Ushbu ilohiy ko‘rsatma va Payg‘ambarimizning ﷺ yo‘l-yo‘riqlari bilan insoniyatning qayta tug‘ilishi o‘ziga xos tarzda amalga oshdi. Shunday qilib, qadriyatlarini va me’yorlarini osmondan olgan yangi jamiyat vujudga keldi va yer yuzida dunyoviy cheklovlarga bo‘ysunmasdan yashadi. Bu Islomning eng buyuk mo‘jizasidir; bu mo‘jiza faqat Allohning irodasi va Payg‘ambarning ﷺ amallari orqali yuz berishi mumkin edi. Mazkur mo‘jizaning o‘zi Islomning Xudo tomonidan nozil qilingan din ekanligiga va uni bizga yetkazgan zotning Uning Elchisi ekanligiga dalildir.
With this divine instruction and the Prophet’s guidance, the rebirth of humanity was accomplished in a unique manner. Thus a new society came into existence, which imported its values and standards from heaven, and lived on earth, unhampered by earthly restrictions. This is the greatest miracle of Islam; a miracle which could not have happened except by God’s will, and through the Prophet’s actions. This miracle is, in itself, proof that Islam is a religion revealed by God, and that the man who conveyed it to us was His Messenger.
Payg'ambarning vafotidan keyin Islom jamiyatining rahbarligi ketma-ket Abu Bakr va Umarga topshirilishi ilohiy irodaning natijasi edi. Ular ikkovi Islomning haqiqiy mohiyatini eng chuqur anglagan va Payg'ambarimiz ﷺ ning hidoyatidan eng kuchli taassurot olgan kishilar edi. Haqiqatan ham, Abu Bakr va Umar ﷺ Payg'ambarni sevishda va uning izidan qat'iy ergashishda boshqalardan ustun edilar.
It was divine will that leadership of the Islamic society, after the Prophet’s death, should be assigned successively to Abū Bakr and `Umar, the two who were most keenly aware of the true nature of Islam and most vividly impressed by the Prophet’s guidance. Indeed, Abū Bakr and `Umar surpassed everyone else in their love for the Prophet and determination to follow very closely in his footsteps.
Abu Bakr yaxshi bilardi, Payg'ambar ﷺ Usomani qo'shin qo'mondoni etib tayinlashdagi maqsadini. U xalifa bo'lgach, birinchi ish qilib, Payg'ambar ﷺ to'plagan va Usomaning qo'mondonligida turgan qo'shinni asl vazifasiga jo'natdi. Xalifa Abu Bakr qo'shin bilan Madina chekkasigacha birga borib, uni xayrlashib kuzatdi. Bu g'alati manzara edi: Usoma otda, Abu Bakr esa piyoda yurardi. Yosh qo'mondon Usoma, xalifa keksa odam bo'lsa-yu, u otda o'tirishi uyatga o'xshab tuyuldi. U Abu Bakrdan otga minishni yoki bo'lmasa u bilan birga piyoda borishga ruxsat berishni so'radi. Abu Bakr rad etib dedi: "Siz piyoda yurmaysiz, men ham otga minmayman. Agar yurishim Alloh yo'lida bo'lsa, bir soat piyoda yurishim menga zarar qilmaydi."
Abu Bakr davlat ishlarining mas'uliyatini yelkasidan olishda yordam berishi uchun Umarga ehtiyoj sezdi. Ammo Umar Usomaning qo'shinida askar edi, shuning uchun uni bo'shatish uchun Usomadan ruxsat so'rashi kerak edi. Shunday qilib, davlat rahbari bo'lgan xalifa qo'shin qo'mondoniga dedi: "Agar meni qo'llab-quvvatlash uchun Umarni ajratib bera olsangiz, iltimos, shunday qiling!" Qanday ajoyib iltimos! Bu yuksak saxiylikdir, uni faqat Alloh irodasi bilan, Alloh Elchisi ﷺ tomonidan yaxshi tarbiyalangan insonlargina namoyon eta oladi.
