{"id":541,"date":"2026-03-30T12:54:43","date_gmt":"2026-03-30T07:54:43","guid":{"rendered":"https:\/\/esselar.uz\/?p=541"},"modified":"2026-03-30T12:54:43","modified_gmt":"2026-03-30T07:54:43","slug":"aytsam-oldirurlar-aytmasam-olam","status":"publish","type":"post","link":"https:\/\/esselar.uz\/?p=541","title":{"rendered":"Aytsam \u2013 o\u2018ldirurlar, aytmasam \u2013 o\u2018lam…"},"content":{"rendered":"

KARIM BAHRIYEV<\/strong><\/p>\n

Bir \u201cdevonai haqgo\u2018y\u201dning kundaligidan ayrim qaydlar<\/em><\/strong><\/p>\n

Xalqimizning ma\u2019naviy bisotida so\u2018z erkinligi haqida aytilgan hikmatlar anchagina. Ulardan turlicha xulosalar chiqarish mumkin, albatta. \u201cBoshingga qilich kelsa ham to\u2018g\u2018risini so\u2018zla\u201d, \u2013 deydilar. O\u2018ktamlashasan. \u201cTo\u2018g\u2018ri so\u2018z tug\u2018ganingga yoqmas\u201d, \u2013 deydilar. Tarvuzing qo\u2018ltig\u2018ingdan tushadi. \u201cElchiga o\u2018lim yo\u2018q\u201d, \u2013 deydilar. Shoir ham xalqning elchisi ekanini eslab, dadillashasan. \u201cEgilgan boshni qilich kesmas\u201d, \u2013 deydilar. Ko\u2018ngling soviydi. Albatta, egilolmaysan. Chunki ahvoling og\u2018ir: \u201cAytsam \u2013 o\u2018ldirurlar, aytmasam \u2013 o\u2018lam…\u201d Shunday yaralgansan \u2013 eshitsalar ham, eshitmasalar ham qalbing buyurganini aytaverasan. O\u2018zingga xiyonat qilolmaysan.<\/p>\n

Nasihatgo\u2018ylar topiladi: \u201cHovliqma, buni Sharq deydilar. Cho\u2018rtkesarlik millatimizga yot, milliy mentalitetimizga to\u2018g\u2018ri kelmaydi!\u201d Darrov yodingga Romen Rollanning so\u2018zi tushadi: \u201cHaqiqat hamma xalqlar uchun yagonadir, ammo har bir xalqning o\u2018z yolg\u2018onlari bor va ularni milliy mentalitet deb ataydilar\u201d. Albatta, sen \u201cnasihatgo\u2018y\u201d birodaringga to\u2018g\u2018riso\u2018zligi uchun dorga tortilgan, otilgan, chopilgan ajdodlaringni, dor tagida, qilich tig\u2018ida ham so\u2018zidan qaytmagan bobolaringni eslatishing mumkin. \u201cMilliy mentalitetimiz zulmga ko\u2018nikishni, vahshatning qoshida mum tishlab o\u2018tirishni taqozo qiladimi?!\u201d \u2013 deya so\u2018rashing, \u201cAn\u2019analarimizni ko\u2018r-ko\u2018rona tiklash kerak bo\u2018lsa, shohona saroylardagi haramlarni, shahvatona bachchabozliklarni ham boshlash kerakdir\u201d, \u2013 deb kesatishing, \u201cDunyoga bir marta kelasan. Yuz yil avval ham dunyo bor edi, lekin sen yo\u2018q eding. Yuz yil keyin ham dunyo qoladi, ammo sen bo\u2018lmaysan. Sen kelmasingdan oldin dunyoning charxi aylanib turganiday, sen ketganingdan keyin hayot to\u2018xtab qolmaydi. Sen ham\u00a0 insonsan, qoshida qaltirab turganing kimsadan qadr-qimmatda zarra kam emassan\u201d \u2013 deb da\u2019vat qilishing ham mumkin. Ammo bu hamvataning o\u2018z fikrida yolg\u2018iz emasligini, so\u2018z erkinligi masalasi anchayin chuqur muammoligini, kimnidir o\u2018z fikringga ishontirish uchun uzoq va zalvorli so\u2018zlash zarurligini o\u2018ylab, og\u2018ir xayollarga berilasan, fikrlaysan.<\/p>\n

