Bu shirkning bir ko'rinishi bo'lishi mumkin, chunki ba'zi hollarda odamning qalbi sevgilisini Allohga raqib qilib oladi; uni Allohni sevgandek sevadi. Ammo sevgisi Allohni sevishidan ustun bo'lgan kishi-chi? Bunday sevgi kechirilmaydi; u shirkning bir turidir, Alloh esa shirkni kechirmaydi. U tavba qilganlarni kechiradi, ularning qalbidagi shirkning barcha ko'rinishlarini pok tavba bilan artib yuboradi. Bu shirkona muhabbatning belgilaridan biri shuki, ishqqa berilgan inson sevgilisining roziligini Rabbisining roziligidan ustun qo'yadi. Sevgilisining haqlari Rabbisining haqlariga zid kelganda, u sevgilisining haqqini oldinga qo'yadi! Bu ko'pchilik harom ishqqa, ayollarga bo'lgan harom muhabbatga, ularning suratlari yoki yuzlariga harom nigoh tikishga berilgan kishilarning holatidir. Ularning shahvoniy ishqini tarozining bir pallasiga, Tavhid imonini ikkinchi pallasiga qo'yib ko'ring, so'ngra Allohga va Uning Rasuliga yoqadigan adolatli o'lchov qilishga urinib ko'ring. Ko'pchilik bu odamlar ochiqdan-ochiq e'lon qilishadi: qalbida sevgilisidan boshqa hech kimga joy qolmagan. Ularning sevgilisiga bo'lgan moyilligi Yaratuvchisiga bo'lgan moyilligidan kuchliroqdir. Ular butun sevgi va ishqlarini sevgilisiga bag'ishlaganlari sababli Allohga ibodat qilish uchun hech narsa qolmagan, holbuki Allohga ibodat qilish sevgi va itoatda kamolotni talab qilishini ular bilishadi. Bu falajlantiruvchi holatning davosi shuni bilishdir: Tavhid imoniga zid bo'lgan bu dardga mubtalo bo'lish odamning jaholatidan va qalbining Allohni eslashdan g'aflatda qolganidan kelib chiqadi. Avval inson Allohning tavhidini va uning dalillarini o'rganishi kerak, so'ngra zohiriy va botiniy ibodatlarni ado etishi lozim, toki ular qalbini Allohni doimiy zikr qilishga band etsin. Shu dardni o'zidan qaytarish uchun u Allohga zor-zarigona va itoat bilan murojaat qilib, Uning yordamini so'rashi kerak. Eng yaxshi davo — Allohga ~ barcha amallarda samimiy bo‘lishdir. Allohning ~ bu davoni zikr qilgani: (Shunday qildik, toki undan yomonlik va shahvatni qaytarib qo‘yaylik. Albatta, u Bizning tanlangan, hidoyat qilingan bandalarimizdan edi.) Alloh ~ Yusufni ~ Rabbiga bo‘lgan samimiy ibodati tufayli yomonlik va harom zino ishidan qaytarganini bizga xabar qildi. Shuningdek, bilish kerakki, Islomga va aqlga ergashish insonga foydalarga erishishni ta’minlaydi va barcha buzuqlik sabablarini yo‘qotadi yoki kamaytiradi. Ma’lumki, ayollarga yoki ularning suratlariga harom nazar tashlashga ishtiyoq paydo qilishning na diniy, na dunyoviy foydasi bor. Aksincha, uning yomon oqibatlari sanab bo‘lmas darajada ko‘pdir, shuning uchun biz faqat quyidagi jihatlarni keltiramiz: Birinchidan, qalb to‘liq o‘z sevgilisiga berilib, Rabbini ~ sevishdan yoki Uni eslashdan chalg‘iydi. Shuning uchun bir qalbda ikkalasi birga jam bo‘lishga uringanda, biri ikkinchisini albatta yengadi. Ikkinchidan, qalb u bilan azoblanadi, chunki Allohdan boshqasini sevgan kishi o‘sha narsa bilan jazolanadi. Uchinchidan, qalb o‘z qo‘lga oluvchisining qo‘lida asir bo‘lib qoladi va u uni xorlikka solishi mumkin. Mast qalb o‘zining xo‘rligini sezmaydi. To‘rtinchidan, qalb o‘zining diniy va dunyoviy foydalaridan chalg‘iydi. Beshinchidan, shahvatga mag‘lub bo‘lgan qalbga bu dunyo va oxiratning barcha dardlari hujum qiladi. Darhaqiqat, qalb o‘z ishtiyoqini qondirishga yaqinlashgan sari, Rabbidan uzoqlashadi va shu tariqa shaytonning qo‘liga tushib qoladi. Oltinchidan, shahvat qalbni egallaganda, aql paydo bo‘layotgan shaytoniy vasvasalar bilan buziladi. Yettinchidan, bu kasallik sezgi a’zolarining, kamida ba’zilarining buzilishiga olib keladi. Haqiqatan, qalb buzilganda, ko‘z, quloq va til ham buziladi. Ko‘z endi sevgilining yomon tomonlarini yoki kamchiliklarini ko‘rmaydi. Quloqlar bunday noqonuniy odatni tark etish talablarini tinglamaydi, chunki biror ishga berilgan kishi o'z nuqsonini ko'rmaydi; shahvatga bo'lgan qattiq muhabbati uning ko'ziga parda tortadi. Buni anglaydigan yagona kishi bir paytlar bu ishga berilib, keyinroq uni tark etgan odamdir. Shu sababli, shirkdagi hayotdan so'ng Islomni qabul qilgan sahobalar Islomda tug'ilganlardan afzal bo'lgan. Umar ibn al-Xattob ~ shunday degan: "Islom bog'lamlari birin-ketin buziladi, Islomda tug'ilgan va johiliyat (Islomdan oldingi davr)ni ko'rmagan kishilar tomonidan." Sakkizinchi, ishqiy havas – qattiq yoki haddan ortiq muhabbatdir; u insonning qalbini egallaydi va uning ham hayvoniy, ham aqliy kuchlaridan jadal foydalana boshlaydi, to o'z-o'zini halok qilishiga qadar. Ishq jarayonida buni yaxshi kuzatish mumkin: uning boshlanishi shirin, o'rtasi tashvish va xavotirga to'la, oxiri esa o'z-o'zini halok qilishdir. Bunday ishqning boshida ulamolar shunday deganlar: agar sevgilisiga qonuniy yo'l bilan (nikoh orqali) yetishi unga takdir qilinmagan bo'lsa, inson o'z imkoniyatining eng yaxshisi bilan unga qarshi turishi lozim. Ammo agar u uning kuchiga bardosh bera olmasa, kamida buni sukut saqlab yashirishi va boshqalarga oshkor qilmasligi kerak, chunki shunda u sevgilisining hurmatini buzgan bo'ladi va o'ziga yana zulm qo'shadi. Bu shahvatli ishqdan kelib chiqadigan ko'plab kasalliklar bor, ular ba'zi hollarda Islomda tarbiyalangan kishilarni shirkka olib borgan. Darhaqiqat, bir marta bir muazzin tomdan go'zal bir ayolni ko'rib, unga oshiq bo'lib qolgan. U pastga tushib, uning sevgilisi bo'lishni so'ragan. Ayol uning nasroniy ekanini aytib, agar uning dinini qabul qilsa, unga turmushga chiqishini javob bergan. U rozi bo'lgan, ammo o'sha kuni ularning tomiga bir pog'ona ko'tarilayotganida yiqilib, vafot etgan. Masihiylardan ba'zilari musulmon asirni o'z dinidan qaytarmoqchi bo'lganlarida, uni go'zal ayolga duchor qilar edilar; u esa uning e'tiborini jalb qilishi, to'liq qalbini egallashi kerak edi. Shunda u agar o'z dinlarini qabul qilsa, unga o'zini taklif qilishi lozim edi! Bu shunday paytda bo'lardiki, {Alloh iymon keltirganlarni bu dunyoda ham, oxiratda ham sobit so'z bilan mustahkam qiladi; zolimlarni esa adashtiradi, Alloh xohlaganini qiladi.