{"id":52571,"date":"2026-08-07T09:00:00","date_gmt":"2026-08-07T05:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=52571"},"modified":"2026-08-07T13:04:18","modified_gmt":"2026-08-07T09:04:18","slug":"lutviyy%c9%99-esgerzade-muasir-azerbaycan-poeziyasinda-intellektualizm","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=52571","title":{"rendered":"L\u00fctviyy\u0259 \u018fSG\u018fRZAD\u018f.”M\u00dcAS\u0130R AZ\u018fRBAYCAN POEZ\u0130YASINDA \u0130NTELLEKTUAL\u0130ZM”."},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

(T\u0259ran\u0259 Turan R\u0259himli yarad\u0131c\u0131l\u0131\u011f\u0131nda f\u0259ls\u0259fi qat)<\/strong><\/p>\n\n\n\n

Tan\u0131nm\u0131\u015f \u015fair, \u0259d\u0259biyyat\u015f\u00fcnas alim, filologiya elml\u0259ri doktoru T\u0259ran\u0259 Turan R\u0259himli m\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda fundamental t\u0259dqiqatlar\u0131 il\u0259 tan\u0131nan alim, eyni zamanda elmi-n\u0259z\u0259ri bax\u0131\u015flar\u0131 il\u0259 \u0259d\u0259bi prosesi z\u0259nginl\u0259\u015fdir\u0259n imzalardan biri, AYB v\u0259 AJB-nin \u00fczv\u00fc, Prezident t\u0259qa\u00fcd\u00e7\u00fcs\u00fcd\u00fcr. Onun yarad\u0131c\u0131l\u0131\u011f\u0131 d\u0259rin f\u0259ls\u0259fi poeziyas\u0131 v\u0259 u\u011furlu ara\u015fd\u0131rmalar\u0131 il\u0259 xarakteriz\u0259 olunur. T\u0259ran\u0259 Turan\u0131n poeziyas\u0131ndak\u0131 intellektualizm oxucunu d\u00fc\u015f\u00fcnm\u0259y\u0259 s\u00f6vq edir.  \u015eeirl\u0259rind\u0259ki f\u0259ls\u0259fi r\u0259mzl\u0259r v\u0259 s\u0259tiralt\u0131 m\u0259nalar onun s\u00f6z\u00fcn tarixi, r\u0259mzi v\u0259 f\u0259ls\u0259fi \u00e7\u0259kisini yax\u015f\u0131 bilm\u0259sind\u0259n, elmi bazas\u0131n\u0131n z\u0259nginliyind\u0259n x\u0259b\u0259r verir. T\u0259ran\u0259 xan\u0131m\u0131n poeziyas\u0131ndak\u0131 zaman, varl\u0131q, insan taleyi v\u0259 kainat\u0131n qanunauy\u011funluqlar\u0131 bar\u0259d\u0259 f\u0259ls\u0259fi suallar m\u0259hz elmi idrak\u0131n b\u0259dii formas\u0131d\u0131r. Bir alim kimi d\u00fcnyan\u0131 v\u0259 klassik \u0259d\u0259bi c\u0259r\u0259yanlar\u0131 d\u0259rind\u0259n analiz etm\u0259si, onun \u00f6z \u015feirind\u0259 intellektual s\u0259rb\u0259stlik<\/em> v\u0259 universal m\u00f6vzular<\/em> yaratmas\u0131na \u015f\u0259rait yarad\u0131r.<\/p>\n\n\n\n

M\u00fcasir Az\u0259rbaycan poeziyas\u0131nda intellektualizm b\u0259dii m\u0259tnin sad\u0259c\u0259 forma estetikas\u0131 il\u0259 kifay\u0259tl\u0259nm\u0259yib, varl\u0131\u011f\u0131n ilahi v\u0259 b\u0259\u015f\u0259ri qatlar\u0131na n\u00fcfuz etm\u0259sini \u015f\u0259rtl\u0259ndirir. Bu bax\u0131mdan yarad\u0131c\u0131l\u0131\u011f\u0131nda klassik sufi-irfani t\u0259f\u0259kk\u00fcr\u00fcn v\u0259 panteist f\u0259ls\u0259f\u0259nin m\u00fcasir lirikaya u\u011furlu transformasiyas\u0131n\u0131 n\u00fcmayi\u015f etdir\u0259n T\u0259ran\u0259 Turan R\u0259himli m\u00fcasir Az\u0259rbaycan poeziyas\u0131n\u0131n \u0259n intellektual v\u0259 d\u0259rin<\/em> imzalar\u0131ndan biridir. Onun \u015feirl\u0259ri sad\u0259c\u0259 qafiy\u0259l\u0259nmi\u015f misralar deyil, insan varl\u0131\u011f\u0131n\u0131n, zaman\u0131n v\u0259 taleyin sor\u011fuland\u0131\u011f\u0131 m\u0259n\u0259vi bir laboratoriyad\u0131r. Bu laboratoriyada zaman\u0131n da\u011f\u0131d\u0131c\u0131 g\u00fcc\u00fc qar\u015f\u0131s\u0131nda lirik q\u0259hr\u0259man\u0131n m\u00f6vqeyi f\u0259ls\u0259fi hermenevtikan\u0131n prinsipl\u0259ri \u0259sas\u0131nda \u015f\u0259rh olunaraq, m\u00fcasir s\u0259n\u0259tkar\u0131n Kainat, Zaman v\u0259 Tanr\u0131 qar\u015f\u0131s\u0131ndak\u0131 m\u00f6vqeyi elmi m\u00fcst\u0259vid\u0259 i\u015f\u0131qland\u0131r\u0131l\u0131r.<\/p>\n\n\n\n

M\u0259qal\u0259d\u0259, poeziyas\u0131 il\u0259 s\u0259rh\u0259dl\u0259ri a\u015fan, 50-d\u0259n \u00e7ox \u00f6lk\u0259d\u0259 v\u0259 m\u00fcxt\u0259lif dill\u0259rd\u0259 n\u0259\u015fr olunan v\u0259 \u00f6z\u00fcn\u00fcn d\u0259rin b\u0259dii-f\u0259ls\u0259fi \u015feirl\u0259ri il\u0259 tan\u0131nan T\u0259ran\u0259 Turan R\u0259himli yarad\u0131c\u0131l\u0131\u011f\u0131nda v\u0259hd\u0259t t\u0259\u015fkil ed\u0259n zaman, kainat, Tanr\u0131, sevgi v\u0259 \u015fair taleyi m\u0259s\u0259l\u0259l\u0259rini ara\u015fd\u0131rma\u011fa, d\u0259rin v\u0259 gizli f\u0259ls\u0259fi qatlar\u0131na n\u0259z\u0259r salma\u011fa \u00e7al\u0131\u015faca\u011f\u0131q.<\/p>\n\n\n\n

Bizim \u00fc\u00e7\u00fcn ilk v\u0259 \u0259n vacib m\u0259qam \u015fairin taleyin\u0259 f\u0259ls\u0259fi bax\u0131\u015f\u0131n\u0131 anlamaqd\u0131r.<\/p>\n\n\n\n

Onun “\u015eairl\u0259r” \u015feiri “\u015fair kimdir?” v\u0259 “\u015fairlik n\u0259dir?” suallar\u0131na f\u0259ls\u0259fi, mistik v\u0259 psixoloji m\u00fcst\u0259vid\u0259 verilmi\u015f m\u00fck\u0259mm\u0259l cavabd\u0131r:<\/em><\/p>\n\n\n\n

