{"id":36326,"date":"2016-08-17T19:19:56","date_gmt":"2016-08-17T15:19:56","guid":{"rendered":""},"modified":"-0001-11-30T00:00:00","modified_gmt":"-0001-11-29T20:00:00","slug":"","status":"publish","type":"post","link":"https:\/\/ucnoqta.az\/?p=36326","title":{"rendered":"“Kitabi-D\u0259d\u0259 Qorqud” dastan\u0131nda – xal\u00e7a s\u0259n\u0259tinin izl\u0259ri v\u0259 r\u0259mzl\u0259ri"},"content":{"rendered":"

Q\u0259dim \u0259cdadlar\u0131m\u0131z\u0131n dam\u011fa v\u0259 onqonlar\u0131 dem\u0259k olar ki, h\u0259l\u0259 d\u0259 yet\u0259rinc\u0259 öyr\u0259nilm\u0259yib. Özün\u0259m\u0259xsus yarad\u0131c\u0131l\u0131q d\u0259y\u0259rl\u0259ri il\u0259 seçil\u0259n xalça s\u0259n\u0259timizin b\u0259dii söz dünyam\u0131zdak\u0131 unudulmaz dastanlar\u0131m\u0131zla ba\u011fl\u0131 olan mahiyy\u0259ti n\u0259 q\u0259d\u0259r d\u0259rindirs\u0259 bir o q\u0259d\u0259r d\u0259 dü\u015fündürücüdür. Az\u0259rbaycan dastanç\u0131l\u0131\u011f\u0131nda xalça s\u0259n\u0259tinin izl\u0259rinin a\u015fkarlanmas\u0131 onun mifoloji struktur al\u0259minin öyr\u0259nilm\u0259si h\u0259r zaman bir-birin\u0259 ba\u011fl\u0131 olan amill\u0259rl\u0259 mümkündür. Bu amill\u0259r t\u0259kc\u0259 m\u0259i\u015f\u0259t bax\u0131m\u0131ndan deyil, b\u0259lk\u0259 d\u0259 tematik strukturun daxili varl\u0131\u011f\u0131ndan qaynaqlanaraq formala\u015f\u0131r. Q\u0259dim xalq\u0131m\u0131z\u0131n dastanlar\u0131 Az\u0259rbaycan folklor\u015fünasl\u0131\u011f\u0131n\u0131n da formala\u015fmas\u0131nda \u0259h\u0259miyy\u0259tli v\u0259 mühüm rol oynam\u0131\u015fd\u0131r.<\/span><\/p>\n

“Kitabi-D\u0259d\u0259 Qorqud” boylar\u0131n\u0131n b\u0259zisind\u0259 ayr\u0131-ayr\u0131 gizlinc\u0259l\u0259rl\u0259 r\u0259mzi mahiyy\u0259t da\u015f\u0131yan bir ba\u015flan\u011f\u0131c olur ki, bu da “xal\u0131” – “xalic\u0259” üz\u0259rind\u0259n keçir, h\u0259m d\u0259 boyun ba\u015flan\u011f\u0131c\u0131nda özün\u0259m\u0259xsus t\u0259sviri v\u0259 v\u0259ziyy\u0259ti il\u0259 göst\u0259rilir. M\u0259s\u0259l\u0259n: Dirs\u0259 xan o\u011flu Bu\u011fac xan boyunun ilk s\u0259tirl\u0259ri, a\u015fa\u011f\u0131dak\u0131 cüml\u0259l\u0259rl\u0259 ba\u015flay\u0131r: “Bir gün Qam Qan o\u011fl\u0131 xan Bay\u0131nd\u0131r yerind\u0259n turm\u0131\u015fd\u0131. \u015eami günli\u011fi yer yüzün\u0259 dikdirmi\u015fdi. Ala sayvan\u0131 gög yüzin\u0259 a\u015fam\u0131\u015fd\u0131. Bin yerd\u0259 ip\u0259k xalic\u0259si dö\u015f\u0259nmi\u015fdi”. Göründüyü kimi bu