{"id":64571,"date":"2018-05-23T18:29:27","date_gmt":"2018-05-23T14:29:27","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=64571","title":{"rendered":"Tarixi – f\u0259ls\u0259fi y\u00fck v\u0259 ideya da\u015f\u0131yan obraz"},"content":{"rendered":"

M\u0259qal\u0259d\u0259 yeti\u015fm\u0259kd\u0259 olan n\u0259slin istiqlal t\u0259f\u0259kkürünün v\u0259 milli-m\u0259nlik \u015füurunun formala\u015fmas\u0131ndak\u0131 rolu n\u0259z\u0259r\u0259 al\u0131naraq b\u0259dii nümun\u0259l\u0259rd\u0259 yarad\u0131lm\u0131\u015f, haqq\u0131nda söhb\u0259t aç\u0131lan v\u0259 ad\u0131 ç\u0259kil\u0259n Bozqurd obraz\u0131n\u0131n m\u0259na d\u0259y\u0259ri v\u0259 tarixi-f\u0259ls\u0259fi yükü ara\u015fd\u0131r\u0131l\u0131r. T\u0259hsil mü\u0259ssis\u0259l\u0259rind\u0259 onun haqq\u0131nda tarixi-m\u0259d\u0259ni kontekstd\u0259 v\u0259 türk etnik-m\u0259d\u0259ni sistemi ç\u0259rçiv\u0259sind\u0259 geni\u015f informasiya verilm\u0259sinin vacibliyin\u0259 toxunulur.<\/strong><\/p>\n

B\u0259dii \u0259s\u0259rl\u0259rd\u0259 mifoloji m\u0259tnl\u0259rd\u0259n götürülmü\u015f obrazlarla tez – tez rastla\u015f\u0131r\u0131q. B\u0259zi b\u0259dii nümun\u0259l\u0259rd\u0259 onlar inc\u0259likl\u0259ri il\u0259 t\u0259svir edilir, b\u0259zil\u0259rind\u0259 bu obrazlar\u0131n i\u015ftirak\u0131 il\u0259 ba\u015f vermi\u015f hadis\u0259l\u0259r bar\u0259d\u0259 dan\u0131\u015f\u0131l\u0131r, b\u0259zil\u0259rind\u0259 is\u0259 sad\u0259c\u0259 h\u0259min obrazlar\u0131n adlar\u0131 ç\u0259klir. \u018flb\u0259tt\u0259, b\u0259dii \u0259s\u0259rl\u0259r\u0259 g\u0259tiril\u0259n mifoloji obrazlar v\u0259 ya onlarla ba\u011fl\u0131 söz (ad) v\u0259 ifad\u0259l\u0259r mü\u0259yy\u0259n m\u0259qs\u0259d da\u015f\u0131y\u0131r v\u0259 \u0259s\u0259rd\u0259ki \u0259sas fikirl\u0259rin çatd\u0131r\u0131lmas\u0131 bax\u0131m\u0131ndan \u0259h\u0259miyy\u0259tlidir, ideyan\u0131n qavran\u0131lmas\u0131nda mühüm rol oynay\u0131r.
