{"id":54029,"date":"2026-11-06T09:00:00","date_gmt":"2026-11-06T05:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=54029"},"modified":"2026-11-06T17:10:38","modified_gmt":"2026-11-06T13:10:38","slug":"polad-irad%c9%99-z%c9%99rif-ruh-aidanin-muq%c9%99dd%c9%99s-omur-salnam%c9%99si","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=54029","title":{"rendered":"Polad \u0130rad\u0259, Z\u0259rif Ruh: Aidanin M\u00fcq\u0259dd\u0259s \u00d6m\u00fcr Salnam\u0259si"},"content":{"rendered":"\n
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(Qad\u0131n komandirin d\u00f6y\u00fc\u015f v\u0259 yarad\u0131c\u0131l\u0131q d\u00fcnyas\u0131)
Az\u0259rbaycan h\u0259rb v\u0259 \u0259d\u0259biyyat tarixind\u0259 \u00f6n c\u0259bh\u0259nin birba\u015fa f\u0259al i\u015ftirak\u00e7\u0131s\u0131 olan, eyni zamanda ya\u015fant\u0131lar\u0131n\u0131 b\u0259dii s\u00fczg\u0259cd\u0259n ke\u00e7ir\u0259r\u0259k poetik salnam\u0259y\u0259 \u00e7evir\u0259n m\u00fc\u0259llifl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131 x\u00fcsusi elmi-n\u0259z\u0259ri \u0259h\u0259miyy\u0259t k\u0259sb edir. Birinci Qaraba\u011f m\u00fcharib\u0259sinin \u00e7\u0259tin d\u00f6vrl\u0259rind\u0259 alt\u0131 ild\u0259n art\u0131q bir m\u00fcdd\u0259ti soyuq v\u0259 r\u00fctub\u0259tli s\u0259ng\u0259rl\u0259rd\u0259 ke\u00e7irmi\u015f, d\u00f6y\u00fc\u015f yolda\u015flar\u0131 t\u0259r\u0259find\u0259n f\u0259xrl\u0259 “komutan” adland\u0131r\u0131lm\u0131\u015f Qaraba\u011f m\u00fcharib\u0259si veteran\u0131 v\u0259 \u015fair\u0259 Aida \u015eirinovan\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131 bu bax\u0131mdan m\u00fck\u0259mm\u0259l bir n\u00fcmun\u0259dir. O, sad\u0259c\u0259 h\u0259rbi xaosu v\u0259 m\u00fcharib\u0259nin g\u0259tirdiyi tarixi travmalar\u0131 qeyd\u0259 alan xarici m\u00fc\u015fahid\u0259\u00e7i deyil, hadis\u0259l\u0259rin birba\u015fa eskatoloji v\u0259 egzistensial n\u00fcv\u0259sind\u0259 yer alan d\u00f6y\u00fc\u015f\u00e7\u00fc-\u015fair\u0259dir. Onun poeziyas\u0131 otuz illik milli a\u011fr\u0131n\u0131, i\u015f\u011fal d\u00f6vr\u00fcn\u00fcn psixoloji deqradasiyas\u0131n\u0131 v\u0259 n\u0259hay\u0259t, 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sinin \u015eanl\u0131 Z\u0259f\u0259rl\u0259 tamamlanan m\u00fctl\u0259q nizam\u0131n\u0131 ehtiva ed\u0259n b\u00fct\u00f6v bir sava\u015f manifestidir.
Aida R\u0259c\u0259b q\u0131z\u0131 \u015eirinova 1959-cu il avqustun 7-d\u0259 q\u0259dim B\u0259rd\u0259 torpa\u011f\u0131nda d\u00fcnyaya g\u00f6z a\u00e7m\u0131\u015fd\u0131r. Erk\u0259n ya\u015flar\u0131ndan q\u0259lbind\u0259 \u00e7a\u011flayan yurd sevgisi, onun g\u0259l\u0259c\u0259k h\u0259yat\u0131n\u0131n v\u0259 h\u0259rbi tale s\u00fczg\u0259cinin mayas\u0131n\u0131 t\u0259\u015fkil etmi\u015fdir. \u015eair\u0259lik istedad\u0131 v\u0259 daxili d\u00fcnyas\u0131n\u0131n poetik t\u0259zah\u00fcrl\u0259ri onu g\u0259nclik ill\u0259rind\u0259n etibar\u0259n v\u0259t\u0259np\u0259rv\u0259rlik ruhundak\u0131 misralarla c\u0259miyy\u0259td\u0259 tan\u0131tm\u0131\u015fd\u0131r. M\u00fcharib\u0259d\u0259n sonrak\u0131 ill\u0259rd\u0259 d\u0259 \u00f6mr\u00fcn\u00fc asayi\u015fin, qanunun ke\u015fiyind\u0259 durma\u011fa h\u0259sr ed\u0259n bu sadiq v\u0259t\u0259n \u00f6vlad\u0131, Daxili \u0130\u015fl\u0259r Nazirliyi sistemind\u0259 uzun ill\u0259r q\u00fcsursuz xidm\u0259t g\u00f6st\u0259rmi\u015f, 1993\u20131998-ci ill\u0259rd\u0259 \u015eu\u015fa v\u0259 A\u011fd\u0259r\u0259, 1998-2019-cu ill\u0259rd\u0259 is\u0259 Bak\u0131n\u0131n Qarada\u011f v\u0259 N\u0259simi rayon polis idar\u0259l\u0259rind\u0259 \u00e7al\u0131\u015faraq polis mayoru r\u00fctb\u0259sin\u0259 q\u0259d\u0259r y\u00fcks\u0259lmi\u015fdir.
1992-ci ild\u0259 t\u00f6r\u0259dil\u0259n Xocal\u0131 soyq\u0131r\u0131m\u0131 Aida \u015eirinovan\u0131n taleyind\u0259 k\u0259skin bir d\u00f6n\u00fc\u015f n\u00f6qt\u0259si olmu\u015fdu. Q\u0259lbi v\u0259t\u0259n a\u011fr\u0131s\u0131 il\u0259 d\u00f6y\u00fcn\u0259n g\u0259nc q\u0131z, he\u00e7 bir t\u0259r\u0259dd\u00fcd etm\u0259d\u0259n k\u00f6n\u00fcll\u00fc sur\u0259td\u0259 c\u0259bh\u0259y\u0259 yollanaraq B\u0259rd\u0259 \u018frazi M\u00fcdafi\u0259 Batalyonunun (733 sayl\u0131 h\u0259rbi hiss\u0259) s\u0131ralar\u0131na qo\u015fulmu\u015fdu. A\u011f\u0131r d\u00f6y\u00fc\u015f \u015f\u0259raitind\u0259 g\u00f6st\u0259rdiyi sars\u0131lmaz m\u0259tan\u0259t, t\u0259\u015fkilat\u00e7\u0131l\u0131q bacar\u0131\u011f\u0131 v\u0259 \u0259sg\u0259rl\u0259r\u0259 g\u00f6st\u0259rdiyi ana qay\u011f\u0131s\u0131 onu Az\u0259rbaycan h\u0259rb tarixind\u0259 \u0259sg\u0259rl\u0259rin sosial m\u00fcdafi\u0259si \u00fczr\u0259 ilk qad\u0131n komandir m\u00fcavini zirv\u0259sin\u0259 ucaltm\u0131\u015fd\u0131. S\u0259ng\u0259rl\u0259rd\u0259ki m\u0259rdliyin\u0259, m\u0259\u011frurlu\u011funa v\u0259 f\u0259dakarl\u0131\u011f\u0131na g\u00f6r\u0259 silahda\u015flar\u0131 t\u0259r\u0259find\u0259n b\u00f6y\u00fck ehtiramla “qaqa” dey\u0259 \u00e7a\u011f\u0131r\u0131lan bu c\u0259sur q\u0131z, \u015eu\u015fa v\u0259 A\u011fd\u0259r\u0259 istiqam\u0259tl\u0259rind\u0259 ged\u0259n qanl\u0131 d\u00f6y\u00fc\u015fl\u0259rin birba\u015fa i\u015ftirak\u00e7\u0131s\u0131 olmu\u015fdur.
