{"id":51583,"date":"2025-09-14T12:44:49","date_gmt":"2025-09-14T08:44:49","guid":{"rendered":"https:\/\/mecra.az\/?p=51583"},"modified":"2025-09-14T12:44:49","modified_gmt":"2025-09-14T08:44:49","slug":"h%c9%99yatdan-g%c9%99l%c9%99n-s%c9%99sl%c9%99r-meyxos-abdullahin-hekay%c9%99l%c9%99ri-haqqinda","status":"publish","type":"post","link":"https:\/\/mecra.az\/?p=51583","title":{"rendered":"“H\u0259yatdan g\u0259l\u0259n s\u0259sl\u0259r”\u00a0 – Meyxo\u015f Abdullah\u0131n hekay\u0259l\u0259ri haqq\u0131nda"},"content":{"rendered":"

N\u0259srin “a\u011f\u0131r artilleriyas\u0131”, “epik v\u00fcs\u0259tin zirv\u0259si” say\u0131lan janr\u0131 romand\u0131r. B\u0259s povestin yeri? V.Q. Belinski \u00f6z zaman\u0131nda yaz\u0131rd\u0131 ki, “jurnal\u0131n h\u0259r bir n\u00f6mr\u0259sind\u0259 povest olmad\u0131qda, sanki c\u0259miyy\u0259t i\u00e7\u0259risin\u0259 ayaqqab\u0131s\u0131z v\u0259 qalstuksuz daxil olursan. Povest romandan al\u0131nan bir f\u0259sildir, bizim b\u00f6y\u00fck v\u0259 uzun kitablar oxuma\u011fa vaxt\u0131m\u0131z yoxdur, bir s\u00f6zl\u0259, biz\u0259 povest laz\u0131md\u0131r. Hekay\u0259 is\u0259 romandan v\u0259 povestd\u0259n qopar\u0131lm\u0131\u015f bir s\u0259hif\u0259dir”.<\/strong><\/p>\n

B\u0259zil\u0259ri iddia edir ki, o “s\u0259hif\u0259d\u0259” n\u0259 geni\u015f epik l\u00f6vh\u0259l\u0259r, n\u0259 \u00e7oxsayl\u0131 xarakterl\u0259r, n\u0259 d\u0259 m\u00fcr\u0259kk\u0259b, ba\u015flan\u011f\u0131cdan sona pil\u0259-pill\u0259 “yol ged\u0259n” s\u00fcjet x\u0259tti il\u0259 qar\u015f\u0131la\u015fmaq m\u00fcmk\u00fcn deyil. Amma d\u00fcnya v\u0259 el\u0259 Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda hekay\u0259nin el\u0259 \u015fedevr n\u00fcmun\u0259l\u0259ri var ki, \u0259n kamil romanlar, povestl\u0259r q\u0259d\u0259r b\u0259di t\u0259sir g\u00fcc\u00fcn\u0259 malikdi.\u00a0 “Po\u00e7t qutusu”, “Usta Zeynal”, “Qurban\u0259li b\u0259y” (C.M\u0259mm\u0259dquluzad\u0259), “\u015eeyx \u015ea\u011fan” (\u018f.Haqverdiyev), “C\u0259nn\u0259tin q\u0259bzi” (Y.V.\u00c7\u0259m\u0259nz\u0259minli), “Qaraca q\u0131z” (S.S.Axundov), “M\u0259ktub yeti\u015fm\u0259di” (A.\u015eaiq), “Firuz\u0259” (C.Cabbarl\u0131), “Q\u0131r\u00e7\u0131 v\u0259 q\u0131z\u0131lg\u00fcl” (\u0130.\u018ff\u0259ndiyev), “X\u0259zan yarpaqlar\u0131” (S.Q\u0259dirzad\u0259), “Astana”, “Bayat\u0131-\u015eiraz” (Y.S\u0259m\u0259do\u011flu), “Baladada\u015f\u0131n ilk m\u0259h\u0259bb\u0259ti” (El\u00e7in), “Q\u0131z\u0131l ilan” (\u0130.