimai-funksional m\u0259na da qazan\u0131r. Bel\u0259likl\u0259, Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn satirik hekay\u0259l\u0259ri Az\u0259rbaycan satirik n\u0259sr \u0259n\u0259n\u0259l\u0259rinin m\u00fcasir m\u0259rh\u0259l\u0259d\u0259 davam\u0131 kimi qiym\u0259tl\u0259ndiril\u0259 bil\u0259r.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fc  h\u0259m d\u0259 intellektual yaz\u0131\u00e7\u0131d\u0131r, onun \u201cYetti\u201d elmi-fantastik povestind\u0259  elmi t\u0259f\u0259kk\u00fcrl\u0259 xalq d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn qar\u015f\u0131la\u015fd\u0131r\u0131lmas\u0131 x\u00fcsusi diqq\u0259t\u0259layiqdir. M\u00fc\u0259llif m\u00fcxt\u0259lif obrazlar vasit\u0259sil\u0259 \u0259n\u0259n\u0259vi bilik sistemi il\u0259 m\u00fcasir elmi d\u00fc\u015f\u00fcnc\u0259 aras\u0131nda dialoq yarad\u0131r. Povestd\u0259 T\u0259rxan\u0131n atas\u0131 il\u0259 babas\u0131 aras\u0131nda ged\u0259n s\u00f6hb\u0259tl\u0259rd\u0259 elmi bilik, sosial probleml\u0259r, elm adam\u0131n\u0131n c\u0259miyy\u0259td\u0259ki m\u00f6vqeyi v\u0259 milli inki\u015faf m\u0259s\u0259l\u0259l\u0259ri m\u00fczakir\u0259 olunur. Burada m\u00fc\u0259llif intellektual diskurs yarad\u0131r v\u0259 elm-c\u0259miyy\u0259t m\u00fcnasib\u0259tl\u0259rini b\u0259dii d\u00fc\u015f\u00fcnc\u0259nin predmetin\u0259 \u00e7evirir.<\/p>\n\n\n\n

\u201cAzan g\u00fcll\u0259\u201d povesti Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn nasirlik istedad\u0131n\u0131 b\u00fct\u00fcn dol\u011funlu\u011fu il\u0259 n\u00fcmayi\u015f etdir\u0259n \u0259s\u0259rl\u0259rind\u0259n biridir. M\u00fc\u0259llif bu \u0259s\u0259rd\u0259 Qalibin timsal\u0131nda m\u00fcr\u0259kk\u0259b insan talel\u0259rini, sosial-m\u0259n\u0259vi ziddiyy\u0259tl\u0259ri v\u0259 d\u00f6vr\u00fcn ictimai reall\u0131qlar\u0131n\u0131 y\u00fcks\u0259k b\u0259dii ustal\u0131qla \u00fcmumil\u0259\u015fdir\u0259r\u0259k t\u0259svir etmi\u015fdir. Qalibin m\u00fcharib\u0259d\u0259n sa\u011f qay\u0131tmas\u0131 oxucuda xo\u015f sonluq g\u00f6zl\u0259ntisi yaratsa da, m\u00fc\u0259llif klassik faci\u0259 qanunlar\u0131na uy\u011fun olaraq g\u00f6zl\u0259nilm\u0259z final yarad\u0131r. R\u0259c\u0259b ki\u015finin o\u011fru g\u00f6zl\u0259y\u0259rk\u0259n \u00f6z o\u011flunu vurmas\u0131 Az\u0259rbaycan n\u0259srind\u0259 t\u0259sad\u00fcf olunan \u0259n dramatik s\u00fcjet d\u00fcy\u00fcnl\u0259rind\u0259n biri kimi qiym\u0259tl\u0259ndiril\u0259 bil\u0259r. Obrazlar\u0131n psixoloji d\u0259rinliyi, hadis\u0259l\u0259rin t\u0259bii inki\u015faf m\u0259ntiqi, konfliktl\u0259rin h\u0259yat h\u0259qiq\u0259tl\u0259rind\u0259n qaynaqlanmas\u0131 v\u0259 faci\u0259 poetikas\u0131n\u0131n u\u011furlu t\u0259tbiqi yaz\u0131\u00e7\u0131n\u0131n pe\u015f\u0259kar nasir kimi formala\u015fd\u0131\u011f\u0131n\u0131 t\u0259sdiql\u0259yir. Povest g\u00f6st\u0259rir ki, Yusif \u015e\u00fck\u00fcrl\u00fc m\u00fc\u015fahid\u0259\u00e7i yaz\u0131\u00e7\u0131 olmaqla yana\u015f\u0131, h\u0259m d\u0259 h\u0259yat material\u0131n\u0131 estetik t\u0259f\u0259kk\u00fcr s\u00fczg\u0259cind\u0259n ke\u00e7ir\u0259r\u0259k onu y\u00fcks\u0259k b\u0259dii \u00fcmumil\u0259\u015fdirm\u0259 s\u0259viyy\u0259sin\u0259 y\u00fcks\u0259ltm\u0259yi bacaran usta nasirdir.