{"id":71024,"date":"2026-02-16T08:06:41","date_gmt":"2026-02-16T04:06:41","guid":{"rendered":"https:\/\/azerbaycan.media\/?p=71024"},"modified":"2026-02-16T08:06:41","modified_gmt":"2026-02-16T04:06:41","slug":"xx-%c9%99sr-t%c9%99dqiql%c9%99ri-b%c9%99dirxan-ehm%c9%99dlinin-uccildliyi-haqqinda-elnar%c9%99-akimovanin-qeydl%c9%99ri","status":"publish","type":"post","link":"https:\/\/azerbaycan.media\/?p=71024","title":{"rendered":"XX \u0259sr t\u0259dqiql\u0259ri: B\u0259dirxan \u018fhm\u0259dlinin \u00fc\u00e7cildliyi haqq\u0131nda Elnar\u0259 Akimovan\u0131n qeydl\u0259ri<\/span>"},"content":{"rendered":"

Elnar\u0259 AK\u0130MOVA<\/span><\/h3>\n
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Professor, \u0259d\u0259biyyat\u015f\u00fcnas alim B\u0259dirxan \u018fhm\u0259dli imzas\u0131n\u0131n geni\u015f t\u0259qdimata ehtiyac\u0131 yoxdur. Elmin yoluna yeni g\u0259l\u0259nl\u0259r d\u0259, \u0259vv\u0259ld\u0259n bu yola k\u00f6n\u00fcl verib qalanlar da B\u0259dirxan m\u00fc\u0259llimi yax\u015f\u0131 tan\u0131y\u0131r. Yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n \u015fax\u0259li, \u00e7\u00f6xy\u00f6nl\u00fc olmas\u0131n\u0131n da burada az pay\u0131 olmas\u0131n g\u0259r\u0259k. M\u00fchacir\u0259t irsinin yarad\u0131c\u0131lar\u0131, repressiyaya u\u011fram\u0131\u015f \u0259d\u0259bi irsin n\u00fcmay\u0259nd\u0259l\u0259ri, c\u00fcmhuriyy\u0259t d\u00f6vr\u00fcn\u00fcn t\u0259msil\u00e7il\u0259ri v\u0259 s. v\u0259 i. H\u0259l\u0259 \u00e7a\u011fda\u015f \u0259d\u0259biyyat\u0131n bir \u00e7ox tan\u0131nm\u0131\u015f, istedadl\u0131 q\u0259l\u0259m adamlar\u0131 haqq\u0131nda yaz\u0131lar\u0131n\u0131 da \u0259lav\u0259 el\u0259s\u0259k, m\u0259nz\u0259r\u0259 d\u0259yi\u015f\u0259r. Asiya xalqlar\u0131 \u0259d\u0259biyyat\u0131 il\u0259 ba\u011fl\u0131 son d\u00f6vr t\u0259dqiqatlar\u0131n\u0131 da s\u0131ralasaq, miqyas v\u0259 \u00f6l\u00e7\u00fc b\u00f6y\u00fcy\u0259r. Amma miqyas onsuz da b\u00f6y\u00fckd\u00fcr v\u0259 bu \u00f6l\u00e7\u00fc vahidini B\u0259dirxan \u018fhm\u0259dli \u0259d\u0259biyyat tarix\u00e7isi kimi \u00e7\u0131xd\u0131\u011f\u0131 yolun s\u0259rh\u0259dsizliyi il\u0259 \u00f6z\u00fc b\u0259lirl\u0259yib.<\/p>\n

