ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
382
TARIXIY-NAZARIY MANBALARDA TURLI TAHDIDLARGA QARSHI
KURASH MASALASI TAHLILI VA HOZIRGI DAVRDA GLOBAL INTERNET
TAHDIDLARINING O‘ZIGA XOS XUSUSIYATLARI VA ULARGA QARSHI KURASH
ZARURIYATI.
Mo‘ydinov Asilbek Adxam o‘g‘li
Ijtimoiy-gumanitar fanlar kafedrasi o’qtuvchisi
https://doi.org/10.5281/zenodo.8026707
Annotatsiya.
Mamlakatimiz yoshlari o‘rtasida ularning ma’naviy tarbiyasiga oid
so‘rovnomalar o‘tkazilgan, bu esa yoshlar ongida kechayotgan jarayonlarni chuqurroq ochib
berishda muxim ro‘l o‘ynaydi.
Kalit so’zlar:
qarashlar, manbalar, kurash, internet, tahdid.
ANALYSIS OF THE ISSUE OF COMBATING VARIOUS THREATS IN
HISTORICAL-THEORETICAL SOURCES AND THE PECULIARITIES OF
GLOBAL INTERNET THREATS IN THE CURRENT PERIOD AND THE NEED
TO COMBAT THEM.
Abstract.
Surveys have been conducted among the youth of our country regarding their
spiritual education, which plays a role of Mukhim in the deeper disclosure of the processes taking
place in the minds of young people.
Key words:
views, resources, struggle, internet, threat.
АНАЛИЗ ВОПРОСА БОРЬБЫ С РАЗЛИЧНЫМИ УГРОЗАМИ В
ИСТОРИКО-ТЕОРЕТИЧЕСКИХ ИСТОЧНИКАХ И СПЕЦИФИКИ ГЛОБАЛЬНЫХ
ИНТЕРНЕТ-УГРОЗ В СОВРЕМЕННУЮ ЭПОХУ И НЕОБХОДИМОСТИ БОРЬБЫ
С НИМИ.
Аннотация.
Среди молодежи нашей страны проведены опросы, касающиеся их
духовного воспитания, что играет важную роль в более глубоком раскрытии процессов,
происходящих в сознании молодежи.
Ключевое словa:
взгляды, ресурсы, борьба, интернет, угроза.
Xalqimiz o‘tmishida ham tahdidlar bo‘lgan, biroq xalqimiz va muttafakkirlarimiz ularga
munosib qarshilik ko‘rsatib kelishgan.
Moturidiylik ta’limotining asoschisi Abu Mansur al-Moturidiydir. Abu Mansur al-
Moturidiy (870-944) Samarqandning Moturid qishlog‘ida tug‘ilgan. U dastlabki ta’limni o‘zining
qishlog‘ida olib, keyinchalik Samarqanddagi Raboti g‘oziyon madrasasida davom ettirdi. Al-
Moturidiy yashagan davr somoniylar hukmronlik qilgan davrga to‘g‘ri keladi . Ma’lumki,
Somoniylarning hukmronlik davrida markazlashgan davlat shakllangan. Buning asosiy
sabablaridan biri ajdodlarimiz chetdan kirib kelayotgan tahdidlarga qarshi munosib qarshilik
ko‘rsata olishgan.
Narshaxiyning “Buxoro tarixi” asarida keltirilishicha,“.... amir Ismoil Somoniy xalqni (bu
qiyinchilikni tortishdan) ozod qildi va devor ham xarob bo‘ldi, Amir: «To men tirik ekanman,
Buxoro viloyatining devori men bo‘laman»,— dedi va ustiga olgan bu vazifani to‘la bajardi; u
doimo janglarda o‘zi qatnashdi va Buxoro viloyati ustidan dushmanlarning zafar topishlariga yo‘l
qo‘ymadi”. Ismoil Somoniy o‘z so‘zlari bilan xalqning ishonchini qozongan va ana shu ruhiy
madad tufayli markazlashgan davlat tuza olgan.
ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
383
Rennesans davrida ham diniy masalalarga oid g‘oyaviy va ma’naviy tahdidlar turli
maqsadlarda suqilib kirishga uringan.
