Ilohiy so'zning turli lug'aviy ma'nolarini muhokama qilganimizdan so'ng, endi islomgacha bo'lgan davrda "ilaah" tushunchasi qanday bo'lganini va Qur'on ulardan qaysilarini rad etishga intilganini ko'rib chiqaylik.

Having discussed the various literal senses of the word, let us now see what the pre-Islamic concepts of ilaah were, and which of these the Qur'ān strove to reject:

Ular Allohdan boshqa ilohlarni o'zlariga olganlar, go'yo ular ularga kuch-quvvat bo'lar yoki ularning himoyasi ostida bo'lish orqali xavfsizlikka erishar, deb o'ylaganlar. (Maryam surasi, 19:81)

And they have taken for their ilaahs others than Allah, that they may according to their reckoning be a source of strength to them (or that coming under their protection may confer security). (al-Maryam 19:81)

Va ular Allohdan boshqalarni ilohlar qilib oldilar, ular yordam berilishlariga umid qilib. (Yosin 36:74)

And they have taken others than Allah as their ilaahs hoping that they might be helped when needed. (al-Yaseen 36:74)

Ushbu ikki oyatdan shuni bilib olamizki, Johiliyya davridagi arablar o‘zlari iloh deb hisoblagan zotlarni o‘zlarining homiylari deb bilishar, xavf-xatar yoki qiyin vaziyatda ular yordamga kelishiga ishonishar edi. Shuningdek, o‘zlarini ularning himoyasiga topshirish orqali qo‘rquvdan, zulm va zarardan xavfsiz bo‘lishlariga ishonishardi.

From these two verses we learn that the Arabs of the Jahiliyyah (the pre-Islamic period of Ignorance) believed that those whom they regarded as ilaahs were their patrons, would come to their rescue in time of danger or difficulty, and that by placing themselves under their protection they rendered themselves safe from fear, molestation or harm.

Va Robbingizning amri kelgan vaqtda (uning ijrosi lozim bo'lganda), ular Allohni qo'yib ibodat qilgan iloхlari ularga hech qanday foyda keltirmadi va ularning halokatiga faqat zarar qo'shdi…. (Hud 11:101)

…And when the Decree of your Lord had gone forth (and the time came for its execution), the ilaahs they used to invoke instead of Allah proved of no avail to them and contributed only to their doom…. (al-Hud 11:101)

Allohdan boshqa kimlarga ibodat qilsalar, ular hech narsa yaratmaydilar, balki o'zlari yaratilgandirlar. Ular o'lik, tirik emas, va qachon tiriltirilishlarini ham bilmaydilar. Haqiqiy ilох esa yagona va yolg'iz Ilohdir…

And those whom the people call to instead of Allah have not created aught, but are themselves creatures. Dead they are, and not alive, and they know not when they would be raised from their state, the real ilaah is the One and Only Ilaah….

(an-Nahl 18:20-21)

(an-Nahl 18:20-21)

Allohdan boshqa hech bir ilohga iltijo qilmang yoki ibodat qilmang. U zotdan o'zga iloh yo'qdir…

Invoke not; or pray to, any ilaah along with Allah. There is no ilaah but He….

[Shuni yodda tutish kerakki, Qur'onda "ilaah" so'zi ikki xil ma'noda ishlatiladi: birinchisi — haqiqatda kimga ibodat qilinayotgan zot yoki narsa, to'g'ri yoki noto'g'ri bo'lishidan qat'i nazar; ikkinchisi — haqiqatan ibodatga loyiq bo'lgan Zot. Bu oyatda so'z birinchi marta birinchi ma'noda, ikkinchi marta esa boshqa ma'noda ishlatilgan. -Maududiy] (Yunus 10:88)

[It should be borne in mind that the word Ilaah is used in the Qur'an in two different senses, namely, the object or being, etc., to whom worship is actually being given, irrespective of whether rightly or wrongly, and the Being who is really worthy of worship. In this verse, the word is used in the first sense on the first occasion and in the other sense on the second. -.Maududi](al-Yunus 28:88)

…Va Allohni qo'yib, O'zi uchun sheriklar deb o'ylaganlariga ibodat qiladiganlar faqat taxminlar va bo'sh gumonlarga ergashadilar. (al-Qasas 10:66)

....And those who, instead of praying to Allah, pray to His supposed associates do not but follow suppositions and idle guesses. (al-Qasas 10:66)

Bu oyatlar uchta jihatga ishora qiladi.

