Ushbu yangi bosqichda, Payg'ambarga (ﷺ) murojaat qilinadi. Murojaat Alloh — Uning ulug'ligi cheksiz bo'lsin — dan boshlanadi, u zotni tasalli berib, ko'ngliga taskin bergan holda.

In this new round or wave, an address is made to the Prophet (peace be upon him). It begins with God, limitless is He in His glory, consoling and comforting him.

U'z halol va rostgo'y bo'lgan u, o'ziga qo'yilgan yolg'onchilik ayblaridan ayniqsa qattiq ranjidi. Bu yerda unga Rabbisi shuni aytadiki, ular uni yolg'onchi deb hisoblamaganlar, balki bundan Allohning oyatlarini inkor qilishda va imonni rad etishda o'jarlik qilish uchun bahona sifatida foydalanganlar. Unga, shuningdek, Alloh elchilari ham xuddi shunday yolg'onchilikda ayblanganini va haqoratlarga duchor bo'lganini, lekin bularning barchasiga sabr-toqat bilan dosh berganlarini xabar qilib, tasalli beriladi. Oxir-oqibat, Alloh o'zi o'rnatgan doimiy qonunlarga muvofiq ularga g'alaba berish uchun yordam ko'rsatilgan. Tasalli va dalda berish tugagach, xitob Alloh xabarining muhim haqiqatini aniq bayon qiladi. U Allohning irodasi va qonunlariga muvofiq harakat qiladi. Uning targ'ibotchilarining unga aloqasi faqat uni odamlarga yetkazish va tushuntirishdan iborat. Bundan tashqari, unga nima bo'lishini hal qiladigan zot Alloh o'zidir. Shuning uchun uning targ'ibotchilari, jumladan, Payg'ambarning o'zi ham, o'z vazifalarini davom ettirishdan boshqa narsani hal qilishga haqli emaslar; xabarning harakatini tezlashtirmasliklari va Allohga biror narsa taklif qilmasliklari kerak. Ular xabarning strategiyasi, uning haqiqatiga berilishi mumkin bo'lgan dalillar yoki uni isbotlash uchun kerak bo'ladigan mo''jizalar haqidagi odamlarning takliflariga e'tibor bermasliklari lozim. Gap shundaki, tirik bo'lib, eshitish qobiliyatiga ega bo'lganlar javob beradi. Aksincha, qalblari o'lik bo'lganlar javob bermaydi. Yakuniy hukm Allohga tegishli: U odamlarga hayot berishi yoki Qiyomat kuni Unga qaytguncha ularni o'lik holda qoldirishi mumkin.

He, honest and truthful, was particularly distressed ‘ at the charges of falsehood that were laid at his door. Here, he is told by his Lord that they never thought him a liar, but used this as a ploy to maintain their stubborn denial of God’s signs and their rejection of the faith. He is also comforted with the information that earlier messengers of God were similarly accused of falsehood and subjected to abuse, and that they endured all this with patience. Eventually, they were given God’s help to triumph, in accordance with the consistent laws He has set in operation. When the comforting and reassurance are over, the address makes clear the essential truth concerning God’s message. It moves according to God’s will and His laws. Its advocates have nothing to do with it other than to convey it to people and to make it clear. Other than that, it is God who decides what happens to it. Hence, its advocates, including the Prophet himself, have nothing to decide other than to continue with their task, without hastening its moves or suggesting anything to God. They are not to pay any attention to people’s suggestions concerning its strategy, the proofs that may be given of its truth or the miracles needed to prove it. The point is that those who are alive and have the power of hearing will respond. On the other hand, those whose hearts are dead will not. The ultimate decision belongs to God: He may give people life or keep them dead until they return to Him on the Day of Judgement.