Aida \u015eirinova \u015f\u0259xsiyy\u0259tinin v\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n k\u00f6kl\u0259ri Az\u0259rbaycan xalq\u0131n\u0131n milli azadl\u0131q ruhuna v\u0259 epik q\u0259hr\u0259manl\u0131q arxetipl\u0259rin\u0259 ba\u011fl\u0131d\u0131r. Onun alt\u0131 illik m\u0259\u015f\u0259qq\u0259tli s\u0259ng\u0259r h\u0259yat\u0131 v\u0259 c\u0259bh\u0259d\u0259 g\u00f6st\u0259rdiyi \u015f\u00fcca\u0259tl\u0259r q\u0259dim dastanlar\u0131m\u0131zdak\u0131 Tomris ana, Burla Xatun, Banu\u00e7i\u00e7\u0259k, el\u0259c\u0259 d\u0259 yax\u0131n tariximizin Nigar v\u0259 H\u0259c\u0259r kimi q\u0259hr\u0259man Az\u0259rbaycan qad\u0131n obrazlar\u0131n\u0131n m\u00fcasir m\u00fcst\u0259vid\u0259 realla\u015fmas\u0131d\u0131r. Onun “Anam m\u0259n\u0259 o\u011ful dedi” kvintessensiyas\u0131 bu bax\u0131mdan n\u0259z\u0259ri \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q \u00fc\u00e7\u00fcn d\u0259rin semiotik m\u0259nalar da\u015f\u0131y\u0131r:
“V\u0259t\u0259n m\u0259n\u0259 do\u011ful dedi,
Anam m\u0259n\u0259 o\u011ful dedi.
D\u00fc\u015fm\u0259nl\u0259rin ba\u015f\u0131 \u00fcst\u0259,
\u015eim\u015f\u0259k kimi \u00e7ax\u0131l, dedi.”
Bu misralar f\u0259rdin bioloji v\u0259 gender s\u0259rh\u0259dl\u0259rini a\u015faraq, m\u0259n\u0259vi ana olan V\u0259t\u0259n qar\u015f\u0131s\u0131nda ali borc subyektin\u0259 (“o\u011fula”) \u00e7evrilm\u0259sinin b\u0259dii b\u0259yannam\u0259sidir. V\u0259t\u0259nin “do\u011ful” \u00e7a\u011f\u0131r\u0131\u015f\u0131na v\u0259 anan\u0131n “o\u011ful” xeyir-duas\u0131na \u0259m\u0259li il\u0259 cavab ver\u0259n m\u00fc\u0259llif, qad\u0131n d\u00f6y\u00fc\u015f\u00e7\u00fc kimliyini milli m\u00fcqavim\u0259tin simvolu s\u0259viyy\u0259sin\u0259 y\u00fcks\u0259ltmi\u015fdir. \u015eair\u0259nin v\u0259t\u0259np\u0259rv\u0259rlik f\u0259aliyy\u0259ti, h\u0259m fiziki, h\u0259m d\u0259 m\u0259n\u0259vi anan\u0131n etimad\u0131n\u0131 do\u011fruldaraq bayra\u011f\u0131m\u0131z\u0131n Qaraba\u011f torpaqlar\u0131nda yenid\u0259n ucald\u0131lmas\u0131na xidm\u0259t etmi\u015fdir.
Aida \u015eirinovan\u0131n poetik d\u00fcnyas\u0131n\u0131 v\u0259 onun yarad\u0131c\u0131l\u0131q prioritetl\u0259rinin n\u0259y\u0259 g\u00f6r\u0259 m\u0259hz h\u0259rbi-v\u0259t\u0259np\u0259rv\u0259rlik ritmind\u0259 k\u00f6kl\u0259ndiyini anlamaq \u00fc\u00e7\u00fcn onun vizit v\u0259r\u0259qi hesab olunan “M\u0259h\u0259bb\u0259t \u015feiri yaza bilmir\u0259m” \u0259s\u0259rin\u0259 n\u0259z\u0259r salmaq yet\u0259rli v\u0259 z\u0259ruridir. Bu \u015feir, f\u0259rdi hissl\u0259rd\u0259n kollektiv milli a\u011fr\u0131ya ke\u00e7idin poetik b\u0259yannam\u0259sidir:
Quruyub t\u0259bimin axan bula\u011f\u0131,
\u0130st\u0259m\u0259m, s\u00f6zl\u0259rim olsun baya\u011f\u0131.
M\u0259n N\u00fcsr\u0259t saya\u011f\u0131, Musa saya\u011f\u0131
M\u0259h\u0259bb\u0259t \u015feiri yaza bilmir\u0259m.
Aidan\u0131n \u015feir\u0259 “Quruyub t\u0259bimin axan bula\u011f\u0131” etiraf\u0131 il\u0259 ba\u015flamas\u0131 ilham p\u0259risinin yoxlu\u011fu deyil, m\u00fcharib\u0259nin g\u0259tirdiyi d\u0259rin tarixi v\u0259 ekzistensial travman\u0131n yarad\u0131c\u0131l\u0131\u011fa qoydu\u011fu k\u0259skin qada\u011fad\u0131r. M\u00fc\u0259llif, “\u0130st\u0259m\u0259m, s\u00f6zl\u0259rim olsun baya\u011f\u0131” dey\u0259r\u0259k b\u0259dii s\u00f6z\u00fcn m\u0259suliyy\u0259tini d\u0259rk edir. D\u0259rk etdiyi \u00fc\u00e7\u00fcn d\u0259 v\u0259t\u0259n torpa\u011f\u0131 i\u015f\u011falda olan, \u015f\u0259hidl\u0259r ver\u0259n bir co\u011frafiyada s\u0131radan, sentimental e\u015fq \u015feirl\u0259ri yazma\u011f\u0131 \u00f6z m\u0259n\u0259viyyat\u0131na s\u0131\u011f\u0131\u015fd\u0131rm\u0131r. M\u0259tnd\u0259 birba\u015fa Az\u0259rbaycan poeziyas\u0131n\u0131n iki b\u00f6y\u00fck korifeyin\u0259 – N\u00fcsr\u0259t K\u0259s\u0259m\u0259nli v\u0259 Musa Yaquba edil\u0259n istinad (“M\u0259n N\u00fcsr\u0259t saya\u011f\u0131, Musa saya\u011f\u0131 \/ M\u0259h\u0259bb\u0259t \u015feiri yaza bilmir\u0259m”) \u00e7ox m\u00fch\u00fcm \u0259d\u0259bi kontekst yarad\u0131r. Lirikam\u0131z\u0131n bu n\u0259h\u0259ngl\u0259rinin yarad\u0131c\u0131l\u0131q m\u0259kt\u0259bin\u0259 d\u0259rin ehtiram b\u0259sl\u0259y\u0259n Aida \u015eirinova b\u0259yan edir ki, h\u0259r d\u00f6vr\u00fcn \u00f6z h\u00f6km\u00fc var; indi m\u0259h\u0259bb\u0259td\u0259n yazmaq deyil, q\u0259l\u0259mi v\u0259 silah\u0131 v\u0259t\u0259nin m\u00fcdafi\u0259sin\u0259 k\u00f6kl\u0259m\u0259k, \u201cm\u00fcs\u0259ll\u0259h \u0259sg\u0259r\u201d olmaq zaman\u0131d\u0131r:
S\u0259pilir nisgilim s\u0259tirl\u0259r \u00fcst\u0259,
K\u00f6kl\u0259nir \u015feirim \u015f\u0259hidl\u0259r \u00fcst\u0259,
Udub d\u0259rdl\u0259rimi, udub ah\u0259st\u0259,
M\u0259h\u0259bb\u0259t \u015feiri yaza bilmir\u0259m.