\nT\u0259dris edil\u0259n v\u0259 sinifd\u0259nxaric oxu kimi m\u0259sl\u0259h\u0259t görül\u0259n b\u0259dii \u0259s\u0259rl\u0259rd\u0259 t\u0259sadüf edil\u0259n çoxsayl\u0131 bel\u0259 obrazlardan biri d\u0259 tarixi-f\u0259ls\u0259fi, o cüml\u0259d\u0259n ideya yükünü h\u0259l\u0259 d\u0259 ünvanlara çatd\u0131rmaqda davam ed\u0259n “qurd” v\u0259 ya “bozqurd” obraz\u0131d\u0131r. Bozqurd türk mifoloji sistemind\u0259 \u0259sas obrazlardan biridir. Türkün on min illik mifik yarad\u0131c\u0131l\u0131\u011f\u0131nda, dastan v\u0259 \u0259fsan\u0259l\u0259rind\u0259, ad\u0259t v\u0259 \u0259n\u0259n\u0259l\u0259rind\u0259, bir sözl\u0259, h\u0259yat\u0131n\u0131n bütün m\u0259qamlar\u0131nda ön\u0259mli yer tutan bozqurd onun \u0259d\u0259biyyat\u0131ndan, öz\u0259llikl\u0259 poeziyas\u0131ndan da yan keçm\u0259yib. Bozqurd ünvanl\u0131 poeziyada bozqurd qutsal varl\u0131q olaraq t\u0259qdim olunur, nicat yeri kimi bozqurda (\u0259slind\u0259 bozqurdluq ruhuna) müraci\u0259t olunur. Bununla ba\u011fl\u0131 ümümtürk, o cüml\u0259d\u0259n Az\u0259rbaycan \u0259d\u0259biyyat\u0131ndan ist\u0259nil\u0259n q\u0259d\u0259r örn\u0259k göst\u0259rm\u0259k mümkündür.<\/p>\n

T\u0259crüb\u0259 göst\u0259rir ki, t\u0259hsil alanlar müxt\u0259lif \u0259ski türk dastan, \u0259fsan\u0259, na\u011f\u0131l, atalar sözü v\u0259 m\u0259s\u0259ll\u0259rd\u0259, h\u0259mçinin yaz\u0131l\u0131 \u0259d\u0259biyyat nümun\u0259l\u0259rind\u0259 (xüsus\u0259n poeziya nümun\u0259l\u0259rind\u0259) “qurd” sözünün, o cüml\u0259d\u0259n “Kitabi D\u0259d\u0259 Qorqud” dastan\u0131n\u0131n müxt\u0259lif boylar\u0131nda rastla\u015fd\u0131qlar\u0131 “qurd üzü mübar\u0259kdir, qurd il\u0259 x\u0259b\u0259rl\u0259\u015fim”, “qara ba\u015f\u0131m qurban olsun, qurdum, sana”,”issiz yerin qurdu kibi ula\u015fd\u0131lar”, “\u0259zvay qurd \u0259nügi erk\u0259gind\u0259 bir köküm var”, “yeni bay\u0131r\u0131n qurduna b\u0259nz\u0259r igidl\u0259rim”; N.G\u0259nc\u0259vinin “\u0130sg\u0259nd\u0259rnam\u0259” poemas\u0131ndan “G\u0259ldi qurd a\u011fz\u0131ndan sübhün n\u0259f\u0259si, Ke\u015fikçi itinin k\u0259sildi s\u0259si” beytind\u0259ki “qurd a\u011fz\u0131”; “Koro\u011flu il\u0259 Bolu b\u0259y” qolunun t\u0259drisi zaman\u0131 “yeyib qurdlar\u0131nla ula\u015f\u0131m, da\u011flar”, Koro\u011flu qo\u015fmalar\u0131ndak\u0131 “g\u0259r\u0259k budur qurddan olan qurd olsun”, “… ad\u0131m qurd oldu, qurd oldu” deyiml\u0259ri; atalar sözl\u0259rind\u0259 t\u0259sadüf etdiyimiz “Qurd gör\u0259nd\u0259 salavat çevir”, “Qar\u015f\u0131na qurd ç\u0131xsa, \u0259lin\u0259 pay g\u0259l\u0259r”; müasirl\u0259rimizin \u015feirl\u0259rind\u0259ki “qurdba\u015fl\u0131 bayra\u011f\u0131n balas\u0131 bayraq” (B.Vahabzad\u0259: “Bayraq”), “dur, özünü bozqurd eyl\u0259” (M.Araz: “Aya\u011fa dur, Az\u0259rbaycan), “Bozqurd s\u0259ns\u0259n, bozqurd m\u0259n\u0259m, Bu qurd kimi dü\u015fm\u0259nimi bir gün yen\u0259m” (X.Rza: ”Bozqurd”), “Namaz\u0131n\u0131 qurd üzün\u0259, Yarpaq üst\u0259 q\u0131lan g\u0259lsin.”, “Yuxumda bir a\u011f\u0131z qurd ular keç\u0259r” (R.Behrudi: “Vida türküsü” v\u0259 “Boz qurd”), “M\u0259n bir ac\u0131