Min il \u00f6z\u00fcn\u0259 yol g\u0259lir<\/em><\/p>\n\n\n\n

\u00d6z\u00fcn\u00fc bil\u0259n\u0259 kimi.<\/em><\/p>\n\n\n\n

Y\u00fcz k\u0259r\u0259 dirilib-\u00f6l\u00fcr<\/em><\/p>\n\n\n\n

\u018fc\u0259li g\u0259l\u0259n\u0259 kimi.<\/em><\/p>\n\n\n\n

H\u00f6r\u00fcm\u00e7\u0259k kimi tor qurur,<\/em><\/p>\n\n\n\n

Torunu i\u00e7in\u0259 y\u0131\u011f\u0131r.<\/em><\/p>\n\n\n\n

N\u0259 d\u0259rd var sin\u0259y\u0259 \u00e7\u0259kir,<\/em><\/p>\n\n\n\n

T\u00fcst\u00fcl\u0259nib \u015feir \u00e7\u0131x\u0131r.<\/em><\/p>\n\n\n\n

Verdiyimiz n\u00fcmun\u0259l\u0259rd\u0259 \u015fairliyin sad\u0259c\u0259 s\u00f6z qo\u015fmaq s\u0259n\u0259ti deyil, ruhsal bir m\u00fchacir\u0259t, m\u0259n\u0259vi iztirab v\u0259 daxili alkimiya (\u00e7evrilm\u0259) prosesi kimi t\u0259qdim olunur. \u015eair, “Min il, \u00f6z\u00fcn\u00fc bil\u0259n\u0259 kimi \u00f6z\u00fcn\u0259 yol g\u0259l\u0259n\u201d,<\/em> \u00f6z\u00fcn\u00fc axtaran \u0259b\u0259di yol\u00e7u, b\u0259\u015f\u0259riyy\u0259tin yadda\u015f\u0131n\u0131 \u00f6z\u00fcnd\u0259 da\u015f\u0131yan v\u0259 \u00f6mr\u00fc boyu \u00f6z daxili “m\u0259n”in\u0259 do\u011fru add\u0131mlayan metafizik bir varl\u0131qd\u0131r. Misradak\u0131”min il” ifad\u0259si zaman\u0131n f\u0259rdi deyil, kollektiv xarakterini g\u00f6st\u0259rir. \u015eair s\u0131radan bir insan kimi c\u0259mi bir ne\u00e7\u0259 onillik ya\u015fam\u0131r; o, tarixin qatlar\u0131na enir, m\u0259d\u0259niyy\u0259tin v\u0259 ruhun minillik yolunu q\u0259t edir. \u00d6z h\u0259qiqi kimliyini tapana q\u0259d\u0259r daxili bir t\u0259kam\u00fcl yolu ke\u00e7ir. Y\u0259ni \u015fairlik \u2013 \u00f6z\u00fcn\u00fcd\u0259rk (irfan)<\/em> prosesidir. Reall\u0131\u011f\u0131 adi insanlardan qat-qat g\u00fccl\u00fc hiss etm\u0259k v\u0259 h\u0259r b\u00f6y\u00fck a\u011fr\u0131da, h\u0259r yarad\u0131c\u0131l\u0131q krizisind\u0259 ruh\u0259n \u00f6l\u00fcb-dirilm\u0259k bacar\u0131\u011f\u0131d\u0131r: “Y\u00fcz k\u0259r\u0259 dirilib-\u00f6l\u00fcr, \/<\/em> \u018fc\u0259li g\u0259l\u0259n\u0259 kimi.”<\/em><\/p>\n\n\n\n

\u0130nsan \u00fc\u00e7\u00fcn \u00f6l\u00fcm bir d\u0259f\u0259 fiziki olaraq ba\u015f verirs\u0259, \u015fair h\u0259r \u015feird\u0259, h\u0259r misrada, h\u0259r m\u0259n\u0259vi sars\u0131nt\u0131da “y\u00fcz k\u0259r\u0259” \u00f6l\u00fcr v\u0259 yenid\u0259n do\u011fulur. Bu, ekzistensial bir \u0259zabd\u0131r. H\u0259yat\u0131n absurdlu\u011funu, a\u011fr\u0131lar\u0131n\u0131 \u00f6z i\u00e7ind\u0259n ke\u00e7ir\u0259n \u015fairin h\u0259r misras\u0131 bu \u00f6l\u00fcb – dirilm\u0259nin m\u0259hsulu, \u015fairlik xarici d\u00fcnyadan qidalan\u0131b, kainat\u0131 \u00f6z i\u00e7ind\u0259 yenid\u0259n qurmaq s\u0259n\u0259tidir. T\u0259ran\u0259 Turan R\u0259himli misralar\u0131nda bunu vur\u011fulay\u0131r: “H\u00f6r\u00fcm\u00e7\u0259k kimi tor qurur, <\/em>\/Torunu i\u00e7in\u0259 y\u0131\u011f\u0131r.”<\/em> H\u00f6r\u00fcm\u00e7\u0259k toru (m\u00fc\u0259llif, \u015fairi “h\u00f6r\u00fcm\u00e7\u0259k”\u0259 b\u0259nz\u0259d\u0259r\u0259k g\u00f6z\u0259l bir metafora yarad\u0131r) \u00f6z daxilind\u0259n (\u00f6z madd\u0259sind\u0259n) toxudu\u011fu kimi, \u015fair d\u0259 \u015feiri tamamil\u0259 \u00f6z ruhundan, hissl\u0259rind\u0259n \u00e7\u0131xar\u0131r. Sad\u0259c\u0259, \u015fair bu toru \u00e7\u00f6l\u0259 yox, “i\u00e7in\u0259 y\u0131\u011f\u0131r”. M\u00fc\u015fahid\u0259 etdiyi hadis\u0259l\u0259ri \u00f6z daxilin\u0259 \u00e7\u0259k\u0259n \u015fair, onlar\u0131 \u00f6z m\u0259n\u0259vi s\u00fczg\u0259cind\u0259n ke\u00e7irir, korun-korun yan\u0131r: “N\u0259 d\u0259rd var sin\u0259y\u0259 \u00e7\u0259kir,\/<\/em> T\u00fcst\u00fcl\u0259nib \u015feir \u00e7\u0131x\u0131r.”<\/em><\/p>\n\n\n\n

Misralardak\u0131 f\u0259ls\u0259fi mahiyy\u0259t\u015feirin, daxili yan\u011f\u0131n\u0131n, \u00e7\u0259kil\u0259n b\u0259\u015f\u0259ri v\u0259 f\u0259rdi d\u0259rdl\u0259rin estetik formas\u0131, \u015fairin is\u0259 d\u00fcnyadak\u0131 d\u0259rdi v\u0259 q\u0259mi \u00f6z sin\u0259sind\u0259 \u0259rid\u0259n bir f\u0259dakar olmas\u0131d\u0131r. Bu misralar, eyni zamanda poeziyan\u0131n mistik qayna\u011f\u0131n\u0131 izah edir. \u015eair d\u00fcnyadak\u0131 b\u00fct\u00fcn \u0259dal\u0259tsizlikl\u0259ri, ac\u0131lar\u0131, sevgisizlikl\u0259ri (“n\u0259 d\u0259rd var”) \u00f6z sin\u0259sin\u0259 \u00e7\u0259kir. Bu d\u0259rd daxild\u0259 f\u0259ls\u0259fi bir odla yan\u0131r. Burada “T\u00fcst\u00fcl\u0259nib \u015feir \u00e7\u0131x\u0131r”, – ifad\u0259si yarad\u0131c\u0131l\u0131q akt\u0131n\u0131n kulminasiyas\u0131d\u0131r. \u015eeir ruhun a\u011fr\u0131dan alovlanmas\u0131n\u0131n, daxili vulkan\u0131n t\u00fcst\u00fcs\u00fc, \u015fair is\u0259 \u00f6z\u00fcn\u00fc yand\u0131raraq \u0259trafa i\u015f\u0131q (s\u00f6z) sa\u00e7an bir varl\u0131qd\u0131r.<\/p>\n\n\n\n

A\u015fa\u011f\u0131dak\u0131 misralarda \u015fair kimliyinin kosmik<\/em> <\/strong>(t\u0259bi\u0259t), ilahi (teoloji) v\u0259 f\u0259dakar (metafizik<\/em>)<\/strong> qatlar\u0131 b\u0259dii \u015f\u0259kild\u0259 tamamlan\u0131r. T\u0259ran\u0259 xan\u0131m bu b\u0259ndl\u0259rd\u0259 yarad\u0131c\u0131 insan\u0131n t\u0259bi\u0259tl\u0259 v\u0259 Tanr\u0131 il\u0259 olan birba\u015fa dialoqunu, el\u0259c\u0259 d\u0259 s\u00f6z u\u011frunda f\u0259dakarl\u0131\u011f\u0131n\u0131 t\u0259hlil edir. Birinci b\u0259ndi f\u0259ls\u0259fi (t\u0259bi\u0259tl\u0259 v\u0259hd\u0259t v\u0259 tale t\u0259zad\u0131 (panteizm)<\/em> v\u0259 b\u0259dii c\u0259h\u0259td\u0259n ara\u015fd\u0131raq:<\/p>\n\n\n\n

Da\u011fnan, bulaqnan d\u0259rdl\u0259\u015fir,<\/em>
S\u0131x\u0131r qayan\u0131n \u0259lini.<\/em>
Da\u015fa dan\u0131\u015fmaq \u00f6yr\u0259dir,<\/em>
Bilmir kor b\u0259xtin dilini.<\/em><\/p>\n\n\n\n