Biz ularning gaplari sizni qayg‘uga solayotganini yaxshi bilamiz. Lekin ular yolg‘onchi deb aybalayotgan kishi siz emassiz; zolimlar aslida Allohning oyatlarini inkor etmoqdalar. (33-oyat) Note: the rules require "God" rather than "Allah," so the Uzbek word for God should be used throughout. Following that instruction, the corrected translation is: Biz ularning gaplari sizni qayg‘uga solayotganini yaxshi bilamiz. Lekin ular yolg‘onchi deb aybalayotgan kishi siz emassiz; zolimlar aslida Xudoning oyatlarini inkor etmoqdalar. (33-oyat)

We know too well that what they say grieves you. Yet it is not you that they charge with falsehood; but it is God’s revelations that the wrongdoers deny. (Verse 33)

Qadimgi arab mushriklari, ayniqsa Islom da'vatiga qarshi chiqishni o'ziga nolойиқ vazifa qilib olganlar, Muhammad (ﷺ) haqiqatni aytayotganiga shubha qilmas edilar. Ular uni rostgo'y va halol deb bilar edilar. Ular uning Xudoning xabarini yetkazishni boshlashdan oldin hech qachon yolg'on gapirmaganini bilar edilar. Unga qarshi eng qattiq turganlar ham uning xabarining haqiqatligiga shubha qilmas edilar. Ular Qur'onni odam yozishi mumkin emasligini bilar edilar. Shunga qaramay, ular o'z e'tiqodlarini e'lon qilishdan yoki yangi dinni qabul qilishdan qat'iyat bilan bosh tortdilar. Ularning uni rad etishlarining sababi Payg'ambarga ishonmaganliklari emas edi; balki, uning xabari ularning mavqeyi va ta'siriga tahdid solayotganini anglaganliklari edi. Shu sababli ular Xudoning vahiylarini inkor etishga va o'zlarining butparastlik e'tiqodlariga yopishib olishga qaror qildilar. Qurayshning bunday munosabatining sabablarini aniq bayon qiluvchi ko'plab rivoyatlar mavjud. Endi ulardan atigi bir nechtasiga nazar tashlaymiz.

The pagan Arabs with their idolatrous beliefs, particularly those of them who took upon themselves the unworthy task of opposing the message of Islam, had no doubt that Muĥammad (peace be upon him) was telling the truth. They have known him to be truthful and honest. They knew that he had never told a lie before starting to convey God’s message. Those who were most hardened in their opposition to him did not doubt the truthfulness of his message either. They knew that the Qur’ān could not have been authored by a human being. They, nevertheless, stubbornly refused to declare their belief or to embrace a new faith. Their reason for rejecting it was not that they could not believe the Prophet; rather, it was their realisation that his message threatened their positions and influence. Hence, they decided to deny God’s revelations and to stick to their idolatrous beliefs. There are numerous reports that clearly state the reasons behind the Quraysh’s attitude. We will now look at just a few of these.

Ibn Isĥāq al-Zuhriydan rivoyat qiladi, u uchta Quraysh sardori — Abū Sufyon, Abū Jahl va al-Akhnas ibn Shariq — haqida aytadi: ular tun qorong'uligi himoyasida, har biri alohida yo'l bilan, Allohning Elchisi ﷺ tungi ibodati vaqtida Qur'on o'qiganini tinglash uchun chiqishgan. Ular uning uyi yonida o'tirib, Qur'on tilovatini tinglashgan. Har biri o'zicha, hech kim uning bu ishini bilmaydi deb o'ylagan. Ularning maqsadi, ehtimol, Muhammad ﷺ da'vatini xolisona baholash, uning haqiqatini bilish yoki Qur'onning ajoyib badiiy uslubidan bahramand bo'lish bo'lgan, deb taxmin qilish mumkin. Tong otganda, ular har biri kelgan yo'liga qaytib ketishgan, shunda yashirin faoliyatlari fosh bo'lmagan.

Qur’ān oyatiga izoh berib: "Ular aytayotgan gaplar sizni qayg‘uga solayotganini Biz juda yaxshi bilamiz."

Commenting on the Qur’ānic verse, “We know too well that what they say grieves you.

