{"id":71838,"date":"2026-02-24T15:43:01","date_gmt":"2026-02-24T11:43:01","guid":{"rendered":"https:\/\/azerbaycan.media\/?p=71838"},"modified":"2026-02-24T15:48:32","modified_gmt":"2026-02-24T11:48:32","slug":"maarif-tariximizd%c9%99-iz-buraxan-mubahis%c9%99-eli-b%c9%99y-huseynzad%c9%99-v%c9%99-ikinci-il-d%c9%99rsliyi","status":"publish","type":"post","link":"https:\/\/azerbaycan.media\/?p=71838","title":{"rendered":"Maarif tariximizd\u0259 iz buraxan m\u00fcbahis\u0259: \u018fli b\u0259y H\u00fcseynzad\u0259 v\u0259 \u201c\u0130kinci il\u201d d\u0259rsliyi<\/span>"},"content":{"rendered":"
(\u018fd\u0259bi m\u00fcbahis\u0259 \u2013 Elnar\u0259 AK\u0130MOVA)<\/em><\/strong><\/div>\n
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“Yaz\u0131m\u0131z, dilimiz, “\u0130kinci il”imiz”…<\/p>\n

U\u015faq \u0259d\u0259biyyat\u0131na dair ciddi n\u0259z\u0259ri \u00fcmumil\u0259\u015fdirm\u0259l\u0259ri, prinsipial yana\u015fmalar\u0131 il\u0259 se\u00e7il\u0259n bu m\u0259qal\u0259 b\u00fct\u00fcnl\u00fckd\u0259 humanitar d\u00fc\u015f\u00fcnc\u0259 sistemimizin bir \u00e7ox m\u0259qamlar\u0131na i\u015f\u0131q sal\u0131r.<\/p>\n

M\u0259qal\u0259nin \u0259rs\u0259y\u0259 g\u0259lm\u0259 tarixi m\u0259lumdur. XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 – \u0130kinci m\u00fc\u0259lliml\u0259r qurultay\u0131ndan sonra m\u00fc\u0259yy\u0259n d\u0259rslikl\u0259r \u00e7ap olunma\u011fa ba\u015flad\u0131. Bu d\u0259rslikl\u0259rd\u0259n birinin t\u0259rtibind\u0259 M.Mahmudb\u0259yov, S.\u018fbd\u00fcrr\u0259hmanb\u0259yzad\u0259, F.A\u011fazad\u0259, A.Tal\u0131bzad\u0259, A.\u018ff\u0259ndizad\u0259, S\u00fcleyman Sani Axundov i\u015ftirak etmi\u015fdir. “\u0130kinci il” adlanan bu d\u0259rslik 1908-ci ild\u0259 Bak\u0131da n\u0259\u015fr edilmi\u015fdir. \u015e\u0259h\u0259rin pedaqoji ictimaiyy\u0259ti, \u00fcmumiyy\u0259tl\u0259 ziyal\u0131lar\u0131n ciddi maraqla qar\u015f\u0131lad\u0131\u011f\u0131 “\u0130kinci il”i S\u00fcleyman Sani Axundov “inqilabvari d\u0259rslik” adland\u0131rm\u0131\u015fd\u0131r v\u0259 bu, z\u0259nnimizc\u0259 d\u0259rsliyin ictimaiyy\u0259t aras\u0131nda do\u011furdu\u011fu g\u00fccl\u00fc \u0259ks-s\u0259da il\u0259 ba\u011fl\u0131 idi. T\u0259dqiqat\u00e7\u0131 Nadir V\u0259lixanov yaz\u0131r: “Bu d\u0259rslik Az\u0259rbaycan pedaqoji fikir tarixind\u0259 yeni m\u00fct\u0259r\u0259qqi hadis\u0259 olmu\u015fdur. “\u0130kinci il”in m\u00fc\u0259llifl\u0259ri yenic\u0259 oxuyub yazma\u011fa ba\u015flayan az\u0259rbaycanl\u0131 balalar\u0131n t\u0259lim-t\u0259rbiy\u0259sin\u0259 aid fikirl\u0259ri sad\u0259, ayd\u0131n dill\u0259 q\u0259l\u0259m\u0259 alma\u011f\u0131 qar\u015f\u0131ya \u0259sas m\u0259qs\u0259d qoymu\u015fdular. M\u0259hz buna g\u00f6r\u0259 d\u0259rsliyin m\u00fc\u0259llifl\u0259ri b\u00f6y\u00fck \u015fairimiz M.\u018f.Sabirin, A.S\u0259hh\u0259tin, A.\u015eaiqin u\u015faq t\u0259f\u0259kk\u00fcr\u00fcn\u00fcn asan qavraya bilm\u0259sin\u0259 uy\u011fun, u\u015faq yadda\u015f\u0131nda n\u0259q\u015f sala bil\u0259n, balaca oxucunun z\u00f6vq\u00fcn\u00fc ox\u015fayan \u015feirl\u0259rind\u0259n d\u0259 n\u00fcmun\u0259 verirdil\u0259r. Bununla d\u0259rsliyin m\u00fc\u0259llifl\u0259ri mollaxanalarda u\u015faqlar\u0131 \u0259r\u0259b, fars ibar\u0259l\u0259ri il\u0259 dan\u0131\u015fma\u011fa m\u0259cbur ed\u0259n savads\u0131z m\u00fc\u0259lliml\u0259r\u0259 qar\u015f\u0131 zidd c\u0259bh\u0259 tuturdular. D\u0259rslikd\u0259 klassik rus \u0259d\u0259biyyat\u0131ndan u\u015faqlar\u0131n t\u0259lim-t\u0259rbiy\u0259sin\u0259 aid yaz\u0131lan \u0259s\u0259rl\u0259rin t\u0259rc\u00fcm\u0259l\u0259rind\u0259n verilm\u0259si d\u0259 bu \u0259s\u0259rin m\u00fct\u0259r\u0259qqi x\u00fcsusiyy\u0259tl\u0259rind\u0259n idi.<\/p>\n

