Bir qator omillar bu parchaning boshlanishini va surahning asosiy mavzusini bir tomondan, oxirgi parchada muhokama qilingan asosiy masalalarni ikkinchi tomondan bog'laydi.

A number of factors link the opening of this passage and the central theme of the sūrah on the one hand, and the main topics discussed in the last passage on the other.

Ushbu parcha Musulmon jamiyatining hayotini tartibga solishga yangi harakat bilan boshlanadi, uni johiliyat davridan qolgan izlardan tozalaydi va yangi islomiy hayotning asosiy xususiyatlariga ko‘proq e’tibor qaratadi. U oldingi dinlar ahlining, xususan, Madinadagi yahudiylarning makkor rejalariga qarshi aniq ogohlantirish beradi. Ularning xarakterida yomonlik ildiz otgan. Bu Madinadagi yangi Musulmon jamiyati bilan barcha munosabatlarida o‘z aksini topgan. Ular uning o‘sishi va taraqqiyotini, ayniqsa axloqda, o‘zaro hamkorlikda va uning kuchining asosiy manbai bo‘lgan birdamlikda buzishga qattiq harakat qiladilar.

This passage starts with fresh effort to regulate the life of the Muslim community, purging it of the remaining traces of the state of ignorance that prevailed in pre- Islamic days and giving more prominence to the main features of the new Islamic life. It adds a clear warning against the scheming of the people of former religions, particularly the Jews in Madinah. Evil is ingrained in their characters. It is the mark of all their dealings with the new Muslim community in Madinah. They exert strenuous efforts to disrupt its growth and progress, particularly in morality, in mutual co-operation and in solidarity which are the basic source of its strength.

Yangi parchada yangi musulmon jamoasining markaziy asosi bo‘lgan asosiy qoida qayta ta’kidlanadi. Bu Xudoning mutlaq yagonaligiga bo‘lgan e’tiqoddir. Darhaqiqat, musulmon jamoasining butun hayoti va uning yashash qoidalari aynan shu asosiy e’tiqoddan kelib chiqadi.

The new passage reiterates the basic rule that is the central foundation of the new Muslim community. That is the belief in the absolute oneness of God. Indeed, the very life of the Muslim community and its code of living emanate from this basic belief.

Ushbu suradan oldin bu sura oilaviy tizim va musulmon jamoasining ijtimoiy tuzilmasi kabi bir qator mavzularga murojaat qilgan edi. Oldingi qismda oila, uning tuzilishi, uni himoya qilish usullari hamda uning tuzilishini mustahkamlaydigan aloqalar bayon qilingan edi. Bu yangi qism esa oila doirasidan tashqari, lekin unga bog'liq bo'lib qoladigan, musulmon jamoasi ichidagi ijtimoiy aloqalar haqida so'z yuritadi. Bu mavzular o'rtasidagi bog'liqlikni ota-onaga va ota-onalik doirasidan tashqariga chiqadigan munosabatlarga ishora ta'minlaydi. Darhaqiqat, bunday aloqalarni anglash oiladagi g'amxo'rlik va mehr-muhabbatli munosabatlar tufayli sodir bo'ladi. Bunday g'amxo'rlik va muhabbat tez orada qat'iy qarindoshlik doirasidan chiqib, boshqalarga ham g'amxo'rlik qilishga yo'naltiriladi. Oilada hukm surayotgan mehr va mehribonlik bo'lmasa, odamlar qarindoshlik aloqasi bo'lmagan boshqalarga ko'p g'amxo'rlik ko'rsata olmas edilar.

Yagona Allohga ibodat qiling va Unga hech narsani sherik qilmang. Ota-onaga, yaqin qarindoshlarga, yetimlarga, muhtojlarga, yaqin qo'shniga, uzoq qo'shniga, yoningizdagi do'stga, yo'lovchiga va o'ng qo'lingiz ega bo'lgan kishilarga yaxshilik qiling. Alloh takabbur va maqtanchoq kimselarni sevmaydi.

