G'arb din va hayotni bir-biridan ajratish g'oyasi asosida qurilgan.

The West is built on the idea of the separation of the deen from life.

Ushbu asos yoki negizga ko‘ra, G‘arb xalqlarning hayotidan dinning har qanday ta’sirini chiqarib tashladi. Hayot haqidagi uning tushunchalari shu asos bo‘yicha baholana boshlandi. Shunga muvofiq, g‘arbliklar shu asosiy fikrning o‘ziga o‘xshash turdagi fikrlarni shu negizdan rivojlantirdilar. Shunday qilib, demokratiya g‘oyasi insonni o‘ziga Allah 􀀬 uchun bo‘lishi kerak bo‘lgan hokimlikni bermay, inson o‘zining ustasi qildi. Shunday qilib, manfaat g‘oyasi ularning harakatlari uchun mezonga aylandi, baxt haqidagi tushunchalari esa imkon qadar eng ko‘p zavq-lazzatga erishish bo‘lib qoldi. Shaxsni muqaddaslashtirish g‘oyasi erkinliklarni muqaddaslashtirish g‘oyasiga olib keldi. G‘arb shu fikrlarga asoslangan jamiyat barpo etdi va shu bilan birga, unga zid kelgan har qanday fikrga qarshi chiqdi. Bu fikrlarning natijasi shu bo‘ldiki, g‘arb xalqlari izlagan baxt o‘rniga azob-uqubat chekdi. Bu tabiiy, chunki inson kamchil bo‘lib, o‘zi uchun ham, boshqalar uchun ham qonun chiqara olmaydi. Xudbinlik hukm surib, erkinliklar hukmronlik qiladigan jamiyat faqat hayvoniy bo‘lishi mumkin, u yerda o‘rmon qonuni to‘la hukmronlik qiladi.

According to this idea or basis, The West banished every effect of the deen from the people’s lives. Its concepts about life began to be judged by this basis. In accordance with this, westerners developed thoughts from this basis, of the same type as this fundamental thought. Thus, the idea of Democracy made man the master over himself instead of making that mastery for Allah 􀀬. Thus, the idea of benefit became the criterion for their actions, and their definition of happiness became to attain the greatest amount of pleasure possible. It was the idea of sanctification of the individual, which led to the idea of sanctification of freedoms. The West established a society based on these thoughts, and at the same time, were opposed to any thought that contradicted it. The result of these thoughts was that the western people experienced misery, instead of the happiness they sought. This is natural, since man is deficient, thus is not able to legislate for himself or for others. The society in which selfishness prevails and freedoms dominate, such a society can only be animalistic, where the law of the jungle reigns supreme.

Shundan so'ng G'arb aqlga erkinlik berdi. Ular kashf etish va ixtiro qilish uchun yo'lga chiqdilar, shu tufayli katta ilmiy va texnologik yutuqlarga erishdilar. U kuch vositalarini qo'lga kiritdi, ular esa uni haqiqat mantiqi bilan emas, balki kuch mantig'i bilan dunyoga hukmron qildi. Keyin u dunyoga avval moddiy, so'ng fikriy jihatdan o'zini singdira boshladi. Boshqacha aytganda, mamlakatni nazorat qilib olgach, o'z manfaatlariga xizmat qiladigan hukmdorlarni o'rnatar va o'ziga mos tizimlarni joriy etar edi. Ommaviy axborot vositalari va ta'lim dasturlari G'arb, uning fikri va turmush tarzi uchun targ'ibot qilish maqsadida tashkil etildi. U odamlarni ishontirishga urindi, go'yo uning kuchining sababi hayotga qarashidadir.

Then The West gave free reign to the mind. They went to discover and invent things, thus it made huge scientific and technological breakthroughs. It managed to get hold of the means of power that enabled it to dominate the world by the logic of power and not logic of truth. Then it started to impose itself on the world, first materially and then intellectually. In other words, after controlling the country, it used to establish rulers who would serve its interests and impose the systems that suited it. The media and education curricula were established to create propaganda for The West, its thought and its way of life. It tried to convince them that the reason for its power is its viewpoint about life.

Shunda u dunyoni o‘z manfaatlariga mos ravishda bo‘lib oldi. Natijada sanoatlashgan, ishlab chiqaruvchi, kuchli, hukmron va mustamlakachi davlatlar paydo bo‘ldiki, G‘arb ularni taraqqiy etgan va ilg‘or deb ataydi. Boshqa davlatlar esa kambag‘al, iste’molchi, zaif va nazorat ostida bo‘lib, G‘arb ularni orqada qolgan deb ataydi. U bu bo‘linishni mustahkamlashga harakat qildi va bu davlatlarning ahvolini o‘zgartirishga yoki hozirgi holatga qarshi chiqishga har qanday urinishning oldini oldi.