} 1 Aql egasi bunday shahvoniy ishqqa o'zini topshirmaydi, chunki u faqat yomon oqibatlarga olib boradi. Kim fikrini shahvatga band qilsa, u faqat o'zini aldaydi va hatto uni vayron qilishi mumkin; agar u sevgilisining yuziga doimo tikilmaganda, shahvat uning qalbini egallamagan bo'lar edi. Eng foydali muhabbat — mutlaq bo'lgan Allohga bo'lgan muhabbatdir; uni barcha qalblar tabiatan o'zida mujassam qilib tug'iladi. Iymon kalimasining siri ham shundadir, chunki Xudo — qalblar muhabbat, ulug'lash, hamd va itoat bilan ibodat qiladigan Zotdir. Ammo ibodat Allohga yo'naltirilmasa, qabul qilinmaydi, chunki ibodat muhabbatning kamolot darajasi bilan birga itoat va xoksorlikning kamolotidir. Allohni sevish majburiyatining dalili Uning barcha Vahiylarida, payg'ambarlarining da'vatida va Alloh bandalariga ato etgan tabiiy tartibda zikr qilingan. Insonlarning qalblari tabiatan o'zlariga ne'matlar ato etganni sevishga moyil bo'ladi, chunki Alloh taolo aytadi: {Sizda bo'lgan har qanday ne'mat Allohdandir. So'ngra sizga zarar yetganda, faqat Unga yolvoradi.} 2 Bu dalil bandalar Uning go'zal ismlari va sifatlarini, ya'ni Uning kamoloti va ustunligini bildiruvchi ismlarini o'rgangach yanada ravshan bo'ladi. Muhabbatning ikki jozibasi bor: go'zallik va izzat; Alloh taolo bularning ikkalasiga mutlaq kamolot darajasida ega. U go'zaldir va go'zallikni sevadi, chunki barcha go'zallik Unga xosdir. Alloh ~ (Muhammadga, ﷺ, xitob qilib) dedi: («Ayting: Agar haqiqatan Allohni sevsangiz, menga ergashing; Alloh sizni sevadi va gunohlaringizni kechiradi».)1 U zot ~ yana dedi: («Ey iymon keltirganlar! Sizlardan kim o'z dinidan (Islomdan) qaytsa, Alloh shunday bir qavmni keltiradiki, U ularni sevadi va ular Uni sevadilar; mo'minlarga nisbatan muloyim, kofirlarga nisbatan qattiqqo'l, Alloh yo'lida jihod qiluvchi va hech kimning malomatidan qo'rqmaydigan bo'lishadi. Bu Allohning inoyati bo'lib, uni xohlagan kishisiga beradi: Alloh (mahlukotlarining ehtiyojlaridan) Keng qamrovli, (hamma narsani) Bilguvchidir. Albatta, sizning Valiyingiz (do'stingiz yoki homiyingiz) faqat Alloh, Uning Rasuli va namozni to'kis ado etadigan, zakot beradigan va ruku' qiladigan mo'minlardir. Kim Allohni, Uning Rasulini va iymon keltirganlarni do'st tutsa, bas, Allohning jamoati g'olib bo'ladi.»)2 Birovni do'st tutishning asosi muhabbatdir, xuddi dushmanlikning asosi nafrat bo'lganidek. Alloh ~ mo'minlarning Valiyidir, ular esa Uning taqvodor bandalaridir. U zot ~ ularni sevadi va ularning Unga bo'lgan muhabbatlari darajasiga ko'ra ularning Valiyisidir. Alloh ~ O'zidan boshqalarni do'st tutadiganlarni qoralagan; chunki U zot ~ aytdi: («Odamlardan shunday kishilar borki, Allohdan o'zgalarni Allohga sherik qilib oladilar va ularni Allohni sevgandek sevadilar. Iymon keltirganlar esa Allohga bo'lgan muhabbatlari ustun bo'lgandir».)1 U zot ~ Unga shерик qilinadigan (ibodatda) shunday kimsalar haqida xabar berdi, ular do'zaxda to'planganlarida o'sha shерик qilingan (soxta xudolar)ga shunday deydilar: («Alloh haqi bilan aytamiz, biz ochiq adashishda edik, sizlarni olamlar Rabbiga teng qilib (ibodatda shерик qilib) olganimizda».) 2) Ushbu tavhid, Allohning sevgisiga asoslangan bo'lib, Alloh ~ Uning barcha Elchilarini Vahiylari bilan yubordi, ular birinchi Payg'ambar (Odam ~ \) dan oxirgi Payg'ambar (Muhammad :i) gacha bir xil Xabarni olib keldilar; chunki osmonlar va Yerni, Jannat va Do'zaxni Alloh ~ aynan shu maqsad uchun yaratgan: Jannatni Uni sevadigan kishilar uchun abadiy makon qilib, Do'zaxni esa Unga sherik keltirganlar uchun (qarorgoh) qilib. Payg'ambar :i qasam ichdiki, odamning imoni to'liq bo'lmaydi, toki Payg'ambar :i unga farzandidan, otasidan va barcha odamlardan aziz bo'lmaguncha; unday bo'lsa, Rabbimiz £ ning sevgisi-chi? U ~ shuningdek 'Umar ibn al-Xattobga ham dedi: "Yo'q, toki men sizga o'z joningizdan aziz bo'lmaguncha", ya'ni, sevgingiz shu darajaga yetmaguncha imoningiz to'liq bo'lmaydi! Agar Allohning Elchisi bizga o'z jonimizdan sevgi va uning talablari jihatidan ko'proq loyiq bo'lsa, unda Rabbimiz £ sevishga o'z jonimizdan ko'ra haqliroq emasmi? Alloh ~ insonni Unga ibodat qilishi uchun yaratdi va unga osmonlar va Yerdagi hamma narsani yaratdi; Rabbimiz bizning sevgimizga va roziligimizga (Uning yagonaligiga bo'lgan sadoqatli minnatdorchilik, hayrat va ibodatimiz bilan namoyon bo'ladigan) haqli emasmi? U ~ Eng Saxiydir; Banda so'ramasidanoq unga beradi. U ~ bandasining oz amalini qadrlaydi va ko'plab gunohlarini kechiradi, ularni o'chiradi. Osmonlar va Yerda mavjud bo'lgan hamma narsa kundan-kunga Undan so'raydi, U ~ har kimning iltijosini eshitadi. U ~ barcha bandalarining ko'plab iltimoslaridan hech qachon chalkashmaydi va eng ko'p tazarru' bilan duo qilganlardan hech qachon jahli chiqmaydi. Aksincha, U ~ o'z ehtiyojlarini takror-takror so'raganlardan ko'proq mamnun bo'ladi, hatto so'ralmaslikni yoqtirmaydi! Yaxshi amallarni ko'paytirib (mo'minning bir yaxshi amali o'nga ko'paytiriladi) va yomon amallarini o'chirib, faqat Yagona Zotni odamlar nega sevmaydilar? U ~ duolarga javob beradi, musibatlarni ketkazadi, gunohlarni kechiradi va yaxshi amallarni mukofotlaydi! Sevgining kamolоti o'zlikning zavq-shavqi, quvonchi va baxtida namoyon bo'ladi; va albatta, bu komil sevgining belgilari maqtovga sazovor, agar ular eng buyuk abadiy zavqga, ya'ni oxirat zavqi va uning ne'matlariga olib borsa! Alloh ~ aytdi: {Yo'q, siz dunyo hayotini afzal ko'rasiz, holbuki oxirat yaxshiroq va barqarorroqdir.