Abū Bakr was well aware of the Prophet’s object in assigning the army’s command to Usāmah. His first action after he became Caliph was to send the army raised by the Prophet and commanded by Usāmah on its original mission. Abū Bakr, the Caliph, went along with the army to the outskirts of Madinah to bid it farewell. It was a strange scene: ‘Usāmah on his horse while Abū Bakr walked. Usāmah, the young commander, felt embarrassed that he should ride while the Caliph, an old man, should walk. He begged Abū Bakr to ride, or else he would walk alongside him. Abū Bakr refused, saying: “You shall not walk and I shall not ride. It will do me no harm to walk for an hour if my walking is for God’s cause.” Abū Bakr felt that he needed `Umar to help him shoulder the responsibilities of government. `Umar, however, was a soldier in Usāmah’s army, so he had to ask Usāmah’s permission to discharge him. Hence, the Caliph, the Head of State, said to his army commander: “If you think you can spare `Umar to help me, then please do so!” What a request! It is the height of magnanimity, attainable only with God’s will, by individuals well taught by God’s Messenger.
Bir necha yil o'tib, `Umar Muslim jamoasining rahbarligini, uning ikkinchi xalifasi sifatida, o'z zimmasiga oldi. Uning qilgan ishlaridan biri Ammor ibn Yosir ni, ilgari Makkaning quyi tabaqalariga mansub bo'lgan kishini, Iroqdagi Kufa viloyatiga hokim etib tayinlash bo'ldi.
A few years later `Umar assumed the leadership of the Muslim community, as its second Caliph. One of his actions was to appoint Ammār ibn Yāsir, who formerly belonged to the lower classes of Makkah, as governor of the Kufah region in Iraq.
Bir kuni Quraysh e'yonlaridan bir qancha kishi, jumladan Suhayl ibn Amr va Abu Sufyon, Umarni ko'rishni istadilar. U ularni kutdirib qo'ydi va avval ikki sobiq qul — Suhayb va Bilolni qabul qildi, chunki ular Islomni dastlab qabul qilgan va Badr jangida ishtirok etgan edilar. Abu Sufyon g'azablanib dedi: "Bunday kunni hech ko'rmaganman. Bu qullarni kiritishyapti, bizni esa kutdirishyapti!" Islomning haqiqiy mohiyatini ko'proq anglagan Suhayl dedi: "Janoblar! Yuzlaringizda his qilayotganingizni ko'ryapman, lekin aytaman: agar g'azablansangiz, o'zingizdan g'azablaning. Ularga ham, sizlarga ham bir vaqtda Islomni qabul qilish chaqirilgan edi. Ular tez javob berdilar, sizlar esa sekin qildingiz. Qiyomat kuni ular saylanganlar qatorida, sizlar esa ortda qolgan holda topilsangiz, nima qilasiz?"
Umar Usama ibn Zayd ga urush o'ljasidan o'z o'g'li Abdullohga berganidan kattaroq ulush berdi. Abdulloh otasining qaroridan e'tiroz bildirganida Umar dedi: "O'g'lim, Payg'ambar Zaydni sening otangdan ko'proq sevardi, Usamani esa seni sevganidan ko'proq sevardi. Men qilgan ish shunchaki Payg'ambarning muhabbatiga o'z muhabbatimdan yuqoriroq qiymat berishim edi." Bu so'zlarni aytar ekan, Umar albatta, Payg'ambar muhabbatini ilohiy mezonlar bilan o'lchaganini yaxshi bilardi ﷺ.
