{"id":36981,"date":"2016-09-01T19:18:42","date_gmt":"2016-09-01T15:18:42","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=36981","title":{"rendered":"Beytl\u0259r aras\u0131nda m\u0259zmun bitkinliyi, m\u0259na ard\u0131c\u0131ll\u0131\u011f\u0131 yoxdur"},"content":{"rendered":"

 “Q\u0259z\u0259ldir güli-bustani-hün\u0259r”<\/strong><\/p>\n

Dünya \u0259d\u0259biyyat\u0131nda q\u0259z\u0259lin ustad\u0131 kimi m\u0259\u015fhur olan ölm\u0259z “q\u0259lb \u015fairimiz”       M\u0259h\u0259mm\u0259d Füzuli q\u0259z\u0259li, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, “hün\u0259r ba\u011fças\u0131n\u0131n gülü” hesab edirdi. \u015eair\u0259 gör\u0259 q\u0259z\u0259l meydan\u0131 – hün\u0259rl\u0259rin meydan\u0131d\u0131r. Çünki, \u0259vv\u0259la, q\u0259z\u0259lin \u0259sas mövzusu, ba\u015fda Füzuli olmaqla bütün q\u0259z\u0259lxanlar\u0131n öz yarad\u0131c\u0131l\u0131qlar\u0131 il\u0259 t\u0259sdiq etdikl\u0259ri kimi, m\u0259h\u0259bb\u0259tdir. M\u0259h\u0259bb\u0259t is\u0259 son d\u0259r\u0259c\u0259 mür\u0259kk\u0259b psixoloji hal\u0259t, yüks\u0259k v\u0259 z\u0259ngin hissl\u0259rin, duy\u011fular\u0131n m\u0259cmusudur.<\/p>\n

Kamil q\u0259z\u0259l nümun\u0259si yaratmaq üçün g\u0259r\u0259k, ilk növb\u0259d\u0259, kamil m\u0259h\u0259bb\u0259tin geni\u015f m\u0259nas\u0131 il\u0259 sev\u0259n \u0259sil a\u015fiq olasan. \u018fsil a\u015fiq olmaq da h\u0259l\u0259 kifay\u0259t deyildir. Bu \u0259sil a\u015fiqliyi – \u0259sil m\u0259h\u0259bb\u0259ti bütün dol\u011funlu\u011fu, z\u0259nginliyi v\u0259 inc\u0259liyi il\u0259 t\u0259r\u0259nnüm etm\u0259k üçün, h\u0259m d\u0259 \u0259ruz v\u0259znind\u0259 yazma\u011f\u0131 bacarmaq, lakonizm, z\u0259rif ruh, yüks\u0259k b\u0259dii dil t\u0259l\u0259b ed\u0259n bir jan\u0131rda t\u0259r\u0259nnüm etm\u0259k üçün böyük istedad sahibi olmaq laz\u0131md\u0131r. Kamil s\u0259n\u0259tkar kamil a\u015fiql\u0259 v\u0259hd\u0259t t\u0259\u015fkil ed\u0259nd\u0259 kamil q\u0259z\u0259l nümun\u0259si yaratmaq mümkündür. Bu keyfiyy\u0259tl\u0259r is\u0259 h\u0259r q\u0259z\u0259ln\u0259vis\u0259 müy\u0259ss\u0259r olan sif\u0259tl\u0259r deyildir. Kamil a\u015fiq – s\u0259n\u0259tkar Füzulid\u0259n sonra q\u0259z\u0259l meydan\u0131na – hün\u0259r ba\u011fças\u0131na q\u0259d\u0259m qoyan onlarla q\u0259l\u0259m sahibinin u\u011furlu v\u0259 ya u\u011fursuz aqib\u0259ti, c\u0259hdi fikrimizi t\u0259sdiq edir.<\/p>\n

