Arabiston diniy va siyosiy hayoti borasida olib borilgan tadqiqotlardan so'ng, u yerda hukm surgan ijtimoiy, iqtisodiy va axloqiy sharoitlar haqida qisqacha to'xtalish o'rinlidir.

After the research we have made into the religious and political life of Arabia, it is appropriate to speak briefly about the social, economic and ethical conditions prevalent therein.

Arabiston jamiyati ijtimoiy qatlamlari turli va xilma-xil bo‘lgan aralash ijtimoiy manzarani namoyon etdi. Zodagonlar orasida ayolning maqomi yuksak darajada hurmat topgan edi. Ayol ancha katta erkinlikka ega bo‘lib, uning qarori ko‘pincha bajarilar edi. Uning sha’ni himoyasida qon to‘kilishi oson kechardi, chunki ayol juda qadrlanardi. Darhaqiqat, u jangu jadal yoki do‘stona sulh uchun eng hal qiluvchi omil edi. Ushbu imtiyozlarga qaramay, Arabistonda oila tizimi to‘liq patriarxal edi. Nikoh shartnomasi butunlay ayolning qonuniy vasiyi qo‘lida bo‘lar, uning nikoh holati yuzasidan aytgan so‘zlari hech qachon shubha ostiga olinmasdi.

The Arabian Society presented a social medley, with different and heterogeneous social strata. The status of the woman among the nobility recorded an advanced degree of esteem. The woman enjoyed a considerable portion of free will, and her decision would most often be enforced. She was so highly cherished that blood would be easily shed in defence of her honour. In fact, she was the most decisive key to bloody fight or friendly peace. These privileges notwithstanding, the family system in Arabia was wholly patriarchal. The marriage contract rested completely in the hands of the woman’s legal guardian whose words with regard to her marital status could never be questioned.

Boshqa tomondan, fohishalik va buzuqlik keng tarqalgan va to‘liq amalda bo‘lgan boshqa ijtimoiy qatlamlar ham bor edi. Abu Dovud ‘Oisha (Alloh undan rozi bo‘lsin) rivoyatiga ko‘ra, Islomgacha bo‘lgan Arabistonda to‘rt xil nikoh bo‘lgan. Birinchisi hozirgi nikoh tartibiga o‘xshash bo‘lib, bunda erkak mahr kelishilgandan so‘ng qizini boshqa erkakka turmushga beradi. Ikkinchisida, er xotinini hayz davridan so‘ng boshqa erkak bilan birga bo‘lishga yuborar, homilador bo‘lish uchun. Homiladorlikdan keyin, agar xohlasa, eri u bilan jinsiy aloqada bo‘lardi. Uchinchi xil shunday edi: o‘ndan kam erkaklar guruhi bir ayol bilan jinsiy aloqada bo‘lardi. Agar u homilador bo‘lib, farzand tug‘sa, u bu erkaklarni chaqirtirardi va hech kim undan bosh tortishga haqli emas edi. Ular uning uyiga to‘planardi. U shunday derdi: “Nima qilganingizni bilasiz. Men farzand tug‘dim va bu sizning farzandingizdir” (ulardan birini ko‘rsatib). Bunga ko‘rsatilgan erkak rozi bo‘lishi shart edi. To‘rtinchi xil shunday edi: ko‘plab erkaklar ma’lum bir ayol (fohisha) bilan jinsiy aloqada bo‘lardi. U hech kimni qaytarmasdi. Bunday ayollar o‘z darvozalariga ma’lum bir bayroq osib qo‘yardilar, istagan kishini chaqirish uchun. Agar bu fohisha homilador bo‘lib, farzand tug‘sa, u bu erkaklarni to‘plardi va folbin ayol farzand kimniki ekanligini aytardi. Tayinlangan ota farzandni olib, uni o‘z farzandi deb e’lon qilardi. Payg‘ambar Muhammad ﷺ Arabistonda Islomni e’lon qilganlarida, bu barcha jinsiy aloqa shakllarini bekor qildilar, faqat hozirgi islomiy nikohdan tashqari. Ayollar urushlarda erkaklar bilan birga bo‘lardi. G‘olib chiqqanlar bunday ayollar bilan erkin jinsiy aloqada bo‘lardilar, lekin shu tarzda tug‘ilgan farzandlar umr bo‘yi sharmandalikka duch kelardi. Islomgacha bo‘lgan arablarda xotinlar soni cheklanmagan edi. Ular bir vaqtning o‘zida ikki opa-singilni, yoki ajrashgan yoki beva qolgan otalarining xotinlarini ham nikohlashlari mumkin edi. Taloq esa ko‘p jihatdan erning qo‘lida edi.

