{"id":51846,"date":"2025-09-07T15:53:53","date_gmt":"2025-09-07T11:53:53","guid":{"rendered":"https:\/\/azerbaycan.media\/?p=51846"},"modified":"2025-09-07T15:53:53","modified_gmt":"2025-09-07T11:53:53","slug":"t%c9%99rs-axin-susqun-n%c9%99gm%c9%99l%c9%99rin-hekay%c9%99si-elnar%c9%99-akimova","status":"publish","type":"post","link":"https:\/\/azerbaycan.media\/?p=51846","title":{"rendered":"\u201cT\u0259rs ax\u0131n\u201d \u2013 susqun n\u0259\u011fm\u0259l\u0259rin hekay\u0259si – Elnar\u0259 AK\u0130MOVA"},"content":{"rendered":"
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Vaqif Sultanl\u0131n\u0131n kitab\u0131 haqq\u0131nda<\/span><\/h4>\n<\/blockquote>\n

Elnar\u0259 AK\u0130MOVA<\/span><\/h3>\n
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Vaqif Sultanl\u0131n\u0131n hekay\u0259l\u0259rini oxuyan zaman Fransua Tr\u00fcffonun bu fikrini xat\u0131rlad\u0131m: “\u0259g\u0259r \u0259hvalat\u0131n \u00f6z\u00fc emosionald\u0131rsa, onu emosional dan\u0131\u015fma\u011fa c\u0259hd el\u0259m\u0259yin, m\u00fcmk\u00fcn q\u0259d\u0259r soyuqqanl\u0131 dan\u0131\u015f\u0131n”. Niy\u0259 m\u0259hz bu fikri? \u00c7\u00fcnki Vaqif Sultanl\u0131n\u0131n “T\u0259rs ax\u0131n” kitab\u0131ndak\u0131 b\u00fct\u00fcn hekay\u0259l\u0259r dinamikas\u0131, emosiyalar\u0131 \u00fczd\u0259 yox, daxili qat\u0131nda ya\u015fanan, soyuqqanl\u0131 t\u0259rzd\u0259 ifad\u0259 edil\u0259n tale m\u0259tnl\u0259ridir.<\/p>\n

\u0130deya-problemi f\u0259rdl\u0259rin \u00f6zg\u0259l\u0259\u015f\u0259n, yadla\u015fan m\u00fcnasib\u0259tl\u0259ri olan bu m\u0259tnl\u0259rd\u0259 yaz\u0131\u00e7\u0131 bo\u015flu\u011fu, q\u0259hr\u0259manlar\u0131n daxili v\u0259ziyy\u0259tini, \u00fcnsiyy\u0259t \u00e7\u0259tinliyini, t\u0259nhal\u0131\u011f\u0131n\u0131, yor\u011funlu\u011funu \u00f6n\u0259 \u00e7\u0259kir. H\u0259m d\u0259 bunu \u00e7a\u011fda\u015f tipik hekay\u0259 format\u0131n\u0131n c\u0259h\u0259tl\u0259rini n\u0259z\u0259r\u0259 alaraq edir. L\u0259ng temp, az dialoq, obraz\u0131n daxili al\u0259min\u0259 k\u00f6kl\u0259nm\u0259si, s\u0131x\u0131c\u0131 m\u0259na m\u0259kanlar\u0131n\u0131n yarad\u0131lmas\u0131 v\u0259 s.<\/p>\n

Hekay\u0259l\u0259rd\u0259ki yol, zaman m\u0259fhumu, h\u0259tta adlar bel\u0259 simvolikdir: kilidli, zolaql\u0131, \u00e7arpaz, t\u0259rs, k\u00fcl, a\u011f yol, ba\u011fl\u0131 qap\u0131, kor d\u00fcy\u00fcn, lal h\u0259lq\u0259 v\u0259 s.\u00a0 B\u00fct\u00fcn m\u0259tnl\u0259r modernist n\u0259ql texnikas\u0131n\u0131n elementl\u0259ri \u00fcz\u0259rind\u0259 qurulub. Y\u0259ni \u0259n\u0259n\u0259vi t\u0259hkiy\u0259y\u0259 \u00f6n\u0259m ver\u0259n m\u0259tnl\u0259rd\u0259 m\u00fctl\u0259q s\u0259b\u0259b-n\u0259tic\u0259 \u0259laq\u0259l\u0259ri, q\u0131r\u0131lmayan xronologiya axtar\u0131l\u0131rsa, burada\u00a0 zaman-m\u0259kan s\u0259rh\u0259dsizliyi hakimdir. M\u00fc\u0259llif hadis\u0259l\u0259rin n\u0259 \u0259vv\u0259lini g\u00f6st\u0259rir, n\u0259 ortas\u0131n\u0131. Dem\u0259k olar ki, b\u00fct\u00fcn hekay\u0259l\u0259rd\u0259 “son problematikas\u0131” var. Ruhsal v\u0259 fizioloji bitkinlik m\u0259nas\u0131nda hakim olan “son” – b\u00fct\u00fcn hallarda aqib\u0259t duy\u011fusunun \u0259lam\u0259ti kimi s\u0259ciyy\u0259l\u0259nir. \u018fks\u0259r hekay\u0259l\u0259rd\u0259 hadis\u0259l\u0259rin t\u0259sviri, ard\u0131c\u0131ll\u0131qla n\u0259qli yoxdur, \u0259hvalatlar minimuma endirilib.\u00a0 \u00c7\u00fcnki m\u00fc\u0259llifin m\u0259qs\u0259di hans\u0131sa \u00f6m\u00fcr hekay\u0259tini anlatmaq deyil. O, t\u0259hkiy\u0259sinin m\u0259n\u0259vi, b\u0259dii, co\u011frafi s\u0259rh\u0259dl\u0259rini geni\u015fl\u0259ndir\u0259r\u0259k insan obraz\u0131n\u0131 \u00fcmumil\u0259\u015fdirir, onu hardasa lokal \u00e7\u0259r\u00e7iv\u0259d\u0259n \u00e7\u0131xar\u0131r, \u00e7a\u011fda\u015f d\u00f6vr\u00fcm\u00fcz\u00fcn probleml\u0259ri, ger\u00e7\u0259kl\u0259ri fonunda insan faktoru m\u00f6vzusuna bax\u0131\u015f edir, zaman v\u0259 f\u0259rd qar\u015f\u0131durmas\u0131n\u0131n, h\u0259yat-\u00f6l\u00fcm problematikas\u0131n\u0131n pafosdan uzaq b\u0259dii h\u0259llini verm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r: “S\u0259h\u0259r duman\u0131 ba\u011fa-ba\u011f\u00e7aya, a\u011faclar\u0131n yarpaqlar\u0131na, g\u00f6yl\u00fcy\u0259 \u00e7\u00f6km\u00fc\u015fd\u00fc, \u00e7ay\u0131n \u00fcst\u00fcnd\u0259n as\u0131lm\u0131\u015fd\u0131. Ona el\u0259 g\u0259lirdi ki, insan \u00f6mr\u00fc d\u0259 bu duman kimidi, hiss olunmadan \u00e7\u0259kilib gedir, yerind\u0259 bo\u015fluq qal\u0131r, kims\u0259sizlik qal\u0131r. Bunu b\u00fct\u00fcn varl\u0131\u011f\u0131yla d\u0259rk el\u0259y\u0259-el\u0259y\u0259 \u00f6mr\u00fcn sovu\u015fdu\u011funu anlayamm\u0131rd\u0131, insan\u0131 he\u00e7liy\u0259 aparan amans\u0131z, qa\u00e7\u0131lmaz h\u0259qiq\u0259tl\u0259 he\u00e7 c\u00fcr bar\u0131\u015famm\u0131rd\u0131.<\/p>\n