} 1 Sehrgarlar iymon keltirganlarida Fir'avnga dedilar: {Endi nima hukm qilmoqchi bo'lsang, hukm qil, sen faqat bu dunyo hayotiga oid hukm qila olasan. Biz Rabbimizga iymon keltirdik, toki U bizning gunohlarimizni va sen bizni majbur qilgan sehrni kechirsin; Alloh esa (mukofot jihatidan, sening mukofotingga nisbatan) yaxshiroq va barqarorroqdir.}1 Alloh ~ insonlar va jinlarni oxirat dunyosida ushbu abadiy zavqni baxsh etish uchun yaratdi; oxiratning eng buyuk va eng go'zal ne'mati hamda zavqi Allohning ~ yuziga qarash va Uning so'zlarini bevosita eshitish, Unga yaqin bo'lishdir. Payg'ambar ~ dedilar: "Alloh ~ pardani ko'taradi va ularga berilgan narsalarning hech biri ularga Rabblari, qudratli va ulug' Zotning ko'rishidan aziz emas." 2 Yana bir hadisda: "U ~ ularga zohir bo'lib, ular Uni ko'rganlarida, ular bahramand bo'layotgan barcha ne'matlarni unutadilar." Payg'ambar ~ o'zlarining duolaridan birida dedilar: "Sening saxiy yuzingga qarash lazzatini, Seni ko'rishga bo'lgan ishtiyoq bilan so'rayman." 3 Ikkinchi turdagi zavq esa qoralanadigan zavq bo'lib, oxirat zavqiga zid keladi. Bu Alloh uchun sherik qilib butlarni olganlarning zavqidir; ular ularni sevadilar va bu dunyoda bir-birlaridan foydalanadilar, xuddi Qiyomat kunida Rablariga tushuntirmoqchi bo'lganlaridek: {Rabbimiz! Biz bir-birimizdan foydalandik, lekin endi Sen biz uchun belgilagan muddatimizga yetdik.} U aytadi: {Olov sizning joyingizdir; Alloh xohlaganidan tashqari, u yerda abadiy qolasiz. Albatta, Rabbingiz Hikmat egasi, Bilguvchidir.} Shunday qilib, Biz zolimlarni ular topgan narsalari sababli bir-birlarining do'stlari qilib qo'yamiz.) 1 Gunohkorlar, zolimlar va haddan oshuvchilarning zavqi faqat shu dunyoda bo'lib, u ularning halokatiga sekin-asta olib boruvchi yo'ldir. Alloh ~ aytdi: (Ular sezmagan yo'llar bilan ularni asta-sekin jazolaymiz; men ularga muhlat beraman, albatta mening rejam kuchlidir.) 2 Ba'zi olimlar yuqoridagi oyatning tafsiriga qo'shib aytganlarki, qachon zolimlar gunoh qilsalar, Alloh ~ ularga ne'mat yaratadi, (to ular berilgan narsalardan bahra olayotgan paytda birdan Biz ularni jazo bilan tutamiz va ular chuqur pushaymonlik va qayg'u ichida halokatga yuz tutadilar. Shunday qilib, zulm qilgan qavmning ildizi kesildi; hamd va shukr olamlarning Rabbi bo'lgan Allohga xosdir.)3 Alloh ~ bunday zavq egalari haqida aytdi: (Ular o'ylaydilarmi, Biz ularga mol-dunyo va farzandlar berayotganimiz — ularga yaxshiliklarni tezlatib yetkazayotganimizmi? Yo'q, aslo, lekin ular sezmaydilar.) 4 Shuningdek, U ~ ular haqida aytdi: (Shuning uchun ularning mol-dunyosi va farzandlari sizni hayratga solmasin (ey Muhammad ﷺ); darhaqiqat, Allohning rejasi ularni shu dunyo hayotida shu narsalar bilan azoblash va ularning jonlari kofir holida chiqishidir.) 5 Zavqning uchinchi turi shundaki, u oxiratdagi zavq sifatida muvaffaqiyatli bo'lmaydi va hech qanday jazo keltirmaydi; bu Payg'ambar ﷺ hadisda nazarda tutgan zavqdir: "Odam o'zini o'yin-kulgi bilan ovutgan har bir narsa bekordir, faqat uning kamon bilan o'qini otishi, otini o'rgatishi va xotini bilan o'ynashi bundan mustasno; chunki ular haqqa tegishlidir." 6 Bu muhabbat qoralanmaydi; bu maqtovga sazovor bo'lgan muhabbat turlaridan biri bo'lib, Payg'ambar ﷺ ga bo'lgan muhabbat ham shunday. Ammo bu yerda biz nazarda tutayotgan narsa — sevuvchining qalbini egallagan, fikri va zikrini sevgan yorigagina bag'ishlagan muhabbatdir. Har bir musulmonning qalbida Alloh va Uning Elchisiga bo'lgan muhabbat bor, bu muhabbat islomga kirishi uchun zarurdir; biroq bu muhabbatning darajasi odamdan odamga turlicha bo'ladi va uni faqat Alloh biladi ~ Aynan shu muhabbat diniy farzlarning og'irligini yengillashtiradi; baxil amallarni saxiylik amallariga aylantiradi; qo'rqoqning qalbiga jasorat joylaydi; ongni poklaydi va nafsni jilovlaydi; yuzni yorituvchi va qalbni xursand qiluvchidir. Xuddi shunday, Allohning Kalomi ~ (Qur'on) ga muhabbat ham Allohga bo'lgan muhabbatning belgisidir. Agar kishi Allohga bo'lgan muhabbatining darajasini ko'rmoqchi bo'lsa, qalbida Qur'onni qanday sevayotganiga qarasin: uni tinglashdan olayotgan zavqi, boshqa odamlarning musiqa tinglashdan olayotgan zavqi bilan solishtirilganda qanday ekanini. Ma'lumki, kim biror sevganini sevsa, uning so'zlari va nutqi unga boshqa hamma narsadan aziz bo'ladi. Usmon ibn Affon ~ aytdilar: "Agar qalblarimiz poklangan bo'lganda, ular Allohning Kalomidan hech qachon to'yмас edi." Bir kuni Nabiy ~ Abdulloh ibn Mas'udga ~ dedilar: "Menga Qur'on o'qib ber." U javob berdi: "Sizga o'qib berayinmi, holbuki u sizning