\nyalquzaq, Qurd ulay\u0131r içimd\u0259” (M.Yaqub: “T\u0259nhal\u0131\u011f\u0131n üsyan\u0131”), “Qorqudun, boz qurdun, türk ulun olum” (F.Böyükki\u015fi: “M\u0259n d\u0259 s\u0259nin kimi t\u0259k\u0259m, t\u0259nhayam…”) v\u0259 s. kimi ifad\u0259 v\u0259 cüml\u0259l\u0259rd\u0259ki “qurd” sözü il\u0259 ba\u011fl\u0131 m\u0259nalar\u0131 ba\u015fa dü\u015fm\u0259kd\u0259 ç\u0259tinlik ç\u0259kirl\u0259r. Çox zaman “qurd” sözünü ya m\u0259nfi m\u0259nada ba\u015fa dü\u015für, ya da \u0259n yax\u015f\u0131 halda “qurdun türkün xilaskar\u0131 oldu\u011funu” söyl\u0259m\u0259kl\u0259 kifay\u0259tl\u0259nirl\u0259r. Oradak\u0131 tarixi-f\u0259ls\u0259fi yükü, qurda \u0259ski insan t\u0259r\u0259find\u0259n aid edil\u0259n geni\u015f anlamlar\u0131, bu anlamlar\u0131n q\u0259dim dünyan\u0131 d\u0259rk v\u0259 hiss etm\u0259si (geni\u015f m\u0259nada yox) il\u0259 az-çox d\u0259r\u0259c\u0259d\u0259 ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 ba\u015fa dü\u015fmürl\u0259r. \u015eübh\u0259siz ki, m\u0259hdud informasiya obrazlarda ifad\u0259 edil\u0259n fikrin, bütövlükd\u0259 is\u0259 \u0259s\u0259rl\u0259rin ideyas\u0131n\u0131n ba\u015fa dü\u015fülm\u0259sin\u0259 kifay\u0259t etmir. Çünki “b\u0259dii \u0259s\u0259rl\u0259r bütöv, tam bir mexanizm\u0259, orqanizm\u0259 b\u0259nz\u0259yir. Mexanizmin h\u0259r hans\u0131 hiss\u0259si s\u0131radan ç\u0131xd\u0131qda o, i\u015f\u0259 dü\u015fm\u0259diyi kimi, b\u0259dii \u0259s\u0259rin ba\u015fl\u0131ca ideyas\u0131 il\u0259 ba\u011fl\u0131 sözün m\u0259nas\u0131 da t\u0259hlil zaman\u0131 t\u0259hsil alana (h\u0259mçinin oxucuya) ayd\u0131n olmad\u0131qda \u0259s\u0259rin m\u0259zmunu laz\u0131mi \u015f\u0259kild\u0259 m\u0259nims\u0259nilmir, s\u0259n\u0259tkar\u0131n çatd\u0131rmaq ist\u0259diyi \u0259sas fikir – \u0259s\u0259rin ideyas\u0131 anla\u015f\u0131lm\u0131r …” (\u015e.Mikay\u0131lov).
\n  Ona gör\u0259 d\u0259 d\u0259rsl\u0259rd\u0259 kurikulum üzr\u0259 öyr\u0259dil\u0259n v\u0259 sinifd\u0259nxaric oxu üçün tövsiy\u0259 edil\u0259n \u0259s\u0259rl\u0259rin mütali\u0259si zaman\u0131 “mü\u0259yy\u0259n ideya da\u015f\u0131y\u0131c\u0131s\u0131” olan mifoloji obrazlar bar\u0259d\u0259 dol\u011fun m\u0259lumatlar verilm\u0259li, onlar\u0131n f\u0259ls\u0259fi tutumu, m\u0259na d\u0259y\u0259ri v\u0259 ideya yükü aç\u0131qlanmal\u0131d\u0131r. H\u0259min obrazlar\u0131n xarakterind\u0259ki mühüm c\u0259h\u0259tl\u0259rin ayd\u0131nla\u015fd\u0131r\u0131lmas\u0131, davran\u0131\u015f v\u0259 \u0259m\u0259ll\u0259rin\u0259 qiym\u0259t