Bu m\u0259ziyy\u0259tl\u0259rin\u0259 g\u00f6r\u0259 “\u0130kinci il” d\u0259rsliyini o d\u00f6vr\u00fcn bir s\u0131ra ziyal\u0131lar\u0131 r\u0259\u011fb\u0259t v\u0259 raz\u0131l\u0131qla qar\u015f\u0131lam\u0131\u015fd\u0131lar. G\u0259nc m\u00fc\u0259llim v\u0259 publisist \u00dc.Hac\u0131b\u0259yov “T\u0259r\u0259qqi” q\u0259zetind\u0259 \u00e7ap etdirdiyi r\u0259yind\u0259 yaz\u0131rd\u0131:\u00a0“\u0130kinci il”in m\u00fc\u0259llifl\u0259ri d\u0259rsl\u0259ri \u00fcsuli-t\u0259bii \u00fczr\u0259 d\u00fczm\u00fc\u015fl\u0259r… Birinci d\u0259rsl\u0259ri m\u0259kt\u0259b v\u0259 m\u0259kt\u0259b \u015feyl\u0259rin\u0259 dair olub v\u0259 sonra ev\u0259, k\u00fclf\u0259t\u0259, ev heyvanlar\u0131na, qu\u015flar\u0131na, h\u0259y\u0259t\u0259, sonra ba\u011fa, bostana v\u0259 ondan sonra me\u015f\u0259y\u0259 v\u0259 \u00e7\u00f6l heyvanlar\u0131na dairdir… S\u00f6z yoxdur ki, yuxar\u0131da zikr olunmu\u015f \u015feyl\u0259r quru bir istedad v\u0259 t\u0259zkardan ibar\u0259t olmay\u0131b, b\u0259lk\u0259, g\u00f6z\u0259l s\u00f6hb\u0259tl\u0259r v\u0259 hekay\u0259l\u0259r \u015f\u0259klind\u0259 yaz\u0131l\u0131b… X\u00fcsusiyy\u0259t\u0259 g\u0259ldikd\u0259 “\u0130kinci il” t\u0259rbiy\u0259 i\u015fl\u0259rind\u0259 u\u015faqlar\u0131n h\u0259m q\u0259lbini, h\u0259m a\u011fl\u0131n\u0131 v\u0259 h\u0259m d\u0259 z\u00f6vq\u00fcn\u00fc t\u0259rbiy\u0259 ed\u0259c\u0259k d\u0259rsl\u0259r intixab etmi\u015fdir. M\u0259s\u0259l\u0259n, hekay\u0259l\u0259r vard\u0131r ki, u\u015faqlarda riqq\u0259ti-q\u0259lb, s\u0259daq\u0259t, m\u0259h\u0259bb\u0259t v\u0259 bu kimi hissl\u0259rin t\u0259rbiy\u0259sin\u0259 xidm\u0259t edir. M\u0259s\u0259l\u0259n, yolda\u015fl\u0131q, pinti u\u015faq, n\u00f6vb\u0259tl\u0259 m\u0259kt\u0259b\u0259 getm\u0259k v\u0259 s. B\u0259zi hekay\u0259 v\u0259 s\u00f6hb\u0259tl\u0259r var ki, u\u015faqlar\u0131n biliyini art\u0131r\u0131b a\u011fl\u0131n\u0131 t\u0259rbiy\u0259 edir. M\u0259s\u0259l\u0259n, kitab, ka\u011f\u0131z v\u0259 s. B\u0259zi hekay\u0259 var ki, u\u015faqlarda g\u00f6z\u0259l z\u00f6vq t\u0259rbiy\u0259 edir ki, buras\u0131na indiy\u0259 q\u0259d\u0259r diqq\u0259t yetir\u0259n bir m\u00fc\u0259llif olmay\u0131bd\u0131r. M\u0259s\u0259l\u0259n, “Bizim ev” hekay\u0259si g\u00f6z\u0259l bir evin n\u00fcmuneyi-timsal\u0131n\u0131 g\u00f6st\u0259rir, plan\u0131 d\u0259xi \u00e7\u0259kilmi\u015fdir”.<\/em><\/p>\n

B\u00fct\u00fcn keyfiyy\u0259tl\u0259rin\u0259 baxmayaraq, “\u0130kinci il” d\u0259rsliyi haqq\u0131nda \u0259ks fikir s\u0259sl\u0259ndir\u0259nl\u0259r d\u0259 oldu. O zaman Bak\u0131da “S\u0259ad\u0259t” m\u0259kt\u0259bind\u0259 m\u00fcd\u00fcr v\u0259 m\u00fc\u0259llim i\u015fl\u0259y\u0259n \u018fli b\u0259y H\u00fcseynzad\u0259 bu d\u0259rsliyi naraz\u0131l\u0131qla qar\u015f\u0131layaraq, 1909-cu ild\u0259 “T\u0259r\u0259qqi” q\u0259zetind\u0259 haqq\u0131nda t\u0259nqidi m\u0259qal\u0259 yazd\u0131. “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci il”imiz” adlanan h\u0259min m\u0259qal\u0259d\u0259 \u018f.H\u00fcseynzad\u0259 d\u0259rslik m\u00fc\u0259llifl\u0259rinin imla qaydalar\u0131na dair t\u0259klifl\u0259rini r\u0259dd edir, \u0259lifban\u0131n d\u0259yi\u015fdirilm\u0259sin\u0259 etiraz\u0131n\u0131 bildir\u0259r\u0259k yaz\u0131rd\u0131:\u00a0“T\u0259r\u0259qqiyat\u0131m\u0131z\u0131n mane\u0259l\u0259rini \u0259lifbam\u0131zda g\u00f6r\u0259r\u0259k yaz\u0131m\u0131z\u0131, imlam\u0131z\u0131 islaha qalx\u0131\u015fanlar\u0131n Kiril v\u0259 Mefodinin uydurdu\u011fu rus \u0259lifbas\u0131ndan ba\u015fqa bir \u015fey\u0259 etibar etdikl\u0259ri yox, bunlar\u0131n \u0259ks\u0259ri ingilis \u0259lifbas\u0131ndan bix\u0259b\u0259rdil\u0259r! Halbuki ingilisl\u0259r o imlayi-\u0259cibl\u0259ri il\u0259 Avropa v\u0259 Amerikada, yaponlar o heroqlifl\u0259rl\u0259 Asiyada m\u0259d\u0259niyy\u0259tin ovci-balas\u0131na vasil olmam\u0131\u015fd\u0131larm\u0131? T\u0259m\u0259dd\u00fcnd\u0259, t\u0259r\u0259qqid\u0259 onlarla kim r\u0259qab\u0259t ed\u0259 bil\u0259r?”.<\/em><\/p>\n

\u018f.H\u00fcseynzad\u0259 “\u0130kinci il” kitab\u0131n\u0131n s\u0259rfind\u0259n v\u0259 n\u0259hvind\u0259n (y\u0259ni morfalogiyas\u0131ndan v\u0259 sintaksisind\u0259n) naraz\u0131 qald\u0131\u011f\u0131n\u0131, onlar\u0131n \u00e7ox q\u00fcsurlu oldu\u011funu bildir\u0259r\u0259k yaz\u0131rd\u0131:\u00a0“S\u00f6z\u00fcm\u00fcz “\u0130kinci il”in q\u0259vaidi-s\u0259rfiyy\u0259y\u0259 (morfoloji qaydalara – E.A.) r\u0259ay\u0259tsizliyi haqq\u0131ndad\u0131r. Bu q\u00fcsurlar\u0131 yen\u0259 bir d\u0259r\u0259c\u0259y\u0259 q\u0259d\u0259r d\u00fcz\u0259ltm\u0259k m\u00fcmk\u00fcnd\u00fcr, lakin n\u0259hv\u0259 (sintaksis\u0259 – E.A.), \u015feir\u0259, in\u015fay\u0259, \u00fcslubi-ifad\u0259y\u0259, f\u0259sah\u0259t\u0259 m\u00fct\u0259\u0259lliq n\u00f6qsanlara n\u0259 yapaca\u011f\u0131q”?!.<\/em><\/p>\n<\/div>\n

\"\u018fli<\/p>\n

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\u018f.H\u00fcseynzad\u0259 kitabdak\u0131 b\u0259dii n\u00fcmun\u0259l\u0259rin d\u00fczg\u00fcn se\u00e7ilm\u0259diyini bildir\u0259r\u0259k yaz\u0131rd\u0131: “\u0130kinci il”in n\u0259 \u015feirind\u0259, n\u0259 d\u0259 n\u0259srind\u0259 \u0259d\u0259biyyat n\u00fcmun\u0259l\u0259rind\u0259n m\u0259\u015fahiri-\u00fcd\u0259ban\u0131n \u0259tfala m\u0259xsus k\u0259lam\u0131ndan bel\u0259 \u0259s\u0259r yoxdur”. O, Abbas S\u0259hh\u0259tin “Qu\u015flar” \u015feirind\u0259n a\u015fa\u011f\u0131dak\u0131 misralar\u0131 n\u00fcmun\u0259 verib yaz\u0131rd\u0131:<\/p>\n