These verses point to three aspects.

Birinchisi: arablar o'zlari ilohlar deb hisoblagan zotlarga ibodat qilar, ularga iltijo qilar va qiyinchilik paytida yoki biror ehtiyojlarining ado bo'lishi uchun ulardan yordam so'rashardi.

The first is that the Arabs used to address their prayers to those whom they regarded as their ilaahs and invoke them in times of distress or for fulfilment of any of their needs.

Ikkinchisi shuki, bu ilohlar faqat jinlar, farishtalar va xudolardan iborat bo'lmay, balki o'lgan odamlarni ham o'z ichiga olgan edi, buni yuqoridagi oyatlarning ikkinchisidan ko'rish mumkin.

The second is that these ilaahs included not only Jinns, angels, and gods, but dead humans too, as one can see from the second of the above verses.

Uchinchisi shuki, ular bu ilohlar ularning duolarini eshitishi va ularning yordamiga kela olishi mumkin, deb ishonganlaridir.

The third is that they believed that these ilaahs could hear their prayers and could come to their rescue.

Shu nuqtani aniqlashtirib olish, bu bosqichda, ilоh yoki ilohlarga qilingan duo va ulardan so‘raladigan yordam tabiati haqida foydali ko‘rinadi. Agar men chanqasam va xizmatkorimga suv berishni buyursam yoki kasal bo‘lib, davolanish uchun shifokorni chaqirsam, mening bunday murojaatim du’o hisoblanmaydi, ya’ni u ilohga yuborilgan ibodatga hech qanday o‘xshashlikka ega emas va bu xizmatkorni yoki shifokorni ilohga aylantirmaydi. Bular ikkalasi ham kundalik hayotda keng uchraydigan, hech qanday g‘ayritabiiy jihati bo‘lmagan ishlardir. Biroq, chanqagan yoki kasal bo‘lgan holatimda xizmatkor yoki shifokor o‘rniga biror avliyo yoki xudoga murojaat qilsam, bu, shubhasiz, o‘sha avliyo yoki xudoni ilohdek qabul qilish va unga du’o yo‘naltirish bilan teng bo‘lardi.

It seems desirable to clear up one point, at this stage, about the nature of the prayer made to the ilaah or ilaahs and the help or succour sought of them. If I feel thirsty, and call to my servant to give me some water, or am unwell and call for a doctor for treatment, my summons to them does not constitute du’a, that is, it has no similarity to a prayer sent up to a deity, nor does this make either the servant or the doctor into an ilaah. Both these are common, in everyday happenings, with nothing of the supernatural about them. However, if I should, while feeling thirsty or unwell, call to some saint or god instead of the servant or a doctor, that obviously would amount to treating the saint or god as an ilaah and to my addressing a du’a to him.

