Bugungi davrda axloqiy avtonomiya tushunchasi keng tarqalgan ekan, odamlar ko'pincha shunday talab qiladilar: nega kimdir imonsiz va diniy axloqsiz ham "oddiygina yaxshi odam" bo'la olmaydi, degan savolga aql bilan asoslangan tushuntirish berilsin. Albatta, shafqat va adolat kabi insoniy fazilatlar mustaqil ravishda maqtovga sazovor bo'lib, qisman tug'ma bo'ladi va bu dunyoda Allohning barakotiga sabab bo'lishi mumkin. Biroq oxiratdagi najotga layoqat nuqtai nazaridan olib qaraganda, Alloh xabarini topgandan so'ng uni qabul qilish, insonning yaxshiligini Alloh huzurida tasdiqlash uchun zarurdir. Yaxshilik inson mavjudligiga, yaxshi niyatlariga va bu niyatlarni amalga oshiradigan turli qobiliyat hamda vositalarga (kuch, boylik va boshqalar) bog'liqdir.

With the notion of moral autonomy being widespread in our era, people often demand a rational explanation for why someone cannot “just be a good person” without faith and scriptural morality. Certainly, humanistic virtues such as compassion and justice are independently praiseworthy, partially inborn, and can invite God’s blessings in this life. However, in the grander scheme of salvific eligibility in the hereafter, accepting God’s message—upon discovering it—is necessary for validating one’s goodness before God. Being good is contingent upon one’s existence, good intentions, and the various faculties and resources (strength, wealth, etc.) by which a person enacts these intentions.

Chunki bu barcha fazilat va xususiyatlar Allohning in'omi bo'lgani uchun, Allohni inkor qilish bu yaxshilikni oxiratda mukofotlanmaydigan qilib qo'yadi, chunki u holda u mohiyatan o'g'irlangan yaxshilik bo'lib qoladi. Biz odamlar eng ta'sirli tadqiqotga hayrat va tahsin bilan qaraymiz, ammo bu tuyg'u tezda nafratga aylanadi, qachonki bu ishni aslida boshqa birining ekanligini va bu firibgar shaxs uning hissasini ataylab yashirganini bilganimizda. Odamlar plagiatni faqat sharmandalik deb emas, balki qoralanishga loyiq deb ham biladilar.

Since all these qualities and characteristics are endowed by God, rejecting God would render this good unrewardable in the afterlife, for it would then be—in essence—a plagiarized goodness. We as people rightfully view the most impressive research with awe and admiration, but that sentiment quickly transforms into disgust upon realizing it was actually the work of another whose contribution this fraudulent person deliberately hid. People do not just see plagiarism as disgraceful, but rather as condemnable.

Yana bir sabab shuki, payg'ambarlarga iymon keltirish yaxshi inson bo'lish bilan ajralmasdir: faqat payg'ambarlar Xudodan olgan vahiy orqali yaxshilikni to'liq belgilab bera oladilar. Masalan, axloqshunos faylasuflar keng e'tirof etilgan "zarar yetkazma" tamoyilini turli vaziyatlarning murakkabligi tufayli qanday qo'llash kerakligi borasida hech qachon kelisha olmaganlar.

Another reason why believing in the messengers is inseparable from being a good person is that only the messengers can thoroughly define good, through the inspiration they receive from God. Moral philosophers, for instance, have never been able to agree on how to apply the widely accepted principle of “do no harm” because of the complexity of varying contexts.

Hatto, odamlar boshqalarga o'zlari xohlagan tarzda munosabatda bo'lishlari kerak, degan "oltin qoida" deyarli hamma tomonidan nazariy jihatdan qabul qilinsa ham, amalda raqobatlashuvchi fazilatlar o'rtasida mukammal muvozanatni topish har doim ham oson emas. Arastu xulq-atvordagi ikki haddan oshish qutbi o'rtasida "oltin o'rtacha"ni topish zarurligi haqida mashhur tarzda bahs yuritgan. Tarix shuni ham tasdiqlaydiki, odamlar — hatto yaxshi niyatlar va yuqori ma'lumotga ega bo'lsa ham — ko'pincha halokatli tamoyillar asosida yashaydilar, ularning yetkazgan zarari esa, saratonga o'xshab, ba'zan tuzatib bo'lmas holga kelguncha yashirin qolishi mumkin. Bunday odamlar chindan ham "yaxshi bo'lish" va "hech kimga zarar bermaslik"ni istagan bo'lishlari mumkin, ammo o'z g'oyalari o'zlariga va jamiyatga yetkazgan yovuzlik va azob-uqubatlardan bexabar qolishadi.