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Qaranqu\u015flar, a qu\u015flar!<\/em><\/p>\n

C\u0259h-c\u0259h vurun burad\u0259,<\/em><\/p>\n

Gah yerd\u0259, gah yuvad\u0259<\/em><\/p>\n

Qonun bu t\u0259k buda\u011f\u0259<\/em><\/p>\n

\u00c7ox getm\u0259yin uza\u011f\u0259…<\/em><\/p>\n

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“S\u0259hh\u0259tin bu n\u0259zmi q\u0259tiyy\u0259n s\u0259hh\u0259ti-k\u0259lamdan xaricdir! O biri s\u00f6zl\u0259r d\u0259 h\u0259p b\u00f6yl\u0259! Anlam\u0131yoram ki, bizim burada m\u00fc\u0259lliml\u0259rin d\u0259, m\u00fc\u0259llifl\u0259rin d\u0259 c\u0131\u011fatay v\u0259 osmanl\u0131 \u0259d\u0259biyyat\u0131na qar\u015f\u0131 bu inad\u0131 n\u0259 \u00fc\u00e7\u00fcnd\u00fcr? Can\u0131m, osmanl\u0131 \u0259\u015far v\u0259 \u0259d\u0259biyyat\u0131nda \u00f6yl\u0259 n\u00fcmun\u0259l\u0259r vard\u0131r ki, sizin bu kibi \u015feirl\u0259rinizd\u0259n daha t\u00fcrkc\u0259, daha az\u0259rbaycanca v\u0259 qafqazcad\u0131r. Halbuki, ibar\u0259l\u0259rind\u0259 d\u0259 he\u00e7 bir q\u00fcsur yoxdur!”.<\/em><\/p>\n

\u018f.H\u00fcseynzad\u0259 Abbas S\u0259hh\u0259t, Abdulla \u015eaiq kimi \u015fairl\u0259rin \u015feirl\u0259rinin \u0259v\u0259zin\u0259 d\u0259rslikd\u0259 Osmanl\u0131 \u015fairl\u0259rind\u0259n Tofiq Fikr\u0259t, Abdulla C\u00f6vd\u0259tin \u015feirl\u0259rind\u0259n n\u00fcmun\u0259l\u0259r verilm\u0259sini daha m\u00fcvafiq hesab edirdi. T\u0259nqid\u00e7i bu fikirl\u0259ri s\u00f6yl\u0259y\u0259rk\u0259n d\u0259rslikd\u0259ki n\u00fcmun\u0259l\u0259rin b\u0259dii-estetik c\u0259h\u0259td\u0259n z\u0259if olmas\u0131na \u0259saslan\u0131rd\u0131. \u018flb\u0259tt\u0259, “\u0130kinci il”in m\u00fc\u0259llifl\u0259ri d\u0259rslik \u00fc\u00e7\u00fcn n\u00fcmun\u0259l\u0259r se\u00e7\u0259rk\u0259n dilin sad\u0259liyini, u\u015faqlar\u0131n qavrama qabiliyy\u0259tini, \u00e7\u0259tin al\u0131nma s\u00f6zl\u0259r\u0259 yer verm\u0259m\u0259k prinsipin\u0259 \u0259saslan\u0131rd\u0131lar. \u018f.H\u00fcseynzad\u0259 is\u0259 m\u0259zmun v\u0259 ifad\u0259 g\u00f6z\u0259lliyini \u0259sas g\u00f6t\u00fcr\u00fcrd\u00fc. O, se\u00e7il\u0259n m\u0259tnd\u0259 bir-iki \u00e7\u0259tin s\u00f6z\u00fcn i\u015fl\u0259nm\u0259sini he\u00e7 d\u0259 q\u00fcsur saym\u0131rd\u0131. T\u0259nqid\u00e7iy\u0259 g\u00f6r\u0259 m\u0259tnd\u0259 bir-iki \u0259r\u0259b-fars s\u00f6zl\u0259rinin i\u015fl\u0259nm\u0259si z\u0259r\u0259rli deyil. \u018fksin\u0259, u\u015faqlar h\u0259min s\u00f6zl\u0259rin m\u0259nas\u0131n\u0131 \u00f6yr\u0259nm\u0259kl\u0259 \u00f6z bilik dair\u0259l\u0259rini daha da geni\u015fl\u0259ndir\u0259c\u0259kl\u0259r. \u018f.H\u00fcseynzad\u0259 yaz\u0131rd\u0131:\u00a0“Amma m\u00fcnt\u0259xabat b\u00f6yl\u0259 \u015feyl\u0259rd\u0259n (m\u0259tnd\u0259 fars-\u0259r\u0259b s\u00f6zl\u0259ri olan \u015feirl\u0259r n\u0259z\u0259rd\u0259 tutulur – E.A.) ibar\u0259t olursa, cocuqlar ara-s\u0131ra t\u00fcrki, farsi, \u0259r\u0259bi bir \u00e7ox bilm\u0259dikl\u0259ri k\u0259lm\u0259l\u0259r\u0259 rast g\u0259l\u0259c\u0259kl\u0259rmi\u015f! N\u0259 z\u0259r\u0259ri var! Daha iyi deyilmi, “A\u015fiyan edirdi”, ya “oxuyurdu n\u0259\u011fm\u0259l\u0259r xo\u015f” kibi q\u0259l\u0259ti-fahi\u015f ibar\u0259l\u0259r il\u0259 b\u0259nl\u0259y\u0259c\u0259yin\u0259, bilm\u0259dikl\u0259ri d\u00fczg\u00fcn s\u00f6zl\u0259ri \u00f6yr\u0259nsinl\u0259r v\u0259 yaln\u0131z t\u0259rc\u00fcm\u0259l\u0259r vasit\u0259sil\u0259 \u00f6zg\u0259l\u0259rin \u0259fkar v\u0259 t\u0259svirati-\u0259d\u0259biyy\u0259sil\u0259 t\u0259rbiy\u0259l\u0259n\u0259c\u0259yin\u0259 yava\u015f-yava\u015f t\u00fcrk\u00fcn \u00f6z \u0259d\u0259biyyat\u0131-milliyy\u0259sini, \u00f6z \u00fcdab\u0259yi-h\u0259qiqiy\u0259sini bir az tan\u0131s\u0131nlar?<\/em>”<\/p>\n

\u018fli b\u0259y H\u00fcseynzad\u0259nin t\u0259nqidl\u0259rind\u0259 h\u0259qiq\u0259t oldu\u011fu dan\u0131lmazd\u0131r. Do\u011frudan da, onun b\u0259y\u0259nm\u0259diyi a\u015fa\u011f\u0131dak\u0131 b\u0259ndd\u0259 \u015feiriyy\u0259t \u00e7ox z\u0259if idi:<\/p>\n

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G\u00f6y ba\u011f\u00e7ada dallar \u00fczr\u0259 bir qu\u015f<\/em><\/p>\n

