Xudoning marhamati tufayli siz ularga nisbatan muloyim bo‘ldingiz. Agar siz qo‘pol va qattiqqo‘l bo‘lganingizda, ular albatta sizdan uzoqlashib ketgan bo‘lardilar. Shuning uchun ularni kechiring, ular uchun mag‘firat so‘rab duo qiling va jamoat ishlarini boshqarishda ular bilan maslahatlashing.

It is by God’s grace that you deal gently with them. Had you been harsh and hard- hearted, they would surely have broken away from you. Therefore, pardon them and pray for them to be forgiven and consult with them in the conduct of public affairs.

Qarorga kelganingizdan so'ng, Allohga tavakkal qiling. Albatta, Alloh tavakkal qilguvchilarni sevadi. (159-oyat)

When you have resolved about a course of action, put your trust in God. God loves those who put their trust in Him. (Verse 159)

Sūra tafsirining Uhud jangi haqidagi qismida, jang oldidan va jang davomida voqealar qanday rivojlangani borasida musulmon jamoasi va boshqa guruhlarning munosabatlari bayon etilar ekan, Alloh Elchisi Muhammad ﷺning ulug' shaxsiyati va Payg'ambar sifatidagi maqomining musulmon jamoasi hayotidagi ahamiyati haqida bir necha oyat keltirilgan. Bu esa Allohning musulmon jamoasiga ato etgan ne'matlarining katta qismini namoyon etadi. Quyidagi oyatlarning asosiy mavzusi Payg'ambar ﷺning shaxsiyati bo'lsa-da, ayrim satrlarda musulmon jamoasini tashkil etishning islomiy usuli, bu tashkilotning asosi, shuningdek, islom falsafasining ayrim asosiy unsurlari va ularning insoniy hayot uchun umuman ahamiyati ham bayon etiladi.

In the course of the sūrah’s commentary on the Battle of Uĥud and the attitudes of the Muslim community and other groups towards the way events developed both prior to and during that battle, a few verses are included about the noble personality of Muĥammad, God’s Messenger (pbuh) and the importance of his status as a Prophet to the life of the Muslim community. This demonstrates much of the grace God has bestowed on the Muslim community. While the Prophet’s personality is the known theme of the following verses, certain lines also explain the Islamic method in organising the Muslim community, the basis of this organisation, as well as some basic elements of Islamic philosophy and its importance to human life generally.

Biz Payg'ambarning yuksak axloqiy fazilatlarida va go'zal xulqida ilohiy marhamatning buyuk jihatini ko'ramiz. U muloyim, yumshoq, bag'rikeng va mehribon tabiatga ega edi, bu xislat odamlarni o'ziga jalb etar va ular o'rtasida haqiqiy aloqalar o'rnatardi ﷺ. Bu qisqa parchada, shuningdek, musulmon jamoasi hayotini boshqaruvchi asosiy tamoyilni, ya'ni maslahatga asoslangan boshqaruvni ham topamiz. Bu yerda maslahat tamoyilini amalga oshirish haqida aniq buyruq berilgan. Shu narsa diqqatga sazovorki, bu buyruq maslahat achchiq oqibatlarga olib kelgan paytda berilgan. Maslahatga asoslangan boshqaruv tamoyili bilan birga qat'iy qaror qabul qilish, maslahatdan so'ng qaror qilingan narsani ikkilanmasdan amalga oshirish tamoyili ham keladi. Bu ikki tamoyilga eng muhim qadriyat – Allohga tayanish qo'shiladi. Ushbu uch tamoyil tafakkur, amaliyot va tashkilot jihatidan aniq o'zaro to'ldiruvchilikni ta'minlaydi. Bundan tashqari, bu yerda Allohning irodasi va taqdirining mohiyati bayon etilgan. Barcha ishlar Undan boshlanadi va Unga qaytadi. Voqealarni boshqarishda va natijalarni belgilashda Uning irodasi oliydir. Parchada, shuningdek, xiyonat va tamagirlikdan ogohlantirilgan hamda Allohning roziligiga muvofiq ish tutuvchilar bilan Uning g'azabiga uchraganlar o'rtasida farq qilingan. Bu esa foyda va zararni baholash mezonini beradi. Parcha Payg'ambar orqali yetkazilgan xabar shaklida bu ummatga Alloh ato etgan buyuk ne'matni ta'kidlash bilan yakunlanadi. Bu ne'matga nisbatan boshqa hamma narsa juda kichik ko'rinadi va barcha azob-uqubatlarga osongina chidash mumkin bo'ladi.