M\u0259h\u0259bb\u0259t klassik lirikam\u0131zada \u0259n \u0259sas, \u0259n yüks\u0259k m\u0259n\u0259vi keyfiyy\u0259t kimi t\u0259r\u0259nnüm olunur:
\n            Xaqani, h\u0259r k\u0259sin pay\u0131 deyil e\u015fq,
\n            Olmaz nak\u0259sl\u0259r\u0259 ondan ni\u015fana –      
\ndey\u0259n q\u0259dim v\u0259 görk\u0259mli \u015fairimiz Xaqani e\u015fqi m\u0259hz \u0259n \u0259sas insani duy\u011fulardan biri hesab etmi\u015fdir. M\u0259h\u0259bb\u0259t\u0259 olan bu yüks\u0259k münasib\u0259t bir \u0259n\u0259n\u0259 kimi Nizaminin, H\u0259s\u0259no\u011flunun, N\u0259siminin v\u0259 ba\u015fqalar\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131nda öz hökmranl\u0131\u011f\u0131n\u0131 saxlam\u0131\u015fd\u0131r. Bel\u0259 z\u0259min üz\u0259rind\u0259 t\u0259\u015f\u0259kkül tap\u0131b inki\u015faf ed\u0259n Füzuli öz qüdr\u0259tli q\u0259l\u0259mi il\u0259 m\u0259h\u0259bb\u0259ti bütün m\u0259zmunu, dol\u011funlu\u011fu, yüks\u0259kliyi il\u0259 birlikd\u0259 t\u0259r\u0259nnüm etmi\u015fdir. Füzuli \u0259n\u0259n\u0259sini davam etdir\u0259n onlarca \u015fairimiz m\u0259hz Füzuli e\u015fqinin m\u0259zmununu, norma v\u0259 keyfiyy\u0259tl\u0259rini saxlama\u011fa çal\u0131\u015fm\u0131\u015flar. <\/p>\n

“E\u015fqdir, hicridir, al\u0259md\u0259 vüsald\u0131r m\u0259na” dey\u0259n Süleyman Rüst\u0259m m\u0259h\u0259bb\u0259ti sad\u0259c\u0259 q\u0131z-o\u011flan münasib\u0259ti kimi deyil, m\u0259nalar v\u0259 hikm\u0259tl\u0259r al\u0259mi kimi qiym\u0259tl\u0259ndirir v\u0259 bu m\u0259h\u0259bb\u0259ti öz oxucular\u0131na bu m\u0259zmunda da t\u0259qdim etm\u0259y\u0259 çal\u0131\u015f\u0131r. <\/p>\n

Füzuli lirikas\u0131ndak\u0131 m\u0259h\u0259bb\u0259t irad\u0259 v\u0259 \u015füura tabe olmayan, \u0259ksin\u0259, insan\u0131n irad\u0259sin\u0259 hakim olan m\u0259n\u0259vi bir qüvv\u0259dir:
\n            Ey Füzuli e\u015fq m\u0259ni q\u0131lma nasehd\u0259n q\u0259bul,
\n            \u018fql t\u0259dbiridir ol, sanma ki, bünyad\u0131 var.<\/p>\n

Dem\u0259li, m\u0259h\u0259bb\u0259tin insan varl\u0131\u011f\u0131na daxil olmas\u0131 v\u0259 ya oradan ç\u0131xmas\u0131 “\u0259ql t\u0259dbiri” il\u0259 ba\u015f ver\u0259 bil\u0259z. Bu, m\u0259h\u0259bb\u0259tin \u0259sas keyfiyy\u0259tl\u0259rind\u0259n biri – onun qüdr\u0259t v\u0259 qadirliyidir. Bu keyfiyy\u0259t S.Rüst\u0259min q\u0259z\u0259ll\u0259rind\u0259 özünü ayd\u0131n  göst\u0259rir:<\/p>\n

        Do\u011furur h\u0259r bax\u0131\u015f\u0131n sevgi, m\u0259h\u0259bb\u0259t m\u0259nd\u0259,
\n        Bil ki, s\u0259nd\u0259ndir, \u0259zizim, bu m\u0259tan\u0259t m\u0259nd\u0259.  <\/p>\n