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Qoca a\u011fl\u0131na da g\u0259tirmirdi ki, bir vaxt g\u0259l\u0259c\u0259k, n\u0259f\u0259si ba\u011f\u0131n-ba\u011f\u00e7an\u0131n, g\u00f6yl\u00fcy\u00fcn, boz yov\u015fan topalar\u0131n\u0131n \u00fcst\u00fcyl\u0259 a\u011f\u0131r-a\u011f\u0131r \u00e7\u0131x\u0131b ged\u0259n bu dumana qar\u0131\u015fmayacaq. “\u0130nsan\u0131n sonu torpaqd\u0131sa, h\u0259yat\u0131n t\u00fck\u0259nib torpa\u011fa qar\u0131\u015fmas\u0131 qa\u00e7\u0131lmazd\u0131sa, \u00f6l\u00fcml\u0259 h\u0259r \u015fey qurtar\u0131rsa, b\u0259s onda sonsuzluq n\u0259di, \u0259b\u0259diyy\u0259t n\u0259di?! Niy\u0259 insan \u00f6z\u00fcn\u0259 bel\u0259 \u015feyl\u0259rl\u0259 t\u0259s\u0259lli verir, niy\u0259 insan t\u0259s\u0259llil\u0259r\u0259 allan\u0131r…”” (“S\u0259h\u0259r duman\u0131”).<\/p>\n

Buna g\u00f6r\u0259 hekay\u0259l\u0259rd\u0259 t\u0259rkid\u00fcnya ovqatla y\u00fckl\u0259nmi\u015f poetik-real-\u015f\u0259rti t\u0259svirl\u0259r, t\u0259svir olunan detallar m\u0259kan\u0131 konkret funksiya il\u0259 t\u0259min edir. Y\u0259ni mahiyy\u0259tin \u00fcz\u0259 \u00e7\u0131xmas\u0131 \u00fc\u00e7\u00fcn \u00f6z \u00fcz\u0259rl\u0259rin\u0259 d\u00fc\u015f\u0259n v\u0259zif\u0259ni layiqinc\u0259 da\u015f\u0131y\u0131rlar. Yaz\u0131\u00e7\u0131 c\u0259miyy\u0259td\u0259n t\u0259crid olunmu\u015f q\u0259hr\u0259manlar\u0131n ruhi durumunu anlad\u0131r, onlar\u0131n daxili ger\u00e7\u0259kliyin\u0259 fokuslan\u0131r. \u00d6m\u00fcr bir d\u0259f\u0259 oxunan n\u0259\u011fm\u0259 kimidir. N\u0259 varsa u\u015faql\u0131qda qal\u0131b, oxunub, \u0259n g\u00f6z\u0259l g\u00fcnl\u0259r \u00f6mr\u00fcn o sahilind\u0259dir. Ona g\u00f6r\u0259 personajlar yaln\u0131z u\u015faql\u0131q \u00e7a\u011flar\u0131n\u0131 d\u00fc\u015f\u00fcn\u0259nd\u0259 xo\u015fb\u0259xt olurlar: “Bird\u0259n-bir\u0259 x\u0259yal\u0131 k\u00f6rp\u0259liyin\u0259 u\u00e7du, yadda\u015f\u0131n\u0131n \u0259n uzaq toranl\u0131qlar\u0131nda ay do\u011fdu”.<\/p>\n