verilm\u0259si \u0259s\u0259rin ideyas\u0131n\u0131 mü\u0259yy\u0259nl\u0259\u015fdirm\u0259y\u0259 köm\u0259k edir. “Arxaik strukturlu mifoloji obrazlar\u0131n funksionall\u0131\u011f\u0131n\u0131n düzgün qavran\u0131lmas\u0131 üçün onlar\u0131n t\u0259bii tarixi-m\u0259d\u0259ni kontekst\u0259 ç\u0131xar\u0131lmas\u0131 v\u0259 türk etnik-m\u0259d\u0259ni sistemi ç\u0259rçiv\u0259sind\u0259 ara\u015fd\u0131r\u0131lmas\u0131 z\u0259ruridir. Böyük bir arealda türk mifoloji varl\u0131qlar\u0131n\u0131n h\u0259dsiz çoxlu\u011fu il\u0259 yana\u015f\u0131, onlar\u0131n mü\u0259yy\u0259n qismi haqda \u0259trafl\u0131 m\u0259lumat\u0131n olmamas\u0131, üst\u0259lik z\u0259ngin m\u0259na potensial\u0131ndan m\u0259hrum bu obrazlarla ba\u011fl\u0131 bilgil\u0259rin ayn-ayr\u0131 türk xalqlar\u0131 aras\u0131nda davaml\u0131 d\u0259yi\u015fm\u0259si n\u0259z\u0259r\u0259 al\u0131nmaqla, türk mif\u015fünasl\u0131\u011f\u0131na dair ara\u015fd\u0131rmalar\u0131n mövcud t\u0259crüb\u0259sinin”  verdiyi imkanlardan da istifad\u0259 edilm\u0259kl\u0259 bozqurd bar\u0259d\u0259 t\u0259hsil alanlara tam v\u0259 \u0259trafl\u0131 m\u0259lumat verilm\u0259lidir.<\/p>\n

Bu zaman unutmaq laz\u0131m deyil ki, mifoloji personajlarla \u0259d\u0259bi \u0259s\u0259rl\u0259rd\u0259ki personajlar aras\u0131nda f\u0259rql\u0259r mövcuddur. Mif janr hadis\u0259si olmad\u0131\u011f\u0131 kimi, mifoloji m\u0259tn d\u0259 \u0259d\u0259bi m\u0259tn deyil.
\nMifoloji personaj insan\u0131n t\u0259bi\u0259tl\u0259 iç-iç\u0259 oldu\u011fu dü\u015fünc\u0259sin\u0259 söyk\u0259n\u0259n, \u0259traf al\u0259md\u0259ki hadis\u0259 v\u0259 n\u0259sn\u0259l\u0259rini antropomorfla\u015fd\u0131ran mifoloji t\u0259f\u0259kkürün m\u0259hsuludur. Bütün ya\u015fay\u0131\u015f\u0131 simvolikaya büründüyü üçün q\u0259dim insan simvollarla dü\u015fünüb, onu \u0259hat\u0259 ed\u0259n al\u0259mi simvollar y\u0131\u011f\u0131m\u0131 kimi d\u0259 qavray\u0131b q\u0259bul etmi\u015fdir. K.Q.Yunqun t\u0259birinc\u0259 des\u0259k, q\u0259dim mifik t\u0259f\u0259kkürün ilkin obrazlar\u0131 m\u0259hz sad\u0259 simvollar vasit\u0259si il\u0259 ötürül\u0259r\u0259k dövrümüz\u0259 g\u0259lib çatm\u0131\u015fd\u0131r. Mifoloji obrazlar da mü\u0259yy\u0259n m\u0259nada özlüyünd\u0259 simvollard\u0131r. Ara\u015fd\u0131rmalar göst\u0259rir ki, \u0259ski ça\u011f dü\u015fünc\u0259sind\u0259n ötrü dünyan\u0131 d\u0259rkin ba\u015fl\u0131ca vasit\u0259si gerç\u0259kd\u0259n mifoloji obrazlar (\u0259sil reall\u0131q kimi t\u0259s\u0259vvür edilir) olmu\u015fdur . Mifoloji m\u0259tnl\u0259rd\u0259 anlad\u0131lan n\u0259 varsa, «gerç\u0259kd\u0259 ba\u015f ver\u0259n bir presedent»,