Al-Moturidiy “Ta’vilot al-Qur’on” asarida Abu Hanifaning qarashlariga suyangan holda
buzg‘unchi g‘oyalarni rad qilishga harakat qiladi .
Olmon olimi Ulrix Rudolf Moturidiy ilmiy merosini Ash’ariy ta’limoti bilan solishtirar
ekan, ularning o‘rtasidagi muayyan o‘xshashliklarning mavjud ekanligini e’tirof etadi. Shu bilan
birga, ba’zi farqlar ham uchrashi va ular eng muhim tamoyillarga tegishli ekanini aniqladi. Avvalo
shuni aytish kerakki, ularning sunnatga munosabatida hamfikrlik yo‘q. Chunki Ash’ariy boshda,
mu’taziliy olimi edi, keyinchalik namoyishkorona, Ulrix Rudolf ifodasicha, balki itoatkorona,
hanbaliylar tomoniga o‘tdi. Moturidiy esa sharqiy hanafiylikning namoyondasi edi va umrining
oxirigacha shunday bo‘lib qoldi.
Ash’ariy o‘z nazariyasini dalillash uchun radikal ta’riflar keltirishdan qaytmagan.
Moturidiy esa, aksincha, radikallikdan qochgan. U ko‘proq barchani qoniqtiruvchi, shu bilan birga
islom asoslariga muvofiq keluvchi sintezlash yo‘lini afzal ko‘rgan .
Moturidiy haqidagi dastlabki ma’lumotlar, tabiiyki uning vatani-Movarounahrda paydo
bo‘lgan. Bu yerda hijriy V / milodiy XI asrga kelib, Moturidiy ta’siri shakllangan edi. Uning
zamondoshlari o‘z ilohiy an’analari haqida jiddiy o‘ylay boshladilar. Ushbu an’analarni
shakllantirishda qo‘shgan uning hissasi hal qiluvchi ahamiyatga ega bo‘lgan degan xulosaga
kelindi. Abulyusr al-Pazdaviy (vafoti xijriy 493/ milodiy 1100 yil) xuddi shu mazmundagi
mulohazani bildiradi, uning zamondoshi Abulmu’in an-Nasafiy (vafoti hijriy 508/ milodiy 1114y.)
esa aynan shu fikrni yorqinroq ifoda etadi . Ammo ularning birontasi ham Moturidiyni
Movarounahrdagi sunniy ilohiyotning asoschisi deb e’lon qilish niyatini ko‘zlamaydi. Ular
Moturidiyga ko‘proq o‘zlaring atoqli hamkasbi, ya’ni mavjud ilohiy ta’limotni qoyilmaqom bayon
etgan va sharhlagan mutafakkir sifatida qaraydilar. Abu Hanifaga esa ushbu maktabning asoschisi
sifatida qaraganlar. U diniy ta’limotning barcha asosiy masalalari bo‘yicha nimaiki degan bo‘lsa,
haqiqat sifatida qabul qilinishi, nimaniki targ‘ib etgan bo‘lsa, hech qanday o‘zgarishsiz
yetkazilishi va talqin etilishi lozim edi.
Pazdaviyda bu niyat ikkiyoqlama namoyon bo‘lgan. U bir tomondan o‘z e’tiqodini
moturidiya deb emas, balki ongli ravishda ashobi Abu Hanifa deb atagan . Ikkinchi tomondan, u
yoki bu nazariya Abu Hanifa ta’limotida allaqachonlar majud ekanini qayta-qayta ta’kidlashga
uringan.
Biz bilamizki, taniqli Abulyusr al-Pazdaviyning katta bobosi Abdulkarim bin Muso al-
Pazdaviy (v.390/999y.) Moturidiy qo‘lida ta’lim olgan. Abulyusr al-Pazdaviy Moturidiy
to‘g‘risidagi ayrim tafsilotlarni o‘zining katta bobosi Abdulkarimdan shaxsan otasi Muhammad
orqali bilgan. Moturidiy haqida eng qimmatli ma’lumotlarni bergan Abulyusr al-Pazdaviyning
ta’kidlashicha, Moturidiy zohid bo‘lgan, binobarin, undan ko‘p karomatlar zohir bo‘lgani
Pazdaviylar urug‘ida uzoq vaqt hikoya qilib yurilgan. Qashqadaryo viloyatidagi Ko‘hna Fazli
qo‘rg‘onida yashagan Bazdaviylar sulolasi vakillari orasida islom fiqhi (huquqshunosligi)
to‘g‘risidagi izlanishlar davomiyligi bir necha asrlar davomida saqlangan.