"Yet it is not you that they charge with falsehood; but it is God's revelations that the wrongdoers deny" (Verse 33), al-Ţabarī quotes the following report on the authority of al-Suddī: "On the day of the Battle of Badr, al-Akhnas ibn Sharīq said to his tribesmen, the Zuhārah people, `Muĥammad ﷺ is your sister's son, and you are the ones who defend their nephew. If he is truly a Prophet, why would you fight him today? And if he is a liar, you should repel aggression against your nephew. Wait until I meet Abū al-Ĥakam, i.e. Abū Jahl. Should Muĥammad ﷺ be victorious, you will return home safely, but if he is defeated, your people will do you no harm.' [It was on that day that he was nicknamed al-Akhnas, while his real name was Ubayy.] He went to meet Abū Jahl and spoke to him in private: `Tell me about Muĥammad ﷺ: is he telling the truth, or is he a liar? There is no one from the Quraysh listening to this conversation between us.' Abū Jahl said: `By God, Muĥammad ﷺ is telling the truth.

Yet it is not you that they charge with falsehood; but it is Gods revelations that the wrongdoers deny” (Verse 33), al- Ţabarī quotes the following report on the authority of al-Suddī: “On the day of the Battle of Badr, al-Akhnas ibn Sharīq said to his tribesmen, the Zuhārah people, `Muĥammad is your sister’s son, and you are the ones who defend their nephew. If he is truly a Prophet, why would you fight him today? And if he is a liar, you should repel aggression against your nephew. Wait until I meet Abū al-Ĥakam, i.e. Abū Jahl. Should Muĥammad be victorious, you will return home safely, but if he is defeated, your people will do you no harm.’ [It was on that day that he was nicknamed al-Akhnas, while his real name was Ubayy.] He went to meet Abū Jahl and spoke to him in private: `Tell me about Muĥammad: is he telling the truth, or is he a liar? There is no one from the Quraysh listening to this conversation between us.’ Abū Jahl said: `By God, Muĥammad is telling the truth.

Muhammad ﷺ hech qachon umrida yolg'on gapirmagan. Lekin Quşayyning avlodlari nubuvvatni ham boshqa sharaflariga qo'shib olsa, ya'ni urushda bayroqni ko'tarish, hojilarga suv berish va shunga o'xshash ishlar bilan birga, u holda Quraysh qolgan qabilalari uchun nima qoladi?' "6 Bularning barchasi yuqoridagi oyatda aytilgan so'zning ma'nosini ochib beradi.

Muĥammad never told a lie in his life. But what would happen, should the descendants of Quşayy add prophethood to their other honours, such as holding the banner in war, providing water for the pilgrims, etc. What will remain for the rest of the Quraysh?’“6 All this then explains the statement made in the above verse.

Ibn Isĥāq tomonidan xabar qilingan yana bir voqea hajj mavsumiga yaqin vaqtda sodir bo‘lgan.

Another incident reported by Ibn Isĥāq took place close to the pilgrimage season.

Makkaliklarning ko‘p sonli kishilari ishtirok etgan va go‘yo al-Walid ibn al-Mug‘ira raisligida o‘tkazilgan yig‘ilishda ularning tuhmat kampaniyasi strategiyasi belgilandi. Kirish nutqida al-Walid shunday dedi: “Endi hаj mavsumi yaqinlashmoqda, odamlar atrofdan turli joylardan kela boshlaydilar. Ular sizlarning do‘stingiz [ya’ni Payg‘ambar ﷺ] haqida eshitgan bo‘lishlari kerak. Shuning uchun u haqida so‘ralganda nima deyishni kelishib olganingiz ma’qul. Biz turli fikrlarga juda ko‘p bo‘linib ketishdan saqlanishimiz kerak, ayniqsa ular bir-biriga zid bo‘lsa.” Tinglovchilari undan nima deyish kerakligi haqida maslahat so‘raganda, u avval ularning takliflarini tinglashni ma’qul ko‘rdi. Al-Walidni eng ko‘p tashvishga solgan narsa shu edi: ular bildiradigan fikr Muhammad ﷺ odamlarni Alloh taolo tomonidan yuborilgan xabar bo‘lgan Qur’onni eng go‘zal tilda va eng kuchli uslubda ifodalangan holda tinglashga da’vat qilayotganini hisobga olishi kerak edi. Muhammad ﷺ ga beriladigan ta’rif uning ishontiruvchi, notiq dalillarini ham hisobga olishi lozim edi.