\nya\u015fanm\u0131\u015f bir gerç\u0259klik kimi qavran\u0131l\u0131r. Onu metaforan\u0131n ön planda oldu\u011fu \u0259d\u0259bi m\u0259tnd\u0259n f\u0259rql\u0259ndir\u0259n ba\u015fl\u0131ca xüsusiyy\u0259t d\u0259 bundan ibar\u0259tdir. Y\u0259ni dünyan\u0131 d\u0259rk v\u0259 ifad\u0259 bax\u0131m\u0131ndan onlar aras\u0131nda ciddi f\u0259rql\u0259r var. \u018fd\u0259bi \u0259s\u0259r metaforas\u0131z, m\u0259cazi anlam olmadan keçin\u0259 bilmir. Mifoloji m\u0259tn iç\u0259risind\u0259 is\u0259 gerç\u0259kliyi m\u0259cazi anlama t\u0259rzin\u0259 yer yoxd\u0131\u0131r.<\/p>\n

Bu gün dünyada qurdla ba\u011fl\u0131 külli miqdarda yer ad\u0131, heyk\u0259l, ad\u0259t-\u0259n\u0259n\u0259l\u0259r, m\u0259rasiml\u0259r vard\u0131r. Amerikada ya\u015fayan Mayya tayfalar\u0131 bu gün d\u0259 qurda sitayi\u015f edirl\u0259r, Roman\u0131n simvolu kimi qurd q\u0259bul edilir, C\u0259nubi Amerika hindular\u0131 qurdu döyü\u015f\u0259 aparan s\u0259rk\u0259rd\u0259 kimi q\u0259bul edirl\u0259r, Avrasiyada qurd daha çox yol göst\u0259r\u0259n kimi xarakteriz\u0259 edilirs\u0259, Q\u0259rbi Avropada ona daha çox ilkin ba\u015flan\u011f\u0131c kimi münasib\u0259t b\u0259sl\u0259yirl\u0259r. Qurdlarla ba\u011fl\u0131 Hans Biderman\u0131n m\u0259\u015fhur "Simvollar ensiklopediyas\u0131"nda da xeyli maraql\u0131 m\u0259lumatlar var. M\u0259s\u0259l\u0259n, Q\u0259dim misirlil\u0259r qurdba\u015fl\u0131 tanr\u0131lara müharib\u0259 tanr\u0131s\u0131 kimi sitayi\u015f edirdil\u0259r. Slavyan mifologiyas\u0131nda is\u0259 qurda \u015f\u0259rin elçisi kimi yana\u015f\u0131l\u0131r. Yazd\u0131qlar\u0131m\u0131z\u0131 ümumil\u0259\u015fdir\u0259r\u0259k bel\u0259 n\u0259tic\u0259y\u0259 g\u0259lm\u0259k olur ki, bütün hallarda qurd b\u0259\u015f\u0259riyy\u0259tin \u0259z\u0259l ça\u011flar\u0131ndan insanlar\u0131n dü\u015fünc\u0259sind\u0259, arzu v\u0259 niyy\u0259tl\u0259rind\u0259 özün\u0259 möhk\u0259m yer el\u0259yib.<\/p>\n

**<\/p>\n

Tarix sübut edir ki, qurda \u0259n çox ön\u0259m ver\u0259n türkl\u0259r olub. Onlar qurd (bozqurd) kultuna xüsusi bir ehtiramla ba\u011fl\u0131d\u0131rlar. T\u0259sadüfi deyil ki, türkl\u0259rd\u0259 bozqurd h\u0259mi\u015f\u0259 müq\u0259dd\u0259s tutulmu\u015fdur. B\u0259zi türk xalqlar\u0131 bozqurdu hörm\u0259tl\u0259 tanr\u0131 o\u011flu adland\u0131r\u0131rd\u0131lar. Altay da\u011flar\u0131nda, q\u0259din hun m\u0259sk\u0259nl\u0259rind\u0259 çoxlu qurd tanr\u0131 heyk\u0259ll\u0259ri, di\u015fl\u0259rini q\u0131c\u0131rtm\u0131\u015f v\u0259 quyru\u011funu belin\u0259 qald\u0131rm\u0131\u015f zolaql\u0131 qurd t\u0259svirl\u0259ri vard\u0131r. Q\u0259dim türk \u0259fsan\u0259 v\u0259 dastanlar\u0131nda çoxlu qurd personajlar\u0131n\u0131n v\u0259 onlara xüsusi ehtiram\u0131n oldu\u011funu görürük. Göytürkl\u0259rin göy bayraqlar\u0131nda qurd ba\u015f\u0131 r\u0259smi vard\u0131. Q\u0259dim türkl\u0259rin dini inan\u0131\u015flar\u0131ndan dan\u0131\u015fan Çin qaynaqlar\u0131nda Ötüken (kultdur) qurdba\u015fl\u0131 varl\u0131q olaraq xat\u0131rlan\u0131rd\u0131. \u018f.Firdovsi “\u015eahnam\u0259” \u0259s\u0259rind\u0259 türkl\u0259rin ya\u015fad\u0131\u011f\u0131 yerl\u0259ri “ke\u015fvare qorqsar” (“qurdlar m\u0259sk\u0259ni”) adland\u0131r\u0131r.<\/p>\n