\u015e\u0131xl\u0131), “Dantenin yubileyi” (Anar), “\u015e\u0259pp\u0259li” (\u0130.H\u00fcseynov)… bu hekay\u0259l\u0259r Az\u0259rbaycan n\u0259srinin “ki\u00e7ik” janrda m\u00fck\u0259mm\u0259l n\u00fcmun\u0259l\u0259ridir. C\u0259lilabadda ya\u015fayan, art\u0131q s\u0259kkiz kitab\u0131n m\u00fc\u0259llifi olan, bir hekay\u0259\u00e7i kimi tan\u0131nan Meyxo\u015f Abdullah da he\u00e7 \u015f\u00fcbh\u0259siz, bu ya\u015far\u0131 \u0259n\u0259n\u0259y\u0259 sadiq qalma\u011fa \u00e7al\u0131\u015f\u0131r. H\u0259l\u0259lik, sonuncu \u2013 s\u0259kkizinci, “Qap\u0131s\u0131 gec\u0259 d\u00f6y\u00fcl\u0259n qad\u0131n” kitab\u0131nda da Meyxo\u015fun t\u0259z\u0259, y\u0259ni son ill\u0259rd\u0259 yazd\u0131\u011f\u0131 hekay\u0259l\u0259ri toplan\u0131b. Meyxo\u015f oxudu\u011fu kitablardan deyil, h\u0259yatda g\u00f6rd\u00fcy\u00fc, rastla\u015fd\u0131\u011f\u0131, m\u00fc\u015fahid\u0259 etdiyi real hadis\u0259l\u0259rd\u0259n \u0259d\u0259biyyata g\u0259lib. H\u0259yat is\u0259 \u00e7ox m\u00fcr\u0259kk\u0259bdir.<\/p>\n

X\u00fcsusil\u0259, \u00e7a\u011fda\u015f d\u00f6vr\u00fcm\u00fcz bir-biril\u0259 ziddiyy\u0259t t\u0259\u015fkil ed\u0259n hadis\u0259l\u0259rl\u0259, m\u0259n\u0259viyyat al\u0259mind\u0259 ba\u015f ver\u0259n qar\u015f\u0131durmalarla, g\u00fcn-g\u00fcz\u0259rana gedib \u00e7\u0131xan qay\u011f\u0131larla, yurdundan-yuvas\u0131ndan did\u0259rgin d\u00fc\u015f\u0259n insanlar\u0131n do\u011fma oca\u011fa qay\u0131tmaq h\u0259sr\u0259tiyl\u0259 v\u0259 \u0259n ba\u015fl\u0131cas\u0131, ya\u015fad\u0131\u011f\u0131m\u0131z bu M\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn do\u011furdu\u011fu hiss-h\u0259y\u0259canlarla (sevinci d\u0259 var, k\u0259d\u0259ri d\u0259) diqq\u0259ti c\u0259lb edir. El\u0259 bil ki, biz yeni bir al\u0259m\u0259 d\u00fc\u015fm\u00fc\u015f\u00fck, m\u00fcasir h\u0259yat\u0131n g\u00f6z\u0259llikl\u0259ri il\u0259 sovet d\u00f6vr\u00fcn\u00fcn t\u0259zadlar\u0131 aras\u0131nda \u00e7\u0131rp\u0131nan insanlar\u0131 g\u00f6r\u00fcr\u00fck, amma ill\u0259r boyu arzulad\u0131\u011f\u0131m\u0131z bu m\u00fcst\u0259qillik sevinci il\u0259 ya\u015famaq b\u00fct\u00fcn \u00e7\u0259tinlikl\u0259ri unutdurur biz\u0259.<\/p>\n

Dem\u0259li, bir hekay\u0259\u00e7i \u00fc\u00e7\u00fcn m\u00f6vzu q\u0131tl\u0131\u011f\u0131 olmas\u0131n g\u0259r\u0259k. Sad\u0259c\u0259, oturub yazmaq v\u0259 bu d\u00f6vr\u00fcn insan\u0131n\u0131, o insan\u0131n hiss v\u0259 h\u0259y\u0259canlar\u0131n\u0131, sevincini, k\u0259d\u0259rini \u00fcmumil\u0259\u015fdir\u0259s\u0259n. Meyxo\u015f Abdullah\u0131n hekay\u0259l\u0259rind\u0259 d\u0259 zaman v\u0259 m\u0259kan x\u0259tl\u0259ri bir-biril\u0259 \u00e7arpazla\u015f\u0131r – t\u0259svir olunan hadis\u0259l\u0259r, sanki lap qar\u015f\u0131m\u0131zda c\u0259r\u0259yan edir, biz\u0259 tan\u0131\u015f olan