Abulyusr al-Pazdaviy qoldirgan guvohlik o‘zining ma’no va ifodalarining ancha aniqligi
bilan diqqatga sazovor. U o‘z shaxsiy ilohiyot an’anasini yorqin anglagani bilan ajralib turadi.
Pazdaviy o‘z nazariyasini nafaqat bid’atlardan, balki o‘z nomiga ega boshqa maktablardan alohida
ajratishni istar edi. Bunday yondashuv o‘z maqsadlariga binoan tanlangan nufuzli olimlarga ochiq
ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
384
va to‘g‘ridan to‘g‘ri murojaat qilishni talab qilar edi. Pazdaviy ularning ayrim fikrlarini so‘zma-
so‘z keltirgan. Bu hol ayniqsa, “Kitob al-olim”ga nisbatan ochiq ko‘rinadi. “Kitob al-olim”ni
Pazdaviy “Usul”da tilga olgan. Kitobning to‘liq nomi “Kitob al-olim va-l-mutaallim” (“Ustoz va
shogird”) bo‘lib, u Abu Muqotil As-Samaqandiy (v.208/823y.) qalamiga mansubligi bahsli
munozaradan so‘ng aniqlangan .
Qariyb bir vaqtning o‘zida al-Nasafiyning zamondoshi Abu al-Yusir al-Pazdaviy (vafoti
milodiy 1100 yil) o‘zining “Usul ad-din” asarida al-Moturidiy haqida haqida ham ma’lumotlar
keltirilgan. Unda ko‘proq maqtovlar va Moturidiyning kalom borasidagi fikrlari bayon etilgan .
Abu al-Yusir al-Pazdaviy “Usul ad-din” kitobida keltirilishicha, “Ta’vilot” – shu sohada
tengi yo‘q kitob.... Bu sohada ilgari asar yozgan mualliflarning birortasi ham buning darajasiga
yetisha olmagandir.
Abu Toxirxoja “Samariya” nomli asarida quyidagilarni keltirib o‘tadi: - Ushbu imom
otasining oti Husayndir. Ali Pazdaviy 10 jildlik “Mabsut” kitobi, “Jome’ us-sag‘ir” sharhi hamda
usuli fiqhda “Usuli Pazdaviy” kitoblarini yozgan. Derlarkim, shu imomning zamonasida Shofe’iy
mazhabida bo‘lgan bir olim kelib, hanafiy mazhabidagi olimlarni yenga boshladi va o‘z mazhabiga
kirgizaverdi. Mullalar uning bilan munozara qilishga undab imomga yopishdilar. Imom ko‘nmadi.
Lekin mullalar firib ishlatib uni munozara qildirdilar. Shofe’iy olimi imom Shofe’iyni maqtab, u
bir oyda “Qur’on”ni yodlagandir, dedi. Imom: “Bu juda qulay bir ish, olti oyda el aro tarqalgan
butun ilmlardan xabardor bo‘lmak mumkin”, dedi. Olti oydan keyin qaysi kitobdan so‘rasalar, (Ali
Pazdaviy) mufassal yo‘sinda aytib berar edi. Shofe’iy olimi bu holni ko‘rgach, inday olmasdan
ojiz qoldi . Bundan ko‘rinib turibdiki, Ali Bazdaviy qomusiy olim hisoblangan. Ali Bazdaviy
xalqimizga yot bo‘lgan g‘oyalar va tahdidlarning kirib kelishiga munosib qarshilik ko‘rsata olgan.
Bazdaviyni “islomning faxri” deya ulug‘lashgan, bundan ko‘rinib turibdiki rivojlangan o‘rta
asrlarda Movarounnahrda islom huquqi rivojlangan. Shunday ekan, o‘zga yurtlarda yaratilayotgan,
islom huquqining manbalari sifatida e’tirof etilayotgan soxta adabiyotlarga o‘rin yo‘q.
