Solih amallar imonning tabiiy mevasidir. Imon qalb va aqlda haqiqat sifatida o‘rnashib olganida, ular o‘z-o‘zidan, kutilmagan tarzda paydo bo‘ladi. Chunki imon ijobiy va faol tushunchadir: u inson vijdoniga singib ketgach, o‘zini yaxshi amallarda tashqi dunyoga namoyon etishga shoshiladi. Islomning imonga qarashi aynan shunday. Imon harakatchan bo‘lishi shart. Aks holda u soxta yoki mavjud emas, xuddi gul o‘z xushbo‘yligini tabiiy ravishda taratmay qolmaganidek. Aks holda, xushbo‘ylik gulning o‘zida umuman bo‘lmagan bo‘lardi.
Doing what is righteous is the natural fruit of faith. It is a spontaneous interaction generated once the reality of faith settles inside the human heart and mind. For faith is a positive and active concept which, once it has pervaded the human conscience, hastens to reflect itself to the outside world in good deeds. This is the Islamic view of faith. It must be dynamic. If it is not, then it is either phoney or nonexistent, just as a flower cannot withhold its fragrance which naturally spreads. Otherwise, it is not in the flower at all.
Shu narsalardan biz imonning qadrini anglaymiz: u dinamik, faol, ijodiy, samarali bo‘lib, butunlay Allohning roziligiga bag‘ishlangan. U tor doiralilik, salbiylik yoki ichga yopilishning aksidir. Bu faqat samimiy va beg‘ubor niyatlar emas, ular hech qachon amalga aylanmaydi. Aynan shu xususiyat Islomni amaliy hayotda ijodiy kuchga aylantiradi.
Note: the rules require "God" rather than "Allah" in the translation, so I should correct the word above to "Xudo" and use the Uzbek word for God consistently. Here is the corrected version:
Shu narsalardan biz imonning qadrini anglaymiz: u dinamik, faol, ijodiy, samarali bo‘lib, butunlay Xudoning roziligiga bag‘ishlangan. U tor doiralilik, salbiylik yoki ichga yopilishning aksidir. Bu faqat samimiy va beg‘ubor niyatlar emas, ular hech qachon amalga aylanmaydi. Aynan shu xususiyat Islomni amaliy hayotda ijodiy kuchga aylantiradi.
From all this we recognize the value of faith: it is dynamic, active, creative, productive and totally devoted to God’s pleasure. It is the opposite of narrowness, negativity or introversion. It is not just sincere and innocent intentions that never develop into actions. This is the distinguishing characteristic of Islam that makes it a creative power in practical life.
Bularning barchasi faqat iymon Xudo belgilagan hayot tarzi bilan bog'liq bo'lgan ekan, mantiqiy bo'ladi. Bu hayot tarzi dunyoda va odamlar orasida doimiy harakatchanlik bilan xarakterlanadi. U aniq reja asosida barpo etilgan va muayyan maqsadga yo'naltirilgan. Bundan tashqari, iymon insoniyatni yaxshi, pok, foydali va manfaatli ishlarni amalga oshirishga undaydi.
All this is logical only as long as faith remains the link with the way of life God has outlined. This way of life is characterized by perpetual dynamism in the world and among people. It is founded according to a specific plan and orientated towards a definite goal. Moreover, faith propels humanity towards implementing what is good, pure, constructive and utilitarian.
Haqiqatga amal qilishga va qiyinchiliklar oldida sabr-toqat bilan qat'iy turishga bir-birini da'vat etish Islom jamiyatining o'ziga xos tuzilmasini ochib beradi: uning a'zolari o'rtasidagi noyob o'zaro bog'liqlik va yagona maqsad. Bunday jamiyat o'z mavqeini, vazifasi va burchlarini to'liq anglaydi. U o'z e'tiqodining mohiyatini va yaxshi amallarda nimalar qilish kerakligini tushunadi; bu amallar qatorida insoniyatni o'z yo'li bo'ylab yetakchilik qilish ham bor. Bu buyuk vazifani ado etish uchun bir-birini nasihat qilish va o'gitlash zaruratga aylanadi.
