Yuqoridagi misollar rabb so'zining ma'nolarini aniq ko'rsatib beradi. Endi esa johil qabilalar va xalqlar orasida rububiyyah (ya'ni rabb bo'lgan zotning sifatlari va xususiyatlari) haqida mavjud bo'lgan, Qur'on rad etgan noto'g'ri tushunchalarni va Qur'on tasdiqlagan e'tiqodlarni ko'rib chiqishimiz mumkin. Buni Qur'onda zikr qilingan xalqlarni birma-bir olib tekshirish orqali eng yaxshi tarzda amalga oshirish mumkin, shunda ular tutgan noto'g'ri qarashlarni aniqroq tasavvur qilamiz.

The above examples clearly bring out the meanings of the word rabb, and we may now proceed to look at those false notions which existed among the misguided tribes and people about rubūbiyyah (that is, the qualities and attributes of one who is a rabb) which the Qur'ān sought to refute, and what are the beliefs that the Qur'ān advocates. This can perhaps best be done by taking up, one by one, the cases of those particular nations or people who find mention in the Qur'ān, and thus get a clearer idea of the wrong notions which they entertained.

Qur'onda zikr etilgan bunday odamlarning eng qadimgisi Hazrat Nuh (Nuh alayhissalom) nabiy sifatida yuborilgan xalq edi. Qur'ondan ayon bo'ladiki, bu xalq Xudoning mavjudligini inkor etmagan; buni ularning yetakchilarining u haqidagi quyidagi so'zlari ham tasdiqlaydi:

The earliest of such people dealt with in the Qur'ān were those among whom Hazrat Nuh (Noah, peace be upon him) was raised as Prophet. It is clear from the Qur'ān that these people did not deny the existence of God, cf. the following comment about him by their leaders:

U siz kabi oddiy bir odamdir, u faqat sizlar ustidan o‘z hukmronligini o‘rnatishni xohlaydi. Agar Xudo haqiqatan ham (biror elchi yuborishni) istaganida edi, albatta, uning o‘rniga farishtalarni tanlagan bo‘lardi…. (al-Mu’minun 23:24)

…He is but a man like any of you, who only wants to establish his own hold over you. If God had really wanted (to send any messenger) He would surely have chosen angels instead…. (al-Mu’minoon 23:24)

Ular ham Allohning koinotning Yaratuvchisi va birinchi hamda ikkinchi ma'nodagi Robbi ekanligini inkor etmas edilar. Hazrat Nuhning ularga qilgan nasihatlari orasida quyidagilar bor edi:

Nor did they deny that Allah was the Creator of the universe and the Rabb in the first and second senses of the word. Among the exhortations to them by Hazrat Nuh were:

U'sha sizning Rabbingizdir va Unga qaytarilasiz. (Hud 11:34)

…He is your Rabb, and unto Him shall you be returned. (al-Hud 11:34)

Rabbingizdan mag'firat so'rang, albatta U tavbalarni ko'p qabul qiluvchidir.

Seek the forgiveness of your Rabb, (for) verily He is Oft-Forgiving.

(an-Nuh 71:10)

(an-Nuh 71:10)

Ko'rmadingizmi, Alloh yetti osmonni bir-birining ustiga qanday qilib yaratgan va oy ularning ichida nur, quyoshni esa (yorqin) chiroq qilib qo'ygan? Va (bu)

Do you not see how Allah has made the seven heavens one above the other, and made the moon a light in their midst, and the sun a (glorious) lamp? And (it was)

Alloh sizni tuproqdan yaratgan. ()

Navbatdagi qavm ’Od edi. Ular ham Alloh borligini inkor etmas, Uning Ilah ekanini ham tan olardi, lekin Hazrat Nuh qavmi bilan bir xil darajada va bir xil ma’noda Uni Rabb deb ham e’tirof etishardi. Shu sababli ular bilan ular yuborilgan payg‘ambar, Hazrat Hud o‘rtasidagi ixtilof nuqtalari ham xuddi o‘sha kabi edi: {Oddga esa ularning birodari (ya’ni qarindoshi) Hudni (yubordik), u ularga dedi:}

The next in line were the ’Aad. They too did not deny the existence of God, or His being the Ilah but at the same time they too believed in Him as the Rabb to the same extent and in the same sense as had Hazrat Nuh’s people. And so the points of disagreement between them, and the Prophet sent to them, Hazrat Hud, were the same too: And to the Aad (We sent) their brother (that Is kinsman) Hud, who said to them:

"Ey qavmim, Allohga ibodat qiling, Undan boshqa iloh yo'q. Undan qo'rqmaysizmi?" Ular dedilar: "Bizni faqat Allohga, yolg'iz Unga ibodat qilishga va ota-bobolarimiz sig'inib kelgan narsalarni tark etishga chaqirish uchun bizning oldimizga keldingmi?" (al-A'roф 7:65-70)

‘O’ my people, give your ’ibadah to Allah (because) there is no ilaah but He; will you not fear Him?” (And) they said: ‘Have you come to us to make us give all of our ’ibadah to Allah alone, exclusively, and give up those to whom our ancestors used to give theirs?’ (al-A’raaf 7:65-70)

"Ular dedilar: «Agar Robbimiz xohlaganida edi, (sizlar kabi inson bo‘lgan sizning o‘rnингизga) farishtalarni nozil qilgan bo‘lardi»...." (Fussilat 41:14)

…They said: ‘If our Rabb had wanted, He would have sent down angels (instead of you, a human like us).... (al-Fussilat 41:14)

Mana, bular ’Odlar edi, ular Robblarining oyatlariga inkor qildilar, Uning elchilariga itoat qilmadilar va har bir zolim, haqqa qarshi bosqinchi kishiga ergashdilar. (Hud 11:59)

These then were the ’Aad, who refused to obey the commands of their Rabb, who did not obey His messengers, and who (instead) obeyed every despotic transgressor (against Truth) (al-Hud 11:59)

Shundan so'ng Thamūd qavmi keldi, ’Od qavmidan keyingi eng yomon itoatsizlik qiluvchilar ular edi. Asosan, ularning sapchilligi Hazrat Nuh qavmi va ’Od qavmining sapchilligi bilan bir xil edi. Ular ham Allohning mavjudligiga, Uning Ilох va Rab ekaniga ishonar edilar, ammo Uning yagona ilох ekaniga, faqat Uning ’ibodatga loyiq ekaniga va so'zning barcha ma'nolarida Rab ekaniga rozi bo'lmas edilar. Ular Allohdan tashqari ham duolarni qabul qila oladigan, ne'matlar bera oladigan va qiyinchiliklarni yo'qota oladigan boshqalar bor, deb turib olar edilar. Axloqiy va madaniy masalalarda esa ular ilohiy hidoyatga ergashmay, qonunlarini o'z boshliqlari va ruhoniylaridan olar edilar. Aynan shu narsa ularni fojiali ravishda adashgan xalqqa aylantirdi va ularning ustiga Allohning azobini tushirdi:

Then there were the Thamūd, the worst transgressors after the ’Aad. Basically, their deviation was the same as that of the people of Hazrat Nuh and the ’Aad. They also believed in the existence of Allah and His being the Ilaah and the Rabb but they did not agree that He was the only ilaah, that He alone was worthy of all ’ibadah, and that He was Rabb in all the senses of the word. They insisted that there were others, besides Allah, who too could accept prayers, grant favours, and remove distress, and in moral and cultural matters they took their law from their chiefs and priests instead of following Divine guidance. It was this which made them into a tragically misled people and brought down on them Allah’s punishment:

Agar ular yuz o‘girsalar (va sen aytganingni tinglamasalar), u holda ularga ayt: Men sizni ’Od va Samud qavmiga tushgan azobga o‘xshash azobdan ogohlantiraman. Ularga ketma-ket payg‘ambarlar kelib, faqat Allohga ibodat qilishga, boshqasiga emas, deb da’vat etgan edilar. Ularning javobi esa shu bo‘ldi: «Agar Rabbimiz xohlaganida, albatta, farishtalarni nozil qilardi (lekin U unday qilmadi). Biz sizlar olib kelgan xabarni inkor etamiz». {Fussilat 41:13-14}

And (O’ Muhammad) if they turn away (and do not listen to what you say) then say to them: I am warning you of a punishment the like of that which visited the ’Aad and the Thamud, to whom Prophets came repeatedly telling them not to give their ’ibadah to any but Allah, and whose only reply was:‘If our Rabb had wanted, He would surely have sent down angels, (but since He did not), we reject the message which you bring’. (al-Fussilat 41:13-14)