Vaqif Sultanl\u0131 \u00fc\u00e7\u00fcn Yol taledir, \u00f6m\u00fcr m\u0259tnidir.\u00a0 \u00d6mr\u00fcn hans\u0131sa vacib m\u0259qam\u0131n\u0131 qu\u015f kimi \u0259ld\u0259n u\u00e7urtdunsa geri d\u00f6nm\u0259si \u00e7\u0259tinl\u0259\u015fir, h\u0259yat \u00f6zg\u0259l\u0259\u015fir, insan yadla\u015f\u0131r, g\u0259l\u0259c\u0259k deyil\u0259n anlay\u0131\u015f \u00f6z m\u0259zmununu itirir: “Onunla bu \u015f\u0259h\u0259rd\u0259 tan\u0131\u015f olmu\u015fdu. Sad\u0259c\u0259 g\u0259ncliyinin deyil, h\u0259yat\u0131n\u0131n \u0259n xo\u015fb\u0259xt g\u00fcnl\u0259ri dar, y\u00f6nd\u0259msiz k\u00fc\u00e7\u0259l\u0259ri, k\u00f6hn\u0259, r\u0259ngi bilinm\u0259y\u0259n da\u015f evl\u0259ri ya\u015f\u0131ll\u0131qlara b\u00fcr\u00fcnm\u00fc\u015f bu \u015f\u0259h\u0259rd\u0259 ke\u00e7mi\u015fdi. Daha sonra ya\u015fad\u0131\u011f\u0131 \u00f6m\u00fcr deyildi, itirdiyi o xo\u015fb\u0259xtliyi aramaqda ke\u00e7\u0259n r\u0259ngsiz, ruhsuz g\u00fcnl\u0259rdi…”.<\/p>\n

Personajlar\u0131n\u0131 adi m\u0259i\u015f\u0259t cizgil\u0259rind\u0259n ar\u0131nd\u0131ran yaz\u0131\u00e7\u0131n\u0131 qay\u011f\u0131land\u0131ran \u0259sas motiv itmi\u015f zaman\u0131n f\u0259rdin taleyind\u0259 hans\u0131 izl\u0259ri buraxmas\u0131, d\u00fc\u015fd\u00fcy\u00fc bo\u015flu\u011fu nec\u0259 ya\u015famas\u0131d\u0131r. Yaz\u0131\u00e7\u0131 nisb\u0259t\u0259n rasional, minimum emosiya il\u0259 bo\u015fluqlarda \u0259ziyy\u0259t \u00e7\u0259k\u0259n insan dramlar\u0131n\u0131 yeni rakurslarla t\u0259svir\u0259 \u00e7\u0259kir. Obrazlar g\u00fcnd\u0259lik m\u0259i\u015f\u0259t m\u0259s\u0259l\u0259l\u0259rind\u0259n t\u0259crid olunaraq ruhun, m\u0259n\u0259vi al\u0259min \u00e7\u00f6z\u00fcm\u00fc plan\u0131nda t\u0259hlil edilirl\u0259r. Vaqif Sultanl\u0131 \u0259zab v\u0259 sars\u0131nt\u0131 ya\u015fayan insanlar\u0131n daxili ya\u015fant\u0131lar\u0131n\u0131n a\u00e7\u0131l\u0131\u015f\u0131n\u0131 anbaan verir, m\u00fcxt\u0259lif psixoloji v\u0259ziyy\u0259tl\u0259rind\u0259n do\u011fan t\u0259\u0259ss\u00fcratlar\u0131 inc\u0259liyin\u0259 q\u0259d\u0259r g\u00f6st\u0259rir. H\u0259m d\u0259 kifay\u0259t q\u0259d\u0259r ah\u0131l, m\u00fcdrik q\u0259na\u0259tl\u0259rl\u0259 g\u00f6r\u00fcn\u00fcr bu q\u0259hr\u0259manlar. \u00c7\u00fcnki f\u0259rdin h\u0259yat t\u0259cr\u00fcb\u0259sind\u0259n do\u011fan m\u0259ntiql\u0259 h\u0259yata yana\u015fmas\u0131ndan t\u00f6r\u0259n\u0259n m\u00fcdd\u0259alard\u0131r. M\u0259tnl\u0259rd\u0259 ke\u00e7mi\u015fin daim i\u015ftirak etm\u0259si d\u0259 bu s\u0259b\u0259bd\u0259ndir.<\/p>\n