\u0130ki il \u00f6nc\u0259 m\u00fc\u0259llif XX \u0259sr t\u0259dqiql\u0259ri s\u0131ras\u0131ndan \u00fc\u00e7 cildlik “XX \u0259sr Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi” (Bak\u0131, Qanun, 2024) kitablar\u0131n\u0131 \u0259rs\u0259y\u0259 g\u0259tirdi. H\u0259r biri XX \u0259sri b\u00fct\u00fcn parametrl\u0259ri, g\u00fcc\u00fc, a\u011f\u0131rl\u0131\u011f\u0131, ziddiyy\u0259t v\u0259 m\u00fcr\u0259kk\u0259bliyi il\u0259 meydana qoyan h\u0259cmli, siql\u0259tli i\u015f say\u0131la bil\u0259r. D\u0259rsliyin birinci cildi Az\u0259rbaycan milli h\u0259r\u0259kat\u0131 (1890-1920), ikinci cildi Postc\u00fcmhuriyy\u0259t v\u0259 sovet (1920-1950), \u00fc\u00e7\u00fcnc\u00fc cildi is\u0259 m\u00fcst\u0259qillik \u0259r\u0259f\u0259si v\u0259 m\u00fcst\u0259qillik (1960-2020) d\u00f6vr\u00fcn\u00fc \u0259hat\u0259 edir. Bu kitablardan hasil olan ba\u015fqa q\u0259na\u0259t d\u0259 var: \u0259d\u0259biyyat tarixinin yaz\u0131lmas\u0131 y\u00f6n\u00fcnd\u0259 yeni t\u0259f\u0259kk\u00fcr\u00fcn formala\u015fmas\u0131 prosesl\u0259rini g\u00f6st\u0259rm\u0259k v\u0259 bu istiqam\u0259td\u0259 meydana \u00e7\u0131xacaq yarad\u0131c\u0131l\u0131q probleml\u0259rinin h\u0259llind\u0259 elmi-n\u0259z\u0259ri d\u00fc\u015f\u00fcnc\u0259nin f\u0259aliyy\u0259tini meydana \u00e7\u0131xarmaq! B\u0259dirxan \u018fhm\u0259dli \u00fc\u00e7 cildlikd\u0259 bir s\u0131ra elmi v\u0259zif\u0259l\u0259rin h\u0259llini ger\u00e7\u0259kl\u0259\u015fdirir: ilk n\u00f6vb\u0259d\u0259, XIX \u0259srin sonlar\u0131ndan ba\u015flayaraq \u00e7a\u011fda\u015f d\u00f6vr\u00fcm\u00fcz\u00fcn son \u00e7\u0259r\u0259yin\u0259 q\u0259d\u0259r \u0259hat\u0259l\u0259n\u0259n d\u00f6vr\u00fcn \u00fcmumi m\u0259nz\u0259r\u0259sini canland\u0131r\u0131r; m\u00fcxt\u0259lif zaman k\u0259siml\u0259rind\u0259 v\u0259 f\u0259rqli ideoloji diskurslarla meydana qoyulan m\u0259tnl\u0259rin ox\u015far v\u0259 f\u0259rqli c\u0259h\u0259tl\u0259rini g\u00f6st\u0259rir; dig\u0259r formasiyada, siyasi-ideoloji dal\u011fada qabaran probleml\u0259rin sonrak\u0131 ill\u0259r \u00fc\u00e7\u00fcn davam\u0131n\u0131 izl\u0259yib, onlar\u0131n elmi-n\u0259z\u0259ri d\u0259y\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirir; zaman\u0131n t\u0259l\u0259bi olan yeni d\u0259y\u0259rl\u0259r sisteminin, \u00e7a\u011fda\u015f n\u0259z\u0259ri-estetik bax\u0131\u015f\u0131n formala\u015fmas\u0131nda \u0259d\u0259biyyat tarixinin rolunu t\u0259yin edir; \u00e7a\u011fda\u015f \u0259d\u0259bi prosesd\u0259, m\u00fcasir insan konsepsiyas\u0131n\u0131n yarad\u0131lmas\u0131nda m\u00fc\u0259llifin, m\u0259tnin v\u0259 d\u00f6vr\u00fcn t\u0259cr\u00fcb\u0259sini i\u015f\u0131qland\u0131r\u0131r; h\u0259m\u00e7inin b\u00fct\u00fcn tarixi-\u0259d\u0259bi prosesl\u0259r\u0259 m\u00fcnasib\u0259td\u0259, onun yeni kontekstd\u0259 d\u0259y\u0259rl\u0259ndirilm\u0259sind\u0259 t\u0259dqiqat\u00e7\u0131lar\u0131n ir\u0259li s\u00fcrd\u00fcy\u00fc d\u0259y\u0259rl\u0259ndirm\u0259 ideyalar\u0131n\u0131 s\u0259rgil\u0259yir. Bel\u0259 h\u0259rt\u0259r\u0259fli, \u00e7oxy\u00f6nl\u00fc bax\u0131\u015f buca\u011f\u0131 v\u0259 istiqam\u0259tl\u0259rind\u0259 is\u0259 zaman\u0131n obraz\u0131 il\u0259 yana\u015f\u0131, bu kitablar\u0131 \u0259rs\u0259y\u0259 g\u0259tir\u0259n ara\u015fd\u0131rma\u00e7\u0131n\u0131n \u00f6z\u00fcn\u00fcn obraz\u0131 g\u00f6r\u00fcn\u00fcr.<\/p>\n

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B\u0259dirxan \u018fhm\u0259dlinin \u0259d\u0259biyyat tarixi konsepsiyas\u0131 onun b\u0259dii-estetik v\u0259 \u0259d\u0259bi-humanitar g\u00f6r\u00fc\u015fl\u0259rind\u0259 h\u0259r zaman apar\u0131c\u0131, prioritet m\u00f6vqeni t\u0259\u015fkil edib. Bunu \u00fc\u00e7cildlikd\u0259n \u0259vv\u0259l hasil\u0259 g\u0259tirdiyi i\u015fl\u0259rin d\u0259 ruhunda oxumaq olar. M\u00fchacir\u0259t \u0259d\u0259biyyat\u0131n\u0131n \u00f6yr\u0259nilm\u0259si dedikl\u0259rimiz\u0259 yax\u015f\u0131 s\u00fcbutdur. B\u0259lk\u0259 d\u0259 yollar el\u0259 burdan ba\u015flam\u0131\u015fd\u0131. M\u00fchacir\u0259t irsinin \u00f6yr\u0259nilm\u0259sind\u0259n! M\u0259nc\u0259, bu irsin add\u0131m-add\u0131m \u00f6yr\u0259nilm\u0259si, daha sonra repressiyaya u\u011fram\u0131\u015f, talel\u0259ri yar\u0131da q\u0131r\u0131lm\u0131\u015f insanlar\u0131n h\u0259yatlar\u0131n\u0131n \u00f6yr\u0259nilm\u0259sin\u0259 y\u00f6n\u0259l\u0259n maraqla geni\u015f v\u00fcs\u0259t qazand\u0131. B\u0259dirxan \u018fhm\u0259dli arxivl\u0259rd\u0259 yatan s\u0259n\u0259dl\u0259rin tozunu i\u00e7in\u0259 \u00e7\u0259k\u0259r\u0259k milli tariximizd\u0259 a\u00e7\u0131lan bo\u015flu\u011fun \u00fcz\u0259rind\u0259ki sirr p\u0259rd\u0259sini g\u00f6t\u00fcr\u0259nl\u0259rd\u0259n oldu. Amma bu sirr \u00f6rt\u00fcy\u00fcn\u00fcn qald\u0131r\u0131lmas\u0131ndan milli \u0259d\u0259biyyat tariximiz h\u0259m d\u0259 onu qazand\u0131 ki, b\u00fct\u00fcnl\u00fckd\u0259 XX \u0259srin ruhunu duymaq \u00fc\u00e7\u00fcn silahlanan t\u0259dqiqat\u00e7\u0131 il\u0259 \u00fcz-\u00fcz\u0259 dayand\u0131.<\/p>\n