\u0130kinci b\u0259nd \u015fair\u0259nin \u00f6z yarad\u0131c\u0131l\u0131q missiyas\u0131n\u0131 tam \u015f\u0259kild\u0259 elan etdiyi m\u0259qamd\u0131r: “S\u0259pilir nisgilim s\u0259tirl\u0259r \u00fcst\u0259, \/ K\u00f6kl\u0259nir \u015feirim \u015f\u0259hidl\u0259r \u00fcst\u0259”. M\u00fc\u0259llif f\u0259rdi duy\u011fular\u0131 r\u0259dd ed\u0259r\u0259k b\u0259dii yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131 tamamil\u0259 \u015f\u0259hidl\u0259rin m\u00fcq\u0259dd\u0259s irsin\u0259 f\u0259da edir. “Udub d\u0259rdl\u0259rimi, udub ah\u0259st\u0259” ifad\u0259si is\u0259 bir qad\u0131n komandirin daxili t\u0259mkinini, c\u0259bh\u0259d\u0259 \u00e7\u0259kdiyi ac\u0131lar\u0131 v\u0259 g\u00f6z ya\u015flar\u0131n\u0131 i\u00e7in\u0259 ataraq d\u00fc\u015fm\u0259n qar\u015f\u0131s\u0131nda dik durmaq m\u0259cburiyy\u0259tini b\u0259dii \u015f\u0259kild\u0259 ifad\u0259 edir. Bu \u015f\u00fcurlu imtinadan sonra m\u00fc\u0259llifin yarad\u0131c\u0131l\u0131\u011f\u0131nda realla\u015fan h\u0259rbi q\u0259tiyy\u0259t, onun dig\u0259r \u0259s\u0259rl\u0259rinin d\u0259 \u0259sas ideya t\u0259m\u0259lin\u0259 \u00e7evrilir.
M\u00fc\u0259llifin post-m\u00fcharib\u0259 d\u00f6vr\u00fc \u0259d\u0259biyyat\u0131na b\u0259x\u015f etdiyi “Az\u0259rbaycan \u0259sg\u0259rim” \u015feiri, \u0259sg\u0259r fenomeninin lirik-sakral obrazla\u015fd\u0131r\u0131lmas\u0131 bax\u0131m\u0131ndan diqq\u0259ti c\u0259lb edir. \u015eair\u0259 subyekti obyektl\u0259\u015fdir\u0259r\u0259k \u00f6n c\u0259bh\u0259d\u0259ki h\u0259rb\u00e7ini sad\u0259c\u0259 texniki q\u00fcvv\u0259 kimi deyil, mill\u0259tin ali q\u00fcrur r\u0259mzi kimi t\u0259qdim edir:
\u201cAl\u0131\u015fd\u0131n\u0131z yand\u0131n\u0131z,
V\u0259t\u0259n oldu and\u0131n\u0131z,
Q\u0259l\u0259b\u0259 qazand\u0131n\u0131z,
S\u0259ns\u0259n q\u00fcrur m\u0259nb\u0259yim
Az\u0259rbaycan \u0259sg\u0259rim\u201d.
Aida \u015eirinovan\u0131n ad\u0131ke\u00e7\u0259n \u015feirind\u0259n n\u00fcmun\u0259 olaraq se\u00e7diyimiz bu b\u0259nd, 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sinin g\u0259tirdiyi tarixi z\u0259f\u0259rin, \u0259sg\u0259r r\u0259\u015fad\u0259tinin v\u0259 milli q\u00fcrur hissinin b\u0259dii-f\u0259ls\u0259fi zirv\u0259sidir. Bu misralar, \u00f6z\u00fcnd\u0259 otuz illik i\u015f\u011fal v\u0259 intizardan sonra qazan\u0131lan b\u00f6y\u00fck Z\u0259f\u0259rimizin m\u0259n\u0259vi kodlar\u0131n\u0131 da\u015f\u0131y\u0131r.
B\u0259ndin ilk misras\u0131 olan “Al\u0131\u015fd\u0131n\u0131z yand\u0131n\u0131z” ifad\u0259si t\u0259kc\u0259 fiziki d\u00f6y\u00fc\u015f \u015f\u0259raitini (m\u0259rmi, at\u0259\u015f, m\u00fcharib\u0259 alovunu) deyil, h\u0259m d\u0259 \u0259sg\u0259rin daxilind\u0259 \u00e7a\u011flayan m\u0259n\u0259vi vulkan\u0131 t\u0259r\u0259nn\u00fcm edir. Bu, v\u0259t\u0259n namin\u0259 h\u0259r an \u00f6z\u00fcn\u00fc f\u0259da etm\u0259y\u0259 haz\u0131r olan, d\u00f6y\u00fc\u015f meydan\u0131nda “yanaraq” q\u0259hr\u0259manl\u0131q dastan\u0131na \u00e7evril\u0259n Az\u0259rbaycan \u0259sg\u0259rinin sars\u0131lmaz irad\u0259sinin poetik t\u0259sviridir.
“V\u0259t\u0259n oldu and\u0131n\u0131z” misras\u0131nda m\u00fc\u0259llif, h\u0259rbi and anlay\u0131\u015f\u0131n\u0131 h\u00fcquqi \u00e7\u0259r\u00e7iv\u0259d\u0259n \u00e7\u0131xar\u0131b ali m\u0259n\u0259viyyat m\u00fcst\u0259visin\u0259 qald\u0131r\u0131r. \u018fsg\u0259r \u00fc\u00e7\u00fcn v\u0259t\u0259n sad\u0259c\u0259 qorunmal\u0131 olan bir co\u011frafi \u0259razi deyil, onun varl\u0131\u011f\u0131n\u0131n, namusunun v\u0259 b\u00fct\u00f6v m\u0259n\u0259vi d\u00fcnyas\u0131n\u0131n and yeridir. Bu and h\u0259rb\u00e7ini q\u0259l\u0259b\u0259y\u0259 aparan \u0259n b\u00f6y\u00fck psixoloji v\u0259 m\u0259n\u0259vi h\u0259r\u0259k\u0259tverici q\u00fcvv\u0259 kimi \u00e7\u0131x\u0131\u015f edir. “Q\u0259l\u0259b\u0259 qazand\u0131n\u0131z” b\u0259yanat\u0131 otuz illik xaosun, i\u015f\u011fal\u0131n v\u0259 tarixi travman\u0131n bitdiyini elan ed\u0259n teleoloji bir h\u00f6kmd\u00fcr. \u0130lk Qaraba\u011f m\u00fcharib\u0259sinin b\u00fct\u00fcn m\u0259\u015f\u0259qq\u0259tl\u0259rini v\u0259 m\u0259\u011flubiyy\u0259t a\u011fr\u0131s\u0131n\u0131 s\u0259ng\u0259rl\u0259rd\u0259 ya\u015fam\u0131\u015f bir qad\u0131n komandir kimi Aida \u015eirinova \u00fc\u00e7\u00fcn bu q\u0259l\u0259b\u0259, h\u0259m d\u0259 t\u00f6k\u00fcl\u0259n \u015f\u0259hid qanlar\u0131n\u0131n yerd\u0259 qalmad\u0131\u011f\u0131n\u0131n, ilahi \u0259dal\u0259tin b\u0259rq\u0259rar oldu\u011funun formuludur.