Xalq inanclar\u0131nda qurd di\u015finin cibd\u0259 da\u015f\u0131nmas\u0131n\u0131n n\u0259z\u0259rd\u0259n qoruyaca\u011f\u0131na inan\u0131l\u0131rd\u0131. Yuxuda v\u0259 ya g\u0259z\u0259rk\u0259n qurd görm\u0259k xeyir\u0259 yozulard\u0131. Hamil\u0259 qad\u0131n\u0131n n\u0259z\u0259rd\u0259n qorunmas\u0131 üçün yast\u0131\u011f\u0131n\u0131n alt\u0131na qurd di\u015fi v\u0259 ya d\u0259risi qoyular, yeni do\u011fulan o\u011flan u\u015fa\u011f\u0131n\u0131n be\u015fiyinin dörd t\u0259r\u0259fin\u0259 qurd \u015f\u0259kli ç\u0259kil\u0259rdi. Qurdun parçalad\u0131\u011f\u0131 qoyun murdar say\u0131lmazd\u0131. Südü k\u0259silmi\u015f analar\u0131n yenid\u0259n südünün g\u0259lm\u0259si üçün qurd \u0259li dualarla qad\u0131n\u0131n dö\u015fl\u0259rind\u0259 g\u0259zdiril\u0259r, b\u0259d\u0259ninin bir yerind\u0259 a\u011fr\u0131s\u0131 olan v\u0259 ya bo\u011faz\u0131 g\u0259l\u0259n u\u015faqlar\u0131n a\u011fr\u0131yan bölg\u0259l\u0259rin\u0259 “qay\u0131t, qay\u0131t” deyil\u0259r\u0259k yen\u0259 qurd \u0259li sürül\u0259rdi. Bizc\u0259, bu örn\u0259kl\u0259r qurdun \u0259ski türk dü\u015fünc\u0259 v\u0259 inanc\u0131nda hans\u0131 anlam da\u015f\u0131d\u0131\u011f\u0131n\u0131 b\u0259lli etm\u0259k üçün kifay\u0259tdir.<\/p>\n

Qeyd etm\u0259k laz\u0131md\u0131r ki, bu inanclar\u0131n bir qismi indi d\u0259 ya\u015famaqdad\u0131r. Qurd ad\u0131 il\u0259 ba\u011fl\u0131 çoxsyl\u0131 toponiml\u0259rin mövcudlu\u011fu, yuxar\u0131da göst\u0259ril\u0259n inanclarla yana\u015f\u0131, qurdu söym\u0259k v\u0259 ona qar\u011f\u0131ma\u011f\u0131n günah say\u0131lmas\u0131, “qurd üzünün mübar\u0259k” hesab edilm\u0259si, \u015fans\u0131 g\u0259tir\u0259n adama “qurdu ulad\u0131” v\u0259 ac adama “qurd kimi ac\u0131m\u0131\u015f” deyilm\u0259si, qorxmaz, c\u0259sur, dözümlü v\u0259 t\u0259crüb\u0259li insanlar bar\u0259d\u0259 söyl\u0259nil\u0259n “qurdlarla dola\u015f\u0131r”, “qurd ür\u0259yi yeyib”, “qurd kimi
\nöz qan\u0131n\u0131 yalay\u0131r”, “qurdla qiyam\u0259t\u0259 qalacaq”, “qoca qurd” kimi ifad\u0259l\u0259r, qurdla ba\u011fl\u0131 andlar (“Bozqurdun ruhuna and olsun”, “And olsun bozqurdun mübar\u0259k üzün\u0259” v\u0259 s.), atalar sözl\u0259ri (“Qurdun ad\u0131, yes\u0259 d\u0259, qurddur, yem\u0259s\u0259 d\u0259”, “Qurdun s\u0259b\u0259bin\u0259 qu\u015f da yey\u0259r”, “Qurdu n\u0259 q\u0259d\u0259r \u0259hill\u0259\u015fdirs\u0259n, gözü yen\u0259 me\u015f\u0259y\u0259 baxacaq.” v\u0259 s.), m\u0259s\u0259ll\u0259r (“Kor qurdun qism\u0259tini ver\u0259n Allah m\u0259nim d\u0259 qism\u0259timi ver\u0259r”, “Qurd getdi yaz\u0131ya, meydan