cüml\u0259l\u0259r q\u0259dim \u0259cdadlar\u0131m\u0131z, O\u011fuz b\u0259yl\u0259rinin çox ciddi bir m\u0259rasim\u0259 haz\u0131rl\u0131\u011f\u0131ndan x\u0259b\u0259r verir v\u0259 h\u0259min x\u0259b\u0259rin t\u0259m-t\u0259ra\u011f\u0131n\u0131 “bin” yerd\u0259 s\u0259rilmi\u015f (dö\u015f\u0259nmi\u015f) ip\u0259k xalçalarla t\u0259svir edir. Çox maraql\u0131d\u0131r, qeyd olunan cüml\u0259l\u0259r s\u0131ras\u0131nda “\u015eami” adl\u0131 günlükd\u0259n d\u0259 söz aç\u0131l\u0131r. B\u0259zi t\u0259dqiqatç\u0131lara gör\u0259 bu söz \u015eam (D\u0259m\u0259\u015fq) sözü il\u0259 izah olunur. Y\u0259ni \u015eam \u015f\u0259h\u0259rind\u0259 düz\u0259ldilmi\u015f günlükd\u0259n b\u0259hs edilir. Lakin cüml\u0259nin \u0259vv\u0259lind\u0259 g\u0259l\u0259n “\u015fami” sözü Az\u0259rbaycan nax\u0131\u015f s\u0259n\u0259tind\u0259 \u0259n geni\u015f yay\u0131lm\u0131\u015f r\u0259mzi mahiyy\u0259t da\u015f\u0131yan elementl\u0259rd\u0259n birinin oldu\u011funu göst\u0259rir. V\u0259 indi d\u0259 xalçalar\u0131m\u0131zda “\u015eami”(yaxud “S\u0259lcuq z\u0259nciri”) adl\u0131 nax\u0131\u015f elementind\u0259n istifad\u0259 olunur 
\nBundan ba\u015fqa “xan Bay\u0131nd\u0131r yerind\u0259n turm\u0131\u015fd\u0131” cüml\u0259sinin r\u0259mzi t\u0259svirind\u0259n görünür ki, “bin” yerd\u0259 dö\u015f\u0259nmi\u015f xal\u0131lar yaz f\u0259slin\u0259 haz\u0131rl\u0131\u011fa i\u015far\u0259dir v\u0259 ip\u0259k xal\u0131lar\u0131n xeyri, toy-busat\u0131, m\u0259h\u0259bb\u0259ti ifad\u0259 ed\u0259n nax\u0131\u015flarla r\u0259mzl\u0259\u015fm\u0259si \u015fübh\u0259sizdir. “Ala sayvan” is\u0259 q\u0259dir-qiym\u0259ti v\u0259 ya q\u0259d\u0259ri, say\u0131 bildir\u0259n uca, saxlayan qüll\u0259nin ifad\u0259sidir. Bu qüll\u0259 üz\u0259rin\u0259 aid oldu\u011fu boyun tam\u011fas\u0131 vurulurdu. Bayand\u0131r boyuna aid tam\u011falar indi d\u0259 Az\u0259rbaycan xalçalar\u0131nda ya\u015famaqdad\u0131r. Dig\u0259r bir nümun\u0259 Salur Qazan\u0131n evinin ya\u011fmaland\u0131\u011f\u0131 boyunda ilk s\u0259tirl\u0259ri r\u0259mzi ifad\u0259l\u0259rl\u0259 çox maraql\u0131 \u015f\u0259kild\u0259 bu cür t\u0259svir etmi\u015fl\u0259r: “Bir gün Ula\u015f o\u011fl\u0131 Tülü qu\u015fun yavr\u0131s\u0131, biz\u0259 miskin umud\u0131, Amit soy\u0131n\u0131n, asl\u0131n\u0131, qaracuq\u0131n qaplan\u0131, qonur at\u0131n iy\u0259si, xan Uruz\u0131n a\u011fas\u0131, Bayand\u0131r xan\u0131n göygüci, Qal\u0131n O\u011fuz\u0131n dövl\u0259ti, qalm\u0131\u015f