m\u0259h\u0259ll\u0259l\u0259rd\u0259, k\u0259ndl\u0259rd\u0259, ail\u0259l\u0259rd\u0259 ba\u015f verir. Meyxo\u015f Abdullah\u0131n kitab\u0131ndak\u0131 ilk hekay\u0259sinin ad\u0131 “\u00dc\u015f\u00fcy\u0259n yarpaqlar”d\u0131r. M\u00fc\u0259llif\u00a0 bu hekay\u0259d\u0259 \u00f6mr\u00fcn\u00fc t\u0259nhal\u0131q i\u00e7ind\u0259 bada ver\u0259n bir qad\u0131n\u0131n taleyind\u0259n s\u00f6z a\u00e7\u0131r. “\u018fri ba\u015fqa bir qad\u0131n tap\u0131b, onu at\u0131b ged\u0259nd\u0259n sonra bu x\u0259yan\u0259ti ona ba\u011f\u0131\u015flaya bilmirdi\u2026 Qad\u0131n sevdiyi adam\u0131 ba\u011f\u0131\u015flaya bilmirs\u0259, ona nifr\u0259t edirs\u0259, dem\u0259k, bir vaxtlar onu d\u0259lic\u0259sin\u0259 sevirmi\u015f” fikrini bel\u0259 q\u0259bul etm\u0259k ist\u0259mirdi… \u00d6mr\u00fcnd\u0259 birinci d\u0259f\u0259ydi ki, ki\u015fi iyi g\u0259lm\u0259y\u0259n yatd\u0131\u011f\u0131 yataqdan, ev-e\u015fiyind\u0259n ac\u0131\u011f\u0131 g\u0259ldi. Qad\u0131n\u0131n ke\u00e7irdiyi bu t\u0259bii hissl\u0259r onun t\u0259nhal\u0131qda ke\u00e7\u0259n \u00f6mr\u00fcn\u00fc, psixoloji ovqat\u0131n\u0131 do\u011fru \u015f\u0259rh edir. Amma hekay\u0259d\u0259 \u0259n u\u011furlu detallar qad\u0131n\u0131n a\u011faclarla, qu\u015flarla s\u00f6hb\u0259tidir. “Ne\u00e7\u0259 ill\u0259rdi ki, d\u0259rd-s\u0259rini \u00e7inarla b\u00f6l\u00fc\u015f\u0259r, sirrini ona dan\u0131\u015fard\u0131”. O \u00e7inar a\u011fac\u0131nda iki qumru qu\u015fu bala \u00e7\u0131xar\u0131rd\u0131lar. “O \u00e7inar a\u011fac\u0131n\u0131 \u00f6z\u00fcn\u0259 b\u0259nz\u0259dirdi. \u00c7inar a\u011fac\u0131 da onun kimi yava\u015f-yava\u015f qocal\u0131b, ya\u015fla\u015f\u0131rd\u0131. Pay\u0131z\u0131n soyuq n\u0259f\u0259si \u00e7inar a\u011fac\u0131n\u0131n yarpaqlar\u0131n\u0131 saraltm\u0131\u015fd\u0131. Buda\u011f\u0131ndan qopub yer\u0259 d\u00fc\u015f\u0259n yarpaqlar intihar ed\u0259n adamlara b\u0259nz\u0259yirdi”. \u018flb\u0259tt\u0259, bu m\u00fcqayis\u0259 k\u0259d\u0259r do\u011furur, amma qad\u0131n\u0131n ruhi-m\u0259n\u0259vi sars\u0131nt\u0131lar\u0131n\u0131n dol\u011fun ifad\u0259si kimi diqq\u0259ti c\u0259lb edir. “\u018flind\u0259ki yarpa\u011fa diqq\u0259tl\u0259 baxd\u0131. Bir vaxtlar yamya\u015f\u0131l olan, indi is\u0259 saralm\u0131\u015f bu yarpaq \u00fc\u015f\u00fcy\u00fcrm\u00fc\u015f kimi titr\u0259yirdi; eyn\u0259n, Nurid\u0259nin pay\u0131z \u00f6mr\u00fcn\u00fcn t\u0259nhal\u0131\u011f\u0131 kimi”.<\/p>\n

Niy\u0259 m\u0259n Meyxo\u015f Abdullah\u0131n yeni kitab\u0131nda ilk hekay\u0259si il\u0259 ba\u015flad\u0131m?<\/p>\n