qald\u0131 taz\u0131ya”, “Süfr\u0259mizin qurd pay\u0131” v\u0259 s.), na\u011f\u0131llar (“Kor qurdun qism\u0259ti” v\u0259 s.), oyunlar (“Yolda\u015f, m\u0259ni qurd apard\u0131” v\u0259 s.) , ad\u0259tl\u0259r (“Qurd a\u011fz\u0131 ba\u011flamaq”, “Qurd aya\u011f\u0131 g\u0259tirm\u0259k” v\u0259 s.) v\u0259 s. qurd bar\u0259d\u0259 \u0259ski inanclar\u0131n uzant\u0131s\u0131 olub, h\u0259l\u0259 d\u0259 türkün dü\u015fünc\u0259sind\u0259 boz qurdun öz qutsall\u0131\u011f\u0131n\u0131, Tanr\u0131 qat\u0131nda öz\u0259l m\u0259qama sahib oldu\u011funu v\u0259 bu yönd\u0259 ca\u011fda\u015f türkün \u0259ski türkl\u0259 dü\u015fünc\u0259 orta\u011f\u0131 oldu\u011funu bildirir. Dem\u0259li, bozqurd ideya da\u015f\u0131y\u0131c\u0131s\u0131 kimi h\u0259l\u0259 d\u0259 “ya\u015fay\u0131r”.
\nTürk inan\u0131\u015flar\u0131na gör\u0259 bozqurdun rolu (funksiyas\u0131) üç \u015f\u0259kild\u0259dir; ata (\u0259cdad), r\u0259hb\u0259r (yol göst\u0259r\u0259n, hami) v\u0259 qurtar\u0131c\u0131 (xilaskar).<\/p>\n

Q\u0259dim türkl\u0259r özl\u0259rini t\u0259bi\u0259td\u0259n ay\u0131rmad\u0131\u011f\u0131, \u0259traf mühiti anlay\u0131b d\u0259rk etdiyi mifoloji zamanda – ilkin zamanda – \u0259cdadlar\u0131n\u0131n zaman\u0131nda yaran\u0131\u015flar\u0131nda, soylar\u0131nda qurdla qohumluq ba\u011flar\u0131 oldu\u011funu iddia ed\u0259r, n\u0259sill\u0259rinin bu müq\u0259dd\u0259s varl\u0131qdan tör\u0259diyin\u0259 inanard\u0131lar. T\u0259sadüfi deyil ki, mifoloji zamanda yaratd\u0131qlar\u0131 çox \u0259ski dastanlar\u0131n b\u0259zil\u0259rind\u0259 ana (m\u0259s\u0259l\u0259n:“Bozqurd” v\u0259 “Asena” dastanlar\u0131nda), b\u0259zil\u0259rind\u0259 ata (m\u0259s\u0259l\u0259n: “Tör\u0259yi\u015f”, “Doqquz O\u011fuz – On Uy\u011fur” dastanlar\u0131nda) olaraq görül\u0259n bozqurd türk n\u0259slinin yoxolma t\u0259hlük\u0259si yarananda ortaya ç\u0131x\u0131r v\u0259 n\u0259slin davam etm\u0259sini saxlay\u0131r. Bir hun \u0259fsan\u0259sind\u0259 doqquz o\u011fuzlar\u0131n tör\u0259m\u0259sini qurd – insan cütl\u0259\u015fm\u0259si davam etdirir. Çou-shu adl\u0131 Çin xan\u0259dan xronikas\u0131nda tör\u0259yi\u015f \u0259fsan\u0259si il\u0259 ilgili x\u0259b\u0259r, \u018frg\u0259n\u0259kon dastan\u0131 v\u0259 çox q\u0259dim bir türk \u0259fsan\u0259sind\u0259 di\u015fi qurdun t\u0259k qalm\u0131\u015f u\u015fa\u011f\u0131 himay\u0259 etm\u0259si, VI \u0259sr\u0259 aid bir da\u015f q\u0259bird\u0259, Kül Tikin kitab\u0259l\u0259rinin birind\u0259 qurddan süd \u0259m\u0259n u\u015faq t\u0259sviri, 1957-ci ild\u0259 (sonuncu fakt) Türkm\u0259nistan \u0259razisind\u0259 insan övlad\u0131n\u0131n qurdlar t\u0259r\u0259find\u0259n b\u0259sl\u0259nilm\u0259si hadis\u0259sinin ba\u015f verm\u0259si v\u0259 d\u0131g\u0259r m\u0259nb\u0259l\u0259r d\u0259 deyil\u0259nl\u0259r\u0259 inam oyad\u0131r.