M\u00fc\u0259llif da\u011f, bulaq v\u0259 qayan\u0131 \u015f\u0259xsl\u0259ndirir (personifikasiya).<\/em> D\u00fcnyada insanlardan tapmad\u0131\u011f\u0131 anla\u015f\u0131lman\u0131 t\u0259bi\u0259td\u0259 tapan \u015fair t\u0259bi\u0259tl\u0259 panteist v\u0259hd\u0259td\u0259dir; da\u015fla, qaya il\u0259 d\u0259rdl\u0259\u015fir, da\u015fa dan\u0131\u015fmaq \u00f6yr\u0259dir, qayan\u0131n \u0259lini s\u0131x\u0131r, lakin \u00f6z kor b\u0259xtinin dilini bilmir. B\u0259llidir ki, da\u015f susma\u011f\u0131n, reaksiyas\u0131zl\u0131\u011f\u0131n simvoludur. Poeziyan\u0131n g\u00fcc\u00fc il\u0259 \u0259n dilsiz varl\u0131qlar\u0131 bel\u0259 dil\u0259 g\u0259tir\u0259n \u015fair “kor b\u0259xtin dilini”<\/em>  tapa bilmir. Bu insan\u0131n kainat\u0131n taleyi qar\u015f\u0131s\u0131ndak\u0131 ekzistensial acizliyini v\u0259 dram\u0131n\u0131 g\u00f6st\u0259rir:<\/p>\n\n\n\n

Allah\u0131n g\u00f6z\u00fc \u00fcst\u00fcnd\u0259,<\/em>
Q\u0259lbind\u0259 Allah i\u015f\u0131\u011f\u0131.<\/em>
Qocald\u0131r, b\u00f6y\u00fctm\u00fcr Allah<\/em>
\u0130\u00e7ind\u0259ki saf u\u015fa\u011f\u0131.<\/em><\/p>\n\n\n\n

\u015eairlik se\u00e7ilmi\u015flikdir. \u015eair yarad\u0131c\u0131l\u0131q boyu d\u00fcnya \u00e7irkinlikl\u0259rin\u0259 bula\u015fmayan, h\u0259r \u015fey\u0259 ilk d\u0259f\u0259 g\u00f6r\u00fcrm\u00fc\u015f kimi heyr\u0259tl\u0259 baxan saf u\u015faq ruhunu<\/em> qoruyub saxlamaq m\u0259cburiyy\u0259tind\u0259dir. \u015eair s\u00f6z\u00fcn ya\u015famas\u0131 \u00fc\u00e7\u00fcn \u00f6z can\u0131n\u0131, \u00f6mr\u00fcn\u00fc qurban verm\u0259y\u0259 haz\u0131rd\u0131r. Misradak\u0131 “Allah i\u015f\u0131\u011f\u0131” sufi f\u0259ls\u0259f\u0259sind\u0259ki nura \u2013 ilahi ilhama i\u015far\u0259dir. \u015eairin yarad\u0131c\u0131l\u0131\u011f\u0131 birba\u015fa ilahi qayna\u011fa ba\u011flan\u0131r. “Qocald\u0131r, b\u00f6y\u00fctm\u00fcr Allah \/ \u0130\u00e7ind\u0259ki saf u\u015fa\u011f\u0131” t\u0259zad\u0131 s\u0259n\u0259tkar\u0131n fiziki ya\u015flanmas\u0131 il\u0259 ruhunun sars\u0131lmaz safl\u0131\u011f\u0131 aras\u0131ndak\u0131 dialektikan\u0131 ifad\u0259 edir. D\u00fcnya onu cism\u0259n qocald\u0131r, a\u011fr\u0131lar\u0131 sa\u00e7\u0131n\u0131 a\u011fard\u0131r, lakin Tanr\u0131 onun i\u00e7ind\u0259ki d\u00fcnyan\u0131 t\u0259miz, g\u00fcnahs\u0131z hiss ed\u0259n \u201csaf u\u015fa\u011f\u0131\u201d<\/em> qoruyur. \u00c7\u00fcnki u\u015faq b\u00f6y\u00fcs\u0259, safl\u0131q it\u0259r, safl\u0131q its\u0259, \u015feir do\u011fulmaz.<\/p>\n\n\n\n

S\u00f6z\u00fcnd\u0259n as\u0131l\u0131b \u00f6l\u00fcr,<\/em>
Qoymur s\u00f6z\u00fc bo\u011fulma\u011fa.<\/em>
Bezib k\u00f6hn\u0259lmi\u015f \u00f6m\u00fcrd\u0259n<\/em>
\u00d6l\u00fcr t\u0259z\u0259 do\u011fulma\u011fa.<\/em><\/p>\n\n\n\n

H\u0259r pay\u0131z \u00f6l\u00fcb, h\u0259r yaz diril\u0259n a\u011faclar\u0131 d\u00fc\u015f\u00fcn\u00fcr\u0259m. Burada da \u00f6l\u00fcm son deyil, ruhun ali azadl\u0131\u011fa qovu\u015fmas\u0131d\u0131r. “S\u00f6z\u00fcnd\u0259n as\u0131l\u0131b \u00f6l\u00fcr”, – ifad\u0259si s\u0259n\u0259tkar\u0131n \u00f6z yazd\u0131\u011f\u0131 h\u0259qiq\u0259tin, b\u0259dii prinsipl\u0259rin qurban\u0131na \u00e7evrilm\u0259sini g\u00f6st\u0259rir (N\u0259simi v\u0259 ya M\u0259nsur H\u0259llac f\u0259ls\u0259f\u0259sind\u0259 oldu\u011fu kimi). \u015eair \u00f6z\u00fcn\u00fc f\u0259da edir ki, “s\u00f6z bo\u011fulmas\u0131n”,<\/em> h\u0259qiq\u0259t ya\u015fas\u0131n. Sonda \u015fair s\u00f6z\u00fcn bo\u011fulmamas\u0131 \u00fc\u00e7\u00fcn \u00f6z bioloji varl\u0131\u011f\u0131ndan ke\u00e7ir. \u015eeirin final akkordu olan “Bezib k\u00f6hn\u0259lmi\u015f \u00f6m\u00fcrd\u0259n \/ \u00d6l\u00fcr t\u0259z\u0259 do\u011fulma\u011fa”<\/em>, – misralar\u0131 is\u0259 maddi d\u00fcnyadan imtina f\u0259ls\u0259f\u0259sidir. D\u00fcny\u0259vi \u00f6m\u00fcr “k\u00f6hn\u0259lmi\u015f”<\/em> bir libasd\u0131r. Onun \u00fc\u00e7\u00fcn fiziki \u00f6l\u00fcm bir son deyil, ruhun z\u0259ncirl\u0259rd\u0259n qurtulub \u0259b\u0259di s\u0259n\u0259t al\u0259mind\u0259 v\u0259 Tanr\u0131 d\u0259rgah\u0131nda t\u0259z\u0259d\u0259n do\u011fulmas\u0131d\u0131r (metamorfoza).<\/p>\n\n\n\n

B\u00fct\u00f6vl\u00fckd\u0259, T\u0259ran\u0259 Turan R\u0259himlinin \u201c\u015eairl\u0259r\u201d \u015feirind\u0259n \u00e7\u0131xan yekun f\u0259ls\u0259fi formul bel\u0259dir: \u015fair, d\u00fcnyan\u0131n b\u00fct\u00fcn d\u0259rdi il\u0259 y\u00fckl\u0259nmi\u015f, minillik yollardan ke\u00e7ib g\u0259l\u0259n, \u00f6z\u00fcn\u00fc s\u0259n\u0259td\u0259 tapan f\u0259dakar bir ruh, \u015fairlik is\u0259 \u2013 \u00e7\u0259kil\u0259n \u0259zablar\u0131n, \u00f6l\u00fcml\u0259rin v\u0259 daxili yan\u011f\u0131n\u0131n mistik bir \u015f\u0259kild\u0259 estetik s\u00f6z\u0259 (t\u00fcst\u00fcy\u0259) \u00e7evrilm\u0259si prosesidir. \u015eairlik, da\u015flar\u0131 dil\u0259 g\u0259tir\u0259n ilahi bir missiya, cismi qocal\u0131qda bel\u0259 ruhu u\u015faq safl\u0131\u011f\u0131nda saxlamaq bacar\u0131\u011f\u0131 v\u0259 s\u00f6z\u00fcn ya\u015famas\u0131 \u00fc\u00e7\u00fcn bioloji varl\u0131\u011f\u0131ndan vaz ke\u00e7\u0259 bilm\u0259k f\u0259dakarl\u0131\u011f\u0131d\u0131r. Qeyd ed\u0259k ki, \u015fair vaxts\u0131z itirdiyimiz f\u0259dakar s\u0259n\u0259tkar Adil Mirseyidin xatir\u0259sin\u0259 ithaf etdiyi  bu \u015feird\u0259 f\u0259dakarl\u0131q v\u0259 “s\u00f6zd\u0259n as\u0131l\u0131b \u00f6lm\u0259k” f\u0259ls\u0259f\u0259sini real bir m\u00fcst\u0259viy\u0259 da\u015f\u0131y\u0131b. D\u00fc\u015f\u00fcn\u00fcr\u00fck ki, T\u0259ran\u0259 Turan R\u0259himlinin b\u00fct\u00f6v bir yarad\u0131c\u0131l\u0131q manifesti olan “\u015eairl\u0259r” \u015feirini f\u0259ls\u0259fi v\u0259 poetik s\u00fczg\u0259cd\u0259n ke\u00e7ir\u0259r\u0259k \u015fairin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n poetik manifestini az da olsa a\u00e7m\u0131\u015f olduq.<\/p>\n\n\n\n