S\u0259b\u0259bi budur ki, Meyxo\u015fun bir qism hekay\u0259l\u0259ri m\u0259n\u0259vi-\u0259xlaqi s\u0259pkid\u0259 olan ail\u0259-m\u0259i\u015f\u0259t m\u00f6vzusundad\u0131r: ki\u015finin qad\u0131na – h\u0259yat yolda\u015f\u0131na x\u0259yan\u0259ti, ata-o\u011ful m\u00fcnasib\u0259tl\u0259ri, ba\u015f tutmayan sevgil\u0259r. “Ba\u015f tutmayan intihar”da iki qad\u0131n d\u0259rdl\u0259\u015fir. Birinci qad\u0131n “sevdiyim adam m\u0259n\u0259 x\u0259yan\u0259t edib, – dey\u0259 h\u0131\u00e7q\u0131r\u0131r. “Ona el\u0259 ba\u011flanm\u0131\u015fam ki, bir d\u0259qiq\u0259 d\u0259 olsun ya\u015faya bilmir\u0259m. \u0130nan\u0131n, adic\u0259 suyu bel\u0259 ondan icaz\u0259siz i\u00e7m\u0259k ist\u0259mir\u0259m, m\u0259n onunla n\u0259f\u0259s al\u0131ram” – ona “x\u0259yan\u0259t ed\u0259n” ki\u015finin is\u0259 ail\u0259si var. Amma o ki\u015fi h\u0259min bu ikinci qad\u0131n\u0131n \u0259ridir v\u0259 d\u0259f\u0259l\u0259rl\u0259 \u00f6z halalca arvad\u0131n\u0131 da aldad\u0131b. \u018flb\u0259tt\u0259, qad\u0131n-ki\u015fi “x\u0259yan\u0259tl\u0259ri” \u0259d\u0259biyyatda t\u0259z\u0259 m\u00f6vzu deyil, amma Meyxo\u015f bu hekay\u0259d\u0259 iki ox\u015far qad\u0131n talel\u0259rini bir araya g\u0259tirir, aldad\u0131lanlar\u0131n faci\u0259sini \u0259ks etdirir. Bel\u0259 hekay\u0259y\u0259 he\u00e7 sonluq da laz\u0131m deyil ki, bil\u0259s\u0259n bu aldad\u0131lanlar\u0131n aqib\u0259ti nec\u0259 olacaq.<\/p>\n

Meyxo\u015f Abdullah\u0131n o kitabda toplanan \u0259n yax\u015f\u0131 hekay\u0259l\u0259rind\u0259n biri “N\u0259\u011fm\u0259 m\u00fc\u0259llimi”dir. “1992-ci ilin yaz\u0131. C\u0259bh\u0259d\u0259 a\u011f\u0131r d\u00f6y\u00fc\u015fl\u0259r gedirdi”. Bel\u0259 g\u00fcnl\u0259rin birind\u0259 c\u0259bh\u0259y\u0259 k\u00f6n\u00fcll\u00fcl\u0259r g\u0259lir v\u0259 onlar\u0131n aras\u0131nda \u018fli Cabbarov adl\u0131 bir n\u0259\u011fm\u0259 m\u00fc\u0259llimi d\u0259 var. \u00c7ox cavand\u0131r, batalyon komandiri hirsl\u0259nir ki, n\u0259\u011fm\u0259 m\u00fc\u0259lliminin burada n\u0259 i\u015fi var, olmaya d\u00fc\u015fm\u0259nl\u0259r\u0259 “Qaraba\u011f \u015fik\u0259st\u0259si” oxuyacaq? Cavab\u0131 is\u0259 bel\u0259dir: “M\u0259n buraya d\u00f6y\u00fc\u015fm\u0259y\u0259 g\u0259lmi\u015f\u0259m, yolda\u015f komandir. M\u0259g\u0259r n\u0259\u011fm\u0259 m\u00fc\u0259llimi v\u0259t\u0259ni sev\u0259 bilm\u0259z”. Etiraf ed\u0259k ki, bizim n\u0259srimizd\u0259 m\u00fcharib\u0259 m\u00f6vzusunda \u0259s\u0259rl\u0259rin say\u0131 o q\u0259d\u0259r d\u0259 \u00e7ox deyil. B\u0259lk\u0259, el\u0259 laz\u0131m da deyil. Amma “N\u0259\u011fm\u0259 m\u00fc\u0259llimi” kimi hekay\u0259l\u0259r laz\u0131md\u0131r ki, m\u00fcharib\u0259ni g\u00f6rm\u0259y\u0259n v\u0259 bu bar\u0259d\u0259 t\u0259s\u0259vv\u00fcr\u00fc olmayanlar bel\u0259 