A meeting attended by a large number of Makkans and chaired, as it were, by al- Walīd ibn al-Mughīrah, defined their strategy for a defamation campaign. In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.” When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walīd most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in the most beautiful language and employing the most powerful of styles. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument.

Folbin, aqldan ozgan, shoir va sehrgar kabi tavsiflar taklif qilindi.

Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and `magician’ were proposed.

Hech biri al-Valid tomonidan ishonarli deb topilmadi, u har birida ketma-ket zaifliklarni ko'rsatdi. U o'z qavmiga Muhammad ﷺ aytgan so'zlar bunday odamlarning so'zlariga hech o'xshamasligini aytdi. Hech kim undan ko'ra ishonchliroq biror taklif bera olmagach, ular al-Validdan yaxshiroq taklif o'ylab topishni so'rashdi.

None was considered convincing by al-Walīd, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walīd to come up with a better suggestion.

Bu tasalli berganidan so‘ng, sura Payg‘ambarga (ﷺ) Qur’onda tilga olingan ba’zi o‘tgan elchilarning ahvolini eslatadi. Ular haqorat va mashaqqatlarga sabr bilan chidadilar hamda Alloh ko‘rsatgan yo‘l bo‘ylab harakat qilib, nihoyat Alloh tomonidan g‘alabaga erishdilar. Demak, bu shuni tasdiqlaydiki, Allohning elchilari uchun azob-uqubatga duch kelish tabiiy hol edi. Ilohiy xabarning da’vatchilari qiynoqqa solinsa, haqoratlansa, yolg‘onga chiqarilsa va boshqa mashaqqatlarga uchrasalar ham, natijani oldindan shoshirib bo‘lmaydi: “Sendan oldin ham boshqa elchilar yolg‘onchiga chiqarilgan edi, ular bu barcha da’vo va haqoratlarga sabr qildilar, to ularga Bizning yordamimiz kelguniga qadar. Alloh so‘zlarini o‘zgartiradigan hech bir kuch yo‘q. Sen o‘sha elchilarning xabarlaridan ba’zilarini allaqachon eshitding.” (34-oyat)

Having given the Prophet this consolation, the sūrah reminds him of what happened to past messengers, some of whose history is given in the Qur’ān. They endured abuse and hardship with patience and moved along the way God had shown them until they were granted victory by God. This is, then, an assertion that meeting affliction was only natural for God’s messengers. The outcome must never be precipitated even though the advocates of the divine message may be subjected to torture, abuse, denial and other hardships: “Other messengers were charged with falsehood before your time, but they patiently endured all those charges and abuse, until Our help came to them. There is no power that can alter God’s words. You have already received some of the history of those messengers.” (Verse 34)

Haqiqat xabarini targ'ib qiluvchilar bu qiyin yo'lda davom etib, ko'plab to'siqlarni yengib o'tmoqdalar. Ular barqaror qadamlar bilan harakat qilmoqdalar, turli xil zolimlar tomonidan qarshilik ko'rsatilmoqda, adashishni tanlagan kishilar va ularning izdoshlari tomonidan rad etilmoqdalar. Ba'zi bu da'vatchilarga zarar yetkazilishi, bosim o'tkazilishi, qiynoqqa solinishi va o'ldirilishi mumkin. Shunday bo'lsa-da, haqiqat da'vatchilari o'z yo'llarini saqlab, hech narsadan qaytmasdan oldinga yurishadi. Natija yo'l qancha uzoq cho'zilmasin, bir xil bo'lib qoladi. Yo'lning oxirida Alloh tomonidan ato etiladigan g'alaba kutadi: {Sizdan oldin ham boshqa elchilar yolg'onga chiqarilgan edi. Ular bu yolg'onchiliklarga va azoblarga sabr qildilar, to ularga Bizning yordamimiz kelguncha. Allohning so'zlarini o'zgartira oladigan hech kim yo'q. Sizga o'sha elchilar haqidagi xabarlardan ba'zilari allaqachon yetib keldi.} (34-oyat)