Hozirgi kunda yoshlarning madaniy va ijtimoiy molashuviga Internet tarmoqlari o‘z
ta’sirini (ijobiy va salbiy) ko‘rsatadi. Internetning yoshlar ongiga ijobiy jixatlari: axborotga ega
bo‘lish imkoniyati; ta’lim olish imkoniyati; muloqot imkoniyati; o‘z-o‘zini ifoda etish imkoniyati;
ijodiy rivojlanish; ish topish imkoniyati; ijtimoiylashuvidan iborat.
Inernetning yoshlar ongiga salbiy jixatlari: deppressiv yoshlar oqimi; turli g‘arazli
g‘oyalarni singdirish, narkotiklar, tanishuvlar sayti, aldov, ishonchsizlik; turli karta o‘yinlar orqali
yoshlarni qimor o‘yinlariga o‘rgatish, pornografiya; sektalar; ekstremizm, irqchilik, fashizmdan
iborat.
“Bugungi kunda Internet orqali shakllantirilayotgan g‘oyaviy ta’sir, oshkoro mafkuraviy
tayziq oldida xatto tajribali mamlakatlar xam qiyin axvolga tushib qolmoqda. Buning sababi,
axborotlashgan ta’sirning an’naviy xavf-xatarlar – terrorchilik, yadroviy qurollarning ishlatilishi,
ekologik muommo va boshqalardan farq qilib ko‘zga ko‘rinmasligi, tezkorligi hamda chegara
bilmasligi va xakazo”
1
. Bugungi kunda xar qanday salbiy axborotlar ta’siri natijasida turli davlatlar
axolisi kayfiyati, ruxiyati dunyoqarashi va xatti-xarakatlarida salbiy o‘zgarishlar kuzatilmoqda.
Xozirgi kunga kelib axborot urushi shiddat bilan avj olmoqda. Axborot urushidan
ko‘zangan asosiy maqsad-turli maqsadlarga erishish uchun raqibga g‘oyaviy ta’sir ko‘rsatishdir.
Shuningdek, axborot xuruji raqibga ta’sir ko‘rsatish orqali jamoatchilik ongini g‘arazli yo‘llar
asosida shakllantirishga urinishdir.
1
Ф.Р.Мадрахимова. “Глобаллашув жараёнида “Оммавий маданият” таҳдидларининг олдини олиш
масалалари”.Диссертация. – Тошкент 2017 йил.49-бет
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2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
385
Manfaatdor kuchlar axborot xuruji kutilgan natijani berishi uchun yolg‘on xabar tarqatish
bosimini kuchaytirib, internetni yolg‘on ma’lumotlar, soxta iddaolarga to‘ldirish kabi usullardan
foydalanishadi. Bu ma’lumotlarni o‘qigan inson buning manba’sini tekshirib xam o‘tirmay ishonib
ketishmoqda. Oqibatda, xali oqni qoradan ajratishga ulgurmagan yoshlar internet orqali
tarqatilayotgan buzg‘unchi ta’limot, g‘oyalarga chalg‘ib, botil firqalarga qo‘shilib qolayotgani
achinarli xol! Bunday yoshlar turli saytlardan bilib bilmay ma’lumotlarni ko‘chirib olib, o‘z
e’tiqodi va ongini zaxarlamoqda.
Xozirgi kunga yoshlarda diniy qarashlarning shakllanishi ko‘p jixatdan global tarmoq
orqali amalga oshirilmoqda.
Nega yendi Internet buzg‘unchilar makoniga aylanib qoldi? Buning asosiy sabablari
quyidagi omillarda nomoyon bo‘ladi:
Birinchidan, Internetning tartibga solinmagani.
Internet chegara bilmas va chegarasiz
olam xisoblanadi. Bu olamda xar-xil mazmundagi turfa xil ma’lumotlar uchraydi. Internet shu
darajada inson qalbi va ongiga ta’sir qiluvchi kuchga aylandiki, unda targ‘ib qilinayotgan tartibsiz
ma’lumotlarning afzalliklari yoki salbiy oqibatlarini ajratib olish juda qiyin masala.
Ikkinchidan, Internet faoliyatining maxfiyligi.