hekay\u0259l\u0259ri oxusunlar, o n\u0259\u011fm\u0259 m\u00fc\u0259llimi kimi V\u0259t\u0259ni sevsinl\u0259r v\u0259\u2026get-ged\u0259 d\u00f6y\u00fc\u015fd\u0259n-d\u00f6y\u00fc\u015f\u0259 b\u0259rkiy\u0259n, m\u0259tinl\u0259\u015f\u0259n bu cavan o\u011flan\u0131n nec\u0259 q\u0259hr\u0259manl\u0131q g\u00f6st\u0259rdiyinin, nec\u0259 h\u0259lak oldu\u011funun \u015fahidi olsunlar. Meyxo\u015f Abdullah \u0259ks\u0259r hekay\u0259l\u0259rind\u0259 xarakter yaratma\u011fa can at\u0131r v\u0259 b\u0259z\u0259n bir obraz\u0131n taleyi il\u0259 c\u0259miyy\u0259timiz \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan m\u0259tl\u0259bl\u0259r\u0259 toxunur. M\u0259s\u0259l\u0259n, “Maa\u015f g\u00fcn\u00fc” hekay\u0259sind\u0259 ki\u00e7ik bir idar\u0259d\u0259 \u00e7al\u0131\u015fan S\u0259idin maa\u015f\u0131n\u0131 alandan sonra pulu borclu qald\u0131\u011f\u0131 adamlara paylay\u0131r – d\u00fckan\u00e7\u0131ya, i\u015f\u0131qpulu y\u0131\u011fana, h\u0259yat yolda\u015f\u0131na, u\u015fa\u011f\u0131n\u0131n \u0259lav\u0259 m\u0259\u015f\u011f\u0259l\u0259 m\u00fc\u0259llimin\u0259 v\u0259 b. Ax\u0131rda cibind\u0259 iyirmi q\u0259pik qal\u0131r. \u00c7ox tan\u0131\u015f m\u0259nz\u0259r\u0259dir, el\u0259mi? V\u0259 S\u0259idin ke\u00e7irdiyi psixoloji hallar, a\u011flamal\u0131 v\u0259ziyy\u0259ti hekay\u0259d\u0259 bir k\u0259d\u0259r hissi yarad\u0131r, bizc\u0259, bunu k\u0259d\u0259rli komediya da adland\u0131rmaq olar. “D\u0259li B\u0259ybala” – bu hekay\u0259 is\u0259 adamlar\u0131n g\u00fcl\u00fcb \u0259l\u0259 sald\u0131qlar\u0131, lakin \u00e7oxlar\u0131n\u0131n a\u011fl\u0131ndan iti olan bir insan\u0131n taleyind\u0259n s\u00f6z a\u00e7\u0131r. \u018flb\u0259tt\u0259, onda Kefli \u0130sg\u0259nd\u0259rlik he\u00e7 n\u0259 yoxdur. Sad\u0259c\u0259, a\u011fl\u0131-ba\u015f\u0131 yerind\u0259dir, amma m\u00fchit, ya\u015fad\u0131\u011f\u0131 m\u0259h\u0259ll\u0259nin adamlar\u0131 onu “D\u0259li B\u0259ybala” dey\u0259 \u00e7a\u011f\u0131r\u0131rlar. Amma “M\u0259h\u0259ll\u0259 u\u015faqlar\u0131 B\u0259ybalan\u0131 d\u0259li, a\u011f\u0131ls\u0131z sayd\u0131qlar\u0131na g\u00f6r\u0259, \u00f6z gizlin i\u015fl\u0259rini d\u0259 onun yan\u0131nda a\u00e7\u0131b dan\u0131\u015far v\u0259 el\u0259 d\u00fc\u015f\u00fcn\u0259rdil\u0259r ki, B\u0259ybala bel\u0259 \u015feyl\u0259ri anlam\u0131r. \u018fslind\u0259, B\u0259ybala bu axmaq u\u015faqlar\u0131n b\u00fct\u00fcn axmaq i\u015fl\u0259rind\u0259n x\u0259b\u0259rdar idi. Amma \u00f6z-\u00f6z\u00fcn\u0259 fikirl\u0259\u015firdi ki, m\u0259n d\u0259liy\u0259m, \u00f6z\u00fcm\u00fc onlara tay tuta bilm\u0259r\u0259m”. Amma B\u0259ybalan\u0131 yand\u0131ran t\u0259kc\u0259 tay-tu\u015flar\u0131n\u0131n a\u011f\u0131ls\u0131z h\u0259r\u0259k\u0259tl\u0259ri deyildi, b\u00f6y\u00fckl\u0259rin yanl\u0131\u015f h\u0259r\u0259k\u0259tl\u0259ri idi.<\/p>\n