Advocates of God’s message have continued along the same difficult way, overcoming numerous hurdles. They move along with steady steps, opposed by wrongdoers of all sorts, rejected by those who have chosen to go astray and their followers. Harm may be inflicted on some of those advocates, pressure, torture, and death. Yet the advocates of the truth will move on, maintaining their way, undeterred. The outcome remains the same, long as it may take. At the end of the road awaits victory, granted by God: “Other messengers were charged with falsehood before your time, but they patiently endured all those charges and abuse, until Our help came to them. There is no power that can alter God’s words. You have already received some of the history of those messengers.” (Verse 34)

Sūra keyin kofirlarning Payg'ambarga (ﷺ) biror mo''jiza, ya'ni tabiiy hodisalardan ustun bo'lgan biror belgi nozil qilinishini so'ragan talabiga murojaat qiladi. Bunday talab Xudoning qonuniga bo'lgan nodonlikni fosh etishini va ularga Xudo ko'rsatayotgan rahmatni, ya'ni ularning so'roviga javob bermasligini ta'kidlaydi. Agar ular mo''jiza berilganidan keyin ham inkor qilishda davom etsalar, halok qilinadilar.

The sūrah then refers to the unbelievers’ request that a sign in the form of something supernatural be sent down to the Prophet. It points out that such a request betrays ignorance of God’s law and the mercy He shows them by not responding to their request. Were they to continue with their rejection after a supernatural sign is given them, they would be destroyed.

Ular undan jismoniy mo‘jiza talab qilgan edilar, xuddi oldingi payg‘ambarlarga berilgan mo‘jizalar kabi. Ular Qur’ondagi doimiy mo‘jizadan qanoatlanmadilar, u esa insoniyat kamolotining yakuniy bosqichini bildiradi. U inson balog‘atga yetgan aqliga so‘nggi murojaatni qiladi. Bundan tashqari, uning ahamiyati, moddiy mo‘jizalardagi kabi, uni ko‘rgan avlod bilan cheklanmaydi; uning mo‘jizaviy xabari Qiyomat kunigacha inson aqliga murojaat qilishda davom etadi.

What they requested was a physical miracle such as those given to earlier messengers. They were not satisfied with the permanent sign embodied in the Qur’ān, which heralds the ultimate stage of mankind’s maturity. It makes a final address to man’s mature mind. Moreover, its significance is not limited to the generation that sees it, as is the case with material miracles; its miraculous message will continue to address the human intellect until the Day of Judgement.

Ular mo''jiza so''rab iltijo qilar ekanlar, ilohiy qonunni e''tiborsiz qoldirdilar. Bu qonunga ko''ra, mo''jizaviy belgi berilganidan keyin ham ilohiy xabarlarni inkor etishda davom etganlar darhol jazoga duchor bo''ladilar. Ular Allohning marhamatini to''g''ri qadrlamadilar: Alloh ularning iltijosiga javob bermaganida, ular avvalgi xalqlar kabi yana inkor qilishda davom etishlarini bilar edi. Aynan shu esa ularning taqdirini hal qilgan bo''lar edi.

As they made their requests for a miracle, they overlooked the divine law which brought immediate punishment to those who continued to deny divine messages after a miraculous sign had been given them. They simply did not appreciate God’s kindness by not responding to their request, when He knew that they would continue to deny Him, as earlier people had done. That would have sealed their fate.

Xudo ularga Unga iymon keltirishlari uchun kengroq imkoniyat berishni istadi. Iymonni rad etishda davom etayotganlarning farzandlari iymonli bo'lib voyaga yetishi mumkin. Aytmasa ham bo'ladiki, ular Xudoning ularga bunday kengroq imkoniyat berishdagi marhamatiga shukr qilmadilar.