Murojaat qilish va duo o‘qish, hatto bu avliyo qabrda bo‘lib, yuzlab yoki hatto minglab mil uzoqda yotgan bo‘lsa ham — [Asosan olganda, masofa bir necha futgina bo‘lsa ham farq qilmaydi; muhim nuqta shundaki, o‘lgan va o‘sha holatida yoki ehtimol shu holati tufayli ham duoni eshitish, agar xohlasa uni ijobat qilish kabi g‘ayrioddiy qudratga ega deb hisoblangan kishiga duo qilishdir. Shuningdek, avliyo o‘zi duoni ijobat qila olmasa, uni tavsiya bilan Allohga yetkazishi mumkin, deb ishonilади] — bu men uni — o‘lgan bo‘lsa ham — shunday uzoq masofadan duoni eshitish qudratiga yoki bunday uzoqdagi narsalarni boshqacha tarzda bilish qudratiga ega deb ishonishimni aniq ko‘rsatadi; agar arabcha so‘zlardan foydalanish mumkin bo‘lsa, u samee’ va baseer [Aslida bu so‘zlar Allohning xos sifatlari bo‘lib, mos ravishda Hammani eshituvchi va Hammani ko‘ruvchi degan ma’noni anglatadi. Allohning ilmi hamma narsadan ustundir va U har qayerda bo‘layotgan barcha narsadan xabardordir. Bu Uning bandalari uchun unday emas, ularning bu jihatdagi qobiliyatlari juda cheklangandir. Allohdan boshqa birovga, uning eshitish doirasidan tashqarida qilingan duoni jismonan eshitish yoki uning ko‘rish doirasidan tashqarida ro‘y berayotgan narsalarni ko‘rish qudrati berilgan deb ishonish, faqat Allohga xos bo‘lgan va Uning hech bir bandasiga bermagan qudratlarni unga nisbat berish demakdir] bo‘lganini anglatadi. Mening bunday harakatim, ularning olamda shunday tasarruf qilishiga ishonishimni aniq bildiradi: suvni menga yetkazishlari yoki kasalligimdan shifo topishimga sabab bo‘lishlari mumkin. Agar u xudo bo‘lganida, mening duoyim uning suv ustidan, sog‘liq va kasallik ustidan qudrati borligiga, shuning uchun mening ehtiyojlarimni g‘ayritabiiy yo‘llar bilan ro‘yobga chiqarishini tartibga solishiga ishonishimni anglatardi.

Addressing a prayer to a saint confined to his grave hundreds or even thousands of miles away [In point of principle, it makes no difference if the distance were of a few feet only, the significant point being the act of addressing a prayer to someone who is dead and is believed to possess, even in, or perhaps because of that state, some extraordinary powers not only of hearing the prayer but also of granting it if he so chooses. It is also believed that the saint may, if he cannot himself grant the prayer, pass it up to God with a recommendation] clearly indicates that I believe him – though dead – to be possessed of the power to listen to a prayer at such a distance or to otherwise being aware of things so far off or, if one may use the appropriate Arabic words, to be both samee’ and baseer’ [Literally, these words, which are actually two of Allah’s personal attributes, mean, the All-Hearing the All-Seeing, respectively. God’s knowledge transcends everything, and He is aware of everything that is happening anywhere. This is not the case with His creatures, whose capacities in these respects are severely limited. To believe someone other than God to have power to physically hear prayer offered out of his hearing or to see things happening out of his sight amounts to attributing to him powers which are God’s only, and which He has never given to any of His creatures] My action would clearly imply belief in their exercising such a way over the realm of creation as to be able to have water reach me or to make me recover from my illness. In the case of a god, my prayer would mean that I believe him to possess power over water and over health and sickness, and to therefore arrange, by supernatural means, to fulfil my needs.

Demak, birovga duo qilinishining asosida unga ma'lum bir g'ayritabiiy vakolat va qudratga ega ekanligi haqidagi tushuncha zarur ravishda mavjud bo'ladi.

Thus, the basis on which a prayer is addressed to someone includes necessarily a concept of his being possessed of some supernatural authority and power.

Darhaqiqat, Biz atrofingizdagi xarobalari sizga ko'rinib turgan qishloqlarni ham halok qilganmiz va ular (noto'g'ri yo'llaridan Bizga qaytsinlar deb) turli yo'llar bilan ularga Oyatlarimizni ko'rsatganmiz. Shunday ekan, ular o'zlariga ilohlar qilib olgan, Bizning huzurimizga yaqinlik bor deb o'ylagan kimsalar nega ularga halokat soatida yordam bermadilar? Yordam berish o'rniga, ular ularni tashlab qochdilar va o'z yolg'onlari va to'qimalarining puchligini fosh qildilar. [Bu yerda, shubhasiz, afsonaviy yoki jonsiz xudolar nazarda tutilmagan, balki odamlardan ibodat talab qilib, o'zlarini Haqiqiy Iloh'ga qarshi ilohlar darajasiga ko'targan ruhoniylar va boshqalar nazarda tutilgan] (al-Ahqof 46:27-28)