Bu hekay\u0259l\u0259rin \u0259ks\u0259r q\u0259hr\u0259manlar\u0131 \u00f6m\u00fcr “ura”s\u0131n\u0131 ya\u015fayan insanlard\u0131r. H\u0259yatdan doymu\u015f, yorulmu\u015f, bitkin \u015f\u0259kild\u0259 \u00f6z \u00f6l\u00fcml\u0259rini g\u00f6zl\u0259y\u0259n bu q\u0259hr\u0259manlar \u00fc\u00e7\u00fcn zaman art\u0131q dayan\u0131b. H\u0259tta m\u0259kandan bel\u0259 k\u0259nardad\u0131rlar. \u00c7\u00fcnki onlar \u00e7ox \u015feyl\u0259rini itiribl\u0259r: ke\u00e7mi\u015fini itir\u0259n insan \u00fc\u00e7\u00fcn zaman m\u0259fhumu \u00f6mr\u00fcn m\u00fc\u0259yy\u0259n anlar\u0131n\u0131 xat\u0131rlamaqla qapan\u0131b, sevgisini itir\u0259n insan \u00fc\u00e7\u00fcn h\u0259yat el\u0259 o n\u00f6qt\u0259d\u0259 s\u0131f\u0131rlan\u0131b, yurdunu itir\u0259n insan \u00fc\u00e7\u00fcn m\u0259kan anlay\u0131\u015f\u0131 art\u0131q \u00f6z elini, obas\u0131na x\u0259yali s\u0259f\u0259r etm\u0259yin s\u0259rh\u0259dind\u0259 qurtar\u0131b. Ordan o yana h\u0259yat yoxdur onlar \u00fc\u00e7\u00fcn. Obrazlar\u0131n bir zaman v\u0259 m\u0259kan koordinatlar\u0131ndan dig\u0259rin\u0259 daxil olmas\u0131 il\u0259 onlar\u0131n ruhu al\u0259mi d\u0259 d\u0259yi\u015fir. Yaz\u0131\u00e7\u0131\u00a0 \u015f\u0259rait v\u0259 vaxtla motivl\u0259\u015f\u0259n insan psixologiyas\u0131n\u0131n nisbiliyini g\u00f6st\u0259rir. Hekay\u0259l\u0259rd\u0259 q\u0259hr\u0259man\u0131n \u0259zablar\u0131, a\u011fr\u0131lar\u0131, \u00e7\u0131x\u0131lmazl\u0131\u011f\u0131, ke\u00e7mi\u015fl\u0259 ba\u011fl\u0131 xatir\u0259l\u0259rinin nisgili psixoloji rakurs v\u0259 mizanlarla a\u00e7\u0131l\u0131r. M\u00fc\u0259llif onlar\u0131n itirdiyi h\u0259r \u015fey\u0259 – u\u015faql\u0131\u011f\u0131na, yurd yerl\u0259rin\u0259, sevgil\u0259rin\u0259, sa\u011fl\u0131qlar\u0131na x\u00fcsusi vur\u011fular edir. Bu s\u0131rada vur\u011fu edil\u0259n dig\u0259r amil bir d\u0259 Zaman, Vaxtd\u0131r. \u00d6t\u00fcb ke\u00e7\u0259n zamana qar\u0131\u015f\u0131b it\u0259n, yov\u015fanl\u0131 \u00e7\u00f6ll\u0259rin k\u00fcl\u0259kl\u0259rin\u0259 sovrulub yoxa \u00e7\u0131xan \u00f6m\u00fcrl\u0259r, qalan h\u0259yat\u0131 \u00f6mr\u00fcn son duraca\u011f\u0131nda \u0259c\u0259li g\u00f6zl\u0259m\u0259kl\u0259 ke\u00e7ir\u0259n insanlar\u0131n \u00fczl\u0259rinin \u0259zabl\u0131 ifad\u0259si bu hekay\u0259l\u0259rd\u0259 soyuq, s\u0259rt boyalarla i\u015fl\u0259nir. Amma bu s\u0259rtliyin d\u0259rinliyind\u0259 ehtiva olunan iztirablar q\u0259rib\u0259 bir d\u0259rin siray\u0259tedici n\u00fcfuzla birba\u015fa t\u0259ht\u0259l\u015f\u00fcura\u00a0 i\u015fl\u0259yir: “\u018flini N\u0259zirin t\u00fckl\u00fc, s\u00fcm\u00fckl\u0259ri \u00e7\u0131xm\u0131\u015f sin\u0259si \u00fcst\u0259 qoydu. V\u0259 Z\u0259ri\u015f\u0259 el\u0259 g\u0259ldi ki, uzaq, \u015firin g\u0259nclik ill\u0259rinin istisi axd\u0131 b\u0259d\u0259nin\u0259. N\u0259zirin sin\u0259sind\u0259n ax\u0131b g\u0259l\u0259n bu isti barmaqlar\u0131na, bil\u0259kl\u0259rin\u0259, qollar\u0131na yay\u0131ld\u0131. Ancaq bu isti Z\u0259ri\u015fin k\u00f6ks\u00fcn\u0259 \u00e7atmad\u0131, \u00fcr\u0259yin\u0259 \u00e7atmad\u0131, k\u00f6ks\u00fcn\u0259, \u00fcr\u0259yin\u0259 \u00e7atanacan t\u00fck\u0259ndi, \u0259zas\u0131n\u0131n hans\u0131 n\u00f6qt\u0259sind\u0259s\u0259 q\u0131r\u0131ld\u0131” (“A\u011f yol”).<\/p>\n

Bu hekay\u0259l\u0259rd\u0259 q\u0259rib\u0259 bir \u015feiriyy\u0259t d\u0259 duyulur. Vaqif Sultanl\u0131n\u0131n m\u0259tnd\u0259n m\u0259tn\u0259 r\u0259ngar\u0259ng \u00e7alarl\u0131l\u0131q qazanan, y\u00fcks\u0259k poetik imkanlar\u0131 il\u0259 se\u00e7il\u0259n obrazl\u0131 dili bu m\u0259tnl\u0259r\u0259 g\u00f6z\u0259l \u015feir ah\u0259ngi qat\u0131b: “Gec\u0259l\u0259r eyvanda dayan\u0131b ay\u0131n s\u00fcd ayd\u0131nl\u0131\u011f\u0131nda a\u011faran yollara baxard\u0131. Bu a\u011f yol k\u0259ndin \u0259t\u0259yind\u0259n yov\u015fanl\u0131 d\u00fcz\u0259nl\u0259rin i\u00e7\u0259ril\u0259rin\u0259 do\u011fru uzan\u0131b gedirdi. Yata\u011f\u0131na girib g\u00f6zl\u0259rini yuman kimi a\u011f yolla \u00e7apan a\u011fappaq at yuxular\u0131na gir\u0259rdi. Ay\u0131n s\u00fcd ayd\u0131nl\u0131\u011f\u0131nda a\u011f at h\u0259r gec\u0259 \u00e7apa-\u00e7apa bir az da uzaqla\u015f\u0131rd\u0131. Bu b\u0259yaz gec\u0259nin a\u011fappaq yollar\u0131yla a\u011f at hayana \u00e7ap\u0131rd\u0131 bel\u0259? B\u0259s niy\u0259 gec\u0259l\u0259r bu a\u011f yolun sonu g\u00f6r\u00fcnm\u00fcrd\u00fc, y\u00f6n\u00fc-s\u0259mti bilinmirdi…”.<\/p>\n