Then it divided the world in a manner that suited its interests. So you have states that are industrialised, producers, powerful, dominant and colonialist, which The West describes as progressive and advanced. Other states are poor, consumers, weak and controlled, and The West calls them backward. It worked to concentrate this division, and prevented any change in the circumstances of these states or disagreement with the status quo.

U shu tariqa bilan u o‘z mamlakatidagi erkinliklarga keng yo‘l berdi va u yerdagi xalqqa siyosiy barqarorlikdan bahramand bo‘lish imkonini yaratdi. Xalq o‘z asosiy ehtiyojlarini ta’minlay oldi va noteng ravishda bo‘lsa-da, ayrim hashamatlardan foydalana boshladi. Shu bilan birga, u kambag‘al mamlakatlarning rivojlanishiga to‘sqinlik qildi, ularni ularga moddiy quvvat beradigan ilmdan mahrum etdi. Ularning birlamchi sanoat tarmoqlarini barpo etishiga yo‘l qo‘ymadi, shu sababli ular bu mahsulotlarga yaxshi ehtiyoj sezadigan bo‘lib qoldi. U bunday mamlakatlarni qashshoqlashtirib, ularni o‘z mollari bozoriga aylantirdi. Uning xalqlari siyosiy barqarorlik va xavfsizlikdan mahrum bo‘ldi. Buning sababi shuki, boy sanoatlashgan davlatlar kambag‘al xalqlarni mustamlaka qilish uchun o‘zaro kurashdi. Bu kurash endi bevosita, bir-biriga urush e’lon qilish orqali emas, balki xalqlarni o‘zaro urushtirish yoki o‘z nazoratida bo‘lmagan mamlakatda inqilob va tartibsizliklar keltirib chiqarish yo‘li bilan olib borilmoqda. Shunday qilib, xavfsizlik va barqarorlik buziladi va xalqlar orasida nafrat alangalanadi. Bundan tashqari, mamlakat xalqlarining o‘zi orasida irqchilik, qabilachilik va millatchilikni qo‘zg‘atishga ham kiriladi.

Then it gave free reign to the freedoms in its country and made the people there enjoy political stability. It enabled the people to ensure their basic needs and enjoy some of the luxuries, in a disparate manner. At the same time it prohibited the poor countries from advancing, when it withheld science from them, which would provide them with the material power. It prevented them from establishing primary industries, so they stay in dire need of them. It imporverished such countries and made them a market for its goods. It deprived their people from having political stability and security. That is because the rich industrial nations struggled amongst themselves to colonise the poor nations. This struggle is no longer direct, where wars are declared on each other. Rather the struggle takes place by making the people fight amongst each other, or by initiating revolutions and disturbances in the country that it does not control. Thus the security and stability is disturbed, and hatred flares up between the people. Not to mention inciting racism, tribalism and nationalism amongst the people of a country themselves.

Xuddi shunday, G'arb davlati o'z xalqiga tibbiyot, ta'lim, ishsizlik nafaqasi va keksalikdagi pensiya kabi ijtimoiy ta'minotni taqdim etdi, boshqa millatlarda esa odamlarga bunday narsa taqiqlangan.

Likewise the western state has provided for its people social security such as medicine, education, unemployment benefit and pensions in old age, while people have been forbidden that in other nations.

U shuningdek, mustamlakachilik vositalarini xilma-xillashtirish yo‘li bilan jahon tashkilotlarini ham tashkil etdi, jumladan Xalqaro sud, BMT Xavfsizlik Kengashi, Jahon banki va Xalqaro amnistiya tashkilotini. U turli millatlarga mansub kuchlarni tashkil etdi, ular boshqa xalqlar o‘rtasida sodir bo‘layotgan kurashlarga aralashib, to‘xtatish yoki kambag‘al xalqlarga berilayotgan yordamni himoya qilish uchun xizmat qilardi. U kambag‘al xalqlarning ishlariga yashirin tarzda aralashish va sadoqatni sotib olish uchun tashkilotlar va muassasalar tuzdi, masalan, "Save The Children" yordam tashkiloti va "Médecins Sans Frontières" (Chegarasiz shifokorlar).