Bu beytd\u0259ki “s\u0259nd\u0259ndir” sözün\u0259 diqq\u0259t ed\u0259k. \u015eair “s\u0259nd\u0259ndir” yazmaqla m\u0259h\u0259bb\u0259tin m\u0259hz a\u015fiqin özünd\u0259n deyil, obyektd\u0259n – tam göz\u0259lliy\u0259 malik m\u0259\u015fuq\u0259nin t\u0259sirind\u0259n yarand\u0131\u011f\u0131n\u0131 ifad\u0259 etmi\u015fdir. \u015eair öz “\u0259qlinin t\u0259dbir” il\u0259, ür\u0259yinin ist\u0259yi il\u0259 deyil, h\u0259r hans\u0131 bir kamil göz\u0259lliyin t\u0259siri il\u0259 a\u015fiq\u0259 çevrilir. Bu, Füzulli e\u015fqinin – \u0259sil e\u015fqin \u0259sas keyfiyy\u0259tinin S.Rüst\u0259m q\u0259z\u0259ll\u0259rind\u0259 d\u0259 ya\u015fad\u0131\u011f\u0131na nümun\u0259dir. Lakin t\u0259\u0259ssüf ki, bu keyfiyy\u0259t \u015fairin b\u0259zi q\u0259z\u0259ll\u0259rind\u0259 t\u0259hrif olunur. M\u0259s\u0259l\u0259n, “Neyl\u0259sin” q\u0259z\u0259linin ax\u0131r\u0131nc\u0131 beyti bel\u0259dir:<\/p>\n

          Özg\u0259 bir gülüzlüy\u0259 vers\u0259m könül, ey biv\u0259fa,
\n                S\u0259n özünd\u0259n küs, günahkarsan, Süleyman neyl\u0259sin? <\/p>\n

Bu beytd\u0259n bel\u0259 ç\u0131x\u0131r ki, a\u015fiq öz könlünü mü\u0259yy\u0259n s\u0259b\u0259b\u0259 gör\u0259 (heç bir s\u0259b\u0259b üzürlü say\u0131lm\u0131r) bir gülüzlüd\u0259n al\u0131b ba\u015fqa bir gülüzlüy\u0259 ver\u0259 bil\u0259r. \u018flb\u0259tt\u0259, \u0259sl a\u015fiqd\u0259 bel\u0259 h\u0259r\u0259k\u0259t ba\u015f ver\u0259 bilm\u0259z. Ba\u015f ver\u0259 bil\u0259rs\u0259, o, \u0259sl a\u015fiq adlanmaz, hissi z\u0259iflikd\u0259 t\u0259qsirl\u0259ndiril\u0259 bil\u0259r.<\/p>\n

“M\u0259n Süleyman Rüst\u0259m\u0259m, öz sevgilimd\u0259n dönm\u0259r\u0259m” misras\u0131nda fikir t\u0259qdir\u0259layiqdir, lakin bu fikir öz d\u0259qiq ifad\u0259sini tapa bilm\u0259diyind\u0259n a\u015fiqin m\u0259h\u0259bb\u0259ti yen\u0259 d\u0259 irad\u0259nin qüvv\u0259si il\u0259 ba\u015f ver\u0259n m\u0259n\u0259vi keyfiyy\u0259t kimi  n\u0259z\u0259r\u0259 çarp\u0131r. Biz\u0259 el\u0259 g\u0259lir ki, burada “dönm\u0259r\u0259m” yox, “dön\u0259 bilm\u0259r\u0259m” i\u015fl\u0259nm\u0259lidir. Çünki “dön\u0259 bilm\u0259r\u0259m” dem\u0259k – m\u0259h\u0259bb\u0259ti candan, könüld\u0259n ç\u0131xara bilm\u0259m\u0259k dem\u0259kdir. B\u0259lk\u0259 d\u0259, bu dediyimiz x\u0131rdaç\u0131l\u0131q t\u0259siri ba\u011f\u0131\u015flayar. Lakin Füzulinin “hün\u0259r ba\u011fças\u0131” adland\u0131rd\u0131\u011f\u0131 q\u0259z\u0259l janr\u0131nda kamil \u0259s\u0259r yaratmaq üçün n\u0259inki fikir v\u0259 ideyaya, söz birl\u0259\u015fm\u0259sin\u0259 v\u0259 sözl\u0259r\u0259, h\u0259tta \u015f\u0259kilçil\u0259r\u0259 v\u0259 hiss\u0259cikl\u0259r\u0259 d\u0259 son d\u0259r\u0259c\u0259 diqq\u0259tli v\u0259 d\u0259qiq münasib\u0259t b\u0259sl\u0259m\u0259k laz\u0131md\u0131r.<\/p>\n