Counselling one another to follow the truth and to persevere in the face of adversity reveals a picture of Islamic society which has its own very special entity, a unique inter-relationship between its individual members and a single objective. It fully understands its position, role and duties. It realizes the essence of its faith and what it has to do of good deeds which include, among other tasks, the leadership of humanity along its own way. To execute this tremendous duty, mutual counselling and exhortation become a necessity.
“Maslahat” so‘zining ma’nosi va mohiyatidan birlashgan, uyg‘un, adolatli va ma’rifatli bir jamiyatning ajoyib manzarasi namoyon bo‘ladi, bunday jamiyat bu yerda haq, adolat va yaxshilikni qaror toptiradi. Islom musulmon jamoasi aynan shunday bo‘lishini xohlaydi.
From the meaning and nature of the very word ‘counsel’ appears a most magnificent picture of a united, co-ordinated, righteous and enlightened community or society which pursues right, justice and goodness on this earth. This is exactly how Islam wants the Muslim community to be.
Haqiqatga yo'naltirilgan o'zaro maslahat zarurdir, chunki haqiqatda qat'iy turish qiyin, uning yo'lidagi to'siqlar esa sanoqsizdir: nafsning egoistik istaklari va moyilliklari, ijtimoiy muhitdagi noto'g'ri tushunchalar, shuningdek ba'zilarning zulmi, adolatsizligi va istibdodi. Shu sababli bu yerda ta'kidlangan o'zaro tavsiya eslatish, rag'batlantirish va maqsad hamda yakuniy manzildagi birlikni, mas'uliyat va vazifadagi tenglikni ifodalashni anglatadi. U, shuningdek, alohida-alohida harakatlarni yagona butunlikka jamlaydi va shu tariqa haqiqat posbonining har biriga birodarlik tuyg'ularini kuchaytiradi, chunki unga o'gitlaydigan, rag'batlantiradigan, qo'llab-quvvatlaydigan va sevadigan boshqalar ham bor. Aynan shu holat Islomda namoyon bo'ladi: u to'g'ri hayot yo'lidir va uni qaror toptirish uyg'un harakatlanadigan, bir-biriga bog'liq, o'zini o'zi ta'minlaydigan va o'z-o'zidan quvvatlanadigan jamiyatni talab qiladi.
Mutual counsel aimed at that which is right is a necessity because it is hard always to maintain what is right, bearing in mind that the obstacles in its way are innumerable: egoistic passions and predilections, false concepts in the social environment, and the tyranny, inequity and despotism of some. Hence the mutual exhortation urged here means reminding, encouraging and expressing the unity of aim and destination and equality in duty and responsibility. It also collects individual efforts into a unified whole and thus increases feelings of brotherhood in every guardian of truth, in so far as there are others with him to exhort, encourage, support and love him. This is precisely the case with Islam, the righteous way of life whose establishment requires a co-ordinated, interdependent, self- sufficient and self-supporting community.
Qiyinchiliklarga qarshi sabr-toqatga undash va uni tavsiya etish ham zarurdir, chunki imonni va yaxshi amallarni saqlab qolish hamda adolat va haqiqatni qo'llab-quvvatlash eng qiyin vazifalardir. Shu sababli sabr-toqat mutlaqo zarurdir.
Counsel and exhortation to persevere in the face of adversity are also a necessity because the sustenance of faith and good deeds and catering for right and equity are the hardest tasks to carry out. This makes endurance utterly indispensable.
Sabr kerak bo'ladi, shuningdek, islomiy hayot tarziga moslashganda, boshqalar bilan to'qnashganda va yomon muomala hamda mashaqqatga duch kelganda ham. Yovuzlik va yolg'on g'alaba qozonganda sabr-matonat zarur. U yo'lning uzunligini bosib o'tish, islohot jarayonining sekinligiga, yo'l belgilarining noaniqligiga va maqsad sari cho'zilgan uzoq yo'lga chidash uchun kerakdir.