Ushbu parchani ko'rib chiqqach, barcha avlodlardagi Alloh xabarining da'vatchilariga berilgan ko'rsatmalarning qamrovini ta'kidlash uchun qisqa to'xtalishimiz lozim. Bu ko'rsatmalar ularni chiqarishga sabab bo'lgan tarixiy vaziyatdan ustundir. Ular Xudo diniga da'vat qilishning barcha da'vatchilarga tegishli, vaqt va makon cheklovlaridan xoli bo'lgan tizimini belgilaydi. Biz ushbu sharhda bu tizim haqida batafsil gapira olmaymiz. Biz faqat uning asosiy xususiyatlarini ko'rsatib o'tamiz.

Having looked at this passage, we need to take a short pause to point out the extent of the directives it contains to all advocates of God’s message throughout all generations. These directives transcend the historical occasion which required them to be issued. They delineate a system of advocating God’s faith that applies to all advocates, free of all constraints of time and place. We cannot, in this commentary, speak about this system in detail. We will only indicate its main features.

Islom da'vatchilari bosib o'tishi kerak bo'lgan yo'l qiyin va mashaqqatlarga to'la.

The road the advocates of Islam have to follow is tough and full of hardship.

Garchi Alloh taolo haqiqatga albatta g'alaba berishi aniq bo'lsa-da, bu g'alaba Uning hikmatiga ko'ra tanlagan vaqtda keladi. Bundan tashqari, Alloh bu g'alabaning vaqtini O'zida saqlaydi va uni hech kimga, hatto Elchisiga ham bildirmaydi. Bu yo'ldagi mashaqqatlarning ikkita asosiy manbai bor. Birinchisi, islom da'vatining boshida duch kelgan inkor va rad etish, shuningdek, uning targ'ibotchilariga yetkazilgan zarar. Ikkinchi manba esa har bir da'vatchida mavjud bo'lgan tabiiy inson istagidir: u o'zi boshidan kechirgan haqiqatga odamlarni yo'naltirish, haqiqatni qo'llab-quvvatlash va uning g'alaba qozonishini ko'rish orzusidir. Bu istak bilan kurashish inkor, rad etish va zarar yetkazishga qarshi turishdan kam qiyin emas.

Although God will undoubtedly grant victory to the truth, this victory comes at the time God, in His wisdom, chooses. Moreover, God keeps the timing of this victory to Himself, giving no information of it to anyone, not even His Messenger. The hardship along this road has two basic sources. The first is the denial and rejection with which the message of Islam is confronted at the beginning, as well as the harm inflicted on its advocates. The second source is the natural human desire felt by every advocate to guide people to the truth he himself has experienced, his enthusiasm to support the truth and his desire to see it victorious. Contending with this desire is no less difficult than facing up to denial, rejection and the infliction of harm.

Biz ushbu parchada Qur’on ikkala jihatni qanday yoritishini ko‘ramiz. Unda aytilishicha, bu dinni rad etib, uni bostirishga urinayotganlar haqiqatga ergashish ularga buyurilganini yaxshi biladilar. Ular bu dinni insoniyatga yetkazayotgan Elchining rostgo‘y ekanini tushunadilar. Shunga qaramay, javob berishdan bosh tortadilar. Haqiqatan ham, ma’lum bir maqsadlar uchun inkor qilishda o‘jarlik bilan davom etadilar. Ular bu haqiqatning o‘ziga xos dalili borligini anglaydilar: u insonning tabiatiga murojaat qiladi, inson tabiati esa tirik va qabul qilishga tayyor bo‘lsa, unga ijobiy javob beradi: “Faqat eshita oladiganlargina javob beradilar.” (36-oyat) Haqiqatga qarshi chiqqanlarga kelsak, ularning yuraklari o‘lik, ular esa “kar, soqov va zulmatda adashib yuruvchilardir”. (39-oyat) Elchi o‘liklarni yoki karlarni eshittira olmaydi. Haqiqat targ‘ibotchisi o‘liklarni tiriltirishga majbur emas. Buni faqat Alloh qila oladi. Boshqa tomondan, Alloh o‘z xabariga albatta g‘alaba beradi. Lekin bu g‘alaba o‘z vaqtida, Allohning qonuniga ko‘ra va Uning irodasi bilan keladi. Alloh qonunini ham oxirgi g‘alabaning muqarrarligi, ham uning vaqti jihatidan tezlashtirib yoki o‘zgartirib bo‘lmaydi. Alloh xabarining targ‘ibotchilari yoki hatto Uning elchilari rad etilishga, zarar ko‘rishga va azob chekishga majbur bo‘lgani uchun Alloh ishlarni shoshiltirmaydi. Darhaqiqat, Alloh yo‘lining targ‘ibotchisi o‘zini Allohning irodasiga bo‘ysundirishi, uni tezlashtirishga urinmasligi lozim. Shuningdek, u qiyinchiliklar oldida sabr-toqatli bo‘lishi va oxirgi g‘alabaga bo‘lgan ishonchini namoyon etishi kerak.