Vaqif Sultanl\u0131n\u0131n yaz\u0131\u00e7\u0131 kimi \u00f6z\u0259llikl\u0259rind\u0259n dig\u0259ri hekay\u0259l\u0259rind\u0259 s\u00fcjet x\u0259ttinin inki\u015faf t\u0259rzin\u0259 uy\u011fun olan dil material\u0131n\u0131n se\u00e7ilm\u0259sidir. Bunu m\u00fc\u0259llifin b\u00fct\u00fcn hekay\u0259l\u0259rind\u0259 g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr. H\u0259tta “Kulikovo d\u00f6y\u00fc\u015f\u00fc” kimi ikis\u0259sli, ikili yana\u015fma t\u0259l\u0259b ed\u0259n m\u0259tnd\u0259 m\u00fc\u0259llifin se\u00e7diyi t\u0259hkiy\u0259 dili toxunulan m\u0259s\u0259l\u0259nin ruhuna t\u0259mamil\u0259 uy\u011fundur v\u0259 psixoloji y\u00fck\u00fc il\u0259 f\u0259rqli s\u0259ciyy\u0259 da\u015f\u0131y\u0131r. Qatarda yol ged\u0259n \u015f\u0259xsin XIV \u0259srd\u0259 ba\u015f vermi\u015f Kulikovo d\u00f6y\u00fc\u015f\u00fc il\u0259 ba\u011fl\u0131 oxudu\u011fu kitab, yol boyu g\u00f6z\u00fcn\u00fc ona zill\u0259m\u0259kl\u0259 diqq\u0259tini kitabdan yay\u0131nd\u0131rma\u011fa \u00e7al\u0131\u015fan qad\u0131n, tarixd\u0259 canland\u0131r\u0131lan hadis\u0259nin ill\u0259r sonras\u0131 insan \u015f\u00fcurunda canland\u0131r\u0131lmas\u0131 il\u0259 tarix\u0259 qay\u0131d\u0131\u015f, tatarlar\u0131n ruslara yenilm\u0259 an\u0131, tarixin ibr\u0259t d\u0259rsl\u0259ri, g\u00f6rk m\u0259qamlar\u0131, bir ola bilm\u0259m\u0259yin yaratd\u0131\u011f\u0131 faci\u0259, bir d\u0259 qad\u0131n \u00f6n\u00fcnd\u0259 aciz qal\u0131b m\u0259\u011flubiyy\u0259t\u0259 d\u00fc\u00e7ar olan h\u00f6kmdarlar\u0131n ac\u0131 aqib\u0259ti. Hekay\u0259d\u0259 bu iki m\u0259qam u\u011furlu \u015f\u0259kild\u0259 sintez edilir. T\u0259svirl\u0259r o q\u0259d\u0259r canl\u0131 verilir ki, oxucu qatar t\u0131qq\u0131lt\u0131s\u0131n\u0131, at ayaqlar\u0131n\u0131n s\u0259sl\u0259rini bel\u0259 ayd\u0131n duya, e\u015fid\u0259 bilir.<\/p>\n

Yaz\u0131\u00e7\u0131n\u0131n hekay\u0259l\u0259rind\u0259 g\u00fccl\u00fc hissi toxunu\u015flara malik epizodlar monolitliyi var. Oxucunu h\u0259r add\u0131mda g\u00f6zl\u0259nilm\u0259z situasiya il\u0259 qar\u015f\u0131la\u015fd\u0131rmaq, s\u00f6z v\u0259 ifad\u0259l\u0259rin d\u0259rin psixoloji y\u00fck da\u015f\u0131yan kontrast\u0131 il\u0259 ruhun t\u0259b\u0259dd\u00fclat\u0131n\u0131 \u00fcz\u0259 \u00e7\u0131xarmaq, h\u0259tta obrazlar\u0131n \u00f6z-\u00f6z\u00fc il\u0259 dialoqunu b\u0259dii t\u0259hlil vasit\u0259sin\u0259 \u00e7evirm\u0259k. Bu dialoqlarda he\u00e7 bir emosional y\u00fck yoxdur, \u0259ksin\u0259 cavabs\u0131z qalm\u0131\u015f suallar var, bu suallara cavab da m\u0259ntiqi h\u0259ll t\u0259l\u0259b edir, q\u0259hr\u0259man\u0131n i\u00e7 ya\u015fant\u0131lar\u0131n\u0131n axar\u0131nda a\u00e7\u0131l\u0131r. Onlar ruhi tarazl\u0131q m\u0259rh\u0259l\u0259sind\u0259dirl\u0259r. K\u00fcl olan x\u0259yallar (“K\u00fcl q\u0259f\u0259s”), itiril\u0259n sevgil\u0259r (“Kilidli d\u00f6n\u00fc\u015f”), getdikc\u0259 heyvani hissl\u0259r da\u015f\u0131yan, d\u00fcnyadan t\u0259crid olunmaq t\u0259hl\u00fck\u0259si il\u0259 \u00fczl\u0259\u015f\u0259n insan (“Zolaql\u0131 yuva”), anas\u0131zl\u0131\u011f\u0131n g\u0259tirdiyi h\u0259sr\u0259t (“Yov\u015fan \u0259tri”), qad\u0131ns\u0131zl\u0131\u011f\u0131n g\u0259tirdiyi bo\u015fluq (“Ba\u011fl\u0131 qap\u0131”), qocal\u0131\u011f\u0131n nisgili (“S\u0259h\u0259r duman\u0131”). Hekay\u0259l\u0259rd\u0259 insan\u0131 daim q\u00fcss\u0259, s\u00fckut m\u00fc\u015fayi\u0259t edir. B\u00fct\u00fcn m\u0259na da obraz\u0131n i\u00e7ind\u0259, s\u00fckutundad\u0131r, o, el\u0259 bu s\u00fckutla \u00f6z emosional ya\u015fant\u0131s\u0131n\u0131 oxucuya \u00f6t\u00fcr\u0259 bilir. G\u00fcnd\u0259lik vaxt\u0131n\u0131 az qala ritual kimi, yuxularla d\u00fc\u015f\u00fcnc\u0259l\u0259rin qovu\u015fu\u011funda ke\u00e7ir\u0259n qocan\u0131n \u00f6mr\u00fcn davam\u0131n\u0131 g\u0259ncliyinin \u0259n xo\u015f g\u00fcnl\u0259rini xat\u0131rlamaqla ya\u015famas\u0131\u00a0 (“Xiff\u0259t”), davadan qay\u0131tmayan sevgisini g\u00f6zl\u0259m\u0259kl\u0259 ya\u015flanan qozbel Sonan\u0131n \u00f6z havas\u0131na qol qald\u0131r\u0131b oynamas\u0131 (“Yarpaqs\u0131z budaqlar\u0131n ya\u015f\u0131l n\u0259\u011fm\u0259si”) da insan t\u0259kliyinin amans\u0131z \u015f\u0259kli olaraq h\u0259min q\u00fcss\u0259 v\u0259 s\u00fckutun dili il\u0259 d\u0259rin estetik h\u0259llini tapa bilir.<\/p>\n