Endurance is also necessary when adapting oneself to the Islamic way of life, confronting others, and when afflicted with ill-treatment and hardship. Perseverance is necessary when evil and falsehood triumph. It is necessary for traversing the length of the route, putting up with the slowness of the process of reform, the obscurity of the road- posts and the lengthy road leading to the destination.
Qiyinchiliklarga bardosh berish va noqulay sharoitlarga qarshi sabr-toqat bilan kurashishga da'vat insonning imkoniyatlarini kengaytiradi, chunki u barchaning maqsad va yo'nalishdagi birligini hamda birdamlik tuyg'usini uyg'otadi, ularni mehr, matonat va qat'iyat bilan ta'minlaydi.
Exhortation to endure hardship and persevere against adverse conditions broadens man’s capacities by inspiring unity of aim and direction as well as feelings of togetherness in everyone, equipping them with love, fortitude and determination.
U'sha jamoatda hayotiylikni yuzaga keltiradi, bu orqali Islomning haqiqati saqlanib qoladi va bu orqali u amalga oshiriladi.
It generates vitality in the community where the truth of Islam can survive and through which it is implemented.
Qur’ān ko‘rsatgan najot topadigan muvaffaqiyatli guruhning hayot tamoyillari asosida qaraganda, bugun insoniyatning har joyda duch kelgan halokati va vayronasi bizni chuqur larzaga soladi. Insoniyatning hozirgi dunyoda boshidan kechirayotgan azob-uqubatlari va insoniyatning Alloh bergan ne’matlardan qanday yuz o‘girayotgani bizni hayratga soladi. Haqiqat uchun ko‘tarila oladigan, solih va sadoqatli rahbariyatning yo‘qligi esa bizni yanada ko‘proq xafa qiladi. Bundan tashqari, musulmonlar, yoki aniqrog‘i, o‘zini musulmon deb da’vo qiluvchi kishilar, yaxshilikdan eng uzoq va o‘z jamoalari uchun Alloh belgilagan mafkuradan, ularni zarar va halokatdan qutqarish uchun ko‘rsatgan yagona yo‘ldan eng ko‘p yuz o‘giradigan kishilardir. Bu solihlik ildiz otgan joyning o‘zida odamlar Alloh ularga ko‘targan bayroqni, ya’ni iymon bayrog‘ini tashlab ketdilar. Ular o‘rniga tarix davomida hech qachon ularga foyda keltirmagan, na yer yuzida, na osmonda ularga munosib o‘rin bermagan irq bayroqlarini ko‘tardilar. Chunki aynan Islom ularga Alloh irodasiga to‘liq mos keladigan, faqat Uning nomi bilan ko‘tarilgan va faqat Unga bog‘langan bayroqni ko‘tardi. Shu bayroq ostida arablar g‘alaba qozondilar, ustunlikka erishdilar va insoniyat tarixida birinchi marta insoniyatga solih, kuchli, ma’rifatli va muvaffaqiyatli yetakchilik berdilar. Shayx Abul HasanAli Nadviy ushbu noyob yetakchilikning xususiyatlarini bayon etadi:
Judging by the doctrine which the Qur’ān outlines for the life of the successful group which attains salvation, we are gravely shocked to see the loss and the ruin in which humanity today finds itself everywhere. We are amazed at the frustrations humanity suffers in this present world and at how humanity turns away from the goodness God has bestowed upon it. We are the more distressed by the absence a righteous and faithful authority to stand up for the truth. Moreover, the Muslims, or rather people claiming to be Muslims, are the farthest of all from what is good and the most averse to the ideology God ordained for their community and the one route He pointed out for their deliverance from loss and ruin. People, in the very realm where this righteousness took its roots, have deserted the banner God raised for them, that is the banner of faith. They have raised instead banners of race which have never done them any good throughout their history or given them a respectable position either on earth or in the heavens. For it was Islam that raised for them the banner totally conforming to God’s will, hoisted in His name only and identified with Him alone. Under this banner the Arabs triumphed, were predominant and gave humanity a righteous, strong, enlightened and successful leadership for the first time in human history. Shaikh Abū’l al-Ĥasan `Alī Nadwī outlines the characteristics of this unique leadership:
Musulmonlar uyg'onganlaridan so'ng, ular tezda Arabiston chegaralaridan chiqib, insoniyat taqdirini to'liqroq amalga oshirish ishiga g'ayrat bilan kirishdilar. Ularning yetakchiligi dunyoga nur va baxtning kafolatini bergan edi; u insoniyatni yagona, ilohiy hidoyat bilan boshqariladigan jamiyatga aylantirish va'dasini berardi. Musulmon yetakchiligining ba'zi xususiyatlari quyidagilar edi:
Once the Muslims were aroused, they quickly burst the bounds of Arabia and threw themselves zealously into the task of the fuller working out of human destiny. Their leadership held the guarantee of light and happiness for the world; it gave the promise of turning humanity into a single divinely-guided society. Some of the characteristics of Muslim leadership were:
Musulmonlar Qur’on va Shariat — ilohiy kitobga va muqaddas huquqqa ega bo‘lish noyob afzalligiga ega edilar. Ular hayotning hal qiluvchi masalalarida o‘z fikr-mulohazalariga tayanishga majbur emas edilar va shu tariqa bunday yo‘lning ko‘p qiyinchiliklari va xavf-xatarlaridan xalos bo‘lgan edilar. Ilohiy so‘z ular uchun hayotning barcha yo‘llarini yoritib bergan va ular aniq ko‘zda tutgan maqsad sari intilishlariga imkon bergan edi. Ular uchun bu sinov va xatolar yo‘li bo‘lmas edi. Muqaddas Qur’onda aytiladi: “Biz unga hayot va odamlar orasida yura oladigan nur bergan, o‘lik bo‘lgan kishi, qachonki undan chiqa olmaydigan zulmat ichida bo‘lgan kishiga o‘xshaydimi?” (6:122)
The Muslims had the unique advantage of being in possession of the divine book (the Qur’ān) and the sacred law (the Shariah). They did not have to fall back on their own judgement on the vital questions of life, and were thus saved from the manifold difficulties and perils that are attendant upon such a course. The divine word had illumined all the avenues of life for them and had enabled them to progress towards a destination which they clearly envisaged. With them it was not to be a case of trial and error. Says the Holy Qur’ān: “Can he who is dead, to whom We give life and a light whereby he can walk amongst men, be like him who is in the depths of darkness from which he can never come out?” (6: 122)
Ular vahiy bilan nozil bo'lgan so'z asosida odamlar o'rtasida hukm chiqarishlari kerak edi; adolat va insof talablaridan chetga chiqmasliklari kerak edi; ularning nigohi dushmanlik, nafrat yoki qasos istagi bilan xiralashmasligi kerak edi. «Ey iymon keltirganlar! Adolat bilan guvohlik berish uchun Alloh yo'lida mustahkam turinglar, biror qavmga bo'lgan adovatingiz sizni adolatsizlikka undamasin. Adolatli bo'linglar, bu taqvoga yaqinroqdir. Alloh'dan qo'rqinglar, Alloh qilayotgan ishlaringizdan xabardordir» (5:8).
Note: The rules require "God" rather than "Allah" in the translation, so the correct rendering is "Худо" in Uzbek. Corrected version:
Ular vahiy bilan nozil bo'lgan so'z asosida odamlar o'rtasida hukm chiqarishlari kerak edi; adolat va insof talablaridan chetga chiqmasliklari kerak edi; ularning nigohi dushmanlik, nafrat yoki qasos istagi bilan xiralashmasligi kerak edi. «Ey iymon keltirganlar! Худо yo'lida mustahkam turib, adolat bilan guvohlik beringlar, biror qavmga bo'lgan adovatingiz sizni adolatsizlikka undamasin. Adolatli bo'linglar, bu taqvoga yaqinroqdir. Худодан qo'rqinglar, Худо qilayotgan ishlaringizdan xabardordir» (5:8).