Johilliyat davrida arab mushriklari qilgan ishlarining hammasi shu edi: ular Xudo huzurida o'zlariga shafoat qilishlari umidida ba'zi mavjudotlarni o'z homiylari sifatida qabul qilgan edilar.

All that the Arab idolaters did in their ignorant days was that they took for their patrons certain creatures hoping that the latter could win them favour with God:

"Ular Uning o‘rniga boshqa zotlarni do‘st tutib olganlar: «Biz ularga faqat bizni Allohga yaqinlashtirishlari uchun ibodat qilamiz», deydilar". (39:3) Qur’ondagi bu yo‘l – Allohning bandalaridan kimnidir homiy qilib olish orqali O‘zi bilan o‘rtadagi yaqinlikka erishish – shirk deb ta’riflangan. Bunday bo‘lsa, Uning bandalariga yaqinlashish uchun, – Uning shuhrati O‘ta poklangan bo‘lsin, – Uning xabarini odamlar tomonidan o‘ylab topilgan aqida yoki amal qoidasi bilan bog‘lash orqali yanada battar, dahshatliroq ishni qilayotganlarga qanday ta’rif mos keladi?

“And yet they who take for their protectors other beings beside Him, say: ‘We worship them for no other reason than that they bring us nearer to God.’“ (39: 3) This manner of seeking favour for oneself with God by being patronized by some of His servants is described in the Qur’ān as idolatrous. What description would then fit those who are guilty of a much more ghastly practice as they try to win favour for God, limitless is He in His glory, with His servants by associating His message with a man-made doctrine or code of practice?

Islomning o‘ziga xos xususiyatlari bor, sotsializm va demokratiya esa o‘z holicha. Islom Xudo tomonidan belgilangan hayot tartibi bo‘lib, unga Xudoning Own bergan nomi va ta’rifidan boshqa hech qanday nom yoki ta’rif berilmaydi. Sotsializm va demokratiya esa inson tajribasiga asoslangan, odamlar tomonidan yaratilgan tizimlardir. Agar odamlar ularni tanlashni xohlasa, unda o‘z tanlovlarining asosini to‘liq anglagan bo‘lishlari kerak. Xudo tomonidan tanlangan dinning joriy etilishini targ‘ib qiladigan mo‘min kishi vaqtincha modada bo‘lgan har qanday narsaning vasvasasiga berilmasligi, o‘zini aldab, ilohiy dinga iltifot ko‘rsatayotganini o‘ylamasligi kerak.

Islam has its own distinctive characteristics while socialism and democracy are what they are. Islam is a code of living devised by God and it admits no title or description other than that given to it by God Himself. Socialism and democracy are man-made systems based on human experience. If people want to choose them, then they must be fully aware of the basis of their choice. A believer who advocates the implementation of the faith chosen by God must never allow himself to yield to the temptation of anything that happens to be temporarily fashionable, deluding himself that he is doing the divine faith a favour.