\u201cYashashni o\u2018rgansang bo\u2018lardi!\u201d<\/p>\n

\u201cTayoqdek to\u2018g\u2018riliging, qaysarligingdan nima ko\u2018rding?!\u201d<\/p>\n

\u201cOzgina qayishqoq bo\u2018lsang-chi…\u201d<\/p>\n

Shu taxlit \u201cnasihat\u201dlarni ko\u2018p eshitaman. Javdirab turgan bolalarimga, javrab turgan xotinimga qarab, xayolga tolaman. Ba\u2019zan jahlim chiqadi.<\/p>\n

Ay, birodarlar, aldab-avrab, yolg\u2018on-yashiq gapirib, tilyog\u2018lamalik\u00a0 qilib kun ko\u2018rish yashashning bir yo\u2018li bo\u2018lsa, to\u2018g\u2018rilik ham \u2013 yashashning yo\u2018lidir. Men haqman, deyolmayman. Menga ergashinglar, deb esa umuman aytmadim. Ammo menga o\u2018zligimni tanish, o\u2018z bilganimcha yashash imkonini qoldiringlar.<\/p>\n

Balkim, men aldab-avrab uch yuz yil yashagandan ko\u2018ra to\u2018g\u2018rilik bilan uch kun yashashni afzal bilarman. Siz o\u2018z bilganingizcha yashang, ammo men ham o\u2018z bilganimcha yashashim kerak-ku?!<\/p>\n

\u201cNasihatgo\u2018y\u201dlar meni o\u2018z jinoyatiga sherik qilayotganga, yovuzlikda, zulmda hamkorlikka chorlayotganga o\u2018xshab tuyuladi.<\/p>\n

Bundoq qaraganda, to\u2018g\u2018riso\u2018zligim \u2013 mening o\u2018zligimdir. Shuni bilamanki, kimdir menga tish qayrasa, shu to\u2018g\u2018riligim vajidan tish qayraydi. Ayni paytda, agar kimdir meni hurmat qilsa, ana shu to\u2018g\u2018riso\u2018zligim uchun hurmat qiladi. Mabodo kimdir mendan hayiqsa, to\u2018g\u2018riso\u2018zligimdan hayiqadi. Demak, to\u2018g\u2018riso\u2018zligim \u2013 mening o\u2018zligim, boru yo\u2018g\u2018imdir. To\u2018g\u2018riso\u2018zligim bo\u2018lmasa, mendan hech kim hayiqmaydi, meni birov e\u2019zozlamaydi, birov yomon ham ko\u2018rmaydi. Go\u2018yo men yo\u2018qman \u2013 ana shundan qo\u2018rqaman.<\/p>\n

Yo\u2018q. Men dilimdagini gapirayotganda, mana, endi men hurmat qozonaman yoki dushman orttiraman, degan xayolda gapirmayman. Yuqoridagi fikrlarga men hozir, qog\u2018oz ustida termilib o\u2018tirib, sokin mulohazalar surish orqali kelayotirman. Dilimdagini aytishim mening hayot tarzimga aylangan. Bo\u2018ldi, boshqa gapirmayman deb yurib ham, gap ochilib qolsa, lop etib gapirib yuboraman.<\/p>\n