\u00c7\u00f6r-\u00e7\u00f6p y\u0131\u011f\u0131b a\u015fiyan edirdi.<\/em><\/p>\n

Gahi oxuyordi n\u0259\u011fm\u0259l\u0259r xo\u015f<\/em><\/p>\n

Gahi u\u00e7ub ot-saman \u00e7\u0259kirdi.<\/em><\/p>\n

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T\u0259nqid\u00e7i \u00f6z naraz\u0131l\u0131\u011f\u0131n\u0131 bildir\u0259rk\u0259n bu s\u0259tirl\u0259ri n\u00fcmun\u0259 g\u0259tirib yaz\u0131rd\u0131: “A\u015fiyan edirdi” ibar\u0259si d\u00fczm\u00fc” v\u0259 h\u0259l\u0259 \u0259vv\u0259li d\u0259 farsi olan bu “a\u015fiyan” k\u0259lm\u0259si insan\u0131 aldad\u0131r! Ancaq onun yerin\u0259 “yuv\u0259” qoyunuz, bax\u0131n\u0131z n\u0259 olur? B\u00fct\u00fcn k\u00fcreyi-\u0259rz \u00fcz\u0259rind\u0259 hans\u0131 t\u00fcrk, “yuv\u0259 edirdi”, ev edirdi, ya “m\u0259kt\u0259b ediyordu” deyir? Sonra “saman \u00e7\u0259kirdi”, n\u0259? Qu\u015f saman\u0131 araba il\u0259mi \u00e7\u0259kirdi?.. Gahi, gahi yerin\u0259 gah, gah denilm\u0259zmi? “\u018fhm\u0259d al\u0131rd\u0131 almalar q\u0131rm\u0131z\u0131” ibar\u0259si d\u0259 d\u00fczmi olur? Halbuki, “S\u0259ad\u0259t m\u0259kt\u0259bi”nin ibtidai sinif \u015fagirdl\u0259ri d\u0259 bilirl\u0259r ki, t\u00fcrkc\u0259d\u0259 sif\u0259t isimd\u0259n \u0259vv\u0259l g\u0259lir…”<\/em>.<\/p>\n

Ancaq bu haql\u0131 iradlara sonralar birt\u0259r\u0259fli yana\u015fan, yaxud onun \u0259sl mahiyy\u0259tini t\u0259hrif ed\u0259n b\u0259zi \u0259d\u0259biyyat\u015f\u00fcnaslar v\u0259 ictimai-f\u0259ls\u0259fi fikir t\u0259dqiqat\u00e7\u0131lar\u0131 \u018f.H\u00fcseynzad\u0259ni guya milli \u0259d\u0259biyyat\u0131 danmaqda, u\u015faqlar \u00fc\u00e7\u00fcn yaz\u0131lan \u0259s\u0259rl\u0259ri qiym\u0259tl\u0259ndir\u0259 bilm\u0259m\u0259kd\u0259 g\u00fcnahland\u0131rm\u0131\u015flar. XX \u0259sr Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131n t\u0259dqiqat\u00e7\u0131s\u0131 Y.\u0130smay\u0131lov 1960-c\u0131 ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 \u00e7ap etdirdiyi bir monoqrafiyas\u0131nda yaz\u0131rd\u0131: ” \u0259d\u0259biyyat\u0131n ilk \u00fcns\u00fcri” (M.Qorki) say\u0131lan dild\u0259 sad\u0259lik, s\u0259lislik, y\u0131\u011fcaml\u0131q, ayd\u0131nl\u0131q… u\u015faqlara m\u0259xsus \u0259s\u0259r \u00fc\u00e7\u00fcn el\u0259 z\u0259ruri \u015f\u0259rtl\u0259rdir ki, bunsuz ke\u00e7inm\u0259k v\u0259 m\u00fcv\u0259ff\u0259qiyy\u0259t qazanmaq olmaz. \u015eaiq u\u015faqlar \u00fc\u00e7\u00fcn yazd\u0131\u011f\u0131 \u0259s\u0259rl\u0259rind\u0259 bu c\u0259h\u0259t\u0259 daha \u00e7ox \u0259h\u0259miyy\u0259t vermi\u015fdir. Lakin XX \u0259srin \u0259vv\u0259ll\u0259rind\u0259 sad\u0259 dild\u0259 meydana \u00e7\u0131xan \u0259s\u0259rl\u0259r m\u00fcrt\u0259ce ziyal\u0131lar\u0131n, \u018fli b\u0259y H\u00fcseynzad\u0259, \u018fhm\u0259d b\u0259y A\u011fayev kimi burjua ideoloqlar\u0131n\u0131n xo\u015funa g\u0259lmir, onlar\u0131n istehzas\u0131 il\u0259 qar\u015f\u0131lan\u0131rd\u0131. Onlar n\u0259inki u\u015faq \u0259d\u0259biyyat\u0131n\u0131n b\u00f6y\u00fck t\u0259rbiy\u0259vi \u0259h\u0259miyy\u0259tini d\u00fczg\u00fcn qiym\u0259tl\u0259ndirmir, \u00fcmumiyy\u0259t\u0259 dil sah\u0259sind\u0259 m\u00fcrt\u0259ce m\u00f6vqe tutur, t\u00fcrkl\u0259\u015fdirm\u0259 siyas\u0259ti yeridirdil\u0259r…<\/p>\n

\u018f.H\u00fcseynzad\u0259 alt\u0131 m\u00fc\u0259llifin m\u00fc\u015ft\u0259r\u0259k haz\u0131rlad\u0131\u011f\u0131 “\u0130kinci il” kimi , \u0259sas\u0259n m\u00fcsb\u0259t x\u00fcsusiyy\u0259tl\u0259ri il\u0259 diqq\u0259ti c\u0259lb ed\u0259n v\u0259 t\u0259dris sah\u0259sind\u0259 faydal\u0131 xidm\u0259ti olan bir d\u0259rsliyi d\u0259 pis qar\u015f\u0131lam\u0131\u015f, “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci ilimiz” adl\u0131 m\u0259qal\u0259sind\u0259 h\u0259m kitab\u0131, h\u0259m d\u0259 S\u0259hh\u0259tin, \u015eaiqin u\u015faqlar\u0131n anlay\u0131\u015f\u0131na, s\u0259viyy\u0259sin\u0259 uy\u011fun t\u0259rzd\u0259, sad\u0259 dild\u0259 yaz\u0131l\u0131b orada \u00e7ap edilmi\u015f \u015feirl\u0259rini t\u0259nqid etmi\u015fdi. H\u0259r iki m\u00fc\u0259llifin Az\u0259rbaycan dilind\u0259ki \u015feirl\u0259rini “t\u00fcrk dilinin qanunlar\u0131n\u0131 pozan” \u0259s\u0259rl\u0259r adland\u0131rm\u0131\u015fd\u0131r”.<\/p>\n

