{"id":53188,"date":"2026-09-04T11:00:00","date_gmt":"2026-09-04T07:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=53188"},"modified":"2026-09-04T12:27:17","modified_gmt":"2026-09-04T08:27:17","slug":"lutviyy%c9%99-esgerzade-ruhunve-qadindunyasininburulgani-ayselfikretpoeziyasininekzistensialfenomeni","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=53188","title":{"rendered":"L\u00fctviyy\u0259 \u018fSG\u018fRZAD\u018f.”RUHUNV\u018f QADIND\u00dcNYASININBURUL\u011eANI: AYSELF\u0130KR\u018fTPOEZ\u0130YASININEKZ\u0130STENS\u0130ALFENOMEN\u0130”"},"content":{"rendered":"\n
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                                                                                          L\u00fctviyy\u0259 \u018fsg\u0259rzad\u0259<\/strong><\/p>\n\n\n\n

Filologiya elml\u0259ri doktoru<\/strong><\/p>\n\n\n\n

Deyirl\u0259r ki, “Qad\u0131n b\u0259\u015f\u0259riyy\u0259tin poeziyas\u0131, ki\u015fi is\u0259 onun f\u0259ls\u0259f\u0259sidir.” Bu d\u0259rin m\u00fcdd\u0259a varl\u0131\u011f\u0131n v\u0259 kainat\u0131n nizam\u0131n\u0131 t\u0259nziml\u0259y\u0259n iki f\u0259rqli g\u00fcc\u00fcn tamamlay\u0131c\u0131l\u0131q harmoniyas\u0131n\u0131 ehtiva edir. \u018fg\u0259r ki\u015fi t\u0259f\u0259kk\u00fcr\u00fc h\u0259yat\u0131 m\u0259ntiq formullar\u0131, rasional qanunauy\u011funluqlar v\u0259 struktur \u00e7\u0259r\u00e7iv\u0259sind\u0259 d\u0259rk etm\u0259y\u0259 \u00e7al\u0131\u015fan bir f\u0259ls\u0259f\u0259dirs\u0259, qad\u0131n varl\u0131\u011f\u0131 bu f\u0259ls\u0259f\u0259y\u0259 ruh ver\u0259n, onu estetik t\u0259r\u0259fd\u0259n tamamlayan canl\u0131 bir poeziyad\u0131r. Qad\u0131nm\u0131 \u015feir kimidir, \u015feirmi qad\u0131n kimidir, bunu h\u0259r oxuyan anlaya bilm\u0259z, anlamaq \u00fc\u00e7\u00fcn d\u0259rin bir ruh laz\u0131md\u0131r, qad\u0131n ruhu… H\u0259r bir qad\u0131n \u00f6m\u00fcr boyu yaz\u0131lan, lakin he\u00e7 vaxt tam bitm\u0259y\u0259n m\u00fcbh\u0259m v\u0259 h\u0259zin bir n\u0259\u011fm\u0259dir. M\u0259qal\u0259mizd\u0259, Aysel Fikr\u0259tin \u00f6m\u00fcr boyu yaz\u0131lan, lakin he\u00e7 vaxt tam bitm\u0259y\u0259n m\u00fcbh\u0259m v\u0259 h\u0259zin n\u0259\u011fm\u0259l\u0259rind\u0259n bir ne\u00e7\u0259sini ara\u015fd\u0131rma\u011fa v\u0259 o d\u0259rin ruhun p\u0259nc\u0259r\u0259sind\u0259n boylanma\u011fa \u00e7al\u0131\u015faca\u011f\u0131q.<\/p>\n\n\n\n

M\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda qad\u0131n ruhunun, onun daxili sars\u0131nt\u0131lar\u0131n\u0131n, ictimai v\u0259 b\u0259dii a\u011fr\u0131lar\u0131n\u0131n poetik x\u0259rit\u0259sini \u00e7\u0259k\u0259n \u0259n istedadl\u0131 m\u00fc\u0259llifl\u0259rd\u0259n biri d\u0259 nasir, \u015fair v\u0259 publisist Aysel xan\u0131m Fikr\u0259tdir. Onun poetik d\u00fc\u015f\u00fcnc\u0259l\u0259rind\u0259 qad\u0131n m\u00f6vzu m\u0259rk\u0259zi sad\u0259c\u0259 z\u0259riflik v\u0259 sevgi predmeti deyil, h\u0259yat\u0131n b\u00fct\u00fcn \u00e7\u0259tinlikl\u0259rin\u0259 sin\u0259 g\u0259r\u0259n f\u0259ls\u0259fi bir d\u00f6z\u00fcm abid\u0259sidir. Aysel Fikr\u0259t f\u0259ls\u0259f\u0259ni poeziyaya \u00e7evirm\u0259yi bacaran, qad\u0131n taleyini s\u0259tirl\u0259r aras\u0131nda r\u0259qs etdir\u0259n f\u0259rqli poetik \u00fcsluba malik \u015fairl\u0259rd\u0259ndir. M\u00fc\u0259llifin insan psixologiyas\u0131n\u0131n \u0259n d\u0259rin qatlar\u0131na toxunan m\u0259\u015fhur “Qad\u0131n” \u015feiri bu b\u0259\u015f\u0259ri poeziyan\u0131n \u0259n a\u011fr\u0131l\u0131, h\u0259m d\u0259 \u0259n real t\u0259zah\u00fcr\u00fcd\u00fcr:<\/p>\n\n\n\n

“\u018flind\u0259 y\u00fckl\u0259ri \u00e7\u0259k\u0259 bilm\u0259y\u0259n,<\/em>
Aya\u011f\u0131n ard\u0131yca s\u00fcr\u00fcy\u0259n qad\u0131n.<\/em>
G\u00fclm\u0259y\u0259 \u00e7al\u0131\u015fan, g\u00fcl\u0259 bilm\u0259y\u0259n,<\/em>
H\u0259r g\u00fcn olmaz\u0131yla bar\u0131\u015fan qad\u0131n”<\/em><\/p>\n\n\n\n

\u015eair oxucuya s\u0259d\u0259f qab\u0131\u011f\u0131na b\u00fck\u00fclm\u00fc\u015f x\u0259yali yox, h\u0259yat\u0131n real dal\u011falar\u0131nda d\u00f6y\u00fcl\u0259n, g\u00f6zl\u0259ri q\u0259m dolu, h\u0259sr\u0259ti yaral\u0131 bir qad\u0131n obraz\u0131 t\u0259qdim edir. O, qad\u0131n\u0131 g\u00f6yl\u0259r\u0259 qald\u0131r\u0131b \u0259l\u00e7atmaz etmir, onun h\u0259r g\u00fcn d\u0259rdi do\u011fub adam el\u0259y\u0259n m\u0259n\u0259vi g\u00fcc\u00fcn\u00fc s\u0259mimi s\u0259tirl\u0259rl\u0259 ifad\u0259 edir. Bu Ayselin yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n xarakterik x\u00fcsusiyy\u0259tidir:<\/p>\n\n\n\n

\u201cG\u00f6zl\u0259ri q\u0259m dolu, d\u0259rin ac\u0131l\u0131.
H\u0259sr\u0259ti yaral\u0131, h\u00fczn\u0259 sanc\u0131l\u0131,
H\u0259r g\u00fcn d\u0259rdi do\u011fub adam el\u0259y\u0259n,
Sonra bu d\u00fcnyaya \u00f6t\u00fcr\u0259n qad\u0131n\u201d.<\/em><\/p>\n\n\n\n

Aysel “Qad\u0131n” \u015feirinin ilk misralardan etibar\u0259n oxucunu a\u011f\u0131r bir vizual v\u0259 emosional m\u0259nz\u0259r\u0259 il\u0259 qar\u015f\u0131-qar\u015f\u0131ya qoyur. M\u00fc\u0259llif burada f\u0259rdi bir qad\u0131ndan yox, \u00fcmumil\u0259\u015fdirilmi\u015f qad\u0131n obraz\u0131ndan b\u0259hs edir v\u0259 simvollarla qad\u0131n\u0131n fiziki v\u0259 m\u0259n\u0259vi y\u00fck\u00fcn\u00fc ifad\u0259 edir: “\u018f<\/em>lind<\/em>\u0259 <\/em>y<\/em>\u00fc<\/em>kl<\/em>\u0259<\/em>ri<\/em> \u00e7\u0259<\/em>k<\/em>\u0259 <\/em>bilm<\/em>\u0259<\/em>y<\/em>\u0259<\/em>n<\/em> <\/em>,<\/em>\/Aya<\/em>\u011f\u0131<\/em>n<\/em> <\/em>ard<\/em>\u0131<\/em>yca<\/em> <\/em>s<\/em>\u00fc<\/em>r<\/em>\u00fc<\/em>y<\/em>\u0259<\/em>n<\/em> <\/em>qad<\/em>\u0131<\/em>n<\/em>.”<\/em> Bu “y\u00fck” sad\u0259c\u0259 maddi, fiziki bir a\u011f\u0131rl\u0131q deyil. Bu, h\u0259yat\u0131n, m\u0259i\u015f\u0259tin, c\u0259miyy\u0259tin qad\u0131n\u0131n \u00e7iyinl\u0259rin\u0259 qoydu\u011fu m\u0259n\u0259vi \u00f6hd\u0259likl\u0259r v\u0259 m\u0259suliyy\u0259tl\u0259rdir. Qad\u0131n yorulub, ayaqlar\u0131 onu aparm\u0131r. O, add\u0131mlam\u0131r, sanki h\u0259yat\u0131n arxas\u0131nca “s\u00fcr\u00fcn\u00fcr”. M\u00fc\u0259llifin qad\u0131n\u0131n t\u00fck\u0259nmi\u015fliyini bu q\u0259d\u0259r real v\u0259 b\u0259dii boyalarla t\u0259svir et\u00e7\u0259si, oxucunu heyr\u0259tl\u0259ndirir: “G\u00fclm\u0259y\u0259 \u00e7al\u0131\u015fan, g\u00fcl\u0259 bilm\u0259y\u0259n, <\/em>\/ H\u0259r g\u00fcn olmaz\u0131yla bar\u0131\u015fan qad\u0131n.”<\/em><\/p>\n\n\n\n