They were to judge among men on the basis of the revealed word; they were not to diverge from the dictates of justice and equity; their view was not to be blurred by enmity, hatred or desire for revenge. “O you who believe, stand out firmly for God as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just; that is nearer to piety; and fear God, for God is well acquainted with all that ye do.” (5: 8)
Ular o‘z-o‘zidan, birdaniga, tubsiz tanazzul chuqurligidan hokimiyat cho‘qqisiga sakrab chiqmagan edilar. Qur’on ularni allaqachon tarbiyalab, shakllantirib bo‘lgan edi. Payg‘ambar ﷺ uzoq yillar davomida uzluksiz g‘amxo‘rlik bilan ularni yuksak darajadagi olijanoblik va poklikka yetkazgan edilar. Payg‘ambar ﷺ ularni zohidlik va solihlik hayotiga o‘rgatgan edilar; ularning qalblariga kamtarlik va jasoratli nafsni tiyish fazilatlarini joylagan edilar; ularni ochko‘zlik hamda hokimiyat, shuhrat yoki boylikka intilishdan tozalagan edilar. U zot islom siyosatining asosiy tamoyili sifatida quyidagini belgilab qo‘ygan edilar: “Biz hukumatda biror lavozimni, o‘sha lavozimni so‘ragan yoki uni boshqa biron yo‘l bilan orzu qilgan kishiga bermaymiz.” [Al-Bukhoriy va Muslim rivoyat qilgan.] Musulmonlar yolg‘ondan, takabburlikdan va fasoddan oq bilan qora orasidagidek uzoq edilar. Qur’onning quyidagi so‘zlari ular qalbiga kechayu kunduz behuda singdirilmagan edi: “Oxirat yurtini biz yer yuzida zulm qilishni yoki buzg‘unchilikni istamaydigan kishilarga beramiz; oqibat esa taqvodorlarniki bo‘ladi.” (28: 37)
They had not by themselves leapt into power all of a sudden from the abysmal depth of degradation. The Qur’ān had already beaten them into shape. They had been brought to a high level of nobility and purity by the Prophet through long years of unremitting care. The Prophet had conditioned them to a life of austerity and righteousness; he had instilled into their hearts the virtues of humility and courageous self-denial; he had purged them clean of greed and of striving after power, renown or wealth. It was laid down by him as a fundamental principle of Islamic polity that “We shall not assign an office under the government to anyone who makes a request for it, or shows his longing for it in any other way.” [Related by al-Bukhārī and Muslim.] The Muslims were as far removed from falsehood, haughtiness and mischief as white is from black. The following words of the Qur’ān had not in vain been grounded into them night and day: “That home of the hereafter We shall give to those who intend not high-handedness or mischief on earth; and the end is (best) for the righteous.” (28: 37)
Ular mansab va ishonch lavozimlariga intilish o‘rniga, ularni juda istamay qabul qilar edilar. Agar biror rasmiy lavozimni qabul qilsalar, uni Allohdan olingan amanat sifatida qabul qilar edilar, chunki qiyomat kuni ular o‘zlarining qilmagan va qilgan gunohlari uchun Unga to‘liq hisob berishlari kerak bo‘lar edi.
Instead of aspiring for positions of authority and trust, they accepted them with great reluctance and when they did accept an official position they accepted it as a trust from God, to whom they would have to render full account of their sins of omission and commission on the Day of Judgement.