yigit arxas\u0131 Salur Qazan yerind\u0259n turmu\u015fd\u0131. Toqsan yerd\u0259 ala qal\u0131-ip\u0259k gö\u015f\u0259mi\u015fdi”. Y\u0259n\u0259 d\u0259 müxt\u0259lif m\u0259dhl\u0259rl\u0259 ba\u015flanan boy cüml\u0259l\u0259ri ip\u0259k xal\u0131lar\u0131n dö\u015f\u0259nm\u0259si il\u0259 sanki O\u011fuz m\u0259d\u0259niyy\u0259tinin simvollar\u0131n\u0131n kitab\u0259sini \u015f\u0259rh edir. Burada ilk s\u0259tird\u0259 “Tülü” adl\u0131 al\u0131c\u0131 qu\u015fun “yavr\u0131s\u0131”ndan b\u0259hs edilir. Bu qu\u015f Salur qazan\u0131n atas\u0131 Ula\u015fa (x\u0259tt, süvari, \u0259sk\u0259r) aid oldu\u011fu maraql\u0131 \u015f\u0259kild\u0259 ifad\u0259 olunur. Dem\u0259li, Ula\u015f v\u0259 Salur adlar\u0131 ba\u015fqa adlardan f\u0259rqli olaraq q\u0259hr\u0259manl\u0131qla, \u015füca\u0259tl\u0259 al\u0131nm\u0131\u015f adlard\u0131r. Bu adlar q\u0259hr\u0259man\u0131n xarakterini v\u0259 \u0259xlaq s\u0259viyy\u0259sini r\u0259mzi m\u0259nada ifad\u0259 ed\u0259n vasit\u0259l\u0259rd\u0259n say\u0131l\u0131r. Q\u0259hr\u0259manlar\u0131n ad\u0131n\u0131n yan\u0131ndak\u0131 ata adlar\u0131n\u0131n verilm\u0259si is\u0259 ata hüququnun, ata ad\u0131n\u0131n b\u0259rpas\u0131 üçün apar\u0131lan sistemli ard\u0131c\u0131ll\u0131q i\u015fi olmaqla yana\u015f\u0131 h\u0259m d\u0259 sakral al\u0259m\u0259 ba\u011fl\u0131l\u0131\u011f\u0131n i\u015far\u0259sidir. Burada “Tülü” adl\u0131 al\u0131c\u0131 qu\u015fun tör\u0259m\u0259si “Salur” adl\u0131 \u015fahin (sunqar) qu\u015fudur ki, bu da Qazan xan\u0131n onqonu say\u0131l\u0131r. V\u0259 qeyd olunan onqonlar “Qu\u015flu” adl\u0131 müxt\u0259lif kompozisiya qurulu\u015funda olan Az\u0259rbaycan xalçalar\u0131nda h\u0259l\u0259 d\u0259 “Saluri”, “Tülü” v\u0259 ba\u015fqa adlarla ya\u015famaqdad\u0131r.
\nÜmumiyy\u0259tl\u0259, O\u011fuzlar\u0131n h\u0259r hans\u0131 bir ada sahib olmas\u0131 müdrik bir uzaqgör\u0259nliyin timsal\u0131nda çox böyük \u0259h\u0259miyy\u0259t\u0259 malikdir. Çünki ad qazanan \u015f\u0259xsiyy\u0259t (q\u0259r\u0259man) öz n\u0259slini, boyunu, daha do\u011frusu \u015f\u0259c\u0259r\u0259sini yaratmaqla böyüyür v\u0259 bu \u015f\u0259c\u0259r\u0259 geni\u015fl\u0259ndikc\u0259 h\u0259m d\u0259 dam\u011falar\u0131n\u0131 yaratmaqla müxt\u0259lifl\u0259\u015fib çoxal\u0131rd\u0131. Bu gün Az\u0259rbaycan xalçalar\u0131nda says\u0131z-hesabs\u0131z O\u011fuz dam\u011falar\u0131 h\u0259min uzaqgör\u0259nliyin kiçiçik bir sirr içind\u0259 sirridir.