Bel\u0259 birt\u0259r\u0259fli, yanl\u0131\u015f m\u00fclahiz\u0259l\u0259r akademik Kamal Tal\u0131bzad\u0259nin 1960-c\u0131 ill\u0259rd\u0259 \u00e7ap olunmu\u015f “XX \u0259sr Az\u0259rbaycan \u0259d\u0259bi t\u0259nqidi” monoqrafiyas\u0131n\u0131n da s\u0259hif\u0259l\u0259rind\u0259 yer al\u0131rd\u0131. M\u00fc\u0259llif yaz\u0131rd\u0131:\u00a0“\u018f.H\u00fcseynzad\u0259 Az\u0259rbaycan \u015fairl\u0259rinin “\u0130kinci il” d\u0259rsliyind\u0259 \u00e7ap olunmu\u015f \u015feirl\u0259rin\u0259 istehza ed\u0259r\u0259k, onlar\u0131 “t\u00fcrk dilinin qanunlar\u0131n\u0131 pozan” \u0259s\u0259rl\u0259r adland\u0131r\u0131rd\u0131. O, Az\u0259rbaycan \u0259d\u0259biyyat\u0131 n\u00fcmun\u0259l\u0259ri \u0259v\u0259zin\u0259 d\u0259rsliy\u0259 Osmanl\u0131 \u0259d\u0259biyyat\u0131 n\u00fcmun\u0259l\u0259rini daxil etm\u0259yi t\u0259l\u0259b edirdi”.<\/em><\/p>\n

K.Tal\u0131bzad\u0259 sonralar \u00e7ap etdirdiyi “Az\u0259rbaycan \u0259d\u0259bi t\u0259nqidinin tarixi” monoqrafiyas\u0131nda fikirl\u0259rini bir q\u0259d\u0259r yum\u015faltm\u0131\u015f, bunu s\u0259n\u0259t bax\u0131m\u0131ndan hasil\u0259 g\u0259l\u0259n m\u00f6vqe kimi d\u0259y\u0259rl\u0259ndirmi\u015fdir: “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci ilimiz” m\u0259qal\u0259sind\u0259 \u018f.H\u00fcseynzad\u0259nin \u0259lifba u\u011frundak\u0131 m\u00fcbariz\u0259sin\u0259 yanl\u0131\u015f qiym\u0259t verm\u0259si, S\u0259hh\u0259tin, \u015eaiqin \u015ferl\u0259rini t\u0259nqid etm\u0259si d\u0259 bel\u0259 q\u0259na\u0259tl\u0259rl\u0259 (y\u0259ni “s\u0259n\u0259t s\u0259n\u0259t \u00fc\u00e7\u00fcnd\u00fcr” fikirl\u0259ri il\u0259 – E.A.) ba\u011fl\u0131 idi<\/em>“.<\/p>\n

\u018f.H\u00fcseynzad\u0259nin “\u0130kinci il” d\u0259rsliyi bar\u0259d\u0259 fikirl\u0259rin\u0259 birt\u0259r\u0259fli v\u0259 tendensiyal\u0131 yana\u015fma \u0259n\u0259n\u0259si 1980-c\u0131 ill\u0259rin d\u0259 \u0259d\u0259bi-f\u0259ls\u0259fi v\u0259 ictimai-pedaqoji fikrind\u0259 davam edirdi. H\u0259min d\u0259rsliyin h\u0259mm\u00fc\u0259llifi olmu\u015f F\u0259rhad A\u011fazad\u0259 haqq\u0131nda yax\u015f\u0131 bir kitab yazm\u0131\u015f \u018fjd\u0259r A\u011fayev s\u0259l\u0259fl\u0259rinin fikir v\u0259 m\u00fclahiz\u0259l\u0259rini ba\u015fqa s\u00f6zl\u0259rl\u0259 t\u0259krar edirdi:\u00a0“Pant\u00fcrkistl\u0259rin ba\u015f\u00e7\u0131lar\u0131 \u018f.H\u00fcseynzad\u0259, \u018f.A\u011fayev v\u0259 ba\u015fqalar\u0131 m\u0259kt\u0259b proqram\u0131n\u0131n yax\u015f\u0131la\u015fd\u0131r\u0131lmas\u0131, t\u0259dris plan\u0131na d\u00fcny\u0259vi elml\u0259rin daxil edilm\u0259si v\u0259 ana dilind\u0259 d\u0259rslikl\u0259r haz\u0131rlanmas\u0131 i\u015fin\u0259 h\u0259r c\u00fcr mane\u0259 t\u00f6r\u0259dirdil\u0259r. X\u00fcsusil\u0259, \u018f.H\u00fcseynzad\u0259 Az\u0259rbaycan dilini “kobud”, “kas\u0131b” dil adland\u0131raraq, d\u0259rslikl\u0259ri osmanl\u0131 dilind\u0259 yazma\u011f\u0131 t\u0259l\u0259b edirdi. 1909-cu ild\u0259 “T\u0259r\u0259qqi” q\u0259zeti s\u0259hif\u0259l\u0259rind\u0259 “\u0130kinci il” d\u0259rsliyi il\u0259 \u0259laq\u0259dar a\u00e7\u0131lm\u0131\u015f m\u00fcbahis\u0259d\u0259 bu m\u0259s\u0259l\u0259 \u00f6z \u0259ksini geni\u015f \u015f\u0259kild\u0259 tap\u0131rd\u0131”.<\/em><\/p>\n

T\u0259dqiqat\u00e7\u0131lar \u018f.H\u00fcseynzad\u0259nin “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci ilimiz” m\u0259qal\u0259sind\u0259ki fikirl\u0259r\u0259, o c\u00fcml\u0259d\u0259n u\u015faq \u015feirl\u0259ri haqq\u0131nda s\u00f6yl\u0259diyi m\u00fclahiz\u0259l\u0259r\u0259 m\u00fcnasib\u0259t bildir\u0259rk\u0259n guya C.M\u0259mm\u0259dquluzad\u0259nin m\u00f6vqeyind\u0259n \u00e7\u0131x\u0131\u015f edir, \u00f6z fikirl\u0259rini \u0259sasland\u0131rmaq \u00fc\u00e7\u00fcn “Z\u0259ncir” felyetonuna s\u00f6yk\u0259nirdil\u0259r. Qeyd edirdil\u0259r ki, C.M\u0259mm\u0259dquluzad\u0259 “\u018f.H\u00fcseynzad\u0259nin fikirl\u0259rini madd\u0259-madd\u0259 t\u0259nqid ed\u0259r\u0259k, bu fikirl\u0259r\u0259 “\u00f6z\u00fcn\u0259m\u0259xsus kinay\u0259 il\u0259” yana\u015fm\u0131\u015fd\u0131r. Halbuki, “Z\u0259ncir” felyetonunda \u018f.H\u00fcseynzad\u0259nin u\u015faq \u0259d\u0259biyyat\u0131na, el\u0259c\u0259 d\u0259 b\u0259dii n\u00fcmun\u0259l\u0259r haqq\u0131nda fikirl\u0259rin\u0259 dair he\u00e7 n\u0259 yoxdur. \u018fd\u0259biyyat\u015f\u00fcnas Abbas Zamanovun “\u018fm\u0259l dostlar\u0131” monoqrafiyas\u0131nda C\u0259lil M\u0259mm\u0259dquluzad\u0259nin bu bar\u0259d\u0259 m\u00f6vqeyi ayd\u0131n meydana qoyulub. B\u00f6y\u00fck \u0259dib Az\u0259rbaycan \u0259lifbas\u0131n\u0131n d\u0259yi\u015fdirilm\u0259si bar\u0259d\u0259 fikirl\u0259rin\u0259 naraz\u0131l\u0131\u011f\u0131n\u0131 bildir\u0259nd\u0259n sonra yaz\u0131r:\u00a0“Biz \u00f6z\u00fcm\u00fcz\u00fc borclu bilirik bunu da dey\u0259k ki, “\u0130kinci il” kitab\u0131n\u0131n H\u00fcseynzad\u0259 kimi bir \u0259dibin t\u0259r\u0259find\u0259n t\u0259nqid olmas\u0131na biz, kitab sahibl\u0259ri il\u0259 bir yerd\u0259 h\u0259r halda t\u0259\u015f\u0259kk\u00fcr etm\u0259liyik v\u0259 haman t\u0259nqidd\u0259 g\u00f6st\u0259ril\u0259n q\u00fcsurlar\u0131n bir ne\u00e7\u0259sini t\u0259sdiq el\u0259yirik… Lakin \u00fcmidvar\u0131q ki, yolda\u015f\u0131m\u0131z Nemanzad\u0259nin bu x\u00fcsusda d\u0259xi t\u0259fsilli cavab\u0131n\u0131 oxucular\u0131m\u0131z “T\u0259r\u0259qqi”d\u0259 oxuyalar”.<\/em><\/p>\n