On the other hand, there were other social strata where prostitution and indecency were rampant and in full operation. Abu Da’ûd, on the authority of ‘Aishah(May Allah be pleased with her) reported four kinds of marriage in pre-Islamic Arabia: The first was similar to present-day marriage procedures, in which case a man gives his daughter in marriage to another man after a dowry has been agreed on. In the second, the husband would send his wife – after the menstruation period – to cohabit with another man in order to conceive. After conception her husband would, if he desired, have a sexual intercourse with her. A third kind was that a group of less than ten men would have sexual intercourse with a woman. If she conceived and gave birth to a child, she would send for these men, and nobody could abstain. They would come together to her house. She would say: ‘You know what you have done. I have given birth to a child and it is your child’ (pointing to one of them). The man meant would have to accept. The fourth kind was that a lot of men would have sexual intercourse with a certain woman (a whore). She would not prevent anybody. Such women used to put a certain flag at their gates to invite in anyone who liked. If this whore got pregnant and gave birth to a child, she would collect those men, and a seeress would tell whose child it was. The appointed father would take the child and declare him/her his own. When Prophet Muhammad (Peace be upon him) declared Islam in Arabia, he cancelled all these forms of sexual contacts except that of present Islamic marriage Women always accompanied men in their wars. The winners would freely have sexual intercourse with such women, but disgrace would follow the children conceived in this way all their lives. Pre-Islam Arabs had no limited number of wives. They could marry two sisters at the same time, or even the wives of their fathers if divorced or widowed. Divorce was to a very great extent in the power of the husband.

Zinoning fahshligi islomdan oldingi davrda deyarli barcha ijtimoiy tabaqalarda keng tarqalgan edi, o‘z qadr-qimmatini asragan ayrim erkak va ayollargina bunday ishga qo‘l urishdan tiyilgan. Erkin ayollarning ahvoli eng katta balo bo‘lgan cho‘ri ayollarning ahvolidan ancha yaxshi edi. Ko‘rinishidan, islomgacha bo‘lgan arablarning aksariyati bu fahshlikni sodir etishdan uyalmas edi. Abu Dovud rivoyat qiladi: Bir kishi Payg‘ambarimiz ﷺ oldida turib dedi: “Ey Allohning Rasuli! Bu o‘g‘il mening o‘g‘lim. Men islomdan oldingi davrda uning onasi bilan jinsiy aloqada bo‘lganman”. Payg‘ambar ﷺ dedilar:

The obscenity of adultery prevailed almost among all social classes except few men and women whose self-dignity prevented them from committing such an act. Free women were in much better conditions than the female slaves who constituted the greatest calamity. It seemed that the greatest majority of pre-Islam Arabs did not feel ashamed of committing this obscenity. Abu Da’ûd reported: A man stood up in front of Prophet Muhammad (Peace be upon him) and said: “O Prophet of Allâh! that boy is my son. I had sexual intercourse with his mother in the pre-Islamic period.” The Prophet (Peace be upon him) said:

“Islomda islomdan oldingi ishlarga doir hech qanday da’vo yo‘q. Bola o‘sha kishiga nisbat beriladi, uning to‘shagida tug‘ilgan bo‘lsa, zinokorning ulushi esa toshbo‘ron qilishdir.”

• “No claim in Islam for pre-Islamic affairs. The child is to be attributed to the one on whose bed it was born, and stoning is the lot of a fornicator.”.

Что касается отношения арабов доисламского периода к своему потомству, мы видим, что жизнь в Аравии была противоречивой и представляла мрачную картину контрастов. Одни арабы дорожили детьми и очень их лелеяли, а другие заживо хоронили своих дочерей, потому что их тяжело угнетал ложный страх перед бедностью и позором. Однако практику детоубийства нельзя считать неизменно повсеместной, ведь арабам остро требовались сыновья, чтобы защищать себя от врагов.

With respect to the pre-Islam Arab’s relation with his offspring, we see that life in Arabia was paradoxical and presented a gloomy picture of contrasts. Whilst some Arabs held children dear to their hearts and cherished them greatly, others buried their female children alive because an illusory fear of poverty and shame weighed heavily on them. The practice of infanticide cannot, however, be seen as irrevocably rampant because of their dire need for male children to guard themselves against their enemies.