And, verily, We did destroy the places of which you see ruins about you, and We showed them Our signs in diverse ways that they might turn (away from their wrong ways to Us). So why did not those whom they had made their ilaahs, and presumed to have access to Us, help them in their hour of doom? Far from helping, they abandoned them and made themselves scarce, exposing the hollowness of their falsehoods and fabrications. [The reference here obviously is not to mythological or inanimate gods, but to priests and others who exacted peoples’ worship and thus set themselves up as Ilaahs in opposition to the True Ilaah] (al-Ahqaf 46:27-28)

Nima uchun men meni yaratgan va Uning huzuriga qaytariladigan Zotga ibodat qilmasligim kerak? Men Allohdan boshqa ilohlarni o‘zimga olaymanmi? Agar Ar-Rahmon menga biror zarar yetkazishni xohlasa, ularning shafoati menga hech qanday foyda keltirmaydi va ular meni qutqara olmaydilar. (Yosin 36:22-23)

And wherefore should I not give my worship to Him who created me and to Whom all of you will return? Should I take for myself ilaah other than Allah Who, should He Who is also Ar-Rahman wish me any harm, will avail me naught by their intercession, nor will they be able to come to my rescue? (al-Yaseen 36:22-23)

…Allohdan boshqasini do‘st va yordamchi qilib olganlar esa: “Biz ularga faqat bizni Unga yaqinlashtirishlari uchun sig‘inamiz”, deydilar. Qiyomat kuni Alloh ular ixtilof qilgan narsalar haqida ular o‘rtasida hukm qiladi…

…And those who have taken others than Allah as protectors or helpers say, “We do not worship them except that they may bring us closer to Him.” Allah will decide for them on the Day of Judgement regarding that in which they differ….

(az-Zumar 39:3)

(az-Zumar 39:3)

Ular Allohdan boshqasiga ibodat qiladilar, ular na zarar yetkazishga, na foyda keltirishga qodir bo'lmagan narsalarga sig'inadilar va: "Bular Uning huzurida bizning shafoatchilarimizdir", deydilar.

And they worship other than Allah those who have power neither to harm nor benefit them, and they say that they are their intercessors with Him.

(Yunus 10:18)

(al-Yunus 10:18)

Biz bu oyatlardan shuni o'rganamizki, birinchidan, arablar o'zlarining ilohlarini ilohiyatning barchasini o'zlari ichida jamlagan deb hisoblamagan va ulardan yuqorida hech qanday Oliy Zot yo'q deb e'tiqod qilmagan. Ular aniq bir Zotning mavjudligiga ishonganlar va Unga xos "Alloh" degan maxsus ism bilan murojaat qilganlar. Ularning ilohlariga kelsak, ularga bo'lgan e'tiqodlari asosan shunga tayangan: ular Oliy Xudoning ilohiyatidan qandaydir ulushga ega, ularning so'zi Xudo huzurida vazn kasb etadi va ularning shafoati biror foyda keltirishi yoki biror zarar va yo'qotishni qaytarishi mumkin. Aynan shu asoslarga ko'ra ular bularni Alloh'dan tashqari ilohlar deb bilganlar. Ularning e'tiqodi va amaliyotini ko'rib chiqsak, shuni aytish mumkinki, ularning istilohida birovni Xudo huzurida shafoat qilish qudratiga ega deb bilish, yordam so'rab unga duo qilish, uni hurmat, ehtirom va ibodat ma'nosini bildiruvchi ayrim ibodatlarni ado etish va unga qurbonliklar keltirish — mana shular Uni iloh deb bilish hisoblanardi. Alloh taolo esa aytdi:

What we learn from these verses is, firstly, that it was not that the Arabs believed their ilaahs to account for the whole of divinity among themselves or that there was no Supreme Being over and above them. They quite clearly believed in the existence of such a Being for whom they employed the special Proper name of ‘Allah.’ As for their ilaahs, their belief consisted essentially of the concept that they enjoyed some share in the divinity of the Supreme God, that their word carried some weight with Him, and that their intercession could result in some gains or ward off some harm or loss. It was on these grounds that they regarded them as ilaahs besides Allah and, considering their precept and practice, we may say that it was the belief about someone to have power to intercede with God, the act of addressing of prayers to him for help, the performing of certain devotions indicative of respect and reverence and adoration, and the making of offerings, that constituted in their terminology, the treating of Him as ilaah. And God said:

“Ikki iloh qilmanglar; Iloh faqat Bittadir…Bas, faqat Mendan qo‘rqinglar.” (an-Nahl 16:51)

“Do not make two ilaahs; there is but one ilaah…So, fear Me alone.” (an-Nahl 16:51)

…Ibrohim ularga dedi: Siz Allohga sherik qilayotganlaringizdan qo‘rqmayman. Rabbim xohlamasa, menga hech narsa yetmaydi. (Rabbim) hamma narsani ilm bilan qamrab olgan. Nahotki o‘ylamaysizmi?

…And (Ibrahim said to them): I fear not those you associate with God. Any harm can come to me only if He should will it, and not otherwise (through any or all of your supposed gods)…. (al-An’aam 6:80)

(Hud qavmi unga dedi:) Biz sening haqingda faqat shuni o‘ylaymizki, sen bizning ilohlarimizdan birining la’nati ostidasan. (Hud 11:54)

(And said Hud’s people to him:) All we think of you is that you are under the curse of someone or other of our ilaahs. (al-Hud 11:54)

Ushbu oyatlarga ko'ra, arablarning o'z ilohlari haqidagi e'tiqodi shunday edi: agar ular ilohlarni biror narsa bilan xafa qilsalar yoki ularning marhamat va e'tiboridan mahrum bo'lsalar, ular epidemiya, ochlik, jon va mol-mulkdan ayrilish yoki boshqa balolarga duchor bo'lishlari mumkin edi.

According to these verses, the Arab belief about their ilaahs was that if they should give them any cause for offence or should otherwise be deprived of their favours and attentions, they would suffer epidemics, famine, lose of life and property, or other calamities.

Ular o'zlari uchun Alloh o'rniga o'z olimlari va ruhoniylarini rabb qilib oldilar, shuningdek, Maryamning o'g'li Iso ni ham. Holbuki ularga faqat bitta ilohga ibodat qilish buyurilgan edi, Undan o'zga hech qanday iloh yo'qdir…. (at-Tavba 9:31)

They made their religious scholars and rabbis their rabbs instead of Allah, and Jesus son of Mary too into one, although they had been told to worship but one ilaah only, besides Whom there is no ilaah at all…. (at-Tawbah 9:31)

Siz o‘z havoyi-nafsini o‘zining ilohi qilib olgan kishini ko‘rdingizmi? Unga nisbatan biror mas’uliyatni o‘z zimmangizga ola olasizmi? (al-Furqon 25:43)

Have you noticed the men who has made his selfish desires his ilaah? Can you assume any responsibility about such a one? (al-Furqan 25:43)

Shunday qilib, mushriklarning o‘ylab topilgan xudolari go‘daklarni tiriklayin ko‘mishni ularning ko‘zida go‘zal qilib ko‘rsatdi… (al-An’aam 6:137)

And in this wise did the supposed gods of pagans make infanticide appear an approved act in their eyes…. (al-An’aam 6:137)

Ularning Alloh izn bermagan dinni joriy etgan, sharikdan iborat ilohlari bormi?.... (ash-Shuro 42:21)

What! Have they partners in godhood who have established for them some religion without sanction from God?.... (ash-Shuraa 42:21)

Bu yerda yuqorida ko'rib chiqilganlardan juda farq qiladigan yana bir ilah tushunchasi bor.

Here we have yet another concept of ilaah very different from those dealt with above.