Ümumiyy\u0259tl\u0259, S.Rüst\u0259m m\u0259h\u0259bb\u0259t q\u0259z\u0259ll\u0259rind\u0259 Füzuli e\u015fqinin – \u0259sl e\u015fqin m\u0259zmununu saxlama\u011fa çal\u0131\u015fm\u0131\u015fd\u0131r. M\u0259h\u0259bb\u0259t onun q\u0259z\u0259ll\u0259rinin \u0259sas mövzusudur, lakin yegan\u0259 mövzu deyildir. \u018fd\u0259biyyat\u0131m\u0131zda siyasi lirik kimi m\u0259\u015fhur olan \u015fair ictimai-siyasi m\u0259zmuna malik q\u0259z\u0259ll\u0259r d\u0259 yazm\u0131\u015fd\u0131r. Vahid kimi o da Füzuli lirikas\u0131ndak\u0131 h\u0259yati ünsürl\u0259ri inki\u015faf etdirmi\u015f, bunu bir üslub \u015f\u0259klin\u0259 sala bilmi\u015fdir. \u015eairin q\u0259z\u0259ll\u0259rind\u0259 ictimai h\u0259yat\u0131n n\u0259f\u0259si, çox qüvv\u0259tlidir. Onun Az\u0259rbaycana, Qubaya, T\u0259briz\u0259, X\u0259z\u0259r\u0259, dostlu\u011fa – konkret mövzulara q\u0259z\u0259ll\u0259r  h\u0259sr etm\u0259si m\u0259hz onun bu ictimai h\u0259yata bax\u0131\u015flar\u0131 il\u0259 ba\u011fl\u0131d\u0131r.<\/p>\n

S.Rüst\u0259min C\u0259nub mövzulu q\u0259z\u0259ll\u0259rind\u0259n “T\u0259brizli göz\u0259ll\u0259r” \u015feirind\u0259 oxuyuruq:<\/p>\n

        \u0130lham ala bilm\u0259z o qaranl\u0131q gec\u0259l\u0259rd\u0259n, 
\n        Vicdan\u0131 t\u0259miz, taleyi gündüzlü göz\u0259ll\u0259r. <\/p>\n

Bu beytd\u0259 t\u0259r\u0259nnüm olunan t\u0259brizli göz\u0259ll\u0259r Quba göz\u0259ll\u0259ri kimi xo\u015fb\u0259xt v\u0259 f\u0259r\u0259hli deyill\u0259r. Çünki “vicdan\u0131 t\u0259miz, g\u0259l\u0259c\u0259yi gündüzlü” olan bu göz\u0259ll\u0259r “qaranl\u0131q gec\u0259l\u0259rd\u0259n”, h\u0259bsxanan\u0131 and\u0131ran bir mühitd\u0259n, ölk\u0259d\u0259n ilham al\u0131b sevin\u0259 bilm\u0259zl\u0259r. Sevinc v\u0259 b\u0259xtiyarl\u0131q qaranl\u0131q gec\u0259l\u0259rd\u0259n deyil, gün\u0259\u015fli gündüzl\u0259rd\u0259n do\u011far! <\/p>\n

S.Rüst\u0259m q\u0259z\u0259ll\u0259rinin klassik v\u0259 müasir q\u0259z\u0259ll\u0259rd\u0259n f\u0259rqli, özün\u0259m\u0259xsus ruhu vard\u0131r. \u018fg\u0259r Füzuli q\u0259z\u0259ll\u0259rin\u0259 ictimai k\u0259d\u0259r, a\u011f\u0131r, möht\u0259\u015f\u0259m ruh, Vahid q\u0259z\u0259ll\u0259rin\u0259 inc\u0259lik, kövr\u0259klik v\u0259 \u015fuxluq hakims\u0259, S.Rüst\u0259m q\u0259z\u0259ll\u0259ri, \u0259sas\u0259n, mübariz ruha malikdir. S.Rüst\u0259min siyasi lirikas\u0131na xas olan döyü\u015fk\u0259nlik v\u0259 k\u0259skinlik q\u0259z\u0259ll\u0259rind\u0259 d\u0259 özünü göst\u0259rir. C\u0259nub mövzulu q\u0259z\u0259ll\u0259ri il\u0259 o, çox q\u0259dim tarix\u0259 malik olan q\u0259z\u0259l janr\u0131na, bir s\u0131ra XX \u0259sr \u015fairl\u0259rimiz kimi, yeni “ab-hava”, siyasi m\u0259zmun g\u0259tirmi\u015fdir. O, azadl\u0131q arzular\u0131n\u0131, inqilabi ideyalar\u0131n\u0131, co\u015f\u011fun duy\u011fular\u0131n\u0131 t\u0259s\u0259vvürümüzd\u0259 m\u0259h\u0259bb\u0259t \u015feiri kimi da\u015fla\u015fm\u0131\u015f q\u0259z\u0259l janr\u0131nda m\u0259har\u0259tl\u0259 ifad\u0259 etmi\u015fdir:
\n        X\u0259zan vursa ba\u011fçan\u0131, çiç\u0259yimi ver\u0259r\u0259m,
\n        Süfr\u0259nd\u0259 \u015fey tapmasan, çör\u0259yimi ver\u0259r\u0259m!
\n        Amans\u0131z olsun dey\u0259 z\u0259rb\u0259n c\u0259llad ba\u015f\u0131nda,
\n        Bil\u0259yin\u0259 köm\u0259kçi bil\u0259yimi ver\u0259r\u0259m!
\n        Azadl\u0131q vuru\u015funda ür\u0259yin parçalansa,
\n            Qopar\u0131b bu sin\u0259md\u0259n ür\u0259yimi ver\u0259r\u0259m!<\/p>\n

