Yaxshi va farovon hayot kechirish barcha insonlar uchun Islomning maqsadlaridan biridir.
Living a good and prosperous life is one of Islam's objectives for all human beings.
Shunday qilib, erkaklar va ayollar Xudoning ne'matidan, ya'ni yeyish uchun ovqat, iste'mol qilish uchun mollar, boshpana topish uchun xavfsizlik va bahramand bo'lish uchun baxtdan foydalanishga da'vat etiladi. Hayotning moddiy ehtiyojlarini qondirish, shubhasiz, inson baxtining muhim tarkibiy qismidir. Payg'ambar ﷺ aytadilar: "Uch narsa baxt keltiradi: qarab turganingda sendan xursand bo'ladigan, o'zi va uy-joying haqida sen yo'qligingda ishonch uyg'otadigan xotin; hamrohlaringning yurishiga mos keladigan, seni olib yuradigan qulay minish hayvoni; hamda barcha qulayliklari bo'lgan keng turar joy"41. Boshqa bir o'rinda esa: "To'rt narsa baxt keltiradi: solih xotin, keng uy, yaxshi qo'shni va qulay minish vositasi. To'rt narsa esa baxtsizlik keltiradi: yomon qo'shni, yomon xotin, yaroqsiz minish vositasi va tor uy", deganlar.42
Thus men and women are urged to benefit from the grace of God manifest in food to eat, goods to consume, security in which to find refuge, and happiness to savor. The satisfaction of material needs of life is undoubtedly an essential ingredient of human happiness. The Prophet (p) says "Three [things] make for happiness: [having] a wife who pleases you when you look at her and gives you confidence about herself and your household when you are absent, a comfortable riding animal that carries you in pace with your company, and a spacious residence with meninfold utilities,"41 and on another occasion, "Four [things] make for happiness: [having] a virtuous wife, a spacious house, a good neighbour, and a comfortable ride, and four make for misery: a wicked neighbor, a wicked wife, a bad ride, and a narrow house."42
Albatta, Islom odamlarning farovon yashashini istaydi va faqirlikni yomon ko'radi, ayniqsa faqirlik boylikning adolatsiz taqsimlanishi yoki sinfiy zulm natijasi bo'lganda. Islom bilan moddiy tizimlar o'rtasidagi asosiy farq shundaki, bu tizimlar moddiy turmushni yaxshilashni o'z-o'zidan maqsad deb bilsa, Islom uni ruhiy yuksalish vositasi deb qaraydi. Islom inson kuchini non topish g'amidan ozod qilib, Xudoga ibodat qilish va Uni ulug'lashga yo'naltirishni ko'zda tutadi. Islomning bu qarashi odamni boy qilish Xudoning in'omi ekanligi haqidagi fikrda ifodalanadi. Xudo Payg'ambarga shunday deydi: "U seni muhtoj holda topib, boy qildi"43, va Madinadagi musulmonlarga: "Lekin U sizlarga xavfsiz boshpana berdi, Yordami bilan sizlarni kuchlantirdi va shukr qilishingiz uchun sizlarga rizq sifatida yaxshi narsalar ato etdi"44, deydi. Payg'ambar ﷺ: "Ey Rabbim, men Sendan hidoyat, taqvo, qanoat va boylik so'rayman", deb duo qilar edilar45. Bundan tashqari, u sabrli faqirdan shukr qiluvchi boyni afzal ko'rgan46. Farovon turmush solih mo'minlarga Xudo beradigan mukofotning bir qismi hisoblanadi, faqirlik va xor hayot esa kufr yoki yomon xulq uchun jazoning bir qismidir. Xudo aytadi: "Erkak yoki ayol, kim yaxshilik qilib, iymon keltirsa, Biz unga yaxshi va pok hayot ato etamiz"47, "Agar shahar aholisi iymon keltirib, Xudodan qo'rqqanlarida edi, Biz ularga osmon va yerdan barakalar ochib bergan bo'lardik"48, "Kim Xudodan qo'rqsa, U unga chiqish yo'lini ochadi va unga o'ylamagan joyidan rizq beradi"49, va "Xudo xavfsiz va tinch, har tarafdan mo'l rizq keltirilib turadigan shahar haqida masal keltiradi. Ammo u Xudoning ne'matlariga nankorlik qildi, shuning uchun Xudo ularning qilmishlari tufayli unga kiyim kabi ochlik va qo'rquvni tattirdi"50. Odam Ato va Momo Havo yerga tushirilganda, Xudo ularga hayot qonunlarini berdi. U dedi: «Ikkothough kalingiz birgalikda jannatdan tushinglar, bir-biringizga dushman bo‘lgan holda. Lekin Mendan sizga hidoyat kelsa — kim Mening hidoyatimga ergashsa, u adashmaydi va bechoralikka duch kelmaydi. Kim esa Mening zikridan yuz o‘girsa, albatta, uning uchun tor hayot bo‘ladi va Qiyomat kuni uni ko‘r holda tiriltiramiz».51
