Sūra ushbu so'zlarni tasniflashdan so'ng, endi butun jamiyatni, shahar va cho'l hududlarini birgalikda hisobga olib, to'rt guruhga ajratadi: Muhojirlar va Ansorlardan oldinga o'tganlar hamda ularga ergashganlar; Madinada yoki uning atrofidagi cho'lda yashasalar ham, nifoqda qattiqqo'l bo'lib qolganlar; yaxshi amallarni yomon amallar bilan aralashtirganlar; va ishlari Alloh huzurida hukm qilinishi kechiktirilganlar. Bu guruhlar quyidagi oyatlarda bayon etilgan.
Having classified the desert Arabs, now the sūrah classifies the whole community, in urban and desert areas alike, into four groupings: the vanguard who took the lead among the Muhājirīn and the Anşār as well as those who followed in their footsteps, those who were hardened in their hypocrisy whether they lived in Madinah or in the desert nearby, those who combined good deeds with bad ones, and those whose cases were deferred for judgement. These groups are outlined in the following verses:
Muhojirlar va Ansorlardan birinchi bo'lib ilgarilagan zotlar, shuningdek, ularga ixlos bilan ergashganlar — Alloh ulardan rozi bo'ldi, ular ham Undan rozi bo'ldilar. U ular uchun ostidan daryolar oqib turadigan jannatlar tayyorladi, ular u yerda abadiy qoladilar. Mana shu buyuk najotdir.
Atrofingizdagi bedavi arablar orasida munofiqlar bor, Madinaliklar orasida ham shunday — ular nifoqda qattiq tikilib turadilar. Siz ularni bilmaysiz, Biz ularni bilamiz.
As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph. Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them.
Ularni ikki marta azoblaymiz, so'ngra ular og'ir azobga topshiriladilar.
Twice shall We punish them, and then they will be given over to a grievous suffering.
Yana shunday odamlar borki, ular o'z gunohlarini tan olganlar: ular yaxshi amallarni yomon amallar bilan aralashtirganlar. Ehtimol, Alloh ularning tavbasini qabul qilar. Albatta, Alloh mag'firatli, rahmlidir.
Ularning mollaridan sadaqa olingin, shu bilan ularni poklaysan va tozalaysan; ular uchun duo qilgin, chunki sening duoying ular uchun tasalli manbaidir. Alloh eshituvchi va bilguvchidir.
Ular bilmaydilarmi, tavbani faqat Alloh O'z bandalaridan qabul qilishini va sadaqalarni faqat U olishini, Alloh tavbani qabul qiluvchi va rahm qiluvchi yagona Zot ekanini?
Ularga ayt: Qilmoqchi bo'lganingizni qilavering. Alloh sizning amallaringizni ko'radi, Uning Elchisi va mo'minlar ham ko'radi. Oxirida esa sizlar yashirin va ochiq narsalarni biluvchi Zotning huzuriga qaytarilasizlar, va U sizlarga qilgan amallaringizni xabar qiladi.
Yana boshqalari Allohning hukmini kutmoqda. U ularni yo azoblaydi, yoki ularga rahmat bilan qaytadi. Alloh bilguvchi, hikmat egasidir.
There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful. Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them. God hears all and knows all. Do they not know that it is God alone Who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy? Say to them: Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’ And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise. (Verses 100- 106)
Ushbu oyatlar, bu tasnifni bayon etgan holda, Payg‘ambarning Tabūkdan qaytganlaridan keyin nozil bo‘lgan, deb ko‘rinadi. O‘sha paytga kelib, turli odamlar, ularning ko‘pchiligi munofiqlar, o‘z uzrlarini bayon qilgan edilar. Ushbu safarda qatnashmagan haqiqiy mo‘minlar esa o‘zlarining chin pushaymonliklarini namoyon qildilar, ularning ba’zilari masjiddagi ustunga o‘zlarini bog‘lab, Payg‘ambarning o‘zlari ularni ozod qilmagunlaricha o‘zlarini ozod qilmasliklarini e’lon qildilar. Boshqalari esa hech qanday uzr bayon qilmadilar, Xudo ularning samimiy tavbalarini qabul qilishini umid qilgan holda. Bular Payg‘ambarning uch sahobasi bo‘lib, ularning ishi Xudo ularning tavbasini qabul qilmaguncha hal bo‘lmadi, bu haqda 7-bobda to‘liq so‘z yuritiladi. Ushbu guruhlarning hammasi birgalikda safardan keyin Arabistondagi musulmon hududi atrofidagi odamlarning to‘liq xilma-xilligini ifodalagan. Xudo Uning Elchisi va u bilan birga bo‘lgan haqiqiy mo‘minlar oldida jang maydonining butun manzarasini ochib bermoqchi edi. Shunda ular o‘sha paytdagi vaziyatni tushunishlari mumkin edi, bu vaziyat birinchi davrning oxiriga, ya’ni Islom dini paydo bo‘lgan va tug‘ilgan joyga yaqin vaqtga to‘g‘ri kelardi.