\u018flb\u0259tt\u0259, sad\u0259 v\u0259 asan yazmaq o d\u00f6vr\u00fcn \u0259dibl\u0259rini d\u00fc\u015f\u00fcnd\u00fcr\u0259n m\u0259s\u0259l\u0259l\u0259r idi. U\u015faq kitablar\u0131, ilk anadilli d\u0259rslikl\u0259r, oxu kitablar\u0131n\u0131n n\u0259\u015frind\u0259 ilkin olaraq bu amil\u0259 \u0259saslan\u0131rd\u0131lar. H\u0259tta Firidun b\u0259y K\u00f6\u00e7\u0259rli Abdulla \u015eaiq\u0259 \u00fcnvanlad\u0131\u011f\u0131 m\u0259ktublar\u0131n\u0131n birind\u0259 \u015eaiqin ona g\u00f6nd\u0259rdiyi, 1911-1915-ci il aral\u0131\u011f\u0131nda \u00e7ap olunmu\u015f kitablardak\u0131 \u0259s\u0259rl\u0259rin m\u0259ziyy\u0259tl\u0259rini qeyd edib yaz\u0131rd\u0131: “G\u00f6nd\u0259rdiyiniz kitab\u00e7alar yeti\u015fdi v\u0259 m\u0259ni art\u0131q d\u0259r\u0259c\u0259d\u0259 xo\u015fhal etdi. Bu qism sad\u0259 dild\u0259 yaz\u0131lm\u0131\u015f v\u0259 m\u0259al\u0131 \u00f6z m\u0259i\u015f\u0259timizd\u0259n g\u00f6t\u00fcr\u00fclm\u00fc\u015f \u0259s\u0259rl\u0259r yenic\u0259 ba\u015flay\u0131r meydana g\u0259lm\u0259y\u0259. Ona bina\u0259n x\u0131rdaca u\u015faqlar \u00fc\u00e7\u00fcn yaz\u0131lan na\u011f\u0131l v\u0259 hekay\u0259l\u0259r n\u0259 q\u0259d\u0259r asan v\u0259 sad\u0259 olsa, n\u0259 q\u0259d\u0259r a\u00e7\u0131q dild\u0259 yaz\u0131lsa v\u0259 u\u015faqlar\u0131n f\u0259hmin\u0259 yax\u0131n olsa, bir o q\u0259d\u0259r m\u0259nzurda (n\u0259z\u0259rd\u0259 – E.A.) olan m\u0259kt\u0259bl\u0259r art\u0131q d\u0259r\u0259c\u0259d\u0259 hasil\u0259 g\u0259lib, yax\u015f\u0131 meyv\u0259l\u0259r g\u0259tir\u0259r<\/em>“.<\/p>\n

Bu t\u0259l\u0259bat\u0131 \u018fli b\u0259y H\u00fcseynzad\u0259 d\u0259 bilirdi, sad\u0259c\u0259 sad\u0259likl\u0259 b\u0259sitliyi qar\u0131\u015fd\u0131rm\u0131rd\u0131, sad\u0259lik ad\u0131 alt\u0131nda u\u015faqlara baya\u011f\u0131 m\u0259tnl\u0259rin t\u0259qdim olunmas\u0131n\u0131 q\u0259bul etmirdi. Daha b\u00f6y\u00fck t\u0259l\u0259b v\u0259 \u00f6l\u00e7\u00fcl\u0259rd\u0259n yana\u015f\u0131rd\u0131. \u018f.H\u00fcseynzad\u0259nin Az\u0259rbaycan dilini guya “kas\u0131b”, “kobud” dil adland\u0131rmas\u0131 bar\u0259d\u0259 deyil\u0259nl\u0259r is\u0259 \u0259sass\u0131z s\u0259ciyy\u0259 da\u015f\u0131y\u0131r. \u00c7\u00fcnki \u0259dibin “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci ilimiz” m\u0259qal\u0259sind\u0259 bel\u0259 fikir yoxdur. D\u00fczd\u00fcr, onun dill\u0259 ba\u011fl\u0131 sabit, d\u0259yi\u015fm\u0259z konsepsiyas\u0131 vard\u0131.<\/p>\n

Az\u0259r Turan “\u018fli b\u0259y H\u00fcseynzad\u0259” kitab\u0131nda t\u00fcrk sosioloqu Hilmi Ziya \u00dclkenin “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci il”imiz m\u0259qal\u0259si bar\u0259d\u0259 ir\u0259li s\u00fcrd\u00fcy\u00fc “H\u00fcseynzad\u0259nin \u015fidd\u0259tl\u0259 h\u00fccum etdiyi fonetik yaz\u0131 \u015f\u0259kli t\u00fcrk l\u0259hc\u0259l\u0259rin\u0259 uy\u011fuland\u0131\u011f\u0131 zamandan b\u0259ri \u0259d\u0259bi dil par\u00e7alanm\u0131\u015fd\u0131r” m\u00fclahiz\u0259sini \u015f\u0259rh ed\u0259rk\u0259n bildirir ki:\u00a0“\u018fli b\u0259y H\u00fcseynzad\u0259 b\u00fct\u00fcn t\u00fcrkl\u0259rin anlayaca\u011f\u0131 ortaq \u0259d\u0259bi t\u00fcrkc\u0259nin t\u0259r\u0259find\u0259ydi. Az\u0259rbaycan \u0259d\u0259bi dili d\u0259 H\u00fcseynzad\u0259y\u0259 g\u00f6r\u0259 h\u0259min dil sisteminin t\u0259rkibind\u0259 inti\u015far tapmal\u0131yd\u0131”.<\/em><\/p>\n

