IBROHIM HAQQUL<\/b><\/p>\n
\u201c<\/em>Qani edi, barcha odamlarning g\u2019am-g\u2019ussasi meniki bo\u2019lsa\u2026<\/em>\u201d<\/em><\/strong> Hamma xalqning o\u2019ziga xos adabiyoti bor. Ammo milliy adabiyotni dunyo badiiy tafakkuri maqomiga olib chiqqan millatlar uncha ko\u2019p emas. XIX asrga kelib rus shoir va adiblari jahon adabiyotining oldingi saflaridan joy egallay boshladi. Pushkin, Lermontov, Gogol, Turgenev, Tolstoy, Dostoevskiy\u2026 Bularning har biri millat va adabiyot deb yashagan izdosh, safdosh, hammaslak daholardir. Adabiyot va san\u2019at o\u2019sha davrda xor-zorlikdan dili g\u2019am-g\u2019ussaga to\u2019lib ketgan rus xalqi himoyasiga yaraydigan darajada kuchga ega edi. Erkin fikr, haq so\u2019z ifodasi endi vahima tug\u2019dirmas, qo\u2019rquv, riyo ijod ahli uchun isnod hisoblanadigan ochiq kunlar boshlangan, haqsiz-huquqsiz yashashdan to\u2019ygan, befarqlikka ko\u2019nikkan odamlar qalbiga adabiyotdan oydin bir nur oqib kelar edi. Bu dunyoga nimaga kelib, ne maqsadda yashab, qanday ahvolda o\u2019lib ketayotganini ham idrok qilmay qo\u2019ygan xaloyiq ongida tubdan yangilanish kuzatilardi.<\/p>\n Rus xalqining o\u2019zini tanishini tezlashtirgan san\u2019atkorlardan biri Anton Pavlovich Chexov edi. Aytaylik, Chexov nigohida \u201cbutun Rossiya \u2013 qandaydir mumsik, dangasa, meshchan odamlar mamlakati\u201d o\u2019laroq ko\u2019ringan bo\u2019lsa, buning sira ajablanarli joyi yo\u2019q. Ijtimoiy, axloqiy, madaniy va ma\u2019rifiy tanazzulga yo\u2019liqqan mamlakatining ahvolini boshqalardan ko\u2019ra u teranroq anglagan. Unga chin dildan kuyinib, el boshiga yog\u2019ilgan biri biridan mash\u2019um kulfatu hasratlarga o\u2019zicha chora izlagan. Yurtiga, eliga muhabbati \u2013 eng avvalo, Chexovning ular haqida yolg\u2019on gapirmagani, bir jumla bo\u2019lsin, yolg\u2019on yozmaganida. Shuning uchun uning \u201cpanjasiga panja urmoq\u201d nihoyatda qiyin!<\/p>\n Hayotga hayot ko\u2019zi bilan qaragil! Voqelikdan topmagan narsangni mavhumot dunyosidan axtarma! Odamni hayvondan farqlashda hech adashma! Ana shunda asl mohiyatga yetmog\u2019ing mumkin. Mohiyat esa sen o\u2019ylagandan ko\u2019ra behad chuqur va murakkab. Nima bo\u2019lmasin, insonni ma\u2019nodan mahrum etma! Atrofing ma\u2019nisiz kimsalarga nechog\u2019liq to\u2019lib-toshmasin, yetuk Shaxs orzusini boy berma! Mayda odam urug\u2019i urchib ketdimi \u2013 daxlsiz haqiqat qolmaydi, hamma narsa parchalanadi\u2026<\/p>\n Chexov asarlarini, xususan, hikoyalarini o\u2019qiganda, aynan bo\u2019lmasa hamki, ana shunga yaqin va o\u2019xshash ovozlar baralla eshitilib turadi. Darvoqe, adabiyot maydoniga endigina kirib kelayotganidayoq Antosha Chexonte daf\u2019atan \u201cMen hayotni yozaman!\u2019\u2019 degan. So\u2019nggi nafasigacha ahdiga sodiq qolgan Chexov realizmining o\u2019ziga xosligi ham, qandaydir alohida kuch-quvvatga egaligi ham ana shunda.<\/p>\n Anton Paalovich Chexov 1860 yil, ya\u2019ni bundan bir yarim asr muqaddam Taganrog shahrida savdogar oilasida dunyoga kelgan. Dastlab shu shahardagi gimnaziyada tahsil olib, so\u2019ng Moskva universitetining tibbiyot fakul`tetini tugallagan. Hayotni bilish, ayniqsa, qishloq odamlari turmushini miridan sirigacha o\u2019rganishda vrachlik kasbi unga qo\u2019l kelgan. Faqat vujud xastaliklarigagina emas, qanchadan-qancha ma\u2019naviy-axloqiy kasalliklarga ham u adashmay \u201ctashxis\u201d qo\u2019ygan. Rus adabiyoti o\u2019z tarixida bunday sezgir, bilag\u2019on \u201ctabib \u2013 tashxischi\u201dni ko\u2019rmagan desak, g\u2019alat bo\u2019lmas. Chexovning ilk asarlari \u201cOskolki\u201d, \u201cStrekoza\u201d jurnallarida bosiladi. \u201cMelpomen ertaklari\u201d, \u201cOlaquroq\u201d nomli to\u2019plamlari esa uning iste\u2019dodiga qiziqishni kuchaytirib yuboradi. Maktublaridan birida u \u201cMen uzun voqealar haqida qisqa yozishni bilaman\u201d, degan edi. \u201cChinovnikning o\u2019limi\u201d, \u201cXameleon\u201d, \u201cUnter Prishibeyev\u201d, \u201cSemiz va oriq\u201d va boshqa o\u2019nlab \u201cchertsa jaranglab turgan \u201ckaftdekkina\u201d (A.Qahhor) hikoyalarida Chexov aynan ixcham shaklda qanday yozish va jonli xarakter yaratish san\u2019atini namoyish eta olgan.