It appears that these verses, making this classification, were revealed after the Prophet’s return from Tabūk. By that time, different people, most of whom were hypocrites, had presented their excuses. The true believers who did not join the expedition made their real regret apparent, and some of them tied themselves to a pillar in the mosque declaring that they would not release themselves until the Prophet himself released them. Others did not make any excuses, hoping that God would accept their sincere repentance. These were three of the Prophet’s Companions whose cases were not settled until God accepted their repentance, as will be discussed in full in Chapter 7. Together these groups represented the total variety of people around the Muslim area in Arabia after the expedition. God wanted to reveal the whole of the battlefield in front of His Messenger and the true believers with him. They would then understand the situation that prevailed at the time, which was close to the end of the first epoch, close to the time and birth place of this religion of Islam.
Bunday vahiy islom xabari butun dunyo bo‘ylab insoniyatni ozod qilish harakatini boshlashdan oldin zarur edi. Barcha jamoalar God'dan boshqa har qanday ilohlarga sig‘inishdan va God'dan o‘zga kimgadir bo‘ysunishdan ozod etilishi kerak edi. Bunday harakatni boshlashdan oldin musulmon jamoasi hozirgi vaziyatni to‘liq anglab olishi kerak edi, shunda u nima zarurligini aniq va chuqur tushungan holda o‘z harakat yo‘nalishini belgilay olsin.
Such a revelation was necessary before the Islamic message made its move to liberate the whole of mankind throughout the globe. All communities needed to be liberated from serving any deities other than God, and from submitting themselves to anyone beside God. Before making such a move, the Muslim community needed to fully understand the prevailing situation so that it would be able to chart its course of action with clarity and a thorough perception of what was needed.
“Sabiqlarning avvalgilari — muhojirlar va ansorlardan, shuningdek, ularga ezgulik yo‘lida ergashganlar — bulardan Alloh rozi bo‘ldi, ular ham Undan rozi bo‘ldilar. Ularga ostida daryolar oqib turadigan, abadiy qoladigan jannatlarni tayyorladi. Mana shu — buyuk najotdir.” (100-oyat)
Bu toifa musulmonlar — muhojirlar, ansorlar va ularning izidan mahkam ergashgan kishilar — uch guruhdan iborat bo‘lib, Makkaning fath etilganidan keyin Arabistondagi musulmon jamoatining asosiy yadrosini tashkil etdi. Aynan shu guruh musulmon jamoatining har qanday qiyinchilikda ham, har qanday farovonlik va osoyishtalik davrida ham birligini ta’minladi. Ko‘pincha farovonlik va osoyishtalik sinovi qiyinchilik sinovidan ko‘ra engishga qiyinroq bo‘ladi.
“As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well- pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph.” (Verse 100) This class of Muslims, with its three groupings, the Muhājirīn, the Anşār and those who followed closely in their footsteps, formed the hard core of the Muslim community in Arabia after the conquest of Makkah. This was the group that ensured the unity of the Muslim community in every hardship as well as every period of ease and comfort. It is often the case that a trial of ease and comfort is more difficult to overcome than a trial of hardship.