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Yana bir istiholani aytishim kerak: \u201cMening to\u2018g\u2018riso\u2018zligim\u201d deganda faqat men to\u2018g\u2018risini bilaman, deb o\u2018ylamayman. Birinchidan, to\u2018g\u2018risini bugun jim o\u2018tirgan, qaysidir istihola, qo\u2018rquv yoki hisob-kitob tufayli gapirmayotgan odamlarning aksariyati ham bilishi mumkin. Ikkinchidan, hamda bu eng asosiysi \u2013 \u201cmening to\u2018g\u2018riso\u2018zligim\u201d deganda men o\u2018z fikrimni ochiq aytishimni nazarda tutmoqdaman, xolos. Ya\u2019ni, men o\u2018zim to\u2018g\u2018ri hisoblaydigan, o\u2018z e\u2019tiqodim, inonchim taqozo etgan fikrni aytaman, bir gapni aytib, boshqa gapni qilib, uchinchi gapni o\u2018ylab o\u2018tirgan bo\u2018lmayman. Men aytayotgan fikr mening uchun to\u2018g\u2018ridir, boshqa birov uni mutlaq qabul qilishi shart emas, boshqa birov bu fikr bilan bahslashishi, uni muhokama qilishi, unga qarshi fikr bildirishi mumkin va bu tabiiydir.<\/p>\n

Men uchun to\u2018g\u2018riso\u2018z odam \u2013 tayoqdek to\u2018g\u2018ri, shubhasiz fikrlarni aytayotgan odam emas, balkim fikrlayotgan va ma\u2019lum xulosalarga kelayotgan va shu xulosalarini ochiq-oydin aytayotgan odamdir.<\/p>\n

Shuningdek, men egriso\u2018zlik deganda noto\u2018g\u2018ri fikrni aytayotgan odamni emas, fikrining to\u2018g\u2018ri emasligini bilgani holda aytayotgan, balkim, to\u2018g\u2018risini bilsa-da, teskarisini gapirib turgan, riyokor odamni tushunaman.<\/p>\n

Donishmandlardan biri: \u201cAgar rost so\u2018zni aytish imkoni bo\u2018lmasa, hech bo\u2018lmaganda, yolg\u2018on aytmaslik, jim o\u2018tirish ham hurmatga loyiqdir\u201d, degan edi. Bu ham mulohaza qilishga arziydigan fikrdir, nazarimda.<\/p>\n

Fikr va faktni ajratish lozim. Fikr hamisha nisbiydir, munozaralidir. Fakt lug\u2018aviy ma\u2019nosiga ko\u2018ra ham \u201cbo\u2018lgan voqea, haqiqat, bor narsa\u201d demakdir. Muayyan shart-sharoitlarda va muayyan vaqtda yuz bergan yoki yuz berayotgan qaysidir voqea, hodisa, jarayon haqida xabar beradigan axborot to\u2018g\u2018ri yoki noto\u2018g\u2018ri bo\u2018lishi mumkin. Bunday axborot yo haqiqatga to\u2018g\u2018ri keladi, yo kelmaydi. Agar jurnalist bo\u2018lmagan voqeani bo\u2018ldi, deb yozsa yoki aytsa, u tegishli tarzda javobgar bo\u2018ladi.<\/p>\n

Fakt haqiqatga to\u2018g\u2018ri yoki noto\u2018g\u2018ri bo\u2018lishi mumkin.<\/p>\n

Fikr esa progressiv yoki reaksion, asosli yoki asossiz, foydali yoki zararli, taraqqiyparvar yoki johilona bo\u2018lishi mumkin.<\/p>\n

Voqea va hodisa to\u2018g\u2018risidagi faktik axborot haqiqatga to\u2018g\u2018ri yoki noto\u2018g\u2018ri ekani jihatidan tekshirilishi mumkin. Ammo fikrlar, mulohazalar, inonchu e\u2019tiqodlarni ifoda etuvchi axborot \u2013 mafkuralar, g\u2018oyalar, nazariyalar, konsepsiyalar, dasturlar, rejalar, taxminlar, baholar va hokazolar mohiyat e\u2019tibori bilan haqqoniy yoki yolg\u2018on bo\u2018lolmaydi, ularning haqiqatga to\u2018g\u2018ri kelish-kelmasligi tekshirilishi mumkin emas. Bu fikrlar ishonchli yoki bahsli bo\u2018lishi mumkin. Ammo ularni aytgani yoki yozgani uchun yozuvchi yoxud chop etgani, oshkor qilgani uchun ommaviy axborot vositasi javobgar bo\u2018lishi mumkin emas, zero O\u2018zbekiston Respublikasi Konstitutsiyasida, amaldagi konstitutsiyaviy tuzumga qarshi qaratilgan axborotni va qonun bilan cheklangan davlat siri hamda boshqa sirlarga taalluqli axborotni istisno qilgan holda, har kimning fikrlash, so\u2018z va e\u2019tiqod erkinligi kafolatlangandir (29-modda), mamlakatda ijtimoiy hayot siyosiy institutlar, mafkuralar va fikrlarning xilma-xilligi asosida rivojlanishi ta\u2019kidlangandir (12-modda)<\/p>\n