ustingizga nozil qilingan-ku?" Nabiy ~ dedilar: "Men uni boshqalardan eshitishni yaxshi ko'raman." Shunda u "An-Niso" surasini o'qiy boshladi, to 41-oyatga yetguncha: { Har bir ummatdan bir guvoh keltirganimizda, sizni (ey Muhammad) ushbu kishilarga qarshi guvoh qilib keltirganimizda, u holda ahvol qanday bo'lar edi?! } Shunda Nabiy ~ unga dedilar: "To'xta!" Shunda u Nabiy ~ ko'zlarining yoshga to'lib oqayotganini ko'rdi. ﷺ Kishining turmush o'rtog'iga bo'lgan muhabbatiga esa hech qanday ayb yo'q. Bu Alloh ~ O'z bandalariga ato etgan ne'matdir; chunki Alloh ~ aytadi: { Uning oyatlaridan biri shuki, sizlar uchun o'zlaringizdan juftlar yaratdi, toki ular bilan tinchlanasizlar va orangizda muhabbat va rahmat qo'ydi. Albatta, bunda fikr yuritadigan qavm uchun oyatlar bor. } U ~ ayolni erkak qalbi uchun tinchlik maskani qilib qo'ydi va ular o'rtasida samimiy muhabbat va mehr o'rnatdi, bu rahm-shafqat bilan aralashgan muhabbatdir. Alloh ~ aytgan, erkaklar uchun qaysi ayollar halol va qaysilari harom ekani zikr qilingandan so'ng: (Alloh sizlarga halol va harom narsalarni bayon qilishni, sizdan oldingilarning yo'llarini ko'rsatishni va tavbangizni qabul qilishni xohlaydi; Alloh – Bilguvchi, Hikmat egasidir. Alloh tavbangizni qabul qilishni xohlaydi, lekin shahvatiga ergashganlar esa, sizlar (mo'minlar) to'g'ri yo'ldan katta darajada og'ishingizni xohlaydilar. Alloh sizlardan yukni yengillashtirishni xohlaydi, chunki inson zaif yaratilgan (ya'ni ayollar bilan jinsiy aloqadan sabr qila olmaydi)). Jobir ibn Abdulloh 4 rivoyat qiladilar: Payg'ambar ﷺ bir ayolni ko'rdilar va shu zahoti xotinlari Zaynab oldiga borib, u bilan o'z ehtiyojlarini qondirdilar. So'ngra sahobalari oldiga kelib dedilar: "Ayol shayton qiyofasida oldinga yurib, orqaga qaytadi. Shuning uchun sizlardan biringiz ayolni ko'rsa, xotini oldiga borsin, chunki bu uning qalbidagi narsani qaytaradi." 3 Ushbu hadisdan ko'plab saboqlar olinadi: birinchidan, istalgan narsadan o'sha turdagi narsa bilan chalg'ish tavsiya etiladi. Ayol sevgisidagi ishtiyoqni eng yaxshi davo bilan davolash buyurilgan, u ham bo'lsa, xotin bilan jinsiy ehtiyojni qondirishdir. Payg'ambar ﷺ aytdilar: ikki sevishgan uchun nikohdan yaxshiroq narsa yo'q. 1 Sevgan ayolga uylanish shahvat uchun eng yaxshi davodir, Alloh ~ bu davoni insoniyat uchun halol qilgan. Bu davodan Dovud %!\\ ham foydalanganlar; u juda sevgan ayolga uylangan edi. Zaynab binti Jahsh haqidagi voqeaga kelsak: uning eri Zayd 4 uni talоq qilishga qaror qilgan edi, garchi u buni xohlamagan bo'lsa-da. U 4 Payg'ambar ﷺ bilan maslahatlashdi, Payg'ambar ﷺ esa uni nikohda saqlab qolishni buyurdilar. Lekin Payg'ambar ﷺ ularning baribir ajralishlarini bilganlaridan so'ng, Zayddan ajralgach, uni o'zlariga nikohga olishlari haqidagi rejani yashirdilar, chunki odamlar: "Payg'ambar o'g'lining xotinini nikohiga oldi", deb aytishlaridan ehtiyot bo'lgan edilar. (Chunki u Payg'ambarlik vazifasi boshlanishidan oldin Zaydni o'g'il sifatida o'zlariga farzand qilib olgan edilar.) Alloh xohlagan edi, bandalari manfaatlari uchun umumiy qonun joriy qilsin; shuning uchun Zayd roziyallohu anhu Zaynabni taloq qilib, uning iddasi tugagach, Alloh azza va jalla Payg'ambarni ﷺ unga elchilik qilishga yubordi. Zayd roziyallohu anhu eshik orqasida turgan edi. Payg'ambar ﷺ eshik orqasidan uni chaqirdi: "Ey Zaynab, Allohning Elchisi sizga sovchilik qilmoqda." U dedi: "Men Alloh azza va jallaga (duo qilib) so'ramaguncha qaror qila olmayman." U namoz o'qidi va Alloh azza va jalla O'zi ishni o'z zimmasiga oldi hamda ularning nikoh shartnomasini Arshi ustida tuzdi; quyidagi vahiy bilan: (Zayd uni taloq qilganda, Biz uni sizga nikohlab berdik.) Zaynab roziyallohu anho Payg'ambarning ﷺ boshqa xotinlari oldida o'zining Payg'ambar ﷺ bilan bo'lgan nikohi bilan faxrlanardi va shunday derdi: "Sizlarning nikohingizni oilalaringiz o'tkazgan, mening nikohimni esa Alloh yetti osmon ustidan o'tkazgan." Shubhasiz, ayollar Payg'ambarga ﷺ aziz qilingan edi, u zot shunday degan: "Menga xushbo'y hid va ayollar sevimli qilib qo'yilgan, mening rohatim esa namozda (salot) ta'minlangan." Payg'ambar ﷺ o'zini ozod qilingandan keyin unga qaytishni istamagan xotiniga shiddat bilan oshiq bo'lgan qul uchun shafoat qildi. Ibn Abbos roziyallohu anhu aytdi: "Barironing eri Mug'iys ismli qul edi; go'yo hozir ham uni ko'rayotgandek: u Barironing orqasidan yurardi va ko'z yoshlari soqoligacha oqardi. Shunda Payg'ambar ﷺ Barironga dedi: 'Nega unga qaytmaysan?' U dedi: 'Ey Allohning Elchisi! Buni menga buyurasizmi?' U zot ﷺ dedi: 'Yo'q, men faqat unga shafoat qilyapman.' U dedi: 'Menga uning hojati yo'q.' Payg'ambar ﷺ Abbosga dedi: 'Ey Abbos! Mug'iysning Barironga bo'lgan muhabbatidan va Barironning Mug'iysga bo'lgan nafratidan hayratda qolmaysizmi?'" Payg'ambar ﷺ xotinlari o'rtasida vaqtini teng taqsimlar edi va shunday derdi: "Ey Alloh! Bu mening qo'limdagi narsalar bo'yicha taqsimotim; shuning uchun men qo'lимда bo'lmagan narsa (ya'ni muhabbat) uchun meni malomat qilma." Chunki Alloh azza va jalla aytgan: (Xotinlaringiz o'rtasida hech qachon adolat qila olmaysiz, garchi buni qattiq istasangiz ham), bu muhabbat va jinsiy munosabatga oid. Ishq bilan bo'lgan inson sabr va o'zini tiyishni ko'rsatishi lozim, va muhabbat, qo'rquv va rizoni Alloh uchun ko'rsatishni afzal bilishi kerak; shunday qilganda u o'sha kishilar toifasiga kiradi, ular haqida Alloh ~ aytgan: ({ Lekin kim Rabbisi huzurida turishdan qo'rqqan va nafsini havoyi istaklardan tiygan bo'lsa, albatta, jannat uning maskani bo'ladi })2 ({ Lekin Rabbisi huzurida turishdan qo'rqqan kishi uchun ikki bog' bor })3. Yagona Rabbimiz Alloh ~ dan, ulug' Arsh Egasi, bizni o'z muhabbatini o'z nafsi istaklaridan ustun qo'yadigan, shu bilan Uning Yagona Roziligiga erishishni istaydiganlardan qilishini so'raymiz.