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn hekay\u0259l\u0259rinin m\u00fch\u00fcm poetik komponentl\u0259rind\u0259n biri onlar\u0131n dil-\u00fcslub x\u00fcsusiyy\u0259tl\u0259ridir. O, xalq dan\u0131\u015f\u0131q dilinin z\u0259ngin ifad\u0259 imkanlar\u0131ndan, \u015e\u0259ki b\u00f6lg\u0259sin\u0259 m\u0259xsus dialekt v\u0259 \u015fiv\u0259 x\u00fcsusiyy\u0259tl\u0259rind\u0259n, atalar s\u00f6zl\u0259ri, m\u0259s\u0259ll\u0259r v\u0259 frazeoloji birl\u0259\u015fm\u0259l\u0259rd\u0259n ustal\u0131qla istifad\u0259 etm\u0259kl\u0259 m\u0259tnin milli-estetik koloritini g\u00fccl\u0259ndirir. M\u0259s\u0259l\u0259n, \u201cAzan g\u00fcll\u0259\u201d povestind\u0259 personajlar\u0131n nitqind\u0259 i\u015fl\u0259n\u0259n \u201cda\u015fqura\u201d, \u201cbeyqaf\u0131l\u201d kimi dialekt s\u00f6zl\u0259ri hadis\u0259l\u0259rin c\u0259r\u0259yan etdiyi m\u00fchitin yerli x\u00fcsusiyy\u0259tl\u0259rini \u0259ks etdirm\u0259kl\u0259 yana\u015f\u0131, obrazlar\u0131n sosial m\u0259nsubiyy\u0259tini d\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. Bel\u0259 s\u00f6zl\u0259rin i\u015fl\u0259nm\u0259si \u0259s\u0259rin etnoqrafik fonunu z\u0259nginl\u0259\u015fdirir v\u0259 t\u0259hkiy\u0259nin inand\u0131r\u0131c\u0131l\u0131\u011f\u0131n\u0131 art\u0131r\u0131r. \u201cCanavar\u201d hekay\u0259sind\u0259 t\u0259bi\u0259t t\u0259svirl\u0259ri il\u0259 yana\u015f\u0131, k\u0259nd adamlar\u0131n\u0131n dan\u0131\u015f\u0131q t\u0259rzi d\u0259 canl\u0131 xalq dilinin x\u00fcsusiyy\u0259tl\u0259rini da\u015f\u0131y\u0131r. M\u00fc\u0259llif obrazlar\u0131n nitqini s\u00fcni \u015f\u0259kild\u0259 \u0259d\u0259bil\u0259\u015fdirmir, onlar\u0131n dan\u0131\u015f\u0131\u011f\u0131n\u0131 ya\u015fad\u0131qlar\u0131 m\u00fchit\u0259 uy\u011fun \u015f\u0259kild\u0259 t\u0259qdim edir. N\u0259tic\u0259d\u0259 personajlar\u0131n dili xarakteryaratma vasit\u0259sin\u0259 \u00e7evrilir. \u201cTorbadak\u0131 pi\u015fik\u201d v\u0259 \u201cJulikl\u0259r\u201d hekay\u0259l\u0259rind\u0259 is\u0259 dan\u0131\u015f\u0131q dili elementl\u0259ri, yumor v\u0259 ironiyaya \u0259saslanan ifad\u0259l\u0259r satirik t\u0259sirin g\u00fccl\u0259nm\u0259sin\u0259 xidm\u0259t edir. Yaz\u0131\u00e7\u0131n\u0131n dilind\u0259 m\u00fc\u015fahid\u0259 olunan folklor qatlar\u0131 da diqq\u0259t\u0259layiqdir. Atalar s\u00f6zl\u0259ri v\u0259 xalq hikm\u0259tl\u0259ri personajlar\u0131n nitqind\u0259 t\u0259bii \u015f\u0259kild\u0259 yer al\u0131r