It has also established, by way of diversifying its means of colonisation, world bodies such as the International Court of Justice, United Nations Security Council, World Bank and the Amnesty International. It established forces of different nationalities to intervene in stopping struggles taking place between other nations or to protect aid given to poor nations. It established organisations and bodies to intervene in a covert manner in the affairs of poor nations and to buy allegiance, such as Save The Children aid organisation and Medicins Sans Frontiers (doctors without frontiers).

Darhaqiqat, dindan hayotni ajratish g'oyasi va undan kelib chiqqan manfaat tushunchasi G'arbda mustamlakachilik g'oyasiga olib keldi. Biroq bu mustamlakachilik o'tmishdagidek dastlabki, ibtidoiy ko'rinishida namoyon bo'lmaydi. Aksincha, uning fikrlari, vositalari va usullari rivojlanib, yashirin mustamlakachilikka aylangan. Tashqaridan qaraganda u marhamatdek ko'rinadi, ammo ichida azob-uqubat yashiringan. Shu tariqa G'arb haqiqatni buzib ko'rsatishni boshladi va xalqlar ergashishga intilishi kerak bo'lgan ideal namuna, musulmonlar yuzlarini qaratishi kerak bo'lgan qibla kabi namoyon bo'la boshladi. Ularda bo'lgan yaxshiliklar Demokratiya va erkinliklar g'oyasidan kelib chiqqan, deb da'vo qilishdan ko'ra katta aldov va ikkiyuzlamachilik bo'lishi mumkin emas. Ularning jannatiga o'xshash hayot kechirishni istagan kishi uchun ular panoh va yordamchidir. Shu bilan birga ular mustamlakachilikning haqiqiy mohiyatini yashirdilar: xalqlarni ekspluatatsiya qilish, ularning boyliklarini tortib olish, ularni qashshoqlashtirish, texnik va iqtisodiy jihatdan orqada qoldirish, ularni o'z resurslari va savdosi uchun doimiy bozor sifatida saqlash hamda dunyo ustidan nazoratni ushlab turish sababi. G'arb va uning mustamlakachiligi haqidagi hikoya uzundir; biz bu yerda muhokamamizga foydali bo'lgan qisqacha bayonini keltirdik.

Indeed, the idea of separating the deen from life and the notion of benefit, which arises from it, has led to the idea of colonisation in the west. However, this colonisation does not appear in its primitive image, as it was in the past. Rather, its thoughts, means and styles have developed and have become a hidden colonialism. On the surface it is a mercy, but inside it is torture. In this way, The West began to falsify the facts and appear as if it is the ideal example that the people should aspire to emulate, and it is the qiblah towards which the Muslims should turn their faces. There can be no greater deception and hypocrisy than to claim that the favour they have comes from Democracy and the idea of freedoms. They are the refuge and help to the one who wants to live in the like of their paradise. They, at the same time, concealed the true nature of colonialism; exploiting peoples and usurping their resources, impoverishing them, keeping them backwards technically and economically, and keeping them as a permanent market for its resources and trade, and the reason of its control over the world. The story of The West and its colonialism is long; we just mentioned a brief account of it that benefits our discussion.

Ha, G'arb haqiqatni buzib ko'rsatgan, narsalarni ag'darib qo'ygan va odamlarning haqiqiy idrokini ular ko'rishini istagan narsalar bilan xiralashtirgan. Shu tufayli hayotda soxta umumiy tushunchalar o'rnashib qolgan, ularda kuch haq ekanligi tushunchasi ustunlik qilmoqda. Bu shior quyidagi tamoyilga asoslangan: "kuchlining dalili kuchli, zaifning dalili esa zaif". Bu yerda mafkuraviy guruh yoki partiyaning roli namoyon bo'ladi: masalalarni asl holatiga qaytarish, qarashni to'g'rilash va aldovni to'xtatish. Agar guruh bu haqiqat ta'siriga tushib qolsa, to'g'ri idrokini yo'qotadi va dushmanlari taklif qilayotgan yechimlarni o'zi ham taklif qila boshlaydi. Ammo u voqelikning haqiqiy mohiyatini anglab yetsa va yechim topish uchun Shar'iyatga to'g'ri usulda murojaat qilsa, unda xalqqa haqiqiy yechimni olib keladi va odamlarni G'arb tafakkurining adolatsizligidan Islom adolatiga eta oladi.