\"Vaqif<\/p>\n

Bel\u0259likl\u0259, m\u00fchit B\u0259ybalan\u0131 \u00f6z s\u0131ras\u0131ndan, adaml\u0131q c\u0259rg\u0259sind\u0259n \u00e7\u0131xar\u0131r v\u0259 “d\u0259lilik” d\u0259 el\u0259 buradan ba\u015flay\u0131r. B\u0259ybala sevir, amma “sevgilisi” d\u0259 onu d\u0259li z\u0259nn edir. Bu da B\u0259ybalan\u0131, do\u011frudan da, a\u011f\u0131ls\u0131z h\u0259r\u0259k\u0259tl\u0259r\u0259 s\u00f6vq edir, amma onun “sevgilisi” Q\u0259mz\u0259 bir ne\u00e7\u0259 il ke\u00e7\u0259nd\u0259n sonra a\u011f\u0131ll\u0131 adamlar\u0131n qurban\u0131na \u00e7evrilir. D\u0259li B\u0259ybala “g\u00fcnl\u0259r \u00f6td\u00fckc\u0259 \u015fahidi oldu\u011fu hadis\u0259l\u0259r\u0259 tab g\u0259tirmir. Az qal\u0131rd\u0131 ki, ba\u015f\u0131na hava g\u0259lsin”. Dem\u0259li, m\u00fc\u0259llif d\u0259li olmayan, a\u011fl\u0131-ba\u015f\u0131 yerind\u0259 olan bir insan\u0131n faci\u0259sini biz\u0259 g\u00f6st\u0259rir. Hekay\u0259 boyu D\u0259li B\u0259ybalan\u0131n n\u0259l\u0259r ke\u00e7irdiyinin, hans\u0131 m\u0259n\u0259vi \u0259zablara d\u00fc\u00e7ar oldu\u011funun \u015fahidi oluruq. Nicat yolu varm\u0131? Yox, \u00e7\u00fcnki D\u0259li B\u0259ybala Kefli \u0130sg\u0259nd\u0259r deyil ki, sonda ona d\u0259li dey\u0259nl\u0259rin \u00fcz\u00fcn\u0259 t\u00fcp\u00fcrs\u00fcn. Onun g\u00fcc\u00fc yaln\u0131z “Q\u0259mz\u0259nin yas\u0131na g\u0259l\u0259n ki\u015fil\u0259rin ma\u015f\u0131nlar\u0131n\u0131n t\u0259k\u0259rl\u0259ri alt\u0131na m\u0131xdan, mismardan qoyub ham\u0131s\u0131n\u0131 partlatma\u011fa” \u00e7at\u0131r. Meyxo\u015f Abdullah\u0131n bir s\u0131ra hekay\u0259l\u0259ri novella t\u0259rzind\u0259 yaz\u0131lm\u0131\u015fd\u0131r. Novella da hekay\u0259nin bir n\u00f6v\u00fcd\u00fcr, sad\u0259c\u0259, bu tipli hekay\u0259l\u0259rin sonlu\u011fu g\u00f6zl\u0259nilm\u0259zdir. “Varl\u0131 adam\u0131n penc\u0259yi”nd\u0259n pul tap\u0131l\u0131r, qulluq\u00e7u qad\u0131n evind\u0259 xidm\u0259t\u00e7i oldu\u011fu sahib\u0259d\u0259n i\u015fl\u0259diyinin pulunu ala bilmir. Sahib\u0259 pul \u0259v\u0259zin\u0259 ona \u0259rinin he\u00e7 vaxt geyinm\u0259diyi paltarlar\u0131ndan verir. Qulluq\u00e7u qad\u0131n bu paltarlar\u0131 evin\u0259 g\u0259tirir. U\u015faqlar bu paltarlar\u0131 atalar\u0131na geyindirirl\u0259r. Qad\u0131n \u0259rinin \u0259ynind\u0259ki paltarlar\u0131 soyundurma\u011fa ba\u015flay\u0131r. “El\u0259 bu vaxt q\u0259rib\u0259 bir hadis\u0259 ba\u015f verdi, penc\u0259yin astar\u0131ndan bir b\u00fck\u00fcm pul qad\u0131n\u0131n ayaqlar\u0131 alt\u0131na d\u00fc\u015fd\u00fc\u2026 Duruxub qald\u0131, sanki on uqara bas\u0131rd\u0131. – Bu n\u0259dir, ilahi, yoxsa m\u0259n yuxu g\u00f6r\u00fcr\u0259m?!.. Pulll!