Kitabda tarixi ger\u00e7\u0259kl\u0259r\u0259 s\u00f6yk\u0259n\u0259n hekay\u0259l\u0259r d\u0259 yer al\u0131r (“G\u00f6r\u00fc\u015f yeri” – Sar\u0131 A\u015f\u0131q dastan\u0131, “Kulikovo d\u00f6y\u00fc\u015f\u00fc”, “Humayun”), g\u00f6z\u0259l e\u015fq hekay\u0259ti kimi q\u0259l\u0259m\u0259 al\u0131nanlar da (“N\u0259vai-Qumru”, “Gil ovsun”, “G\u00f6r\u00fc\u015f yeri”).\u00a0 Koronavirus x\u0259st\u0259liyinin insanda yaratd\u0131\u011f\u0131 ruhsal t\u0259lat\u00fcm\u00fcn \u0259lam\u0259tl\u0259rini (“Kufi x\u0259tti”), fars molla rejiminin i\u00e7 \u00fcz\u00fcn\u00fc (“Edam h\u00f6r\u00fcy\u00fc”) a\u00e7ma\u011fa y\u00f6n\u0259lmi\u015f, b\u0259\u015f\u0259ri v\u0259 milli d\u0259rdl\u0259rin ehtiva olundu\u011fu m\u0259tnl\u0259r d\u0259 var kitabda, yadla\u015fman\u0131n, bigan\u0259liyin ac\u0131 m\u0259nz\u0259r\u0259si kimi (“Budda heyk\u0259li”) t\u0259svir\u0259 \u00e7\u0259kil\u0259nl\u0259r d\u0259. Bir d\u0259 v\u0259t\u0259n, q\u00fcrb\u0259tl\u0259 ba\u011fl\u0131 duy\u011fular\u0131n t\u0259c\u0259ss\u00fcm edildiyi hekay\u0259l\u0259rl\u0259 qar\u015f\u0131la\u015f\u0131r\u0131q (“Ma\u011fara”, “Q\u00fctb gec\u0259si”, “Kor d\u00fcy\u00fcn”, “\u0130l\u011f\u0131m”, “V\u0259t\u0259n”): k\u0259ndi \u0259n sonda t\u0259rk el\u0259y\u0259n itin s\u0259daq\u0259tind\u0259n tutmu\u015f (“V\u0259t\u0259n”), qan\u0131na yeriy\u0259n ilan z\u0259h\u0259rinin t\u0259siril\u0259 \u00f6l\u00fcml\u0259 p\u0259nc\u0259l\u0259\u015f\u0259n qad\u0131n\u0131n bu halda bel\u0259 itirdiyi do\u011fma elin h\u0259sr\u0259tini can\u0131nda ya\u015famas\u0131na q\u0259d\u0259r (“Kor d\u00fcy\u00fcn”) yurda ba\u011fl\u0131l\u0131q, sevgi, xiff\u0259t notlar\u0131. Yen\u0259 d\u0259 eyni aqib\u0259t, eyni \u00e7\u00f6k\u00fc\u015f ruhu: “\u00c7\u00f6hr\u0259sinin d\u0259yi\u015f\u0259n ifad\u0259l\u0259rind\u0259 u\u015faql\u0131\u011f\u0131, do\u011fma yurd yerl\u0259ri, k\u0259ndin \u0259t\u0259yind\u0259ki evl\u0259rinin taxta m\u0259h\u0259cc\u0259rin\u0259 s\u00f6yk\u0259n\u0259r\u0259k ba\u011f\u00e7adak\u0131 gil\u0259nar a\u011faclar\u0131n\u0131 seyr etdiyi \u00e7a\u011flar canlan\u0131rd\u0131. Sonra \u00fcz\u00fcn\u00fcn cizgil\u0259rind\u0259 qa\u00e7q\u0131nl\u0131\u011f\u0131n a\u011fr\u0131 v\u0259 \u0259zablar\u0131, itirdikl\u0259rinin xatir\u0259si, \u0259rinin \u00f6l\u00fcm\u00fc, hamil\u0259 halda min bir \u0259zabla qa\u00e7\u0131b can\u0131n\u0131 qurtarmas\u0131, bu \u00e7ad\u0131r \u015f\u0259h\u0259rciyind\u0259 m\u0259skunla\u015fmas\u0131, yuxusuz, \u00fcmidsiz gec\u0259l\u0259ri yer al\u0131rd\u0131. O, ke\u00e7mi\u015fini, ke\u00e7mi\u015fi il\u0259 birg\u0259 g\u0259l\u0259c\u0259yini d\u0259 itirmi\u015fdi” (“\u0130l\u011f\u0131m”)<\/p>\n