\u015eairin zaman\u0131n axar\u0131 v\u0259 daxili m\u0259n\u0259vi yetkinlik kimi d\u0259rin duy\u011fular \u00fcz\u0259rind\u0259 qurulan yarad\u0131c\u0131l\u0131\u011f\u0131nda h\u0259yat\u0131n sirl\u0259ri v\u0259 insan psixologiyas\u0131n\u0131n inc\u0259 detallar\u0131 \u00f6n plana \u00e7\u0131x\u0131r. Yaln\u0131z maddi d\u00fcnya il\u0259 m\u0259hdudla\u015fmayan, m\u0259n\u0259vi ucal\u0131\u011fa v\u0259 ilahi e\u015fq\u0259 can atan \u015fairin \u015feirl\u0259rind\u0259 bu f\u0259ls\u0259fi ist\u0259k \u00f6z\u00fcn\u00fc \u0259sas\u0259n, bu istiqam\u0259tl\u0259rd\u0259, zaman\u0131 v\u0259 \u00f6mr\u00fc yenid\u0259n do\u011fulmaqla d\u0259rk etm\u0259kd\u0259, ilahi varl\u0131\u011fa v\u0259 pakl\u0131\u011fa can atmada,  s\u0259ssizlik v\u0259 d\u00f6z\u00fcm f\u0259ls\u0259f\u0259sind\u0259 g\u00f6st\u0259rir. \u015eair maddi cismin faniliyini q\u0259bul ets\u0259 d\u0259, ruhun \u015feird\u0259 v\u0259 misralarda yenid\u0259n do\u011fulmas\u0131n\u0131 arzulay\u0131r. “M\u0259n bu \u00f6mr\u00fc ya\u015fam\u0131\u015fam” f\u0259ls\u0259f\u0259si il\u0259 lirik q\u0259hr\u0259man ruh\u0259n tarixin d\u0259rinlikl\u0259rin\u0259 qay\u0131tmaq ist\u0259yini ifad\u0259 edir. Lirik q\u0259hr\u0259man h\u0259r yandan ba\u011flanan yollar\u0131n sonda Allaha \u00e7\u0131xaca\u011f\u0131n\u0131 bilir v\u0259 b\u0259\u015f\u0259ri \u00e7irkinlikl\u0259rd\u0259n uzaqla\u015fmaq ist\u0259yir. B\u0259z\u0259n haqs\u0131zl\u0131qlar qar\u015f\u0131s\u0131nda susma\u011f\u0131 \u00fcst\u00fcn tutan \u015fair, daxili bir vulkan kimi vaxt\u0131 g\u0259l\u0259nd\u0259 s\u00f6z\u00fcn “q\u0131n\u0131ndan \u00e7\u0131xmas\u0131n\u0131” ist\u0259yir. B\u00fct\u00fcn bunlar\u0131, T\u0259ran\u0259 Turan R\u0259himlinin poeziyas\u0131ndak\u0131 f\u0259ls\u0259fi d\u0259rinliyi konkret cismi \u00f6l\u00fcm\u00fcn faniliyi il\u0259 ruhun v\u0259 s\u0259n\u0259tin \u0259b\u0259diliyi<\/em> aras\u0131ndak\u0131 ziddiyy\u0259ti sor\u011fulayan misralar\u0131 \u00fcz\u0259rind\u0259n \u00fcz\u0259rind\u0259n t\u0259hlil ed\u0259 bil\u0259rik:<\/p>\n\n\n\n

M\u0259n hans\u0131 f\u0259sild\u0259 k\u00f6\u00e7\u0259c\u0259y\u0259m?<\/em>
Bir v\u0259r\u0259qin k\u00fcnc\u00fcnd\u0259.
Bir misran\u0131n i\u00e7ind\u0259.
Yenid\u0259n do\u011fulaca\u011famm\u0131?
\u00d6lm\u0259diyimi bil\u0259c\u0259kl\u0259rmi?<\/em><\/p>\n\n\n\n

\u015eair burada seiri maddi d\u00fcnyan\u0131n ke\u00e7iciliyin\u0259 qar\u015f\u0131 bir \u0259b\u0259diyy\u0259t s\u0131\u011f\u0131naca\u011f\u0131 kimi t\u0259qdim edir. \u0130nsan\u0131n fiziki yoxluq qorxusu s\u0259n\u0259tkar\u0131n misralara s\u0131\u011f\u0131nma f\u0259ls\u0259f\u0259si il\u0259 \u0259v\u0259zl\u0259nir. “Yenid\u0259n do\u011fulmaq” f\u0259ls\u0259f\u0259si reall\u0131\u011f\u0131 deyil, s\u00f6z\u00fcn i\u00e7ind\u0259 var olma\u011f\u0131 ifad\u0259 edir. A\u015fa\u011f\u0131dak\u0131 misralarda is\u0259 zaman\u0131n insan psixologiyas\u0131na v\u0259 yadda\u015f\u0131na t\u0259siri, “d\u00f6z\u00fcm” v\u0259 t\u0259klik f\u0259ls\u0259f\u0259sini izl\u0259y\u0259k:<\/p>\n\n\n\n

Yen\u0259 yuxum qa\u00e7aq d\u00fc\u015f\u00fcb,<\/em>
Bu gec\u0259 – d\u00f6z\u00fcm gec\u0259si.<\/em>
Yeyib bitir\u0259c\u0259k m\u0259ni.<\/em>
\u00d6mr\u00fcn \u0259n uzun gec\u0259si.<\/em>
Oyanacaq xatir\u0259l\u0259r…<\/em><\/p>\n\n\n\n

\u015eair \u00fc\u00e7\u00fcn gec\u0259 sad\u0259c\u0259 zaman k\u0259siyi deyil, insan\u0131n \u00f6z daxili “m\u0259n”i v\u0259 ke\u00e7mi\u015fi il\u0259 \u00fcz-\u00fcz\u0259 qald\u0131\u011f\u0131 m\u0259hk\u0259m\u0259sidir. Xatir\u0259l\u0259rl\u0259 ba\u015f-ba\u015fa qalmas\u0131 insan\u0131n zaman qar\u015f\u0131s\u0131ndak\u0131 g\u00fccs\u00fczl\u00fcy\u00fcn\u00fcn, eyni zamanda m\u0259n\u0259vi d\u00f6z\u00fcm\u00fcn\u00fcn s\u0131na\u011fa \u00e7\u0259kilm\u0259sidir.A\u015fa\u011f\u0131dak\u0131 misralarda is\u0259 h\u0259yat qanunauy\u011funluqlar\u0131 qar\u015f\u0131s\u0131nda insan\u0131n “gecikm\u0259” f\u0259ls\u0259f\u0259si <\/em>v\u0259 taleyin lab\u00fcdl\u00fcy\u00fcn\u00fcn q\u0259bulu inikas edir. Lirik q\u0259hr\u0259man\u0131n d\u00fcnyan\u0131 d\u0259rk etm\u0259si a\u011fr\u0131l\u0131 bir t\u0259kam\u00fcl yoludur. M\u00fcdrikliyin, s\u0259hvl\u0259ri v\u0259 d\u00fczl\u0259ri ay\u0131rma\u011f\u0131n insana gec g\u0259lm\u0259si f\u0259ls\u0259fi sars\u0131nt\u0131 yarad\u0131r:<\/p>\n\n\n\n

Allah, m\u0259ni gec b\u00f6y\u00fctd\u00fcn,<\/em>
N\u0259y\u0259 \u0259l atd\u0131m gec oldu.<\/em>
Gecikdiyim h\u0259r qap\u0131da.<\/em>
Ne\u00e7\u0259 \u00fcmidim he\u00e7 oldu.<\/em><\/p>\n\n\n\n