Bu yax\u0131nlarda, yanvar\u0131n 14-d\u0259 Az\u0259rbaycan Prezidenti \u0130lham \u018fliyev “Az\u0259rbaycan M\u0259d\u0259niyy\u0259ti-2040” Az\u0259rbaycan Respublikas\u0131n\u0131n M\u0259d\u0259niyy\u0259t Konsepsiyas\u0131 il\u0259 ba\u011fl\u0131 S\u0259r\u0259ncam imzalad\u0131. Bu S\u0259r\u0259ncam m\u0259d\u0259niyy\u0259timizin uzunm\u00fcdd\u0259tli inki\u015faf strategiyas\u0131n\u0131 haz\u0131rlayan m\u00fch\u00fcm strateji s\u0259n\u0259d kimi fundamentald\u0131r. D\u00fc\u015f\u00fcn\u00fcr\u0259m ki, bu yolda biz\u0259 b\u0259l\u0259d\u00e7ilik ed\u0259n m\u00fch\u00fcm \u0259d\u0259biyyat tarix\u00e7iliyi kitablar\u0131 da olmal\u0131d\u0131r ki, bu m\u0259nada, B\u0259dirxan \u018fhm\u0259dlinin \u00fc\u00e7cildliyi tutarl\u0131 faktoloji s\u0259n\u0259dl\u0259ri, tarixi h\u0259qiq\u0259tl\u0259ri \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n m\u00fch\u00fcm elmi-n\u0259z\u0259ri arsenald\u0131r. Az\u0259rbaycan xalq\u0131n\u0131n m\u0259n\u0259vi irsini d\u00fcnya m\u0259d\u0259niyy\u0259tinin inki\u015faf\u0131 kontekstind\u0259 t\u0259dqiq etm\u0259k, Az\u0259rbaycanda milli-sosial inki\u015faf\u0131n, \u0259d\u0259bi-m\u0259d\u0259ni h\u0259r\u0259kat\u0131n m\u0259rh\u0259l\u0259 \u00f6z\u0259llikl\u0259rini m\u00fcst\u0259qil d\u00f6vl\u0259t\u00e7ilik ideologiyas\u0131n\u0131n t\u0259l\u0259b v\u0259 meyarlar\u0131 il\u0259 s\u0259sl\u0259\u015f\u0259n yeni m\u0259zmun v\u0259 keyfiyy\u0259t n\u00fcmayi\u015f etdirm\u0259kl\u0259 \u00fcz\u0259 \u00e7\u0131xarmaq bu kitablar\u0131n \u0259sas m\u0259fkur\u0259, ideya nailiyy\u0259tidir.<\/p>\n

S\u00f6hb\u0259t arxada qalan, tarix\u0259 qovu\u015fan, m\u0259rh\u0259l\u0259 olaraq \u00f6z \u0259lahidd\u0259liyi il\u0259 x\u00fcsusi \u0259h\u0259miyy\u0259t k\u0259sb ed\u0259n XX \u0259srd\u0259n gedirs\u0259, ziddiyy\u0259tli v\u0259 t\u0259lat\u00fcml\u00fc d\u00f6vr ger\u00e7\u0259kl\u0259ri il\u0259 \u00fcz-\u00fcz\u0259 qalma\u011f\u0131m\u0131z qa\u00e7\u0131lmazd\u0131r. Burada h\u0259m qopub ayr\u0131ld\u0131\u011f\u0131m\u0131z sovet d\u00f6vr\u00fcn\u00fcn rudimentl\u0259ri var, h\u0259m d\u0259 bu qal\u0131qlarla m\u00fcbariz\u0259 apararaq yeni bi\u00e7imd\u0259 \u00f6z\u00fcn\u00fc ifad\u0259 etm\u0259y\u0259 \u00e7al\u0131\u015fan d\u00fc\u015f\u00fcnc\u0259 meyarlar\u0131! Q\u0131z\u0131l orta sad\u0259c\u0259, d\u00f6vr\u00fc \u0259sr s\u0259ciyy\u0259sind\u0259, \u00f6z varl\u0131\u011f\u0131nda t\u0259dqiq etm\u0259kdir. B\u0259s meyar, m\u0259h\u0259k da\u015f\u0131 n\u0259 olmal\u0131d\u0131r? B\u0259dii fikrin \u00f6z\u00fcn\u00fcn immanent inki\u015faf qanunauy\u011funlu\u011funu n\u0259z\u0259r\u0259 almaq, amma bu s\u0131rada h\u0259m d\u0259 \u0259d\u0259biyyat\u0131n milli v\u0259 ictimai \u015f\u00fcura t\u0259sirin \u0259n f\u0259al m\u0259nb\u0259yi, ideoloji-estetik amil\u0259 \u00e7evrilm\u0259k qayna\u011f\u0131 olmas\u0131n\u0131 unutmamaq! B\u0259dirxan \u018fhm\u0259dli b\u00fct\u00fcn \u0259d\u0259bi-tarixi m\u0259rh\u0259l\u0259l\u0259r\u0259 m\u0259hz bu y\u00f6nd\u0259 n\u0259z\u0259r yetirir. \u018fd\u0259bi hadis\u0259l\u0259r\u0259, faktlara analitik n\u00f6qteyi-n\u0259z\u0259r, akademik ifad\u0259 v\u0259 dil, material\u0131 yax\u015f\u0131 bilm\u0259k \u0259zmind\u0259n ir\u0259li g\u0259l\u0259n t\u0259mkin v\u0259 \u0259minlik!<\/p>\n