Worship God alone and do not associate with Him any partners. Be kind to your parents and near of kin, to orphans, the needy, the neighbour who is related to you and the neighbour who is a stranger, the friend by your side, the wayfarer, and those whom your right hands possess. God does not love those who are arrogant and boastful.

(36-oyat)

(Verse 36)

Bu parcha Allohga yagona sig'inish va Unga sherik keltirishni qat'iy taqiqlashni ifodalovchi aniq buyruq bilan boshlanadi. Biz ushbu oyat oldingi, oila va uning ishlariga oid buyruqlarga bog'lovchi so'z bilan boshlanganini qayd etamiz. Bu esa Islom e'tiqodining barcha jabhalarida mavjud bo'lgan to'liq birlikni ta'kidlaydi. Islom faqat aql qabul qiladigan bir qator e'tiqodlar emas, na marosim va ibodatlar majmuasi, na imondan va ibodatdan ajratilgan dunyoviy tizim. U bularning barchasini o'zida birlashtiradigan va Allohning yagonaligiga iymon keltirish asosida hamda barcha tizim va qonunchilikni faqat Undan olish asosida birlashtiradigan hayot tarzidir. Allohning birligini tan olish bilan Uning qonunchiligini amalga oshirish o'rtasida hech qanday ajralish bo'lishi mumkin emas.

The passage starts with a clear commandment to worship God alone and a clear prohibition against associating partners with Him. We note that this verse begins with a conjunction which links it with the preceding orders that relate to the family and its affairs. This serves to stress the total unity that pervades all aspects of Islamic faith. Islam is not merely a number of beliefs that our minds accept, nor is it a host of rituals and acts of worship, nor a worldly system divorced from faith and worship. It is a way of life that combines all these aspects and unites them together on the basis of believing in the Oneness of God and deriving all systems and legislation from Him alone. There can be no split between accepting God’s unity and implementing His legislation.

Bu yerda Ollohning birligiga bo‘lgan e’tiqod va Uning yagona qonun chiqaruvchi ekanini tan olish bilan bog‘liq holda, yaqin oila a’zolariga va butun insoniyatga nisbatan mehr-shafqat bilan muomala qilish buyrug‘i beriladi. Baxillik, kibr, maqtanchoqlik va har qanday shakldagi Ollohning ne’matlarini inkor etish qoralanadi. Shu bilan birga, shaytonga ergashishdan ogohlantiriladi va oxiratdagi azob hamda unga hamroh bo‘ladigan jamoat oldidagi xo‘rlik haqida eslatiladi.

This is followed by an order to extend kind treatment to certain groups of one’s immediate family and of the human family at large. Miserliness, conceit, boastfulness and suppression of God’s favours, of whichever type, are denounced. This is coupled with a warning against following Satan, together with raising the prospect of punishment in the hereafter and all that attends on it of public humiliation. Again, all this is linked to the belief in God’s oneness and to acknowledging that He is the only source of legislation.

Oyat, barcha turdagi yaxshilikni buyurgan oyat, mana bu kabi uyatli sifatlar — kibr, maqtanchoqlik, baxillik, Allohning in'omini yashirish va ataylab yomon taassurot qoldirish — ni qoralovchi izoh bilan yakunlanadi: { Alloh kibrlanuvchi va maqtanchoqlarni sevmas. Baxillik qiluvchilar, odamlarni ham baxillikka buyuruvchilar va Alloh ularga o‘z fazlidan bergan narsalarni yashiruvchilar [ham sevilmas]. Biz kofirlar uchun xorlovchi azob tayyorlaganmiz. Va odamlarga ko‘rsatish uchun mol-dunyolarini sarflaydigan, Allohga va Oxirat kuniga iymon keltirmaydiganlar [ham sevilmas]. Shayton kimga yoldosh bo‘lsa, u qanday yomon yoldosh! } (36–38-oyatlar)