<\/p>\n Chexov tajribalarini adabiyotdagi yangi hodisa sifatida ta\u2019riflagan adiblar ko\u2019p. Ulardan hech qaysisi Lev Tolstoy qadar topib aytolmagan: \u201cChexov \u2013 prozadagi Pushkin\u201d. Boshqa bir o\u2019rinda u Chexovni na Turgenev, na Dostoevskiy, na o\u2019ziga (Tolstoyga) qiyoslab bo\u2019lmasligini ta\u2019kidlarkan, \u201cChexov \u2013 haqiqiy san\u2019atkor: uni bir necha marotaba takror o\u2019qish mumkin\u201d, deydi. Chinakam san\u2019at asari shunday bo\u2019ladi. Ko\u2019p ijodkorlarning yozgani hatto bir bora o\u2019qishga ham yaramaydi. Nima uchun? Adabiyot \u2013 yozish, tinimsiz yozaverish \u201cdastgohi\u201d emas. Adabiyot \u2013 obraz orqali ko\u2019ngil olamini ochish, ruhni so\u2019zlatish san\u2019ati. \u201cNimani ko\u2019rsang, nimani qalban haqqoniy va samimiy his qilsang, shuni yozish kerak, \u2013 deydi Chexov. \u2013 Mendan goho u yoki bu hikoyangizda nima deyishni ko\u2019zlagansiz, deb so\u2019rashadi. Bunaqa savollarga men javob bermayman. Mening vazifam \u2013 yozish\u2026 Jonli, hayotiy obrazlar fikrni shakllantiradi, fikr o\u2019zi esa hech vaqt obraz yaratmaydi\u201d. Chexovning har bir asarida fikr obrazdan tug\u2019iladi. Obrazning tub asosi esa \u2013 hayot va haqiqat.<\/p>\n Ancha yillar muqaddam \u201cHasrat\u201d hikoyasini o\u2019qiganimda ko\u2019ngilga \u201cOdam ham shunchalik nochor, shu qadar abgor bo\u2019ladimi?\u201d degan savol sanchilgan edi. Iona Potapovning qahraton qish kechasidagi ahvolini o\u2019ylasam, hozir ham g\u2019alati bo\u2019lib ketaman. Hasratingni aytsang-u, eshituvchi topilmasa, g\u2019am-g\u2019ussa yo musibatingni atrof-muhitdagilar bir chaqaga ham arzitmasa \u2013 qanaqa jamiyat bo\u2019ldi bu? Iona Potapov deganimiz yakkayu yagona o\u2019g\u2019lidan ajralgan bir izvoshchi. Boshiga tushgan kulfatni izvoshiga chiqqanlarga aytib, yuragini bo\u2019shatmoqchi. Biroq u shunchalik nodon, mahdudki, o\u2019g\u2019lining nima kasaldan o\u2019lganini ham bilmaydi. Aqli yetgani \u2013 \u201cXudoning xohishi-da\u201d demoq, vassalom. Bolasining o\u2019limi sababini bilmaganidek, boshqalar uni hurmat-e\u2019tiborga loyiq ko\u2019rmasligiga sabab nima ekanini ham Iona xayoliga keltirolmaydi.<\/p>\n Boshda unga rahmingiz keladi, g\u2019aribu notavonligiga achinasiz. Hikoyadagi voqea va munosabatlarni mushohadadan o\u2019tkaza boshlagach, fikr qandaydir teskariga qarab og\u2019ishini sezasiz. Darhaqiqat, kimga nima gap aytishni ham bilmaydigan, duch kelganga dardini dasturxon qilib, mazaxga ham, ustidan kulishlarga ham \u201chi-hi\u201d deyaveradigan kimsaning o\u2019zi kim? Uning ahvoliga nega achinish kerak? Shu savollar ustida bosh qotirarkansiz, Ionaning g\u2019ururi, or-nomusi, qadr-qiymati allaqachon lahadga tiqilgani, o\u2019g\u2019il vafoti bunga bir \u201ceslatma\u201dligiga amin bo\u2019lasiz. Iona \u2013 noshud, nochor, tashlandiq, Iona \u2013 badbaxt, kulfatzada\u2026 Bularning bari to\u2019g\u2019ri. Lekin uning botinidagi odamlik javhari qani? Odam sifatida u suyanadigan ma\u2019ni qayonda?<\/p>\n Izvoshchida bular yo\u2019q, ehtimol azaldan bo\u2019lmagani uchun ham u shu holga tushgandir. Ahvolini anglab, o\u2019ziga o\u2019zi yordam berolmaydigan tirik maxluqqa shafqat qo\u2019lini cho\u2019zding nima-yu, cho\u2019zmading nima \u2013 baribir u kamsitilish, ezilishga mahkum. Adib dilini tilka-pora qilgan ismsiz hasrat \u2013 ana shu! Hikoya tagqatlamida qanchadan-qancha ionalarning taqdiri, fojiasi yashirinib yotganiga shu bois ham shubha qilmaysiz. Bunday asar yozish naqadar qiyinligini o\u2019ylab, \u201cHa, bu \u2013 Chexov- da\u2026\u201d deysiz.