Nizami Gencevi [1140-1209]
Azerbaycan halkının büyük şair ve alimi olan Nizami Gencevi dünya edebiyatının Ömer Hayyam, Homeros, Shakespeare, Dante ve Puşkin gibi büyük kalem ustalarından birisidir. Nizami'nin Hamse'si (Beşlik) ve bu Hamse'ye dâhil olan eserler kendisinden sonra birçok ünlü şair (Füzuli ve Navai dâhil) tarafından taklit edilmiştir.
Hamse'ye dâhil olan eserler: Sırlar Hazinesi. Hosrov ve Şirin, Leyli ve Mecnun, Yedi Güzel, İskendername
Dünyanın damarını kim tutsa İsa gibi,
İnsaf ve adalet ile olur dünya hâkimi,
Dünyaya fatih olmaz zulüm ile rezalet,
Yeryüzünün fatihi adalettir, adalet!
Her şey kâinatta cezbe bağlıdır,
Âlimler bunu aşk adlandırır.
Ruhunun aynasından pak olsun koy varlığın,
Kırk günün acısından gülsün bahtiyarlığın,
İnsanoğlu kazanır zindanda da şan-şeref,
Getirmiştir Yusife karanlık zindan şeref.
Kölelik zincirini acısız atmak olmaz,
Istırapsız, azapsız şerefe yetmek olmaz.
Hanende bestesiz şarkı söylese,
Söz ile kemençe güler o sese.
Akıllı adamın söyledikleri
Yer altına düşse, yitmez değeri.
Sözün de su gibi letafeti var
Her sözü az demek daha hoş olar.
Sözün kanatları var kuş gibi ince-ince
Dünyada söz olmasa, neye gerek düşünce.
Dünya bir tarladır dikkatle baksak
Her kes birbirine çiftidir ancak
Dost ona derler sır saklar perde tutar
Düşman rüzgâr gibi her zaman perde yırtar.
Akrebin düşmanlığı beterdir ejderhadan
Ejderha açık vurur, akrep gizli her zaman.
Seni boğmak isteyen derin düşman
Cahil dosttan iyidir, bunu böyle bil sen.
Toprağa merhamet hayırdır inan
Lütfetsen gül verir, zülüm etsen diken.
Sana ne eylese evladın, inan,
Onu görecektir öz evladından.
Benim için üstünde gül olan diken,
İyidir meyvesiz selvi ağacından.
İnsan bu dünyada daimi yaşar,
Yurdunda bir evlat kalsa yadigâr
Bu küre şeklinde yalnız yer değil,
Her hat ki, dönüyor yuvarlaktır bil.
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Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
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Nizami Gencevi Yer küresinin yuvarlak olduğunu ve döndüğünü Coopernic ve Galilei'den çok önce biliyordu. Nizami aynı zamanda Saturn yıldızının kendi dairesinin olduğunu 11. yüzyılda aşağıdaki cümle ile ifade ediyor: "Kısa bir süre içerisinde Saturn dairesi ile Yer küresinin merkezi arasında mevcut tüm bilimleri öğrenerek, tüm bilimlerin ummanı oldum". Saturn dairesi çok sonralar Avrupa'da Galileo Galilei tarafından bulunmuştur.
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Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
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Nezāmi-ye Ganjavi (Persian: نظامی گنجوی; Kurdish: Nîzamî Gencewî, نیزامی گهنجهوی; Azerbaijani: Nizami Gəncəvi, نظامی گنجوی ; 1141 to 1209), or Nezāmi (Persian: نظامی), whose formal name was Niżām ad-Dīn Abū Muḥammad Ilyās ibn-Yūsuf ibn-Zakī ibn-Mu'ayyad, is considered the greatest romantic epic poet in Persian literature[1], who brought a colloquial and realistic style to the Persian epic. His heritage is widely appreciated and shared by Afghanistan, Azerbaijan, Iran, and Tajikistan,
The Labors of Farhad
On lofty Beysitoun the lingering sun
looks down on ceaseless labors, long begun:
The mountain trembles to the echoing sound
Of falling rocks, that from her sides rebound.
Each day all respite, all repose denied---
No truce, no pause, the thundering strokes are plied;
The mist of night around her summit coils,
But still Farhad, the lover-artist, toils,
And still---the flashes of his axe between---
He sighs to ev'ry wind, "Alas! Shireen!
Alas! Shireen!---my task is well-nigh done,
The goal in view for which I strive alone.
Love grants me powers that Nature might deny;
And, whatsoe'er my doom, the world shall tell,
Thy lover gave to immortality
Her name he loved---so fatally---so well!
A hundred arms were weak one block to move
Of thousands, molded by the hand of Love
Into fantastic shapes and forms of grace,
Which crowd each nook of that majestic place.
The piles give way, the rocky peaks divide,
The stream comes gushing on---a foaming tide!
A mighty work, for ages to remain,
The token of his passion and his pain.
As flows the milky flood from Allah's throne
Rushes the torrent from the yielding stone;
And sculptured there, amazed, stern Khosru stands,
And sees, with frowns, obeyed his harsh commands:
While she, the fair beloved, with being rife,
Awakes the glowing marble into life.
Ah! hapless youth; ah! toil repaid by woe---
A king thy rival and the world thy foe!
Will she wealth, splendor, pomp for thee resign---
And only genius, truth, and passion thine!
Around the pair, lo! groups of courtiers wait,
And slaves and pages crowd in solemn state;
From columns imaged wreaths their garlands throw,
And fretted roofs with stars appear to glow!
Fresh leaves and blossoms seem around to spring,
And feathered throngs their loves are murmuring;
The hands of Peris might have wrought those stems,
Where dewdrops hang their fragile diadems;
And strings of pearl and sharp-cut diamonds shine,
New from the wave, or recent from the mine.