Internet tarmog‘ini bekorga “o‘rgimchak
to‘riga” qiyoslanmaydi. Chunki internet xam o‘z o‘ljasini o‘zining to‘riga o‘rab oladi. Bu
o‘rgimchak to‘rida faoliyat olib borayotgan shaxslar anonim, ya’ni yashirin holatda ham faoliyat
olib borishlari mumkin. Bu kabi maxfiy faoiyatning g‘oyaviy tazyiqi va ta’sirining o‘ziga xosligi
shundaki, bunda “maqsadli ish” o‘quvchi, tinglovchi yoki tomoshabinga sezdirilmasdan, zimdan
amalga oshiriladi.
Uchinchidan, Matn, tasvir va ovoz uyg‘unligidagi axborotni joylash kabi qulayliklar.
Bu olamda dastlab ma’lumotlar matn ko‘rinishida bo‘lgan bo‘lsa, xozirga kelib internetda nafaqat
matn, balki fotolavxa, videolavxa va ovoz uyg‘unligidagi ma’lumotlarni joylashtirish va ularni
elektron manzillarga jo‘natish ham mumkin.
To‘rtinchidan, Internetga kirish osonligi.
Bugungi kunga kelib internetdan foydalanish
juda xam qulay bo‘lib qoldi. Bunda nafaqat kompyuter, balki zamonaviy planshetlar va uyali aloqa
vositalari, ya’ni telefonlar orqali ham kirib foydalanish imkoniyati mavjud.
Beshinchidan, Cheksiz auditoriya.
Global
internet tarmog‘ida turli fikr va qarashdagi
milliardlab insonlar mavjud. Bu sarxadsiz olamda kishilar turli mavzularda fikr almashadi, o‘zaro
baxs-munozaralar qiladi. Bunday odamlar gavju go‘shadan unumli foydalanish uchun g‘araz
niyatli odamlar virtual makonni o‘zlarining “ov makoni”ga aylantirib olmoqda.
Oltinchidan, Ma’lumotlarni yetkazish tezkorligi.
Internet orqali bir axborotni yashin
tezligida dunyoning bir burchagidan narigi burchagiga yetkazish mumkin. Ushbu qulaylikdan,
taasufki, terrorchi shaxslar ham o‘z manfur maqsadlari yo‘lida ustalik bilan foydalnishmoqda.
Misol uchun: Terrorchi tashkilotlardan biri “al-Qoida” o‘z targ‘ibotining 99 foizini internet
orqali amalga oshiradi. 2011 yilning iyun oyida “al-Qoida” tashkiloti internet orqali terrorchilik
amaliyotini o‘tkazish bo‘yicha ko‘rsatmalarni o‘z gumashtalariga yetkazishga uringani fosh
etilgan. Gap shundaki, tashkilotga taaluqli bo‘lgan veb-saxifalarning birida foydalanuvchilarga
yuklab olish uchun qiziqarli jurnal taklif etilgan bo‘lib, uning saxifalaridanoddiy oshxona
sharoitida qo‘lbola bomba tayyorlashni o‘rgatuvchi ko‘rsatmalar joy olgan. Shu orqali tashkilot
butun dunyoda o‘z a’zolariga o‘zini-o‘zi portlatish amaliyotlarining so‘ngi uslublari haqida
ma’lumotlarni yetkazib borgan.
2
Ko‘rinib turibdiki, axborotlashtirish globallashuv jarayonlari bilan uzviy bog‘liq holda
kechmoqda. “Bugungi dunyoda mislsiz ilmiy kashfiyotlar, ulkan texnikaviy imkoniyatlar,
universal texnologiyalar, axborot tarqatishning globallashuvi, ya’ni ularning butun kurrai zaminni
2
А.Тулупов. Интернетдаги таҳдидлардан ҳимоя. Ёрдамчи ўқув қўлланма. “Мовороуннахр” нашриёти, 2015
йил 38-б
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2181-3906
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«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
386
qamrab olish jarayoni shiddat bilan bormoqda. Masalan, Internet tizimi orqali axborot almashuv,
binobarin, g‘oyaviy ta’sir o‘tkazish imkoniyatlari xam tobora kengaymoqda. Aslida axborot
soxasidagi globallashuv insoniyat uchun, dunyoning barch xududlaridagi odamlarning o‘zaro
muloqati uchun, ilm-fan va madaniy boyliklarni o‘zlashtirish ulkan imkoniyatlar yaratadigan
jarayondir”.