H\u0259r b\u0259ndin sonunda ritual olaraq t\u0259krarlanan “S\u0259ns\u0259n q\u00fcrur m\u0259nb\u0259yim, Az\u0259rbaycan \u0259sg\u0259rim” refrreni (n\u0259qar\u0259ti) \u0259s\u0259r\u0259 mar\u015f v\u0259 himn xarakteri qazand\u0131r\u0131r. Bu misralar lirik subyektin f\u0259rdi hissiyyat\u0131ndan \u00e7\u0131xaraq b\u00fct\u00f6v bir mill\u0259tin ordusuna olan minn\u0259tdarl\u0131q v\u0259 q\u00fcrur nidas\u0131na \u00e7evrilir. Bu b\u0259nd b\u00fct\u00f6vl\u00fckd\u0259 Aida \u015eirinovan\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 “Polad irad\u0259nin” z\u0259f\u0259r mar\u015f\u0131d\u0131r. M\u00fc\u0259llif burada \u0259sg\u0259ri sad\u0259c\u0259 texniki c\u0259h\u0259td\u0259n vuru\u015fan bir h\u0259rb\u00e7i kimi deyil, mill\u0259tin q\u00fcrurunu ucaldan, tarixi yenid\u0259n yazan bir q\u0259hr\u0259man kimi xalqa t\u0259qdim edir:
D\u0259rdl\u0259r\u0259 sirda\u015fs\u0131n\u0131z,
Aiday\u0259 qarda\u015fs\u0131n\u0131z,
\u018fsl V\u0259t\u0259nda\u015fs\u0131n\u0131z,
S\u0259ns\u0259n q\u00fcrur m\u0259nb\u0259yim
Az\u0259rbaycan \u0259sg\u0259rim.
Bu b\u0259nd is\u0259 \u0259s\u0259rin lirik v\u0259 m\u0259n\u0259vi bax\u0131mdan \u0259n pik, \u0259n t\u0259sirli n\u00f6qt\u0259si, bir v\u0259t\u0259np\u0259rv\u0259rlik t\u0259rifind\u0259n \u00e7ox, d\u0259rin bir m\u0259n\u0259vi ba\u011f\u0131n v\u0259 h\u0259rbi tale ortaq\u0131l\u0131\u011f\u0131n\u0131n b\u0259dii ifad\u0259sidir. B\u0259ndin \u0259n funksional v\u0259 h\u0259lledici m\u0259qam\u0131 m\u00fc\u0259llifin \u00f6z \u015f\u0259xsi ad\u0131n\u0131 – “Aidaya qarda\u015fs\u0131n\u0131z” ifad\u0259sini birba\u015fa \u015feirin daxilin\u0259 k\u00f6\u00e7\u00fcrm\u0259sidir. Bu priyom \u0259d\u0259biyyat\u015f\u00fcnasl\u0131qda lirik subyektl\u0259 m\u00fc\u0259llif kimliyinin tam v\u0259hd\u0259tini yarad\u0131r. Aida \u015eirinova burada k\u0259nardan bax\u0131b \u0259sg\u0259r\u0259 sad\u0259c\u0259 t\u0259rif yazan bir \u015fair\u0259 deyil, \u0259ksin\u0259 alt\u0131 il boyu soyuq v\u0259 r\u00fctub\u0259tli s\u0259ng\u0259rl\u0259ri h\u0259rb\u00e7il\u0259rl\u0259 b\u00f6l\u00fc\u015fm\u00fc\u015f, onlarla eyni taleyi ya\u015fam\u0131\u015f bir d\u00f6y\u00fc\u015f yolda\u015f\u0131, bir “komutan” kimi dan\u0131\u015f\u0131r. Burada, \u0259sg\u0259rin “d\u0259rdl\u0259r\u0259 sirda\u015f” kimi t\u0259qdim edilm\u0259si m\u00fcharib\u0259nin g\u0259tirdiyi eskatoloji v\u0259 psixoloji g\u0259rginliyi ifad\u0259 edir. S\u0259ng\u0259rd\u0259ki \u0259sg\u0259r h\u0259m v\u0259t\u0259ni qoruyan texniki bir q\u00fcvv\u0259, h\u0259m d\u0259 \u00f6l\u00fcm\u00fcn, itkinin v\u0259 milli a\u011fr\u0131n\u0131n g\u0259tirdiyi m\u0259n\u0259vi d\u0259rdi \u00e7iyinl\u0259rind\u0259 da\u015f\u0131yan f\u0259ls\u0259fi subyektdir. \u018fsg\u0259r\u0259 “qarda\u015f” dey\u0259 m\u00fcraci\u0259t edilm\u0259si, k\u0259nardan deyil\u0259n birt\u0259r\u0259fli t\u0259rif deyil, bilavasit\u0259 s\u0259ng\u0259r yolda\u015fl\u0131\u011f\u0131 v\u0259 ortaq tale ortaql\u0131\u011f\u0131ndan do\u011fan s\u0259mimi v\u0259 hermenevtik bir ba\u011f\u0131n t\u0259zah\u00fcr\u00fcd\u00fcr. Ona “qarda\u015f” dey\u0259 m\u00fcraci\u0259t edilm\u0259si is\u0259, bioloji qohumluq s\u0259rh\u0259dl\u0259rini a\u015faraq, c\u0259bh\u0259d\u0259 qurulan sars\u0131lmaz h\u0259rbi qarda\u015fl\u0131q (v\u0259t\u0259n ail\u0259si) arxetipini formala\u015fd\u0131r\u0131r. “Yerd\u0259 qalmad\u0131 qanlar” tezisi h\u0259m h\u00fcquqi, h\u0259m d\u0259 ilahi \u0259dal\u0259tin b\u0259rq\u0259rar olunmas\u0131n\u0131n poetik formulas\u0131 kimi \u00e7\u0131x\u0131\u015f edir.
D\u00f6y\u00fc\u015f\u00e7\u00fc \u015fair\u0259 v\u0259t\u0259nda\u015fl\u0131q anlay\u0131\u015f\u0131na tamamil\u0259 yeni v\u0259 praktiki bir meyar g\u0259tirir. M\u00fc\u0259llifin n\u0259z\u0259rind\u0259 \u0259sl v\u0259t\u0259nda\u015fl\u0131q statusu pasport v\u0259 ya h\u00fcquqi s\u0259n\u0259dl\u0259rl\u0259 deyil, v\u0259t\u0259nin \u0259n \u00e7\u0259tin an\u0131nda c\u0259bh\u0259d\u0259 durmaqla, can\u0131n\u0131 sip\u0259r etm\u0259kl\u0259 qazan\u0131l\u0131r. Bu misra passiv sosioloji m\u00fc\u015fahid\u0259\u00e7iliyi r\u0259dd edib, aktiv f\u0259dakarl\u0131\u011f\u0131 ucald\u0131r. B\u0259ndin sonunda t\u0259krarlanan “S\u0259ns\u0259n q\u00fcrur m\u0259nb\u0259yim, Az\u0259rbaycan \u0259sg\u0259rim” refrreni (n\u0259qar\u0259ti) ritual xarakter da\u015f\u0131y\u0131r. Bu t\u0259krarlanma \u0259s\u0259rin \u00fcmumi ritmini mar\u015f v\u0259 himn s\u0259viyy\u0259sin\u0259 qald\u0131r\u0131r, oxucuda emosional co\u015fqu v\u0259 milli q\u00fcrur hissi formala\u015fd\u0131r\u0131r. Bu b\u0259nd Aida \u015eirinovan\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131ndak\u0131 “z\u0259rif ruhla polad irad\u0259nin” k\u0259si\u015fm\u0259 n\u00f6qt\u0259sidir. O, \u0259sg\u0259ri h\u0259m ba\u011fr\u0131na basan bir bac\u0131 z\u0259rifliyi, h\u0259m d\u0259 onunla \u00e7iyin-\u00e7iyin\u0259 vuru\u015fan bir d\u00f6y\u00fc\u015f\u00e7\u00fc m\u0259rdliyi il\u0259 t\u0259r\u0259nn\u00fcm edir.