v\u0259 onlar\u0131n h\u0259yat t\u0259cr\u00fcb\u0259sini, d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fc \u0259ks etdirir. Bu x\u00fcsusiyy\u0259t x\u00fcsusil\u0259 ya\u015fl\u0131 n\u0259slin n\u00fcmay\u0259nd\u0259l\u0259rinin obrazlar\u0131nda daha qabar\u0131q n\u0259z\u0259r\u0259 \u00e7arp\u0131r. Bel\u0259likl\u0259, Yusif \u015e\u00fck\u00fcrl\u00fc dil faktlar\u0131n\u0131 obrazlar\u0131n f\u0259rdil\u0259\u015fdirilm\u0259si, regional koloritin yarad\u0131lmas\u0131 v\u0259 h\u0259yat h\u0259qiq\u0259tl\u0259rinin realist t\u0259qdimat\u0131 \u00fc\u00e7\u00fcn funksional vasit\u0259 kimi istifad\u0259 edir. Bu bax\u0131mdan yaz\u0131\u00e7\u0131n\u0131n dili onun realist poetikas\u0131n\u0131n m\u00fch\u00fcm t\u0259rkib hiss\u0259si kimi \u00e7\u0131x\u0131\u015f edir.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fc hekay\u0259l\u0259rinin poetikas\u0131nda diqq\u0259ti c\u0259lb ed\u0259n daha bir detal m\u00fc\u0259llif m\u00f6vqeyinin obyektivliyidir. Yaz\u0131\u00e7\u0131 hadis\u0259l\u0259r\u0259 v\u0259 obrazlara m\u00fcnasib\u0259tini a\u00e7\u0131q \u015f\u0259kild\u0259 ifad\u0259 etm\u0259kd\u0259n daha \u00e7ox, onlar\u0131n \u00f6zl\u0259rinin dan\u0131\u015fmas\u0131na imkan yarad\u0131r. Bu \u00fcsul oxucunun m\u00fcst\u0259qil n\u0259tic\u0259 \u00e7\u0131xarmas\u0131na \u015f\u0259rait yarad\u0131r v\u0259 \u0259s\u0259rl\u0259rin estetik t\u0259sir g\u00fcc\u00fcn\u00fc art\u0131r\u0131r. Bel\u0259 bir yana\u015fma m\u00fcasir n\u0259sr poetikas\u0131n\u0131n m\u00fch\u00fcm prinsipl\u0259rind\u0259n biri hesab olunur.<\/p>\n\n\n\n

Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131 Az\u0259rbaycan k\u0259nd n\u0259srinin son d\u00f6vr inki\u015faf m\u0259rh\u0259l\u0259sind\u0259 \u00f6z\u00fcn\u0259m\u0259xsus yer tutur. O, \u0130smay\u0131l \u015e\u0131xl\u0131, \u0130sa H\u00fcseynov, Sabir \u018fhm\u0259dli kimi yaz\u0131\u00e7\u0131lar\u0131n formala\u015fd\u0131rd\u0131\u011f\u0131 realist \u0259n\u0259n\u0259l\u0259rin b\u00f6lg\u0259 m\u00fchitind\u0259 davam\u00e7\u0131lar\u0131ndan biri kimi \u00e7\u0131x\u0131\u015f edir. Bununla yana\u015f\u0131, m\u00fc\u0259llif hadis\u0259l\u0259r\u0259 f\u0259rdi m\u00fc\u015fahid\u0259 rakursundan yana\u015faraq regional h\u0259yat\u0131n spesifik x\u00fcsusiyy\u0259tl\u0259rini b\u0259dii d\u00fc\u015f\u00fcnc\u0259nin predmetin\u0259 \u00e7evir\u0259 bilir. Bu bax\u0131mdan onun n\u0259sri h\u0259m milli \u0259d\u0259bi \u0259n\u0259n\u0259y\u0259 ba\u011fl\u0131l\u0131\u011f\u0131, h\u0259m d\u0259 f\u0259rdi \u00fcslub axtar\u0131\u015flar\u0131 il\u0259 diqq\u0259ti c\u0259lb edir.<\/p>\n\n\n\n