Vaqif Sultanl\u0131n\u0131n \u0259ks\u0259r hekay\u0259l\u0259rin\u0259 nuar estetikas\u0131 xasd\u0131r. B\u0259dbin atmosfer, tutqun hava, t\u00fcnd r\u0259ngl\u0259r, q\u0259hr\u0259man\u0131n i\u00e7 ya\u015fant\u0131lar\u0131n\u0131n iti bucaqdan t\u0259svir\u0259 \u00e7\u0259kilm\u0259si, onlar\u0131n ke\u00e7mi\u015f v\u0259 bu g\u00fcn\u00fc aras\u0131ndak\u0131 daxili m\u00fccadil\u0259sinin vizualla\u015fd\u0131r\u0131lmas\u0131, daim narahatl\u0131q v\u0259 \u0259ndi\u015f\u0259 duy\u011fusu v\u0259 s . Hekay\u0259l\u0259rd\u0259 mistika, horror janr\u0131na da xitab olunur, s\u00fcrreal elementl\u0259r\u0259 d\u0259 rast g\u0259linir. Amma qeyd etm\u0259k laz\u0131md\u0131r ki, yaz\u0131\u00e7\u0131 mistika janr\u0131n\u0131n prinsipl\u0259rind\u0259n m\u00fcbali\u011f\u0259y\u0259 varmadan istifad\u0259 edir. B\u0259lk\u0259 buna g\u00f6r\u0259 q\u0259hr\u0259manlar\u0131n real d\u00fcnyadan k\u0259narda – yuxuda, x\u0259yallarda, yaxud hans\u0131sa m\u00f6vcud, d\u0259rk oluna bilm\u0259y\u0259n ba\u015fqa bir al\u0259min t\u0259siri il\u0259 ba\u015f ver\u0259n situasiyalarda qar\u015f\u0131la\u015fmalar oxucuya m\u00fcmk\u00fcn q\u0259d\u0259r realist, t\u0259bii \u015f\u0259raitd\u0259 ba\u015f vermi\u015f t\u0259\u0259ss\u00fcrat\u0131 oyad\u0131r. Biz qeyri-adi t\u0259zah\u00fcr\u00fc bel\u0259 adi, s\u0131radan h\u0259yat h\u0259qiq\u0259ti, normall\u0131q kimi q\u0259bul edirik. Bu h\u0259m d\u0259 ona g\u00f6r\u0259 ba\u015f verir ki, m\u0259tnd\u0259ki magik-realizm x\u0259tti – real d\u00fcnya il\u0259 x\u0259yali d\u00fcnyan\u0131n i\u00e7-i\u00e7\u0259 ke\u00e7m\u0259si n\u0259tic\u0259sind\u0259 yaranan atmosfer u\u011furlu i\u015fl\u0259nib.<\/p>\n

M\u00fc\u0259llif el\u0259 ilk s\u0259hn\u0259l\u0259rd\u0259 oxucuya b\u0259zi i\u015far\u0259l\u0259r verm\u0259kl\u0259 – m\u0259kan\u0131n psixoloji diskomfort yaradan fakturas\u0131, soyuq t\u0259svirl\u0259r, tutqun r\u0259ngl\u0259rl\u0259 i\u015fl\u0259m\u0259 v\u0259 s. – ir\u0259lid\u0259 hans\u0131sa g\u0259rgin, h\u0259y\u0259canl\u0131 hadis\u0259nin ba\u015f ver\u0259c\u0259yini eyhamla\u015fd\u0131r\u0131r. \u00d6z\u00fc d\u0259 bu manevr o q\u0259d\u0259r t\u0259krarlan\u0131r ki, h\u0259tta idillik m\u00fcnasib\u0259t tablosu yarad\u0131lan ba\u015flan\u011f\u0131clarda bel\u0259 q\u0259fild\u0259n hans\u0131sa m\u00fcdaxil\u0259 n\u0259tic\u0259sind\u0259 h\u0259r \u015feyin alt-\u00fcst olaca\u011f\u0131 ger\u00e7\u0259kliyin\u0259 oxucu bir n\u00f6v \u00f6z\u00fcn\u00fc kodla\u015fd\u0131rm\u0131\u015f olur. \u00c7\u00fcnki yaz\u0131\u00e7\u0131 m\u0259tnd\u0259 \u00f6t\u0259ri he\u00e7 bir detaldan yararlanm\u0131r, adi bir jest, interyerd\u0259ki hans\u0131sa t\u0259svir informasiya \u00f6t\u00fcr\u00fcc\u00fcs\u00fc qismind\u0259 vizualla\u015f\u0131r. \u018fsas\u0259n detallar\u0131 g\u00f6st\u0259rm\u0259kl\u0259 oxucunu ovqata sal\u0131r, onu dan\u0131\u015faca\u011f\u0131 \u0259hvalata haz\u0131rlay\u0131r, bir n\u00f6v oxucu il\u0259 \u0259s\u0259r aras\u0131nda kontakt yarad\u0131r. Sanki bu m\u00fcq\u0259ddim\u0259l\u0259rl\u0259 hipnoz effekti hasil\u0259 g\u0259tirir. Q\u0259hr\u0259manla bir ya\u015fay\u0131b, n\u0259f\u0259s al\u0131rsan. M\u0259s\u0259l\u0259n, “Yarpaqs\u0131z budaqlar\u0131n ya\u015f\u0131l n\u0259\u011fm\u0259si” hekay\u0259sind\u0259 ma\u011farda \u00e7al\u0131nan zurna s\u0259sin\u0259 qol qald\u0131r\u0131b oynayan Sonan\u0131 g\u00f6r\u0259n kimi bilirik ki, bu havan\u0131n musiqisi yax\u0131nl\u0131qdan yox, \u00e7ox-\u00e7ox uzaqlardan, \u00f6mr\u00fcn o ba\u015f\u0131ndan g\u0259lir. Yaxud b\u0259z\u0259n hekay\u0259l\u0259rin proloqunun yuxulardan ba\u015flamas\u0131 m\u0259qam\u0131 \u00f6t\u0259ri s\u0259ciyy\u0259 da\u015f\u0131m\u0131r. T\u00fck\u00fcrp\u0259dici s\u0259hn\u0259l\u0259rin yer ald\u0131\u011f\u0131 bu yuxular sonra ger\u00e7\u0259klikl\u0259 ba\u011flan\u0131r. Sanki yaz\u0131\u00e7\u0131 oxucunu q\u0259ddar, g\u00f6zl\u0259nilm\u0259z s\u0259hn\u0259l\u0259rl\u0259 emosional \u015foka salmamaq, onu psixoloji s\u0131naqlara m\u0259ruz qoymamaq \u00fc\u00e7\u00fcn yuxu amilind\u0259n istifad\u0259 edib onu olacaqlara haz\u0131rlay\u0131r: “V\u0259 gec\u0259l\u0259r yuxular\u0131nda a\u011f yolun t\u00fck\u0259n\u0259c\u0259yind\u0259n qorxurdu”.<\/p>\n