\u018f.H\u00fcseynzad\u0259nin yeni d\u0259rslik, orada veril\u0259n n\u00fcmun\u0259l\u0259r haqq\u0131nda fikirl\u0259rini d\u0259 onun \u0259d\u0259bi g\u00f6r\u00fc\u015fl\u0259rinin, b\u0259dii d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn\u00fcn \u00fcmumi kontekstind\u0259 t\u0259hlil edib qiym\u0259tl\u0259ndirm\u0259k laz\u0131md\u0131r. Bu bax\u0131mdan, “F\u00fcyuzat \u0259d\u0259bi m\u0259kt\u0259bi” kitab\u0131n\u0131n m\u00fc\u0259llifi \u015eamil V\u0259liyevin fikirl\u0259rin\u0259 diqq\u0259t ed\u0259k:\u00a0“\u018f.H\u00fcseynzad\u0259 “\u00f6z keyfin\u0259 tabe b\u0259dayep\u0259rv\u0259r bir adam” oldu\u011funu boynuna alaraq s\u0259n\u0259tin qanunauy\u011funluqlar\u0131n\u0131 \u0259d\u0259bi-n\u0259z\u0259ri g\u00f6r\u00fc\u015fl\u0259rind\u0259 h\u0259r \u015feyd\u0259n uca tuturdusa da, m\u00f6vcud ger\u00e7\u0259klik v\u0259 b\u0259dii t\u0259f\u0259kk\u00fcr m\u00fcnasib\u0259tl\u0259rind\u0259 qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259ni d\u0259 unutmur, h\u0259yat\u0131 s\u0259n\u0259tin m\u0259nb\u0259yi kimi qiym\u0259tl\u0259ndirirdi. Y\u0259ni t\u0259nqid\u00e7i yaln\u0131z “s\u0259n\u0259t s\u0259n\u0259t \u00fc\u00e7\u00fcnd\u00fcr” prinsipi il\u0259 m\u0259hdudla\u015fm\u0131r, eyni zamanda h\u0259yatdan do\u011fan \u0259d\u0259biyyat\u0131n f\u00f6vq\u0259lb\u0259\u015f\u0259riliyin\u0259 inan\u0131r v\u0259 “s\u0259n\u0259t s\u0259n\u0259t \u00fc\u00e7\u00fcn olanda xalq \u00fc\u00e7\u00fcn olur” – fikrin\u0259 arxalan\u0131r, antis\u0259n\u0259ti naqis “s\u0259n\u0259t n\u00fcmun\u0259sini” is\u0259 k\u0259skin t\u0259nqid h\u0259d\u0259fin\u0259 \u00e7evirirdi”.<\/em>\u00a0Dig\u0259r \u0259d\u0259biyyat\u015f\u00fcnas Zaman \u018fsg\u0259rli d\u0259 h\u0259mkar\u0131 il\u0259 eyni q\u0259na\u0259ti b\u00f6l\u00fc\u015f\u00fcr:\u00a0“\u0130kinci il” d\u0259rsliyind\u0259ki u\u015faqlar \u00fc\u00e7\u00fcn \u015feir n\u00fcmun\u0259l\u0259rin\u0259 \u018fli b\u0259y H\u00fcseynzad\u0259 “s\u0259n\u0259t s\u0259n\u0259t \u00fc\u00e7\u00fcnd\u00fcr” prinsipi, yaxud romantik poeziyan\u0131n y\u00fcks\u0259k estetik t\u0259l\u0259bl\u0259ri bax\u0131m\u0131ndan yana\u015f\u0131rd\u0131”<\/em>.<\/p>\n

B\u0259li, m\u0259hz bu m\u00f6vqed\u0259n yana\u015fd\u0131\u011f\u0131 \u00fc\u00e7\u00fcn “Qu\u015flar”, “Pay\u0131z”, “Yay s\u0259h\u0259ri” kimi m\u0259nzum\u0259l\u0259r ona b\u0259dii c\u0259h\u0259td\u0259n z\u0259if, s\u00f6n\u00fck g\u00f6r\u00fcn\u00fcrd\u00fc. \u018f.H\u00fcseynzad\u0259 t\u0259nqidi fikirl\u0259rini “\u0130kinci il”in s\u0259hif\u0259l\u0259rind\u0259 getmi\u015f \u015feirl\u0259r \u0259sas\u0131nda s\u00f6yl\u0259yirdi. O, kitabda d\u0259rc olunmu\u015f hekay\u0259l\u0259r haqq\u0131nda s\u00f6hb\u0259t a\u00e7m\u0131rd\u0131. Ancaq b\u00fct\u00f6vl\u00fckd\u0259 b\u0259dii \u0259s\u0259rd\u0259n “b\u0259la\u011f\u0259t v\u0259 f\u0259sah\u0259t” t\u0259l\u0259b edirdi. Ona g\u00f6r\u0259 “\u0130kinci il” m\u00fc\u0259llifl\u0259rind\u0259n biri – M.Mahmudb\u0259yov \u018fli b\u0259yin fikirl\u0259rin\u0259 etiraz ed\u0259r\u0259k yaz\u0131rd\u0131: “\u018flifba t\u0259limind\u0259n sonra oxunan birinci kitabda n\u0259 f\u0259sah\u0259t, n\u0259 \u0259d\u0259biyyat n\u00fcmun\u0259l\u0259ri?.. F\u0259sah\u0259t, b\u0259la\u011f\u0259t, filan b\u00f6yl\u0259 kitablarda olmaz. \u0130lk qira\u0259t \u00fc\u00e7\u00fcn sad\u0259c\u0259 asan ibar\u0259li, d\u00fczg\u00fcn hekay\u0259l\u0259r laz\u0131md\u0131r”.<\/p>\n

Bir d\u0259f\u0259 u\u015faq jurnal\u0131 kimi \u00e7\u0131xan bir n\u0259\u015frd\u0259ki h\u0259rf s\u0259hvl\u0259rini q\u00fcsur kimi g\u00f6st\u0259rib irad tutanda ba\u015f redaktor inciyib dedi ki, “Elnar\u0259 xan\u0131m, siz bilirsiz m\u0259n o jurnal\u0131 nec\u0259 \u00e7\u0259tinlikl\u0259 \u00e7\u0131xar\u0131ram?!.” Bu \u0259lb\u0259tt\u0259 ki, cavab deyildi. Unutmayaq ki, s\u00f6zl\u0259rin yaz\u0131l\u0131\u015f\u0131nda s\u0259hvl\u0259r\u0259 yol verilm\u0259si h\u0259l\u0259 yaz\u0131b oxuma\u011fa yenic\u0259 ba\u015flayan u\u015faq \u00fc\u00e7\u00fcn yanl\u0131\u015f y\u00f6nl\u0259ndirm\u0259 ola bil\u0259r. O c\u00fcml\u0259d\u0259n, veril\u0259n m\u0259tnl\u0259rin b\u0259dii-estetik keyfiyy\u0259t bax\u0131m\u0131ndan \u00fcr\u0259ka\u00e7an olmamas\u0131 da d\u0259rslik s\u0259viyy\u0259sin\u0259, g\u00f6r\u00fcl\u0259n b\u00f6y\u00fck i\u015f\u0259 x\u0259l\u0259l g\u0259tir\u0259n amill\u0259rdir.<\/p>\n