Aidan\u0131n poetik d\u00fcnyas\u0131nda \u0259n dramatik v\u0259 f\u0259ls\u0259fi-ekzistensial motivl\u0259rl\u0259 z\u0259ngin m\u0259tnl\u0259rd\u0259n biri d\u0259 “Ucals\u0131n bayra\u011f\u0131m\u0131z” \u0259s\u0259ridir. \u015eeird\u0259 i\u015f\u011fal d\u00f6vr\u00fcn\u00fcn g\u0259tirdiyi m\u0259n\u0259vi yadla\u015fma v\u0259 kollektiv s\u00fcstl\u00fck k\u0259skin t\u0259nqid at\u0259\u015fin\u0259 tutulur:
\u201cEy q\u0259min\u0259 sevinib, \u00f6l\u00fcm\u0259 \u015fad olanlar,
B\u0259z\u0259n \u00f6z taleyin\u0259, V\u0259t\u0259n\u0259 yad olanlar.
N\u0259y\u0259 sevindiyini bir d\u0259rk eyl\u0259 ay o\u011ful,
\u015eahidlik etm\u0259kd\u0259ns\u0259 get v\u0259t\u0259nd\u0259 \u015f\u0259hid ol.
Sevincimiz yar\u0131m\u00e7\u0131q, d\u0259rdimiz \u0259b\u0259didir,
Torpa\u011f\u0131mda ucalan erm\u0259ni m\u0259b\u0259didir”.
M\u00fc\u0259llif sosioloji diaqnoz qoyaraq passiv m\u00fc\u015fahid\u0259\u00e7ilikd\u0259n (“\u015fahidlik etm\u0259k”) aktiv tarixi subyektliy\u0259 (“\u015f\u0259hid olmaq”) ke\u00e7id t\u0259l\u0259b edir. “Torpa\u011f\u0131mda ucalan erm\u0259ni m\u0259b\u0259didir” v\u0259 “\u0130gidimi \u00f6ld\u00fcr\u00fcb, g\u00f6z\u00fcn\u00fc oyanlar” ifad\u0259l\u0259ri i\u015f\u011fal alt\u0131ndak\u0131 co\u011frafiyan\u0131n vizual xaosunu v\u0259 milli yadda\u015f\u0131n bu travman\u0131 unutmamaq \u00fc\u00e7\u00fcn g\u00f6st\u0259rdiyi m\u00fcqavim\u0259ti \u0259ks etdirir. \u018fs\u0259rin teleoloji yekunu co\u011frafi i\u015f\u011fal\u0131n bitm\u0259sini v\u0259 b\u00fct\u00f6v Az\u0259rbaycanda \u00fc\u00e7r\u0259ngli bayra\u011f\u0131n m\u00fctl\u0259q suverenliyinin b\u0259rpas\u0131n\u0131 q\u0259tiyy\u0259tl\u0259 t\u0259l\u0259b edir. X\u00fcsusil\u0259, m\u00fc\u0259llifin \u015fifahi yadda\u015flarda qorunub saxlan\u0131lan v\u0259 \u015f\u0259hid analar\u0131na xitabi olan “Ey \u015f\u0259hidin anas\u0131” misralar\u0131, bu m\u0259n\u0259vi m\u00fcqavim\u0259tin \u0259n emosional zirv\u0259sini t\u0259\u015fkil edir:
“Ey \u015f\u0259hidin anas\u0131, sil g\u00f6z\u00fcn\u00fcn ya\u015f\u0131n\u0131,”
“V\u0259t\u0259n sa\u011f olsun deyib, dik tut m\u0259\u011frur ba\u015f\u0131n\u0131.”
“D\u00fc\u015fm\u0259n baxs\u0131n qorxsun o m\u0259\u011frur duru\u015fundan,”
“\u0130ntiqam boy f\u0131rlanar h\u0259r bir qisas qu\u015fundan.”
Bu \u0259s\u0259rd\u0259 m\u00fc\u0259llif subyektin \u00e7\u0259kdiyi ac\u0131n\u0131 tamamil\u0259 r\u0259dd etmir, lakin k\u0259d\u0259rin g\u0259tirdiyi passivliyi q\u00fcrurlu duru\u015fla \u0259v\u0259zl\u0259y\u0259r\u0259k sars\u0131lmaz bir ana obraz\u0131 formala\u015fd\u0131r\u0131r.
M\u00fc\u0259llifin yarad\u0131c\u0131l\u0131\u011f\u0131nda \u015f\u0259hidlik f\u0259ls\u0259f\u0259sinin v\u0259 mill\u0259tin q\u0259hr\u0259manl\u0131q yadda\u015f\u0131n\u0131n \u0259n sars\u0131d\u0131c\u0131, metafizik b\u0259dii n\u00fcmun\u0259l\u0259rind\u0259n biri d\u0259 “G\u00f6r, bir anda ne\u00e7\u0259 \u00f6m\u00fcr dayand\u0131\u2026” \u015feiridir. Bu \u0259s\u0259r, Birinci Qaraba\u011f m\u00fcharib\u0259sinin a\u011fr\u0131lar\u0131n\u0131 ya\u015fam\u0131\u015f bir qad\u0131n \u201ckomutan\u201d\u0131n g\u00f6z\u00fc il\u0259 m\u00fcst\u0259qillik tariximizin \u015f\u0259hidlik zirv\u0259sini birl\u0259\u015fdir\u0259n b\u0259dii-f\u0259ls\u0259fi bir s\u0259n\u0259ddir. “Qaraba\u011fda g\u00fcl bitibdi qan\u0131ndan” ifad\u0259si il\u0259 \u015fair\u0259 Qaraba\u011f g\u00fcll\u0259rinin sad\u0259c\u0259 botaniki bir varl\u0131q olmad\u0131\u011f\u0131n\u0131, bilavasit\u0259 \u015f\u0259hid qan\u0131ndan c\u00fcc\u0259r\u0259n sakral bir r\u0259mz oldu\u011funu b\u0259yan edir. “Siz d\u0259 orda asta \u00f6t\u00fcn yan\u0131ndan” \u00e7a\u011f\u0131r\u0131\u015f\u0131 il\u0259 oxucunu Qaraba\u011f torpa\u011f\u0131na add\u0131m atark\u0259n h\u0259rbi-m\u0259n\u0259vi ehtirama d\u0259v\u0259t edir.
\u015eair\u0259 burada torpa\u011f\u0131n h\u0259r qar\u0131\u015f\u0131n\u0131 bir \u015f\u0259hid m\u0259zar\u0131, h\u0259r g\u00fcl\u00fc is\u0259 bir q\u0259hr\u0259man\u0131n ruhu s\u0259viyy\u0259sin\u0259 qald\u0131r\u0131r. “Orda ruhlar bir-birin\u0259 hayand\u0131r” misras\u0131 il\u0259 f\u0259rqli d\u00f6vrl\u0259rd\u0259 v\u0259 c\u0259bh\u0259l\u0259rd\u0259 \u015f\u0259hid olan v\u0259t\u0259n \u00f6vladlar\u0131n\u0131n metafizik bir m\u00fcst\u0259vid\u0259 birl\u0259\u015fdiyini, bir-birin\u0259 dayaq durdu\u011funu ifad\u0259 edir. \u015eeir \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q bax\u0131m\u0131ndan h\u0259m d\u0259 unikal bir tarixi-metafizik sintez yarad\u0131r:
“\u00c7a\u011f\u0131r bir d\u0259, M\u00fcbarizim qoy g\u0259lsin,
K\u00fcr\u0259yini P\u0259nc\u0259liy\u0259 s\u00f6yk\u0259sin.