H\u0259rd\u0259n biz\u0259 el\u0259 g\u0259lir ki, hekay\u0259l\u0259rd\u0259 i\u015ftirak ed\u0259n vizual informasiyalar t\u0259krarlan\u0131rlar. Amma bu, ilk bax\u0131\u015fda bel\u0259 g\u00f6r\u00fcn\u00fcr. \u018fslind\u0259\u00a0 bir hekay\u0259d\u0259ki daxili motivl\u0259 dig\u0259r hekay\u0259nin daxili motivi funksiyaca m\u0259tnd\u0259ki ideallar\u0131n eyni komponentl\u0259rd\u0259n, eyni h\u0259r\u0259k\u0259t enerjisind\u0259n ibar\u0259t olmas\u0131d\u0131r: d\u00fcnyan\u0131n d\u00f6rd bir t\u0259r\u0259find\u0259n boy ver\u0259n insan xisl\u0259ti, onun f\u0259rdi sars\u0131nt\u0131lar\u0131, zamana bax\u0131\u015f\u0131, \u00f6t\u0259n \u00f6mr\u0259 elegiyas\u0131 v\u0259 s.<\/p>\n

“T\u0259rs ax\u0131n” kitab\u0131ndak\u0131 m\u0259tnl\u0259rd\u0259 \u0259ks\u0259r q\u0259hr\u0259manlar s\u0259hn\u0259ni t\u0259rk edirl\u0259r. Daha do\u011frusu, missiyalar\u0131n\u0131 tamamlay\u0131b gedirl\u0259r. Kimisi \u00f6m\u00fcr s\u0259hn\u0259sini sonland\u0131r\u0131r, kimisi d\u0259 meydandan i\u00e7inin t\u0259nhal\u0131\u011f\u0131na \u00e7\u0259kilib gedir. B\u0259s oxucu? Onun qazanc\u0131 n\u0259 olur? M\u0259nc\u0259, katarsis! Vaqif Sultanl\u0131n\u0131n hekay\u0259l\u0259ri m\u0259n\u0259vi, psixoloji c\u0259h\u0259td\u0259n \u00e7\u0259tin m\u0259tnl\u0259r olsa da emosional y\u00fcng\u00fcll\u00fcy\u0259, t\u0259mizl\u0259nm\u0259y\u0259 g\u0259tirib \u00e7\u0131xar\u0131r. H\u0259yat haqq\u0131nda d\u00fc\u015f\u00fcnm\u0259k \u00fc\u00e7\u00fcn n\u0259f\u0259sd\u0259rim, onun m\u0259nas\u0131na, \u00f6z\u00fcn\u00fcd\u0259rkin\u0259 yetm\u0259k \u015fans\u0131 verir oxucuya. O bu \u015fans\u0131 \u0259ld\u0259 etdiyi \u00fc\u00e7\u00fcn \u00f6z\u00fcn\u00fc hardasa xo\u015fb\u0259xt d\u0259 saya bil\u0259r. \u00c7\u00fcnki “insan \u00f6mr\u00fc duman kimidi, hiss olunmadan \u00e7\u0259kilib gedir”…<\/p>\n

Az\u0259rbaycan.media<\/strong><\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Vaqif Sultanl\u0131n\u0131n kitab\u0131 haqq\u0131nda Elnar\u0259 AK\u0130MOVA   Vaqif Sultanl\u0131n\u0131n hekay\u0259l\u0259rini oxuyan zaman Fransua Tr\u00fcffonun bu fikrini xat\u0131rlad\u0131m: “\u0259g\u0259r \u0259hvalat\u0131n \u00f6z\u00fc emosionald\u0131rsa, onu emosional dan\u0131\u015fma\u011fa c\u0259hd el\u0259m\u0259yin, m\u00fcmk\u00fcn q\u0259d\u0259r soyuqqanl\u0131 dan\u0131\u015f\u0131n”.… <\/p>\n","protected":false},"author":4,"featured_media":51847,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63,1],"tags":[],"class_list":["post-51846","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dbiyyat","category-manset"],"_links":{"self":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/51846","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=51846"}],"version-history":[{"count":2,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/51846\/revisions"}],"predecessor-version":[{"id":51849,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/51846\/revisions\/51849"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/media\/51847"}],"wp:attachment":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=51846"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=51846"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=51846"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}