B\u0259dirxan \u018fhm\u0259dlinin “Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi” \u00fc\u00e7cildliyinin yeniliyini \u015f\u0259rtl\u0259ndir\u0259n daha m\u00fch\u00fcm amill\u0259rd\u0259n biri, onun ilk d\u0259f\u0259 sistemli \u015f\u0259kild\u0259 i\u015fl\u0259nm\u0259si, t\u0259dqiqata c\u0259lb olunmas\u0131d\u0131r. Bel\u0259 ki, b\u00fct\u00f6vl\u00fckd\u0259 XX \u0259srin m\u00fcxt\u0259lif zaman k\u0259siml\u0259ri, ke\u00e7diyi tarixi inki\u015faf yolu, t\u0259kam\u00fcl m\u0259rh\u0259l\u0259l\u0259ri t\u0259dqiq olunsa da, bu kitablarda XX \u0259srin \u0259d\u0259biyyat\u0131 ilk d\u0259f\u0259 olaraq t\u0259dqiqat predmetin\u0259 \u00e7evrilir. Bizd\u0259 bu istiqam\u0259td\u0259 az kitablar yaz\u0131lmay\u0131b, F.K\u00f6\u00e7\u0259rlid\u0259n ba\u015flayaraq Mir C\u0259lal, F.H\u00fcseynov, Y.Qarayev, \u015e.Salmanov, B.N\u0259biyev, N.\u015e\u0259msizad\u0259, N.\u018fl\u0259kb\u0259rli, El\u00e7in, \u0130.H\u0259bibb\u0259yli, V.Quliyev, N.C\u0259f\u0259rov, \u015e.Al\u0131\u015fanl\u0131, \u015eamil V\u0259liyev, A.Bayramo\u011flu, T.\u018fli\u015fano\u011flu, V.Sultanl\u0131, C.Yusifli, A.Turan, T.Salamo\u011flu, R.Kamal v\u0259 dig\u0259rl\u0259rinin m\u00fcxt\u0259lif adl\u0131 monoqrafiyalar\u0131nda ilk d\u0259f\u0259 olaraq Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixinin \u00f6yr\u0259nilm\u0259si il\u0259 \u0259laq\u0259dar ir\u0259li s\u00fcr\u00fcl\u0259n t\u0259dqiqat ideyalar\u0131n\u0131n elmi m\u0259nz\u0259r\u0259si verilib, yaz\u0131l\u0131 \u0259d\u0259biyyat\u0131m\u0131z\u0131n m\u0259n\u015f\u0259yi, onun d\u00f6vrl\u0259\u015fdirilm\u0259si, intibah problemi, sovet d\u00f6vr\u00fc Az\u0259rbaycan \u0259d\u0259biyyat\u0131 bar\u0259d\u0259 elmi-n\u0259z\u0259ri fikrin ehtiva etdiyi metodoloji q\u0259na\u0259tl\u0259r yer al\u0131b. B\u0259dirxan \u018fhm\u0259dli is\u0259 bunlar\u0131n ham\u0131s\u0131n\u0131n c\u0259mi olaraq b\u00fct\u00fcnl\u00fckd\u0259 XX \u0259sri – \u0259vv\u0259li v\u0259 sonunu da t\u0259dqiqat\u0131na daxil etm\u0259kl\u0259 inc\u0259likl\u0259rin\u0259 q\u0259d\u0259r t\u0259dqiqat predmetin\u0259 \u00e7evirir. Klassik irs, c\u00fcmhuriyy\u0259t irsi, m\u00fchacir\u0259t irsi, repressiyaya u\u011fram\u0131\u015f yaz\u0131\u00e7\u0131lar\u0131n irsi, sovet d\u00f6vr\u00fc irsi, ke\u00e7id d\u00f6vr\u00fcn\u00fcn \u0259d\u0259biyyat\u0131, m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn \u0259d\u0259bi-prosesi. B\u00fct\u00fcn bu a\u015famalardan ke\u00e7mi\u015f \u0259d\u0259biyyat v\u0259 s\u0259n\u0259tkar\u0131n tutdu\u011fu m\u00f6vqe, onun \u0259d\u0259bi prosesd\u0259 rolu, m\u0259n\u0259vi h\u0259yata v\u0259 s\u0259n\u0259t\u0259 m\u00fcdaxil\u0259si kimi m\u0259s\u0259l\u0259l\u0259r! \u018fd\u0259biyyat\u0131n ayr\u0131-ayr\u0131 inki\u015faf meyill\u0259ri, istiqam\u0259tl\u0259ri, probleml\u0259ri v\u0259 hadis\u0259l\u0259ri! B.\u018fhm\u0259dli d\u00fcnya \u0259d\u0259biyyat\u0131n\u0131n bir \u00e7ox m\u00fcr\u0259kk\u0259b, ziddiyy\u0259tli hadis\u0259l\u0259rini, “izm”l\u0259ri, \u0259d\u0259bi c\u0259r\u0259yanlar\u0131, f\u0259rqli metodologiyan\u0131 v\u0259 \u0259d\u0259bi prinsipl\u0259ri \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n inki\u015faf yoluna \u00f6z\u00fcn\u0259m\u0259xsus \u0259d\u0259bi, metodoloji kontekstd\u0259n yana\u015f\u0131r. S\u0259n\u0259tkar v\u0259 m\u00fchit amili n\u0259z\u0259r\u0259 al\u0131nmaqla, d\u00f6vr\u00fcn \u00f6z xaotik obraz\u0131ndan s\u0259rf-n\u0259z\u0259r edilm\u0259m\u0259kl\u0259, q\u0131namamaq, ittiham etm\u0259m\u0259k, yanl\u0131\u015f t\u0259s\u0259vv\u00fcr v\u0259 r\u0259y formala\u015fd\u0131rma\u011fa \u00e7al\u0131\u015fmamaq, ucuz populizm\u0259 getm\u0259m\u0259kl\u0259! Bel\u0259 oldu\u011fu \u00fc\u00e7\u00fcnd\u00fcr ki, kitabda repressiya, sovet \u0259d\u0259biyyat\u0131, m\u00fchacir\u0259t v\u0259 legion \u0259d\u0259biyyat\u0131na m\u0259xsus ziddiyy\u0259tli m\u0259qamlar da siyasi bax\u0131\u015f\u0131n predmetin\u0259 \u00e7evrilmir, n\u00f6vb\u0259ti ideoloji m\u00fcdaxil\u0259nin qurban\u0131 olmurlar.<\/p>\n