T\u0259\u015fbeh Füzuli lirikas\u0131nda z\u0259ruri bir b\u0259dii vasit\u0259 kimi i\u015fl\u0259ndiyi kimi, onun davamç\u0131lar\u0131 t\u0259r\u0259find\u0259n d\u0259 geni\u015f \u015f\u0259kild\u0259 istifad\u0259 olunmu\u015fdur. Lirik \u015feir üçün z\u0259ruri olan bu vasit\u0259y\u0259 – t\u0259\u015fbeh\u0259 S.Rüst\u0259min q\u0259z\u0259ll\u0259rind\u0259 d\u0259 \u0259sas b\u0259dii vasit\u0259 kimi rast g\u0259lirik:
\n            Gül\u0259r üzünl\u0259 \u0259g\u0259r gülm\u0259s\u0259n m\u0259nim üzüm\u0259,
\n            K\u0259d\u0259r buludlar\u0131 oynar üzümd\u0259 ax\u015famlar. <\/p>\n

Bu beytd\u0259 göz\u0259l t\u0259\u015fbeh nümun\u0259si yarad\u0131lm\u0131\u015fd\u0131r. T\u0259\u015fbehd\u0259 b\u0259nz\u0259dil\u0259nin ad\u0131 (Gün\u0259\u015f) ç\u0259kilmir. Lakin beytin ümumi m\u0259nas\u0131ndan ayd\u0131n olur ki, göz\u0259lin gülü\u015fü Gün\u0259\u015fin \u015f\u0259f\u0259qin\u0259 b\u0259nz\u0259dilmi\u015fdir. Gün\u0259\u015fin olmas\u0131 il\u0259 ax\u015famlar göy üzünd\u0259 qara buludlar\u0131n oynamas\u0131 hadis\u0259si göz\u0259lin gülü\u015fünün olmamas\u0131 il\u0259 a\u015fiqin üzünd\u0259 “q\u0259m buludunun” oynamas\u0131 hadis\u0259si qüvv\u0259tli b\u0259dii m\u0259ntiq \u0259sas\u0131nda bir-birin\u0259 “qaynaq” edilmi\u015fdir.<\/p>\n

S.Rüst\u0259min b\u0259zi q\u0259z\u0259ll\u0259rind\u0259 lirik a\u015fiqin z\u0259ngin könül dünyas\u0131 m\u0259hz z\u0259ngin b\u0259dii dill\u0259, obrazl\u0131, t\u0259sirli lövh\u0259l\u0259rl\u0259, s\u0259hn\u0259l\u0259rl\u0259 deyil, t\u0259mt\u0259raql\u0131 sözl\u0259rl\u0259, quru pafosla, hay-küyl\u0259 \u0259ks olunur ki, bu zaman oxucu a\u015fiqin \u0259hval\u0131ndan t\u0259sirl\u0259nmir, q\u0259z\u0259l is\u0259 b\u0259dii zövq verm\u0259k keyfiyy\u0259tini itirir. “Neyl\u0259sin”, “B\u0259sdir, göz\u0259lim!”, “M\u0259ni” kimi q\u0259z\u0259ll\u0259rind\u0259 bu nöqsanlar\u0131 görm\u0259k mümkündür. M\u0259s\u0259l\u0259n; “M\u0259ni” q\u0259z\u0259lini oxuyuruq:
\n            Görm\u0259yib bir k\u0259s h\u0259yatda m\u0259h\u0259bb\u0259tsiz m\u0259ni,
\n            H\u0259r sözümd\u0259, h\u0259r i\u015fimd\u0259 bu h\u0259qiq\u0259tsiz m\u0259ni.
\n            Sevmi\u015f\u0259m canan\u0131m\u0131 candan \u0259ziz, al\u0259m bilir,
\n            Kimd\u0259 var cür\u0259t, hesab etsin s\u0259daq\u0259tsiz m\u0259ni.
\n            \u0130st\u0259r\u0259m, e\u015fqind\u0259 canan\u0131m v\u0259fas\u0131z olmas\u0131n,
\n            Bir dü\u015fünsün, etm\u0259sin h\u0259r yerd\u0259 hörm\u0259tsiz m\u0259ni.<\/p>\n