Arab hayotining yana bir jihati, ya'ni badaviyning o'z qabilasiga bo'lgan chuqur hissiy bog'liqligi, ham e'tiborga loyiqdir. Oila, yoki ehtimol qabilaviy g'urur, uning eng kuchli ehtiroslaridan biri edi. Arablarni ijtimoiy birlikka bog'lab turuvchi tamoyil sifatidagi qon birligi aqidasi qabilaviy g'urur asosida shakllanib, unga tayangan edi. Ularning shubhasiz shiori shu edi: "انصرأخاك ظالما أو مظلوما — Akangga yordam ber, zolim bo'lsa ham, mazlum bo'lsa ham" – so'zma-so'z ma'noda; ular zolim akaga yordam berishning uni zulmdan qaytarishni anglatishi haqidagi islomiy tuzatishni e'tiborsiz qoldirar edilar.

Another aspect of the Arabs’ life which deserves mention is the bedouin’s deep-seated emotional attachment to his clan. Family, or perhaps tribal-pride, was one of the strongest passions with him. The doctrine of unity of blood as the principle that bound the Arabs into a social unity was formed andsupported by tribal-pride. Their undisputed motto was: “انصرأخاك ظالما أو مظلوما — Support your brother whether he is an oppressor or oppressed” in its literal meaning; they disregarded the Islamic amendment which states that supporting an oppressor brother implies deterring him from transgression.

Rahbarlikka ochko'zlik va raqobatga bo'lgan kuchli intilish, bir xil ajdoddan kelib chiqqanliklariga qaramay, ko'pincha qabilalar o'rtasida shafqatsiz urushlarga olib kelardi. Bu borada Avs va Xazraj, Abs va Zubyon, Bakr va Tag'lib o'rtasida davom etgan qonli to'qnashuvlar, va boshqalar, yorqin misollardir.

Avarice for leadership, and keen sense of emulation often resulted in bitter tribal warfare despite descendency from one common ancestor. In this regard, the continued bloody conflicts of Aws and Khazraj, ‘Abs and Dhubyan, Bakr and Taghlib, etc. are striking examples.

Qabilalararo munosabatlar doimiy qabilalararo urushlar tufayli mo‘rt va zaif edi. Biroq, diniy xurofotlarga va hurmat qilinadigan ayrim urf-odatlarga chuqur sadoqat ularning qon to‘kishga bo‘lgan shiddatli moyilligini jilovlab turardi. Boshqa hollarda ittifoq, sadoqat va bir-biriga tayanish hissi hamda hurmati mavjud bo‘lib, bu hamjihatlik ruhini vujudga keltirish va asossiz nizolarga barham berish imkonini berardi. Taqiqlangan oylarda (Muharram, Rajab, Zulqa’da va Zulhijja) dushmanliklarni to‘xtatib turish bo‘yicha qadimiy odat ijobiy samara berib, ularga tirikchilik qilish va tinch-totuv yashash imkoniyatini yaratib berardi.

Inter-tribal relationships were fragile and weak due to continual inter-tribal wars of attrition. Deep devotion to religious superstitions and some customs held in veneration, however, used to curb their impetuous tendency to quench their thirst for blood. In other cases, there were the motives of, and respect for, alliance, loyalty and dependency which could successfully bring about a spirit of rapport, and abort groundless bases of dispute. A time-honoured custom of suspending hostilities during the prohibited months (Muharram, Rajab, Dhul-Qa‘dah, and Dhul-Hijjah) functioned favourably and provided an opportunity for them to earn their living and coexist in peace.

Iqtisodiy vaziyat ijtimoiy muhitga muvofiq ravishda rivojlanib borar edi. Arab yurtining turmush tarzi bu hodisani juda aniq ko'rsatib beradi. Savdo ularning hayotiy ehtiyojlarini qondirishning eng keng tarqalgan vositasi edi. Savdo safarlari karvon yo'llarining xavfsizligi va qabilalararo tinch-totuv yashash ta'minlanmaguncha amalga oshirilishi mumkin emas edi — afsuski, bu ikki zaruriy shart Arabistonda, faqat Arablar 'Ukoz, Zul-Majoz, Mijanna va boshqa bozorlar uchun to'plangan taqiqlangan oylardan tashqari, yetishmas edi.

The economic situation ran in line with the social atmosphere. The Arabian ways of living would illustrate this phenomenon quite clearly. Trade was the most common means of providing their needs of life. The trade journeys could not be fulfilled unless security of caravan routes and inter-tribal peaceful co-existence were provided – two imperative exigencies unfortunately lacking in Arabia except during the prohibited months within which the Arabs held their assemblies of ‘Ukaz, Dhil-Majaz, Mijannah and others.