B\u0259dirxan \u018fhm\u0259dlinin kitablar\u0131 b\u00fct\u00fcn ziddiyy\u0259tli, m\u00fcr\u0259kk\u0259b d\u00f6vrl\u0259rin \u0259d\u0259biyyat\u0131na m\u00fcst\u0259qil m\u00f6vqed\u0259n, \u0259d\u0259bi fakta v\u0259 proses\u0259 yana\u015fmada s\u0259rb\u0259st d\u00fc\u015f\u00fcnc\u0259d\u0259n \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k yana\u015fman\u0131n g\u00f6st\u0259ricisi olmaq bax\u0131m\u0131ndan b\u00fct\u00f6v bir epoxan\u0131n d\u0259rkini verm\u0259y\u0259 h\u0259d\u0259fl\u0259nmi\u015f m\u0259qs\u0259dy\u00f6nl\u00fc m\u0259tnl\u0259r toplusudur. H\u0259m d\u0259 o bax\u0131mdan f\u0259rqlidir ki, burada art\u0131q t\u00fcrk d\u00fc\u015f\u00fcnc\u0259si \u00f6nd\u0259dir, C.\u018ffqaninin “milli v\u0259hd\u0259t” ideyas\u0131ndan ba\u015flanaraq yola \u00e7\u0131xan b\u00fct\u00fcn t\u00fcrk ruhu da\u015f\u0131y\u0131c\u0131lar\u0131n\u0131n irsi t\u0259hlil\u0259 \u00e7\u0259kilir, M.F.Axundzad\u0259d\u0259n ba\u015flanan maarif\u00e7i dal\u011fan\u0131n XX \u0259srin \u0259vv\u0259l\u0259rind\u0259 g\u0259lib \u00e7atd\u0131\u011f\u0131 h\u00fcrriyy\u0259t sevdas\u0131 b\u00fct\u00fcn konturlar\u0131 il\u0259 izah olunur, H.Z\u0259rdabid\u0259n ba\u015flanan milli oyan\u0131\u015f \u0259zminin \u00f6z\u00fcn\u00fcd\u0259rkd\u0259 oynad\u0131\u011f\u0131 tarixi missiya meydana qoyulur. T\u0259dqiqat\u00e7\u0131 \u018f.H\u00fcseynzad\u0259, \u018f.A\u011fao\u011flu, M.Hadi, H.Cavid, \u018f.Cavad, C.Cabbarl\u0131 \u0259s\u0259rl\u0259rind\u0259ki milli v\u0259hd\u0259t v\u0259 m\u0259fkur\u0259 f\u0259ls\u0259f\u0259sinin qaynaqlar\u0131na n\u00fcfuz ed\u0259r\u0259k mill\u0259t\u00e7ilik, t\u00fcrk\u00e7\u00fcl\u00fck, islam\u00e7\u0131l\u0131q d\u00fc\u015f\u00fcnc\u0259sinin formala\u015fma yollar\u0131n\u0131 izl\u0259yir.<\/p>\n

\u018flb\u0259tt\u0259, yeni minillik reall\u0131\u011f\u0131nda Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi problemin\u0259 yenid\u0259n d\u00f6n\u00fc\u015f etm\u0259k, onu milli \u0259saslar, meyar v\u0259 prinsipl\u0259r \u0259sas\u0131nda yaz\u0131lmas\u0131n\u0131 z\u0259rur\u0259t\u0259 \u00e7evirm\u0259k bu y\u00f6nd\u0259 qazan\u0131lan t\u0259cr\u00fcb\u0259 v\u0259 \u0259n\u0259n\u0259l\u0259rin inkar olunmas\u0131 dem\u0259k deyil. El\u0259 B\u0259dirxan \u018fhm\u0259dli d\u0259 bu m\u0259s\u0259l\u0259y\u0259 son d\u0259r\u0259c\u0259 ciddilikl\u0259 yana\u015faraq, ke\u00e7mi\u015f tarix\u00e7ilik \u0259n\u0259n\u0259l\u0259rind\u0259n he\u00e7 d\u0259 s\u0259rf-n\u0259z\u0259r edilm\u0259diyini vur\u011fulay\u0131r, h\u0259r halda m\u00fc\u0259llif istinadlar\u0131nda m\u00f6vcud olan t\u0259cr\u00fcb\u0259 qiym\u0259tli v\u0259 b\u00f6y\u00fck t\u0259dqiqat irsi kimi d\u0259y\u0259rl\u0259ndirilir. H\u0259l\u0259 \u00f6t\u0259n \u0259srin 90-c\u0131 ill\u0259rind\u0259 \u0259d\u0259biyyat tarixinin yaz\u0131lmas\u0131n\u0131n vacibliyi m\u0259s\u0259l\u0259sini qabardan unudulmaz Ya\u015far Qarayev yaz\u0131rd\u0131 ki, “Obyektiv, tarixi qanunlar v\u0259 qanunauy\u011funluqlar var v\u0259 onlar\u0131 biz \u0259vv\u0259lc\u0259d\u0259n ibtidai, primitiv, populist yana\u015fma t\u0259rzi il\u0259 inkar v\u0259 r\u0259dd el\u0259s\u0259k, \u00f6z t\u0259dqiqatlar\u0131m\u0131z\u0131 \u0259vv\u0259lc\u0259d\u0259n elmi-n\u0259z\u0259ri-metodoloji perspektivd\u0259n, miqyasl\u0131, analitik n\u0259z\u0259ri s\u0259pkid\u0259n m\u0259hrum el\u0259mi\u015f olar\u0131q. S\u00f6hb\u0259t elmi meyarlar\u0131n d\u0259qiql\u0259\u015fm\u0259sind\u0259n gedir, k\u00f6k\u00fcnd\u0259n r\u0259dd olunub, quru yerd\u0259 yenid\u0259n “yaranmas\u0131ndan” yox!”!<\/p>\n