\nQ\u0259dim \u0259cdadlar\u0131m\u0131z\u0131n dam\u011fa v\u0259 onqonlar\u0131 dem\u0259k olar ki, h\u0259l\u0259 d\u0259 yet\u0259rinc\u0259 öyr\u0259nilm\u0259yib. Onlar\u0131n öyr\u0259nilm\u0259si is\u0259 tariximizin real m\u0259nz\u0259r\u0259sini göz önünd\u0259 canland\u0131rma\u011fa \u015f\u0259rait yaradan \u0259sas vasit\u0259l\u0259rd\u0259n biri ola bil\u0259r. Bundan ba\u015fqa haqq\u0131nda söz açd\u0131\u011f\u0131m\u0131z boyun dig\u0259r s\u0259tirl\u0259rind\u0259 müxt\u0259lif t\u0259svirl\u0259rl\u0259 aslan, qaplan v\u0259 qonur at (quyru\u011fu düyünlü dem\u0259kdir) simvollar\u0131 Qazan xan\u0131n ad\u0131na xüsusi xarakter ver\u0259r\u0259k, “Toqsan ba\u015flu ban evl\u0259rin qara yerin üz\u0259rind\u0259 dikdirmi\u015fdi” cüml\u0259si il\u0259 davam edir. Burada “qara yerin” r\u0259mzi m\u0259nas\u0131 r\u0259ng bax\u0131m\u0131ndan aç\u0131lmaqla sonrak\u0131 “Toqsan yerd\u0259 ala qal\u0131 – ip\u0259g dö\u015f\u0259mi\u015fdi”  cüml\u0259sin\u0259 t\u0259sir göst\u0259r\u0259n vasit\u0259dir. Dem\u0259li Q\u0259dim O\u011fuz anlam\u0131na gör\u0259 “Qara” sözünün qardan, y\u0259ni qara b\u0259nz\u0259r sözü il\u0259 h\u0259mah\u0259ng olmas\u0131 boydak\u0131 “Qara” ifad\u0259sin\u0259 müxt\u0259lif r\u0259mzi m\u0259na verir. Sözün t\u0259rkibind\u0259ki “ar” sözü göst\u0259rir ki, qar – xali\u015f, t\u0259miz, göyd\u0259n g\u0259l\u0259n m\u0259nas\u0131ndan al\u0131nm\u0131\u015fd\u0131r. Eyni zamanda boydak\u0131 “qara” sözü m\u0259kana, torpa\u011fa qoyulmu\u015f ad kimi özünün r\u0259mzi ifad\u0259sini ortaya ç\u0131xarm\u0131\u015fd\u0131r ki, bu da müq\u0259dd\u0259s “Qaraba\u011f” torpa\u011f\u0131na i\u015far\u0259 ola bil\u0259r. Y\u0259ni hadis\u0259l\u0259rin Qaraba\u011fda ba\u015f verm\u0259sinin ilkin cüc\u0259rtil\u0259ri buradan ayd\u0131n \u015f\u0259kild\u0259 görünm\u0259kd\u0259dir. Bundan ba\u015fqa h\u0259r biri “toqsan” ba\u015flu ban evl\u0259rd\u0259n ibar\u0259t, “toqsan” yerd\u0259n söhb\u0259t aç\u0131l\u0131r. Bu ifad\u0259nin sirri Qazan xan\u0131n böyük bir ölk\u0259 sahibi oldu\u011fundan x\u0259b\u0259r verir. Burada is\u0259 m\u0259ni “ban” evl\u0259r ifad\u0259si daha çox özün\u0259 c\u0259lb edir. Çünki “ban” evl\u0259r “ban ocaq”lar adl\u0131 müxt\u0259lif qurulu\u015flu nax\u0131\u015flar\u0131m\u0131z h\u0259l\u0259 d\u0259 Qaraba\u011f xalçalar\u0131nda öz sirli qurulu\u015fu gizlinl\u0259rini saxlamaqdad\u0131r .