Even with the “golden rule” of treating others as you would like to be treated, though it is accepted by nearly everyone in theory, striking the perfect balance between competing virtues is not always easy in practice. Aristotle famously discussed this challenging need to find the “golden mean” between two poles of excess in moral behavior. History also attests that people— even with good intentions and advanced education—often live their lives with principles that are destructive and, like cancer, the damage caused can sometimes remain hidden until it is irreparable. Such people may have genuinely sought “being good,” and “not hurting anyone,” while oblivious to the evil and hardship their ideas inflicted against themselves and society.

Qisqasi, "zarar bermang" qoidasi subyektiv axloq qurbonligiga aylanish xavfidan doim holi emas. Shu sababli Alloh Taolo oxirgi elchisi ﷺ ni yubordi, toki u yaxshilikni to‘liq belgilab bersin va insoniyatni qisqa ko‘rlik, ijtimoiy shartlanishdan kelib chiqadigan his-tuyg‘ularning o‘tmaslashuvi hamda ko‘pincha undan keyin keladigan idrokning buzilishidan himoya qilsin. Alloh aytadi: "Bilingki, sizlar orangizda Allohning Rasuli bor. Agar u ko‘p ishlarda sizlarga itoat qilganida, albatta, mashaqqatga tushardingiz. Lekin Alloh sizlarga iymonni sevdirdi, uni dilingizda chiroyli qildi va sizlarga kufrni, fosiqlikni va isyonni yomon ko‘rsatdi. Ana o‘shalar to‘g‘ri yo‘l topganlardir." {Hujurot, 7}21

In a word, the “do no harm” rule always risks being sacrificed at the altar of subjective morality. For this reason, God sent His final messenger صلى الله عليه وسلم to fully define goodness, protecting humanity against shortsightedness, the desensitization we all experience from social conditioning, and the perversions of our perceptions that often follow. Allah says, And know that among you is the Messenger of Allah. If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance, and disobedience. Those are the [rightly] guided.21

Tavhid (sof yakkaxudolik), ya'ni Allohga xos bo'lgan barcha narsada Uni yagona deb bilish, eng oliy va eng ulug' yaxshilikdir va bu ham elchilarsiz mumkin bo'lmas edi. Odamzot payg'ambarlar va elchilarsiz Xudoni bilolmas, Uning go'zalligi va buyukligini bilolmas, Uning rozi bo'lishi yo'lini bilolmas, Uning va'dalari hamda ogohlantirishlarini bilolmas, yaratiqlarining yaxshiligi uchun mehr bilan belgilagan amriy irodasini amalga oshirolmas edi. Insoniyat tarixining har bir burilish nuqtasida odamzotning payg'ambarlikka axloqiy ehtiyoji borligini tushunish uchun, Xudo Nuh 22 ni yuborishidan oldingi ayanchli holatni yoki Iso Masih'dan keyin va Muhammad صلى الله عليه وسلم payg'ambarning kelishidan biroz oldin insoniyatni qoplagan zulmatni ko'z oldingizga keltiring.

Tawḥīd (pure monotheism), which is to single God out in everything unique to Him, is the ultimate supreme good, and this would also be impossible without the messengers. Humanity cannot know God, nor know His beauty and grandeur, nor know the path to His pleasure, nor know His promises and threats, nor embody His prescriptive will which He lovingly ordained for the betterment of His creation, without the prophets and messengers. Consider the dismal state of the world before God sent Noah ,22 or the darkness that smothered humanity after Jesus Christ  and shortly before the advent of Prophet Muhammad صلى الله عليه وسلم, to understand humanity’s moral need for prophethood at every junction of human history.