\u018fzray\u0131l\u0131n g\u00f6z\u00fc \u00e7\u0131xs\u0131n g\u00f6rm\u0259sin,
Bax, bu adlar yadda\u015flarda qaland\u0131,
G\u00f6r, bir anda ne\u00e7\u0259 \u00f6m\u00fcr dayand\u0131\u2026”
Bu b\u0259nd \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q bax\u0131m\u0131ndan unikal bir tarixi-metafizik sintez yarad\u0131r: “\u00c7a\u011f\u0131r bir d\u0259, M\u00fcbarizim qoy g\u0259lsin, \/ K\u00fcr\u0259yini P\u0259nc\u0259liy\u0259 s\u00f6yk\u0259sin.” M\u00fc\u0259llif 2010-cu ilin yay\u0131nda t\u0259kba\u015f\u0131na d\u00fc\u015fm\u0259n s\u0259ng\u0259rini darmada\u011f\u0131n ed\u0259n Milli Q\u0259hr\u0259man M\u00fcbariz \u0130brahimov il\u0259 2016-c\u0131 ilin Aprel d\u00f6y\u00fc\u015fl\u0259rind\u0259 dastan yazan \u0259fsan\u0259vi k\u0259\u015ffiyyat\u00e7\u0131 P\u0259nc\u0259li \u018fliyevi eyni poetik m\u0259kanda g\u00f6r\u00fc\u015fd\u00fcr\u00fcr. Bu iki q\u0259hr\u0259man\u0131n k\u00fcr\u0259k-k\u00fcr\u0259y\u0259 verm\u0259si, Az\u0259rbaycan xalq\u0131n\u0131n milli m\u00fcqavim\u0259t ruhunun k\u0259silm\u0259zliyini, Birinci Qaraba\u011f m\u00fcharib\u0259sind\u0259n Z\u0259f\u0259r\u0259 do\u011fru uzanan q\u0259hr\u0259manl\u0131q z\u0259ncirinin sars\u0131lmaz halqalar\u0131n\u0131 simvoliz\u0259 edir.
\u015eair\u0259 xalq t\u0259f\u0259kk\u00fcr\u00fcnd\u0259n g\u0259l\u0259n k\u0259skin, emosional bir nida olan “\u018fzray\u0131l\u0131n g\u00f6z\u00fc \u00e7\u0131xs\u0131n g\u00f6rm\u0259sin” ifad\u0259si il\u0259 q\u0259hr\u0259manlar\u0131n \u00f6l\u00fcm\u0259 meydan oxudu\u011funu, \u015f\u0259had\u0259t \u015f\u0259rb\u0259tini el\u0259 bir m\u0259\u011frurluqla i\u00e7dikl\u0259rini, h\u0259tta \u00f6l\u00fcm m\u0259l\u0259yi olan \u018fzray\u0131l\u0131n bel\u0259 bu polad irad\u0259 qar\u015f\u0131s\u0131nda aciz qald\u0131\u011f\u0131n\u0131, onlar \u00f6lm\u00fcrl\u0259r, bioloji sonlu\u011fu a\u015faraq “yadda\u015flarda qalan” \u0259b\u0259di adlara \u00e7evrildikl\u0259rini vur\u011fulay\u0131r. B\u0259ndin sonunda dramatik bir nida il\u0259 t\u0259krarlanan “G\u00f6r, bir anda ne\u00e7\u0259 \u00f6m\u00fcr dayand\u0131\u2026” refrreni (n\u0259qar\u0259ti) \u0259is\u0259 \u015feirin f\u0259ls\u0259fi-ekzistensial ana x\u0259ttidir. M\u00fc\u0259llif burada m\u00fcharib\u0259nin g\u0259tirdiyi \u0259n b\u00f6y\u00fck faci\u0259ni – g\u0259nc, yar\u0131m\u00e7\u0131q qalm\u0131\u015f \u00f6m\u00fcrl\u0259rin bir saniy\u0259 i\u00e7ind\u0259 n\u00f6qt\u0259l\u0259nm\u0259sini vur\u011fulay\u0131r. Lakin bu “dayanma” bir yoxluq deyil; o, zaman\u0131n dondurularaq tarixin b\u0259dii v\u0259 m\u0259n\u0259vi yadda\u015f\u0131na bird\u0259f\u0259lik h\u0259kk olunmas\u0131 akt\u0131d\u0131r.
\u0130\u015f\u011fal\u00e7\u0131 q\u00fcvv\u0259l\u0259rin tarixi s\u00fcqutunu v\u0259 eskatoloji c\u0259zas\u0131n\u0131 elan ed\u0259n “M\u0259rd o\u011fullar bu g\u00fcn tarix yazacaq” \u015feiri, Ali Ba\u015f Komandan\u0131n r\u0259hb\u0259rliyi il\u0259 h\u0259yata ke\u00e7iril\u0259n h\u0259rbi \u0259m\u0259liyyatlar\u0131n poetik-f\u0259ls\u0259fi ifad\u0259sidir. M\u0259tnd\u0259 Xocal\u0131 faci\u0259sinin g\u0259tirdiyi tarixi travma v\u0259 d\u00fc\u015fm\u0259nin \u015eu\u015fada, C\u0131d\u0131r d\u00fcz\u00fcnd\u0259 etdiyi n\u00fcmayi\u015fkaran\u0259 t\u0259hqirl\u0259r\u0259 cavab ritmi hakimdir:
Yall\u0131 gedib verirdiniz g\u00f6z da\u011f\u0131,
Q\u0259tl etdiniz igidl\u0259ri subh \u00e7a\u011f\u0131,
Oyla\u011f etdiz C\u0131d\u0131r d\u00fcz\u00fcn, Xan ba\u011f\u0131,
Art\u0131q Ordum buna nida qoyacaq!
M\u0259rd o\u011fullar bu gun tarix yazacaq!
Misralardak\u0131 “Ordum buna nida qoyacaq!” ifad\u0259si elmi-n\u0259z\u0259ri bax\u0131mdan otuz illik xaos, i\u015f\u011fal v\u0259 milli r\u00fcsvay\u00e7\u0131l\u0131q d\u00f6vr\u00fcn\u00fcn bitm\u0259sini, tarixin yenid\u0259n \u0259sl sahibi t\u0259r\u0259find\u0259n yaz\u0131lmas\u0131n\u0131 simvoliz\u0259 ed\u0259n bir punktuasiya akt\u0131d\u0131r. \u015eair\u0259, d\u00fc\u015fm\u0259n mifinin darmada\u011f\u0131n edilm\u0259sini v\u0259 onlar\u0131n qa\u00e7\u0131\u015f psixologiyas\u0131n\u0131 (“qism\u0259tiniz yaman qa\u00e7aqa\u00e7 oldu”) xalq\u0131n tanr\u0131sal p\u0259nah\u0131 v\u0259 Az\u0259rbaycan ordusunun q\u0259hr\u0259manl\u0131q dastan\u0131n\u0131n realla\u015fmas\u0131 kimi \u015f\u0259rh edir.