One day a number of dignitaries from the Quraysh, including Şuhayl ibn `Amr and Abū Sufyān, sought to see `Umar. He let them wait and admitted first Şuhayb and Bilāl, two former slaves, on the grounds of their early acceptance of Islam and their taking part at the Battle of Badr. Abū Sufyān was angry and said: “I have never seen a day like this. These slaves are admitted and we are kept waiting!” Şuhayl, who was more keenly aware of the true nature of Islam, said: “Gentlemen! I see in your faces an expression of what you feel, but I say to you that if you are angry you should be angry with yourselves. Both they and you were called upon to accept Islam at the same time. They were quick to respond but you were slow. What will you do if on the Day of Judgement you find that they are included among the chosen and you are left behind?” `Umar allotted Usāmah ibn Zayd a larger share of the spoils of war than he allotted his own son Abdullāh. When `Abdullāh queried his father’s decision `Umar said: “Son, the Prophet used to love Zayd more than he loved your father, and he loved Usāmah more than he loved you. What I did was simply to attach to the Prophet’s love higher value than I attached to my own love.” As he said this `Umar was, of course, fully aware that the Prophet measured his love by divine standards.
`Umar Ammārni Xolid ibn al-Valiydni — g'olib Muslim qo'shinining sardori bo'lgan, olijanob oiladan chiqqan kishini ayrim ayblovlar yuzasidan so'roq qilish uchun yubordi. Ammor Xolidning kiyim-kechaklarini uning bo'yniga bog'ladi. Ba'zi rivoyatlarda aytilishicha, u so'roq davomida Xolidning qo'llarini o'z salla-dastori bilan bog'lab turgan. Tergov Xolidning aybsizligini isbotlagach, Ammor uning bog'ichlarini yechdi va Xolidning sallasini o'z qo'llari bilan uning boshiga qayta o'rab qo'ydi. Xolid bunday muomalaga e'tiroz bildirmadi. U Ammorning Payg'ambar ﷺning dastlabki sahobalaridan biri ekanini bilar edi. Xolid Payg'ambar ﷺning Ammor haqida nima deganini ham bilardi, buni biz allaqachon keltirib o'tganmiz.
`Umar sent Ammār to question Khālid ibn al-Walīd, the victorious commander of the Muslim army who belonged to a noble family, about certain charges. `Ammār tied Khālid’s robes round his neck. Some reports add that he tied Khālid’s hands throughout the interrogation with his own turban. When the investigation proved Khālid’s innocence, `Ammār untied him and put Khālid’s turban back on his head with his own hands. Khālid did not object to this treatment. He knew that `Ammār was one of the Prophet’s early Companions. Khālid also knew what the Prophet used to say about `Ammār, which we have already quoted.
Umar o‘zi Abu Bakr va Bilol haqida shunday derdi: “Abu Bakr bizning sardorimiz va u bizning sardorimizni ozod qildi.” Bu Bilol Umayya ibn Xalafning quli bo‘lgan davrga ishora qiladi. Umayya uni Islomdan qaytarish maqsadida shafqatsizlarcha qiynagan edi. Abu Bakr Bilolni Umayyadan sotib olib, ozod qildi. Bu sobiq qul Bilolni xalifa Umar “bizning sardorimiz” deb ta’riflaydi.
It was `Umar himself who used to say about Abū Bakr and Bilāl: “Abū Bakr is our master and he freed our master.” This refers to the days when Bilāl was Umayyah ibn Khalaf’s slave, who tortured him mercilessly in order to turn him away from Islam. Abū Bakr bought Bilāl from Umayyah and set him free. This former slave, Bilāl, is described by `Umar, the Caliph, as “our master”.
`Umar shunday degan: «Agar Abū Ĥudhayfaning sobiq quli Sōlim tirik bo‘lganida, uni o‘rnimga xalifa etib tayinlardim». Bu so‘zni shu fon bilan tushunish kerak: `Umar o‘rniga hech kimni, hatto `Uthmon, `Alī, Ţalha yoki az-Zubayrni ham tayinlamagan. U faqat oltita kishidan iborat maslahat qo‘mitasini tayinlagan, shunda keyingi xalifa ulardan orasidan tanlanishi kerak edi.