Bu misrada qad\u0131n psixologiyas\u0131n\u0131n \u0259n b\u00f6y\u00fck dram\u0131 gizl\u0259nib: \u201cg\u00fclm\u0259y\u0259 \u00e7al\u0131\u015fmaq\u201d, \u201cdaxild\u0259ki k\u0259d\u0259r\u0259 m\u0259\u011flub olmaq\u201d. Bu, \u0259slind\u0259 \u201cg\u00fclm\u0259y\u0259 \u00e7al\u0131\u015fsa da g\u00fcl\u0259 bilm\u0259y\u0259n\u201d qad\u0131n\u0131n \u0259trafa qar\u015f\u0131 oynan\u0131lan bir “xo\u015fb\u0259xtlik oyunudur”. “H\u0259r g\u00fcn olmaz\u0131yla bar\u0131\u015fmaq” ifad\u0259si qad\u0131n\u0131n c\u0259miyy\u0259td\u0259 qar\u015f\u0131la\u015fd\u0131\u011f\u0131 qada\u011falar\u0131, \u00e7\u0259r\u00e7iv\u0259l\u0259ri, onun b\u0259z\u0259n  bu taley\u0259 olan s\u0259ssiz \u00fcsyan\u0131, b\u0259z\u0259n d\u0259 ita\u0259tini g\u00f6st\u0259rir. H\u0259r sabah yeni bir “olmaz”a oyanan qad\u0131n ya\u015famaq namin\u0259 onlarla bar\u0131\u015fma\u011fa m\u0259cbur qal\u0131r. Misralarda diqq\u0259timi \u00e7\u0259k\u0259n h\u00fczn\u00fcn bioloji v\u0259 ruhani v\u0259sfidir: “G\u00f6zl\u0259ri q\u0259m dolu, d\u0259rin ac\u0131l\u0131. \/ H\u0259sr\u0259ti yaral\u0131, h\u00fczn\u0259 sanc\u0131l\u0131…” Oxucu sanki “g\u00f6zl\u0259ri q\u0259m dolu\u201d, \u201cac\u0131l\u0131\u201d, \u201cyaral\u0131\u201d, \u201dsanc\u0131l\u0131\u201d, \u201cg\u00f6zl\u0259rind\u0259 q\u0259m donub qalan\u201d bir qad\u0131n\u0131n r\u0259ssam t\u0259r\u0259find\u0259n \u00e7\u0259kilmi\u015f tablosu il\u0259 qar\u015f\u0131-qar\u015f\u0131yad\u0131r. Buradak\u0131 “h\u00fczn\u0259 sanc\u0131l\u0131” ifad\u0259si is\u0259 poetik tap\u0131nt\u0131d\u0131r, sanki h\u00fczn qad\u0131n\u0131n b\u0259d\u0259nin\u0259, ruhuna bir iyn\u0259 kimi sanc\u0131l\u0131b. H\u0259r h\u0259r\u0259k\u0259tind\u0259 ona a\u011fr\u0131 verir. Aysel Fikr\u0259t poeziyas\u0131na xas olan z\u0259rif lirizm bu b\u0259ndd\u0259 pik n\u00f6qt\u0259y\u0259 \u00e7at\u0131r. \u015eeirin kulminasiyas\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcd\u00fcr: “H\u0259r g\u00fcn d\u0259rdi do\u011fub adam el\u0259y\u0259n, \/ Sonra bu d\u00fcnyaya \u00f6t\u00fcr\u0259n qad\u0131n.” Bu iki misra t\u0259kc\u0259 bu \u015feirin deyil, \u00fcmumiyy\u0259tl\u0259 qad\u0131n t\u0259bi\u0259tinin \u0259n d\u0259rin f\u0259ls\u0259f\u0259sidir. M\u00fc\u0259llif burada “do\u011fmaq” felin\u0259 metafizik bir m\u0259na y\u00fckl\u0259yir. Qad\u0131n sad\u0259c\u0259 bioloji olaraq u\u015faq do\u011fmur; o, h\u0259r g\u00fcn \u00e7\u0259kdiyi d\u0259rdl\u0259ri b\u0259tnind\u0259 b\u00f6y\u00fcd\u00fcr, t\u0259rbiy\u0259 edir, “adam el\u0259yir” (y\u0259ni \u00e7\u0259kil\u0259 bil\u0259c\u0259k, d\u00f6z\u00fcl\u0259 bil\u0259c\u0259k hala g\u0259tirir) v\u0259 yenid\u0259n d\u00fcnyaya b\u0259x\u015f edir. Qad\u0131n d\u0259rdi g\u00f6z ya\u015f\u0131na deyil, h\u0259yata, d\u00f6z\u00fcm\u0259 v\u0259 sevgiy\u0259 \u00e7evir\u0259n yegan\u0259 varl\u0131qd\u0131r. Bu bax\u0131mdan, Ayselin “Qad\u0131n” \u015feiri f\u0259dakarl\u0131\u011f\u0131n, k\u0259d\u0259rin v\u0259 qad\u0131n g\u00fcc\u00fcn\u00fcn poetik manifestidir.<\/p>\n\n\n\n

\u201cGec\u0259l\u0259ri a\u011flar, s\u0259h\u0259rl\u0259ri \u015f\u0259n,
\u00dcr\u0259yind\u0259 d\u0259rdi, g\u00f6zl\u0259rind\u0259 n\u0259m,
H\u0259r g\u00fcn \u00f6z can\u0131n\u0131 g\u00f6t\u00fcr\u00fcb evd\u0259n
Ax\u015famlar evin\u0259 s\u00fcr\u00fcn\u0259n qad\u0131n\u201d.<\/em><\/p>\n\n\n\n

Bu b\u0259nd qad\u0131n\u0131n g\u00fcnd\u00fczl\u0259r c\u0259miyy\u0259t \u00fc\u00e7\u00fcn taxd\u0131\u011f\u0131 maska il\u0259 gec\u0259l\u0259r ya\u015fad\u0131\u011f\u0131 daxili a\u011fr\u0131 v\u0259 t\u0259nhal\u0131\u011f\u0131n t\u0259zad\u0131n\u0131 \u0259ks etdirir. H\u0259r g\u00fcn b\u00fct\u00fcn enerjisini v\u0259 varl\u0131\u011f\u0131n\u0131 f\u0259da ed\u0259r\u0259k evd\u0259n \u00e7\u0131xan qad\u0131n, g\u00fcn\u00fcn sonunda h\u0259yat\u0131n a\u011f\u0131r y\u00fck\u00fc alt\u0131nda t\u00fck\u0259nmi\u015f halda evin\u0259 qay\u0131d\u0131r. \u015eairin bu misralar\u0131 ba\u015fqalar\u0131n\u0131n xo\u015fb\u0259xtliyi \u00fc\u00e7\u00fcn \u00f6z daxili d\u00fcnyas\u0131n\u0131 qurban ver\u0259n, h\u0259r gec\u0259 dsxili a\u011fr\u0131larla y\u0131x\u0131l\u0131b, s\u0259h\u0259r yenid\u0259n aya\u011fa qalxan qad\u0131n\u0131n dramatik f\u0259dakarl\u0131\u011f\u0131n\u0131 g\u00f6zl\u0259r \u00f6n\u00fcn\u0259 s\u0259rir: \u201cSusqun bax\u0131\u015f\u0131nda lal t\u0259b\u0259ss\u00fcm\u00fc,
Kimin \u0259ll\u0259rind\u0259 s\u00f6nd\u00fc b\u00fck\u00fcld\u00fc.\/ \u00d6mr\u00fcn pay\u0131z\u0131nda x\u0259zana d\u00f6n\u00fcb,\/G\u00f6yl\u0259rd\u0259n yerl\u0259r\u0259 t\u00f6k\u00fcl\u0259n qad\u0131n\u201d.<\/p>\n\n\n\n