M\u0259qal\u0259mizin yekun f\u0259ls\u0259f\u0259sini tacland\u0131ran “Qaraba\u011f Az\u0259rbaycand\u0131r” \u015feiri a\u015f\u0131q s\u0259n\u0259ti kodlar\u0131 (saz, xan Araz simvollar\u0131) il\u0259 h\u0259rbi semiotikan\u0131n unikal sintezidir. \u015eair\u0259 tarixi h\u0259sr\u0259ti m\u0259d\u0259ni irsin g\u00fcc\u00fc il\u0259 yekunla\u015fd\u0131r\u0131r:
Ay Z\u00fclfiyy\u0259, k\u00f6kl\u0259 saz\u0131,
Cu\u015fa g\u0259tir xan Araz\u0131.
Odda yand\u0131r oyunbaz\u0131,
Tonqal qala, m\u0259\u015f\u0259l yand\u0131r,
Qaraba\u011f Az\u0259rbaycand\u0131r!
Bu b\u0259nd, \u015feirin \u0259n y\u00fcks\u0259k h\u0259rbi-v\u0259t\u0259np\u0259rv\u0259rlik, metafizik v\u0259 geosiyasi impuls da\u015f\u0131yan kulminasiya n\u00f6qt\u0259sidir. Bu misralar sad\u0259c\u0259 b\u0259dii bir t\u0259svir deyil, eyni zamanda milli intiqam\u0131n, \u015f\u0259hid ruhlar\u0131na s\u0259daq\u0259tin v\u0259 b\u00fct\u00f6v Az\u0259rbaycan ideal\u0131n\u0131n poetik d\u00fcsturudur.
\u00c7a\u011f\u0131r m\u0259n\u0259 Polad g\u0259lsin,
D\u00fc\u015fm\u0259nl\u0259rin versin d\u0259rsin,
Yer k\u00fcr\u0259sin sirk\u0259l\u0259sin,
Son n\u00f6qt\u0259miz \u0130r\u0259vand\u0131r,
Qaraba\u011f Az\u0259rbaycand\u0131r!
“\u00c7a\u011f\u0131r m\u0259n\u0259 Polad g\u0259lsin” misras\u0131 Az\u0259rbaycan\u0131n Milli Q\u0259hr\u0259man\u0131, \u015f\u0259hid general-mayor Polad H\u0259\u015fimovun obraz\u0131n\u0131n poeziyadak\u0131 sakral (m\u00fcq\u0259dd\u0259s) t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr. M\u00fc\u0259llif, Polad H\u0259\u015fimovu sad\u0259c\u0259 cism\u0259n itirdiyimiz bir h\u0259rb\u00e7i kimi deyil, ordunun \u00f6n\u00fcnd\u0259 ged\u0259n, ruhu il\u0259 ya\u015fayan v\u0259 d\u00f6y\u00fc\u015f\u00e7\u00fcl\u0259r\u0259 komandirlik ed\u0259n metafizik bir q\u00fcvv\u0259 kimi \u00e7a\u011f\u0131r\u0131r. Bu m\u00fcraci\u0259t ordunun m\u0259n\u0259vi q\u0259tiyy\u0259tini v\u0259 \u015f\u0259hidl\u0259rin ruhunun ya\u015fayan h\u0259rbi irad\u0259 il\u0259 v\u0259hd\u0259tini n\u00fcmayi\u015f etdirir.
“D\u00fc\u015fm\u0259nl\u0259rin versin d\u0259rsin, \/ Yer k\u00fcr\u0259sin sirk\u0259l\u0259sin” ifad\u0259l\u0259ri klassik poeziyam\u0131zdak\u0131 epik m\u00fcbali\u011f\u0259 (hiperbola) \u0259n\u0259n\u0259l\u0259rin\u0259 \u0259saslan\u0131r. Bu s\u0259tirl\u0259r Az\u0259rbaycan \u0259sg\u0259rinin v\u0259 onun komandirl\u0259rinin q\u00fcdr\u0259tini, qlobal miqyasda s\u0259s salan 44 g\u00fcnl\u00fck h\u0259rbi z\u0259f\u0259rin b\u00f6y\u00fckl\u00fcy\u00fcn\u00fc v\u0259 d\u00fc\u015fm\u0259n \u00fcz\u0259rind\u0259ki sars\u0131d\u0131c\u0131, s\u0131nd\u0131r\u0131c\u0131 g\u00fcc\u00fcn\u00fc vizualla\u015fd\u0131r\u0131r.
\u015eeirin \u0259n c\u0259sar\u0259tli v\u0259 strateji b\u0259yanat\u0131 “Son n\u00f6qt\u0259miz \u0130r\u0259vand\u0131r” tezisid\u0131r. Bu, sad\u0259c\u0259 lirik bir duy\u011fu deyil, 200 illik tarixi \u0259dal\u0259tsizliy\u0259, torpaqlar\u0131m\u0131z\u0131n hiss\u0259-hiss\u0259 par\u00e7alanmas\u0131na qar\u015f\u0131 milli yadda\u015f\u0131n g\u00f6st\u0259rdiyi k\u0259skin etiraz v\u0259 b\u00f6y\u00fck h\u0259d\u0259fdir. M\u00fc\u0259llif Qaraba\u011f\u0131n azadl\u0131\u011f\u0131 il\u0259 kifay\u0259tl\u0259nm\u0259y\u0259r\u0259k, g\u0259l\u0259c\u0259k n\u0259sill\u0259r\u0259 tarixi torpaqlar\u0131m\u0131z\u0131n m\u00fctl\u0259q b\u00fct\u00f6vl\u00fcy\u00fc ideal\u0131n\u0131 bir v\u0259siyy\u0259t, bir h\u0259rbi doktrina kimi \u00f6t\u00fcr\u00fcr. H\u0259r b\u0259ndin sonunda nida il\u0259 vur\u011fulanan “Qaraba\u011f Az\u0259rbaycand\u0131r!” \u015f\u00fcar\u0131, \u0259dal\u0259tsizliyin v\u0259 par\u00e7alanm\u0131\u015f co\u011frafi b\u00fct\u00f6vl\u00fcy\u00fcn tamamil\u0259 b\u0259rpa edilm\u0259si ideal\u0131n\u0131n poetik t\u0259sbiti, d\u00f6vl\u0259timizin ali z\u0259f\u0259r d\u00fcsturunun poetik m\u00f6h\u00fcr\u00fcd\u00fcr. Bu refrren \u0259s\u0259r\u0259 tam bir d\u00f6y\u00fc\u015f manifesti xarakteri qazand\u0131r\u0131r.
Aida \u015eirinovan\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131 d\u00fcnya \u0259d\u0259biyyat\u0131ndak\u0131 “m\u00fcharib\u0259 poeziyas\u0131” standartlar\u0131na tam cavab verm\u0259kl\u0259 yana\u015f\u0131, milli ruhun intibah\u0131n\u0131 t\u0259min ed\u0259n q\u0259tiyy\u0259tli ritmi il\u0259 f\u0259rql\u0259nir. Alt\u0131 illik \u00f6n c\u0259bh\u0259 t\u0259cr\u00fcb\u0259si onun s\u0259tirl\u0259rind\u0259ki lirik sentimentall\u0131\u011f\u0131 silmi\u015f, yerin\u0259 h\u0259rbi q\u0259tiyy\u0259t, eskatoloji qisas v\u0259 tarixi h\u00f6km ruhunu g\u0259tirmi\u015fdir.