`Umar was the one who said, “Had Sālim, the former slave of Abū Ĥudhayfah, been alive I would have nominated him to succeed me.” This statement must be taken against the background that `Umar did not nominate anyone to succeed him, not even `Uthmān, `Alī, Ţalhah or al-Zubayr. He only appointed a consultative committee of six, so that the next Caliph should be chosen from among them.
`Alī ibn Abī Ţōlib `Ammorni va o‘zining o‘g‘li al-Ḩasanni Kūfaga yubordi, u yerdagi odamlarning `Ā’isha [Alloh undan rozi bo‘lsin] ga qarshi yordamini so‘rash uchun. Uning xabarida shunday deyilgan edi: «Men bilaman, u sizning Payg‘ambaringizning bu dunyodagi va u dunyodagi xotini. Ammo siz shunday sinovga duch keldingizki, bu sinov sizning Payg‘ambaringizga yoki uning xotiniga ergashishingizni ko‘rsatadi». [al-Bukhoriy rivoyat qilgan.] Kūfa aholisi uning `Ā’ishaga qarshi da’vosini qabul qildilar; u mo‘minlarning onasi va Abū Bakrning qizi edi [Alloh ularning hammasidan rozi bo‘lsin].
`Alī ibn Abī Ţālib sent `Ammār and al-Ĥasan, his own son, to Kūfah to seek its people’s support against `Ā’ishah [may God be pleased with her]. His message said, “I know that she is your Prophet’s wife in this life and in the life to come. You are, however, faced with a test which will prove whether you follow your Prophet or his wife.” [Related by al-Bukhārī.] The people of Kūfah accepted his case against `Ā’ishah, mother of the believers and Abū Bakr’s daughter, [may God be pleased with them all].
Bilol uning islomiy birodari, Xatham qabilasidan bo‘lgan Abu Ruvayha tomonidan bir yaman ayolining oilasiga uning nomidan so‘z aytishni so‘raldi, u ayol bilan turmush qurmoqchi edi. Bilol shunday deb, uning nomidan so‘zladi:
Bilāl was asked by his brother in Islam, Abū Ruwayĥah of Khatham, to speak on his behalf to the family of a Yemeni woman he wished to marry. Bilāl did so, saying:
“Men Bilol ibn Rabah man va mana bu mening akam Abu Ruvayha. U yaxshi odob va mustahkam imonga ega emas. Qizingizni unga turmushga berish-bermaslik sizlarning ixtiyoringizda.” U haqiqatni yashirib, ularni aldamadi va vositachi sifatida, Xudo oldidagi mas’uliyatini unutib, ish tutmadi. Bu samimiylikdan oila a’zolari mamnun bo‘ldilar. Ular qizlarini Abu Ruvayhaga turmushga berdilar. U asl arab bo‘lib, uning vakili Habashistondan kelgan sobiq qul Bilol edi.
“I am Bilāl ibn Rabāĥ and this is my brother, Abū Ruwayĥah. He lacks good manners and firm belief. You may please yourselves whether you give him your daughter in marriage or not.” He did not deceive them by hiding the truth, nor did he behave as a mediator, unmindful of his accountability to God. The family concerned were pleased with such honesty. They married their daughter to Abū Ruwayĥah, the noble Arab whose advocate was Bilāl, a former slave from Abyssinia.
Ushbu asosiy tamoyil ko'plab omillar uning orqaga surilishiga sabab bo'lishiga qaramay, islom jamiyatida asrlar davomida mustahkam o'rnashgan edi. `Abdulloh ibn `Abbos har doim o'zining quli `Ikrima bilan birga eslanardi, `Abdulloh ibn `Umar esa o'zining quli Nofi` bilan birga eslanardi. Anas ibn Molik doim o'zining quli Ibn Sirin bilan bog'liq edi, Abu Hurayra esa o'zining quli `Abd ar-Rahmon ibn Hurmuz bilan. Undan keyingi avlodda eng nufuzli olimlar Basradagi al-Hasan, Mujohid ibn Jabr, `Ato ibn Roboh va Tovus ibn Kayson edi.