V\u0259 ya<\/p>\n\n\n\n

\u201cEl\u0259 bil oxunmu\u015f, bitmi\u015f n\u0259\u011fm\u0259di,
S\u00f6yl\u0259y\u0259 bilinm\u0259z quru k\u0259lm\u0259di.
El\u0259 bil d\u00fcnyaya o he\u00e7 g\u0259lm\u0259di,
\u00d6zg\u0259nin \u00f6mr\u00fcn\u00fc ya\u015fayan qad\u0131n\u2026\u201d<\/em><\/p>\n\n\n\n

“\u00d6zg\u0259nin \u00f6mr\u00fcn\u00fc ya\u015fayan qad\u0131n” ifad\u0259si qad\u0131n\u0131n daxili d\u00fcnyas\u0131ndak\u0131 q\u0131r\u0131lmalar\u0131, itirilmi\u015f kimliyi v\u0259 ba\u015fqalar\u0131n\u0131n h\u0259yat\u0131na f\u0259da edil\u0259n taleyi poetik \u015f\u0259kild\u0259 \u0259ks etdirir.<\/p>\n\n\n\n

Aysel Fikr\u0259tin “Qad\u0131n” \u015feiri il\u0259 b\u0259hs ed\u0259c\u0259yimiz “\u00c7\u0131x\u0131\u015f yolu” d\u00f6rdl\u00fcy\u00fc bir-birini tamamlayan t\u0259k bir b\u0259dii dramd\u0131r. Ayselin t\u0259qdim etdiyi bu real qad\u0131n obraz\u0131n\u0131n, h\u0259r g\u00fcn d\u0259rdi do\u011fub adam el\u0259y\u0259n, lakin ba\u015fqas\u0131n\u0131n \u00f6mr\u00fcn\u00fc ya\u015fama\u011fa m\u0259hkum olan insan\u0131n daxili haray\u0131 \u015feirin davam\u0131nda b\u0259\u015f\u0259ri bir \u00e7\u0131x\u0131lmazl\u0131q fonunda \u00fcmumil\u0259\u015fir. Bu n\u00f6qt\u0259d\u0259 \u015fair poetik m\u0259tni mistik, h\u0259m d\u0259 olduqca realist bir sualla, “\u00c7\u0131x\u0131\u015f yolu” axtar\u0131\u015f\u0131 il\u0259 davam etdirir:<\/p>\n\n\n\n

“Yoxmu bu d\u00fcnyadan bir \u00e7\u0131x\u0131\u015f yolu,
\u00d6l\u00fcmd\u0259n savay\u0131, h\u0259sr\u0259td\u0259n \u00f6t\u0259?
Adam lap ist\u0259yir y\u0131\u011fa d\u0259rdini,
Bu axmaq d\u00fcnyadan ba\u015f al\u0131b ged\u0259…”<\/em><\/em><\/p>\n\n\n\n

G\u00f6r\u00fcnd\u00fcy\u00fc kimi, \u015feir \u00e7ox a\u011f\u0131r v\u0259 dramatik bir sualla ba\u015flay\u0131r: “Yoxmu bu d\u00fcnyadan bir \u00e7\u0131x\u0131\u015f yolu\u201d. \u015eair\u0259 intihar\u0131 v\u0259 ya \u00f6l\u00fcm\u00fc deyil, ruh\u0259n dinc\u0259l\u0259 bil\u0259c\u0259yi, h\u0259sr\u0259tin olmad\u0131\u011f\u0131 \u00fc\u00e7\u00fcnc\u00fc bir \u00e7\u0131x\u0131\u015f yolu axtar\u0131r. Bu, insan\u0131n problem v\u0259 k\u0259d\u0259rl\u0259rind\u0259n qa\u00e7maq deyil, sanki onlar\u0131 da \u00f6z\u00fcn\u0259 do\u011fma bilib, sad\u0259c\u0259 bu “axmaq” (\u0259dal\u0259tsiz, nizams\u0131z) d\u00fcnyadan uzaqla\u015fmaq ist\u0259yinin t\u0259zah\u00fcr\u00fcd\u00fcr. B\u0259\u015f\u0259riyy\u0259tin poeziyas\u0131 olan qad\u0131n\u0131n, b\u0259\u015f\u0259riyy\u0259tin f\u0259ls\u0259f\u0259sin\u0259, y\u0259ni h\u0259yat\u0131n s\u0259rt h\u0259qiq\u0259tl\u0259rin\u0259, “olmazlar\u0131na” etiraz\u0131d\u0131r. Bir s\u00f6zl\u0259, “\u00c7\u0131x\u0131\u015f yolu” \u015feiri insan\u0131n bu d\u00fcnya il\u0259, \u00f6z taleyi v\u0259 idar\u0259 ed\u0259 bilm\u0259diyi duy\u011fular\u0131 il\u0259 apard\u0131\u011f\u0131 \u00e7ar\u0259siz, lakin son d\u0259r\u0259c\u0259 s\u0259mimi m\u00fcbariz\u0259nin poetik ifad\u0259sidir. M\u00fc\u0259llif, bu misralarda insan psixologiyas\u0131n\u0131n \u0259n b\u00f6y\u00fck ziddiyy\u0259tini, a\u011f\u0131l il\u0259 \u00fcr\u0259k, arzu olunanla real olan aras\u0131ndak\u0131 u\u00e7urumu t\u0259svir edir.<\/p>\n\n\n\n

“Aya\u011f\u0131m s\u00f6z\u00fcm\u0259 baxm\u0131r, neyniyim,<\/em>
Gedib al\u0131nmaz\u0131n ard\u0131yca qa\u00e7\u0131r.
G\u00f6zl\u0259rim s\u00f6z\u00fcm\u0259 baxm\u0131r, neyniyim,
Gedib g\u00f6r\u00fcnm\u0259zin g\u00f6z\u00fcn\u0259 bax\u0131r.”<\/em><\/p>\n\n\n\n

Bu b\u0259nd insan\u0131n \u00f6z b\u0259d\u0259nin\u0259 v\u0259 irad\u0259sin\u0259 hakim ola bilm\u0259m\u0259sinin f\u0259ls\u0259f\u0259sidir. M\u00fc\u0259llif b\u0259d\u0259n \u00fczvl\u0259rini (ayaq, g\u00f6z, \u00fcr\u0259k) m\u00fcst\u0259qil bir personaj kimi t\u0259qdim edir. A\u011f\u0131l “olmaz” des\u0259 d\u0259, ayaqlar “al\u0131nmaz\u0131n” (qeyri-m\u00fcmkin olan\u0131n) ard\u0131nca qa\u00e7\u0131r. G\u00f6zl\u0259r is\u0259 real olan\u0131 deyil, x\u0259yallarda qalan “g\u00f6r\u00fcnm\u0259zi” axtar\u0131r. Buradak\u0131, “neyniyim” t\u0259krarlar\u0131 \u00e7ar\u0259sizliyin ritmini v\u0259 musiqisini yarad\u0131r: “\u00dcr\u0259yim sevm\u0259zi sevir, neyniyim, \/ Onu sev\u0259nl\u0259ri g\u00f6rm\u0259k ist\u0259mir\u201d. Burada sevginin \u0259n b\u00f6y\u00fck ironiyas\u0131 v\u0259 insan\u0131 incid\u0259n t\u0259r\u0259fi qabard\u0131l\u0131r: \u00fcr\u0259k h\u0259mi\u015f\u0259 onu r\u0259dd ed\u0259n\u0259: \u201c\u00fcz\u00fcn\u00fc \u00e7evirib yana ged\u0259n\u0259\u201d, ona arxa \u00e7evir\u0259n\u0259 meyil edir, h\u0259qiq\u0259t\u0259n sev\u0259nl\u0259r\u0259 qar\u015f\u0131 is\u0259 kordur: \u201c\u00dcz\u00fcn\u00fc \u00e7evirib yana ged\u0259nin,\/Ard\u0131yca k\u00f6lg\u0259l\u0259r s\u00fcr\u00fcn\u00fcb gedir\u2026” “Ard\u0131nca k\u00f6lg\u0259l\u0259r s\u00fcr\u00fcn\u00fcb gedir” misras\u0131 h\u0259m t\u0259rk edil\u0259n insan\u0131n ruhsuz bir k\u00f6lg\u0259y\u0259 \u00e7evrilm\u0259sini, h\u0259m d\u0259 ged\u0259n insan\u0131n arxas\u0131nda buraxd\u0131\u011f\u0131 qaranl\u0131q izi simvoliz\u0259 edir:<\/p>\n\n\n\n

“M\u0259n neynim, yolumuz azd\u0131 yolunu,
M\u0259n neynim, s\u0259hv d\u00fc\u015fd\u00fck d\u00fcnya \u00fcz\u00fcn\u0259.
M\u0259n neynim, duas\u0131 az\u0131b d\u00fcnyan\u0131n,
Sevgisi \u00e7evrilib astar \u00fcz\u00fcn\u0259\u2026”<\/em><\/p>\n\n\n\n