The verse which commanded all types of kindness ends with a comment denouncing such shameful qualities as arrogance, boastfulness, miserliness, concealment of God’s bounty and deliberately giving foul impressions: “God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly, and conceal whatever God has bestowed on them of His bounty. We have prepared humiliating suffering for the unbelievers. And [God does not love] those who spend their wealth for the sake of ostentation, and do not believe in God and the Last Day. He who chooses Satan for a companion, an evil companion has he.” (Verses 36-38)

Bu yerda biz yana Islom hayot tarzining, barcha xulq-atvor jabhalariga taalluqli, ayniqsa muhim xususiyatini qayd etamiz. Imonga oid barcha his-tuyg'ular va barcha ijtimoiy munosabatlar ana shu xususiyatdan kelib chiqadi. Inson faqat Allohga ibodat qilib, qadriyatlarini va tamoyillarini faqat Undan olganda, u, shubhasiz, Allohning roziligini izlab va oxiratda mukofot umid qilib, odamlarga mehr-shafqatini cho'zadi. Uning saxovati kamtarlik va yumshoqlik bilan ajralib turadi, bu esa uning haqiqiy e'tiqodini ko'rsatadi: u faqat Alloh bergan narsadan sarflaydi. U boyligini o'zi yaratmaydi. Allohni va Qiyomat kunini inkor etgan kishi ko'pincha manmanlik va maqtanchoqlik bilan ajralib turadi. U, shuningdek, boshqalarni ham xasislikka undaydigan xasis mavjudotdir. U Alloh bergan ne'matlarni yashirishga harakat qiladi. Bu esa Allohga shukr qilib, mehr-shafqatini boshqalarga cho'zadigan kishining teskari xulqidir. Boshqa tomondan, u Alloh bergan narsalarining bir qismini saxiyligini e'lon qilish va boshqalardan maqtov olish uchun sarflashi mumkin. Lekin aslida u odamlarning ehtiromidan boshqa hech qanday mukofotga ishonmaydi.

Here again we note an especially important characteristic of the Islamic way of life which relates to all aspects of behaviour, and from which all feelings and all social relationships to faith are derived. When a person worships God alone and derives his values and principles from Him only, he will definitely extend his kindness to people, seeking to please God and hoping to receive reward in the hereafter. His kindness is characterised by a humble and gentle attitude which demonstrates his genuine belief that he only spends what God has granted him. He does not create his wealth. A person who denies God and the Day of Judgement is often arrogant and boastful. He is also a niggardly creature who encourages others to be niggardly. He tries to conceal the favours that God has bestowed on him, which is the opposite attitude of one who demonstrates his gratitude to God by extending his kindness to others. He may, on the other hand, spend some of what he has been given by God in order to publicise his generosity and to seek praise from others. Essentially, however, he does not believe in any other reward than people’s adoration.

Bu buyruqlar, taqiqlar va targ'ibotlar Qiyomat kuni manzarasi bilan yakunlanadi, unda his-tuyg'ular va munosabatlar ko'z oldimizda to'liq jonlanadi. Bularning barchasi Qur'oni Karimning o'ziga xos jonli uslubida tasvirlangan: "Har bir ummatdan bir guvoh keltirib, seni ham ularga qarshi guvoh qilib chaqirganimizda (ular) qanday bo'lar ekan? Kufr keltirgan va Allohning Rasulига (ayrilgan) kishilar o'sha Kuni yer ularni yutib yuborsa edi, deb orzu qilurlar. Ular Allohdan biror narsani yashira olmaslar." (41-42-oyatlar)

These orders, prohibitions and encouragements are concluded with a scene of the Day of Judgement in which we see feelings and attitudes fully animated before our eyes. All are portrayed in the Qur’ān’s uniquely vivid style: “How will it be [on Judgement Day] when We shall bring a witness from every community, and call you as a witness against these people? Those who disbelieved and disobeyed God’s Messenger will on that Day wish that the earth may swallow them. They shall be able to conceal nothing from God.” (Verses 41-42)