Shundan kelib chiqib, g\u2018oyalar, mulohazalar, muhokamada aytilgan baholar sudning qarori bilan \u201chaqiqatga to\u2018g\u2018ri kelmaydiganligi\u201d uchun rad etilishi mumkin emas. Ular bahs, munozara tartibida muhokama qilinishi, ularga e\u2019tiroz bildirishi mumkin, ya\u2019ni g\u2018oyalar va fikrlarga (O\u2018zbekiston Respublikasi \u201cOmmaviy axborot vositalari to\u2018g\u2018risida\u201dgi Qonunining 27-moddasida ko\u2018zda tutilgan tartibda) ular tarqatilgan ommaviy axborot vositalarida javob (luqma, sharh) berilishi lozim. G\u2018oyalarni, hur fikrlarni bo\u2018g\u2018ish totalitar, avtoritar tuzumlarga xosdir. Demokratik tuzum esa fikrlarning, g\u2018oyalarning rivojlanishidan quvvatlanadi.<\/p>\n

Agar odam o\u2018zi ishongan fikrini aytayotgan bo\u2018lsa, bu fikrning munozarali ekanidan qat\u2019iy nazar, bu odamni hurmat qilish kerak. Volter shuning uchun ham: \u201cMen Sizning fikringizga qo\u2018shilmasman, ammo Sizda ham fikr bo\u2018lishi kerak va men Sizning ana shu fikringizni aytish huquqingiz uchun jon berishga tayyorman\u201d, degandi.<\/p>\n

\u201cAgar jim yursang, sen ham katta-patta bo\u2018lib, mashinada yurarding\u201d, \u2013 degan gaplarni \u201cdo\u2018st\u201dlardan eshitib turaman. Bugun xotinim ham shunga o\u2018xshash ta\u2019na qildi: \u201cTilingizning achchiqligidan shu kuyga tushdingiz… Odamlar rohat qilib, restoranlarda to\u2018y beryapti, billur idishlarda ovqat yemoqda\u201d. Ana, xolos!<\/p>\n

Hozirgi paytda \u2013 xalqning aksariyat qismi ochlik iskanjasida qolgan bir zamonda oshib-toshish uyatdir. Konfutsiy: \u201cAdolatsiz tuzumda boy bo\u2018lish \u2013 uyat, adolatli tuzumda \u2013 kambag\u2018al bo\u2018lish uyatdir\u201d, degandi. Zero, adolatli tuzumda shaxsning halol yo\u2018l bilan boy bo\u2018lishi uchun imkon bo\u2018ladi, halol yo\u2018l bilan yashash mumkin bo\u2018lganda och o\u2018tirish sog\u2018-salomat odam uchun uyatdir. Agar halol yashashning imkoni bo\u2018lsa, boy bo\u2018lish uchun albatta qing\u2018ir yo\u2018llardan borish kerak bo\u2018lsa, xususan, kimgadir xushomad qilish, yolg\u2018on so\u2018zlash lozim bo\u2018lsa, bu tizim \u2013 adolatsizdir, bu yo\u2018l bilan boyish \u2013 sharmandalikdir.<\/p>\n

Ko\u2018pchilikning o\u2018zi ham, qavm-qarindoshlari ham zo\u2018rg\u2018a kun ko\u2018rayotgan bo\u2018lsa-da, qalbida oqsuyaklar toifasiga suqilib-sirg\u2018alib kirish istagi barq urib yotadi.<\/p>\n