\u015eair, “\u00c7\u0131x\u0131\u015f yolu” \u015feirind\u0259 \u00f6l\u00fcm\u00fc yegan\u0259 qurtulu\u015f kimi g\u00f6rm\u0259k ist\u0259m\u0259y\u0259n, lakin h\u0259sr\u0259tin d\u0259 s\u0259rh\u0259dl\u0259rini a\u015fa bilm\u0259y\u0259n insan\u0131n m\u0259n\u0259vi b\u00f6hran\u0131n\u0131 simvollarla ifad\u0259 edir. D\u0259rdi bir yer\u0259 “y\u0131\u011fmaq” v\u0259 bu “duas\u0131 azm\u0131\u015f d\u00fcnyadan ba\u015f al\u0131b getm\u0259k” ist\u0259yi, \u0259slind\u0259 fiziki bir m\u0259kandan qa\u00e7\u0131\u015f deyil, qad\u0131n ruhunun \u00f6z\u00fcn\u00fc anlamaq, \u00f6z varl\u0131\u011f\u0131n\u0131 qorumaq \u00fc\u00e7\u00fcn etdiyi f\u0259ls\u0259fi t\u0259nha y\u00fcr\u00fc\u015fd\u00fcr.<\/p>\n\n\n\n

\u015eeirin sonlu\u011fu f\u0259rdi bir d\u0259rdd\u0259n \u00e7\u0131x\u0131b \u00fcmumd\u00fcnya nizams\u0131zl\u0131\u011f\u0131na qovu\u015fur. M\u00fc\u0259llif g\u00fcnah\u0131 art\u0131q \u00f6z\u00fcnd\u0259 deyil, bu zaman\u0131n v\u0259 m\u0259kan\u0131n \u00f6z\u00fcnd\u0259 g\u00f6r\u00fcr. Poetika m\u00fcst\u0259visind\u0259ki bu “\u00e7\u0131x\u0131lmazl\u0131q” motivi bizi alman f\u0259ls\u0259f\u0259sinin, x\u00fcsusil\u0259 XX \u0259sr ekzistensializminin banisi Martin Heideggerin m\u0259\u015fhur “Geworfenheit” \u2013 d\u00fcnyaya at\u0131lm\u0131\u015fl\u0131q anlay\u0131\u015f\u0131na apar\u0131b \u00e7\u0131xar\u0131r. Heidegger\u0259 g\u00f6r\u0259, insan \u00f6z irad\u0259si v\u0259 se\u00e7imi olmadan bu d\u00fcnyaya, konkret zaman v\u0259 m\u0259kan \u015f\u0259rtl\u0259ri daxilin\u0259 sanki bir \u0259\u015fya kimi “f\u0131rlat\u0131l\u0131b at\u0131lm\u0131\u015fd\u0131r” v\u0259 \u00f6z varl\u0131\u011f\u0131n\u0131 bu yad m\u00fchitd\u0259 b\u0259rpa etm\u0259y\u0259 m\u0259hkumdur. Aysel Fikr\u0259tin q\u0259hr\u0259man\u0131 da m\u0259hz h\u0259min “at\u0131lm\u0131\u015fl\u0131q” v\u0259 \u00e7\u0131x\u0131lmazl\u0131q b\u00f6hran\u0131n\u0131 ya\u015fay\u0131r. D\u0259rdi bir yer\u0259 “y\u0131\u011fmaq” v\u0259 bu d\u00fcnyadan “ba\u015f al\u0131b getm\u0259k” ist\u0259yi, \u0259slind\u0259 fiziki bir m\u0259kandan qa\u00e7\u0131\u015f deyil, qad\u0131n ruhunun bu f\u0259ls\u0259fi “at\u0131lm\u0131\u015fl\u0131q” burul\u011fan\u0131ndan xilas olmaq, \u00f6z m\u0259n\u0259vi azadl\u0131\u011f\u0131n\u0131 qorumaq \u00fc\u00e7\u00fcn etdiyi t\u0259nha s\u0131\u011f\u0131nacaq axtar\u0131\u015f\u0131d\u0131r. \u015eair \u00e7\u0131x\u0131\u015f yolunu k\u0259narda yox, el\u0259 insan\u0131n \u00f6z i\u00e7ind\u0259ki bu metafizik \u00fcsyanda v\u0259 daxili i\u015f\u0131qda tap\u0131r. Aysel Fikr\u0259t poeziyas\u0131n\u0131n bir f\u0259rqi d\u0259 m\u0259hz budur.<\/p>\n\n\n\n

Ayselin “\u00c7\u0131x\u0131\u015f yolu” \u015feiri sad\u0259c\u0259 bir sevgi \u015feiri deyil, d\u00fcnyada \u00f6z yerini tapma\u011fa \u00e7al\u0131\u015fan, lakin h\u0259m c\u0259miyy\u0259tin m\u0259n\u0259vi a\u015f\u0131nmas\u0131, h\u0259m d\u0259 \u00f6z q\u0259lbinin asiliyi qar\u015f\u0131s\u0131nda \u00e7ar\u0259siz qalan h\u0259ssas bir ruhun haray\u0131d\u0131r. Buradak\u0131 sevginin “astar \u00fcz\u00fcn\u0259” \u00e7evrilm\u0259si is\u0259 saf duy\u011fular\u0131n art\u0131q yerini saxtakarl\u0131\u011fa, a\u011fr\u0131ya v\u0259 nifr\u0259t\u0259 verm\u0259sinin poetik ittiham\u0131d\u0131r. Bu duy\u011fular\u0131 onun insan\u0131n, t\u0259bi\u0259tin v\u0259 b\u00fct\u00f6vl\u00fckd\u0259 kainat\u0131n \u00fcz\u0259rin\u0259 \u00e7\u00f6k\u0259n b\u00f6y\u00fck ekzistensial (varl\u0131q) t\u00fck\u0259ni\u015fi \u0259ks etdir\u0259n dig\u0259r bir f\u0259ls\u0259fi \u015feirind\u0259 (\u201cYorulub”) izl\u0259y\u0259k.<\/p>\n\n\n\n

“Bir g\u00fcn a\u011fac g\u00fcl a\u00e7maqdan,<\/em>
Meyv\u0259 bitm\u0259kd\u0259n yorulur.<\/em>
Ay gec\u0259 bat\u0131b \u00e7\u0131xmaqdan,<\/em>
G\u00fcnd\u00fcz g\u00fcn\u0259\u015fd\u0259n yorulub.”<\/em><\/p>\n\n\n\n

\u015eeir vizual olaraq makro – d\u00fcnyadan – t\u0259bi\u0259td\u0259n ba\u015flay\u0131r. A\u011fac\u0131n g\u00fcl a\u00e7mas\u0131, meyv\u0259 verm\u0259si, Ay v\u0259 G\u00fcn\u0259\u015fin n\u00f6vb\u0259l\u0259\u015fm\u0259si, \u0259slind\u0259 h\u0259yat\u0131n davaml\u0131l\u0131q r\u0259mzidir. M\u00fc\u0259llif g\u00f6st\u0259rir ki, bu sonsuz v\u0259 d\u0259yi\u015fm\u0259z g\u00f6r\u00fcn\u0259n kosmik d\u00f6vriyy\u0259 bel\u0259 bir g\u00fcn \u00f6z funksiyas\u0131ndan bezib. D\u00fcnyan\u0131 ayaqda tutan qanunlar bel\u0259 t\u00fck\u0259nm\u0259 n\u00f6qt\u0259sin\u0259 g\u0259lib: “Yorulur yol yollu\u011fundan,\/Ayaq getm\u0259kd\u0259n yorulur\u201d. Misralarda elementl\u0259r \u00f6z t\u0259bii s\u0131\u011f\u0131nacaqlar\u0131ndan v\u0259 bir-birl\u0259rind\u0259n yorulurlar. Yol \u00f6z mahiyy\u0259tini itirir, \u00fcr\u0259k \u0259n \u00fclvi duy\u011fudan, sevgid\u0259n imtina edir: \u201cSevgi sev\u0259nd\u0259n yan ke\u00e7ir,<\/em>\/\u00dcr\u0259k sevm\u0259kd\u0259n yorulur\u201d.<\/em><\/p>\n\n\n\n

\u018fd\u0259biyyatda ayr\u0131lmaz silsil\u0259 olan “g\u00fcl v\u0259 b\u00fclb\u00fcl”  bel\u0259 bir-birin\u0259 yadla\u015f\u0131r. “Qu\u015flar g\u00f6yd\u0259n, insan yerd\u0259n yorulur” misras\u0131 is\u0259 qopu\u015fun kulminasiyas\u0131d\u0131r: h\u0259r k\u0259s aid oldu\u011fu m\u0259kandan bezib:<\/p>\n\n\n\n