\nTürkl\u0259r boz qurdu h\u0259m d\u0259 bir hami, r\u0259hb\u0259r kimi q\u0259bul edirl\u0259r. Mifoloji materialarda, o cüml\u0259d\u0259n q\u0259dim türk dastanlar\u0131nda görürük ki, mill\u0259tin h\u0259yat\u0131n\u0131n h\u0259lledici an\u0131nda bozqurd onlara yol göst\u0259irir, r\u0259hb\u0259rlik edir. M\u0259s\u0259l\u0259n, \u018frg\u0259n\u0259kon dastan\u0131nda v\u0259 Kut da\u011f\u0131 \u0259fsan\u0259sind\u0259 bozqurdun r\u0259hb\u0259r rolunu ayd\u0131n görm\u0259k mümkündür.”O\u011fuz Xaqan dastan\u0131”nda O\u011fuz Xaqana göyd\u0259n en\u0259n i\u015f\u0131\u011f\u0131n iç\u0259risind\u0259n ç\u0131xan göy qurd yol göst\u0259rir.<\/p>\n

Materialar bozqurdun h\u0259m d\u0259 qurtar\u0131c\u0131 oldu\u011funu deyir. Türk zor duruma dü\u015f\u0259nd\u0259 bozqurd ortaya ç\u0131xaraq onu qurtar\u0131r. “Köç”, “Manas”, “\u018frg\u0259n\u0259kon” dastanlar\u0131nda bozqurd qurtar\u0131c\u0131d\u0131r. \u0130ndiy\u0259d\u0259k mövcud olan bir tatar \u0259fsan\u0259sind\u0259 görürük ki, me\u015f\u0259d\u0259 azaraq dü\u015fm\u0259nl\u0259rin mühasir\u0259sind\u0259 qalan köç\u0259ri q\u0259bil\u0259ni bir qurd mühasir\u0259d\u0259n ç\u0131xar\u0131r, m\u0259hv olmas\u0131na imkan vermir.
\nBozqurdun \u0259cdadl\u0131q funksiyas\u0131 \u0259sas\u0259n Göy Türk xaqanl\u0131\u011f\u0131nda tan\u0131nm\u0131\u015fd\u0131r. O\u011fuzlarda onun \u0259sas funksiyalar\u0131 yol göst\u0259r\u0259n v\u0259 xilaskard\u0131r.<\/p>\n

(davam\u0131 var)
\n\u0130mran Verdiyev<\/strong><\/p>\n

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

M\u0259qal\u0259d\u0259 yeti\u015fm\u0259kd\u0259 olan n\u0259slin istiqlal t\u0259f\u0259kkürünün v\u0259 milli-m\u0259nlik \u015füurunun formala\u015fmas\u0131ndak\u0131 rolu n\u0259z\u0259r\u0259 al\u0131naraq b\u0259dii nümun\u0259l\u0259rd\u0259 yarad\u0131lm\u0131\u015f, haqq\u0131nda söhb\u0259t aç\u0131lan v\u0259 ad\u0131 ç\u0259kil\u0259n Bozqurd obraz\u0131n\u0131n m\u0259na d\u0259y\u0259ri v\u0259 tarixi-f\u0259ls\u0259fi yükü ara\u015fd\u0131r\u0131l\u0131r.…<\/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":[101],"tags":[],"class_list":["post-64571","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cemiyyet"],"_links":{"self":[{"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/64571","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=64571"}],"version-history":[{"count":0,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=\/wp\/v2\/posts\/64571\/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=64571"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=64571"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ucnoqta.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=64571"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}