Bu yaz\u0131n\u0131 yazd\u0131\u011f\u0131m g\u00fcnl\u0259rd\u0259 tarix\u00e7i alim H\u0259s\u0259n H\u0259s\u0259novun “\u018fr\u0259bc\u0259 – \u0259lifba, lat\u0131nca – alfabe, t\u00fcrkc\u0259 – bitiq?” m\u0259qal\u0259sin\u0259 g\u00f6rk\u0259mli \u0259d\u0259biyyat\u015f\u00fcnas alim Vilay\u0259t Quliyevin cavab t\u0259riqi il\u0259 yazd\u0131\u011f\u0131 “Yenilikd\u0259n qorxma\u011fa d\u0259ym\u0259z” m\u0259qal\u0259sini oxudum. Polemik ruhu v\u0259 filoloji \u00e7a\u011f\u0131r\u0131\u015flar\u0131 il\u0259 se\u00e7il\u0259n bu m\u0259qal\u0259d\u0259 Vilay\u0259t Quliyev tarix\u00e7i alimin “t\u0259dric\u0259n ortaq \u0259lifbaya ke\u00e7m\u0259yi h\u0259d\u0259fl\u0259y\u0259n t\u00fcrk xalqlar\u0131n\u0131n \u00f6z yaz\u0131 sistemini t\u00fcrk d\u00fcnyas\u0131n\u0131n ilk b\u00f6y\u00fck filoloqu Mahmud Ka\u015f\u011farinin m\u0259\u015fhur “Divani-l\u00fc\u011f\u0259t-it-t\u00fcrk” \u0259s\u0259rind\u0259 “h\u0259rf”, “yaz\u0131”, “kitab” m\u0259nas\u0131n\u0131 bildir\u0259n”bitiq\/bitik” adland\u0131rma\u011f\u0131 t\u0259klif ed\u0259n, y\u0259ni “Ortaq T\u00fcrk Alfabesi” yerin\u0259 “Ortaq T\u00fcrk Bitiql\u0259ri\/Bitikl\u0259ri” istilah\u0131n\u0131n i\u015fl\u0259nm\u0259sini daha m\u0259qs\u0259d\u0259uy\u011fun sayd\u0131\u011f\u0131n\u0131” bildir\u0259n qeydl\u0259rini n\u0259z\u0259r\u0259 \u00e7atd\u0131rd\u0131qdan sonra \u00f6z\u00fcn\u00fcn “ortaq t\u00fcrk yaz\u0131s\u0131” q\u0259na\u0259ti \u00fcz\u0259rind\u0259 dayan\u0131r v\u0259 \u018fli b\u0259y H\u00fcseynzad\u0259nin m\u0259lum s\u00f6z\u00fc ged\u0259n m\u0259qal\u0259sind\u0259ki m\u00f6vqey\u0259 istinad edir: “B\u00f6y\u00fck fikir adam\u0131 \u018fli b\u0259y H\u00fcseynzad\u0259 d\u0259 1909-cu ild\u0259 “T\u0259r\u0259qqi” q\u0259zetinin bir ne\u00e7\u0259 say\u0131nda \u00e7ap etdirdiyi “Yaz\u0131m\u0131z, dilimiz. \u0130kinci ilimiz” adl\u0131 \u0259lifba, ana dili, imla qaydalar\u0131 v\u0259 s. m\u0259s\u0259l\u0259l\u0259rd\u0259n s\u00f6z a\u00e7an silsil\u0259 m\u0259qal\u0259l\u0259rind\u0259 “\u0259lifba” yerin\u0259 h\u0259r yerd\u0259 “yaz\u0131” k\u0259lm\u0259sini i\u015fl\u0259tmi\u015fdi. Bizim eran\u0131n X \u0259srind\u0259 Soqdiya \u0259lifbas\u0131na \u0259saslanmaqla \u00f6z \u0259lifbalar\u0131n\u0131 yaradan q\u0259dim v\u0259 z\u0259ngin m\u0259d\u0259ni \u0259n\u0259n\u0259l\u0259r\u0259 malik uy\u011fur t\u00fcrkl\u0259ri onu sad\u0259c\u0259 “yaz\u0131” adland\u0131rma\u011f\u0131 daha \u00fcst\u00fcn tutmu\u015fdular v\u0259 indi d\u0259 h\u0259min termind\u0259n istifad\u0259 edirl\u0259r. Orxon-Yenisey abid\u0259l\u0259rind\u0259 istifad\u0259 edil\u0259n runik t\u00fcrk \u0259lifbas\u0131 da m\u00fcasir t\u00fcrk aliml\u0259rinin t\u0259dqiqatlar\u0131nda daha \u00e7ox “yaz\u0131”, yaxud “yaz\u0131t” ad\u0131 alt\u0131nda tan\u0131nmaqdad\u0131r. Yeri g\u0259lmi\u015fk\u0259n, bitiq\/bitik k\u0259lm\u0259sinin qar\u015f\u0131l\u0131\u011f\u0131, yaxud sinonimi kimi “yaz\u0131” istilah\u0131n\u0131 H\u0259s\u0259n H\u0259s\u0259nov da q\u0259bul edir”<\/em>.<\/p>\n

Yeri g\u0259lmi\u015fk\u0259n, qeyd edim ki, \u018fli b\u0259y H\u00fcseynzad\u0259 b\u0259zi m\u0259qal\u0259l\u0259rind\u0259, h\u0259m\u00e7inin “\u00d6ks\u00fcz, yaxud son bus\u0259” hekay\u0259sind\u0259 yaz\u0131 istilah\u0131 il\u0259 yana\u015f\u0131, b\u0259z\u0259n bitik k\u0259lm\u0259sind\u0259n d\u0259 istifad\u0259 edib.<\/p>\n

\u018fli b\u0259y H\u00fcseynzad\u0259nin “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci il”imiz” m\u0259qal\u0259si \u0259d\u0259biyyata, u\u015faq m\u0259tnl\u0259rin\u0259 maksimalist \u00f6l\u00e7\u00fcl\u0259rd\u0259n yana\u015fma\u011f\u0131n bariz n\u00fcmun\u0259sidir. V\u0259 \u0259lb\u0259tt\u0259 ki, \u00f6z\u00fcnd\u0259 bu g\u00fcn\u00fcm\u00fcz \u00fc\u00e7\u00fcn d\u0259 faydal\u0131 olacaq bir \u00e7ox m\u00fch\u00fcm m\u0259qamlar\u0131 \u00e7evr\u0259l\u0259yir.<\/p>\n

 <\/p>\n

M\u00fc\u0259llif: Elnar\u0259 AK\u0130MOVA\u00a0<\/strong><\/span><\/p>\n

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

(\u018fd\u0259bi m\u00fcbahis\u0259 \u2013 Elnar\u0259 AK\u0130MOVA)   “Yaz\u0131m\u0131z, dilimiz, “\u0130kinci il”imiz”… U\u015faq \u0259d\u0259biyyat\u0131na dair ciddi n\u0259z\u0259ri \u00fcmumil\u0259\u015fdirm\u0259l\u0259ri, prinsipial yana\u015fmalar\u0131 il\u0259 se\u00e7il\u0259n bu m\u0259qal\u0259 b\u00fct\u00fcnl\u00fckd\u0259 humanitar d\u00fc\u015f\u00fcnc\u0259 sistemimizin bir \u00e7ox m\u0259qamlar\u0131na i\u015f\u0131q… <\/p>\n","protected":false},"author":537,"featured_media":71832,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52,1],"tags":[],"class_list":["post-71838","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-arasdirma","category-manset"],"_links":{"self":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/71838","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=71838"}],"version-history":[{"count":3,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/71838\/revisions"}],"predecessor-version":[{"id":71847,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/posts\/71838\/revisions\/71847"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=\/wp\/v2\/media\/71832"}],"wp:attachment":[{"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=71838"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=71838"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/azerbaycan.media\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=71838"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}