Bizning nazarimizda, "birinchi bo'lib yo'l boshlaganlar" degan ta'rif Badr jangidan oldin Madinaga hijrat qilgan Muhojirlarni va shu davrda Islomni qabul qilgan Ansorlarni nazarda tutadi. "Ularga ergashib, to'g'ri yo'lda kelganlar" esa xuddi shu yo'lni tutgan, haqiqiy mo''min bo'lgan, Alloh yo'lida chin dildan kurashgan va ular bilan imonning yuksak martabalarida birga bo'lgan kishilarni anglatadi. Islomning chaqirig'iga Badrdan oldingi og'ir va qiyin davrda birinchi bo'lib javob bergan kishilar esa o'z javoblari tufayli yanada yuqori darajaga ega.
In our view, this description of “the first to lead the way” refers to those of the Muhājirīn who migrated to Madinah before the Battle of Badr and the Anşār who embraced Islam in the same period as well. Those who “follow them in the way of righteousness” refers to those who followed the same course, were true believers, strove hard for God’s cause and shared with them the sublime heights of faith. The earlier ones still enjoy a higher position on account of their response to the call of Islam in the early, hard period that preceded Badr.
Olimlar "birinchi bo'lib yo'l ochganlar" kimlar ekanligi haqida turlicha fikr bildirganlar. Ba'zilari ular Badrdan oldin hijrat qilgan yoki yordam bergan kishilar, deydi. Boshqalari esa ular qiblaning Quddusdan Makkaga o'zgartirilishidan oldin iymon keltirganlar, deb hisoblaydi. Yana bir qarashga ko'ra, ular Badr jangida qatnashganlardir. Ayrim olimlar esa ular al-Hudaybiya sulhi imzolanishidan oldin iymon keltirganlar, deb o'ylaydi. Yana boshqalari ular Ridvon bay'atida o'limgacha jang qilishga ahd qilganlar, deydi.
Muslimlar jamoasining shakllanish bosqichlarini chuqur o'rganib chiqqanimizda, biz oldin bayon qilgan fikr to'g'ri deb hisoblaymiz, ammo haqiqatni Alloh yaxshiroq biladi.
Scholars have expressed different views about who were the ‘first to lead the way.’ Some suggest that they were the ones to migrate or give their support before Badr, and others say they were the ones who were believers before the direction of prayer was changed from Jerusalem to Makkah. Some also say that these were the ones who fought at Badr, while others are of the opinion that they were the believers before the signing of the peace agreement at al-Ĥudaybiyah, and still others say that they were the ones who accepted to fight to the finish in the pledge known as Riđwān. In our close study of the various stages of the building of the Muslim community, we feel that the view which we expressed earlier is the correct one, but God knows best.
Biz bu yerda kitobning Muqaddimasidan bir necha sahifani murojaat qulay bo'lishi uchun keltiramiz, unda birinchi musulmon jamoasini qurishning turli bosqichlari tasvirlangan:
We will quote here a few pages from the Prologue describing the different stages of building the first Muslim community for ease of reference:
Islom harakati Makkada o'zi paydo bo'lgan vaqtdan boshlab qiyinchiliklarga duch keldi. Johiliyat, bu holatda Quraysh timsolida, "Allohdan o'zga iloh yo'q, Muhammad esa Allohning Elchisidir" degan xabarning qanday xavf tug'dirayotganini tezda sezdi. U bu yangi xabar Allohdan kelmagan har qanday hokimiyatga qarshi ochiq inqilob ekanini angladi. Bu barcha zulmga qarshi isyon edi, u Allohning himoyasini izlar edi. Johiliyat, shuningdek, Allohning Elchisi boshchiligidagi yangi xabar yakka va to'liq sadoqatni faqat Allohga va Uning Elchisiga bag'ishlovchi yangi organik birlikni shakllantira boshlaganini ham sezdi. Shunday qilib, u Quraysh rahbarligiga va johiliyat sharoitida mavjud bo'lgan vaziyatga qarshi isyon ko'tardi. Quraysh bu xavfni sezishi bilan yangi xabarga, birlikka va uning rahbariyatiga qarshi qat'iy hujumni boshladi. Bu hujumda u jismoniy zarar yetkazish va fitna hamda yomon rejalar orqali nizo sochish uchun o'zining barcha kuchidan foydalandi.