Bu beytl\u0259r qeyri-t\u0259vazökar a\u015fiqin (\u0259slind\u0259, qeyri-t\u0259vazökar a\u015fiq yoxdur) t\u0259mt\u0259raql\u0131, gurultulu, sözl\u0259rind\u0259n ibar\u0259tdir. Bu sözl\u0259r emosiyadan, hiss v\u0259 duy\u011fudan m\u0259hrum oldu\u011fu üçün m\u0259hz söz olaraq qal\u0131r. Q\u0259z\u0259l b\u0259dii c\u0259h\u0259td\u0259n d\u0259 kas\u0131bd\u0131r. Bundan ba\u015fqa, Vahidin b\u0259zi q\u0259z\u0259ll\u0259rind\u0259 (habel\u0259 M.Seyidzad\u0259nin d\u0259 q\u0259z\u0259ll\u0259rind\u0259) mü\u015fahid\u0259 etdiyimiz nöqsan\u0131 – beytl\u0259r aras\u0131nda m\u0259zmun bitkinliyi, m\u0259tl\u0259b, m\u0259na ard\u0131c\u0131ll\u0131\u011f\u0131 olmamas\u0131n\u0131 S.Rüst\u0259min d\u0259 b\u0259zi q\u0259z\u0259ll\u0259rind\u0259 görürük. H\u0259tta \u015fairin b\u0259zi q\u0259z\u0259ll\u0259rind\u0259 fikir dola\u015f\u0131ql\u0131\u011f\u0131 da vard\u0131r. M\u0259s\u0259l\u0259n:
\n            
\n   D\u0259rin bir-bir, qal\u0131m raz\u0131, h\u0259yatda gül d\u0259 t\u0259k qalmaz
\n               Ham\u0131 güld\u0259st\u0259 ba\u011flarsa, ba\u011f\u0131mda gül-çiç\u0259k qalmaz.
\n        
\n           Bir göz\u0259l ki, bilm\u0259y\u0259 can harda, canan hardad\u0131r,
\n           Haqq\u0131 yoxdur söyl\u0259sin \u0259n yax\u015f\u0131 insan hardad\u0131r.<\/p>\n