\u00a0 – dey\u0259 o, d\u0259li kimi q\u0131\u015fq\u0131rd\u0131. – Pulumuz var, \u00f6z\u00fc d\u0259 \u00e7oxluca\u2026 Biz ya\u015fayacav\u011f\u0131q, biz \u00f6lm\u0259y\u0259c\u0259yik”. Ba\u015fqa bir novella – “Qanl\u0131 tablo”. “H\u00f6k\u00fcm\u0259li ucaboy, ar\u0131q v\u00fccudlu, g\u00f6zl\u0259ri g\u00f6mg\u00f6y olan nataraz bir ki\u015fiydi. O q\u0259d\u0259r ar\u0131q idi ki, belinin d\u0259v\u0259 kimi donqar\u0131 \u00e7\u0131xm\u0131\u015fd\u0131. S\u0259h\u0259rd\u0259n ax\u015fama kimi bir yerd\u0259 q\u0259rar tutmayaraq ora-bura vurnuxurdu. G\u00f6rd\u00fcy\u00fc i\u015fl\u0259r d\u0259 ya yar\u0131m\u00e7\u0131q olard\u0131, ya da he\u00e7 n\u0259y\u0259 kar olmazd\u0131” – m\u00fc\u0259llif hekay\u0259nin q\u0259hr\u0259man\u0131n\u0131n zahiri \u0259lam\u0259tl\u0259rini bel\u0259 t\u0259qdim edir. H\u0259min bu H\u00f6k\u00fcm\u0259li ki\u015fi xasiyy\u0259tc\u0259 s\u0259bats\u0131z v\u0259 nataraz adamd\u0131r. V\u0259 bir g\u00fcn q\u0259rara al\u0131r ki, arvad\u0131n\u0131 bo\u015fas\u0131n. S\u0259biz\u0259yl\u0259, “\u015f\u0259h\u0259rin \u0259ks\u0259r ki\u015fil\u0259rinin a\u015fnas\u0131yla” evl\u0259nsin. O\u011flu \u0130mran atas\u0131na deyir ki, bel\u0259 i\u015f tutma, ay\u0131bd\u0131r, dem\u0259zl\u0259r ki, bu ki\u015finin \u00fc\u00e7 q\u0131z\u0131, bir o\u011flu var, gedib arvad\u0131n\u0131n \u00fcst\u00fcn\u0259 arvad g\u0259tirir? Amma nataraz ata o\u011flunu e\u015fitmir, ata-o\u011ful tuta\u015f\u0131rlar – “art\u0131q o, n\u0259 ed\u0259c\u0259yini a\u011fl\u0131na bel\u0259 yerl\u0259\u015fdir\u0259 bilm\u0259y\u0259r\u0259k atas\u0131n\u0131n \u00fcst\u00fcn\u0259 yeridi. Atas\u0131n\u0131n ba\u015f\u0131 z\u0259rbl\u0259 divara d\u0259ydi”. Atas\u0131 yava\u015f-yava\u015f yer\u0259 \u00e7\u00f6km\u0259y\u0259 ba\u015flad\u0131. “\u0130mran, sanki yuxudayd\u0131, n\u0259 etdiyini indi anlay\u0131rm\u0131\u015f kimi atas\u0131n\u0131n qana bula\u015fm\u0131\u015f c\u0259s\u0259dini qucaqlad\u0131. El\u0259 bu vaxt arxadan ba\u015f\u0131na d\u0259y\u0259n a\u011f\u0131r bir al\u0259tin t\u0259sirind\u0259n g\u00f6zl\u0259ri qarald\u0131. H\u0259min anda onun ba\u015f\u0131ndan f\u0131\u015fq\u0131ran q\u0131z\u0131l qan divardak\u0131 tabloda fon yaratd\u0131. Qanr\u0131l\u0131b geri baxanda anas\u0131n\u0131 g\u00f6rd\u00fc”.<\/p>\n

Maraql\u0131 hekay\u0259dir, el\u0259mi?<\/p>\n