Bu yerda g‘ayritabiiy narsa yo‘q. Bu yerdagi ilaah — biror inson yoki insonning o‘zining xudbin nafsi yoki xudbin istaklaridir. Unga ibodat qilinmaydi, u biror kishiga zarar yoki foyda yetkazishga qodir deb hisoblanmaydi va yordam yoki madad so‘ralmaydi. U ilaah deyiladi, chunki uning buyruqlari shu darajada qabul qilinadi va bajariladi, u halol yoki harom deb e’lon qilgan narsa shunday deb qabul qilinadi va u bizni ma’lum ishlarni qilishga yoki qilmaslikka majburlash huquqiga ega deb sanaladi, bunda uning buyruqlari uchun tasdiq berishi zarur bo‘lgan yoki ularga qarshi murojaat qilish mumkin bo‘lgan hech qanday yuqori yoki ustun hokimiyat yo‘q.

Here there is no element of the supernatural. The ilaah here is some human being, or man’s own selfish ego or selfish desires. No prayers are offered to it, nor is it regarded as being in a position to will any harm or benefit to someone nor is it looked to for help or succour. It is an ilaah in the sense that its dictates are accepted and obeyed to such extent that that which it declares to be permitted or prohibited is treated as such, and it is deemed to have an inherent right to make us do or not do certain things, with no higher or superior authority whose approval might be necessary for its orders or which might be appealed to against them.

Birinchi keltirilgan oyat (at-Tavba 9:31) diniy olimlar va ravvinlarni ilohlarga aylantirilgan deb hisoblaydi. Hadisda bu haqda juda aniq tushuntirish berilgan. Hazrat ’Adiy ibn Hotim bir marta Muqaddas Payg'ambar ﷺ dan ushbu oyat haqida so'radi, va Payg'ambar ﷺ unga javoban, ilohlarga aylantirish deb atalgan amal — olimlar yoki ravvinlar tomonidan halol yoki harom deb e'lon qilingan narsalarni, Alloh bu borada nima degani haqida o'ylab ko'rmasdan, shunchaki qabul qilish ekanini aytdi.

The first verse we have quoted here (at-Tawbah 9:31) speaks of religious scholars and rabbis having been made into ilaahs. We get a very lucid explanation of this in Hadith. Hazrat ’Adi bin Hatim once asked the Holy Prophet صلى الله عليه وسلمabout the verse, and in reply the Prophet صلى الله عليه وسلمtold him that what was characterised as taking as ilaahs was the practice of accepting as permitted or prohibited anything pronounced as such by the scholars or rabbis, without caring to ascertain what God had actually said about it.

Ikkinchi oyat (al-Furqon 25:43) ma'nosi yetarlicha ravshan. Faqat o'z nafsining istaklari yoki moyilliklariga itoat qiladigan, yoki aksincha, o'z shaxsiy qarashlarini yagona qonun deb biladigan kishi, aslida Xudoning o'rniga o'z nafsini ilohga aylantiradi.

As for the second verse, (al-Furqaan 25:43) the meaning is clear enough. He who obeys only the dictates of his selfish desires or inclinations or, rather regards his personal views as the only law, in effect makes his self his ilaah instead of God.

Oxirgi ikki oyatda "shurakaa’" so‘zi qo‘llangan bo‘lib, biz uni "sig‘inilayotgan soxta xudolar" yoki "ilohiylikda sheriklar" deb tarjima qilganmiz. Garchi "ilaah" so‘zi ishlatilmagan bo‘lsa-da, bu oyatlarning mazmuni shundan iboratki, har qanday mavjudotlarni "shurakaa’" deb hisoblash, aslida ularni ilohiylikdan ulush egalari deb bilish demakdir. Bu oyatlarning ma’nosi shuki, ilohiy sanad bo‘lmasa ham, biron-bir odat, qoida yoki amaliyotni joiz deb biladiganlar, odat yaratuvchilarini ilohiylikdan ulushga ega deb hisoblaganlikda, ya’ni ularni "ilohlar" deb qabul qilganlikda aybdordirlar.

The last two verses use the word shurakaa’ which we have translated as supposed gods or partners, in godhood, but although the word ilaah has not been used, the implication clearly is that to treat any beings, etc., as shurakaa’ amounts, in effect, to believing them to have a share in divinity. The import of these verses is that those who regard any custom or rule or practice as permissible although it has no divine sanction, are guilty of treating the originators of the custom, etc., as having a share in divinity, i. e., of treating them as ilaahs.