<\/p>\n Avgust oqshomlaridan biri. Havo salqin. Hammayoq zax. \u201cYoshgina dub daraxti\u201d ostida bir o\u2019lik yotibdi. Uning qoshida ikki mujik \u201cnavbatchilik\u201d qilyapti. Biri \u2013 mo\u2019ylovi endi sabza urgan o\u2019spirin, ikkinchisi \u2013 echkisoqol, oriqqina chol. Ismi, ishi, yashash sharoitini aytmasangiz, bu mujikning ham aql-farosati Ionanikidan farqlanmaydi. Tuturiqsiz gap-so\u2019zlariga toqat qilolmagan o\u2019spirin unga mana bunday deydi: \u201cMiyangni mundog\u2019 qo\u2019zg\u2019atib ko\u2019r, Syoma!.. Biron yaxshi gap eshitsang, ma\u2019nisini topishga urin, miyangga joylab ol, qayta- qayta o\u2019ylab ko\u2019r\u2026 Mabodo tushunmasang, miyani ishlatib, bosh qotirib astoydil urinsang \u2013 topasan, gapning mag\u2019zini chaqasan\u2026 Aql degan narsani o\u2019zingki harakat qilib topmasang, dunyodan benishon, shu tentakligingcha o\u2019tib ketasan\u2026\u201d<\/p>\n Hikoyaning nomi \u2013 \u201cJonsiz tana\u201d. Lekin o\u2019quvchini \u201cjonli tana\u201d, ya\u2019ni Syomaning marhumdan nima farqi bor degan savol o\u2019ylatadi\u2026 Albatta, odam o\u2019z-o\u2019zidan beaqllik, gumrohlik botqog\u2019iga botmaydi. Chexov bunda, xususan, qashshoqlik hodisasiga urg\u2019u beradi.<\/p>\n \u201cAgar muhtojlik, qochib qutulib bo\u2019lmaydigan dahshatli qashshoqlik bo\u2019lmasa, bu dunyoda turmush nechog\u2019liq go\u2019zal bo\u2019lardi\u201d (\u201cMujiklar\u201d). Umuman olganda, bu \u2013 haq gap. Hayotda xoru zorlik, tengsizlik, g\u2019am-anduh aksariyat qashshoqlikdan yuzaga keladi. Qashshoqlik, kambag\u2019allik hukm surgan joyda odam va odamiylikning emas, pulu boylikning qadri osmonga ko\u2019tarilib, faqiru fuqaroga turmush do\u2019zaxga aylanadi. Ammo aql-idrok, mehnat-mashaqqat bilan bu \u201cdo\u2019zax\u201ddan qutulish mumkin. Moddiy muhtojlikka ma\u2019naviy nochorlik qo\u2019shilib, keyingisi oldingisini ergashtirsa va kuchaytirsa-chi? Inson shunchalik tubanlashadiki, hatto hayvon ham uning kuniga dod deydi. O\u2019sha kezlarda rasmiyatchilik, insonga beparvo munosabatda bo\u2019lish rus xalqini qurshab olgan badbaxtliklarning bosh asoslaridan biriga aylangan edi. Xususan, davlat va hokimiyat idoralarida xizmat qiladigan amaldorlar xuddi shu \u201casos\u201dning jonli tamsilchilari edi. Ana shunaqa holat, ayanchli manzaralardan ham adabiyot nigohini chetga burmasligi, qaysi bir shaklda bo\u2019lmasin, ularga munosabat ko\u2019rsatishi lozim. Shunda haqqoniy bitilgan mo’jazgina asar ham o\u2019quvchi qalbida tubanlikka qarshi bir dunyo taassurot uyg\u2019otishi hech gap emas.<\/p>\n Chexov yaratgan turli mavqe va nufuzdagi chinovniku chinovnikchalar obrazi saltanat va xalq tanasiga kanaday yopishish oqibatlarini keng muhokama qilishga undaydi. O\u2019sha kimsalar dunyoqarashi va dilidagi maydalik, quvlik, bachkanaliklarni Chexov shu qadar mahorat bilan fosh etadiki, ulardan ayrimlarini odam demoqqa ham til aylanmaydi.<\/p>\n Huquqsizlikda kun o\u2019tkazib \u2013 huquqsizligini, qullikda yashab \u2013 qulligini, yo\u2019qsillik qa\u2019riga tushib, xoru zorlik sabablarini anglayolmagan xalqning yelkasiga minib olish qiyin emas. Qiyini \u2013 million-million odamni tobelik, mazlumlik ko\u2019nikmasidan qutqazish. Chunki bu mash\u2019um holat inson botinida tomir otadi. Shuning uchun zohiriy dushmanlik va zulmga nisbatan insonning o\u2019zi o\u2019ziga ravo ko\u2019radigan (albatta g\u2019ayrishuuriy tarzda) nodonlik va mutelik ming bora xavfliroq. Odam bolasi O\u2019zni bilishga intilmasa, tamom \u2013 o\u2019qish deysizmi, fikrlash yo mehnat qilish deysizmi, hamma-hammasi o\u2019tkinchi mayllarga tayanadi, xolos. Bunday holatda insondan har nimani talab qilish mumkindir, yolg\u2019iz bir narsa \u2013 ma\u2019noda sobitlikni kutib bo\u2019lmaydi. Bag\u2019oyat murakkab, ziddiyatli shu haqiqat Chexovning ko\u2019pgina hikoyalarida badiiy talqin qilingan. Shulardan biri \u2013 \u201cQayliq\u201d. Hikoya bosh qahramoni Nadya \u2013 yozuvchi orzusidagi obraz.