Duman \u00e7\u0259nd\u0259n, g\u00fcl b\u00fclb\u00fcld\u0259n,<\/em>
\u00c7i\u00e7\u0259k \u00e7\u0259m\u0259nd\u0259n yorulur.<\/em>
Qu\u015flar g\u00f6yd\u0259n, insan yerd\u0259n,<\/em>
G\u00f6zl\u0259r h\u0259sr\u0259td\u0259n yorulur\u2026”<\/em><\/p>\n\n\n\n

Bu misralar \u015feirin \u0259n a\u011f\u0131r psixoloji qat\u0131n\u0131 t\u0259\u015fkil ed\u0131r.<\/p>\n\n\n\n

“\u0130nsan o\u011flu yad olma\u011f\u0131<\/em>
G\u00f6z\u0259 al\u0131r \u00f6z \u00f6z\u00fcnd\u0259.<\/em>
\u00d6z can\u0131ndan, \u00f6z ad\u0131ndan,<\/em>
\u00d6z b\u0259d\u0259nind\u0259n yorulur.”<\/em><\/p>\n\n\n\n

\u0130nsan t\u0259kc\u0259 \u0259traf m\u00fchit\u0259 deyil, \u00f6z\u00fcn\u0259 d\u0259 yadla\u015f\u0131r. \u00d6z b\u0259d\u0259nini, ad\u0131n\u0131 v\u0259 can\u0131n\u0131 bir y\u00fck kimi da\u015f\u0131y\u0131r. Bu, m\u00fcasir f\u0259ls\u0259f\u0259d\u0259 b\u0259hs edil\u0259n insan\u0131n \u00f6z m\u0259nliyind\u0259n uzaqla\u015fmas\u0131 v\u0259 bo\u015flu\u011fa d\u00fc\u015fm\u0259si b\u00f6hran\u0131d\u0131r. M\u00fc\u0259llif a\u015fa\u011f\u0131dak\u0131 misralarda paradoksal bir b\u0259diilik yarad\u0131r, \u00f6l\u00fcm bel\u0259 \u00f6z i\u015find\u0259n, can almaqdan yorulub. \u0130nsan el\u0259 bir v\u0259ziyy\u0259td\u0259dir ki, \u00f6l\u00fcm bel\u0259 ona r\u0259hm etmir v\u0259 ya ondan bezib uzaq durur. H\u0259tta insan\u0131 he\u00e7 vaxt t\u0259rk etm\u0259y\u0259n “d\u0259rd” bel\u0259 art\u0131q b\u0259nd\u0259ni incitm\u0259kd\u0259n yorulur. Bu, \u00e7ar\u0259sizliyin \u0259n son h\u0259ddidir:<\/p>\n\n\n\n

“\u00d6l\u00fcm yorulur insandan,<\/em>
Yax\u0131n g\u0259lmir can alma\u011fa.<\/em>
D\u0259rd ba\u015fdan a\u015f\u0131b da\u015fsa da,<\/em>
G\u0259l, b\u0259nd\u0259sind\u0259n yorulur.”<\/em><\/p>\n\n\n\n

\u015eeirin sonlu\u011fu sars\u0131d\u0131c\u0131 bir teoloji f\u0259ls\u0259f\u0259y\u0259 ba\u011flan\u0131r. D\u00fcnya sahibsiz, Tanr\u0131 yor\u011fundur: “Bu evin yiy\u0259si kimdi,<\/em>\/Ev yiy\u0259sind\u0259n yorulub, \/<\/em> Tanr\u0131 baxm\u0131r o t\u0259r\u0259f\u0259\u201d. \u201cSad\u0259dil\u201d, \u201csad\u0259l\u00f6vh\u201d,<\/em> \u201csevgibaz\u201d, \u201c\u00e7ar\u0259siz\u201d, \u201ca\u015famaqla \u0259laq\u0259siz b\u0259nd\u0259sind\u0259n yorulub”. <\/em>Buradak\u0131 “Ev” metoforas\u0131 d\u00fcnyan\u0131, “Yiy\u0259” is\u0259 Yaradan\u0131 simvoliz\u0259 edir. D\u00fcnya \u00f6z nizam\u0131n\u0131 itirib. \u018fn ac\u0131nacaql\u0131s\u0131 is\u0259 odur ki, Tanr\u0131 art\u0131q bu t\u0259r\u0259f\u0259 – yer \u00fcz\u00fcn\u0259 baxm\u0131r. Yaradan \u00f6z yaratd\u0131\u011f\u0131 insandan, b\u0259nd\u0259sind\u0259n \u00fcz \u00e7evirib. \u015eair\u0259 \u015feird\u0259 yor\u011funlu\u011fu f\u0259rdi bir duy\u011fu olmaqdan \u00e7\u0131xar\u0131b, onu varl\u0131\u011f\u0131n fundamental qanununa \u00e7evir\u0259n insan\u0131n m\u0259n\u0259vi bax\u0131mdan t\u0259nha v\u0259 sahibsiz qald\u0131\u011f\u0131n\u0131 elan edir. Ayselin yarad\u0131c\u0131l\u0131\u011f\u0131nda subyektin daxili sars\u0131nt\u0131lar\u0131, qa\u00e7\u0131\u015f axtar\u0131\u015f\u0131 yaln\u0131z “\u00c7\u0131x\u0131\u015f yolu” il\u0259 bitmir, o, h\u0259m d\u0259 prosesin yaratd\u0131\u011f\u0131 m\u0259n\u0259vi t\u00fck\u0259nm\u0259ni, “Yoruldum” ovqat\u0131n\u0131 b\u0259dii \u015f\u0259kild\u0259 ifad\u0259 edir. Bu t\u00fck\u0259nm\u0259nin, ruhun bu d\u0259r\u0259c\u0259d\u0259 a\u011f\u0131r y\u00fck alt\u0131nda diz \u00e7\u00f6km\u0259sinin \u0259sas s\u0259b\u0259bi is\u0259 onun “Ayr\u0131l\u0131q” \u015feirind\u0259 gizl\u0259nir. \u015eair “ayr\u0131l\u0131q” m\u0259fhumunu b\u0259\u015f\u0259ri bir qorxu olan \u00f6l\u00fcmd\u0259n d\u0259 \u00fcst\u00fcn tutur:<\/p>\n\n\n\n

“S\u00f6z\u00fcmd\u0259 hikm\u0259t var, \u00f6l\u00fcm g\u00f6z\u0259lmi\u015f,<\/em>
Ayr\u0131l\u0131q min k\u0259r\u0259 ac\u0131d\u0131r ondan.<\/em>
Bir d\u0259f\u0259 can\u0131n\u0131 alm\u0131r ayr\u0131l\u0131q,<\/em>
D\u0259f\u0259l\u0259rl\u0259 al\u0131r s\u0259ni d\u00fcnyadan.”<\/em><\/p>\n\n\n\n

S\u0259tirl\u0259rd\u0259ki “h\u0259r g\u00fcn d\u0259f\u0259l\u0259rl\u0259 \u00f6lm\u0259k” v\u0259 d\u00fcnyadan qopmaq a\u011fr\u0131s\u0131, t\u0259bii olaraq insan ruhunda b\u00f6y\u00fck bir ekzistensial yor\u011funluq yarad\u0131r. \u0130nsan b\u0259d\u0259ni fiziki i\u015fd\u0259n yorulmur; insan ruhu “\u00f6l\u00fcmd\u0259n min k\u0259r\u0259 ac\u0131 olan” ayr\u0131l\u0131\u011f\u0131n h\u0259r g\u00fcn onun can\u0131ndan bir par\u00e7a qoparmas\u0131ndan yorulur.<\/p>\n\n\n\n

Ayselin bu \u015feiri o q\u0259d\u0259r d\u0259rin, qat-qat a\u00e7\u0131lan hissl\u0259rl\u0259 doludur ki, onu bir ne\u00e7\u0259 c\u00fcml\u0259y\u0259 s\u0131\u011f\u0131\u015fd\u0131rmaq h\u0259m \u015fair\u0259nin q\u0259l\u0259min\u0259, h\u0259m d\u0259 lirik q\u0259hr\u0259man\u0131n \u00e7\u0259kdiyi a\u011fr\u0131ya haqs\u0131zl\u0131q olar, dey\u0259 d\u00fc\u015f\u00fcn\u00fcr\u0259m. \u015eeir, ayr\u0131lan iki insan\u0131n ruhsal toqqu\u015fmas\u0131n\u0131n, q\u00fcrurla sevgi aras\u0131ndak\u0131 o inc\u0259 c\u0131z\u0131qdak\u0131 \u00e7\u0131rp\u0131n\u0131\u015f\u0131n\u0131n g\u00fczg\u00fcs\u00fcd\u00fcr. Bu hissl\u0259ri, misralar\u0131n alt\u0131ndak\u0131 o gizli f\u0259ryad\u0131 izl\u0259y\u0259k:<\/p>\n\n\n\n

“Bu ayr\u0131l\u0131q bir yuxu, oyansam n\u0259 olacaq?<\/em>
Da\u011f\u0131larm\u0131 ev-e\u015fik, soyuyarm\u0131 bu ocaq?<\/em>
\u018fll\u0259rimd\u0259n tutan kimdi, yad g\u00f6r\u00fcn\u00fcr g\u00f6zl\u0259ri,<\/em>
H\u0259r g\u00f6rd\u00fcy\u00fcn yuxunu unudurmu g\u00f6zl\u0259rin?”<\/em><\/p>\n\n\n\n