This can become an aspect of polytheism, because a person's heart, in some cases, adopts the lover as a rival to Allah ~ ; he loves him as he loves Allah ~ ; but what about the one whose love for his lover is greater than his love of Allah ~ ? This type of love is not to be forgiven; it is a type of polytheism, and Allah does not forgive polytheism; He ~forgives those who repent, w1pmg away all aspects of polytheism in their hearts (i.e. for pure repentance). One sign of this polytheistic love is that the passionate person prefers the pleasure of his lover to that of his Lord. When the rights of his lover are in conflict with the rights of his Lord, he gives precedence to the right of his lover! This is the case of many of those who have an illegal passion for women, and an illegal passion for looking at their pictures or faces. Put their lustful passion on one side of the scales and put their Faith of Monotheism on the other, and then try to make a just measurement that would please Allah ~ and His Messenger. Many of these people declare publicly that there is no longer a place in their heart; except for their lover. They have a predilection for their lover that is stronger than for their Creator. They have devoted all their love and passion for their lover and so have none left to worship Allah, knowing that worshipping Allah requires the perfection in one ' s love and submission. The cure for this crippling condition is to know that the affliction by this ailment, which opposes one's Faith of Monotheism, comes from one' s ignorance and one ' s heart 's carelessness about remembering Allah ~- One first has to learn Allah's Monotheism and its Signs, then he should perform both the outward and inward acts of worship, which would occupy his/her heart in the constant remembrance of Allah ~ - He/she should tum to Allah ~ in humiliation and submission, to seek His Help, in order to turn that ailment away from him/her. There is no cure better than being sincere to Allah ~. in all one's actions. It is the cure mentioned by Allah~. when He said: (That happened, so We might avert from him all evil and lust. He was one of Our Chosen (Guided) Servants.) Allah ~ informed us that He turned Yusuf away 1 from the evil and illegal sexual intercourse because of his sincere worship of his Lord. One should also learn that following Islam and intellect enable the achievement of benefits for the individual, and remove or reduce all causes of corruption. It is known that developing a passion for unlawful gazing at women or their pictures has neither religious nor worldly benefit. Rather, its evil consequences are too many to be counted, so we list but the following aspects: First, the heart is completely devoted to its lover, and distracted from loving its Lord ~ or remembering Him. So is inevitable that one would overcome the other when they try to gather in the same heart. Second, the heart would be tortured with it, because whoever loves something besides Allah ~ . would be punished by it. Third, the heart becomes a prisoner in the hands of its captor who could subject it to disgrace. An intoxicated heart becomes unaware of its humiliation. Fourth, the heart is distracted from its religious and worldly benefits. Fifth, all the ailments of this world and the Hereafter come rushing towards the heart, which is besotted by lust. Indeed, as the heart gets closer to satisfy its passion, it becomes distant from its Lord, and so it falls in the hands of the devil. Sixth, when lust takes control of the heart, the mind becomes corrupted with emerging devilish whisperings. Seventh, this ailment leads to the corruption of the senses, or at least some of them. In fact when the heart is corrupted, the eyes, the ears and the tongue also become corrupted. The eyes no longer see the evil aspects or shortcomings of the lover. The ears do not listen to the demands of giving up such an illegal habit, because the one who is involved in an activity does not see his defect; his ardent love for lust places a screen over his eyes. The only person, who is aware of it, is the one who was once involved in it and later gave it up. It is for this reason that the Companions who embraced Islam after a life in polytheism were better than those who were born in Islam. 