The Islamic movement in Makkah encountered difficulties right from the time when it was born. Jāhiliyyah, represented in this instance by the Quraysh, soon sensed the danger it was facing from the message declaring that `there is no deity other than God, and Muĥammad is God’s Messenger.’ It realized that this new message was an outright revolution against all authority not derived from God’s own. It was a rebellion against all tyranny, seeking God’s protection. Jāhiliyyah also sensed that the new message, led by God’s Messenger, began to form a new organic grouping pledging sole and complete allegiance to God and His Messenger. Thus, it rebelled against the leadership of the Quraysh and the situation prevailing under jāhiliyyah. No sooner did the Quraysh sense this danger than it launched a determined attack on the new message, grouping and its leadership. It utilized in this attack all its power to inflict physical harm and to sow discord through intrigue and wicked designs.
Aslida bu johiliyya jamiyati o'zining mavjudligiga tahdid solayotgan deb his qilgan xavfdan himoyalanish uchun har qanday vositaga murojaat qilar edi. Qachonki bir harakat Xudoning Rububiyati (Rabbligi)ni, ya'ni hokimiyat ba'zi odamlar tomonidan boshqalar ustidan yuritiladigan jamiyatda, targ'ib qila boshlasa, bu odatiy holatdir. Qachonki bunday targ'ib o'z rahbariyatiga ega bo'lgan uyushgan harakat tomonidan amalga oshirilsa, u johiliyya jamiyati bilan to'g'ridan-to'g'ri to'qnashuvga kiradi, chunki ikkalasi bir jamiyatda birga yashay olmaydi. 36
In fact this jāhiliyyah society sought every means to defend itself against a danger it felt to threaten its very existence. This is the normal state of affairs whenever a movement begins to advocate God’s Lordship in a community where Lordship is exercised by some people over others. Whenever such advocacy is undertaken by an organized movement that has its own leadership, it will be in direct confrontation with jāhiliyyah society, as the two cannot be accommodated within the same community. 36
Yangi islomiy jamoaga mansub har bir kishi bu bosqichda turli yo'llar bilan zulm va ta'qibga uchradi, hatto ko'plari o'ldirildi.
At this stage, every individual in the new Islamic grouping was subjected to oppression and persecution in every way, to the extent that many were killed.
O‘sha paytda yangi jamoaga faqat o‘zini va hayotini Allohga bag‘ishlagan, zulm, ochlik va hatto dahshatli o‘limga ham chidashga tayyor bo‘lgan kishigina qo‘shilar edi; u Allohdan o‘zga iloh yo‘qligiga va Muhammad ﷺ Allohning Elchisi ekanligiga iqror bo‘lardi.
At the time, only a person who had dedicated himself and his life to God, and who was willing to endure persecution, hunger and even a ghastly death would join the new group, declaring his belief that there is no deity other than God and that Muĥammad is God’s Messenger.
Shu tariqa bilan Islom uchun Arabiston jamiyatidagi eng qat'iyatli kishilardan iborat mustahkam poydevor qaror topdi. Og'irlikka chiday olmaganlar esa bosim ostida taslim bo'lib, kufrga qaytdilar. Lekin ularning soni juda oz edi, chunki masalalar dastlabdanoq aniq edi. Katta xavf-xatarga qaramay, Islomga qadam qo'yib, unga kirishga jur'at etgan faqat ibratli kishilar edi.
In this way a solid foundation was established for Islam, comprising the most determined individuals in Arabian society. Others who could not endure the hardship succumbed to the pressure and reverted to unbelief. But there were very few of these because the issues were clear at the outset. It was only people of distinction that were willing to take the decisive step and join Islam, despite the great danger that such a move involved.
Shunday qilib, Alloh Taolo o'z xabarining dastlabki tarafdorlari bo'lishi va Makkada Islomning mustahkam poydevorini tashkil etishi uchun o'sha noyob unsurlarni tanladi, ya'ni Muhojirlarni; so'ngra ular Madinadagi dastlabki Ansor bilan qo'shilib, uning asosiy yadrosini tashkil etdi.
This is how God chose those rare elements to be the early supporters of His message and to form the solid foundation of Islam in Makkah, i.e. the Muhājirīn, then to join the early Anşār to form its core group in Madinah.