\u015eeir psixologiyada itkid\u0259n sonra g\u0259l\u0259n ilk m\u0259rh\u0259l\u0259 il\u0259,  inkarla ba\u015flay\u0131r. \u0130nsan beyni v\u0259 \u00fcr\u0259yi ayr\u0131l\u0131q fakt\u0131n\u0131 q\u0259bul etm\u0259k ist\u0259mir, onu bir yuxu san\u0131r. \u00c7\u00fcnki q\u0259bul ets\u0259, oca\u011f\u0131n soyuyaca\u011f\u0131n\u0131, d\u00fcnyas\u0131n\u0131n da\u011f\u0131laca\u011f\u0131n\u0131 bilir. “\u018fll\u0259rimd\u0259n tutan kimdi?” sual\u0131 is\u0259 insan\u0131n reall\u0131qdan qopmas\u0131n\u0131 g\u00f6st\u0259rir. Lirik q\u0259hr\u0259man art\u0131q \u00f6z h\u0259yat\u0131na k\u0259nardan bax\u0131r, reall\u0131q ona yadd\u0131r, onun h\u0259qiq\u0259ti uzaqlarda qalan adamd\u0131r:<\/p>\n\n\n\n

“S\u00f6yl\u0259, indi nec\u0259s\u0259n, m\u0259nsiz d\u00fcnya nec\u0259dir?<\/em>
G\u00fcn\u0259\u015f \u015f\u00f6l\u0259 sal\u0131rm\u0131, o uzaq p\u0259nc\u0259r\u0259n\u0259?<\/em>
Ayr\u0131l\u0131q nec\u0259 g\u0259ldi, \u0259ynin\u0259 oturdumu?<\/em>
M\u0259nim yoxlu\u011fum nec\u0259, yaman d\u00fc\u015f\u00fcb sin\u0259n\u0259?”<\/em><\/p>\n\n\n\n

Bu b\u0259nd \u015feirin \u0259n b\u0259dii v\u0259 emosional hiss\u0259l\u0259rind\u0259n biridir. \u015eair\u0259nin “Ayr\u0131l\u0131q \u0259ynin\u0259 oturdumu?” sual\u0131, h\u0259m d\u0259 m\u00f6ht\u0259\u015f\u0259m bir metoforad\u0131r. Ayr\u0131l\u0131q sanki bir libasd\u0131r v\u0259 q\u0259hr\u0259man ac\u0131 bir ironiya il\u0259 soru\u015fur: “S\u0259n\u0259 yara\u015fd\u0131m\u0131 o t\u0259kliyin donu? Rahatsanm\u0131 m\u0259nsiz?”. “Yaman d\u00fc\u015f\u00fcb sin\u0259n\u0259” ifad\u0259si is\u0259 h\u0259m qar\u015f\u0131 t\u0259r\u0259fin bu ayr\u0131l\u0131qdan guya rahat n\u0259f\u0259s almas\u0131na y\u00f6n\u0259l\u0259n bir ittihamd\u0131r. Eyni zamanda, i\u00e7ind\u0259ki “ka\u015f ki m\u0259nim \u00fc\u00e7\u00fcn dar\u0131xard\u0131n” \u00fcmidinin s\u0259ssiz p\u0131\u00e7\u0131lt\u0131s\u0131d\u0131r.<\/p>\n\n\n\n

“Bir az he\u00e7 d\u00fcz olmad\u0131, aram n\u0259f\u0259s alma\u011f\u0131n,<\/em>
M\u00fctl\u0259q t\u0259nha qalanda ya\u015fama\u011f\u0131n var yolu.<\/em>
\u018fg\u0259r bir g\u00fcn \u00f6td\u00fcs\u0259, d\u0259rdi yar\u0131lam\u0131san.<\/em>
Bu sevginin x\u0259miri, unutmaqla yo\u011frulub”.<\/em><\/p>\n\n\n\n

Lirik q\u0259hr\u0259man qar\u015f\u0131 t\u0259r\u0259fin onsuz “aramla n\u0259f\u0259s almas\u0131n\u0131”, y\u0259ni sakitc\u0259 h\u0259yat\u0131na davam etm\u0259sini \u0259dal\u0259tsizlik say\u0131r. D\u0259rhal da insan t\u0259bi\u0259tinin real qanununu q\u0259bul edir: zaman ke\u00e7dikc\u0259 d\u0259rd azal\u0131r, yar\u0131ya enir. Sars\u0131d\u0131c\u0131 bir h\u0259qiq\u0259ti, sevginin n\u0259 q\u0259d\u0259r b\u00f6y\u00fck olursa-olsun, taleyind\u0259 gec-tez unudulmaq, adil\u0259\u015fm\u0259k qa\u00e7\u0131lmazl\u0131\u011f\u0131n oldu\u011funu, q\u0259bul edir. Lirik q\u0259hr\u0259man sanki \u00f6z\u00fcn\u0259 ac\u0131 verir. Qar\u015f\u0131 t\u0259r\u0259fin daha da g\u00f6z\u0259ll\u0259\u015fdiyini, sevgisizliyin ona yara\u015fd\u0131\u011f\u0131n\u0131 dey\u0259r\u0259k \u00f6z daxili d\u0259y\u0259rini sor\u011fulay\u0131r:<\/p>\n\n\n\n

“Yox, yax\u015f\u0131san b\u0259s nec\u0259, r\u0259ng-rufun \u00fcst\u00fcnd\u0259,<\/em>
G\u00fcn\u00fc-g\u00fcnd\u0259n g\u00f6z\u0259llik t\u00f6k\u00fcl\u00fcr \u00fcz-g\u00f6z\u00fcnd\u0259n.<\/em>
Yaman d\u00fc\u015f\u00fcbd\u00fc s\u0259n\u0259 sevgisizlik, d\u0259rd-k\u0259d\u0259r,<\/em>
G\u00fcl\u0259-g\u00fcl\u0259 udursan, ayr\u0131l\u0131\u011f\u0131 birt\u0259h\u0259r.”<\/em><\/p>\n\n\n\n

“G\u00fcl\u0259-g\u00fcl\u0259 udursan, ayr\u0131l\u0131\u011f\u0131 birt\u0259h\u0259r” misras\u0131 \u0259slind\u0259 qar\u015f\u0131 t\u0259r\u0259f\u0259 deyil, el\u0259 q\u0259hr\u0259man\u0131m\u0131z\u0131n \u00f6z\u00fcn\u0259 v\u0259 c\u0259miyy\u0259t\u0259 qar\u015f\u0131 taxd\u0131\u011f\u0131 maskad\u0131r. \u0130nsanlar ayr\u0131l\u0131q ac\u0131s\u0131n\u0131 gizl\u0259tm\u0259k \u00fc\u00e7\u00fcn g\u00fcl\u00fcms\u0259yirl\u0259r, amma i\u00e7\u0259rid\u0259 o z\u0259h\u0259ri (ayr\u0131l\u0131\u011f\u0131) “birt\u0259h\u0259r udurlar”.<\/p>\n\n\n\n

“Bax\u0131b uzaqdan s\u0259n\u0259, bu an\u0131m\u0131 qar\u011fad\u0131m.<\/em>
Bo\u015f bir x\u0259yalm\u0131\u015f \u00f6m\u00fcr, ax\u0131r-\u0259vv\u0259l anlad\u0131m.
\u00c7\u0259kilm\u0259y\u0259n ah kimi, sal\u0131b itirdim s\u0259ni,
S\u0259n \u00f6z d\u00fcnyan\u0131n q\u0259mi, m\u0259n \u00f6z d\u00fcnyam\u0131n q\u0259mi.”<\/em><\/p>\n\n\n\n

Budur, \u015feirin m\u00f6ht\u0259\u015f\u0259m v\u0259 k\u0259d\u0259rli sonlu\u011fu. B\u00fct\u00fcn \u00fcsyanlar, suallar, q\u0131sqancl\u0131qlar v\u0259 q\u00fcrur birc\u0259 anda s\u00f6n\u00fcr. Lirik q\u0259hr\u0259man uzaqdan bax\u0131b anlay\u0131r ki, s\u0259hv zaman\u0131n, s\u0259hv x\u0259yal\u0131n arxas\u0131nca qa\u00e7\u0131b, art\u0131q geri d\u00f6n\u00fc\u015f yoxdur. “S\u0259n \u00f6z d\u00fcnyan\u0131n q\u0259mi, m\u0259n \u00f6z d\u00fcnyam\u0131n q\u0259mi” misras\u0131 iki insan\u0131n bir-birin\u0259 tamamil\u0259 yadla\u015fmas\u0131n\u0131n, amma eyni zamanda ikisinin d\u0259 daxil\u0259n h\u0259l\u0259 d\u0259 q\u0259mli (y\u0259ni yaral\u0131) qalmas\u0131n\u0131n etiraf\u0131d\u0131r. Yollar\u0131 ayr\u0131l\u0131b, art\u0131q ortaq bir “biz” yoxdur; h\u0259r\u0259nin \u00f6z k\u0259d\u0259ri, h\u0259r\u0259nin \u00f6z qaranl\u0131q d\u00fcnyas\u0131 var. Ayselin \u015feird\u0259 b\u00f6y\u00fck bir e\u015fq hekay\u0259sinin biti\u015f n\u00f6qt\u0259sind\u0259ki insan m\u0259nz\u0259r\u0259sini s\u00f6zl\u0259 \u00e7\u0259km\u0259si m\u00f6ht\u0259\u015f\u0259mdir. Bu, bir ayr\u0131l\u0131q \u015feiri deyil, bir insan\u0131n \u00f6z sevgisini i\u00e7ind\u0259 basd\u0131rmaq, onu r\u0259sm\u0259n d\u0259fn etm\u0259k prosesidir.<\/p>\n\n\n\n