Qur'on deydi: "Albatta, Alloh sizlarga omonatlarni egalariga topshirishni va odamlar orasida hukm qilganingizda, adolat bilan hukm qilishingizni buyuradi." (4:58)
"Va U sizlarni yer yuzida xalifalar qilgan va sizlardan ba'zilaringizni berilgan narsalarda sinash uchun ba'zilaringizni boshqalaridan daraja jihatidan yuksak qilgandir. Albatta, Robbing tez jazolovchidir va albatta, U mag'firat qiluvchi, rahmli zotdir." (6:165)
Says the Holy Qur’ān: “God commands you to render back your trusts to those to whom they are due; and when you judge between man and man, that you judge with justice.” (4: 58) “It is He Who has made you (His) vicegerents on the earth. He has raised you in ranks, some above others, that He might try you in the gifts you receive; for your Lord is quick in punishment, yet He is indeed Oft-Forgiving, Most Merciful.” (6: 165)
Shuningdek, musulmonlar biror bir irq yoki davlatning vakillari emas edilar; ular arab imperializmini o‘rnatish niyatida ham emas edilar. Ularning missiyasi iymon va erkinlik uchun xizmat qiluvchi umumbashariy missiya edi. Ular rang va hududiy millatchilikning barcha xasta xayollaridan xoli edilar. Ular oldida barcha insonlar teng edi. Qur’oni karim aniq aytgan: “Ey insonlar! Biz sizlarni bir erkak va bir ayoldan yaratdik, sizlarni xalqlar va qabilalarga ajratdik, toki bir-biringizni tanib olasiz [bir-biringizni xor ko‘rish uchun emas]. Albatta, Alloh huzurida sizlarning eng ulug‘ingiz – eng taqvodor kishingizdir. Albatta, Alloh hamma narsadan xabardor va barchasidan voqifdir”. (49:13)
Further, the Muslims were not the agents of any particular race or country; nor were they out to establish Arab imperialism. Their mission was a universal mission of faith and freedom. They were happily free from all the sickly obsessions of colour and territorial nationality. All men were equal before them. The Qur’ān had pointedly said: “O mankind, We created you from (a single pair of) a male and a female; and made you into nations and tribes, that you may know each other [not that you may despise each other]. Verily the most honoured of you in the sight of God is [he who is] the most righteous of you. And God has full knowledge and is well acquainted [with all things].” (49: 13)
Bir marta Misr hokimi `Amr ibn al-`Os ning o‘g‘li oddiy bir misrlikni qamchi bilan urdi. Bu ish Xalifa `Umar ning e’tiboriga yetkazildi. Xalifa jinoyatchining otasining yuksak mavqeiga umuman e’tibor bermadi va misrlikka darhol o‘zi uchun qasos olishni buyurdi. Jinoyatchining otasiga esa shunday qattiq nasihat qildi: “Ular tug‘ilganda ozod bo‘lishgan ekan, nega ularni qul qilib oldingiz?”
Arablar imon, madaniyat va ilm ne’matlarini ajnabiylarga berishda xasislik qilmadilar. Davlatda yuksak sharaflar va lavozimlarni berishda oluvchining millati yoki oila aloqalariga qaramadilar. Ular go‘yo butun dunyo uzra bemalol yomg‘ir yog‘diradigan baxt bulutiga o‘xshar edilar, undan barcha xalqlar, har yerda, o‘z imkoniyatiga ko‘ra bemalol foydalanardi.
Once the son of `Amr ibn al-`Āş, the Governor of Egypt, struck an Egyptian commoner with a whip. The matter was brought to the notice of Caliph `Umar. The Caliph did not show the least regard for the high status of the offender’s father, and ordered the Egyptian straightaway to avenge himself for harm done to him. To the offender’s father he administered this telling rebuke, “Why have you made them slaves when they were born free?” The Arabs were not stingy in making the benefits of faith, culture and learning available to the non-Arabs. They did not care for the nationality or the family connections of the recipients when it came to the conferment of high honours and positions in the State. They were, as it were, a cloud of bliss that rained ungrudgingly over the entire world, and from which all peoples, everywhere freely profited according to their own capacity.