Bizim tarixi, m\u00fctl\u0259q Z\u0259f\u0259rimiz h\u0259m d\u0259 Aida \u015eirinova kimi Birinci Qaraba\u011f m\u00fcharib\u0259sind\u0259 ruh\u0259n sars\u0131lmayan, m\u0259\u011flubiyy\u0259t psixologiyas\u0131n\u0131 r\u0259dd edib g\u0259l\u0259c\u0259k q\u0259l\u0259b\u0259nin m\u0259n\u0259vi, h\u0259rbi v\u0259 poetik \u0259saslar\u0131n\u0131 haz\u0131rlayan q\u0259hr\u0259manlar\u0131m\u0131z\u0131n xidm\u0259tidir. Onun 1990-c\u0131 ill\u0259rd\u0259 \u00f6n c\u0259bh\u0259d\u0259 \u2013 \u015eu\u015fada, A\u011fd\u0259r\u0259d\u0259 \u00e7\u0259kdiyi \u00e7\u0259tinlikl\u0259r, \u0259sg\u0259rl\u0259rin\u0259 a\u015f\u0131lad\u0131\u011f\u0131 sars\u0131lmaz milli ruh v\u0259 q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 manifest xarakterli \u015feirl\u0259r, 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 dastan yazan r\u0259\u015fad\u0259tli Az\u0259rbaycan Ordusunun formala\u015fmas\u0131nda m\u0259n\u0259vi bir t\u0259m\u0259l rolunu oynam\u0131\u015fd\u0131r. 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sinin g\u0259tirdiyi \u015eanl\u0131 Z\u0259f\u0259r, \u015fair\u0259nin otuz illik s\u0259ng\u0259r v\u0259 yarad\u0131c\u0131l\u0131q yolunun \u0259n uca zirv\u0259sidir. Onun poeziyas\u0131 v\u0259 \u015f\u0259r\u0259fli \u00f6m\u00fcr salnam\u0259si g\u0259l\u0259c\u0259k n\u0259sill\u0259r \u00fc\u00e7\u00fcn milli kimliyin, polad irad\u0259nin v\u0259 m\u00fcq\u0259dd\u0259s z\u0259f\u0259r yadda\u015f\u0131n\u0131n qorunub saxlanmas\u0131nda \u0259v\u0259zsiz bir \u0259d\u0259bi-tarixi arxiv s\u0259n\u0259didir.
Aida \u015eirinovan\u0131n h\u0259m c\u0259sur h\u0259rbi kimliyi, h\u0259m d\u0259 z\u0259ngin yarad\u0131c\u0131l\u0131q diapazonu Az\u0259rbaycan\u0131n \u00e7a\u011fda\u015f \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda v\u0259 publisistikas\u0131nda fundamental \u0259s\u0259rl\u0259rin m\u00f6vzusuna \u00e7evril\u0259r\u0259k s\u0259n\u0259dli v\u0259 poetik xronika \u015f\u0259klind\u0259 \u0259b\u0259dil\u0259\u015fdirilmi\u015fdir. Bu kontekstd\u0259 Canal\u0131 Mirz\u0259liyev onun daxili d\u00fcnyas\u0131ndak\u0131 v\u0259t\u0259np\u0259rv\u0259rlik emosiyalar\u0131n\u0131 “M\u00fcq\u0259dd\u0259s hissin t\u0259zah\u00fcr\u00fc” (MBM, 2009, 176 s.) \u0259s\u0259rind\u0259 elmi-publisistik \u00e7alarlarla ara\u015fd\u0131rm\u0131\u015f, M\u0259hbub\u0259 \u00d6m\u0259r “Q\u0259hr\u0259manlar d\u00f6y\u00fc\u015f\u00fcr yurdu ya\u015fatmaq \u00fc\u00e7\u00fcn” (Adilo\u011flu, 2010, s\u0259h. 162-206) adl\u0131 poemas\u0131nda c\u0259bh\u0259 r\u0259\u015fad\u0259tini geni\u015f b\u0259dii s\u00fczg\u0259cd\u0259n ke\u00e7irmi\u015fdir. Eyni zamanda, \u0130lham\u0259 Q\u0259s\u0259bovan\u0131n redaktorlu\u011fu v\u0259 t\u0259rtib\u00e7iliyi il\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n “Anam m\u0259n\u0259 o\u011ful dedi” (Yaz\u0131\u00e7\u0131, 2015, 328 s.) fundamental toplusu m\u00fc\u0259llifin h\u0259rb tariximizd\u0259ki unikal missiyas\u0131n\u0131 geni\u015f k\u00fctl\u0259l\u0259r\u0259 \u00e7atd\u0131rm\u0131\u015f, Ramiz T\u0259mkin is\u0259 “Bir q\u0131z tan\u0131y\u0131ram” (Papirus, 2018, 74 s.) poemas\u0131nda qad\u0131n komandirin polad irad\u0259sini poetik dill\u0259 t\u0259r\u0259nn\u00fcm etmi\u015fdir. N\u0259hay\u0259t, \u0130lham\u0259 Q\u0259s\u0259bovan\u0131n q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 “M\u0259ni d\u0259 apar komandir” (Elm v\u0259 t\u0259hsil, 2019, 176 s.) s\u0259n\u0259dli roman\u0131 real c\u0259bh\u0259 xatir\u0259l\u0259ri v\u0259 s\u0259n\u0259dl\u0259r \u0259sas\u0131nda Aida \u015eirinovan\u0131n \u015eu\u015fa-A\u011fd\u0259r\u0259 x\u0259ttind\u0259ki d\u00f6y\u00fc\u015f bioqrafiyas\u0131n\u0131 faktoloji d\u0259qiqlikl\u0259 \u0259ks etdir\u0259n \u0259n sanball\u0131 bioqrafik m\u0259nb\u0259 kimi \u00e7\u0131x\u0131\u015f edir. Qoy, bizim bu ki\u00e7ik elmi-publisistik yaz\u0131m\u0131z Z\u0259f\u0259r G\u00fcn\u00fcm\u00fcz\u0259 v\u0259 \u201ckomutan\u201d Aida \u015eirinovaya \u0259rma\u011fan olsun!
Z\u0259f\u0259rimiz m\u00fcbar\u0259k olsun, Az\u0259rbaycan!!!
Z\u0259f\u0259rimiz m\u00fcbar\u0259k olsun, \u201ckomutan\u201d!!!<\/p>\n","protected":false},"excerpt":{"rendered":"

(Qad\u0131n komandirin d\u00f6y\u00fc\u015f v\u0259 yarad\u0131c\u0131l\u0131q d\u00fcnyas\u0131)Az\u0259rbaycan h\u0259rb v\u0259 \u0259d\u0259biyyat tarixind\u0259 \u00f6n c\u0259bh\u0259nin birba\u015fa f\u0259al i\u015ftirak\u00e7\u0131s\u0131 olan, eyni zamanda ya\u015fant\u0131lar\u0131n\u0131 b\u0259dii s\u00fczg\u0259cd\u0259n ke\u00e7ir\u0259r\u0259k poetik salnam\u0259y\u0259 \u00e7evir\u0259n m\u00fc\u0259llifl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131 x\u00fcsusi elmi-n\u0259z\u0259ri \u0259h\u0259miyy\u0259t k\u0259sb edir. Birinci Qaraba\u011f m\u00fcharib\u0259sinin \u00e7\u0259tin d\u00f6vrl\u0259rind\u0259 alt\u0131 ild\u0259n art\u0131q bir m\u00fcdd\u0259ti soyuq v\u0259 r\u00fctub\u0259tli s\u0259ng\u0259rl\u0259rd\u0259 ke\u00e7irmi\u015f, d\u00f6y\u00fc\u015f yolda\u015flar\u0131 t\u0259r\u0259find\u0259n f\u0259xrl\u0259 “komutan” adland\u0131r\u0131lm\u0131\u015f Qaraba\u011f m\u00fcharib\u0259si … <\/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-54029","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\/54029","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=54029"}],"version-history":[{"count":2,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/54029\/revisions"}],"predecessor-version":[{"id":54032,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/54029\/revisions\/54032"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=54029"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=54029"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=54029"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}