Bu sahna Allohning zarra miqdori ham hech kimning haqini kamaytirmasligi, Uning tarozilari mutlaq adolat bilan ishlashi, yaxshi amallarni ko‘paytirib, ulkan mukofot berishi haqidagi so‘zlar bilan boshlangan tayyorgarlikdan keyin keltirilgan. Bu rahm-shafqatga, ya’ni loyiq bo‘lganlarga ko‘rsatiladigan mehr-marhamatga teng keladi. Bular imonni amal bilan birlashtirganlardir. Imoni ham, yaxshi amallari ham bo‘lmaganlarga kelsak, ularning holati boshqacha bo‘ladi. Bu yerda so‘ralayotgan savol shuki, Xudo har bir ummatdan guvoh keltirganda, ya’ni o‘sha ummatga xos qilib yuborilgan payg‘ambar guvoh bo‘lganda, ular qanday holatda bo‘ladilar va shunga ko‘ra, arablarga qarshi guvoh bo‘lgan Payg‘ambar Muhammad ﷺ qanday bo‘ladi?

This scene is depicted immediately after the preparations that began by the statement that God does not deny anyone an atom’s weight of what is due to him or her. His scales maintain absolute justice. Furthermore, He multiplies good actions and gives them a great reward. This equates with mercy and compassion to those who deserve them. These are the ones who combine faith with action. As for the others, who have neither faith nor good actions, their state will be different. The question asked here is what will their state be when God brings a witness from every nation, i.e. the Prophet sent specifically to it, and, hence, when the Prophet Muĥammad will be a witness against the Arabs?

Manzara juda ravshan bo'lib, har bir millat o'z guvohi bilan birga hozir bo'lgan keng ko'lamli fon ustida tasvirlangan. Biz deyarli o'sha kofirlarni ko'rib turgandek bo'lamiz:

The scene is very vivid indeed, portrayed against a panoramic background in which every nation is present with its witness. We almost see those unbelievers:

Biz ko‘rganimizdek, bu parcha Alloh’dan boshqaga ibodat qilmaslik va Unga hech narsani sherik qilmaslik haqidagi buyruqlar bilan boshlangan edi. Namoz ibodat tushunchasining markaziy mohiyatiga barcha ibodatlar ichida eng yaqin turadi. Quyidagi oyat namoz bilan bog‘liq ba’zi hukmlarni va uning to‘g‘ri bo‘lishi uchun zarur bo‘lgan poklanishni bayon etadi: “Ey iymon keltirganlar! Mast bo‘lganingizda, nima deyayotganingizni bilmaguningizcha, namozga yaqinlashmang. Janob bo‘lganingizda ham, to yuvinmaguningizcha, faqat yo‘lda o‘tayotgan bo‘lsangizgina (bundan mustasno), namozga yaqinlashmang. Agar kasal bo‘lsangiz yoki safarda bo‘lsangiz, yoki biringiz hojatxonadan kelgan bo‘lsa, yoki ayollarga yaqinlik qilgan bo‘lsangiz-u, suv topa olmasangiz, pok tuproqdan foydalaning, uni yuzlaringiz va qo‘llaringizga yengilgina surting. Albatta, Alloh Afuvchi, Mag‘firatli zotdir.” (43-oyat)

As we have seen, this passage started with the commands to worship God alone, associating no partners with Him. Prayer is the closest of all rituals to the central concept of worship. The following verse outlines some of the rulings connected with prayer and the purification which is required for its validity: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if are on your way, until you have bathed. But if you are ill, or travelling, or if one of you has come from the toilet, or if you have cohabited with a woman and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God is indeed Most Lenient, Much-Forgiving.” (Verse 43)