Yes, The West has twisted the facts, turned matters upside down and obscured the true perception of people with things that they wanted them to see. So false general thoughts have been established in life, in which the concept of might is right, is prevalent. This slogan is based on the principle: ‘the argument of the strong is strong and the argument of the weak is weak.’ The role of the ideological group or party comes here, to return matters to their original state, correct the viewpoint and stop the deception. If the group is affected by this reality, then it will lose the correct perception and it will propose the solutions its enemies are proposing. However, if it reached the true understanding of the reality and referred to the Shar’eeah in the correct manner in order to find the solution, then it will bring the true solution to the people, and become able to take the people away from the injustice of the western thought to the justice of Islam.

Ushbu kirishdan ko'rinadiki, G'arbning yagona hokimiyatga ega bo'lishining sababi shundaki, u ilm-fan va texnologiyada aql-zakovatga to'liq erkinlik bergan, shu bilan birga boshqa xalqlarning moddiy kuch vositalariga ega bo'lishiga to'sqinlik qilgan. Darhaqiqat, ularda mavjud bo'lgan ortiqcha boylik mustamlakachilik tufayli, turli xalqlarning qonini to'kish va ularning resurslarini talon-taroj qilish orqali yuzaga kelgan; u demokratiya tufayli emas.

From this introduction, we can see that the reason The West has the sole power is because it gave complete freedom to the intellect in science and technology, whilst at the same time it prevented other peoples from possessing the means of material power. Indeed, the excessive wealth that they have is due to colonialism, spilling the blood of different peoples, and the plundering of their resources; it is not due to Democracy.

Demokratiya nima ekani va uni amalga oshirishning natijalari qanday ekani esa boshqa masala.

As for what Democracy is and what the results of its implementation; that is another story.

"Dinni hayotdan ajratish" g'oyasi G'arbda cherkovning odamlar hayotiga aralashuvi natijasida yuzaga kelgan azob-uqubatlardan keyin paydo bo'ldi. Bu aralashuv din nomi bilan amalga oshirilgan, holbuki, o'sha din aslida bunga aybdor emas edi. Sababi, nasroniylik dinida dunyoviy masalalar uchun qonunchilik yo'q. Ruhoniylar din nomidan turib zulmkor qonunlar chiqarar edi, bu esa ma'lum reaksiyalarga olib keldi: birinchi reaksiya dinni butunlay rad etish bo'ldi. Ikkinchi reaksiya esa dinni tan olish, lekin uni hayotdan ajratish kerak, degan fikr edi. Birinchi g'oyaga asoslanib, Sotsialistik davlatlar deb nomlangan tuzumlarga olib kelgan fikrlar shakllandi. Bu tuzumlar bir necha o'n yillar o'tib, xalq ularni amalga oshirish ostida azob chekkach, qulab tushdi. Ikkinchi g'oyaga asoslanib, halokat yoqasida turgan Kapitalistik davlatlar deb nomlangan tuzumlarga olib keladigan fikrlar shakllandi. Bu fikr va haqiqat bilan tasdiqlanmoqda.

The idea of ‘separating religion from life’ came about in The West after the suffering that was caused by the Church’s interference in life’s affairs of people. The interference took place in the name of religion, though their religion was actually innocent of this. This is because in the Christian religion, there is no legislation for worldly matters. The clergy, in the name of religion, were legislating oppressive laws that led to certain reactions; the first reaction was to reject religion altogether. The other reaction was to recognize the religion, but that it had to be separated from life. On the basis of the first idea, thoughts were established that gave rise to regimes known as the Socialist States, which collapsed after some decades had passed and the people had suffered under their implementation. On the basis of the second idea, thoughts were established that gave rise to regimes known as the Capitalist States, which are on the way to ruin. This is indicated by the thought and the reality.

"Dindan hayotni ajratish" degan g‘oya insonga qonun chiqarish huquqini berdi va dinning bu huquqqa ega bo‘lishiga to‘sqinlik qildi. Ular Xudoning mavjudligini tan olsalar-da, uni jamiyat bilan hech qanday aloqasi bo‘lmagan va jamiyatga hech qanday ta’siri yo‘q shaxsiy tushunchaga aylantirdilar. Ularning nazarida, xudo Alloh, Iso, Budda yoki boshqa biror zot bo‘lsa, bunda hech qanday yomonlik yo‘q. Hech qanday dinga aloqador bo‘lmagan e’tiqodga ega bo‘lishda ham hech qanday yomonlik yo‘q. Ammo barcha ishlarni boshqaradigan yagona zot doimo insondir.