"Alas! Shireen!" at every stroke he cries;
At every stroke fresh miracles arise:
"For thee these glories and these wonders all,
For thee I triumph, or for thee I fall;
For thee my life one ceaseless toil has been,
Inspire my soul anew: Alas! Shireen!"
What raven note disturbs his musing mood?
What form comes stealing on his solitude?
Ungentle messenger, whose word of ill
All the warm feelings of his soul can chill!
"Cease, idle youth, to waste thy days", she said,
"By empty hopes a visionary made;
Why in vain toil thy fleeting life consume
To frame a palace?---rather hew a tomb.
Even like sere leaves that autumn winds have shed,
Perish thy labors, for---Shireen is dead!"
He heard the fatal news---no word, no groan;
He spoke not, moved not, stood transfixed to stone.
Then, with a frenzied start, he raised on high
His arms, and wildly tossed them toward the sky;
Far in the wide expanse his axe he flung
And from the precipice at once he sprung.
The rocks, the sculptured caves, the valleys green,
Sent back his dying cry--- "Alas! Shireen!"
Layli o Majnun(Persian: لیلی و مجنون) "Layla and Majnun" (1192)
A story Of Arabic origin[28], the poem of 4,600 distichs was dedicated, in 1192, to Abu al-Muzaffar Shirvanshah, who claimed descent from the Sassanid King, whose exploits are reflected in Nezami's "Seven Beauties"(Haft Paykar). The poem is based on the popular Arab legend of ill-starred lovers: the poet Qays falls in love with his cousin Layla, but is prevented from marrying her by Layla's father. Layla's father forbids contact with Qays and Qays becomes obsessed and starts signing of his love for Layla in public. The obsession becomes so severe that he sees and evaluates everything in terms of Layla; hence his sobriquet "the possessed" (Majnun). Realizing that cannot obtain union even when other people intercede for him, he leaves society and roams naked in the desert among the beasts. However the image of Layla was so ingrained in him that he cannot eat or sleep. His only activity becomes composing poetry of longing for Layla. Meanwhile Layla is married against her will, but she guards her virginity by resisting the advances of her husband. Arranging a secret meeting with Majnun, they meet, but have no physical contact. Rather they recite poetry to each other from a distance. Layla's husband dies eventually which removes the legal obstacles to a licit union. However Majnun is so focused on the ideal picture of Layla in his mind that he had fled to the desert. Layla dies out of grief and is buried in her bridal dress. Hearing this news, Majun rushes to her grave where he instantly dies. They are buried side by side and their grave becomes a site of pilgrimage. Someone dreams that in Paradise they are united and live as a king and queen[28]. Nezami composed his romance at the request of the Shirvanshah Akhsatan. Initially, he doubted that this simple story about the agony and pain of an Arab boy wandering in rough mountains and burning deserts would be a suitable subject for royal court poetry and his cultured audience. It was his son who persuaded him to undertake the project, saying: "wherever tales of love are read, this will add spice to them". Nezami used many Arabic anecdotes in the story but also adds a strong Persian flavor to the legend. He adapted the disconnected stories about Majnun to fit the requirement of a Persian romance.
He Persianises the poem by adding several techniques borrowed from the Persian epic tradition, such as the portrayal of characters, the relationship between characters, description of time and setting, etc and adapts the disconnected stories to fit the requirements of a Persian romance.
The Story of Layla and Majnun by Nizami, was translated and edited by Dr. Rudolf Gelpke into an English version in collaboration with E. Mattin and G. Hill Omega Publications and published in 1966. A comprehensive analysis in English containing partial translations of Nezami's romance Layla and Majnun examining key themes such as chastity, constancy and suffering through an analysis of the main characters was recently accomplished by Ali Asghar Seyed-Gohrab.
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Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
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Şair və mütəfəkkir, farsdilli Azərbaycan ədəbiyyatının ən görkəmli nümayəndəsi. Nizami 1141-ci ildə Azərbaycanın qədim şəhərlərindən biri olan Gəncə şəhərində sənətkar ailəsində anadan olmuş, bütün ömrü boyu orada yaşayıb yaratmış və 1209-cu ildə Gəncə də də vəfat etmişdir. Nizami təhsilini Gəncə mədrəsələrində almış, daha sonra şəxsi mütaliə yolu ilə o dövrün elmlərini mükəmməl öyrənmiş, xüsusən də Yaxın Şərq xalqlarının şifahi və yazılı ədəbiyyatına yaxından bələd olmuşdur. Türk dilindən başqa ərəb və fars dillərini də mükəmməl bilən şairin Yunan dili ilə də tanış olduğu, həmçinin qədim yunan tarix və fəlsəfə sini, astronomiya, tibb və həndəsə elmlərini yaxşı mənimsədiyi əsərlərindən aydın görünür. Ömrü boyu Gəncə də yaşamış, saray şairi olmaqdan qətiyyətlə imtina etmiş, halal zəhməti ilə dolanmışdır. Təqribən 1169/1170-ci ildə Dərbənd hökmdarı Seyfəddin Müzəffər in kəniz kimi hədiyyə göndərdiyi qıpçaq qızı Afaq (Appaq) ilə evlənmiş, 1174-cü ildə oğlu Məhəmməd anadan olmuşdur.
Sirlər xəzinəsi - Xosrov və Şirin - Leyli və Məcnun - Yeddi gözəl - İskəndərnamə (Şərəfnamə və İqbalnamə adlı iki hissədən ibarətdir) - Divanı (dövrümüzə 6 qəsidə, 120 qəzəl, 30 rübai gəlib çatıb)
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Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
Ganja, Gəncə, República De Azerbaiyán, Nizami Gencevi Türbesi.