Obviously, Islam likes people to be prosperous and hates poverty, especially when poverty is the result of unjust distribution of wealth or class oppression. The essential difference between Islam and materialistic systems is that while these systems consider the betterment of material living a goal in itself, Islam sees it as a means for spiritual uplifting and a liberation of human energy from seeking bread to worshiping and glorifying God. This position of Islam is expressed in the idea that making one rich is a grace from God. God tells the Messenger, "And He found thee in need and made thee rich,"43 and tells Muslims in Madinah, "But He provided a safe asylum for you, strengthened you with His aid, and gave good things fir sustenance, that ye might be grateful."44 The Prophet used to pray, "My Lord, I ask you guidance, righteousness, contentment, and richness."45 Moreover, he prefers a grateful rich person over a patient poor person.46 Prosperous living is considered part of the reward God gives to righteous believers, while poverty and miserable living are part of the punishment for disbelief or misconduct. God says "Whoever works righteousness, man or woman, and has faith, verily to him will We give a life that is good and pure,"47 "If the people of the towns had but believed and feared God, We should indeed have opened out for them [all kinds of] blessings from heaven and earth,"48 "And for him who fears God, He [ever] prepares a way out, and He provides for him from [sources] he could never imagine,"49 and "God sets forth the parable of a city enjoying security and quiet, abundantly supplied with sustenance from every place. Yet was it ungrateful for the favours of God, so God made it taste of hunger and terror [closing in on it] like a garment because of the evil which [its people] wrought."50 When Adam and Eve were sent down to earth, God gave them the laws of living. "He said, 'Get ye down, both of you together from the Garden, with enmity one to another. But if, as is sure, there comes to you guidance from Me, whosoever follows My guidance will not lose his way, nor fall into misery. But whosoever turns away from My message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgement.'"51
Musulmon yurtlarida tasavvuf tufayli paydo bo‘lgan, faqirlikni ulug‘lab, boylikni qoralaydigan barcha g‘oyalar Islomga yot. Bu g‘oyalar Osiyo dinlaridan va qadimgi xristianlikdan kirib kelgan ta’sirdir.52 Alloh taolo zakotni jamiyatning ortiqcha boyligini o‘z topish imkoniga ega bo‘lmagan kishilarning muhim ehtiyojlarini qondirish uchun ishlatishni, shunda ular Allohning ne’matlaridan bahramand bo‘lib, jamiyat taraqqiyotiga hissa qo‘shishlarini belgilab qo‘ygan. Agar Islom davlati bo‘lmasa yoki zakotni yig‘ish va tarqatish tashkilotini tashkil etish vazifasini bajarmayotgan davlat bo‘lsa va kishilar zakotlarini o‘zlari shaxsan tarqatishga majbur bo‘lsalar, Alloh ularni kambag‘allarni xorlashdan qattiq ogohlantiradi. Alloh taolo aytadi: “Ey iymon keltirganlar! Sadaqalaringizni minnat va ozor bilan bekor qilmanglar, xuddi odamlarga ko‘rsatish uchun mol sarflaydigan, Allohga ham, Oxirat kuniga ham iymon keltirmagan kishilar kabi. Ularning misoli, ustida ozgina tuproq bo‘lgan tosh kabidir; unga shiddatli yomg‘ir yog‘sa, uni yalang tosh holida qoldiradi.”53
All the ideas nourished in Muslim lands by mysticism, which glorify and welcome poverty and condemn richness are alien to Islam. These ideas are infiltration from Asian religious and ancient Christianity.52 God ordains zakah in order to use the surplus wealth of the society to satisfy the essential needs to those who are not lucky enough to get incomes on their own, so they can enjoy the bounties of God and contribute to the progress of society. In case there is no Islamic state or one which does not fulfill its duty of establishing an organization for collecting and distributing zakah, and individuals have to distribute their zakah personally, God strongly warns them not to humiliate the poor. Good says, "O ye who believe, cancel not your sadaqat by reminders of your generosity or by injury, like those who spend their substance to be seen of people but believe neither in God nor in the Last Day. They are, in parable, lie a hard rock on which there is a little soil. On it falls heavy rain, which leaves it just a bare stone."53