Va Samudga (yubordik) ularning birodari Solihni, u ularga dedi: "Ey qavmim, Allohga ibodat qiling, Undan boshqa ilohingiz yo'q."...Ular dedilar: "Ey Solih, biz senga katta umid bog'lagan edik (va endi sen g'alati gaplar gapiryapsan); Bizning ota-bobolarimiz sig'inib kelgan narsalarga sig'inishimizni man etmoqchimisan?"... (Hud 11:61-62)

Navbatdagi muhimlik jihatidan Hazrat Ibrohim (Ibrohim alayhissalom) qavmi keladi. Ularning holatining ahamiyati shundaki, odatda ularning podshosi Namrud Xudoga ishonmagan, balki o'zini xudo deb da'vo qilgan deb o'ylanadi. Haqiqatda esa, u Xudoga ishongan va Uni koinot ishlarining Yaratuvchisi va Boshqaruvchisi deb bilgan, o'zining rabb bo'lish da'vosi esa faqat bu so'zning uchinchi, to'rtinchi va beshinchi ma'nolarida bo'lgan.

Next in importance are the people of Hazrat Ibrahim (Abraham, may peace be upon him), and the significance of their case is that it is commonly thought that their King, Namrud (Nimrod), did not believe in God but claimed himself to be God instead. The fact, however, is that he did believe in God, and also believed Him to be the Creator and the Regulator of the affairs of the universe, and his own claim to be a rabb was only in the third, fourth, and fifth senses of the term.

Yana bir keng tarqalgan noto‘g‘ri tushuncha shundaki, bu odamlar Xudoga va Uning Ilohu Rabb ekaniga ishonmagan, holbuki aslida ularning bu masaladagi e’tiqodlari Hazrat Nuh qavmi va Samud qavmining e’tiqodlaridan deyarli farq qilmas edi. Ular Xudoning mavjudligiga ishonar, Uni Rabb sifatida, osmonlar va yerning Yaratuvchisi hamda koinotning Oliy Hukmdori sifatida tanir edilar. Shuningdek, ular Uning insondan ibodat qilinish huquqini ham inkor etmas edilar. Ularning adashgan joyi shundaki, ular osmon jismlarini rububiyyatda, ya’ni termin ma’nosining birinchi va ikkinchi ma’nolarida Xudo bilan sherik deb hisoblar va shu darajada Unga sherik qo‘shar edilar. Termin ma’nosining uchinchi, to‘rtinchi va beshinchi ma’nolariga kelsak, bu o‘rinda ular Rabb sifatida qaraganlari shohlari edi.

Another common misconception is that these people had no belief in God nor in his being the Ilaah and the Rabb, although in fact their beliefs on these points were little different from those of the people of Hazrat Nuh and the Thamūd. They did believe in the existence of God, and also knew Him as the Rabb, the Creator of the heavens and the earth, and the Supreme Ruler of the universe. Nor, for that matter, did they deny His right to man’s worship. Where they were mistaken was in regarding the heavenly bodies as partners with him in rubūbiyyah in the first and second senses of the term and hence in associating them with God to that extent. As for the third, fourth, and fifth meanings of the term, here it was their kings whom they treated as the rabbs.

Qur'on shu nuqtalarda shu qadar aniqki, yuqorida aytilgan noto'g'ri tushunchalarning qanday paydo bo'lgani va shunchalik keng qabul qilinib ketgani hayratlanarli. Masalan, Qur'onda bayon etilgan Hazrat Ibrohimning haqiqatni izlashi hikoyasini olaylik:

The Holy Qur'ān is so clear on these points that it is surprising how the misconceptions just mentioned originated and came to be so widely accepted. Take for example the story of Hazrat Ibrahim’s search for the truth as told in the Qur'ān:

Tarix tartibida keyingi o'rinda Sodom aholisi turadi. Ularni islohga chaqirish vazifasi Hazrat Ibrohimning jiyani Lut (ikkalasiga ham salom bo'lsin) zimmasiga yuklangan edi. Qur'ondan biz bu odamlar haqida ham shuni bilamiz: ular Xudoning borligini ham, Uning Yaratuvchi va Rabb ekanini ham — so'zning birinchi va ikkinchi ma'nosida — inkor etmasdilar, lekin uchinchi, to'rtinchi va beshinchi ma'nolarida Uni tan olishdan bosh tortdilar, shuningdek, Payg'ambar Lutning Uning ishonchli vakili sifatida xulq-atvor qoidalarini belgilash huquqini ham rad etdilar. Ular o'z xohishlaricha yashashni istardilar, aynan shu ularning haqiqiy jinoyati va boshlariga Xudoning g'azabini keltirgan sabab edi. Qur'on ular haqida shunday deydi: Qarindoshlari Lut ularga dedi: «Xudodan qo'rqmaysizlarmi? Mana, men sizlarga ishonchli elchiman (Xudo tomonidan). Shuning uchun (mening so'zimga ishoning va) Ilohiy g'azabdan o'zingizni saqlashga harakat qiling hamda men aytganimni qiling. Men bu ishim uchun sizlardan hech qanday haq so'ramayman, mening mukofotim Xudo huzuridadir. Butun insoniyatdan farqli ravishda, siz erkaklar bilan (jinsiy ehtiyojingizni qondirish uchun) shug'ullanasizmi va Rabbingiz sizlar uchun aynan shu maqsadda yaratgan xotinlaringizni tashlab qo'yasizmi? Albatta, siz eng yomon zolimlarsiz».( Shu'aro, 26:161-166)

The next in historical order are the people of Sodom, the task of whose reformation was entrusted to Hazrat Ibrahim’s nephew, Lot (may peace be upon both). From the Qur'ān we know about these people too that while they neither denied the existence of God nor His being the Creator and the Rabb in the first and the second senses of the word, they refused to acknowledge Him as such in the third, fourth, and fifth senses, and also repudiated the authority of the Prophet Lot as His trusted representative to lay down the law for their conduct. What they wanted was to be left to do as they pleased, and this was their real crime and the reason for their bringing God’s wrath upon their heads. This is what the Qur'ān says about them: When their kinsman Lot said to them,‘Will you not fear God? Look! I am a trusted messenger to you (from God). Therefore (believe what I say and) try to save yourselves from Divine wrath, and do as 1 tell you, I ask no regard for myself, because my reward lies with God. Do you, unlike the whole of the rest of humanity, turn to boys (for your Sexual satisfaction) and leave aside the wives your Rabb has created for you for this purpose? Surely, you are the worst of wrongdoers.’ (Ash-Shu’araa’ 26:161-166)

Shubhasiz, bu so'zlar faqat Xudoning mavjudligini inkor etmagan, Uning Yaratuvchi va Rizq beruvchi ekanligini rad etmagan xalqqa qaratilgan bo'lishi mumkin. Shu sababli ular: "Xudo kim?" yoki "U qanday qilib Yaratuvchi bo'la oladi?" yoki "U qanday qilib sizlarning Robbingiz bo'ldi?" deb so'ramadilar. Aksincha, ular shunday dedilar: "Ey Lut, agar sen va'zlaringni to'xtatmasang, albatta yurtdan haydalganlardan bo'lasan." ({Ash-Shu'arо 26:167})

Keyin Madyan xalqi va Aykah xalqi (Tabukning qadimgi nomi) haqida gapiriladi, ularga Hazrat Shu'ayb صلى الله عليه وسلم payg'ambar sifatida yuborilgan edi. Ma'lumki, bu xalq Hazrat Ibrohim (alayhissalom) avlodlaridan bo'lgan, shuning uchun ular Allohni bilmaganlari yoki Uni Ilaoh va Rabb sifatida tan olmaganlari haqida hech qanday shubha bo'lishi mumkin emas. Aslida ular dastlab musulmon bo'lgan xalq edi, ammo vaqt o'tishi bilan ularning e'tiqodi va xulq-atvori buzilib ketgan. Qur'ondan ko'rinadiki, ular o'zlarini mo'minlar deb da'vo qilganlar, chunki Hazrat Shu'ayb ularga qayta-qayta: "Agar haqiqatan ham imon keltirgan bo'lsangiz"; "Agar haqiqatan ham mo'min bo'lsangiz" deydi. Uning nutqlari va ularning javoblarini tahlil qilish shuni aniq ko'rsatadiki, ular ham Allohga iymon keltirganlar va Uni Ilaoh hamda Rabb deb tan olganlar, ammo ikki masalada adashganlar. Birinchidan, ular g'ayritabiiy ma'noda Unga boshqalarni ham ilohlar va rabblar sifatida sherik qilganlar va shu sababli Unga ibodatni faqat Unga atab qilmaganlar; ikkinchidan, ular Uning Rabb ekanligi axloqiy, ijtimoiy, iqtisodiy va madaniy xulq-atvorni tartibga solish uchun qonun chiqarish vakolatini ham o'z ichiga olmaydi deb hisoblaganlar yoki bu sohalarda o'zlari uchun erkin harakat qilish huquqini da'vo qilganlar:

Next come the people of Madyan and of Aikah (the ancient name of Tabuk), to whom Hazrat Shu’aib صلى الله عليه وسلمwas sent as prophet. We know that these people were descendants of Hazrat Ibrahim (on whom be peace) and so there can be no question of their not knowing God or not believing in him to be the Ilaah and the Rabb. They were in fact a people who had originally been Muslims but whose beliefs as also conduct had become corrupted through the passage of time. It would even appear from the Qur'ān, that they claimed to be believers, because Hazrat Shu’aib repeatedly says to them; “If you truly believe”; “If you truly are believers.” An examination of his discourses and of their answers clearly shows that they both believed in Allah and acknowledged Him as the Ilaah and the Rabb, but went wrong on two points. Firstly, in the supernatural sense they associated others with Him as also being ilaahs and rabbs and so did not give Him their ’ibadah exclusively and, secondly, they held that His being the Rabb did not extend to His having authority to lay down the law for regulating moral, social, economic and cultural behaviour, or they claimed freedom of action for themselves so far as these spheres were concerned:

Madyanga ham Biz ularning qarindoshi Shu‘aybni yubordik. U dedi: «Ey qavmim, Allohga ibodat qiling, Undan boshqa iloh yo‘q. Darhaqiqat, Robbingizdan sizga aniq dalil keldi. Shuning uchun odamlarga o‘lchovni va tarozini to‘liq bering, odamlarning haqlarini kamaytirmang va yerda islohdan keyin buzg‘unchilik qilmang. Agar mo‘min bo‘lsangiz, bu siz uchun yaxshiroqdir. Va agar aramizdan bir guruh men olib kelingan hidoyatga ishonsa, boshqa guruh ishonmasa, Alloh aramizda hukm qilguncha kutinglar. U hukm qiluvchilarning eng yaxshisidir».

Keyingi navbatda, Fir'avn va uning qavmi haqida gap boradi. Ularga nisbatan Namrud va uning qavmiga nisbatan bo'lganidan ham ko'proq noto'g'ri tasavvurlar mavjud. Umumiy qabul qilingan fikr shuki, Fir'avn nafaqat Xudoning borligini inkor etgan, balki o'zini Xudo deb da'vo qilgan, ya'ni u shunchalik adashganki, o'zini osmonlar va yerning yaratuvchisi deb hisoblagan, uning qavmi esa aql-idrokdan shunchalik mahrum bo'lganki, bunday da'voga so'zsiz ishongan.

Next, we come to the Pharaoh and his people, regarding whom there are even greater misconceptions than in the case of Namrud and his people. The view generally held is that the Pharaoh not only denied the existence of God but himself claimed to be God, that is, that he had become so misled as to presume to be the creator of the heavens and the earth, and that his people too were so bereft of reason as to unquestioningly subscribe to such claim.

Qur'on va tarix ko'rsatadiki, aksincha, Muso alayhissalomning qavmi va Namrud qavmining Xudo haqidagi e'tiqodlarida, uni ham Ilоh, ham Rabb sifatida tan olishda, deyarli farq bo'lmagan. Yagona farq shundaki, Misr xalqi Bani-Isroilga nisbatan irqiy kamsitish munosabatida bo'lgan va shu sababli Xudoni ochiq ravishda Ilоh va Rabb deb tan olishdan bosh tortgan, holbuki ular Uning mavjudligini bilgan, xuddi bugungi kunda ham o'zini ateist deb e'lon qilgan ko'plab kishilar kabi.

The Holy Qur'ān and history both show, on the contrary, that there was little difference between his people and those of Namrud in regard to their beliefs about God as both the Ilaah and the Rabb. The only difference was the existence of a racial bias against the Bani-Israel which prompted the Egyptians to refuse, to openly acknowledge God as the Ilaah and the Rabb, although they knew that He existed, as do also many a professing atheist in our own day.