Anşār garchi Muhojirlar duch kelgan bosim va ta'qiblarga uchramagan bo'lsalar ham, ularning Aqabada Payg'ambarga bergan ahdi ular Islom talab qilgan vazifaga teng ekanliklarini ko'rsatdi. Ibn Kasir rivoyat qilishicha, o'sha kecha ahd berilganda, Abdulloh ibn Ravohah Payg'ambarga ﷺ dedi: «Rabbingiz va o'zingiz uchun istagan shartingizni qo'ying». U zot ﷺ dedilar:
Although the Anşār were not subjected to the same pressures and persecution as the Muhājirīn, the pledge they gave to the Prophet at `Aqabah indicated that they were equal to the task required by Islam. On that night when the pledge was given, as Ibn Kathīr reports, `Abdullāh ibn Rawāĥah said to the Prophet: ‘Stipulate whatever you wish for your Lord and yourself.’ He said:
Rabbim uchun mening shartim shuki, Unga hech narsani sherik qilmasdan, faqat Uning O'ziga ibodat qilasizlar. Men uchun esa mening shartim shuki, o'zlaringizni va mol-mulkingizni himoya qilganingizdek, meni ham himoya qilasizlar. Ular so'radilar: «Buning evaziga bizning mukofotimiz nima bo'ladi?» U aytdi: «Jannat.» Ular dedilar: «Bu foydali savdo ekan.»
As for my Lord, my condition is that you worship Him alone, associating no partners with Him. And as for myself, my condition is that you protect me as you would protect yourselves and your property.’ They asked: ‘What will be our reward in return?’ He said: ‘Paradise.’ They said: ‘It is a profitable deal.
"Biz orqaga qaytishni qabul qilmaymiz va o‘zimiz ham orqaga qaytmaymiz." Allohning Elchisi bilan shu ahdni tuzganlar, Jannatdan o‘zga mukofot istamay, na o‘zlari va na Payg‘ambar ﷺ tomonidan orqaga qaytishni qabul qilmasliklarini e’lon qilganlar, bu oson yo‘l emasligini bilar edilar. Aslida ular Quraysh qat’iyat bilan, butun boshqa arablar yordami bilan ularga qarshi urushishini aniq bilar edilar. Ular Arabistonning butun hududiga, jumladan Madinaga tutash yerlarga chuqur ildiz otgan johiliyat bilan endi hech qachon tinch yashay olmasliklarini anglar edilar...
We accept no going back and we will not go back on it ourselves.’ Those who made this deal with God’s Messenger, seeking no reward other than Paradise, and declaring that they would accept no going back, either by themselves or the Prophet, were aware that it was no easy option they were undertaking. In fact, they were certain that the Quraysh would fight them determinedly, supported by all the other Arabs. They realized that they would never again be able to live in peace with jāhiliyyah which had its roots deep in the whole of Arabia, including the areas adjoining Madinah...
Shunday qilib, Ansorlar o‘z ahdlarini bergach, bu ahdning ehtimoliy oqibatlarini to‘liq anglab turgan edilar. Ular shuni ham bilar edilar, ularga bu dunyoda o‘z harakatlari evaziga hech narsa va’da qilinmagan. Hatto dushmanlari ustidan g‘alaba qozonish ham va’da qilinmagan edi. Ularga va’da qilingan yagona mukofot Jannatga kirish edi. Shunga qaramay, ular o‘z ahdlarini berishga juda intilar edilar.
The Anşār, then, were fully aware of the likely consequences of their pledge once they had given it. They were also aware that they were not promised anything in this world in return for their efforts. They were not even promised victory over their enemies. The only reward they were promised was admittance into heaven. Yet they were still keen to offer their pledges.
Demak, ular albatta birinchi muhojirlar bilan birga bo'lib, Madinadagi birinchi islomiy jamiyatning mustahkam poydevorini tashkil etishi uchun zarur tayyorgarlik ishlarini amalga oshirishgan.
Hence, they were definitely with the early Muhājirīn in taking the necessary preparations so that they would constitute the solid foundation of the first Islamic society in Madinah.