“G\u00f6zl\u0259y\u0259n” \u015feirind\u0259 is\u0259  Aysel insan hissl\u0259rinin \u0259n a\u011f\u0131r, eyni zamanda \u0259n sadiq m\u0259rh\u0259l\u0259si olan g\u00f6zl\u0259m\u0259k mistikas\u0131n\u0131 v\u0259 f\u0259dakarl\u0131\u011f\u0131n\u0131 m\u00f6ht\u0259\u015f\u0259m bir dill\u0259 ifad\u0259 edir. Bu g\u00f6zl\u0259m\u0259k sad\u0259c\u0259 zaman\u0131n ke\u00e7m\u0259sini izl\u0259m\u0259k deyil, b\u00fct\u00f6v bir \u00f6mr\u00fc o intizara f\u0259da etm\u0259k ayinidir. M\u0259qal\u0259mizin son b\u0259dii dayanaca\u011f\u0131 olan bu \u015feir\u0259 n\u0259z\u0259r salaq:<\/p>\n\n\n\n

“Adam\u0131n ged\u0259ni ola,<\/em>
G\u0259ldiyi g\u00fcn\u00fc g\u00f6zl\u0259y\u0259.<\/em>
M\u0259ktublar g\u0259l\u0259 uzaqdan,<\/em>
G\u00f6rd\u00fcy\u00fc g\u00fcn\u00fc g\u00f6zl\u0259y\u0259.”<\/em><\/p>\n\n\n\n

\u015eair\u0259 “ged\u0259ni olma\u011f\u0131” birt\u0259h\u0259r t\u0259s\u0259lli, h\u0259tta gizli bir xo\u015fb\u0259xtlik kimi t\u0259qdim edir. \u00c7\u00fcnki d\u00fcnyada \u0259n a\u011f\u0131r \u015fey g\u00f6zl\u0259nil\u0259c\u0259k  bir kims\u0259nin olmamas\u0131 bo\u015flu\u011fudur. Uzaqlardan g\u0259l\u0259n m\u0259ktublar\u0131, o m\u0259ktublar\u0131n g\u0259tirdiyi “g\u00f6r\u00fc\u015f \u00fcmidini” insan\u0131n ya\u015famaq s\u0259b\u0259bin\u0259 \u00e7evirir m\u00fc\u0259llif. Oxucu insan\u0131n sanki k\u0259d\u0259rin r\u0259ssam\u0131na \u00e7evrilm\u0259 prosesini izl\u0259yir:<\/p>\n\n\n\n

“G\u00f6zl\u0259y\u0259 g\u00f6zl\u0259rind\u0259ki,<\/em>
Q\u0259md\u0259n \u015f\u0259kil \u00e7\u0259k\u0259-\u00e7\u0259k\u0259.<\/em>
G\u00f6zl\u0259y\u0259 d\u0259rdi c\u00fcc\u0259rdib,<\/em>
\u00dcr\u0259yind\u0259 \u0259k\u0259-\u0259k\u0259.”<\/em><\/p>\n\n\n\n

\u018fsl poeziya budur. D\u00fc\u015f\u00fcnd\u00fcr\u00fcr, heyr\u0259tl\u0259ndirir, h\u0259yacanland\u0131r\u0131r. G\u00f6zl\u0259y\u0259n insan zaman ke\u00e7dikc\u0259 daxil\u0259n d\u0259yi\u015fir. O, g\u00f6zl\u0259rind\u0259ki q\u0259md\u0259n x\u0259yallar, \u015f\u0259kill\u0259r \u00e7\u0259kir. \u018fn t\u0259sirli metafora is\u0259 “d\u0259rdi \u00fcr\u0259kd\u0259 \u0259kib-c\u00fcc\u0259rtm\u0259kdir”. \u0130ntizar o q\u0259d\u0259r uzun \u00e7\u0259kir ki, d\u0259rd insan\u0131n \u00fcr\u0259yind\u0259 k\u00f6k at\u0131r, b\u00f6y\u00fcy\u00fcr, insan o d\u0259rdl\u0259 ya\u015fama\u011fa al\u0131\u015f\u0131r.<\/p>\n\n\n\n

“Uzaqlar ola uzaqlar,<\/em>
Uzaqdan baxan g\u0259lm\u0259y\u0259n.<\/em>
Bir d\u0259f\u0259 \u00fcz\u00fcn\u0259 h\u0259sr\u0259t,<\/em>
Bir daha el\u0259 g\u00fclm\u0259y\u0259n.”<\/em><\/p>\n\n\n\n

Burada m\u0259saf\u0259l\u0259rin amans\u0131zl\u0131\u011f\u0131 qabard\u0131l\u0131r. Getm\u0259k asand\u0131r, amma “uzaqdan bax\u0131b da g\u0259lm\u0259m\u0259k” g\u00f6zl\u0259y\u0259ni m\u0259n\u0259vi c\u0259h\u0259td\u0259n m\u0259hv edir. Lirik q\u0259hr\u0259man sevdiyinin \u00fcz\u00fcn\u0259 el\u0259 h\u0259sr\u0259t qal\u0131b ki, o getdiyi g\u00fcnd\u0259n b\u0259ri dodaqlar\u0131ndak\u0131 o k\u00f6hn\u0259, s\u0259mimi, b\u00fct\u00f6v g\u00fcl\u00fc\u015f\u00fcn\u00fc itirib. Ged\u0259n \u00f6z\u00fc il\u0259 qalan\u0131n sevincini d\u0259 apar\u0131b.<\/p>\n\n\n\n

“Adam\u0131n ged\u0259ni ola,<\/em>
G\u0259ldiyi g\u00fcn\u00fc g\u00f6zl\u0259y\u0259.<\/em>
Ba\u011f-ba\u011fat sala d\u00fcnyada,<\/em>
\u018fkdiyi g\u00fcl\u00fc g\u00f6zl\u0259y\u0259.”<\/em><\/p>\n\n\n\n

Burada \u201cg\u00f6zl\u0259m\u0259k\u201d akt\u0131 art\u0131q yarad\u0131c\u0131l\u0131\u011fa \u00e7evrilir. \u0130nsan daxili bo\u015flu\u011funu doldurmaq \u00fc\u00e7\u00fcn d\u00fcnyada ba\u011f-ba\u011fat sal\u0131r, g\u00fcll\u0259r \u0259kir. O g\u00fcll\u0259rin h\u0259r yarpa\u011f\u0131, h\u0259r tumurcu\u011fu, \u0259slind\u0259 g\u0259l\u0259c\u0259k sevgilinin, bit\u0259c\u0259k h\u0259sr\u0259tin simvoludur. Lirik q\u0259hr\u0259man g\u00fcl\u00fc g\u00f6zl\u0259y\u0259rk\u0259n, \u0259slind\u0259 o g\u00fcl\u00fcn \u0259trind\u0259 sevdiyini axtar\u0131r: “G\u00f6zl\u0259y\u0259 g\u00f6zl\u0259y\u0259 onu,<\/em>\/Ya\u015fay\u0131nca, h\u0259m \u00f6l\u00fcnc\u0259”.<\/em> Lirik q\u0259hr\u0259man intizar\u0131n zamans\u0131zl\u0131\u011f\u0131n\u0131 elan edir. G\u00f6zl\u0259m\u0259k el\u0259 bir n\u00f6qt\u0259y\u0259 \u00e7at\u0131r ki, vaxt g\u0259lir, v\u0259d\u0259 bitir, d\u00fcnya qaral\u0131r, mma ruh yen\u0259 d\u0259 g\u00f6zl\u0259m\u0259kd\u0259n \u0259l \u00e7\u0259kmir. Bu, “ya\u015fay\u0131nca v\u0259 h\u0259m \u00f6l\u00fcnc\u0259” davam ed\u0259n sonsuz bir sadiqlik and\u0131d\u0131r. \u00d6l\u00fcm bel\u0259 bu intizar\u0131 bitir\u0259 bilmir:<\/p>\n\n\n\n