3
Lekin bundan dunyoning ayrim manfaatparast kuchlari millatlar milliy madaniyatini
yemiruvchi va axloqsizlikni targ‘ib qiluvchi g‘oyalarni tarqatish maqsadida foydalanmoqda. Ular
ushbu g‘oyalarni tarqatishda “ommaviy madaniyat”ni niqob qilib, oson yo‘lni izlashmoqda.
Mamlakatimiz yoshlari o‘rtasida ularning ma’naviy tarbiyasiga oid so‘rovnomalar
o‘tkazilgan, bu esa yoshlar ongida kechayotgan jarayonlarni chuqurroq ochib berishda muxim ro‘l
o‘ynaydi. Xususan, Internet orqali yoshlar tarbiyasiga salbiy ta’sir ko‘rsatayotgan illatlar va
ularning kelib chiqishini o‘rganish maqsadida Respublika “Etakchi” yoshlar markazi tomonidan
oliy ta’lim muassasalarining 18-25 yoshli talabalari orasida “Internet va yoshlar” mavzusida
so‘rovnoma o‘tkazildi.
4
Ushbu so‘rovnomada asosan, yoshlar ma’naviy ongiga Internet tarmoqlari
va ommaviy axborot vositalarining ta’siri haqida savollar berildi. “Siz Internetdan foydalanishga
kuniga qancha vaqt sarflaysiz?” savoliga respondentlarning javoblari quyidagicha bo‘ldi: 73%
resaondent 1-2 soat, 16% respondent 2-3 soat, 7% respondent esa 3-4 soat , vaqtini sarflashlarini
aytishgan. 2% respondent Internetdan me’yor darajasidan ko‘proq, ya’ni kuniga 4-5 soat
foydalanishlari ma’lum bo‘lgan. Shuningdek, meyoriy darajadan juda xam oshib ketgan 1%
respondent 5-6 soat vaqtni, yana 1% respondentlar esa 7 soat va undan ko‘proq vaqtlarini
Internetga sarflashlarini aytishgan (1-diagramma)
5
Respondentlarga “Internetdan foydalanganingizda ko‘proq nimaga vaqt sarflaysiz?”
savoliga javoblarquyidagicha bo‘lindi. Internet o‘yinlarini o‘ynayman – 5%; Internetdan turli
musiqalar, filmlar va o‘yinlarni ko‘chirib olishda foydalanaman – 4%; Tanishuv saytida yangi
do‘stlar topaman – 9%; Tanishuv saytlaridan oila qurish maqsadida foydalanaman – 1%;
Do‘stlarim, qarindoshlarim bilan muloqat qilish uchun – 15%; Shou-biznes, musiqa yulduzlari va
sanatdagi mashhur kishilar hayotiga oid shov-shuvli yangiliklarni qidiraman – 6%; Moda,
go‘zallik, salomatlik va o‘zaro munosabatlar to‘g‘risidagi ayollar Internet jurnallarini o‘qiyman –
3%; Pornografik saytlarga kiraman – 4%; Sport yangiliklaridan xabardor bo‘laman – 6%;
Internetdan jaxon va O‘zbekistondagi yangiliklar bilan tanishaman – 8%; O‘zbekiston OAV va
televideniyada yoritilmagan siyosiy va iqtisodiy yangiliklarni izlayman – 2%; Oddiy kitoblar va
OAV da uchramaydigan diniy ma’lumotlarni izlayman – 1%; Internetdan uyimdagi kompyuter
uchun kerakli dasturlarni ko‘chirib olishda foydalanaman – 3%; O‘qish va dars berish uchun kerak
bo‘lgan materiallar, ma’lumotlar, darsliklarni topaman – 25%
Bu tadqiqotlarni taxlil qilgan xolda ularning yuzaga chiqarayotgan omillarni aniqlash va
ularga qarshi amaliy choralar ko‘rishni ta’lab etadi. Ilmiy saytga kirib, kerakli manbani o‘qib
turgan paytingizda birdaniga tanishuv yoki pornografik saytlar reklamasi eranda paydo bo‘ladi.
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inson vaqtini bexuda sarflash demakdir. Shuning uchun, yoshlar virtual olamda nima yaxshi-yu,
nima yomonligini o‘rganishlari, internetdan to‘g‘ri foydalanish madaniyatini egallashlari kerak.
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