Ushbu oyat Qur'oniy usulning bir jihatini ifodalaydi: musulmon jamoasini tarbiyalash, uning axloqiy tuyg'usini kuchaytirish va qadriyatlarini poklashga qaratilgan yo'l. Shuni esda tutish kerakki, Islom musulmon jamoasini jaholatning chuqur qa'ridan ko'tardi, o'sha paytda ichkilik ichish deyarli barcha qadimgi va zamonaviy johiliy jamiyatlarda bo'lgani kabi, mustahkam ijtimoiy odatga aylangan edi. Rim, Vizantiya va Fors jamiyatlari o'z tamaddunining eng yuksak cho'qqisida bo'lganida ham ichkilik ichish keng tarqalgan odat edi. Xuddi shunday, bir xil bosqichda turgan zamonaviy Yevropa va Amerika jamiyatlariga ham bu xos. Shuningdek, orqada qolgan Afrika jamiyatlarida ham bu odat juda keng tarqalgan.

This verse represents one aspect of the Qur’ānic method for cultivating the Muslim community, enhancing its moral sense and refining its values. We should remember here that Islam picked up the Muslim community from the depths of ignorance, when drinking was a well-established social institution, as it is in almost all ignorant societies, ancient and modern. Drinking was a common habit in Roman, Byzantine and Persian societies, when they were at the zenith of their civilisation. It is also characteristic of contemporary European and American societies which are at the same stage. Similarly, it is very common in backward African societies.

Islom Makkada davlatga ega bo‘lmagan va hukmronlik qilish vakolatiga ega bo‘lmagan davrda, faqat Qur’on vakolati mavjud edi. Bu shunchaki axloqiy vakolat edi. Shu sababli, aroq ichishga bo‘lgan kelajakdagi munosabatning faqat bir ishorasi berildi, buni 16-sura, “An-Nahl” yoki “Asalari” nomli surada kelgan quyidagi oyatni mulohaza qilganda tushunish mumkin: “Xurmo daraxtining va uzumning mevalaridan siz mast qiluvchi narsa ham, foydali rizq ham olasiz.” (16:67) Shunday qilib, mast qiluvchi narsalar xurmo va uzum daraxtlarining mevalaridan tayyorlangan “foydali” rizqqa qarama-qarshi qo‘yildi. Bu esa mast qiluvchi narsalarning “foydali” deb tavsiflangan rizqdan boshqa narsa ekanligini anglatadi. Umuman olganda, bu hali bolalik davrida bo‘lgan islomiy vijdonga ta’sir qiluvchi nozik bir ishora edi, xolos. Ammo aroq ichish shaxsning oddiy odati emas edi. U uzoqqa boradigan iqtisodiy ta’sirga ega bo‘lgan ijtimoiy an’ana edi. Bu nozik ishora mazkur an’anaga barham berish uchun mo‘ljallanmagan edi.

When Islam did not have a state or the authority to rule in Makkah, there was only the authority of the Qur’ān. This was simply a moral authority. Therefore, only an indication of the forthcoming attitude towards drinking was given, which we may understand when we contemplate the verse which occurs in Sūrah 16, entitled The Bee, or Al-Nahl: “From the fruits of date palm and vines you derive intoxicants as well as wholesome sustenance.” (16: 67) Thus, intoxicants were placed as opposites to the wholesome sustenance made of the fruits of palm and vineyard trees. This suggests that intoxicants were something different from the sustenance described as “wholesome”. All in all, this was merely a fine touch influencing an Islamic conscience that was still in its infancy. Drinking, however, was far more than an individual’s habit. It was a social tradition with far-reaching economic effects. This fine touch was not calculated to end this tradition.

Madinada esa, Islom haqiqiy hokimiyatga ega bo‘lgan davlatni barpo etdi.

In Madinah, however, Islam established a state which wielded proper authority.

Shunga qaramay, ichimliklar davlat hokimiyati va qonun kuchi bilan taqiqlanmagan edi. Islom yondashuvi Qur’onga tayanib, uning muloyim, barqaror va qat’iy yo‘li bilan ish ko‘rdi, inson va uning ijtimoiy voqeliklari haqidagi Ilohiy bilimdan foydalanish uchun.