Haqiqatda, shoh tomonidan yuksak vakolat berilgandan so'ng, Hazrat Yusuf (alayhissalom) odamlarni Islom yo'liga boshlash uchun barcha kuchini sarflagan va uning sa'y-harakatlari ta'siri Hazrat Muso (alayhissalom) davrigacha davom etgan. Garchi hamma odamlar haqiqiy dinni qabul qilmagan bo'lsalar ham, Hazrat Yusuf davridan keyin hech kim Xudoning borligidan yoki Uning osmonlar va yerning yagona Yaratuvchisi ekanligidan butunlay bexabar bo'lmagan. Bundan tashqari, Hazrat Yusufning ta'limotlari har kimning ongiga Uning g'ayritabiiy ma'noda ham Ilaah, ham Rabb ekanligi haqidagi tushunchani singdirgan, shuning uchun Uning borligini inkor etadigan birorta ham odam bo'lmagan. Ayrim kishilar o'z e'tiqodlariga yopishib olgan bo'lsalar, ularning adashishi ham Unga boshqalarni sherik qilishdan iborat bo'lgan. Bu ta'limotlarning ta'siri Hazrat Muso (Muso, alayhissalom) davrigacha ham to'liq yo'qolmagan. [Eski Ahdda yozilganlarga ishonadigan bo'lsak, Misr aholisining taxminan beshdan bir qismi vaqt o'tishi bilan Hazrat Yusuf (alayhissalom) dinini qabul qilganga o'xshaydi. Hazrat Muso (alayhissalom) bilan Misrdan chiqqan Isroil avlodlarining umumiy soni taxminan ikki million bo'lgan deb aytiladi, o'sha paytda Misrning umumiy aholisi esa yuz milliondan ortiq bo'lgan bo'lishi kerak edi.]

Fir'avn qavmidan keyin tarixiy tartibda keladigan kishilar Isroil o'g'illari va yahudiylik yoki nasroniylik dinini qabul qilgan odamlardir. Ularning holida, shubhasiz, Xudoning mavjudligini inkor etgan yoki Uning Ilоh va Rabb ekanligiga ishonmagan degan savol bo'lishi mumkin emas. Qur'oni karimning o'zi ularning bu borada Unga iymon keltirganini tasdiqlaydi, shuning uchun bu yerda vujudga keladigan savol ularning Qur'onda "adashganlar" deb ta'riflangan o'ziga xos xatosi haqidadir. (al-Fotiha 1:7)

After Pharaoh’s people, the next in historical order are the Israelites and those people who adopted the Jewish religion or Christianity. In their case, there can obviously be no question about their either not acknowledging the existence of God or not believing in His being the Ilaah and the Rabb. The Qur'ān itself affirms their belief in Him on the point and the question which therefore arises is of the particular error for which they were characterised in the Qur'ān as “those who went astray”. (al-Fātihah 1:7)

Qisqa javob:

A brief answer is:

{Ayting (ey Muhammad): "Ey Kitob ahli! Diningizda haddan oshmang va ilgari adashgan, ko'pchilikni adashtirgan hamda o'zlari ham to'g'ri yo'ldan chetga chiqqan kishilarning noto'g'ri fikrlariga ergashmang."} (al-Moida 5:77)

Say (O Muhammed): ‘O people of the Book: Do not exaggerate concerning your faith, and adopt not the wrong notions of those who have gone astray before you, who misled many others, and themselves too strayed from the straight path.’(al-Ma’idah 5:77)

Shundan kelib chiqib, aslida yahudiylar va nasroniylar ham avvalgilar yo'l qo'ygan xatoga yo'l qo'yganliklarini, va ularda bu haddan oshgan diniy ehtiyotkorlikdan kelib chiqqanini xulosa qilish mumkin. Keling, Qur'on yordamida bu masalaga batafsilroq to'xtalaylik:

From this, one may conclude that, in essence, the Jews and Christians too were guilty of the same error into which others had fallen earlier, and that in their case this arose out of exaggerated piety. Let us go into the matter in some detail, with the help of the Qur'ān:

(i) Yahudiylar: "Uzayr (Ezra) Xudoning o‘g‘lidir", nasroniylar esa: "Iso (Iisus) Xudoning o‘g‘lidir", dedilar. (at-Tavba 9:30)

(i) And the Jews said: ‘Uzair (Ezra) is the son of God’, while the Christians said, ‘Isa (Jesus) is the son of God.’ (at-Tawbah 9:30)

(ii) Masihiylarning Alloh Iso ibn Maryam bilan bir xil ekanligini aytishi kufr edi; holbuki Iso o'zi aniq aytgan edi: «Ey Isroil o'g'illari, Allohga ibodat qilinglar, U ham mening Rabbim, ham sizning Rabbingizdir...» (al-Moida 5:72)

Nihoyat, biz Makka aholisiga kelamiz, ularga Alloh elchisi sifatida Payg'ambar Muhammad ﷺ yuborilgan va shuning uchun Qur'on xabari to'g'ridan-to'g'ri ularga qaratilgan edi.