Bu gecikm\u0259 h\u0259m d\u0259 ruhun “s\u00f6z\u00fcn qoynuna q\u0131s\u0131laraq” isinm\u0259sin\u0259 v\u0259 m\u0259n\u0259vi g\u00fcc tapmas\u0131na yol a\u00e7\u0131r. \u015eairin f\u0259ls\u0259fi yarad\u0131c\u0131l\u0131\u011f\u0131nda “H\u0259r yandan ba\u011flanan yol Allahad\u0131r”, –<\/em> konsepti lirik q\u0259hr\u0259man\u0131n s\u0131\u011f\u0131nacaq axtar\u0131\u015f\u0131n\u0131, d\u00fcny\u0259vi \u00e7ar\u0259sizliyini v\u0259 b\u0259\u015f\u0259ri imtahanlar\u0131 d\u0259rk etm\u0259 m\u0259rh\u0259l\u0259sini \u0259ks etdirir. Bu konsepsiya b\u0259dii \u0259d\u0259biyyatda t\u0259s\u0259vv\u00fcf v\u0259 irfani f\u0259ls\u0259f\u0259nin<\/em> m\u00fcasir poeziyaya k\u00f6\u00e7\u00fcr\u00fclm\u00fc\u015f formas\u0131d\u0131r.<\/p>\n\n\n\n

         T\u0259ran\u0259 xan\u0131m\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda toxunmaq ist\u0259diyim m\u0259s\u0259l\u0259l\u0259rd\u0259n biri d\u0259 zaman f\u0259ls\u0259f\u0259sidir. Onun \u201c\u018fd\u0259biyyat Q\u0259zeti\u201dnd\u0259<\/a> i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n “\u0130ll\u0259r s\u00fcr\u0259t qatar\u0131d\u0131” \u015feiri f\u0259ls\u0259f\u0259d\u0259 “zaman-m\u0259kan v\u0259 insan” <\/em>triadas\u0131n\u0131n, zaman\u0131n amans\u0131z s\u00fcr\u0259ti qar\u015f\u0131s\u0131nda lirik q\u0259hr\u0259man\u0131n daxili t\u0259lat\u00fcml\u0259rinin parlaq b\u0259dii ifad\u0259sidir. Bu s\u00fcr\u0259t qar\u015f\u0131s\u0131nda lirik q\u0259hr\u0259man \u00f6z daxili “m\u0259n”in\u0259, xatir\u0259l\u0259r v\u0259 yadda\u015f m\u0259kan\u0131na m\u00fchacir\u0259t edir. \u015eair zaman\u0131n nisbiliyini v\u0259 onun insan irad\u0259sind\u0259n as\u0131l\u0131 olmayan m\u00fctl\u0259q s\u00fcr\u0259tini vur\u011fulay\u0131r. \u0130nsan \u00f6mr\u00fc x\u0259tti zaman daxilind\u0259 ki\u00e7ik bir n\u00f6qt\u0259y\u0259 \u00e7evrilir:<\/p>\n\n\n\n

\u0130ll\u0259r s\u00fcr\u0259t qatar\u0131d\u0131,<\/em>
Ay ba\u015flayan kimi bitir.<\/em>
H\u0259ft\u0259l\u0259r hey it\u0259l\u0259\u015fir,<\/em>
G\u00fcnl\u0259r qovhaqovda itir.<\/em><\/p>\n\n\n\n

M\u00fc\u0259llif ili “s\u00fcr\u0259t qatar\u0131”na b\u0259nz\u0259d\u0259r\u0259k zaman\u0131n dinamikas\u0131n\u0131 vizualla\u015fd\u0131r\u0131r. “\u0130t\u0259l\u0259\u015fir”, “qovhaqovda itir”, – kimi fell\u0259rin se\u00e7ilm\u0259si zaman vahidl\u0259rinin (ay, h\u0259ft\u0259, g\u00fcn) bir-biri il\u0259 sanki aqressiv bir yar\u0131\u015fda oldu\u011funu, insan\u0131n bu xaosun i\u00e7ind\u0259 \u0259zildiyini g\u00f6st\u0259r\u0259n g\u00fccl\u00fc bir metaforad\u0131r.<\/p>\n\n\n\n

Gec\u0259-g\u00fcnd\u00fcz g\u00f6zg\u00f6r\u0259ti<\/em>
Zaman m\u0259n\u0259 sava\u015f a\u00e7\u0131r.<\/em>
Saniy\u0259yl\u0259 yar\u0131\u015f\u0131ram,<\/em>
Saatlar \u0259limd\u0259n qa\u00e7\u0131r.<\/em><\/p>\n\n\n\n

Burada zaman-insan qar\u015f\u0131durmas\u0131 f\u0259ls\u0259fi m\u00fcst\u0259viy\u0259 da\u015f\u0131n\u0131r. Zaman sad\u0259c\u0259 ke\u00e7ib getmir, o, insana qar\u015f\u0131 aktiv \u015f\u0259kild\u0259 “sava\u015f a\u00e7an” d\u00fc\u015fm\u0259n kimi xarakteriz\u0259 olunur. “Zaman m\u0259n\u0259 sava\u015f a\u00e7\u0131r”,<\/em> – misras\u0131nda zaman \u015f\u0259xsl\u0259ndirilir (personifikasiya). “Saniy\u0259” v\u0259 “saat” anlay\u0131\u015flar\u0131 vasit\u0259sil\u0259 lirik q\u0259hr\u0259man\u0131n h\u0259r an\u0131 qazanmaq, h\u0259yata gecikm\u0259m\u0259k \u00fc\u00e7\u00fcn verdiyi \u00fcmidsiz m\u00fcbariz\u0259 b\u0259dii \u015f\u0259kild\u0259 ifad\u0259 olunur.  Misralardak\u0131 mahiyy\u0259t <\/strong>zaman\u0131n m\u0259kansal xarakter almas\u0131, y\u0259ni real zaman\u0131n yadda\u015f (xatir\u0259) m\u0259kan\u0131na k\u00f6\u00e7m\u0259si f\u0259ls\u0259f\u0259sidir. \u0130ndiki zaman o q\u0259d\u0259r s\u00fcr\u0259tlidir ki, onu ya\u015famaq m\u00fcmk\u00fcn olmur, an d\u0259rhal ke\u00e7mi\u015f\u0259 \u00e7evrilir, “Xatir\u0259y\u0259 hopur anlar”. Bu ifad\u0259 soyuq zaman anlay\u0131\u015f\u0131n\u0131 emosional yadda\u015f m\u0259kan\u0131na \u00e7evir\u0259n inc\u0259 bir t\u0259svirdir. “Tez-t\u0259l\u0259sik v\u0259d\u0259 dolur”, – misras\u0131 is\u0259 insan\u0131n bu d\u00fcnyadak\u0131 m\u00f6vcudluq m\u00fcdd\u0259tinin (v\u0259d\u0259sinin) qa\u00e7\u0131lmaz sonuna i\u015far\u0259 edir.<\/p>\n\n\n\n

M\u00fcasir f\u0259ls\u0259f\u0259nin, x\u00fcsus\u0259n d\u0259 ekzistensializmin, \u0259n b\u00f6y\u00fck problemi olan yadla\u015fma<\/em> v\u0259 insan\u0131n \u00f6z “m\u0259n”ini itirm\u0259si f\u0259ls\u0259f\u0259sidir. G\u00fcnd\u0259lik qay\u011f\u0131lar insan\u0131 \u00f6z h\u0259qiqi ruhundan uzaqla\u015fd\u0131r\u0131r.  Buradak\u0131 \u201ci\u015f-g\u00fcc” lirik q\u0259hr\u0259man\u0131 ovlayan bir y\u0131rt\u0131c\u0131ya (“ley”) b\u0259nz\u0259dilir. “\u00d6z\u00fcmd\u0259n qopar\u0131r m\u0259ni”, – misras\u0131nda insan\u0131n daxili b\u00f6l\u00fcnm\u0259si, ruhun b\u0259d\u0259nd\u0259n v\u0259 sosial h\u0259yatdan t\u0259crid olunaraq t\u0259k qalmas\u0131 \u00e7ox t\u0259sirli \u015f\u0259kild\u0259 ifad\u0259 edilir. \u015eeirin kulminasiya n\u00f6qt\u0259si olan bu misralar h\u0259yat\u0131n absurdlu\u011fu v\u0259 ke\u00e7iciliyi<\/em> haqq\u0131ndad\u0131r. Zaman el\u0259 bir s\u00fcr\u0259td\u0259dir ki, insan m\u0259kanda sabit qala bilmir, h\u0259yat\u0131 d\u0259rind\u0259n hiss edib “ya\u015fama\u011fa” imkan tapm\u0131r, sad\u0259c\u0259 onun “\u00fcst\u00fcnd\u0259n u\u00e7ub ke\u00e7ir”.  “Sabah\u0131 qucub gedir\u0259m”, – ifad\u0259sind\u0259 g\u0259l\u0259c\u0259y\u0259 do\u011fru canatma, lakin eyni zamanda “ya\u015fam\u0131ram, \u00fcst\u00fcnd\u0259n u\u00e7ub gedir\u0259m”, – etiraf\u0131 lirik q\u0259hr\u0259man\u0131n sars\u0131nt\u0131l\u0131 son q\u0259na\u0259tini b\u0259yan edir. H\u0259yat\u0131n real ya\u015fant\u0131 deyil, s\u00fcr\u0259tli bir tranzit ke\u00e7id olmas\u0131 b\u0259dii \u015f\u0259kild\u0259 yekunla\u015fd\u0131r\u0131l\u0131r.<\/p>\n\n\n\n