Nevertheless, intoxicants were not forbidden by the authority of the state and the force of law. The Islamic approach relied on the Qur’ān, working its gentle, steady and firm way, to make use of the Divine insight into man and his social realities.

Islom yondashuvi muloyim va bosqichma-bosqich amalga oshiriladi. U Xudoning insonni, uning uchun nima mos kelishini va uning ijtimoiy muhitini mutlaq bilishidan foyda oladi. Bu yondashuvdagi birinchi bayon Baqara, ya'ni "Sigir" deb nomlangan 2-surada nozil qilingan oyat bo'ldi. Bu oyat go'yo savollarga javob sifatida berildi, chunki nozik islomiy vijdonga ega bo'lgan kishilar ichkilik ichish va qimor o'ynash haqida noqulaylik his qila boshlagan edi: "Sizdan ichkilik va qimor haqida so'rashadi. Ayting: "Ikkalasida ham katta gunoh bor, odamlar uchun esa ba'zi foydalari ham bor, lekin ularning gunohi foydasidan ancha ortiqdir."" ()

Endi bu oyatni batafsil ko‘rib chiqaylik: “Ey iymon keltirganlar, mast holda namozga yaqinlashmanglar, to nima deyayotganingizni bilguningizcha; janoba holatida ham — yo‘lda bo‘lsangiz bundan mustasno — to g‘usl qilguningizcha (namozga yaqinlashmanglar)” (43-oyat). Intoksikatsiyalovchi narsalarni taqiqlashning bu bosqichi mo‘minlarga mast holda, to nima deyayotganlarini to‘liq anglamaguncha, hatto namoz o‘qishga urinishni ham man qiladi. Bundan tashqari, bu oyat mo‘minlarga janoba holatida, ya’ni yuvinib, uni bartaraf etishdan oldin namoz o‘qishni taqiqlaydi, faqat “yo‘lda bo‘lgan” hollar bundan mustasno.

Let us now look at this verse in detail: “Believers, do not attempt to pray when you are drunk, [but wait] until you know what you are saying; nor when you are in a state of ceremonial impurity, except if you are on your way, until you have bathed” (Verse 43) This stage of prohibiting intoxicants forbids the believers from even trying to pray when they are drunk, until they know fully what they are saying. Furthermore, this verse forbids believers from praying when they are in a state of ceremonial impurity, or janābah, before they have removed it by washing themselves, except in situations when they are “on their way”.

"On your way" ifodasiga turlicha talqinlar berilgan. Xuddi shunday, qat'iy so'zma-so'z tarjimada "namozga yaqinlashmang" deb ifodalanishi mumkin bo'lgan "namoz o'qishga urinmang" iborasi haqida ham turli qarashlar bildirilgan; bu oyat esa shuni taqiqlaydi. Ba'zi olimlar aytadiki, janoba holatida, ya'ni jinsiy aloqadan yoki maniy chiqishidan keyin bo'lgan kishi, g'usl qilmaguncha masjidga kirishi yoki unda turishi mumkin emas. Faqat masjiddan o'tib ketmoqchi bo'lgan, unda to'xtamaydigan kishi uchun istisno qilinadi. Payg'ambar ﷺ sahobalaridan bir qanchasining uylari Payg'ambar ﷺ masjidi atrofida bo'lib, eshiklari unga qaratilgan edi. Ular uydan chiqmoqchi bo'lganda yoki uyga qaytganda masjiddan o'tishlariga to'g'ri kelardi. Shunday ekan, janoba holatida bo'lgan o'sha kishilarga masjiddan o'tishga ruxsat beriladi, faqat unda turmasliklari va g'usl qilmasdan namoz o'qimasliklari sharti bilan.