Arab ruhiyatiga sanoat yot edi. Arabistonda mavjud to'quvchilik va teri oshlash sanoatining ko'pchiligi Yamandan, Heeradan va Suriya chegaralaridan kelgan odamlar tomonidan amalga oshirilardi. Arabiston ichkarisida qandaydir dehqonchilik va chorvachilik mavjud edi. Arab ayollarining deyarli barchasi ip yigirish bilan shug'ullanardi, lekin bu amaliyot ham doimo urushlar tufayli xavf ostida edi. Umuman olganda, iqtisodiy jihatdan Arabistonda qashshoqlik, ochlik va yetarli darajada kiyim-kechakning yo'qligi hukmron xususiyatlar edi.

Industry was alien to the Arabian psychology. Most of available industries of knitting and tannage in Arabia were done by people coming from Yemen, Heerah and the borders of Syria. Inside Arabia there was some sort of farming and stock-breeding. Almost all the Arabian women worked in yarn spinning but even this practice was continually threatened by wars. On the whole, poverty, hunger and insufficient clothing were the prevailing features in Arabia, economically.

Islomdan oldingi arablarda shuncha katta miqdordagi yomonliklar mavjud bo‘lganini inkor etib bo‘lmaydi. Shubhasiz, aql tomonidan butunlay rad etiladigan illatlar va yomonliklar islomdan oldingi arablar orasida keng tarqalgan edi, ammo bu hayratlanarli darajadagi juda maqtovga sazovor fazilatlarning mavjudligini hech qachon yashira olmas edi. Ularning qatoriga quyidagilarni keltirish mumkin:

We cannot deny that the pre-Islam Arabs had such a large bulk of evils. Admittedly, vices and evils, utterly rejected by reason, were rampant amongst the pre-Islam Arabs, but this could never screen off the surprise-provoking existence of highly praiseworthy virtues, of which we could adduce the following:

1. Mehmondo'stlik: Ular mehmondo'stlikda bir-birlari bilan poyga qilar va bunda eng katta faxr tuyar edilar. Ularning she'riy merosining deyarli yarmi mehmon kutishning fazilatlari va olijanobligiga bag'ishlangan edi. Ular saxovatli va mehmondo'st edilar, hatto haddan oshib ketardilar. Sovuq yoki och mehmon uchun o'z shaxsiy ozig'ini ham qurbon qilishardi. Qon to'kilishining oldini olish uchun og'ir diyat va tegishli yuklarni o'z zimmasiga olishdan tap tortmasdilar va shu tufayli maqtov va ulug'lovga sazovor bo'lardilar.

1. Hospitality: They used to emulate one another at hospitality and take utmost pride in it. Almost half of their poetry heritage was dedicated to the merits and nobility attached to entertaining one’s guest. They were generous and hospitable on the point of fault. They would sacrifice their private sustenance to a cold or hungry guest. They would not hesitate to incur heavy blood-money and relevant burdens just to stop blood-shed, and consequently merit praise and eulogy.

Mehmonnavozlik doirasida, ularning odatiy ichkiliklarni ichishi ham paydo bo'lgan, bu saxiylik va mehmondo'stlikni ko'rsatishning bir yo'li hisoblangan. Sharob ichish johiliyat davri arablari uchun haqiqiy faxr manbai edi. O'sha davrning buyuk shoirlari osilgan qasidalarida sharob ichish davralarini maqtab, lof urgan eng nafis misralarni kiritishni hech qachon unutmas edilar. Hatto arabcha "uzum" so'zi talaffuzi va yozilishi jihatidan "saxiylik" so'zi bilan bir xil. Qimor o'ynash ham ularning yana bir odati bo'lib, u saxiylik bilan chambarchas bog'liq edi, chunki yutuqlarning doimo sadaqaga sarflanishi tufayli shunday deyilgan. Hatto Sharafli Qur'on ham sharob ichish va qimor o'ynashdan kelib chiqadigan foydalarni kamsitmaydi, balki shunday deydi:

2. In the context of hospitality, there springs up their common habits of drinking wine which was regarded as a channel branching out of generosity and showing hospitality. Wine drinking was a genuine source of pride for the Arabs of the pre-Islamic period. The great poets of that era never forgot to include their suspending odes the most ornate lines pregnant with boasting and praise of drinking orgies. Even the word ‘grapes’ in Arabic is identical to generosity in both pronunciation and spelling. Gambling was also another practice of theirs closely associated with generosity since the proceeds would always go to charity. Even the Noble Qur’ân does not play down the benefits that derive from wine drinking and gambling, but also says,.