\u015eairin yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 dig\u0259r vacib x\u0259tt is\u0259 sevgi v\u0259 ayr\u0131l\u0131\u011f\u0131n metafizikas\u0131d\u0131r.<\/em> T\u0259ran\u0259 Turan R\u0259himli \u00fc\u00e7\u00fcn sevgi b\u0259\u015f\u0259ri duy\u011fudan daha uca bir anlay\u0131\u015f \u2013 ruhun t\u0259mizl\u0259nm\u0259 m\u0259rh\u0259l\u0259sidir. Onun sevgi v\u0259 ayr\u0131l\u0131\u011f\u0131n mistik f\u0259ls\u0259f\u0259sin\u0259 toxunan “S\u0259ni g\u00f6zl\u0259rimin ya\u015f\u0131 tutacaq” \u015feirin\u0259  n\u0259z\u0259r salaq.  \u015eeir insan m\u00fcnasib\u0259tl\u0259rind\u0259ki q\u0131r\u0131lmalar\u0131, sevgi v\u0259 ayr\u0131l\u0131\u011f\u0131n f\u0259ls\u0259fi-mistik mahiyy\u0259tini \u0259ks etdir\u0259n \u0259n t\u0259sirli n\u00fcmun\u0259l\u0259rd\u0259n biridir. \u015eair bu \u015feird\u0259 sevgini s\u0131radan bir hiss olaraq deyil, insan\u0131n ruhunu t\u0259mizl\u0259y\u0259n v\u0259 taleyini formala\u015fd\u0131ran metafizik bir q\u00fcvv\u0259 kimi t\u0259qdim edir.  \u015eeird\u0259ki mistik v\u0259 f\u0259ls\u0259fi qatlar\u0131 misralar \u00fcz\u0259rind\u0259n t\u0259hlil ed\u0259k:<\/p>\n\n\n\n

R\u0259ngb\u0259r\u0259ng d\u0259rdl\u0259rim \u00f6z\u00fcm\u0259 qals\u0131n,<\/em>
Sevgini g\u00f6t\u00fcr get, m\u0259ni q\u0131nama.<\/em><\/p>\n\n\n\n

Burada ayr\u0131l\u0131q fiziki uzaqla\u015fma deyil, ruhsal bir m\u00fcbadil\u0259dir. \u015eair ayr\u0131l\u0131q an\u0131nda duy\u011fular\u0131n enerjisini iki yer\u0259 b\u00f6l\u00fcr. D\u0259rd lirik q\u0259hr\u0259man\u0131n daxili d\u00fcnyas\u0131nda (“\u00f6z\u00fcnd\u0259”) qal\u0131r, sevgi is\u0259 qar\u015f\u0131 t\u0259r\u0259f\u0259 bir y\u00fck, bir m\u00fcq\u0259dd\u0259s \u0259man\u0259t kimi \u00f6t\u00fcr\u00fcl\u00fcr.<\/p>\n\n\n\n

Buradak\u0131 “R\u0259ngb\u0259r\u0259ng d\u0259rdl\u0259r” ifad\u0259si m\u00fc\u0259llifin k\u0259d\u0259r\u0259 f\u0259rqli bir b\u0259dii \u00e7alar qazand\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259r\u0259n maraql\u0131 bir metaforad\u0131r. Sevginin fiziki bir \u0259\u015fya kimi “g\u00f6t\u00fcr\u00fcl\u00fcb apar\u0131lmas\u0131” t\u0259sviri is\u0259 hissl\u0259rin m\u0259kandan as\u0131l\u0131l\u0131\u011f\u0131n\u0131 itirdiyini g\u00f6st\u0259rir.<\/p>\n\n\n\n

M\u00fcasir poeziyada yuxu v\u0259 x\u0259yal insan\u0131n daxili al\u0259minin gizli m\u0259kand\u0131r. \u015eeir\u0259 mistik v\u0259 gizli bir atmosfer qat\u0131r.Lirik q\u0259hr\u0259man qar\u015f\u0131 t\u0259r\u0259fin bu mistik m\u0259kanlara daxil olmas\u0131n\u0131 qada\u011fan edir:<\/p>\n\n\n\n

Yuxuma da g\u0259lm\u0259, x\u0259yal\u0131ma da,<\/em>
Unut \u00f6ld\u00fcrd\u00fcy\u00fcn arzular kimi.<\/em><\/p>\n\n\n\n

Buradak\u0131 arzular\u0131n “\u00f6ld\u00fcr\u00fclm\u0259si” ifad\u0259si sevginin h\u0259m var ed\u0259n, h\u0259m d\u0259 m\u0259hv ed\u0259n ikili g\u00fcc\u00fcn\u0259 f\u0259ls\u0259fi i\u015far\u0259dir. “\u00d6ld\u00fcrd\u00fcy\u00fcn arzular” t\u0259\u015fbehi is\u0259 ayr\u0131l\u0131\u011f\u0131n lirik q\u0259hr\u0259man\u0131n daxili d\u00fcnyas\u0131nda yaratd\u0131\u011f\u0131 m\u0259n\u0259vi da\u011f\u0131nt\u0131n\u0131n miqyas\u0131n\u0131 g\u00f6st\u0259rir:<\/p>\n\n\n\n

Dem\u0259 bu d\u00fcnyan\u0131n \u00fcz\u00fc d\u00f6n\u00fckd\u00fc,<\/em>
Q\u0131nama taley\u0259 bel\u0259 \u0259yildim.<\/em>
Da\u011fdan d\u00f6z\u00fcml\u00fcyd\u00fcm, da\u015fdan s\u0259brli…<\/em><\/p>\n\n\n\n

Misralarda h\u0259m\u00e7inin tale f\u0259ls\u0259f\u0259si (fatalizm)<\/em> v\u0259 insan irad\u0259sinin s\u0259rh\u0259dl\u0259ri sor\u011fulan\u0131r. \u0130nsan n\u0259 q\u0259d\u0259r g\u00fccl\u00fc, da\u011f kimi d\u00f6z\u00fcml\u00fc olsa da, sevgi v\u0259 ayr\u0131l\u0131\u011f\u0131n g\u0259tirdiyi kosmik qanunlar qar\u015f\u0131s\u0131nda acizliyini q\u0259bul etm\u0259k m\u0259cburiyy\u0259tind\u0259dir.<\/p>\n\n\n\n

“Da\u011fdan d\u00f6z\u00fcml\u00fc”, “da\u015fdan s\u0259brli” ifad\u0259l\u0259ri is\u0259 xalq t\u0259f\u0259kk\u00fcr\u00fcnd\u0259n g\u0259l\u0259n m\u00fcbali\u011f\u0259li (hiperbolik) m\u00fcqayis\u0259l\u0259rdir. V\u0259 bu m\u00fcqayis\u0259l\u0259r lirik q\u0259hr\u0259man\u0131n daxilind\u0259 qopmaqda olan vulkan\u0131n qar\u015f\u0131s\u0131n\u0131 almaq \u00fc\u00e7\u00fcn g\u00f6st\u0259rdiyi f\u00f6vq\u0259lad\u0259 g\u00fcc\u00fc simvoliz\u0259 edir.<\/p>\n\n\n\n

\u015eeirin ad\u0131nda v\u0259 ana x\u0259ttind\u0259 dayanan “S\u0259ni g\u00f6zl\u0259rimin ya\u015f\u0131 tutacaq”<\/em>, – ideyas\u0131 is\u0259 mistik bir inanca \u0259saslan\u0131r. Bu, f\u0259ls\u0259f\u0259d\u0259 s\u0259b\u0259b-n\u0259tic\u0259 \u0259laq\u0259si v\u0259 karmik \u0259dal\u0259tdir[1]<\/a>. Haqs\u0131z yer\u0259 ax\u0131d\u0131lan g\u00f6z ya\u015f\u0131 s\u0131radan bir maye deyil, qar\u015f\u0131 t\u0259r\u0259fi m\u0259n\u0259vi olaraq t\u0259qib ed\u0259c\u0259k energetik bir q\u00fcvv\u0259dir. “G\u00f6z ya\u015f\u0131n\u0131n tutmas\u0131” ifad\u0259si b\u0259diil\u0259\u015fdirilmi\u015f x\u0259b\u0259rdarl\u0131q, eyni zamanda sevginin toxunulmazl\u0131\u011f\u0131n\u0131n b\u0259yan\u0131d\u0131r. \u015eair qar\u015f\u0131 t\u0259r\u0259f\u0259 b\u0259ddua etmir, sad\u0259c\u0259 kainat\u0131n pozulmu\u015f m\u0259n\u0259vi balans\u0131n\u0131n m\u00fctl\u0259q b\u0259rpa olunaca\u011f\u0131n\u0131 f\u0259ls\u0259fi s\u00fckun\u0259tl\u0259 ifad\u0259 edir.<\/p>\n\n\n\n