Albatta, men och qolayotganlarga kuyunganim tufayli o\u2018zim ham och qolishga harakat qilayotganim yo\u2018q. Och qolayotganim ham yo\u2018q. O\u2018zimdan qahramon yasashim kulgili bo\u2018lardi. Ammo men xalqni talayotganlar to\u2018dasiga qo\u2018shila olmayman.<\/p>\n

Agar \u201cjim o\u2018tirsam \u2013 albatta amaldor bo\u2018lishim\u201dga, ya\u2019ni avvalgidek \u201cxalq deputati\u201d bo\u2018lishimga, \u201cyuqori idoralar\u201dda ishlashimga kelsak, men 1990-yilda aynan jim o\u2018tirmaganim uchun deputat bo\u2018lgan edim, men xalqqa qayishganim uchun xalq deputati qilib saylagan edi (menga mahalliy hokimiyat tarmashib-tirmashib qo\u2018lidan kelgancha qarshilik qilib ko\u2018rgandi o\u2018shanda), shuning uchun men \u201cjim\u201d o\u2018tirganimda, aniqki, umuman hokimiyat idorasiga kelmasdim, adabiyot gazetasida yozib-chizib yurgan bo\u2018lardim, yana ham orqaga qaytsak, men \u201cjim\u201d o\u2018tirganimda edi, umuman Toshkentga ham kelib o\u2018tirmas edim, Urgutda \u2013 tog\u2018 bag\u2018ridagi so\u2018lim qishlog\u2018imda \u201cjim\u201d o\u2018tiraverar edim… Men Toshkentga umummillat minbaridan elga nimadir so\u2018z aytish uchun kelganman. Jim o\u2018tirolmayman.<\/p>\n

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To\u2018g\u2018ri, rost so\u2018zni tinglashga toqati bo\u2018lmagan ayrim amaldorlar meni chetga surishga urinadi, jilla qursa, ko\u2018rmaslikka oladi, men ham tiqilib-surilib amaldorlarning safiga talpinmayman… Ammo fikrlashda davom etaman.<\/p>\n

\u201cJim\u201d o\u2018tirsam, bu qadar tilga tushmagan bo\u2018lardim. Balkim, \u201cxayrixoh\u201dlar aytayotgan gapning tagida boshqa gap bordir: \u201cGapirib-so\u2018zlab tepaga chiqib oldingiz, chiqib olgandan keyin, yuqorida turish uchun jim yurishingiz kerak edi, amaldor bo\u2018lib turishning boshqa yo\u2018li yo\u2018q\u201d, \u2013 demoqchidirlar. Bu shubhasiz fohishalikka o\u2018xshaydi. Ijtimoiy-iqtisodiy fohishabozlikni tushunish va kechirish mumkindir, ammo siyosiy fohishabozlikni kechirish mumkin emas.<\/p>\n

Faylasuflar: \u201cYolg\u2018onni ravon aytsang, o\u2018zini fosh qiladi\u201d, \u2013 deganlar. Gap shundaki, yolg\u2018on fosh bo\u2018lmaslik uchun turli-tuman libosga burkanadi, shuning uchun yolg\u2018on quloqqa oson quyiladi va ko\u2018pchilikka xush yoqadi. Rost so\u2018z esa ochiq-oydin bo\u2018ladi, shuning uchun qattiq botadi. Ammo inson ham, insoniyat ham, millatu ummat ham rost so\u2018zga ko\u2018nikishi kerak.<\/p>\n