<\/p>\n Yoshlikning orzu-istaklari o\u2019zgacha bo\u2019ladi. Nadya ham o\u2019n olti yoshida erga tegishni \u201czo\u2019r ehtiros bilan orzu qilib\u201d, yigirma uch yoshida oliy ma\u2019lumotli filolog, ammo bekorchi Andrey Andrevich degan bir gapdon yigitga unashtiriladi. Qiz va yigit bir-biriga yoqqan, albatta. Ahdu paymon qilinib, to\u2019y muddati ham belgilanadi. Nadya kutgan xotirjamlik, xursandlik o\u2019rnini g\u2019ashlik, mahzunlik egallay boshlaydi. Negaki, bu xayolparast qiz sira o\u2019zgarmaydigandek tuyulgan yakrang hayot, atrofdagi odamlar to\u2019g\u2019risida, o\u2019zi bilib-bilmay, mustaqil fikrlashga kirishgan. To\u2019y yaqinlaganda Moskvadan mehmonlikka kelgan Aleksandr Timofeevich, \u201csodda qilib aytganda Sasha\u201d degan yigit bilan bo\u2019lgan muloqotlar Nadyaning ko\u2019nglidagi fikr uchqunlarini go\u2019yo alangalatib yuboradi. Qiz beixtiyor ko\u2019p narsadan ma\u2019no izlashga tushadi. Qarangki, doim \u201co\u2019z onasini ajoyib, tengi yo\u2019q ayol deb o\u2019ylagan Nadya, endi qancha o\u2019ylamasin, uning sodda, oddiy va baxtsiz bir ayol ekanini bilmay kelganiga\u201d hayron qoladi. Shuningdek, qaylig\u2019ining sevgi nari tursin, oddiy hurmatga ham arzimasligini anglab yetadi. Xullas, erk, shodu xurram yashashga imkon beradigan yangi bir hayot orzusi bilan u shahrini tark etib, Peterburgga jo\u2019naydi. Chexov zamonida bunday mushohadachi kishilarga jamiyat telbaga qaraganday qarab, jinnidan qochganday ulardan o\u2019zini chetga tortgan. \u201cOltinchi palata\u201ddagi sho\u2019rlik do\u2019xtir Andrey Yefimichning o\u2019zi haqidagi e\u2019tiroflarini bir eslang. \u201cMen zararli ishga xizmat qilmoqdaman, \u2013 deydi u, \u2013 va o\u2019zim aldayotgan odamlardan oylik olmoqdaman, men vijdonsizman\u2026\u201d Vijdonning og\u2019ziga latta tiqilgan jamiyatda bunday gap bomba portlashidan ham yomon eshitiladi. Holbuki, \u201cvijdonsizman\u201d deyish o\u2019zgaga emas, odamning o\u2019ziga berilgan baho. Demak, isyon xavfi \u2013 vijdonda\u2026<\/p>\n Chexov ijodining o\u2019ziga xosligi haqida so\u2019zlanganda, hayotdan odamga emas, balki odamdan voqelikka o\u2019tilganini inobatga olish lozim. \u201cHayot nega bunday?\u201d Bu savolga javob berishdan oldin adib \u201cNega odam bunday?\u201d degan savolga javob axtaradi. \u201cNarsa \u2013 o\u2019zida\u201d deyilganidek, asosiy baxtsizlik, g\u2019am-g\u2019ussalarni Chexov odamning o\u2019zidan, bandaning bandaga o\u2019tkazgan zulmidan qidiradi. Inson o\u2019zi ma\u2019nan majruh, zerikarli bo\u2019lgach, hayot nechun quvonchli kechsin? Insondagi bema\u2019nilik \u2013 turmushdagi barcha musibat, azobu alam va haqsizliklarning tamali. Zero, siyrati ma\u2019no-mohiyatdan yiroq inson \u2013 hayvoni notiqa, ya\u2019ni so\u2019zlaguvchi hayvondir. Turli tabaqaga mansub shunaqa kimsalar ahvol-ruhiyasini tasvirlarkan, yozuvchi ularni ochiq ayblamaydi, haqiqiy ahvolni bilmaslikni, unga molday ko\u2019nikishni qoralaydi.<\/p>\n Chexov hikoyalarining ma\u2019no-mantig\u2019ini bir- biriga ulab, yaxlit g\u2019oyaviy manzara yuzaga keltirilsa, ijtimoiy, siyosiy, madaniy, axloqiy-ma\u2019naviy munosabatlari chok-chokidan titilib, ruhan xastalangan jafokash Rusiya \u201cOltinchi palata\u201ddan farqlanmay qoladi. Kimni kuzatmang, yo ong, yo xulq-atvor, yo mafkura, yoki sa\u2019yharakatida bir illat, bir tubanlikni ko\u2019rasiz. Ziyoli \u2013 avomdan, olim \u2013 zolimdan, dindor amaldorlaridan battar. Aql-idrok razolatga cho\u2019kib, erkin fikr quvg\u2019inga uchrab, odam o\u2019zligini boy berganda jamiyat qanday buzuqliklar girdobida qolishini Chexov shafqatsizlik bilan tasvirlaganki, bundan norozilik qahr, goho darg\u2019azablikka ko\u2019tariladi. Chexov esa \u201coyni etak bilan yopib bo\u2019lmas\u201dligini har satrida isbotlab boradi.<\/p>\n Jinoyatchilar hayotidan roman yozadigan bir yozuvchi politsiya izquvaridan \u201csiz meni muttaham va daydi odamlar makoniga olib boring\u201d, \u201cqotillarning bir necha toifasi bilan tanishtiring\u201d, \u201cyashirincha ish tutadigan fohishaxonaga ham kirib chiqsak\u201d, deb iltimos qiladi. Bunga izquvar \u201cjonim bilan\u201d, \u201cbunisi ham mumkin\u201d, deya javob qaytaradi. \u201cShundan keyin yozuvchi o\u2019zini qalbaki pul yasovchilar, o\u2019g\u2019rilar, tovlamachilar, qo\u2019shmachilar\u2026\u201d bilan uchrashtirishni so\u2019raydi. Bunga ham \u201cxo\u2019p bo\u2019ladi\u2026\u201d, \u201cistaganingizcha topiladi\u2026\u201d degan javob oladi. \u201cYana bir iltimos, \u2013 deydi yozuvchi. \u2013 Men romanimda boyagilarga qarama-qarshi ikki-uch yaxshi inson obrazini bermoqchiman. Shuning uchun sizdan o\u2019tinib so\u2019rayman, menga ikki-uch yaxshi, sof vijdonli odamni ham ko\u2019rsatsangiz\u2026\u201d<\/p>\n Politsiya izquvarini, \u201csof vijdonli odam\u201d iborasi sergak torttirib yuboradi. Nafasi ichiga tushib, bir zum xayolga beriladi va \u201chm\u2026 \u2013 deya g\u2019uldirab, \u2013 yaxshi, qidirib ko\u2019ramiz!