The idea of ‘separating religion from life’ has given man the right to legislate and prevented religion from having that right. Though they recognize the existence of God they turned it into an individual notion that has nothing to do with society and has no effect on it. For them, there is nothing wrong if the deity is Allah, Jesus, Buddha or any other person. There is nothing wrong with having a belief that is not from any religion. But all the time man is the only one who manages the affairs.

Ular uchun bu g'oya muzokara yoki talqin qilinadigan narsa emas. Ularning qarashida inson — o'z ishlarini boshqaradigan, ularni tartibga soladigan va o'z nafsiy istaklarini qondirishni tashkil etadigan kishidir. Aynan shu sababli "demokratiya" g'oyasi paydo bo'ldi — u "xalq tomonidan, xalq uchun va xalq ustidan hukmronlik" degan ma'noni anglatadi. "Xalq hukmronligi" degani, xalqning o'z-o'zining xo'jayini ekanligini bildiradi, ya'ni

For them, this idea is not open to negotiation or interpretation. Man in their view is the one who manages his affairs, administers them and organizes the satisfaction of his instincts. It was owing to this that the idea of Democracy was born, an idea which means, ‘the rule of the people, by the people and for the people.’ ‘The rule of the people’ means the people are their own masters, i.e.

Ular qonunlarni joriy etadigan kishilardir, ya'ni ular qonun chiqaruvchilardir.

they are the ones who enact laws i.e. they are the ones who legislate.

“Xalq tomonidan” degani, xalq o‘zi qonun chiqargan narsalar bilan hukm yuritadigan kishilardir.

‘By the people’ means that people are the ones who rule by what they have legislated.

"Xalq uchun" degani, bu xalq o‘zi qonunchilik qilgan narsalar bilan boshqariladigan xalqdir.

And ‘for the people’ means that it is the people who are ruled by what they have legislated.

Ularning nazarida bu uchta manbaga (hujjatga) tarjima qilinadi.

This, in their view translates into three authorities.

1 - Qonunchilik hokimiyati. Bu qonunlar va me'yoriy hujjatlarni chiqaradigan, ularga o'zgartirish kiritadigan, ularni bekor qiladigan va ularning ijro etilishini nazorat qiladigan hokimiyatdir.

1 - The legislative authority. It is the authority that legislates laws and canons, amends them, abolishes them and monitors their execution.

2 - Ijro etuvchi hokimiyat. Bu umumiy qonunni yoki xalqning umumiy irodasini hamda qonunchilik hokimiyati tomonidan qabul qilingan qonunlarni amalga oshiradigan organdir.

2 - The executive authority. It is the body that executes the general law or the general will of the people and the laws legislated by the legislative authority.

3 - Sud hokimiyati. Bu qonun chiqaruvchi hokimiyat tomonidan chiqarilgan qonunlar va qoidalarga muvofiq, unga taqdim etilgan barcha masalalarni hal qiluvchi organdir.

3 - The judicial authority. It is the body that judges everything presented before it according to the laws and canons issued by the legislative authority.

Bular demokratiyaning asosiy xususiyatlaridir. Ushbu asosiy belgilari bilan ajralib turadigan har qanday tizimni demokratik tizim deb atash mumkin. Ushbu xususiyatlardan birortasi yetishmaydigan har qanday tizim demokratik tizim deb atalmaydi. Ushbu xususiyatlar orasida eng ko'zga ko'ringani xalq suvereniteti tushunchasidir. U demokratik fikrning asosiy tayanchi va demokratik tizimlarning asosi hisoblanadi.

These are the fundamental characteristics of Democracy. It is possible to say that every system that distinguishes itself by these basic attributes is a democratic system. Any system that lacks a single attribute from these is not called a democratic system. The most prominent of these characteristics is the concept of the sovereignty of people. It is considered the primary support of the democratic thought and backbone of the democratic systems.

Demokratiya Islomda bormi? Islomda demokratiyaning haqiqati mavjudmi? Agar demokratiyaning bu haqiqati Islomda mavjud bo'lsa, unda "Demokratiya Islomdan" va "Solih xalifalar demokratiyani birinchi bo'lib qo'llaganlar" hamda "Demokratiya bizning yo'qolgan mulkimiz bo'lib, bizga qaytarilgan" deya olamiz. Agar bu haqiqat mavjud bo'lmasa, u Islomdan umuman emas. Demak, biz Islomning demokratiyaga nisbatan munosabatini bilishimiz kerak.