Different interpretations have been given to the expression translated here as, “on your way”. Similarly, different views are expressed with regard to the meaning of “attempting to pray” which may be rendered in a strictly literal translation as “do not come near to prayer”, which this verse forbids. Some scholars say that a person who is in a state of ceremonial impurity, i.e. after sexual intercourse or seminal discharge, must not enter a mosque or stay in it until he has taken a bath. An exception is made in the case of he who wants only to pass through the mosque without staying. A number of the Prophet’s Companions had their houses surrounding the Prophet’s mosque, with their doors opening onto it. They had to go through the mosque when they wanted to go out or when they came back home. A concession, then, is given to those people to pass through the mosque when they are in a state of ceremonial impurity, provided that they do not stay in the mosque or pray until they have had a bath.

Suhbatimizni ushbu parchani muhokama qilishni yakunlashdan oldin, ba'zi masalalar ustida biroz mulohaza yuritishimiz va tayammum, ya'ni quruq taharat ortidagi hikmatni tushunishga harakat qilishimiz kerak.

Before we conclude our discussion of the present passage we need to reflect a little on certain points, and to try to understand the wisdom behind tayammum, or dry ablution.

Ba'zan odamlar Islom qonunchiligi yoki ibodatning ayrim jihatlari ortidagi sabablarni tushuntirishga uringanda, o'z fikrlarini juda qat'iy bayon qilishadi va go'yo barcha narsani tushunib bo'lgandek taassurot qoldirishadi. Qur'on oyatlari va Islom qonunchiligini bunday izohlash to'g'ri usul emas, faqat qonunning sabablari Qur'onda yoki Sunnatda aniq bayon qilingan hollar bundan mustasno. Har doim o'z qarashimizni shunday bayon qilgan ma'qul: bu ma'lum bir qonunning hikmati haqida biz tushunib yetgan narsalarning hammasi ekanini qo'shib aytish kerak. Unda boshqa sabablar bo'lishi mumkinligini ham inkor etib bo'lmaydi, ularni biz aniqlay olmagan bo'lishimiz mumkin. Shunday qilib, biz inson aqlini Qur'on oyatlari va Ilohiy qonunchilik oldidagi o'z o'rniga qo'yamiz.

Sometimes people who try to explain what lies behind certain Islamic legislation or aspects of Islamic worship, put their points of view very forcefully, implying that they have understood everything there is to understand. This is not the proper way to explain Qur’ānic statements and Islamic legislation, except where the reasons for such legislation are expressly stated in the Qur’ān or the Sunnah. It is always preferable to state our point of view adding that it is all that we have been able to understand of the wisdom behind a certain piece of legislation. The possibility cannot be excluded that there may be other reasons behind it which we have not been able to determine. In this way, we assign our human mind to its proper position, vis-a-vis Qur’ānic statements and Divine legislation.

Mening bu gapni aytishimga sabab shuki, ba'zilarimiz, eng yaxshi niyatda bo'lsa-da, bunday so'z va qonunlarni insonning bilimi yoki ilmiy tahlili asosida belgilanishi mumkin bo'lgan aniq maqsad doirasida odamlarga taqdim etishga harakat qilamiz. Agar bu, men oldingi paragrafda ishora qilgan to'g'ri nuqtai nazarga mos keltirilsa, bu yaxshi. Ko'pincha aytib kelinadiki, namozdan oldin wudu qilishning maqsadi tozalikni saqlashdir. Wudu orqali tozalik nazarda tutilgani to'g'ri bo'lishi mumkin, ammo namozdan oldin wudu talab qilinishining yagona sababi aynan shu, deb ta'kidlash na to'g'ri, na xavfsiz yondashuvdir. Darhaqiqat, bir vaqtlar ba'zi odamlar, biz toza muhitda yashayotganimiz va har kuni shaxsiy tozaligimizga e'tibor berayotganimiz sababli, tozalikning bu "ibtidoiy" usuli endi kerak emas, deb taklif qilgan edilar. Agar wudu aynan shu maqsad uchun joriy etilgan bo'lganida, u namozdan oldin endi zarur bo'lmas edi. Haqiqatan ham, namozning o'zi ham endi kerak emas bo'lib qolardi.