Bizda o‘ziga xos buyruq mavjud: “Ish yuritishda ular bilan maslahatlashing.” Islom davlat boshqaruvi tizimining asosi bo‘lgan bu tamoyil, hatto jamoat ishlarini bevosita olib borayotgan Muhammad ﷺ — Allohning Elchisi bo‘lganlarida ham, shu yerda belgilab qo‘yilgan. Demak, bu musulmon jamoasida shubha qoldirmaydigan qat’iy bayondir: maslahat Islom davlatchiligining markazida turadi. Bunsiz hech qanday tizim haqiqatan islomiy bo‘lolmaydi. Bu maslahatning shakli qanday bo‘lishi va tamoyil qanday amalga oshirilishi har bir muayyan islomiy jamiyatning mavjud sharoitlariga moslashtirilishi mumkin. Maslahat yuzaki emas, balki haqiqatan amalga oshirilishini ta’minlaydigan har qanday shakl va mexanizm Islomda maqbuldir.

We have here a distinctive order: “Consult with them on the conduct of public affairs.” This principle, which is basic to the Islamic system of government, is established here, even when Muĥammad himself, God’s Messenger, is the one who conducts public affairs. This is, then, a definitive statement which leaves the Muslim community in no doubt that consultation is central to Islamic government. Without it, no system is truly Islamic. What form this consultation takes and how the principle is implemented are matters which can be adapted to the prevailing conditions of any particular Islamic society. Any forms and mechanisms which ensure that consultation is really, not superficially, practised are acceptable to Islam.

Qat'iy buyruq, "ish yuritishda ular bilan maslahatlashing", Alloh tomonidan Payg'ambarga o'sha paytda berilgan, qachonki maslahat achchiq natijalar bergandek ko'rinayotgan edi. Ko'rinishidan, Uhud jangiga olib kelgan voqealar paytida musulmonlar orasida ixtilof aynan maslahat tufayli paydo bo'lgandek edi. Esga solib o'tadigan bo'lsak, bir guruh musulmonlar Madinada qolishni istardi, u yerda dushman hujumlarini osonlikcha qaytarish mumkin edi. Boshqa guruh esa shahar tashqarisida kofirlar bilan jang qilishni xohlardi. Natijada yuzaga kelgan ixtilof juda aniq namoyon bo'ldi: dushman Madina darvozalarini taqillatib turgan bir paytda, Abdulloh ibn Ubayy ibn Salul lashkarning kamida uchdan bir qismi bilan chekinib ketdi. Bundan tashqari, Madinani himoya qilish uchun qabul qilingan reja harbiy nuqtai nazardan eng to'g'ri ko'rinmasdi. U o'tmish tajribasidan olingan saboqlarga zid edi. Biroq, keyingi jangda musulmonlar aksincha strategiyani qo'llashdi: ular Madinada qolib, uning atrofiga xandaq qazishdi. Shunday qilib, ular Uhud saboqlaridan foyda olganliklarini ko'rsatdilar.

The decisive order, “consult with them on the conduct of public affairs” is issued by God to the Prophet at a time when consultation appears to have produced bitter results. Appearances suggested that it was due to consultation that disunity crept in among the Muslims during the events leading to the Battle of Uĥud. By way of a reminder, one group wanted the Muslims to stay in Madinah, where they could easily repel any enemy attacks. Another group wanted to fight the unbelievers outside the city. The resulting disunity was clearly apparent when `Abdullāh ibn Ubayy ibn Salūl withdrew with no less than one-third of the army, when the enemy was knocking at the gates of Madinah. Moreover, the plan adopted for the defence of Madinah did not appear to be the most sound from a military point of view. It was at variance with what had been learnt from past experience. The Muslims did, however adopt the opposite strategy in the following battle, staying in Madinah and digging a moat around it. Thus, they showed that they had benefited by the lessons of Uĥud.