Dig\u0259r m\u00fch\u00fcm m\u0259qam n\u0259dir? \u018fd\u0259biyyat tariximizin b\u0259zi m\u0259s\u0259l\u0259l\u0259ri, onun m\u00fch\u00fcm m\u0259ziyy\u0259t v\u0259 probleml\u0259rinin a\u015fkarlanmas\u0131 aktual m\u00f6vzu kimi bu \u00fc\u00e7cildliyin d\u0259 \u0259sas predmetini t\u0259\u015fkil edir. B\u0259zi m\u0259rh\u0259l\u0259 v\u0259 faktlara m\u00fcnasib\u0259td\u0259 m\u00fc\u0259yy\u0259n ideoloji sa\u00e7malar\u0131n m\u00f6vcudlu\u011fu ki, \u00fc\u00e7cildlik bu istiqam\u0259td\u0259 m\u0259hdudluqlar\u0131n, q\u00fcsur v\u0259 s\u0259hvl\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131n\u0131 m\u0259qs\u0259d\u0259 \u00e7evirir v\u0259 bu q\u00fcsur v\u0259 s\u0259hvl\u0259rin n\u0259d\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rdiyini a\u015fkarlama\u011fa potensial c\u0259hd g\u00f6st\u0259rir. 1917-20-ci ill\u0259r \u0259d\u0259bi prosesin\u0259, bu d\u00f6vr s\u0259n\u0259tkarlar\u0131n\u0131n irsin\u0259 veril\u0259n qeyri-tarixi qiym\u0259t, 30-40-c\u0131 ill\u0259rin \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131nda romantizm\u0259 v\u0259 onu t\u0259msil ed\u0259n \u015f\u0259xsl\u0259rin yarad\u0131c\u0131l\u0131\u011f\u0131na vulqar-sosioloji aspektd\u0259 yana\u015fma v\u0259 s. m\u0259s\u0259l\u0259l\u0259rl\u0259 raz\u0131la\u015fmayan t\u0259dqiqat\u00e7\u0131 obyektiv elmi-metodoloji m\u00f6vqed\u0259n \u00e7\u0131x\u0131\u015f edir. Faktlara m\u00fcst\u0259qil t\u0259f\u0259kk\u00fcr i\u015f\u0131\u011f\u0131nda yana\u015f\u0131r, \u0259d\u0259bi ill\u0259r\u0259 v\u0259 m\u0259rh\u0259l\u0259l\u0259r\u0259 m\u00fcasir bax\u0131\u015fla n\u00fcfuz edi, onun h\u0259r bir \u00e7\u0259r\u0259yin\u0259 yeni metodologiya v\u0259 d\u00fcnyag\u00f6r\u00fc\u015f \u0259sas\u0131nda m\u00fcdaxil\u0259 z\u0259rur\u0259ti duyur.<\/p>\n

XX \u0259srin \u0259vv\u0259lind\u0259n ba\u015flayaraq \u00e7a\u011fda\u015f zaman\u0131m\u0131za q\u0259d\u0259r olan d\u00f6vrd\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259r\u0259n bu q\u0259d\u0259r s\u0259n\u0259tkar\u0131 ara\u015fd\u0131rmaq, onlar\u0131n meydana qoydu\u011fu \u0259s\u0259rl\u0259ri oxumaq, t\u0259hlil etm\u0259k, n\u0259z\u0259ri analizin predmetin\u0259 \u00e7evirm\u0259k, xaotik d\u00f6vr olan XX \u0259srin b\u00fct\u00fcn inki\u015faf qanunauy\u011funlu\u011funu verm\u0259k, m\u0259rh\u0259l\u0259 t\u0259snifat\u0131n\u0131 aparmaq, yarad\u0131c\u0131l\u0131q axtar\u0131\u015flar\u0131, c\u0259r\u0259yanlar, metodlar, h\u0259r bir yarad\u0131c\u0131 m\u0259rh\u0259l\u0259nin \u0259sas\u0131nda dayanan struktur vahidl\u0259ri v\u0259 n\u0259z\u0259ri anlay\u0131\u015flar\u0131 n\u00fcans s\u0259hihliyi il\u0259 ara\u015fd\u0131rmaqla da\u015flar\u0131 yerin\u0259 oturtmaq \u00e7ox \u00e7\u0259tin, m\u00fcr\u0259kk\u0259b prosesdir. Amma B\u0259drixan \u018fhm\u0259dli \u0259d\u0259biyyat\u0131m\u0131zda yarad\u0131c\u0131l\u0131\u011f\u0131 t\u0259dqiqat predmetin\u0259 \u00e7evrilm\u0259y\u0259 \u0259sas ver\u0259n he\u00e7 bir m\u00fc\u0259llifi k\u00f6lg\u0259d\u0259 saxlam\u0131r. XX \u0259sr bu kitablarda m\u0259hz tarixi-tipoloji vahid kimi g\u00f6t\u00fcr\u00fcl\u00fcr v\u0259 m\u0259tnl\u0259r yaln\u0131z Az\u0259rbaycan \u0259d\u0259biyyat\u0131 deyil, \u00fcmumiyy\u0259tl\u0259, d\u00fcnya \u0259d\u0259biyyat\u0131 kontekstind\u0259 ara\u015fd\u0131rmaya c\u0259lb olunur. B\u0259z\u0259n ba\u015fl\u0131qlar bel\u0259 b\u0259s edir ki, m\u00fc\u0259llifin d\u00fczg\u00fcn h\u0259d\u0259f\u0259 vurmas\u0131na, yenilikl\u0259ri a\u00e7ar s\u00f6z olaraq ki\u00e7ik ba\u015fl\u0131qlara s\u0131\u011fd\u0131rma m\u0259har\u0259tin\u0259 \u015fahidlik ed\u0259k. M\u0259s\u0259l\u0259n, dey\u0259k ki, \u0259d\u0259biyyat tarixinin \u00fc\u00e7\u00fcnc\u00fc cildind\u0259 B\u0259dirxan \u018fhm\u0259dli 80-ci ill\u0259r Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda olan n\u0259srin imzalar\u0131ndan dan\u0131\u015f\u0131rsa, d\u00fcnya \u0259d\u0259biyyat\u0131nda \u00c7ingiz Aytmatov, Qabriel Qarsia Markes, Vasili \u015euk\u015fin kimi yaz\u0131\u00e7\u0131lar\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131 il\u0259 bir m\u00fcqayis\u0259li konteksti d\u0259 verm\u0259yi unutmur.<\/p>\n