'Umar bin Al-Khattab ~ said: "The bonds of Islam are violated, one after the other, by those who were born in Islam and never witnessed Jahiliyah (the pre-Islamic era)." Eighth, passion is ardent or excessive love; it takes control of a man's heart and starts to vigorously use both his animal and mental powers, until his self-destruction occurs. This has well observed in the course of passion: its beginning is sweet, its middle is full of worry and anxiety, and its end is self-destruction. In the beginning of such passion, the scholars have said that a person should resist it to his best capability, if it had not been decreed for him to reach his lover legally (through marriage). However, if he fails to resist its power, he should at least keep silent about, and not reveal it to other people, because he would be violating the sanctity of the lover, and add more injustice upon himself. There are many ailments generated by this lustful passion, which in some cases has led people, who were brought up in Islam, into polytheism. Indeed, a Caller to prayer (Mu 'addhin) once saw a beautiful woman from the roof and was infatuated by her. So he went down and asked to be her lover. She replied that she was a Christian, and that she would marry him if he accepted to embrace her religion. He accepted, however on the same day, when he climbed a step on their roof, he fell and died. When some Christians wanted to tum a Muslim prisoner away from his religion, they exposed him to a beautiful woman, and she would then have to attract his attention, until she took control of his heart. Then she would have to offer herself to him if he embraced her religion! This would be in such moment that (Allah will keep firm those who believe, with the Word that stands firm in this world and in the Hereafter; and Allah will cause to go astray those who are wrong-doers, and Allah does what He wills.) 1 A reasonabl e person would not subject himself to this kind of passionate desire, because it simply leads to evil consequences. Whoever occupies his mind with lust is merely deceiving himself and may even destroy it, as had he not been constantly gazing at the face of his beloved, lust would not have dominated his heart. The most beneficial love is that of Allah ~ which is absolute; that which all hearts are instinctively born with. This is the secret of the Testimony of Faith, because God is the One Whom hearts worship with love, glorification, praise and submission. Yet worship is not accepted if it is not directed to Allah ~' Alone, as worship is the perfection of love together with the perfection of submission and humiliation. The proof of this obligation to love Allah ~ was mentioned in all of His Revelations, the Message of His Prophets, and the natural order endowed by Allah ~ in His Servants. People's hearts are naturally attracted to love the One Who bestows His Blessings upon them, as Allah ~ has said: ( Whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help.) 2 This proof is also evident once His Servants learn His Best Names and Attributes, which designate His Perfection and Supremacy. Love has two attractors: beauty and honour; which Allah ~ possesses to a degree of absolute perfection. He ~ is graceful and loves grace, as all grace belongs to Him J.;. Allah ~ said (addressing His Messenger, Muhammad ~ ): ( Say: If you really love Allah, then follow me; Allah will love and forgive you your sins.) 1 He ~ also said: ( 0 You who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills: Allah is All-Sufficient for His Creatures' Needs, All-Knower. Verily, your Wali (helper or protector) is none other than Allah, His Messenger, and the believers, those who perform Sa/at, and give Zakat, and bow down with obedience to Allah in prayer. Whosoever takes Allah, His Messenger, and those who have believed as Protectors, then the Party of Allah will be the victorious.)2 The basis of taking someone as a protector is love, just as the basis of enmity is hatred. Allah ~ is the Wa!T of those who believe, and they are His Pious People. He ~ loves them, and He is their WalI according to the level of their love for Him J.;. Allah ~ has censured those who take others as protectors besides Him £; for He ~ said: ( And of mankind are some who take others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). ) 1 He ~ informed us about those who take others as rivals to Him (in worship) , when they say to these rivals as they gather in Hell: ( By Allah, we were truly in manifest error, when we held you (false gods) as equals (in worship) with the Lord of the 'Alamin. ) 2 With this Monotheism, based on the love of Allah, Allah ~ sent all His Messengers with His Revelations, bearing the same Message from the First Prophet (Adam ~ \) to the Last Prophet (Muhammad :i); as it was for its sake that Allah ~ created the heavens and the earth, Paradise and Hell; making Paradise (as a permanent abode) for the people who love Him, and Hell (as one) for those who associate rivals to Him. The Prophet :i swore that a person's faith is not complete until the Prophet :i becomes dearer to him than his child, his father and all people; so what about the love of the Lord £ ? He ~ also said to 'Umar bin Al -Khattab: "No, until I am dearer to you than your own self' i.e . your faith is not complete until your Jove reaches this standard! If the Messenger of Allah is more deserving (to us) than our own selves , in love and its requirements , then is th e Lord £ not more entitled to love than our own selves? Allah ~ created man to worship Him, and created for him everything in the heavens and the earth; is the Lord not entitled to our love and pleasure (shown by our dedicated appreciation, awe and worship of Him, Alone)? He ~ is the Most-Generous; He gives to His Servant even before His Servant asks Him for anything. He ~ appreciates the little effort from His Servant, and forgives so