Amma fikrimizc\u0259, Meyxo\u015f Abdullah bel\u0259 bir hadis\u0259ni b\u0259lk\u0259 d\u0259, \u00f6z\u00fcnd\u0259n uydurub, di g\u0259l ki, uydurma olsa da, ata-ana-o\u011ful \u00fc\u00e7l\u00fcy\u00fcn\u00fcn (ana son anda \u00f6lm\u00fc\u015f \u0259rinin intiqam\u0131n\u0131 o\u011flundan al\u0131r) xo\u015fag\u0259lm\u0259z sonlu\u011funu t\u0259qdim edir. Meyxo\u015f Abdullah\u0131n dig\u0259r hekay\u0259l\u0259rind\u0259n d\u0259 s\u00f6z a\u00e7a bil\u0259rdim. Hekay\u0259d\u0259 hadis\u0259\u00e7iliyin, n\u0259ql etm\u0259nin bir n\u00fcmun\u0259si kimi “Ki\u015fi kimi”, “Terror\u00e7u” “M\u0259n\u0259 bac\u0131 dem\u0259, g\u00fcnahd\u0131r”, “Qap\u0131s\u0131 gec\u0259 d\u00f6y\u00fcl\u0259n qad\u0131n”, “Mininci adam” hekay\u0259l\u0259ri\u00a0 oxucunun diqq\u0259tini \u00f6z\u00fcn\u0259 daha \u00e7ox \u00e7\u0259kir. Meyxo\u015f Abdullah\u0131n hekay\u0259l\u0259ri s\u00fcbut edir ki, o, get-ged\u0259 bir yaz\u0131\u00e7\u0131 kimi hekay\u0259 janr\u0131nda u\u011furlar qazan\u0131r. “N\u0259\u011fm\u0259 m\u00fc\u0259llimi” hekay\u0259sini yazan m\u00fc\u0259llif\u0259 inan\u0131r\u0131q.<\/p>\n

Vaqif\u00a0 YUS\u0130FL\u0130, “\u018fd\u0259biyyat” q\u0259zeti.<\/strong><\/p>\n

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

N\u0259srin “a\u011f\u0131r artilleriyas\u0131”, “epik v\u00fcs\u0259tin zirv\u0259si” say\u0131lan janr\u0131 romand\u0131r. B\u0259s povestin yeri? V.Q. Belinski \u00f6z zaman\u0131nda yaz\u0131rd\u0131 ki, “jurnal\u0131n h\u0259r bir n\u00f6mr\u0259sind\u0259 povest olmad\u0131qda, sanki c\u0259miyy\u0259t i\u00e7\u0259risin\u0259 ayaqqab\u0131s\u0131z v\u0259 qalstuksuz… <\/p>\n","protected":false},"author":1,"featured_media":33409,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[],"class_list":["post-51583","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dbiyyat"],"_links":{"self":[{"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/posts\/51583","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mecra.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=51583"}],"version-history":[{"count":1,"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/posts\/51583\/revisions"}],"predecessor-version":[{"id":51584,"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/posts\/51583\/revisions\/51584"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mecra.az\/index.php?rest_route=\/wp\/v2\/media\/33409"}],"wp:attachment":[{"href":"https:\/\/mecra.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=51583"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mecra.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=51583"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mecra.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=51583"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}