Rost gapirish insonning boshqa insonlar oldidagi birinchi majburiyatidir. Hech kimning boshqa birovni aldashga haqqi yo\u2018q. Birovni aldash, ko\u2018zni lo\u2018q qilib, yolg\u2018on so\u2018zlash unga nisbatan hurmatsizlikdir. Umuman olganda, muayyan odamni aldaganingizni bilib qolsa, qattiq xafa bo\u2018ladi: \u201cMeni aldading, bola ko\u2018rding, befahmga yo\u2018yding!\u201d \u2013 deydi. Zero so\u2018zlangan yolg\u2018on yolg\u2018on so\u2018zlanayotgan odamga nisbatan hurmatsizlikdir. Butun bir xalqqa yolg\u2018on so\u2018zlashni aytmasa ham bo\u2018ladi. Bir kishiga aytilgan yolg\u2018on kechirilmas ekan, butun bir xalqni tinimsiz aldash mumkinmi?! Bu \u2013 nafaqat xalqqa nisbatan nopisandlik. Barchani qadr-qimmatda teng qilib Yaratganning qoshida ham gunohdir. Zero, muqaddas kitoblarda aytilganiday, Alloh rost gapirganlarni sevadi.<\/p>\n

Haqiqat baribir oshkor bo\u2018ladi. Kecha sho\u2018ro totalitarizmi davrida aytilmagan gaplar bugun aytilmoqda, oshkor etilmoqda. Bugun aytilmayotgan gaplar ertaga aytiladi. Avraam Linkoln aytganidek, \u201cBir hovuch muayyan odamlarni bir umr aldab yurish mumkin, butun xalqni muayyan vaqt davomida aldab yurish mumkin, ammo butun xalqni hamisha aldab yurishning iloji yo\u2018q\u201d.<\/p>\n

Yolg\u2018on bir kuni kelib fosh bo\u2018ladi, haqiqat va fosh bo\u2018lish xavfidan xolidir, chunki u ochiqdir. Yolg\u2018on aytilgan paytida foyda keltirishi mumkin, ammo kelajakda baribir ayon zararli tuyulishi, aytgan odamning boshiga kaltak sindirishi mumkin, ammo istiqbolda baribir xalqqa va jamiyatga foyda keltiradi.<\/p>\n

Yolg\u2018onning tagida tama yotadi, haqiqat esa\u00a0 tamasiz aytiladi. Zero, bobolarimiz kinoya bilan: \u201cGapirganim uchun ko\u2018p pushaymon bo\u2018ldim, ammo gapirmaganim, jim o\u2018tirganim uchun hech pushaymon bo\u2018lmadim\u201d, \u2013 deya istehzo qilganlar.<\/p>\n

Yolg\u2018on laganbardorlarning vositasidir. Xushomad \u2013 tiz cho\u2018kib qilingan hujum, egilib qilingan qaroqchilik, deydilar. Bir odam ikkinchi odamni yolg\u2018ondan maqtar ekan, uning nimadandir tamasi bor. U nimagadir erishmoqchi, nenidir olmoqchidir.<\/p>\n

Haqiqat bekorga aytilishi mumkin, ammo yolg\u2018on bekorga aytilmaydi. Xushomad qilayotgan odam maqtalayotgan odamga muhtojdir, maqtalayotgan odam esa unga muhtoj emas. Shuning uchun xushomad eng avvalo xushomad qilinayotgan odamni haqorat qiladi.<\/p>\n

Jamiyatda munosabatlar xushomadga qurilsa, bu millat uchun jiddiy fojiadir.<\/p>\n

\u201cKattaga gap qaytarma, betgachoparlik qilma!\u201d \u2013 degan nasihatlar hali suyagi qotmagan bolaga qilinganda, ehtimol, tushunarlidir ammo o\u2018zini tutib olgan xalqning hayot tarziga aylanmasligi kerak.<\/p>\n