\u201d deydi. Bor gap shu. \u201cAnqoning urug\u2019i\u201d deb nomlangan bu lavhada necha kitobning mazmuni mujassamlanganini, menimcha, har kim ham aytib berolmasa kerak. Bundan tashqari, sof vijdonli, rostgo\u2019y kishilarni qidiruv nima natija berardi \u2013 bu ham mubham. Rostlikka, poklikka da\u2019vogarlar har qadamda uchragan. Ammo\u2026<\/p>\n \u201cZerikarli voqea\u201d hikoyasining asosiy qahramoni mashhur professor, baobro\u2019 sovetnik Nikolay Stepanovich \u201cMening olimlik nomimda hech qanday dog\u2019 yo\u2019q\u2026 Bu nom \u2013 musaffo nom\u201d, deya kerilib yuradi. Umr shomi yovuqlashganda professor hech kutmagan achchiq haqiqat yuzaga chiqadi \u2013 bilsaki, u besamar ilmga umrini qurbon etib, maydalashib ketgan daqqi bir kimsa ekan. Mana, o\u2019zini talantli, mehnatsevar, tarbiya ko\u2019rgan, kamtarin, halol deb yurgan bir olimning ichki qiyofasi!<\/p>\n Chexov tip yaratishda tengsiz san\u2019atkorlardan. Asarlaridagi \u201cmo\u2019minligi tufayli shaxsini yo\u2019qotgan\u201d, \u201co\u2019ta ko\u2019ngilchanligi sababli kuchsiz va xaraktersiz bo\u2019lib qolgan\u201d, \u201cmaydagap, ojiz bir kishi\u201d kabi qayd va ta\u2019kidlardan ham tipik qiyofalar ko\u2019zga ko\u2019rina boshlaydi.<\/p>\n \u201cEngiltak\u201d hikoyasidagi Olga Ivanovna chindan ham yengiltak, havoyi. Adib so\u2019zlari bilan aytganda, \u201carzimagan havasga uchib, butun vujudini yopishqoq, iflos bir narsaga bulg\u2019agan\u201d dog\u2019uli xotin. Ammo yon-atrofdagilarda u jozibali, aqlli va iste\u2019dodli ayol o\u2019laroq taassurot uyg\u2019otadi. Ashula aytib, royal` chalib, rasm chizar, haykal yasar ekan, bu ishlarni xonim boplab bajaradi. Hikoya avvalida yozuvchi maftunkor bu juvon \u201ctalanti\u201dning bir xususiyatini alohida ta\u2019kidlaydi: \u201cBiron kishining sal dong\u2019i chiqsa bormi, tamom, Olga Ivanovna u bilan darhol tanishardi, bir kundayoq do\u2019stlashardi va uyga taklif qilardi. Har bir yangi tanish topgan kuni unga chinakam bayram edi. U mashhur odamlarni ilohiylashtirar, ular bilan faxrlanar va ularni har kun kechasi tushida ko\u2019rib chiqar edi\u201d.<\/p>\n Mashhur kishilarga oshuftalik barcha zamonlarda bo\u2019lgan. Biroq shaxsiy g\u2019araz, manfaat yuzasidan o\u2019lib-tirilib \u201culug\u2019 kishi»ga tarmashish, \u201ckosa ko\u2019zaning labiga\u201d tegar-tegmas esa undan voz kechishdek yuzsizlik hech qachon o\u2019tgan asrdagichalik udumga aylanmagan bo\u2019lsa kerak. Bora-bora ayb ham sanalmay qolgan bu xulqiy xastalik xususida fikr yuritsangiz, Chexovning his-tuyg\u2019u tadqiqotchisi sifatida qanchalik yiroqlarni ko\u2019ra bilganiga qoyil qolasiz.<\/p>\n Xarakter yaratish degani nima o\u2019zi? Jo\u2019ngina qilib aytganda, odamda ma\u2019no bormi, yo\u2019qmi \u2013 avvalo, ana shuni topish. Qolgani o\u2019z-o\u2019zidan o\u2019nglanib ketaveradi. Chunki odam chinakam fikr hayotiga erishmas ekan, ikki dunyoda ham ma\u2019no sohibi bo\u2019lolmaydi. Chexovning hikoya, qissa, dramalaridan kelib chiqadigan katta bir xulosa\u2013ana shu! \u201cChayka\u201ddagi yozuvchi Trigorinning o\u2019zi to\u2019g\u2019risidagi mulohazalari yodingizdami? Arkadinaning maqtashlariga javoban u \u201cMening irodam yo\u2019q\u2026 hech qachon menda shaxsiy iroda bo\u2019lgan emas. Bo\u2019sh, lanj, hamisha bo\u2019ysunuvchi odamman\u2026\u201d, deydi. Yozuvchimi, olimmi, oddiy ziyolimi \u2013 Chexov ulardan xuddi shunday ochiqlikni talab qilgan. Talab barobarida o\u2019zi o\u2019rnak ham ko\u2019rsatgan. Adib yashagan zamonda hayotiga makr-hiyla qo\u2019shilmagan, ijodiga soxta ko\u2019tarinkilik aralashmagan ikkita san\u2019atkor bo\u2019lsa, biri \u2013 Chexov. Bitta bo\u2019lsa, u ham Chexov.