Tavakkul ma'nosini tushuntirish uchun, mazkur sura aniq bayon qiladiki, g'alaba yoki mag'lubiyatni belgilovchi kuch Xudoniki. Yordam Undan so'ralishi kerak va Uning ko'magi bilan mag'lubiyatdan saqlanadi. Mo'minlar tayyorgarlik ko'rib, qo'llaridan kelgan barcha kuchni safarbar qilgach, Xudoga yuzlanadilar, Unga to'liq tayanadilar va oqibatlarni hal qilishda o'zlarining hech qanday ixtiyori yo'qligini tan oladilar. Natijani belgilaydigan Xudoning irodasidir: "Agar Xudo sizga yordam bersa, sizni hech kim yenga olmaydi; agar U sizni tashlab qo'ysa, Undan keyin sizga kim yordam bera oladi? Mo'minlar faqat Xudogagina tayanishlari kerak." (160-oyat)

In order to explain what placing one’s trust in God means, the sūrah clearly states that the power which determines victory or defeat is God’s. It is from Him that support should be sought and through His help defeat is avoided. Once the believers have made their preparations and mobilised all the forces they can muster, they turn to God for help, rely fully on Him and recognise that they have no say in determining the consequences. It is God’s will that determines the outcome: “If God helps you, none can overcome you; but if He should forsake you, then who is it that can help you beside Him? It is in God that the believers should place their trust.” (Verse 160)

Islomiy hayot tushunchasi Xudoning irodasi barcha voqealarni shakllantirishda mutlaq ekanligini va u inson o‘z harakatlari orqali amalga oshishini tasdiqlashda mukammal muvozanatni namoyon etadi. Tabiatning Ilohiy qonuni barcha ishlarda sabab va natija o‘rtasidagi munosabatni belgilaydi, lekin sabablar natijalarni boshlab bermaydi. Harakatga keltiruvchi kuch Xudoning kuchidir, U o‘z irodasiga ko‘ra natijalarni sabablarga asoslanib belgilaydi. So‘ngra U insondan mehnat qilishni, burchlarini bajarishni va majburiyatlarini ado etishni talab qiladi. Xudo natijalarni inson o‘z mas’uliyatini qanchalik ado etishiga qarab belgilaydi.

The Islamic concept of life demonstrates the perfect balance between asserting that God’s will is absolute in shaping all events and that it comes into operation through man’s own actions. The Divine law of nature establishes a cause and effect relationship in all matters, but causes do not initiate effects. The operative force is that of God, Who determines effects on the basis of causes according to His will. He then requires man to work hard, fulfil his duties, and meet his obligations. It is in relation to how far man discharges his responsibility that God determines the results.

Demak, natijalar va oqibatlar har doim Xudoning irodasiga bog‘liq bo‘ladi, chunki ularni qachon va qanday istasa, yuzaga keltiruvchi faqat Uning Zotidir. Shu tariqa musulmonning asosiy tushunchasi bilan uning amallari o‘rtasida muvozanat o‘rnatiladi. U qo‘lidan kelganicha mehnat qiladi va o‘z amallarining natijalari Xudoning irodasiga bog‘liqligini biladi. Uning nazarida sabab va oqibat o‘rtasidagi munosabatda zaruriyat yo‘q, chunki u Xudo qilgan har bir ishni zaruriy deb da’vo qilmaydi.