\u201cRost so\u2018zni dabdurustdan aytsang, xalq izidan chiqib ketadi. To\u2018polon bo\u2018ladi. Janjal qo\u2018zg\u2018aladi…\u201d \u2013 degan gaplar xalqqa nisbatan adolatsizlikdir. Bu, birinchidan, xalqni o\u2018z fikriga ega bo\u2018lmagan, birov bir narsa desa, ergashib ketaveradigan suyagi qotmagan, amorf bir go\u2018dak sifatida fahmlashdan kelib chiqadi. Ikkinchidan, buning oqibatida xalqni ozod insonlarga xos hurfikrlikdan mosuvo etish fikrlash jarayonini to\u2018xtatadi, yurtni orqaga, tanazzulga sudraydi. Uchinchidan, aynan rost so\u2018zlash, rostlik qo\u2018zg\u2018alishi mumkin bo\u2018lgan janjallardan saqlaydi. Zero, to\u2018polonu fitna rost so\u2018zdan emas, hamisha aynan yolg\u2018on so\u2018zlarning, makkorlik va ayyorlikning, rost so\u2018z aytilishi imkoni bo\u2018lmaganidan uchraydigan mish-mishlarning natijasida yuzaga keladi.<\/p>\n

Bugun rost so\u2018z aytilmagani natijasida yashirilgan illatlar ertaga to\u2018planib, yig\u2018ilib, ulkanlashib, katta bir bo\u2018hronni yuzaga keltiradiki, uning ertangi muqarrar zarbasi bugun rost so\u2018z aytilsa keladigan zarbadan yuz bor, ming bora dahshatlidir. Muammolarni orqaga surib, o\u2018zini ovutishdan ko\u2018ra, ularni oshkor etish va yechishga kirishish kerak. Toshchalar yig\u2018ilib, bir kuni tog\u2018 o\u2018laroq el boshiga tushadi.<\/p>\n

Endi rostini aytganda, haqiqatdan qo\u2018rqaman deya o\u2018zini yolg\u2018on bilan ovutish bir odam uchun ham uyatli bo\u2018lganiday, butun bir jamiyat uchun ayniqsa sharmandalidir.<\/p>\n

To\u2018g\u2018riso\u2018zlik \u2013 odamning boshqa odam oldidagi, xalqi va millati oldidagi burchidir.<\/p>\n

O\u2018tgan asrda to\u2018g\u2018riso\u2018zligi uchun hukmdorlar \u201ctelba\u201d deb e\u2019lon qilgan va mahbusxonaga tashlagan faylasufga qo\u2018shilib aytish mumkinki, men xalqimga hech qachon yolg\u2018on so\u2018zlay olmayman, chunki uning ko\u2018ziga hamisha uyalmay tik qarashni istayman.<\/p>\n

Men xalqimning kamchiliklarini fosh etaman, chunki uni kamchiliklarsiz, barqaror, komil va sobit ko\u2018rishni istayman.<\/p>\n

Men xalqimni tanqid qilaman, chunki uni sevaman.<\/p>\n

Men xalqimga rost so\u2018zlayman, chunki uni hurmat qilaman.<\/p>\n

2-yanvar, 2000-yil. Toshkent<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

KARIM BAHRIYEV Bir \u201cdevonai haqgo\u2018y\u201dning kundaligidan ayrim qaydlar Xalqimizning ma\u2019naviy bisotida so\u2018z erkinligi haqida aytilgan hikmatlar anchagina. Ulardan turlicha xulosalar chiqarish mumkin, albatta. \u201cBoshingga qilich kelsa ham to\u2018g\u2018risini so\u2018zla\u201d, \u2013 deydilar. O\u2018ktamlashasan. \u201cTo\u2018g\u2018ri so\u2018z tug\u2018ganingga yoqmas\u201d, \u2013 deydilar. Tarvuzing qo\u2018ltig\u2018ingdan tushadi. \u201cElchiga o\u2018lim yo\u2018q\u201d, \u2013 deydilar. Shoir ham xalqning elchisi ekanini eslab, dadillashasan. \u201cEgilgan boshni […]<\/p>\n","protected":false},"author":2,"featured_media":542,"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":[24,27],"tags":[],"class_list":{"0":"post-541","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-adabiy-esse","8":"category-avtobiografik-esse"},"_links":{"self":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/541","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=541"}],"version-history":[{"count":2,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/541\/revisions"}],"predecessor-version":[{"id":546,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/posts\/541\/revisions\/546"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=\/wp\/v2\/media\/542"}],"wp:attachment":[{"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=541"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=541"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/esselar.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=541"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}