<\/p>\n Qalbining qaysi bir burchaklarida hatto Tolstoyda ham ulug\u2019lik havosi seziladi. Tolstoydek shaxsiyat sohibi uchun bu ayb ham sanalmas. Lekin Chexovning tabiati baribir boshqacha. Uning shaxsi hayot tuprog\u2019ida ildiz otgan azamat daraxt kabidirki, har shoxi, butog\u2019i, har yaprog\u2019idan hayot tovushi, naqadar zerikarli bo\u2019lmasin, tiriklik sadosi eshitiladi. Tolstoy bobo \u201cChexov \u2013 hayot san\u2019atkori\u201d deganda to\u2019la haqdir.<\/p>\n Adabiyot va san\u2019atga ko\u2019ngil bog\u2019lagan kishi, shak-shubhasiz, Chexovni yaxshi ko\u2019radi. U o\u2019z shaxsiga e\u2019tiborni jalb etmaydigan, ya\u2019ni imkoni yetgani qadar \u201cmen\u201dini yashiradigan yozuvchilardan. Shunga qaramasdan, asarlarini o\u2019qib, chuqurroq anglaganingiz sari aynan adib shaxsiga qiziqishingiz kuchayadi. Bu betakror Shaxs rus xalqi va adabiyotining bebaho boyligidir.<\/p>\n Ona shahri Taganrogda kambag\u2019allarning farzandlari uchun maktab ochishi, kasalxona va muhtasham kutubxona qurib berishi uning jamiyatda chinakam javonmard bo\u2019lganini tasdiqlaydigan dalillardir. Chexovdagi botiniy madaniyat, til va dil birligi, mushohadadagi tiniqlik, tug\u2019ma kamtarlik va xokisorlik, uyat va hayo hissining balandligi \u2013 bularni sanab sanog\u2019iga, aytib adog\u2019iga yetib bo\u2019lmaydi. Chexov dunyodan axtarganini siyratidan topgan, ammo topganini biror bandaga sezdirmagan. Uning kamsuqum, kamgap, tortinchoqligi shundan bo\u2019lishi kerak. Boshidan kechirgan qiyinchilik, baxtsizlik va omadsizliklar Chexovni sabr odami, hamma narsaga tik qaray oladigan kuchli iroda sohibi ekanini ko\u2019rsatadi. Chunki u his-tuyg\u2019ularni bir \u201cmarkaz\u201dga jamlash, irodani kemirguvchi mayl va tushunchalar bilan hech murosa qilmaslikning uddasidan chiqa olgan. Chexovda manfaatparast, serda\u2019vo, mayda \u201cmen\u201dchalarning yo\u2019qligi va u o\u2019zini to\u2019la-to\u2019kis ijodga bag\u2019ishlay olganining asosiy sabablaridan biri ham ana shu.<\/p>\n Bu dunyoda har kim o\u2019z yo\u2019lini topishi va shu yo\u2019ldan yurishi, har bir yurak o\u2019zining nuridan munavvar bo\u2019lishi kerak shunda hayot boyiydi, ko\u2019rkamlashadi, yashash rohatga to\u2019lib boradi. Chexovning orzusi va ideali shu edi. Uningcha, odamlarni omadli va omadsizlarga ajratish \u2013 inson tabiatiga tor va yuzaki qarash bo\u2019lib, insoniy mohiyatni teran tushunishga to\u2019sqinlik qiladi. Zohiran ishi yurishgan va omadli ko\u2019ringan kimsalar Chexov hikoyalarida muvaffaqiyat, omad \u201cto\u2019n\u201dlarining chetga uloqtirilishini hatto sezmaydilar ham.<\/p>\n Inson ichki dunyosini yoritishda qanchalik ilgarilamasin, badiiy ijod, iste\u2019dod, yozuvchilik mehnati to\u2019g\u2019risida so\u2019zlashni u mutlaqo yoqtirmagan. \u201cMen yozuvchimanmi? Nimaga yozishim kerak? Ijodkorning bosh vazifasi nimadan iborat?\u201d degan savollar unga tinchlik bermagan. Uning adabiyotga qarashi mutlaqo xolis, tamasiz bo\u2019lgan. Shundan u yutgan, nima yozsa \u2013 cho\u2019chimay, birovga yoqish yoki yoqmasligini o\u2019ylamay yozgan.<\/p>\n \u201cMunofiqlik, befahmlik, o\u2019zboshimchalik yolg\u2019iz savdogarlar xonadoni va jamoalarida hukm surayotgani yo\u2019q, \u2013 deydi Chexov, \u2013 ularni men ilm-fanda, adabiyot va yoshlar orasida ko\u2019rib turibman\u2026\u201d. Bulardan ko\u2019z yumgan joyi bormi uning? Bo\u2019lganida, ilm va adabiyot ahlidan biri uni \u2013 dinsiz, boshqasi \u2013 g\u2019oyasiz, yana biri iste\u2019dodsiz deya tahqirlamagan bo\u2019lardi\u2026<\/p>\n Dunyo tanqidchiligi va adabiyotshunosligida ishlatilgan \u201cizm»-\u201cizm\u201dlar mabodo bir joyga yig\u2019ilsa, adabiyot hayotiga xavf soladigan bahaybat bir uyum paydo bo\u2019lishi hech gap emas. To\u2019g\u2019ri, ilm tili, ma\u2019lum bir ma\u2019noda, istiloh, turg\u2019un ibora ekani shubhasiz. Ayni choqda termin bilan fikrlash, qoliplashgan qup-quruq mulohazalarni ilgari surish adabiyot yoki o\u2019quvchiga foyda yetkazishiga ishonish ham qiyin. Rus faylasufi L.Shestov \u201cGo\u2019zallik haqida so\u2019zlash \u2013 eng bo\u2019lmag\u2019ur ish: avvalo go\u2019zallikni yaratish kerak. Hanuzgacha hech bir estetik nazariya san\u2019atkor fikr- tuyg\u2019usi qayoqqa yo\u2019naladi va ijodiy faoliyatining chegarasi qaerdaligini aniq belgilay olgani yo\u2019q\u201d, deydi.