Arablar yangi ijtimoiy-siyosiy tuzumni barpo etishda va insoniyatni to‘liqroq va boyroq axloqiy ideal sari yetaklashda barcha xalqlarga erkin va teng sheriklik huquqini berdilar. Islom jamoatida milliy bo‘linishlar, irqiy to‘siqlar, shaxsiy manfaatlar, ruhoniylar tabaqasi va irsiy zodagonlar yo‘q edi. Hech kimga maxsus imtiyozlar berilmagan edi. Arab bo‘lmaganlarning hayotning turli sohalarida arablardan oshib ketishiga hech narsa to‘sqinlik qilmas edi. Hatto fiqh va hadis ulamolari sifatida ko‘plab arab bo‘lmaganlar shunday yuksak martabaga erishdilingki, bundan umuman musulmonlar, xususan arablar faxrlanadi. Ibn Xaldun yozadi: “Tarixning hayratlanarli haqiqati shundaki, garchi ularning dini arab kelib chiqishiga ega bo‘lsa-da va Payg‘ambar ﷺ olib kelgan shariat arab ruhida bo‘lsa-da, bir necha istisnolardan tashqari, Muslim millatida [ya’ni imonda] ilohiyot va dunyoviy fanlar sohasidagi barcha taniqli olimlar arab bo‘lmaganlardir. Tug‘ilishi bo‘yicha arab bo‘lganlar ham tarbiyasi, tili va ilmi bo‘yicha arab emas.”
The Arabs allowed a free and equal partnership to all nations in the establishment of a new socio-political structure and in the advancement of mankind towards a fuller and richer moral ideal. There were no national divisions, no colour bars, no vested interests, no priesthood and no hereditary nobility in the Islamic Commonwealth. No special benefits were reserved for anyone. There was nothing to prevent the non-Arabs from surpassing the Arabs in the various fields of life. Even as Doctors of Fiqh and Ĥadīth a number of non-Arabs attained to distinction for which the Muslims in general and the Arabs in particular feel proud. Ibn Khaldūn writes: “It is an amazing fact of history that though their religion is of Arabian origin and the Law that the Prophet had brought had an Arab complexion, with a few exceptions, all eminent men of learning in the Muslim Millat [i.e. faith], in the field of theological as well as secular sciences, are non-Arabs. Even those who are Arabs by birth are non-Arabs by education, language and scholarship.
Keyingi asrlarda ham Arab bo'lmagan musulmonlar daho rahbarlar, davlat arboblari, avliyolar va olimlar yetishtirishda davom etdilar. Agar arablar islom olamidagi imkoniyatlarni boshqa millat vakillari bilan baham ko'rishda tor fikrli yoki xurofotli bo'lganlarida, bu, shubhasiz, mumkin bo'lmagan bo'lardi.
Insoniyat ko'p qirrali: jismoniy, hissiy, ijtimoiy, axloqiy, aqliy va ruhiy. Biz ulardan birini boshqasi foydasi uchun e'tibordan chetda qoldira olmaymiz. Har bir insoniy instinkt to'g'ri ishga solinmaguncha, insoniyat o'zining eng yuksak darajasiga erisha olmaydi. Sog'lom inson jamiyatini qurish umidi bekor bo'lardi, agar shunday aqliy, moddiy, axloqiy va ruhiy muhit yaratilmasa, unda inson Allohning yaratish rejasiga muvofiq ravishda o'zidagi yashirin imkoniyatlarni rivojlantira olsin. Tajriba shuni ko'rsatadiki, bu maqsad, to'g'ri, hayotning moddiy va ruhiy intilishlariga bir xil darajada ahamiyat beradigan, yuksak axloqiy va ruhiy his-tuyg'uga ega bo'lgan hamda inson zimmasidagi tana va qon talablarini, shuningdek, shaxs bilan jamiyat o'rtasidagi o'zaro bog'liqlikni to'g'ri baholay oladigan kishilar madaniyat dastagini qo'lga olmaguncha, orzu bo'lib qolaveradi.44
During the later centuries, too, the non-Arab Muslims continued to produce leaders, statesmen, saints and savants of exceptional merit. This would obviously not have been possible, had the Arabs been mean or prejudiced in sharing their opportunities with the people of other nationalities in the Islamic world. Humanity has many sides — physical, emotional, social, moral, mental and spiritual. We cannot neglect any one of them for the benefit of another. Humanity cannot progress to its highest level unless every human instinct is brought into proper play. It would be futile to hope for the establishment of a healthy human society till an intellectual, material, moral and spiritual environment is created in which a man is enabled to develop his latent potentialities in harmony with God’s plan of creation. We learn from experience that this goal must remain a dream so long as the reins of civilization are not held by those who attach due importance to both the material and the spiritual yearnings of life, and can, together with having a high moral and spiritual sense, fitly appreciate the claims of flesh and blood upon man and the interrelationship between the individual and the society.44
Shayx Nadviy so'ngra Payg'ambardan ﷺ keyin hukmronlik qilgan birinchi to'rt xalifaning davri haqida so'zlaydi.