\u00dcmumiyy\u0259tl\u0259, Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn povest v\u0259 hekay\u0259l\u0259ri Az\u0259rbaycan n\u0259srind\u0259 regional h\u0259yat\u0131n b\u0259dii salnam\u0259si kimi d\u0259y\u0259rl\u0259ndiril\u0259 bil\u0259r. Bu \u0259s\u0259rl\u0259rd\u0259 realizm, psixoloji d\u0259rinlik, milli-m\u0259n\u0259vi d\u0259y\u0259rl\u0259r\u0259 ba\u011fl\u0131l\u0131q, t\u0259bi\u0259t\u0259 sevgi v\u0259 sosial t\u0259nqid bir-birini tamamlay\u0131r. Onun hekay\u0259l\u0259ri h\u0259m d\u00f6vr\u00fcn sosial m\u0259nz\u0259r\u0259sini \u0259ks etdir\u0259n s\u0259n\u0259d xarakteri da\u015f\u0131y\u0131r, h\u0259m d\u0259 insan\u0131n m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131 ara\u015fd\u0131ran d\u0259y\u0259rli n\u0259sr n\u00fcmun\u0259l\u0259ri kimi \u00e7\u0131x\u0131\u015f edir. Xarakter yaratmaq bacar\u0131\u011f\u0131, h\u0259yat h\u0259qiq\u0259tl\u0259rinin realist-estetik m\u00fcst\u0259vid\u0259 ifad\u0259si, s\u00fcjet-kompozisiya b\u00fct\u00f6vl\u00fcy\u00fc v\u0259 g\u00fccl\u00fc psixologizm Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fc Az\u0259rbaycan n\u0259srind\u0259 \u00f6z\u00fcn\u0259m\u0259xsus yarad\u0131c\u0131l\u0131q \u00fcslubuna malik istedadl\u0131 nasir kimi bir daha t\u0259sdiq edir.<\/p>\n\n\n\n

\u201c\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t\u201d<\/strong><\/p>\n\n\n\n

(17.06.2026)<\/strong><\/p>\n\n\n\n

M\u0259nb\u0259:\u00a0https:\/\/edebiyyatveincesenet.az\/<\/a><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Tural Ad\u0131\u015firin, AMEA-n\u0131n \u015e\u0259ki Regional Elmi M\u0259rk\u0259zinin \u201c\u018fd\u0259bi-m\u0259d\u0259ni m\u00fchit v\u0259 folklor\u201d \u015f\u00f6b\u0259sinin elmi i\u015f\u00e7isi. \u201c\u018fd\u0259biyyat v\u0259 inc\u0259s\u0259n\u0259t\u201d \u015e\u0259ki \u0259d\u0259bi m\u00fchitinin inki\u015faf\u0131nda m\u00fch\u00fcm xidm\u0259tl\u0259ri olan istedadl\u0131 nasirl\u0259rd\u0259n biri d\u0259 Yusif \u015e\u00fck\u00fcrl\u00fcd\u00fcr. Yusif \u015e\u00fck\u00fcrl\u00fcn\u00fcn hekay\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131 Az\u0259rbaycan n\u0259srind\u0259 regional h\u0259yat\u0131n, k\u0259nd m\u0259i\u015f\u0259tinin, sosial-m\u0259n\u0259vi probleml\u0259rin v\u0259 insan xarakterl\u0259rinin realist t\u0259qdimat\u0131 il\u0259 se\u00e7ilir. Onun hekay\u0259l\u0259rinin \u0259sas m\u0259ziyy\u0259ti ya\u015fanm\u0131\u015f h\u0259yat hadis\u0259l\u0259rinin […]<\/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-51550","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/51550","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=51550"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/51550\/revisions"}],"predecessor-version":[{"id":51564,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/51550\/revisions\/51564"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=51550"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=51550"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=51550"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}