This fundamental principle remained firmly entrenched throughout Islamic society for centuries, despite the various factors working for a setback. `Abdullāh ibn `Abbās was always remembered with his slave `Ikrimah, while `Abdullāh ibn `Umar was remembered with his slave Nāfi`. Anas ibn Mālik was always associated with his slave Ibn Sīrīn, as was Abū Hurayrah with his slave `Abd al-Raĥmān ibn Hurmuz.2 In the generation that followed, the most distinguished men of learning were al-Ĥasan in Başrah, Mujāhid ibn Jabr, `Aţā’ ibn Rabāĥ and Ţāwūs ibn Kaysān.
Misrda Yazīd ibn Abī Ḥabīb, Dengladan kelgan qora tanli qul, Umar ibn Abd al-Aziz hukmronligi davrida bosh mufti [diniy hokimiyatning eng yuqori lavozimi egasi] bo‘lgan. 3
In Egypt, Yazīd ibn Abī Ĥabīb, a black slave from Dengla, was the grand Mufti [holder of the highest position of religious authority] during the reign of `Umar ibn `Abd al-`Azīz. 3
Bu ilohiy mezon, dindor va Allohdan qo‘rquvchi kishilarga, dunyoviy ahamiyatga ega bo‘lgan barcha narsalardan mahrum bo‘lganlarida ham, katta hurmat keltirishda davom etdi. Bu ilohiy mezon ancha yaqin zamonlargagina kelib amal qilishdan to‘xtadi. Chunki hozir butun dunyo johiliyyat to‘lqinlari ostida qolgan bo‘lib, unda ilohiy qadriyatlarga mutlaqo e’tibor berilmaydi. Yetakchi G‘arb davlati bo‘lgan Amerika Qo‘shma Shtatlarida inson bank hisobidagi mablag‘ miqdori bilan baholanadi. Hukmron falsafa bo‘lgan kommunizm hayotni moddadan boshqa narsa deb bilmaydigan Sovet Ittifoqida esa inson mashinadan ham arzonroq hisoblanadi. Islom yurti esa, aksincha, yana johiliyyatga botib ketdi. Islom yo‘qotgan johiliyyat aqidalari qayta tiklandi. Ilohiy mezon Islomga mutlaqo yot bo‘lgan moddiy qadriyatlar foydasiga tashlab qo‘yildi.
This divine standard continued to win great respect for the pious and God-fearing, even when they were deprived of all things to which worldly considerations attached great value. It is only in comparatively recent times that this divine standard has ceased to operate. For now the whole world is overwhelmed by a tide of jāhiliyyah, wherein there is a total disregard for divine values. In the United States, the leading Western country, a man is valued according to the size of his bank balance. In the Soviet Union,4 where Communism, the ruling philosophy, looks at life as no more than matter, and a man is worth less than a machine. The land of Islam, on the other hand, has sunk back into jāhiliyyah. The creeds of jāhiliyyah, which Islam had rooted out, have now been revived. The divine standard has been abandoned in favour of materialistic values which are completely alien to Islam.
Insoniyatni yana bir bor johiliyyat changalidan qutqarib, uning ikkinchi marta qayta tug'ilishini amalga oshiradigan yagona umid qolgan — bu islomiy islohot harakatidir, xuddi bu surannign boshidagi qat'iy oyatlarda e'lon qilingan qayta tug'ilishga o'xshash.
The only hope that remains is that the Islamic revivalist movement will rescue mankind once again from the clutches of jāhiliyyah and bring about humanity’s second rebirth, similar to the one announced by the decisive verses at the opening of this sūrah.