So, is there Democracy in Islam? Is this reality of Democracy present in Islam? If this reality of Democracy is present in Islam, then we can say that ‘Democracy is from Islam’ and ‘the Righteous Khulafah were the first to apply Democracy’ and that ‘Democracy is our lost property, which has been returned to us.’ If this reality is not present, then it is not from Islam at all. Consequently we must know Islam’s opinion regarding Democracy.

Haqiqatan, demokratiya g'oyasi o'zining asosi bo'lgan din va hayotni ajratish g'oyasi bilan uyg'un bo'lgan g'oyadir. U undan kelib chiqadi va xuddi shu hukmni oladi. Bunga sabab, u rad etilgan asosning bir tarmog'i bo'lib, unga ishongan kishi kofir hisoblanadi. Ma'lumki, din va hayotni ajratish g'oyasi musulmonlarning asosiy g'oyasi bo'lgan "Laa ilaaha illallahu muhammadur rasoolullah" bilan zid keladi. Musulmonlarning aqidasidan kelib chiqadigan va unga uyg'un bo'lgan g'oya esa:

Indeed, the idea of Democracy is one that is in harmony with the idea of its basis, which is the separation of religion from life. It is born from it, and it takes the same rule. This is because it is a branch of a rejected basis, and the one who believes in it is considered a kaafir. It is known that the idea of separating religion from life contradicts the fundamental idea of the Muslims, which is ‘Laa ilaaha illallahu muhammadur rasoolullah.’ The idea that emanates from and is in harmony with the ‘Aqeedah of the Muslims is:

“Haqiqatan, hukm faqat Allohnikidir. U sizlarning faqat Unga ibodat qilishingizni buyurdi. Bu to‘g‘ri din, ammo ko‘pchilik odamlar bilmaydilar.” [TMQ 12:40].

“Indeed, the Hukm is only for Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:40].

Uning {…lekin odamlarning ko‘pchiligi bilmaydilar} degan so‘zi shuni anglatadiki, Olamlar Rabbining hukmi borasida ko‘pchilikning fikriga hech qanday e’tibor berilmaydi va qonun chiqarish faqat Alloh 􀀬 uchundir. Shunday qilib, Islom tizimida yakuniy so‘z Alloh 􀀬ga tegishlidir. Buyruq, taqiq, ruxsat berish va man etish Eng Oliy, Eng Buyuk, Hammani biluvchi, Hammadan xabardor Zotga tegishlidir va hech qanday maxluqqa tegishli emas. Alloh 􀀬dan boshqa hech bir shaxs yoki guruhning qonun chiqarishda zarracha ulushi yo‘qdir.

His 􀀬 saying; “…but most men know not.”, means that there is no consideration for the majority’s opinion as regards the decision of the Lord of the Worlds, and that legislation should be only for Allah 􀀬. Thus, in the Islamic system the final word is for Allah 􀀬. The order, prohibition, allowing and forbidding is for the One Who is Most High, Most Great, the All- Knowing, All-Informed and NOT for any creation. No individual or group has the slightest share in legislation beside Allah 􀀬.

Yagona hukm chiqaruvchi Allohdir; "Hukm faqat Allohnikidir." [TMQ 12:40]. Allohning hukmini qaytarishga hech kimning haqqi yo'q; "Uning hukmini qaytaradigan hech kim yo'q." [TMQ 13:41] Unday bo'lsa, Demokratiyaning qorong'u tuniga Islomning yorqin kunduzini qanday qiyoslash mumkin? Alloh (SWT) o'zining aniq oyatlarida ravshan bayon qilgan: "Agar yer yuzidagi ko'pchilikka ergashsang, seni Allohning yo'lidan adashtirib yuboradilar. Ular faqat taxminga ergashadilar va faqat yolg'on gapiradilar." [TMQ 6:116]. U zot (SWT) yana aytadi: "...sizlar yaxshi ko'rmagan narsa sizlar uchun yaxshi bo'lishi mumkin va yoqtirgan narsangiz sizlar uchun yomon bo'lishi mumkin. Alloh biladi, siz esa bilmaysiz." [TMQ 2:216].

Allah is the only One Who gives judgment; “Indeed, the Hukm is only for Allah.” [TMQ 12:40]. No one has the right to put back Allah’s judgment; “And there is none to put back His Judgment.” [TMQ 13:41] So how can the dark night of Democracy be compared with the shining day of Islam? Allah 􀀬 states clearly in his explicit ayaat; “And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie.” [TMQ 6:116]. He 􀀬 says; “…and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you know not.” [TMQ 2:216].