\nBoyun qeyd olunan sonuncu sözü “Toqsan yerd\u0259 olan qal\u0131 – ip\u0259g dö\u015f\u0259mi\u015fdi”  ifad\u0259si var-dövl\u0259tin v\u0259 gücün r\u0259mzi olmaqla yana\u015f\u0131, h\u0259m d\u0259 pay\u0131z\u0131n ov mövsümünün göst\u0259ricisi kimi ala “qal\u0131” (xal\u0131) sözü il\u0259 ov situasiyas\u0131na yol aç\u0131r. Çünki ov situasiyas\u0131 bu boydak\u0131 hadis\u0259l\u0259rin axar\u0131na mü\u0259yy\u0259n \u0259hval, ovqat g\u0259tir\u0259n bir hal kimi s\u0259ciyy\u0259l\u0259nir. Dastandak\u0131 ov situasiyalar\u0131 ya b\u0259db\u0259xt bir hadis\u0259nin ba\u015f verm\u0259 m\u0259kan\u0131na çevrilir, ya da b\u0259db\u0259xt hadis\u0259nin ba\u015f verm\u0259sini dolay\u0131s\u0131 il\u0259 haz\u0131rlayan bir s\u0259b\u0259b olur. Lakin dastanda ov situasiyas\u0131 q\u0259hr\u0259man\u0131 öz içind\u0259n keçirm\u0259kl\u0259 sanki onu qar\u015f\u0131dak\u0131 \u0259sas mübariz\u0259d\u0259n \u0259vv\u0259l döyü\u015f s\u0131naqlar\u0131ndan t\u0259lim – m\u0259\u015fq m\u0259rh\u0259l\u0259sind\u0259n keçirir. Q\u0259hr\u0259man bel\u0259 bir “ov” dan sonra \u0259sas döyü\u015f yerin\u0259 mübariz\u0259 meydan\u0131na yola dü\u015für. Dem\u0259li, bu cür n\u0259tic\u0259 il\u0259 dastandak\u0131 ov situasiyas\u0131n\u0131n \u0259sas f\u0259ls\u0259f\u0259si “ovçuluq” v\u0259 ya “\u015figargah” adl\u0131 xalçalar\u0131m\u0131z\u0131n kompozisiyalar\u0131ndak\u0131 r\u0259mzl\u0259rl\u0259 üst-üst\u0259 dü\u015für. V\u0259 bu mövzu \u0259srl\u0259rl\u0259 m\u0259d\u0259niyy\u0259timizin müq\u0259dd\u0259s be\u015fliyind\u0259 müxt\u0259lif formalarla inki\u015faf edib m\u0259d\u0259ni irsimizd\u0259 ya\u015famaqdad\u0131r .
\n“Qam bör\u0259nin o\u011fl\u0131 Bams\u0131 Beyr\u0259k boy\u0131”da ilk s\u0259tirl\u0259ri il\u0259 n\u0259z\u0259ri özün\u0259 c\u0259lb edir: “Qam Qan o\u011fl\u0131 xan Bay\u0131nd\u0131r yerind\u0259n turm\u0131\u015fd\u0131. Qara yerin üstün\u0259 a\u011f ban evin dikdirmi\u015fdi. Ala sayvan gög yüzin\u0259 asanm\u0131\u015fd\u0131. Bin p\u0259rd\u0259 ip\u0259k xalic\u0259si dö\u015f\u0259nmi\u015fdi” cüml\u0259l\u0259ri sanki birinci boyun ox\u015far\u0131dr. Lakin birinci boyda Bayand\u0131r xan “bin yerd\u0259 ip\u0259k xaliç\u0259si”ni “yer yüzin\u0259”, haqq\u0131nda dan\u0131\u015fd\u0131\u011f\u0131m\u0131z boyda is\u0259 “qara yerin üstün\u0259” dö\u015f\u0259nmi\u015fdi ifad\u0259si il\u0259 f\u0259rql\u0259nir. Burada yen\u0259 “qara” r\u0259ng \u0259sas m\u0259kana çevrilir v\u0259 müq\u0259dd\u0259s torpa\u011f\u0131n simvolunu ifad\u0259 edir. “\u0130p\u0259k xaliç\u0259si dö\u015f\u0259nmi\u015fdi sözünd\u0259n önc\u0259, “p\u0259rd\u0259” sözünün i\u015fl\u0259nm\u0259si is\u0259 yer\u0259 dö\u015f\u0259n\u0259n xalçalarla b\u0259rab\u0259r simvolik m\u0259na da\u015f\u0131yan divar xalçalar\u0131n\u0131n da t\u0259svir edil\u0259n s\u0259hn\u0259d\u0259 olmas\u0131na i\u015far\u0259dir. Çünki “Ala sayvan” da iç O\u011fuzla, d\u0131\u015f O\u011fuzun b\u0259yl\u0259ri Bayand\u0131r xan\u0131n hüzurunda bir araya g\u0259lmi\u015fdil\u0259r. Divardak\u0131 xalçalar\u0131n r\u0259mzl\u0259ri is\u0259 h\u0259r bir boyun dam\u011fa v\u0259 onqonlar\u0131n\u0131 ifad\u0259 etm\u0259kl\u0259 qar\u015f\u0131l\u0131ql\u0131 hörm\u0259tin v\u0259 birliyin ya\u015famas\u0131n\u0131 saxlayan \u0259sas amill\u0259rd\u0259n biri idi. \u0130ndi d\u0259 b\u0259zi q\u0259dim xalçalar\u0131m\u0131z\u0131n sirri aç\u0131lmayan nax\u0131\u015flar\u0131n\u0131n s\u0131ras\u0131nda birliyi ifad\u0259 ed\u0259n elementl\u0259r mövcuddur. Qeyd etdiyimiz boyun ox\u015far xüsusiyy\u0259tl\u0259rini is\u0259 “Qazan b\u0259g o\u011flu Uruz b\u0259gin tutsaq old\u0131\u011f\u0131 boy” v\u0259 “Qa\u0131z\u0131l\u0131q qoça o\u011fl\u0131 yekn\u0259k boy\u0131”nda da sezm\u0259k olar.