B\u00fct\u00f6vl\u00fckd\u0259, T\u0259ran\u0259 Turan R\u0259himlinin poeziyas\u0131nda f\u0259ls\u0259fi qat, f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259 \u00e7ox g\u00fccl\u00fcd\u00fcr. Bunu onun \u015fairlik m\u0259nind\u0259n daha \u00e7ox, s\u00f6z\u00fcn f\u0259ls\u0259fi g\u00fcc\u00fcn\u0259 s\u0131\u011f\u0131nan, d\u0259rdi idrak s\u00fczg\u0259cind\u0259n ke\u00e7ir\u0259r\u0259k \u201cyanmaq\u201d deyil, \u201cbi\u015fm\u0259k\u201d x\u0259ttini se\u00e7\u0259n <\/em>alim z\u0259kas\u0131n\u0131n b\u0259dii formada \u00f6z\u00fcn\u00fcifad\u0259sin\u0259 \u00e7evril\u0259n “B\u00f6y\u00fcd\u00fcm\u201d \u015feiri \u00fcz\u0259rind\u0259n izl\u0259y\u0259 bil\u0259rik. Onun elmi-intellektual t\u0259f\u0259kk\u00fcr\u00fc il\u0259 f\u0259ls\u0259fi poeziyas\u0131n\u0131n k\u0259si\u015fdiyi \u0259n m\u00fck\u0259mm\u0259l n\u00fcmun\u0259l\u0259rd\u0259n biri olan “B\u00f6y\u00fcd\u00fcm” \u015feiri sad\u0259c\u0259 bir hissin ifad\u0259si deyil, insan\u0131n m\u0259n\u0259vi t\u0259kam\u00fcl\u00fcn\u00fc, “\u00f6z\u00fcn\u00fcrealla\u015fd\u0131rma” prosesini add\u0131m-add\u0131m izah ed\u0259n psixoloji-f\u0259ls\u0259fi b\u0259yan\u0131d\u0131r. \u015eeirin intellektual qat\u0131n\u0131 alim z\u0259kas\u0131 il\u0259 ba\u011flamaq \u00fc\u00e7\u00fcn \u015feiri b\u0259nd-b\u0259nd t\u0259hlil etm\u0259kd\u0259 fayda var.<\/p>\n\n\n\n

Qald\u0131m yollar ayr\u0131c\u0131nda,<\/em><\/p>\n\n\n\n

Yolumu se\u00e7ib b\u00f6y\u00fcd\u00fcm.<\/em><\/p>\n\n\n\n

\u0130\u00e7im\u0259 dolan a\u011fr\u0131n\u0131n<\/em><\/p>\n\n\n\n

\u0130\u00e7ind\u0259n ke\u00e7ib b\u00f6y\u00fcd\u00fcm.<\/em><\/p>\n\n\n\n

\u015eeirin bu b\u0259ndi eksiztensializmin (varl\u0131q f\u0259ls\u0259f\u0259si) \u0259sas prinsipi olan “se\u00e7im etm\u0259k azadl\u0131\u011f\u0131”<\/em> v\u0259 irad\u0259 \u00fcz\u0259rind\u0259 qurulub. Ayd\u0131nd\u0131r ki, elm adam\u0131 h\u0259r zaman yol ayr\u0131clar\u0131ndad\u0131r, f\u0259rziyy\u0259l\u0259r, h\u0259qiq\u0259t axtar\u0131\u015flar\u0131 aras\u0131nda se\u00e7im edir. \u015eair “a\u011fr\u0131dan qa\u00e7m\u0131r”, onun “i\u00e7ind\u0259n ke\u00e7ir”. Bu, a\u011fr\u0131n\u0131 emosional \u015f\u0259kild\u0259 f\u0259\u011fan etm\u0259k deyil, a\u011fr\u0131n\u0131n mahiyy\u0259tini idrak etm\u0259k, onu m\u0259n\u0259vi b\u00f6y\u00fcm\u0259nin bir pill\u0259si kimi q\u0259bul etm\u0259kdir. Alim soyuqqanl\u0131l\u0131\u011f\u0131 v\u0259 analitik yana\u015fmad\u0131r.\u015eeirin dig\u0259r b\u0259ndind\u0259 intellektual f\u0259ls\u0259fi ba\u011f\u0131 izl\u0259y\u0259k:<\/p>\n\n\n\n

D\u00fc\u015fd\u00fcm bir q\u0259rib h\u0259v\u0259s\u0259,<\/em><\/p>\n\n\n\n

\u00dcz tutdum i\u015f\u0131\u011fa, s\u0259s\u0259,<\/em><\/p>\n\n\n\n

\u00c7\u0259kdim ba\u015fa birn\u0259f\u0259s\u0259<\/em><\/p>\n\n\n\n

Bu e\u015fqi i\u00e7ib b\u00f6y\u00fcd\u00fcm.<\/em><\/p>\n\n\n\n

Burada “\u0130\u015f\u0131q” v\u0259 “S\u0259s” sad\u0259c\u0259 vizual v\u0259ya vizual-audial elementl\u0259r deyil. \u0130ntellektual poeziyada i\u015f\u0131q \u2013 idrak\u0131, elmi, m\u0259n\u0259vi ayd\u0131nlanman\u0131,<\/em> s\u0259s is\u0259 \u2013 kainat\u0131n harmoniyas\u0131n\u0131 v\u0259 s\u00f6z\u00fc ifad\u0259 edir. \u015eair e\u015fqi sad\u0259c\u0259 b\u0259d\u0259n v\u0259 ya hiss s\u0259viyy\u0259sind\u0259 deyil, ruhu ayd\u0131nladan bir f\u0259ls\u0259fi substansiya kimi “birn\u0259f\u0259s\u0259 i\u00e7ir”.<\/em> Bu, elmi h\u0259qiq\u0259t\u0259 susam\u0131\u015f alimin bilik ehtiras\u0131n\u0131n ifad\u0259sidir:<\/p>\n\n\n\n

Girdim h\u0259sr\u0259tin qoluna,<\/em><\/p>\n\n\n\n

Dald\u0131m \u00f6mr\u00fcn sa\u011f-soluna.<\/em><\/p>\n\n\n\n

D\u0259rdi genin\u0259-boluna<\/em><\/p>\n\n\n\n

Boyuma bi\u00e7ib b\u00f6y\u00fcd\u00fcm.<\/em><\/p>\n\n\n\n

“\u00d6mr\u00fcn sa\u011f-solu”<\/em> ifad\u0259si f\u0259ls\u0259fi zaman v\u0259 m\u0259kan koordinatlar\u0131d\u0131r. \u015eair h\u0259yat\u0131 h\u0259m horizontal (sa\u011f-sol),<\/em> h\u0259m d\u0259 vertikal (b\u00f6y\u00fcm\u0259k)<\/em> oxda t\u0259hlil edir. D\u0259rdi boyuna bi\u00e7m\u0259k \u2013 taleyi \u015f\u00fcurlu \u015f\u0259kild\u0259 q\u0259bul etm\u0259kdir. Bu b\u0259ndd\u0259 intellektualizm <\/em>\u00f6z\u00fcn\u00fc d\u0259rdi bir f\u0259lak\u0259t kimi yox, insan\u0131n daxili miqyas\u0131n\u0131 (boyunu) \u00f6l\u00e7\u0259n bir meyar kimi d\u0259y\u0259rl\u0259ndirm\u0259sind\u0259 g\u00f6st\u0259rir.<\/p>\n\n\n\n