Urush o‘ljisidan ulush olish havasi bilan — ayni shu havas Uhud jangidagi mag‘lubiyatning bevosita sababi bo‘ldi — va umuman xiyonat bilan bog‘liq holda, sura mo‘min-musulmonning e’tiborini qaratishi lozim bo‘lgan to‘g‘ri qadriyatlarni ta’kidlaydi: «Allohning roziligini izlagan kishi Allohning g‘azabiga uchragan, joyi do‘zax bo‘lgan kishi bilan tengmi? Bunday maqsad naqadar yomon!» (162-oyat)

Within the framework of keenness to have a share in the spoils of war, which was the direct cause of the defeat at Uĥud, and dishonesty in general, the sūrah underlines the proper values, on which a believer’s attention must be focused: “Can he who strives after God’s pleasure be compared to one who has incurred God’s wrath and whose abode is hell? How evil such a goal is.” (Verse 162)

Shubhasiz, Xudoning roziligi qo‘lga kiritishga arziydigan mukofotdir va uni qo‘lga kiritish yoki kiritmaslik insonning harakatlari foydali bo‘lishini yoki to‘liq zarar bilan tugashini belgilaydi. Xudoning roziligini to‘liq qo‘lga kiritguncha izlagan kishi bilan Xudoning g‘azabiga uchrab, uni do‘zaxga olib boradigan yo‘lni tutgan kishi o‘rtasidagi farq juda katta. Ikkalasining Xudo huzuridagi martabasi ham keskin farq qiladi: "Ular Xudoning nazdida turli darajalarga ega" (163-oyat). Har biri o‘z martabasini o‘zi munosib ravishda topadi, ya’ni bu yerda hech kimga imtiyoz berilmaydi va hech kim haqsizlikka uchramaydi: "Xudo ularning qilayotgan barcha ishlarini ko‘rib turadi" (163-oyat).

There is no doubt that God’s pleasure is the prize to be coveted, and the winning of which determines whether one’s efforts are profitable or end in utter loss. The gulf is great between the one who pursues God’s pleasure until he wins it and the one who ends up incurring God’s displeasure, which leads him to hell. The two have greatly different standings with God: “They have different standings in God’s sight.” (Verse 163) Each actually earns his position, which means that there is no favouritism and none is wronged: “God sees all that they do.” (Verse 163)

Ushbu surа oxirida Alloh elchisining shaxsiyati, uning da'vati va bu da'vatning mo'minlarga Alloh tomonidan ato etilgan buyuk ne'mat ekani haqida so'z boradi: "Darhaqiqat, Alloh mo'minlarga o'zlaridan bir elchi yuborib, ularga O'z oyatlarini tilovat qilishi, ularni poklashi hamda ularga kitob va hikmatni o'rgatishi bilan katta inoyat qildi. Holbuki, ilgari ular ochiq adashuvda edilar." (164-oyat)

This part of the sūrah concludes with a reference back to the personality of God’s Messenger, his message, and the fact that it represents a great favour bestowed by God on the believers: “Indeed, God bestowed a favour on the believers when He sent them a messenger from among themselves, to recite to them His revelations, and to purify them, and teach them the book and wisdom, whereas before that they were surely in plain error.” (Verse 164)

Elchining vazifasi ularni "poklash" ham hisoblanadi. Bu poklash ularning qalblariga ta'sir qiladi, uylariga, sha'ni va ibodatlariga ta'sir ko'rsatadi, hayotlari, jamiyatlari va ijtimoiy tizimlariga xos bo'lgan xususiyatlarni belgilaydi. U ularni shirk, butparastlik va xurofotning barcha izlaridan, shuningdek bular bilan bog'liq bo'lgan, insonga munosib bo'lmagan marosim, odat va an'analardan tozalaydi. Shunday qilib, inson hayoti johiliyatning barcha izlaridan, uning qadriyatlar, tamoyillar va ijtimoiy an'analarga ko'rsatgan ta'siridan poklanadi.

The role of the Messenger is also “to purify them”. This purification touches their hearts, affects their homes, honour and worship, and characterises their lives, community and social systems. He purges them of all traces of polytheism, idol worship, and superstition and all that is associated with these, of rituals, habits and traditions which are unworthy of man. Human life is thus purged of all traces of ignorance and its effects on values, principles and social traditions.