\n“Kitabi-D\u0259d\u0259 Qorqud” dastan\u0131nda az\u0259rbaycanl\u0131lar\u0131n mifik görü\u015fl\u0259rind\u0259 özünü qoruyub saxlayan, soy kökl\u0259 ba\u011fl\u0131, ara\u015fd\u0131r\u0131lmas\u0131 g\u0259r\u0259kli olan antropomorfik v\u0259 zoomorfik onqonlar\u0131n z\u0259nginliyi xalça s\u0259n\u0259timizin ornament toplusunda da özün\u0259m\u0259xsus yer tutur. Xalçalar\u0131m\u0131zda bunlar\u0131n bir qismi ayd\u0131n \u015f\u0259kild\u0259 n\u0259z\u0259r\u0259 çarpsa da ifad\u0259li bo\u015fluqlarda v\u0259 kompozisiyalar\u0131n yüks\u0259k stliz\u0259 edilmi\u015f motivl\u0259rinin b\u0259dii qatlar\u0131nda kodlu \u015f\u0259kild\u0259 öz ismarc\u0131 il\u0259 h\u0259m d\u0259 mifoloji dünyam\u0131za körpü sal\u0131r. V\u0259 müxt\u0259lif kultlar\u0131n söz dünyas\u0131ndak\u0131 varl\u0131\u011f\u0131 stiliz\u0259 edilmi\u015f nax\u0131\u015flar\u0131n timsal\u0131nda xalçalar\u0131m\u0131z\u0131n ilm\u0259l\u0259rind\u0259 dü\u015fün\u0259nl\u0259ri valeh etm\u0259kd\u0259dir. Say\u0131 d\u0259qiql\u0259\u015fm\u0259y\u0259n kultlar aras\u0131nda gün\u0259\u015f, ay, ulduz, qurd, at , ilan, \u0259jdaha, qoç, öküz, keçi, qu\u015f, a\u011fac,od, qab v\u0259 ocaq adl\u0131 m\u0259fhumlar Az\u0259rbaycan xalçalar\u0131nda müxt\u0259lif motivl\u0259rl\u0259 geni\u015f \u015f\u0259kild\u0259 yay\u0131lm\u0131\u015fd\u0131r.
\n“Kitabi-D\u0259d\u0259 Qorqud” dastan\u0131ndak\u0131 m\u0259zmun v\u0259 mifoloji qurulu\u015fda “yaradan v\u0259 insan”, “xeyr v\u0259 \u015f\u0259r”, “ail\u0259 v\u0259 \u0259xlaq”, “t\u0259bi\u0259t v\u0259 m\u0259d\u0259niyy\u0259t”, “m\u0259rdlik v\u0259 q\u0259hr\u0259manl\u0131q”, “sevgi v\u0259 m\u0259h\u0259bb\u0259t” m\u0259fhumlar\u0131 xalçalar\u0131m\u0131z\u0131n anavariantlar\u0131 olan elementl\u0259rin\u0259 azman ustadlar\u0131m\u0131z t\u0259r\u0259find\u0259n çox böyük ustal\u0131qla sistemli \u015f\u0259kild\u0259 hopdurulmu\u015fdur. Dem\u0259k olar ki, elementl\u0259\u015fm\u0259k hal\u0131n\u0131 ala bil\u0259n h\u0259r bir dastan motivin\u0259 xalçalar\u0131m\u0131zda da rast g\u0259lm\u0259k mümkündür.