many misdeeds, expiating them . Everything that exists in the heavens and the earth asks of Him daily, and He ~ listens to the requests of everyone. He ~ is never confused by all the numerous requests from all His Servants, and He never gets annoyed by those who make most insistant supplications. Instead, He ~ is more pleased with those who repeatedly ask Him of their needs , and He even dislikes not being asked! Why do people not love the only One Who brings them good deeds (by multiplying a believer's good deed by ten) and removing their bad deeds. He ~ answers invocations, removes misfortunes, forgives sins and rewards good deeds! The perfection of love is manifested in the delight, joy and happiness of the self; and certainly these signs of perfect love are praiseworthy, if they lead to the greatest eternal delight, namely that of the Hereafter and its blessings! Allah ~ said: (Nay, you prefer the life of this world, although the Hereafter is better and more lasting.) 1 The sorcerers said to Pharaoh, when they believed: ( "So decree whatever you desire to decree, for you can only decree regarding this life of the world. Verily, we have believed in Our Lord, that He may forgive us our faults, and the magic to which you did compel us; and Allah is better (as regards reward, in comparison to your reward) and more lasting.")1 Allah ~ created mankind and jinn so as to grant them this eternal delight in the world of the Hereafter; and the best ever blessing and delight of the Hereafter is that of looking at the Face of Allah ~ and listening directly to His Words, and being close to Him ~. The Prophet ~ said: "Allah ~ would lift the veil , and of all the things given to them nothing would be dearer to them than the sight of their Lord, the Mighty and the Glorious."2 And in another Hadith: "When He ~ appeared to them and they saw Him, they forgot about all the blessings which they were enjoying." The Prophet ~ said in one of his supplications: "I ask You for the pleasure to look at Your Generous Face, with the desire to meet You. " 3 The second type of delight is a reprehensible one, which is opposite to the delight of the Hereafter. It is the delight of those who take idols as rivals to Allah; they love them and benefit from one another in this world, as they will try to explain to their Lord, on the Day of Judgment: ("Our Lord! We benefited from one another, but now we have reached our appointed term which you did appoint for us" He will say: "The Fire is your dwelling place; you will dwell therein forever, except as Allah may will. Certainly, your Lord is All-Wise, All-Knowing." Thus, We do make the wrong-doers supporters of one another, because of that which they used to earn.) 1 The delight of sinners, wrong-doers and transgressors is only here, on earth, yet it is but a gradual lead to their destruction; Allah ~ said: ( We shall gradually seize them with punishment in ways they perceive not; for I respite them; certainly my plan is strong.) 2 Some scholars added to the interpretation of the above Verse that whenever the transgressors commit a sin, Allah ~ creates a blessing for them, ( until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and they were plunged into destruction with deep regrets and sorrows. So, the root of the people who did wrong was cut off; all Praise and Thanks are Allah's, the Lord of the 'Alamin.)3 Allah ~ has said about people of such delight: (Do they think that in wealth and children We extend to them, We are hastening to them with good things? No indeed, but they have no awareness.) 4 He ~ also said about them: ( So do not let their wealth and children impress you (0 Muhammad :j;); in reality Allah's Plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.) ' The third type of delight is one which does not succeed as a delight of the Hereafter nor generate any punishment; it is the one which was meant by the Prophet ~' in the Hadith: "Everything with which a man amuses himself is vain, except for: his shooting with his bow, his training of his horse, and his playing with his wife; for they pertain to what is right. " 2 This love is not censured; it is one of the types of love that is praiseworthy, as well as love for the Prophet :j;. However, what we mean here is that love which occupies the heart of the one who loves; the one who devotes his/her thought and remembrance to his/her beloved one. Every Muslim has in his heart a love for Allah and His Messenger which is necessary for him/her to enter Islam; yet the degree of this love varies from one to another, and is known only to Allah ~ - It is this love which reduces the pressure of the religious obligations; it makes the niggardly acts become generous ones; it puts bravery in the heart of the coward; it purifies the mind and tames the self; it lightens up the face and delights the heart. Likewise, loving the Word of Allah~ (the Qur'an) is a sign of having love of Allah. If one wants to see the degree of one's love for Allah, look at the way you love the Qur' an in your heart; your delight in listening to it, as compared to other people's delight in listening to music. It is known that whoever loves a beloved, his/her words and speech become dearer to him/her than anything else. 