Last of all, we come to the Meccans, to whom Prophet Muhammad صلى الله عليه وسلم, was sent as God’s Messenger and to whom therefore the Qur'ān’s message was immediately addressed.

Ularning xatosi qanday edi? Ular Xudoni bilmas edilarmi yoki Uning borligini inkor qilarmidilar, va Muqaddas Payg'ambar ﷺ Xudoning Elchisi sifatida Uning borligini tan olishlariga erishish uchun yuborilganmidilar? Yoki ular Uning Ilaah va Rabb ekanligini inkor qilarmidilar, va shuning uchun Muqaddas Qur'onning maqsadi ularni Uning xudoligi va Rububiyyatiga ishontirish edimi? Ular Uning ibodat va sajda qilishga loyiq emasligini deb hisoblarmidilar, yoki Uning ularning duolarini eshitishga va iltijolarini ijobat qilishga qodir ekanligini inkor qilarmidilar? Ular Lot, Manot, Uzzo, Hubal va ularning boshqa taxmin qilingan xudolarini koinotning haqiqiy yaratuvchilari, egalari, rejalashtiruvchilari, tashkilotchilari va boshqaruvchilari hamda undagi barcha jonzotlarning rizqini beruvchilar deb bilarmidilar? Ularning xudolari o'zlarining e'tiqodiga ko'ra barcha qonunlarning, axloqiy va ijtimoiy qoidalarning manbai hisoblanarmidi? Qur'onni o'rganganimizda, bunday savollarning barchasiga salbiy javob topamiz.

What was the nature of their error? Were they ignorant of God, or did they deny His existence, and was the Holy Prophet صلى الله عليه وسلم sent as God’s Messenger to make them acknowledge His existence? Or did they deny His being the Ilaah and the Rabb, and was it therefore the purpose of the Holy Qur'ān to persuade them of His godhood and Rububiyyah? Did they hold that He was not worthy of worship and adoration, or did they disbelieve His being able to listen to their prayers and grant their supplications? Did they think that Lat, Manat, and Uzza and Hubal and their other supposed gods were the real creators, masters, planners and organisers and administrators of the universe and the providers for all the creatures in it? Were their gods, according to them, the sources of all law and moral and social codes? When we study the Qur'ān, we find all such questions answered in the negative.

Arabiston mushriklari nafaqat Xudoning mavjudligini tan olishgan, balki Uni koinotning, shuningdek o'z xudolarining ham Yaratuvchisi va Egasi deb bilishgan, va Ilaah hamda Rabb deb ham e'tiqod qilishgan. Barcha ilojlar tugaganda, eng so'nggi chorasi sifatida, ular barcha duolarini Unga qaratishgan va Uning ibodat va sajda qilinishga bo'lgan haqini tan olishgan. Ularning xudolariga kelsak, ular bu xudolarni na o'zlarining yaratuvchisi va egasi, na koinotning yaratuvchisi va egasi, na hayotning ijtimoiy va axloqiy ishlarida yo'l-yo'riq bera oladigan deb hisoblashmagan, qarang.

Yuqoridagi o‘tgan xalqlarning noto‘g‘ri tasavvurlari haqidagi batafsil bayon shuni aniq ko‘rsatadiki, eng qadimgi zamonlardan Qur’on nozil bo‘lguncha, u zikr qilgan adashgan, yo‘ldan ozgan va gunohkor deb ataladigan kishilarning hech biri Allohning mavjudligini, Uning Rabb va Ilah ekanini inkor etmagan. Ammo ularning barchasi rububiyyat sifatlarini besh xil ma’nosi bo‘yicha ikki alohida bo‘limga ajratishda deyarli bir xil xatolarga yo‘l qo‘yganlar.