Birinci beytd\u0259 \u0259vv\u0259lc\u0259 deyilir ki, ba\u011f\u0131mdak\u0131 güll\u0259ri d\u0259rin, raz\u0131 qal\u0131m, sonra is\u0259 naraz\u0131l\u0131qla deyir ki, ham\u0131 güld\u0259st\u0259 ba\u011flasa, ba\u011f\u0131mda gül çiç\u0259k qalmaz. “H\u0259yatda gül d\u0259 t\u0259k qalmaz” ifad\u0259si beytin ümumi m\u0259nas\u0131 il\u0259 heç cür uy\u011funla\u015fa bilmir. \u0130kinci beytd\u0259 is\u0259 deyilir ki, bir göz\u0259l can v\u0259 canan yerini bilm\u0259s\u0259, onun \u0259n yax\u015f\u0131 insan\u0131n yerini dem\u0259y\u0259 haqq\u0131 yoxdur. Q\u0259rib\u0259 m\u0259ntiqdir! \u018fvv\u0259la, bilinmir ki, bu göz\u0259l kimdir v\u0259 o, n\u0259 üçün “can\u0131n” v\u0259 “canan\u0131n” yerini bilm\u0259lidir. “Haqq\u0131 yoxdur” ifad\u0259si yerind\u0259 i\u015fl\u0259dilm\u0259yib. Ax\u0131, “can\u0131n” v\u0259 “canan\u0131n” yerini bilm\u0259d\u0259n – \u0259n yax\u015f\u0131 insan\u0131n yerini bilm\u0259d\u0259n, haql\u0131 ya haqs\u0131z, onun yerini nec\u0259 söyl\u0259m\u0259k olar?                       S.Rüst\u0259m q\u0259z\u0259ll\u0259rind\u0259 n\u0259z\u0259r\u0259 çarpan bu nöqsanlar m\u0259hz formaya m\u0259zmunun qurban getm\u0259sinin n\u0259tic\u0259sidir. Q\u0259z\u0259ll\u0259rin qafiy\u0259 qurulu\u015funda da bir yekn\u0259s\u0259qlik vard\u0131r. “Süleyman” sözünü qafiy\u0259 yerind\u0259 i\u015fl\u0259tm\u0259k üçün qafiy\u0259l\u0259r çox zaman “an” hiss\u0259cikli sözl\u0259rd\u0259n t\u0259\u015fkil olunur ki, bu da, dediyimiz kimi, q\u0259z\u0259l\u0259 b\u0259sitlik v\u0259 yekn\u0259s\u0259klik g\u0259tirir. <\/p>\n

Biz, Süleyman Rüst\u0259min Füzuli irsind\u0259n, onun klassik \u0259n\u0259n\u0259l\u0259rind\u0259n nec\u0259 qidalanmas\u0131n\u0131, Az\u0259rbaycan \u015feirinin inki\u015faf\u0131nda \u015fairin qazand\u0131\u011f\u0131 böyük nailiyy\u0259tl\u0259ri göst\u0259r\u0259rk\u0259n, \u0259sas\u0259n, q\u0259z\u0259l janr\u0131na müraci\u0259t etdik. \u015eübh\u0259 yoxdur ki, \u0259g\u0259r S.Rüst\u0259m yarad\u0131c\u0131l\u0131\u011f\u0131nda \u0259n\u0259n\u0259 v\u0259 novatorluq problemi yaln\u0131z bu mövqed\u0259n t\u0259dqiq olunarsa, biz h\u0259qiq\u0259td\u0259n uzaq dü\u015f\u0259rik. S.Rüst\u0259min bütün janrlarda yazd\u0131\u011f\u0131 \u0259s\u0259rl\u0259rind\u0259 onun bel\u0259 bir do\u011fru yolla getm\u0259si, \u015fairin Az\u0259rbaycan v\u0259 dünya \u0259d\u0259biyyat\u0131 \u0259n\u0259n\u0259l\u0259ri il\u0259 üzvi \u0259laq\u0259si ayd\u0131n hiss olunur. Bu problemin öyr\u0259nilm\u0259si geni\u015f bir t\u0259dqiqt\u0131n mövzusu oldu\u011fundan, biz yaln\u0131z S.Rüst\u0259min Füzuli q\u0259z\u0259ll\u0259rind\u0259n nec\u0259 öyr\u0259nm\u0259si v\u0259 müasir \u015f\u0259raitin t\u0259l\u0259bl\u0259ri il\u0259 ayaqla\u015fa bil\u0259n q\u0259z\u0259ll\u0259r yazmas\u0131 problemin\u0259 q\u0131sa olaraq n\u0259z\u0259r sald\u0131q.  <\/p>\n

S\u0259rv\u0259r \u015eirinov <\/p>\n

 <\/p>\n

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

 “Q\u0259z\u0259ldir güli-bustani-hün\u0259r” Dünya \u0259d\u0259biyyat\u0131nda q\u0259z\u0259lin ustad\u0131 kimi m\u0259\u015fhur olan ölm\u0259z “q\u0259lb \u015fairimiz”       M\u0259h\u0259mm\u0259d Füzuli q\u0259z\u0259li, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, “hün\u0259r ba\u011fças\u0131n\u0131n gülü” hesab edirdi. \u015eair\u0259 gör\u0259 q\u0259z\u0259l meydan\u0131…<\/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-36981","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\/36981","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=36981"}],"version-history":[{"count":0,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/36981\/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=36981"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=36981"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=36981"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}