“Adam\u0131n ged\u0259ni ola,<\/em>
\u00c7\u0131xa qatar\u0131n yoluna.<\/em>
T\u0259yyar\u0259nin zola\u011f\u0131na,<\/em>
H\u0259sr\u0259tl\u0259 onu g\u00f6zl\u0259y\u0259.”<\/em><\/p>\n\n\n\n

\u015eeirin sonlu\u011fu bizi x\u0259yallardan real d\u00fcnyaya, ayr\u0131l\u0131\u011f\u0131n v\u0259 v\u00fcsall\u0131n fiziki m\u0259kanlar\u0131na, qaytar\u0131r. Qatar yollar\u0131, t\u0259yyar\u0259 zolaqlar\u0131… \u0130nsan o soyuq, mexaniki d\u0259mir yollar\u0131nda v\u0259 beton zolaqlarda dayan\u0131b b\u00fct\u00fcn varl\u0131\u011f\u0131 il\u0259, s\u00f6nm\u0259y\u0259n bir h\u0259sr\u0259tl\u0259 \u00fcmid\u0259 sar\u0131l\u0131r. \u015eeir bu son vizual m\u0259nz\u0259r\u0259 il\u0259 oxucunun yadda\u015f\u0131na h\u0259kk olunur.<\/p>\n\n\n\n

Onun t\u0259hlil etdiyimiz, “Qad\u0131n”, “\u00c7\u0131x\u0131\u015f Yolu”, “Yorulub”, “Ayr\u0131l\u0131q” v\u0259 “G\u00f6zl\u0259y\u0259n” \u015feirl\u0259ri m\u00fcasir insan\u0131n daxili d\u00fcnyas\u0131n\u0131n, x\u00fcsus\u0259n d\u0259 qad\u0131n ruhunun be\u015f f\u0259rqli f\u0259slidir. O, “Qad\u0131n”da c\u0259miyy\u0259tin v\u0259 taleyin a\u011f\u0131r y\u00fck\u00fcn\u00fc \u00e7iyinl\u0259rind\u0259 da\u015f\u0131yan f\u0259dakar \u015e\u0259rq qad\u0131n\u0131n\u0131n portretini \u00e7\u0259kir, “\u00c7\u0131x\u0131\u015f Yolu”nda insan\u0131n \u00f6z \u00fcr\u0259yin\u0259 v\u0259 bu \u0259dal\u0259tsiz d\u00fcnyaya qar\u015f\u0131 \u00e7ar\u0259siz \u00fcsyan\u0131n\u0131 dil\u0259 g\u0259tirir. “Yorulub” \u015feirind\u0259 f\u0259rdi k\u0259d\u0259rd\u0259n \u00e7\u0131x\u0131b b\u00fct\u00f6v kainat\u0131n, t\u0259bi\u0259tin, h\u0259tta Yaradan\u0131n bel\u0259 b\u0259nd\u0259sind\u0259n yoruldu\u011fu, o b\u00f6y\u00fck ekzistensial b\u00f6hran\u0131 t\u0259svir edir. “Ayr\u0131l\u0131q”da insan q\u00fcruru il\u0259 sevgi aras\u0131ndak\u0131 o inc\u0259, a\u011fr\u0131l\u0131 c\u0131z\u0131qdan b\u0259hs ed\u0259rk\u0259n, “G\u00f6zl\u0259y\u0259n” \u015feiri il\u0259 intizar\u0131 \u00f6m\u00fcrl\u00fck bir s\u0259daq\u0259t manifestin\u0259 \u00e7evirir. B\u00fct\u00fcn bu poetik m\u0259nz\u0259r\u0259l\u0259rin, silsil\u0259 d\u00f6rdl\u00fckl\u0259rin v\u0259 daxili haraylar\u0131n i\u015f\u0131\u011f\u0131nda ayd\u0131n g\u00f6r\u00fcn\u00fcr ki, Aysel Fikr\u0259t yarad\u0131c\u0131l\u0131\u011f\u0131nda qad\u0131n d\u00fcnyas\u0131 v\u0259 onun sars\u0131nt\u0131lar\u0131 m\u00fcc\u0259rr\u0259d bir \u0259d\u0259bi m\u00f6vzu deyil, b\u0259\u015f\u0259riyy\u0259tin varl\u0131q f\u0259ls\u0259f\u0259sidir. \u015eair \u00f6z misralar\u0131 il\u0259 s\u00fcbut edir ki, qad\u0131n n\u0259 q\u0259d\u0259r “h\u0259r g\u00fcn olmaz\u0131yla bar\u0131\u015fsa” v\u0259 h\u0259yat\u0131n a\u011f\u0131r y\u00fckl\u0259rini \u00e7iyinl\u0259rind\u0259 da\u015f\u0131mal\u0131 olsa da, onun ruhundak\u0131 o m\u00fcbh\u0259m v\u0259 h\u0259zin n\u0259\u011fm\u0259 he\u00e7 vaxt susmur.<\/p>\n\n\n\n

Ayselin poeziyas\u0131 sad\u0259c\u0259 qafiy\u0259li s\u0259tirl\u0259r toplusu deyil. Onun poeziyas\u0131 f\u0259ls\u0259f\u0259ni poeziyan\u0131n dili il\u0259 ruhumuza p\u0131\u00e7\u0131lday\u0131r. \u0130nsan\u0131n varl\u0131q a\u011fr\u0131s\u0131n\u0131, c\u0259miyy\u0259td\u0259ki \u00e7\u0259r\u00e7iv\u0259l\u0259rl\u0259 m\u00fcbariz\u0259sini, itkil\u0259rini v\u0259 he\u00e7 vaxt \u00f6lm\u0259y\u0259n \u00fcmidl\u0259rini b\u0259dii \u015f\u0259kild\u0259 s\u0259n\u0259dl\u0259\u015fdirir. H\u0259r bir oxucu onun misralar\u0131nda \u00f6m\u00fcr boyu yaz\u0131lan, tam bitm\u0259y\u0259n v\u0259 yaln\u0131z d\u0259rin bir qad\u0131n ruhu il\u0259 anla\u015f\u0131la bil\u0259n \u00f6z gizli n\u0259\u011fm\u0259sini tap\u0131r. Bu s\u00f6nm\u0259y\u0259n daxili i\u015f\u0131q b\u0259\u015f\u0259riyy\u0259tin h\u0259m \u0259n d\u0259rin f\u0259ls\u0259f\u0259si, h\u0259m d\u0259 \u0259n g\u00f6z\u0259l poeziyas\u0131 – poetik bir g\u00fczg\u00fcs\u00fc olaraq qalmaqda davam edir.<\/p>\n\n\n\n

Z\u0259rif v\u0259 f\u0259ls\u0259fi bir ruha malik olan Aysel xan\u0131m Fikr\u0259t, bu g\u00fcn m\u00fcasir Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda qad\u0131n duy\u011fusunun \u0259n d\u00fcr\u00fcst v\u0259 \u0259n t\u0259sirli dilidir. Onun yaratd\u0131\u011f\u0131 bu poetik d\u00fcnya, zaman ke\u00e7s\u0259 d\u0259, h\u0259r bir oxucunun m\u0259n\u0259vi s\u0131\u011f\u0131naca\u011f\u0131 olaraq qalacaqd\u0131r. Yolunuz a\u00e7\u0131q v\u0259 u\u011furlu olsun, Aysel xan\u0131m!!!<\/p>\n","protected":false},"excerpt":{"rendered":"

                                                                                          L\u00fctviyy\u0259 \u018fsg\u0259rzad\u0259 Filologiya elml\u0259ri doktoru Deyirl\u0259r ki, “Qad\u0131n b\u0259\u015f\u0259riyy\u0259tin poeziyas\u0131, ki\u015fi is\u0259 onun f\u0259ls\u0259f\u0259sidir.” Bu d\u0259rin m\u00fcdd\u0259a varl\u0131\u011f\u0131n v\u0259 kainat\u0131n nizam\u0131n\u0131 t\u0259nziml\u0259y\u0259n iki f\u0259rqli g\u00fcc\u00fcn tamamlay\u0131c\u0131l\u0131q harmoniyas\u0131n\u0131 ehtiva edir. \u018fg\u0259r ki\u015fi t\u0259f\u0259kk\u00fcr\u00fc h\u0259yat\u0131 m\u0259ntiq formullar\u0131, rasional qanunauy\u011funluqlar v\u0259 struktur \u00e7\u0259r\u00e7iv\u0259sind\u0259 d\u0259rk etm\u0259y\u0259 \u00e7al\u0131\u015fan bir f\u0259ls\u0259f\u0259dirs\u0259, qad\u0131n varl\u0131\u011f\u0131 bu f\u0259ls\u0259f\u0259y\u0259 ruh ver\u0259n, onu estetik t\u0259r\u0259fd\u0259n … <\/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-53188","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\/53188","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=53188"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/53188\/revisions"}],"predecessor-version":[{"id":53197,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/53188\/revisions\/53197"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53188"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53188"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53188"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}