Har bir johiliyat jamiyati o‘zining yomon jihatlariga ega edi, shu jumladan o‘sha davrdagi arablar ham. Bu yomonliklar Payg‘ambarning amakivachchasi Ja‘far ibn Abu Solib tomonidan Habashiston hukmdori Negusga murojaat qilganda ochiq-oydin ko‘rsatib berildi. Bir qancha musulmonlar Habashistonda boshpana topgan edi, ammo Quraysh qabilasi vakillar yuborib, uning hukmdoridan ularni qaytarib berishni talab qildi. U musulmon muhojirlarni chaqirtirib, ularning gaplarini tinglashni buyurdi. Ularning vakili Ja‘far o‘z so‘zini quyidagicha bayon qildi:

Every type of ignorant community, including the Arabs at that time, entertained its own evil aspects. These evils were highlighted by Ja`far ibn Abī Ţālib, a cousin of the Prophet, when he addressed Negus, the ruler of Abyssinia. A number of Muslims had sought refuge in Abyssinia, but the Quraysh sent a delegation which requested its ruler to extradite them. He called in the Muslim refugees to put their case. Their spokesman, Ja`far, made his statement in the following terms:

“Biz cāhiliyat davrida butlarga sig‘inadigan, murdor (o‘lik hayvon) yeydigan, barcha fahsh ishlarni qiladigan, qarindoshlarimiz bilan aloqani uzadigan, qo‘shnilarimizga shafqatsiz bo‘ladigan johil kishilar edik, kuchlilarimiz zaif kishilarning haqlarini bosib olardi. Biz shu holatda davom etdik, to Alloh orаmizdan bizga bir Payg‘ambar yuborguncha. U yaxshi nasabi, rostgo‘yligi, amanatdorligi va poklik bilan bizga tanish edi. U bizni faqat Allohga ibodat qilishga, Unga hech narsani sherik qilmaslikka, biz va ota-bobolarimiz Unga qo‘shib tosh va haykallarga sig‘inganlarimizni tark etishga chaqirdi. U bizga so‘zimizda rostgo‘y bo‘lishni, amanatdor bo‘lishni, qarindosh va qo‘shnilarga mehribon bo‘lishni, gunohdan va bir-birimizni o‘ldirishdan saqlanishni buyurdi. U bizni barcha fahsh ishlardan, yolg‘on guvohlikdan, yetimning molini yeyishdan va poklik sohibasi bo‘lgan ayollarga zino ayblovini qo‘yishdan qaytardi. U bizga faqat Allohga ibodat qilishni, Unga hech narsani sherik qilmaslikni, namozni ado etishni, zakot berishni va ro‘za tutishni buyurdi.” Johiliyat Arabistonida keng tarqalgan yomon odatlarning yana bir jihati Payg‘ambarning xotini Oisha roziyallohu anho erkaklar va ayollar o‘rtasidagi munosabatlar haqida bergan quyidagi xabarida bayon qilingan. Bu xabar Payg‘ambar ﷺ hadislarining eng ishonchli to‘plami bo‘lgan Imom Buxoriyning “Sahih”ida keltirilgan: “Johiliyat davrida erkak va ayollar o‘rtasida to‘rt xil munosabat bor edi. Ulardan biri bugungi nikoh munosabatlariga o‘xshash edi: erkak boshqa erkakdan uning qizini yoki o‘z tarbiyasidagi boshqa qizni elchi orqali so‘rar, mahr to‘lab, unga uylanar edi. Ikkinchi xil munosabat shunday edi: erkak xotiniga hayz ko‘rishdan poklangandan so‘ng shunday derdi: ‘Falon kishi bilan (u bir kishining ismini aytardi) uchrash va undan homilador bo‘l.’ Erkakning o‘zi esa xotini bilan yaqinlik qilishdan to uning o‘sha aytilgan kishidan homilador bo‘lganı aniq ko‘ringuncha to‘xtardi. Xotini homilaning og‘irligini sezgandan so‘ng, erkak xohlasa, unga yaqinlik qilar edi. U bunday qilardi, chunki yuqori nasabli o‘g‘il farzandga ega bo‘lishni istardi.” Uchinchi shakl shundan iboratki, bir necha erkak, o'ndan kam, bir xil ayolga qo'shilib, har biri unga yaqinlik qilar edi. Agar u homilador bo'lib, farzand tug'sa, tug'ilganidan bir necha kun o'tgach, ularga xabar yuborib, huzuriga kelishlarini so'rar edi. Ularning hech biri bu uchrashuvdan o'zini chetga ola olmas edi. U ularga shunday derdi: «Aramizda nima o'tganini bilasizlar. Endi men farzand tug'dim, bu farzand ....ning o'g'lidir». U o'zi xohlagan kishini otasi deb tayinlar edi. Erkak bu farzandni inkor qila olmas edi. To'rtinchi turi fohishalik edi. Har qanday sonda erkaklar kelgan ayol, kelgan kishini qaytarmas edi. Fohishalar eshiklariga biron bayroqcha osib qo'yar edilar, bu har qanday erkakni qabul qilishlarini bildirardi. Agar bunday fohisha farzand tug'sa, ular unga pul yig'ib berar, o'sha farzandning otasini aniqlash uchun yuzidan fol ochuvchi (qiyofashunos) chaqirar edilar. Keyin bola da'vo qilishdan bosh tortmagan o'sha erkakning nomi bilan atalar edi». Bu jirkanch, tahqirlovchi holatga izoh berishning hojati yo'q. Erkak o'z xotinini boshqa erkakka homilador bo'lishi uchun yuborishini tasavvur qilish kifoya, худди ot yoki tuya yoki boshqa hayvonini yaxshi nasl olish uchun yuborgani kabi. O'ndan kam erkakning bir ayolga qo'shilib, keyin esa uni farzandiga ota bo'lish uchun ulardan birini tanlashiga ruxsat berganini tasavvur qilish kifoya. Fohishalikka kelsak, u hamma joyda bir xil. Ammo bu holatda fohishaning tug'ilgan farzandi aniq bir zinokor nomi bilan ataladi. U buni sharmandalik deb bilmaydi va farzandni inkor qilmaydi. Agar Islom va uning poklovchi tamoyillari bo'lmaganida, arablar shunday iflos holatda yashashda davom etardi.