The foregoing detailed exposition of the misguided conceptions of various pre-Islamic people make it patently clear that from earliest times to the revelation of the Qur'ān, none of those whom it mentions as the transgressors, the misguided, and the astray, actually denied the existence of God, or His being the Rabb and the Ilaah. All, however, went wrong in much the same ways in dividing the attributes of rubūbiyyah, in its five different senses, into two separate compartments.

Allohning rububiyat sifatlari, ya'ni mavjudotlarning Robbi, Rizqlantiruvchisi, Himoyachisi va Yordamchisi bo'lishi haqida gap ketganda, odamlar bularni boshqa narsalardan alohida deb bilardi. Bu sohada ular Allohni Oliy Rabb deb tan olsalar-da, farishtalar, turli xudolar, jinlar va ko'rinmas kuchlar, yulduzlar va boshqa osmon jismlari, payg'ambarlar, avliyolar va boshqa muqaddas zotlar ham bu rububiyatda turli ulushlarga ega, deb ishonardilar.

Insofar as such attributes of Allah as His being the Cherisher, the Provider, and the Protector and Helper of the creatures in the transcendental sense were concerned, the people regarded them as something apart from the rest. And, although in this sphere they did regard Allah as the Supreme Rabb, they also believed that the angels and various gods, the genii, and invisible forces, the stars, and other heavenly bodies, the Prophets and saints and other holy men, also had different shares in this rubūbiyyah.

Qolgan sifatlarga kelsak, ya'ni Allohning Oliy Hukmdor, hokimiyat manbai, Oliy Qonun chiqaruvchi va butun borliqning Oliy Rabbi ekanligiga, odamlar bu vazifalarni to'liq ravishda ayrim insonlarga berib qo'ydilar yoki nazariy jihatdan ularni Allohga nisbat berib, amalda esa axloqiy, madaniy va siyosiy sohalardagi butun rububiyyatni shu zotlarga tegishli deb bildilar.

As for the remaining attributes, namely, Allah’s being the Supreme Sovereign, the Fountainhead of authority, the Supreme Law-giver, and the Supreme Lord of all creation etc., the people either assigned these roles wholly to particular human beings or, while assigning them to God in theory, in practice treated the entire rubūbiyyah in moral, cultural, and political spheres as vesting in these beings.

Aynan shu ikki turdagi tushunmovchiliklarni bartaraf etish uchun turli vaqtlarda barcha payg'ambarlar (ularga tinchlik bo'lsin) yuborilgan va nihoyat Alloh Muhammad ﷺ ni o'zining so'nggi payg'ambari sifatida yuborgan. Barcha payg'ambarlar insonlarni yagona Rabbga, ya'ni Allohga, so'zning barcha ma'nolarida, ishonishga chaqirganlar va rububiyyat bo'linmas bo'lib, uning hech bir qismi hech bir maxluqqa tegishli emasligini ta'kidlaganlar. Koinotni boshqarish va nazorat qilish yagona Hokimiyatga, ya'ni uni faqat O'zi yaratgan, butun Buyuk Rejasi va maqsadiga muvofiq yaratgan va uning barcha ishlari ustidan ham de-yure, ham de-fakto hukmronlik qiladigan Hokimiyatga markazlashgan ekanligini ta'kidlaganlar; koinotning yaratilishi yoki uning boshqarilishida hech kimning hech qanday ulushi yo'q. Barcha hokimiyatning markazi sifatida faqat Alloh so'zning barcha ma'nolarida, ham ilohiy masalalarda, ham insonlarning dunyoviy ishlarida Rabbdir va bo'lgan. Faqat U barcha ibodatga, barcha ehtirom va duoning markazi qilinishga loyiqdir. Faqat U barcha duolarni eshitadi va faqat U bizning tayanchimiz bo'lishga loyiq hamda barcha ehtiyojlarimizni ta'minlashga qodirdir. U bir vaqtning o'zida Shohdir, koinotning Rabbi va barcha qonun hamda hokimiyatning manbaidir va shuning uchun faqat U nima to'g'ri, nima noto'g'ri va nima qilinishi yoki qilinmasligi kerakligini belgilash huquqiga egadir. Rububiyyatni bo'laklarga ajratilishi mumkin bo'lgan narsa deb tasavvur qilish, narsalarning mohiyatiga ko'ra, noto'g'ri tushunchadir. U Allohning ajralmas va yagona xususiyatidir; shuning uchun u, shubhasiz va zaruriy ravishda, bo'linmasdir.