M\u00fcasir \u0259d\u0259biyyatdan dan\u0131\u015f\u0131rsa, m\u00fcbahis\u0259l\u0259r\u0259 d\u0259 varma\u011f\u0131 qa\u00e7\u0131lmaz edir. G\u00f6rk\u0259mli \u0259d\u0259biyyat\u015f\u00fcnas alim Vilay\u0259t Quliyevin Az\u0259rbaycan yaz\u0131\u00e7\u0131lar\u0131n\u0131n X qurultay\u0131nda s\u0259sl\u0259ndirdiyi “\u00e7ox t\u0259\u0259ss\u00fcf ki, m\u00fcst\u0259qillik d\u00f6vr\u00fc \u0259d\u0259biyyat\u0131nda layiqli bir hadis\u0259y\u0259 \u00e7evir\u0259n bir n\u0259sr \u0259s\u0259ri meydana \u00e7\u0131xmad\u0131” q\u0259na\u0259tin\u0259 qar\u015f\u0131l\u0131q olaraq h\u0259min d\u00f6vrd\u0259 yaz\u0131lan n\u0259sr \u0259s\u0259rl\u0259rinin \u00fcmumil\u0259\u015fmi\u015f \u015f\u0259rhini verir. 80-ci ill\u0259r \u0259d\u0259bi t\u0259nqidinin ideoloji t\u0259r\u0259fl\u0259rind\u0259n yaz\u0131rsa, onun estetik q\u00fctb\u00fcn\u00fc t\u0259msil ed\u0259n Ya\u015far Qarayev t\u0259nqidini ayr\u0131ca ara\u015fd\u0131r\u0131r, Asif \u018ff\u0259ndiyev t\u0259nqidinin layiqli qiym\u0259tini meydana qoyur.<\/p>\n

Bu ayr\u0131cal\u0131q hissi onun m\u00fcasir d\u00f6vr\u0259 bax\u0131\u015f\u0131n\u0131n d\u0259 istiqam\u0259tini t\u0259yin ed\u0259n \u0259sas g\u00f6st\u0259riciy\u0259 \u00e7evrilib. B\u0259dirxan \u018fhm\u0259dlinin bu g\u00fcn \u00e7a\u011fda\u015f imzalar haqq\u0131nda yazd\u0131\u011f\u0131 b\u00fct\u00fcn m\u0259qal\u0259l\u0259rd\u0259 bir x\u0259tt ayd\u0131n g\u00f6r\u00fcn\u00fcr. M\u00fcasir proses\u0259 klassik \u0259d\u0259biyyat\u0131n t\u0259cr\u00fcb\u0259sini \u00e7atd\u0131rmaq meyli. O, m\u00fcasir \u0259d\u0259bi prosesin \u015f\u0259rhin\u0259 h\u0259mi\u015f\u0259 tarixd\u0259n g\u0259lir, hadis\u0259nin, fakt\u0131n etnik-tarixi tipini-genotipini m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. B\u0259lk\u0259 buna g\u00f6r\u0259 onun estetik m\u00f6vqeyind\u0259 m\u00fcxt\u0259lif yaz\u0131\u00e7\u0131 v\u0259 \u015fairl\u0259r\u0259 m\u00fcnasib\u0259td\u0259 eyni h\u00fcquq b\u0259r\u0259b\u0259rliyi n\u0259z\u0259r\u0259 \u00e7arp\u0131r. N\u0259riman \u018fbd\u00fclr\u0259hmanl\u0131, Azad Qarad\u0259r\u0259li, Firuz Mustafa n\u0259sri, Z\u0259limxan Yaqub, S\u0259xav\u0259t Sahil, \u018fsg\u0259r R\u0259sul poeziyas\u0131 v\u0259 dig\u0259r tan\u0131nm\u0131\u015f q\u0259l\u0259m adamlar\u0131 haqq\u0131nda yazd\u0131\u011f\u0131 m\u0259qal\u0259l\u0259rd\u0259 b\u00fct\u00fcn dig\u0259r c\u0259h\u0259tl\u0259rl\u0259 yana\u015f\u0131, bir m\u0259qam daim \u00f6nd\u0259dir: yeni tendensiyalar\u0131 anlamaq, yazar\u0131n f\u0259rqi x\u00fcsusiyy\u0259tl\u0259rini bilm\u0259k t\u0259mkini il\u0259 b\u0259rab\u0259r, m\u0259tnin tarixi h\u0259qiq\u0259tl\u0259rini d\u0259rk etm\u0259k s\u0259ri\u015ft\u0259si, yeni s\u0259n\u0259t n\u0259z\u0259riyy\u0259l\u0259rini milli spesifika il\u0259 \u0259laq\u0259l\u0259ndirm\u0259k \u0259zmi!<\/p>\n