Xudoni bilmaslikka asoslangan barcha tizimlarning o'z yovuzliklari va buzuq amallari bor.

All systems based on ignorance of God have their evils and debased practices.

Ehtimol, Johiliyya davrida Arabistonda bu narsalar ichida eng ko'zga ko'ringani Nadviy tasvirlaganidek butparastlik edi:

Perhaps the most prominent among these in pre-Islamic Arabia was idol-worship as described by Nadwī:

Ularda (johiliya davri arablarida) hukmron Qodir Ilohiy taqdirga ishonch juda zaiflashib ketgan edi. Bu ishonch faqat bir necha tanlanganlar orasida qolgan, katta ommaning dini esa og'ir butparastlik edi. Dastlab ibodat vositasi sifatida kiritilgan butlar ilohiylik darajasiga ko'tarilib qolgan edi. Yagona, barcha narsadan yuqori Xudoga hali ham ta'zim qilinardi, lekin faqat og'zaki ravishda; ularning qalblarida esa ko'plab ilohlar o'rnashib olgan edi, ularning mehrini qozonishga va norozi bo'lishidan saqlanishga intilishardi.

The belief in an overruling Providence had grown very feeble among them (the Arabs of pre-Islamic days). It was confined to a select few, while the religion of the great mass of them was gross idolatry. The idols that had originally been introduced to serve as devotional media had become elevated to the status of divinity. Homage was still paid to one transcendent God, but only verbally; in their hearts a host of deities were enthroned, whose goodwill they sought to propitiate, and displeasure avert.

Har bir qabila, shahar va mahallaning o‘z xudosi bor edi. Al-Kalbiy Makkadagi har bir xonadonning o‘z butiga ega bo‘lganini bayon qilgan. Makkalik biror safarga chiqmoqchi bo‘lganida, uydan oxirgi chiqishi oldidan oila xudosining barakasini so‘rar edi, qaytib kelganida esa birinchi ish sifatida unga ehtirom bajo keltirardi.