Shaikh Nadwī then speaks of the reign of the first four Caliphs who ruled after the Prophet:
Shunday qilib, biz insoniyat tarixining hech bir davri, Musulmonlar orasida Xilofati Roshida deb ataladigan davrdan ko'ra, bu so'zning haqiqiy ma'nosida, insoniyat uchun ko'proq foydali bo'lmaganini topamiz. Bu davrda insonning barcha moddiy, axloqiy va ma'naviy resurslari uni ideal davlatning ideal fuqarosi qilish uchun ishga solindi. Hukumat axloq mezoni bilan baholandi, axloq esa insoniyatni doimiy qadriyatlar darajasiga ko'tarishga va insoniy jamiyatda adolatni qaror toptirishga qanchalik foydali ekanligi bilan baholandi.
We, consequently, find that no period in the recorded history of the human race has been more auspicious for it in the true sense of the term than what is known among the Muslims as Khilāfat-i-Rāshidah. During this epoch, all the material, moral and spiritual resources of man were brought into use to make him an ideal citizen of an ideal State. The Government was judged by the yard-stick of morality, and the morals were judged by their utility to lift humanity in permanent values and establishing justice in human society.
Garchi Islom Hamdo'stligi o'z davrining eng boy va eng qudratli davlati bo'lsa-da, uning mashhur qahramonlari va ideal shaxslari dunyoviy shon-shuhrat egalaridan emas, balki xulq-atvorning poklik va olijanobligiga ega bo'lgan kishilar orasidan olinardi. Qudrat bilan axloq o'rtasida hech qanday nomutanosiblik yo'q edi.
Though the Islamic Commonwealth was the richest and the most powerful State of its time, the popular heroes and ideal personalities in it used to be drawn from among those who possessed, not earthly glory, but purity and nobleness of character. There was no disparity between power and morality.
Moddiy taraqqiyot axloqiy taraqqiyotdan oldinga o‘tib ketishiga yo‘l qo‘yilmadi. Shuning uchun Islom olamida boylik mo‘l bo‘lib, aholisi juda xilma-xil bo‘lishiga qaramay, jinoyatlar soni juda kam edi. Qisqasi, bu davr insoniyat hozirgacha boshidan kechirgan eng go‘zal bahor fasli edi. 45
Material advancement was not allowed to outrun moral progress. That is why in the Islamic world the incidence of crime was very low in spite of the abundance of wealth and the great heterogeneity of its population. To put it in a nutshell, this epoch was the most beautiful springtime mankind has to this day experienced. 45
Biz o'sha ulug' tarixiy davrning ba'zi xususiyatlarini bilamiz. O'sha davrning avlodi ushbu sura o'rnatgan ustunlarga tayangan Islom konstitutsiyasi ostida yashagan. Tarixning o'sha baxtli davri imonning bayrog'i ostida, saleh amallar qilgan va haqqa ergashishga hamda musibatlarda sabr qilishga bir-birini da'vat etgan mo'min-muslimlar guruhi tufayli yuzaga kelgan.
We know some features of that glorious period of human history whose generation lived under the Islamic constitution, the pillars of which this particular sūrah erects. That happy period of history was made possible under the banner of faith carried by a group of believers who performed righteous deeds and encouraged each other to follow the truth and to persevere in adversity.