'Uthman bin Affan ~ said: "If our hearts were purified, they would never have enough of the Word of Allah." One day, the Prophet ~ told Abdullah bin Mas'ud ~ : "Recite the Qur'an to me." He replied: "Shall I recite it to you, eventhough it was revealed to you?" The Prophet ~ said: "I like to hear it from others." So he ~ recited Surat An-Nisa' (The Women), till he reached the Verse (N° 41): ( How (will it be) then when We bring from each nation a witness, and We bring you (0 Muhammad) as a witness against these people.) Then the Prophet~ told him: "Stop!" Whereupon he saw the eyes of the Prophet ~ overflowing with tears." 1 As for the love of one's spouse(s), there is no blame in this. It is a blessing that Allah~ has bestowed upon His Servants; for He ~ said: (Among His Signs is that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy, in that are indeed signs for a people who reflect.) 1 He ~ has made women as a resting place for a man's heart, and established sincere love and affection between them, which is love with mercy. Allah ~ has said, after mentioning what is lawful for men of women and what is not: ( Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance; for Allah is All-Knower, All-Wise. Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away (from the right Path). Allah wishes to lighten the burden for you, for man was created weak (i.e. cannot be patient to leave sexual intercourse with women))2 Jabir bin Abdullah 4, reported that the Prophet :Ji saw a woman, and so he approached his wife, Zaynab, to fulfil his desire with her. He then went to his Companions and told them : 'A woman advances and returns in the shape of a devil , so when one of you sees a woman, he should approach his wife, for that would repel whatever he felt in his heart. " '3 There are many lessons to be learned from this Hadith: first, it is advised to distract oneself from something coveted with something of the same nature it is commanded to heal the passion for any woman with the best cure, and that is to fulfil one's sexual desire with the wife. The Prophet ~ said that there is nothing better for two lovers than marriage 1• Marrying a beloved woman is the best cure for passion, which Allah ~ made legal for mankind. This cure was used by Prophet Dawud %!\\; for he married a woman whom he loved very much. As for the story of Zaynab, daughter of Jahsh: her husband Zayd 4, had decided to divorce her, although she did not agree. He 4, consulted the Prophet ~ who told him to keep her. However the Prophet~ learnt that they inevitably were going to divorce, and kept secret the plan that he was going to marry her once she had become separated from Zayd, because he ~ was worried that people might say: "The Prophet ti married the wife of his son." (As he ~ had adopted Zayd as a son before the start of his Mission as a Prophet). Allah ~ wanted to legislate a general legislation for the benefits of His Servants; so when Zayd 4e, divorced Zaynab and her 'Jddah 2 period expired, Allah ~ sent the Prophet ~ to propose to her. Zayd 4e, stood with his back to the door. The Prophet called her from behind the door: "O Zaynab, the Messenger of Allah is proposing to you." She said: "I cannot decide until I ask Allah ~ (in prayer). " She performed a prayer, and Allah ~ took charge Himself and concluded their marriage contract above Hi s Throne; with the Revelation: (So when Zayd had divorced her, We gave her to you in marriage.) Zaynab used to boast of her 1 marriage to the Prophet ~ before the other wives of the Prophet, saying: "Your families conducted your marriage, but mine was conducted by Allah from above the seven heavens." There is no doubt that women were made dear to the Prophet ~. as he said: "Perfume and women have been made dear to me, but my comfort has been provided by Salah (prayer)."2 The Prophet ~ interceded for a slave who was passionately in love with ex-wife, who had refused to return to him, once she was manumitted. lbn 'Abbas~ said: "Barira's husband was a slave called Mughith; it is as if I am seeing him now , going behind Barira and weeping with his tears flowing down his beard. The Prophet then said to Barira: 'Why don't you return to him?' She said: 'O Messenger of Allah! Do you order me to do so?' He ~ said: 'No, I am only interceding for him.' She said: 'I am not in need of him.' The Prophet said to 'Abbas: 'O 'Abbas! Are you not astonished by the love of Mughith for Barira, and the hatred of Barira for Mughith?'"3 The Prophet ~ used to equally divide his time with his wives, and used to say: "O Allah! this is my division, for what I own, so do not blame me for what I do not own." (i.e. love). For Allah ~ said: (You will never do perfect justice between your wives, even if it is your ardent desire) 1, which is regarding love and sexual intercourse. A person who is in love should show patience and restraint, and should prefer to show love, fear and pleasure for Allah ~ ; thus he/she would come under the category of those about whom Allah ~ said: ( But As for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts, verily Paradise will be his abode .)2 ( But for him who fears the standing before his Lord, there will be two gardens .)3 We ask Allah ~ ' the Lord of the Supreme Throne, to make us among those who prefer their love for Allah to that of their own desires, and seek therewith to attain His Pleasure, Alone.