Kambag'allarga jamiyat ularning ehtiyojlariga chuqur e'tibor berayotganini va ular adashib qolmaganini hamda unutilmaganini his qildirish o'zi ham ularning his-tuyg'ularini yuksaltirish va birodarlik tuyg'usini kuchaytirishdir. Insonning qadr-qimmati va Alloh inson zotiga bergan sharaf talab qiladiki, jamiyatda hech bir inson e'tiborsiz qoldirilmasin va chetga surib qo'yilmasin. Shahid Sayyid Qutb shunday izohlaydi:
Giving the poor the proper feeling that they are not lost or forgotten and that society cares deeply about their needs is in itself an upgrading of their sentiments and sense of brotherhood. Human dignity and the honor given humans by God require that not a single person be neglected or left on the periphery of society. The martyr Sayyid Qutb explains:
Islom qashshoqlikni yomon ko'radi va odamlarning ehtiyojlar bosimida ezilganini ko'rishni yoqtirmaydi. Islom odamlarni Alloh tomonidan insonga berilgan buyuk vazifaga mos keladigan ishlarga vaqt va kuchlarini bag'ishlashga undaydi. Buning uchun ular moddiy ehtiyojlar bosimidan xalos bo'lishlari kerak. Alloh taolo shunday deydi: "Biz Odam farzandlarini aziz qildik, ularni quruqlikda va dengizda yurishga vositalar bilan ta'minladik, ularga pok va yaxshi narsalarni rizq qilib berdik va ularni Biz yaratgan mavjudotlarning ko'pchiligidan afzal qildik"54. Darhaqiqat, Xudo insonni aql, his-tuyg'u va jismoniy ehtiyojlardan yuqori hamda ulardan ustun bo'lgan ruhiy intilishlar bilan ulug'laydi.
Islam hates poverty and hates seeing people pressed by needs. Islam aims to have people devote their time and energy to matters that suit the big role assigned to human beings by God. To do so, they need to be freed from the pressure of material needs. God says, "We have honored the children of Adam, provided them with transport on land and sea, given them for sustenance things good and pure, and conferred on them special favors above a great part of Our creation."54 God indeed honors humans by giving them reason, sentiments, and spiritual aspirations toward what is above and beyond bodily necessities.
Agar ular hayotning asosiy ehtiyojlaridan mahrum bo'lsalar, aql-idrokini ishga solish, his-tuyg'ularini, orzu-intilishlarini va g'oyalarini yuksaltirish uchun vaqtleri bo'lmaydi. Agar shunday bo'lsa, inson haqiqatan ham o'sha sharafdan mahrum bo'ladi va moddiy ehtiyojlarni qidirayotgan hayvonlar darajasiga tushib qoladi. Xudo tomonidan sharaflangan, Xudo bergan sharafdan kelib chiqadigan ulug'vorlikni izlamay, doim ovqat va ichimlik izida yurgan kishi haqiqiy inson emas.
Inson haqiqatan ham yer yuzida Xudoning xalifasi bo'lib, Xudo unga bu sayyorada hayotning barcha jabhalarini yuksaltirish, uni ulug'vorlik va quvonchlar bilan to'ldirish vazifasini topshirgan, shunda inson uning go'zalligi va mukammalligidan bahramand bo'lib, bu ne'matlar uchun Xudoga shukr qilsin. Insonning asosiy moddiy ehtiyojlari qondirilmas ekan, u bunday yuksaklikka erisha olmaydi — ya'ni bir parcha non ortidan yugurishdan xalos bo'lmaguncha.55
If they are deprived of the basic needs of life, they shall not have time to exert their reason, to amplify and upgrade their sentiments, aspirations and ideas. If such a thing happens, humans are indeed deprived of that honor and reduced to the level of animals seeking material needs. He is not a human being honored by God who is always occupied with the pursuit of food and drink without seeking the glories involved in the honor granted by God. The human being is indeed the vicegerent of God on earth, assigned by God the role of upgrading life in all its aspects on this planet, filling it with gloriess and joys so human beings can enjoy its beauty and perfection and thank God for all these bounties. Human beings shall not reach such heights unless their basic material needs are satisfied--unless they are freed from running behind the piece of bread.55