Each tribe, city, and locality had its own god. Al-Kalbī has stated that every household in Makkah had its own idol. When a Makkan started on a journey, his last act at home would be to invoke the blessings of the family deity, and the first thing he did on his return was to pay reverence to it.

Odamlar bir-birlari bilan butlarni to'plashda va ular uchun ibodatxonalar qurishda poyga qilardilar. Ikkalasiga ham qodir bo'lmaganlar esa Ka'baning oldiga bir parcha tosh qo'yib, uning atrofida tavof qilish marosimini ado etardilar.

People used to vie with one another in collecting idols and constructing temples for them. Those who could afford neither planted a slab of stone in front of the Ka`bah and performed the ritual of circumambulation around it.

"Va ularga kitobni va hikmatni o‘rgatish uchun." Bu oyatda muxotab qilinganlarning har jihatdan savodsiz bo‘lganini aytish kerak. Ular nafaqat o‘qish va yozishni bilmas edilar, balki ularning savodsizligi aqliy jihatdan ham edi. Xalqaro bilim mezonlariga ko‘ra, ular har bir sohada orqada qolgan edilar. Ularning intilishlari bilimni rivojlantiradigan yoki oshiradigan narsalar emas edi. Ushbu xabarni qabul qilganlarida, ular katta o‘zgarishni boshdan kechirdilar va uni butun dunyoga yetkazdilar. Bu ularga katta donolik ato etdi. Ular insoniyatni cho‘kib ketgan johillik chuqurligidan qutqarishga mo‘ljallangan aqliy va ijtimoiy falsafaning bayroqdorlariga aylandilar. Xuddi shu ta’limot, Alloh xohlasa, zamonaviy johillikdan insoniyatni yana qutqarish uchun o‘z rolini yana bir bor o‘ynashga tayyorlanmoqda. Bu johillik o‘tmishdagi shakllari bilan bir xil axloqiy va ijtimoiy xususiyatlarga ega bo‘lib, insoniy hayot uchun xuddi o‘sha maqsad va vazifalarni belgilaydi, garchi fan va sanoat sohasida katta moddiy yutuqlarga erishilgan va ular keltirgan farovonlik mavjud bo‘lsa-da.

“And to teach them the book and wisdom.” Those addressed by this verse were illiterate in every sense of the word. Not only did they not read and write, but their illiteracy was intellectual as well. According to international standards of knowledge, they lagged behind in every field. Their preoccupations were not of the sort which encouraged or increased knowledge. When they received this message, they experienced a great transformation which made them pass it on to the rest of the world. It endowed them with great wisdom. They became the standard-bearers of an intellectual and social philosophy which was destined to save humanity from the depths of ignorance into which it had sunk. The same doctrine is about to play its role again, God willing, to save humanity anew from its contemporary ignorance, an ignorance which shares with past forms the same moral and social characteristics, as it sets the same goals and objectives for human life, despite the great material advances of science and industry and the affluence such advances have brought about.

“Vaholanki, shundan oldin ular, albatta, ochiq adashishda edilar.” Ular tushunchalar va e’tiqodlarda, maqsad va niyatlarda, odatlar va amallarda, tizimlar va me’yorlarda, shuningdek, axloqiy va ijtimoiy qadriyatlarda, albatta, adashgan edilar. Bu oyat birinchi marta muxotab qilgan arablar o‘z hayotlari qanday bo‘lganini eslashgan va Islom keltirgan to‘liq o‘zgarishni to‘la anglab yetishgan. Ular Islomsiz hech qachon o‘zlariga Islom ko‘targan yuksak darajalarga erisha olmasliklarini tan olishgan. Bunday o‘zgarish insoniyat tarixida mutlaqo noyobdir. Ular Islom tufayli qabilaviy bosqichdan, uning barcha mayda-chuyda tashvishlari va tor qarashlari bilan, bevosita o‘tganliklarini, va so‘zning to‘liq ma’nosida nafaqat millat, balki insoniyatni yetakchilik qilishga, unga o‘z ideallari va tizimlarini belgilab berishga qodir bo‘lgan millatga aylanganliklarini tushunishgan.