Ruhum y\u00fcz k\u0259r\u0259 taland\u0131,<\/em><\/p>\n\n\n\n

Misralarda daldaland\u0131m.<\/em><\/p>\n\n\n\n

K\u00f6ks\u00fcmd\u0259 tonqal qaland\u0131,<\/em><\/p>\n\n\n\n

Yanmad\u0131m, bi\u015fib b\u00f6y\u00fcd\u00fcm.<\/em><\/p>\n\n\n\n

Bu b\u0259nd \u015feirin kulminasiya n\u00f6qt\u0259sidir. \u015eeird\u0259ki \u201cb\u00f6y\u00fcm\u0259k\u201d fiziki v\u0259 ya sad\u0259c\u0259 ya\u015fla ba\u011fl\u0131 deyil, intellektual v\u0259 m\u0259n\u0259vi t\u0259kam\u00fcld\u00fcr. \u015eair \u00fc\u00e7\u00fcn poeziya v\u0259 s\u00f6z sad\u0259c\u0259 b\u0259z\u0259k deyil, ontoloji s\u0131\u011f\u0131nacaqd\u0131r. “Misralarda daldalanan\u201d <\/em>bir filoloq-alim \u00fc\u00e7\u00fcn s\u00f6z\u00fcn xilaskar rolunun d\u0259rkidir. “Yanmad\u0131m, bi\u015fib b\u00f6y\u00fcd\u00fcm”<\/em>  – misras\u0131 \u015e\u0259rq f\u0259ls\u0259f\u0259sind\u0259ki (t\u0259s\u0259vv\u00fcfd\u0259ki) “Xam idim, bi\u015fdim, yand\u0131m” (M\u00f6vlana) konsepsiyas\u0131n\u0131n intellektual transformasiyas\u0131d\u0131r. Lakin \u015fair “yan\u0131b k\u00fcl olma\u011f\u0131” yox, tonqal\u0131n i\u00e7ind\u0259 “bi\u015fm\u0259yi” (m\u00fcdrikl\u0259\u015fm\u0259yi) se\u00e7ir. Bu da onun elmi f\u0259aliyy\u0259tinin poeziyadak\u0131 birba\u015fa \u201cvizit kart\u0131\u201dd\u0131r. “Elm adam\u0131 da t\u0259cr\u00fcb\u0259l\u0259rd\u0259, s\u0131naqlarda yan\u0131b yox olmur, bilikc\u0259 z\u0259nginl\u0259\u015fir, “bi\u015fir”, m\u00fcdrikl\u0259\u015fir.<\/p>\n\n\n\n

Bel\u0259likl\u0259, T\u0259ran\u0259 xan\u0131m\u0131n \u015feirl\u0259rind\u0259ki d\u0259rin f\u0259ls\u0259fi qat v\u0259 intellektualizm t\u0259sad\u00fcfi deyil, onun elmi f\u0259aliyy\u0259tind\u0259n b\u0259dii yarad\u0131c\u0131l\u0131\u011f\u0131na yans\u0131yan analitik idrak\u0131n inikas\u0131, <\/em>hissl\u0259 z\u0259kan\u0131n sintezidir. M\u0259qal\u0259d\u0259, T\u0259ran\u0259 Turan R\u0259himlinin yarad\u0131c\u0131l\u0131\u011f\u0131nda bir alim v\u0259 filologiya elml\u0259ri doktoru kimi apard\u0131\u011f\u0131 fundamental ara\u015fd\u0131rmalar\u0131, s\u00f6z\u00fcn strukturuna v\u0259 m\u0259na qatlar\u0131na akademik b\u0259l\u0259dliyinin poeziyas\u0131na t\u0259sirini, b\u0259dii t\u0259f\u0259kk\u00fcrl\u0259 elmi t\u0259f\u0259kk\u00fcr\u00fcn v\u0259hd\u0259tini, eyni zamanda \u015fairin <\/em>f\u0259ls\u0259fi fikirl\u0259rini poeziyaya g\u0259tir\u0259rk\u0259n \u015feiri quru, elmi m\u00fclahiz\u0259l\u0259r y\u0131\u011f\u0131n\u0131na \u00e7evirm\u0259diyini, y\u00fcks\u0259k intellekti m\u0259har\u0259tl\u0259 b\u0259dii estetikaya, z\u0259rif duy\u011fulara \u00e7evirm\u0259sini izl\u0259dik. <\/em><\/em><\/p>\n\n\n\n

M\u00fcasir Az\u0259rbaycan poeziyas\u0131nda intellektualizm duy\u011fular\u0131n analitik z\u0259ka s\u00fczg\u0259cind\u0259n ke\u00e7\u0259r\u0259k f\u0259ls\u0259fi m\u00fcdriklik qazanmas\u0131 prosesidir. V\u0259 T\u0259ran\u0259 Turan R\u0259himli kimi yarad\u0131c\u0131 imzalar b\u0259dii t\u0259f\u0259kk\u00fcrl\u0259 analitik idrak\u0131n sintezi, milli \u015feirimizi eksistensialist d\u0259rinlik v\u0259 \u00fcmumb\u0259\u015f\u0259ri r\u0259mzl\u0259rl\u0259 z\u0259nginl\u0259\u015fdirir. N\u0259tic\u0259 etibaril\u0259, intellektual poeziya m\u00fcasir oxucunu sad\u0259c\u0259 hissl\u0259rin t\u0259sirin\u0259 salm\u0131r, h\u0259m d\u0259 onu varl\u0131\u011f\u0131n, zaman\u0131n v\u0259 insan\u0131n mahiyy\u0259ti bar\u0259d\u0259 d\u0259rind\u0259n d\u00fc\u015f\u00fcnm\u0259y\u0259 s\u00f6vq edir.<\/p>\n\n\n\n

D\u0259y\u0259rli v\u0259 \u0259ziz T\u0259ran\u0259 xan\u0131m. Sizin \u00e7ox\u015fax\u0259li v\u0259 z\u0259ngin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131z\u0131 bir m\u0259qal\u0259 \u00e7\u0259r\u00e7iv\u0259sind\u0259 tam \u0259hat\u0259 etm\u0259k qeyri-m\u00fcmk\u00fcnd\u00fcr. Biz bu yaz\u0131da yaln\u0131z poeziyan\u0131z\u0131n sirli-sehrli qap\u0131s\u0131n\u0131 bir q\u0259d\u0259r aralama\u011fa c\u0259hd g\u00f6st\u0259rdik. \u00dcmid edirik ki, bu add\u0131m\u0131m\u0131z u\u011furlu al\u0131nm\u0131\u015fd\u0131r. Q\u0259l\u0259minizin b\u0259dii nuru elmi t\u0259f\u0259kk\u00fcr\u00fcn\u00fcz\u00fcn d\u0259rinliyi il\u0259 v\u0259hd\u0259t t\u0259\u015fkil ed\u0259r\u0259k h\u0259r zaman oxucu q\u0259lbin\u0259 n\u00fcfuz etsin; misralar\u0131n\u0131z zaman\u0131n s\u0131na\u011f\u0131ndan ke\u00e7\u0259r\u0259k \u0259b\u0259di ya\u015fas\u0131n!!!<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Karmik \u0259dal\u0259t<\/strong>, insan\u0131n etdiyi h\u0259r bir yax\u015f\u0131 v\u0259 ya pis \u0259m\u0259lin gec-tez \u00f6z\u00fcn\u0259 qay\u0131daca\u011f\u0131n\u0131 ifad\u0259 ed\u0259n m\u0259n\u0259vi inanc sistemidir. Bu m\u0259fhum q\u0259dim \u015e\u0259rq f\u0259ls\u0259f\u0259sin\u0259 v\u0259 Karma qanununa \u0259saslan\u0131r.<\/p>\n\n\n\n

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

(T\u0259ran\u0259 Turan R\u0259himli yarad\u0131c\u0131l\u0131\u011f\u0131nda f\u0259ls\u0259fi qat) Tan\u0131nm\u0131\u015f \u015fair, \u0259d\u0259biyyat\u015f\u00fcnas alim, filologiya elml\u0259ri doktoru T\u0259ran\u0259 Turan R\u0259himli m\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda fundamental t\u0259dqiqatlar\u0131 il\u0259 tan\u0131nan alim, eyni zamanda elmi-n\u0259z\u0259ri bax\u0131\u015flar\u0131 il\u0259 \u0259d\u0259bi prosesi z\u0259nginl\u0259\u015fdir\u0259n imzalardan biri, AYB v\u0259 AJB-nin \u00fczv\u00fc, Prezident t\u0259qa\u00fcd\u00e7\u00fcs\u00fcd\u00fcr. Onun yarad\u0131c\u0131l\u0131\u011f\u0131 d\u0259rin f\u0259ls\u0259fi poeziyas\u0131 v\u0259 u\u011furlu ara\u015fd\u0131rmalar\u0131 il\u0259 xarakteriz\u0259 olunur. T\u0259ran\u0259 Turan\u0131n poeziyas\u0131ndak\u0131 intellektualizm … <\/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-52571","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\/52571","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=52571"}],"version-history":[{"count":2,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/52571\/revisions"}],"predecessor-version":[{"id":52610,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/52571\/revisions\/52610"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=52571"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=52571"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=52571"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}