\nN\u0259tic\u0259d\u0259 camal\u0131n\u0131 e\u015fidib gördüyümüz söz – nax\u0131\u015f dünyam\u0131z\u0131n c\u0259lal\u0131ndan, z\u0259rr\u0259 – z\u0259rr\u0259 öyr\u0259ndikc\u0259 ulu \u0259cdadlar\u0131m\u0131z\u0131n hans\u0131 m\u0259fkur\u0259nin sahibi olduqlar\u0131 göz önünd\u0259 canlan\u0131r. V\u0259 onlar\u0131n qoyduqlar\u0131 m\u0259d\u0259niyy\u0259t sirab\u0131 çoxlar\u0131n\u0131 \u0259fsunlay\u0131r v\u0259 d\u0259rin qaynaqlar labirintin\u0259 sal\u0131r. \u018fsrl\u0259rd\u0259n b\u0259ri sisteml\u0259\u015f\u0259n xalça kompozisiyalar\u0131m\u0131z\u0131n sirl\u0259rini, onlar\u0131n növd\u0259n qrupa, qrupdan tip\u0259, tipd\u0259n qanadlara, qanadlardan m\u0259kt\u0259bl\u0259r\u0259, m\u0259kt\u0259bl\u0259rd\u0259n ocaqlara keçm\u0259si bizim xalça dünyam\u0131z\u0131n çox möhk\u0259m monolit bünövr\u0259si oldu\u011funa i\u015far\u0259dir.
\nH\u0259l\u0259 do\u011fulmam\u0131\u015f körp\u0259l\u0259rin adlar\u0131na xalça toxunan, gözl\u0259rini aç\u0131b, dik ilm\u0259l\u0259r v\u0259 r\u0259ng al\u0259mind\u0259 im\u0259kl\u0259yib ayaq açan, toyda, busatda üz\u0259rind\u0259 add\u0131mlayan, ovda, t\u0259limd\u0259 yorulub üz\u0259rind\u0259 qorxusuz yatan, \u0259lam\u0259tl\u0259rd\u0259n \u0259lam\u0259tl\u0259r\u0259 keç\u0259r\u0259k, ölümülük xal\u0131lar\u0131 il\u0259 axir\u0259t dünyas\u0131na köç\u0259n n\u0259slimiz, irsimiz \u0259lb\u0259tt\u0259 ki, k\u0259\u015ff edilm\u0259mi\u015f dünyad\u0131r v\u0259 bu dünya “Kitabi-D\u0259d\u0259 Qorqud” boylar\u0131n\u0131n s\u0259hif\u0259l\u0259rind\u0259n d\u0259 boylan\u0131b ara\u015fd\u0131r\u0131c\u0131lar\u0131n\u0131 göl\u0259yir. <\/p>\n

M\u0259mm\u0259dhüseyn Hüseynov<\/p>\n","protected":false},"excerpt":{"rendered":"

Q\u0259dim \u0259cdadlar\u0131m\u0131z\u0131n dam\u011fa v\u0259 onqonlar\u0131 dem\u0259k olar ki, h\u0259l\u0259 d\u0259 yet\u0259rinc\u0259 öyr\u0259nilm\u0259yib. Özün\u0259m\u0259xsus yarad\u0131c\u0131l\u0131q d\u0259y\u0259rl\u0259ri il\u0259 seçil\u0259n xalça s\u0259n\u0259timizin b\u0259dii söz dünyam\u0131zdak\u0131 unudulmaz dastanlar\u0131m\u0131zla ba\u011fl\u0131 olan mahiyy\u0259ti n\u0259 q\u0259d\u0259r d\u0259rindirs\u0259 bir…<\/p>\n","protected":false},"author":1,"featured_media":251278,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_lmt_disableupdate":"","_lmt_disable":"","footnotes":""},"categories":[1],"tags":[],"class_list":["post-36326","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-esas"],"_links":{"self":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/36326","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=36326"}],"version-history":[{"count":0,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/36326\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/media\/251278"}],"wp:attachment":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=36326"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=36326"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=36326"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}