<\/p>\n Haqiqatan ham shunday. Qiyinni \u2013 qiyin, murakkabni \u2013 murakkab demasa, ilm ahli orasida xayoliga kelganini vaysaydiganlar ko\u2019paysa ko\u2019payadiki, kamaymaydi. So\u2019zni, tuyg\u2019uni his qilmagan olim \u2013 go\u2019zallik va adabiyotning g\u2019animi. His qilish \u2013 o\u2019qish, o\u2019rganish bilan erishiladigan malaka emas, u ham bir iste\u2019dod. Bo\u2019lmasa, o\u2019sha faylasuf, mutafakkir Shestovning o\u2019zi Chexovni \u201cInsoniy umid qotili\u201d deb ayblarmidi?!<\/p>\n Rus adiblari orasida hayot chog\u2019larida qattiq tanqidga uchraganlardan biri ham Chexov. Skabichevskiy degan tanqidchi hatto \u201cChexov ichkilik ichib-ichib bir devorning tagida o\u2019lib ketadi\u201d, deya \u201cbashorat\u201d ham qilgan ekan. Qizig\u2019i shundaki, tanqid va tanqidchilik deyilganda Chexov faqat shu gapni eslagan: \u201cHikoyalarim haqidagi tanqidlarni yigirma besh yildan buyon o\u2019qiyman, lekin biror foydali yo\u2019l-yo\u2019riqni eslayolmayman, biror yaxshi maslahat eshitganim yo\u2019q. Faqat bir vaqtlar Skabichevskiy aytgan gap menga ta\u2019sir qilgan: u meni mast holda devor tagida o\u2019lib qoladi, degan\u201d.<\/p>\n Kitobxonning o\u2019zi tilloni misdan farqlay olsa-ku, muammo yo\u2019q \u2013 yaxshi kitob o\u2019quvchisini topib, yaroqsizi chetga surilaveradi. Taassufki, iste\u2019dodli ijodkor ko\u2019p bo\u2019lmaganidek, iste\u2019dodli o\u2019quvchi ham kam. Adabiy tanqid ko\u2019pincha shu \u201cbo\u2019shliq\u201dni zabt etib, haqiqiy ijodkorni bemalol kamsitib, iste\u2019dodsiz va o\u2019rtamiyonachilarni ko\u2019klarga ko\u2019taravergan. Badiiy ijod sir-asroridan bexabar, adabiyotni his qilishga ojiz kitobxon nima qiladi? Har bir nomdor olimning maqtoviga ham, tanqidiga ham laqqa tushadi. Lekin o\u2019zini o\u2019zi kamsitganini, yurak qoni bilan bitilgan kitobni huzur qilib o\u2019qimaslik fikr hayoti uchun qanday yo\u2019qotish ekanini tushunmasdan, ko\u2019r-ko\u2019rona ishonadi. Chexovxonlikda ham o\u2019tmishda shunday bo\u2019lgan. Qancha o\u2019quvchi o\u2019shanda \u201cChexovning pyesalari \u2013 bo\u2019sh joydagi fojialar\u201d, degan fikrni qabul qilgan bo\u2019lsa, demak, ularning hammasi chalg\u2019igan. \u201cOlchazor\u201d, \u201cVanya tog\u2019a\u201d, \u201cChayka\u201d, \u201cUch opa-singil\u201d \u2013 bular hozir dunyo teatrlari nigohini o\u2019ziga qaratib turgan asarlardandir. Shuni ta\u2019kidlash joizki, Chexov ijodiga sovuq va biryoqlama munosabat sho\u2019ro tuzumi davrida ham, aniqrog\u2019i, to Stalin vafotiga qadar sezilib-sezilmay davom etgan. Uning kitoblariga qiziqish, merosini ilmiy tadqiq qilish va nashr etish ishlarida keyinchalik yuksalish boshlanib ketdi. Chexovshunoslik rus adabiyotshunosligining eng jo\u2019shqin tarmog\u2019i sifatida e\u2019tibor qozongani adabiyot va ilm ahliga bugun yaxshi ma\u2019lum.<\/p>\n Chexov va o\u2019zbek adabiyoti masalasiga kelsak, bu alohida va maroqli bir mavzu. Chexov adabiy merosini o\u2019qib-o\u2019zlashtirish, turli janrlardagi ijod namunalarini tarjima qilishda yurtimizda quvonarli ishlar amalga oshirilgan. O\u2019tgan asrning qirqinchi yillarida ulug\u2019 adibimiz Abdulla Qahhor \u201cHozir bizda chexovchilik boshlanayotir\u201d, degan edi. Ushbu harakatning boshida Abdulla Qahhor turganidek, keyinroq Chexov \u201cTanlangan asarlar\u201di uch jildligi nashriga ham uning o\u2019zi bosh-qosh bo\u2019lgan. Chexovning \u201cmuborak ko\u2019zoynagi\u201dni taqib, nigohini o\u2019z xalqi o\u2019tmishiga qaratgan yozuvchi ham Abdulla Qahhor edi. O\u2019zbek ijodkorlaridan ko\u2019pchiligini Chexov asarlari qiziqtirgani