B\u0259dirxan \u018fhm\u0259dli haz\u0131rda AMEA Nizami G\u0259nc\u0259vi ad\u0131na \u018fd\u0259biyyat \u0130nstitutunda “Asiya xalqlar\u0131 \u0259d\u0259biyyat\u0131” \u015f\u00f6b\u0259sin\u0259 r\u0259hb\u0259rlik edir. Bu g\u00fcn t\u0259bii ki, Az\u0259rbaycan-Asiya xalqlar\u0131 aras\u0131nda m\u00fcnasib\u0259tl\u0259r y\u00fcks\u0259l\u0259n bir x\u0259tl\u0259 inki\u015faf edir, strateji \u0259m\u0259kda\u015fl\u0131qlar, dost k\u00f6rp\u00fcl\u0259ri qurulur. \u018fn b\u00f6y\u00fck k\u00f6rp\u00fcl\u0259ri is\u0259 m\u0259d\u0259niyy\u0259t, \u0259d\u0259biyyat qurur! B\u0259dirxan \u018fhm\u0259dlinin \u00f6z\u00fcn\u00fcn yazd\u0131\u011f\u0131 kimi, “xalqlar\u0131 bir-birin\u0259 ba\u011flayan, onlar\u0131 yax\u0131nla\u015fd\u0131ran yaln\u0131z din, dil deyil, h\u0259m d\u0259 b\u0259dii d\u00fc\u015f\u00fcnc\u0259dir”. \u018ffqan yaz\u0131\u00e7\u0131s\u0131 Xalid H\u00fcseyni, hind m\u00fct\u0259f\u0259kkiri Rabindranat Taqor, yapon yaz\u0131\u00e7\u0131 Haruki Murakami, Koreya \u015fairi Kim Jiha, Pakistan\u0131n filosof \u015fairi M\u0259h\u0259mm\u0259d \u0130qbal, \u00d6zb\u0259kistanda m\u00fcasir elmi c\u0259did\u00e7ilik h\u0259r\u0259kat\u0131n\u0131n n\u00fcmay\u0259nd\u0259l\u0259ri – d\u00fcnyan\u0131n d\u00f6rd bir t\u0259r\u0259finin \u0259d\u0259biyyat\u0131n\u0131 t\u0259msil ed\u0259n bu insanlardan yazmaqla B\u0259dirxan \u018fhm\u0259dli yaln\u0131z ortaq \u0259d\u0259bi-m\u0259n\u0259vi \u0259razil\u0259rin deyil, h\u0259m\u00e7inin milli \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131n t\u0259dqiqat s\u0259rh\u0259dl\u0259rini b\u00f6y\u00fcd\u00fcr. Bu, h\u0259m d\u0259 ona b\u0259sl\u0259n\u0259n inam v\u0259 etimad\u0131n \u0259m\u0259ld\u0259, i\u015fd\u0259 t\u0259zah\u00fcr tapmas\u0131d\u0131r. Eyni zamanda, onun t\u0259sdiqidir ki, z\u0259hm\u0259ti sev\u0259n alim \u00fc\u00e7\u00fcn m\u00f6vzu v\u0259 m\u00fchit, zaman v\u0259 m\u0259kan m\u0259hdudlu\u011fu yoxdur. Yaln\u0131z M\u0259tn, S\u0259n\u0259t v\u0259 S\u0259n\u0259tkar var!<\/p>\n

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B\u0259dirxan \u018fhm\u0259dlinin \u00fc\u00e7 cildlik “XX \u0259sr Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixi” kitablar\u0131 qorunan m\u0259n\u0259vi missiyan\u0131n abid\u0259si kimi qiym\u0259tlidir. F.K\u00f6\u00e7\u0259rlid\u0259n ba\u015flanan m\u00fcq\u0259dd\u0259s missiyan\u0131n davam\u0131ndan, milli-m\u0259n\u0259vi estafetin, \u0259d\u0259bi-b\u0259dii, m\u0259d\u0259ni m\u00fchitin fasil\u0259sizliyind\u0259n x\u0259b\u0259r ver\u0259n yadda\u015f n\u00fcmun\u0259sidir. V\u0259 \u0259lb\u0259tt\u0259 ki, \u00f6z ya\u015far\u0131l\u0131q g\u00fcc\u00fc il\u0259 fikir h\u0259yat\u0131m\u0131zda \u00f6z\u00fcn\u0259 daim yer ed\u0259c\u0259yi \u015f\u00fcbh\u0259sizdir.<\/p>\n<\/div>\n

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Az\u0259rbaycan.media\u00a0<\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Elnar\u0259 AK\u0130MOVA   Professor, \u0259d\u0259biyyat\u015f\u00fcnas alim B\u0259dirxan \u018fhm\u0259dli imzas\u0131n\u0131n geni\u015f t\u0259qdimata ehtiyac\u0131 yoxdur. Elmin yoluna yeni g\u0259l\u0259nl\u0259r d\u0259, \u0259vv\u0259ld\u0259n bu yola k\u00f6n\u00fcl verib qalanlar da B\u0259dirxan m\u00fc\u0259llimi yax\u015f\u0131 tan\u0131y\u0131r. Yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n… <\/p>\n","protected":false},"author":537,"featured_media":71029,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63,1],"tags":[],"class_list":["post-71024","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\/71024","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\/537"}],"replies":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=71024"}],"version-history":[{"count":2,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/71024\/revisions"}],"predecessor-version":[{"id":71031,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/71024\/revisions\/71031"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/media\/71029"}],"wp:attachment":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=71024"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=71024"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=71024"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}