shubhasiz. Lekin gap shundaki, ikki-uch yozuvchini istisno demasa, so\u2019nggi qariyb yarim asr mobaynida o\u2019zbek qalam ahlidan hech kim Chexov san\u2019atxonasining ichkarisiga kirib borgani yo\u2019q. Qahhor boshlagan ijodiy tashabbus qunt ila davom etganda edi, ko\u2019p yozuvchilar hech bo\u2019lmaganda, kuch- quvvatini \u201co\u2019tin yorish\u201dga sarflamas, qanday yozish hunarini puxta egallamasa hamki, nimani yozmaslikni bilish saviyasiga ko\u2019tarilar edi. Bu, albatta, shaxsiy bir fikr\u2026<\/p>\n Chexov shaxsi va ijodiyoti haqida o\u2019ylaganda, bir rivoyat esga kelaveradi. Eski Xitoy podsholaridan biri tush ko\u2019rib, ertasi vaziriga \u201cMamlakatdagi hamma zo\u2019r musavvirlarga yetkazing, menga Oy gardishini kesib o\u2019tgan bir qush suvratini chizib bersin. Ko\u2019rik o\u2019tkazib, g\u2019olibga mukofot beramiz\u201d, debdi. Hukmdor farmoyishi bajarilib, ko\u2019rik vaqti ham belgilanibdi. Rasmlar saroyga yig\u2019ilgach, shoh ularni birin-birin nazardan o\u2019tkazibdi. Qarangki, birontasi ham unga yoqmabdi. \u201cKo\u2019rikka qatnashmagan musavvir qoldimi?\u201d deb so\u2019rabdi u vaziri a\u2019zamdan. Surishtirilsa, birgina musavvir qolgan ekan. Uni shoh huzuriga olib kelish buyurilibdi. \u201cNega topshiriqni bajarmading?\u201d debdi shoh. \u201cOlampanoh, \u2013 degan ekan o\u2019shanda musavvir, \u2013 siz aytgan manzarani chizishga men ko\u2019p urindim. Biroq har qancha jahd qilmay, tunda Oy gardishini kesib o\u2019tadigan qushni aniq tasavvur etolmadim\u2026\u201d Menga xuddi shu gap kerak edi. Qolgani o\u2019zimga ma\u2019lum. Bor, shu yo\u2019lingdan og\u2019ishma\u2026\u201d debdi shoh. Aynan shunday maslak va e\u2019tiqod bilan adabiyotga xizmat qilgan yozuvchilarning peshvolaridan biri, hech shubhasiz, Chexov edi. Chexov san\u2019atiga ishonch \u2013 haqiqiy adabiyotning kuch-quvvati va istiqboliga ishonch bilan barobar. Hozirgi vaqtda asarlari dunyoda eng ko\u2019p o\u2019qilayotgan san\u2019atkorlar sanalganda, Chexovning nomi ham albatta tilga olinadi. Ovrupolik bir adib \u201cChexov men bilan bir umr muloqotda bo\u2019ladi\u201d, degan ekan.<\/p>\n Bu buyuk rus adibining kitoblarini bir marotaba miriqib o\u2019qigan kishi, istasin- istamasin, \u201cMen Chexovga yana qaytaman\u2026\u201d, demog\u2019i muqarrar.<\/p>\n Manba: <\/em>\u201c<\/em>Tafakkur<\/em>\u201d<\/em> jurnali, 2010\/04<\/em><\/strong><\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" IBROHIM HAQQUL \u201cQani edi, barcha odamlarning g\u2019am-g\u2019ussasi meniki bo\u2019lsa\u2026\u201d Sirri SAQATIY Hamma xalqning o\u2019ziga xos adabiyoti bor. Ammo milliy adabiyotni dunyo badiiy tafakkuri maqomiga olib chiqqan millatlar uncha ko\u2019p emas. XIX asrga kelib rus shoir va adiblari jahon adabiyotining oldingi saflaridan joy egallay boshladi. Pushkin, Lermontov, Gogol, Turgenev, Tolstoy, Dostoevskiy\u2026 Bularning har biri millat va […]<\/p>\n","protected":false},"author":2,"featured_media":441,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"tdm_status":"","tdm_grid_status":"","footnotes":""},"categories":[24,30,26],"tags":[88,54,89,80],"class_list":{"0":"post-440","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-adabiy-esse","8":"category-muharrir-tanlovi","9":"category-portret-esse","10":"tag-chexov","11":"tag-esse","12":"tag-hayot","13":"tag-ibrohim-haqqul"},"_links":{"self":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/440","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=440"}],"version-history":[{"count":4,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/440\/revisions"}],"predecessor-version":[{"id":445,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/440\/revisions\/445"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/media\/441"}],"wp:attachment":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=440"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=440"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=440"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nSirri SAQATIY<\/em><\/strong><\/p>\n