4.2 Uning ﷺ davridagi Muloqot bosqichi - Da'vat Islomga | Quran Course

4.2 Uning ﷺ davridagi Muloqot bosqichi - Da'vat Islomga | Quran Course

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4.2 Uning ﷺ davridagi Muloqot bosqichi

4.2 The Stage Of Interaction In His 􀀵 Time

by Sheikh Ahmad Mahmoud3 min readViewed 119 times

Quraysh bilan da'vatning to'qnashuvi tabiiy edi, chunki Payg'ambar ﷺ guruhni (kutlani) oshkora qilib, uni jasur va qat'iy tarzda olib borgan edilar. Da'vatning o'zi Quraysh va Makkadagi jamiyat bilan kurashni talab qilar edi. U Alloh ﷻ ga yagona sig'inish va ibodatni, tavhidni hamda ulardan boshqa barcha narsalarga qarshi isyonni, shuningdek ular yashab turgan buzuq tuzumni ildizi bilan yo'q qilishni talab qilar edi. U ﷺ ularning xudolarini haqorat qilar, ularning past hayot tarzini tanqid qilar va adolatsiz turmush tarzini fosh etar edi. U ﷺ ularga Haqiqat bilan hujum qilar, ular esa unga targ'ibot va soxta mish-mishlar bilan hujum qilar edilar. U ﷺ odamlarni ochiqdan-ochiq chaqirar, gapni chalg'itmas, yumshoq yoki itoatkor tarzda gapirmas, ularni maqtab yoki ular bilan murosaga kelmas edi. U ﷺ bularning barchasini qildilar, garchi har xil azob, rad etish, haydash, mish-mishlar va boykotga duch kelgan bo'lsalar ham. Payg'ambar ﷺ odamlarga yetib bora oldilar va Islom yoyila boshladi.

The clash of the Quraysh with the da’wah was natural, because the Messenger 􀁕 had made the group (kutla) public and carried it in a bold and challenging manner. The da’wah by its very nature carries a struggle against the Quraysh and the society in Makkah. It called for the tawheed (exclusive unity) and worship of Allah 􀀬 and rebellion against everything else, and the uprooting of the corrupt regime under which they were living. He used to insult their gods, attack their cheap life and expose their unjust way of living. He attacked them with the Truth, and they attacked him with propaganda and false rumours. He used to call the people explicitly, he did not equivocate, speak leniently or submissively, nor did he flatter them or come to a compromise with them. He 􀁕 did all this, despite meeting all forms of hurt, rejection, expulsion, rumours and boycott. The Messenger 􀁕 managed to reach people, and Islam began to spread.

Uncle va xotinining vafotidan so‘ng, Quraysh tomonidan yetkazilayotgan zarar kuchaygach, u ﷺ Ta’if tomon yo‘lga chiqdi. U ular Islomni qabul qilishlarini va himoya hamda yordam berishlarini istagan edi, lekin ular uni eng yomon shaklda rad etishdi. Shunday holatga tushdiki, himoyasiz Makkaga kira olmas edi. Shu kuni u al-Mut’im ibn ‘Addiy himoyasi ostida Makkaga kirdi. Quraysh Allohning Rasuli ﷺ ga yanada ko‘proq zarar yetkazishni boshladi va ularning rad etishi kuchaydi. Ular odamlarni uning so‘zini tinglashdan man qila boshladilar, ammo bu uni da’vatdan to‘xtatmadi. U hajga oid mavsumlarda qabilalarga o‘zini taklif qilib, ularni Islomga chaqira boshladi va Alloh ﷻ tomonidan yuborilgan Payg‘ambar ekanini bildirib, unga iymon keltirishlarini so‘radi. Uning amakisi Abu Lahab o‘rnidan turib, uni yolg‘onchilikda ayblar va odamlarni uni tinglamaslikka undar edi. Bu ularga ta’sir qilar, shu sababli ular uni tinglashdan uzoqlashib ketardilar. Shunday qilib, u Kinda qabilasining manziliga bordi, Banu Kalb, Banu Hanifa va Banu ‘Omir ibn Sa’sa’aga bordi, ammo ulardan birortasi ham uni tinglamadi. Ba’zilari uni jirkanch tarzda rad etardi. Qabilalarning Rasulga ﷺ bo‘lgan rad etishini kuchaytirgan narsa shu bo‘ldiki, ular Quraysh Payg‘ambar ﷺ ning har bir yordamchisini unga qarshi dushman va yordamchi deb e’lon qilayotganini ko‘rdilar. Odamlar, alohida shaxslar ham, qabilalar ham Rasulni ﷺ tobora ko‘proq rad etdilar, shu sababli u yanada yolg‘iz qoldi va Makka hamda uning atroflarida da’vat qilish qiyinlashdi. Makka jamiyati kufr va inatchi qarshilikka botgandek ko‘rinardi. Sahobalarga qiyinchilik ko‘paygach, ‘Abdurrahmon ibn ‘Avf va boshqa ba’zi sahobalar Rasuldan ﷺ qurol ko‘tarishga ruxsat so‘radilar. Ular dedilar: “Ey Alloh Nabiysi ﷺ! Biz mushriklik vaqtida izzat va qudratga ega edik. Iymon keltirganimizdan so‘ng xor bo‘ldik.” Rasul ﷺ ularni bundan man etib dedi:

When his uncle and wife died and the Quraysh’s harm against him intensified, he 􀁕 set out for Taa’if, seeking the support and protection and wishing they would embrace Islam, but they rejected him in the worst manner imaginable. He came to the situation where he could not enter Makkah without protection. That day he entered Makkah under the protection of al-Mut’im b. ‘Addi. The Quraysh began to harm the Rasool of Allah 􀁕 even more, and their rejection intensified. They began to forbid the people from listening to him, but that did not detract him 􀁕 from the da’wah. He began, in the pilgrimage season, to offer himself to the tribes, calling them to Islam and informing them that he was a Prophet sent by Allah 􀀬, and he asked them to believe in him. His uncle Abu Lahab used to stand up and accuse him of lying, and incite the people so that they did not listen to him. That had an impact on them, such that they would move away from listening to him. Thus, he went to the camp of the tribe of Kinda and he went to Banu Kalb, Banu Hanifah and Banu ‘Amir b. Sa’sa’ah, but not one listened to him. Some of them used to reject him in a disgusting manner. What increased the rejection of the tribes to the Messenger 􀁕 was that they saw the Quraysh declaring any supporter of the Prophet 􀁕 as an enemy and helper against it. The people, as individuals and tribes, increasingly rejected the Messenger 􀁕, such that he was more isolated and the da’wah became more difficult in Makkah and its surroundings. The Makkan society appeared to be steeped in kufr and stubborn opposition.When the affliction on the companions increased, ‘Abdur-Rahman b. ‘Awf with some other companions sought permission from the Messenger 􀁕 to bear arms. They said; “O Prophet of Allah 􀁕. We had dignity and power as Mushriks. When we believed, we became humiliated.” The Messenger 􀁕 forbade them from this when he said:

Bu yashirin tarbiyalash bosqichi bo‘lib, bu bosqichda Payg‘ambar ﷺ da’vatdan to‘xtamadi, balki Islomni qabul qilganlarni fikrlar bilan tarbiyalashga, ularni Dorul-Arqamda to‘plashga va tuzilmaga solib shakllantirishga kirishdi. Har kuni ularning iymoni ortib, ular o‘rtasidagi aloqa mustahkamlanardi. Ularning haqiqatni, o‘z zimmalariga olgan vazifani anglashi kuchayardi. Shu tariqa, bu da’vat ularning qalbi va ongiga mustahkam o‘rnashguncha, ular da’vat yo‘lida qurbon berishga tayyorlanardilar. Islom ularning ichida tomirlaridagi qon kabi oqardi; ular Islomning o‘zi bo‘lib, ko‘chalarda yurardilar. Shuning uchun ham da’vat ularning ichida, yashirinishlari, tuzilmalarini sir tutishlari va uchrashuvlarini yashirishga intilishlariga qaramay, o‘zida qolib keta olmadi. Ular o‘zlariga ishongan, da’vatni qabul qilishga tayyorligini sezgan kishilar bilan suhbatlasha boshladilar. Shu yo‘l bilan odamlar ularning da’vatini va mavjudligini his qildilar. Shunday qilib, da’vat boshlang‘ich nuqtadan o‘tdi. Da’vatning yuzaga chiqishi muqarrar bo‘lib qoldi. Uni yuzaga chiqarish va barcha odamlarga murojaat qilish uchun urinishlar bo‘ldi.

It is the stage of secret structuring in the da’wah, where the Messenger 􀁕 did not slacken from the da’wah, but proceeded to culture those embracing Islam with the thoughts, gather them in dar al-Arqam and mould them into the structure. Each day their Imaan increased and the relationship between them strengthened. Their understanding of the reality, of the task they were to undertake, increased. Thus, they prepared themselves to sacrifice in the path of the da’wah, until this da’wah became firmly implanted in their hearts and minds. Islam flowed within them like the blood that flowed in their veins; they became Islam, walking in the streets. That is why the da’wah could not remain trapped within them despite their hiding, secrecy of their structuring, and their desire to conceal their meetings. They began to discuss with those whom they trusted, and in whom they felt a readiness to accept the da’wah. In this manner, the people felt their da’wah and presence. Thus the da’wah passed the starting point. It became inevitable the da’wah should take off. There were attempts to make it take off and address all the people.

Keyin yangi bosqich boshlandi — o‘zaro ta’sir va kurash bosqichi. Odamlarga Islomni tushuntirish orqali ular unga javob beradi va yuzlanadi — u ularning qalbiga singadi, yoki ular uni rad etadi va unga hujum qiladi — shu tariqa uning fikrlari bilan to‘qnashadi. Bu to‘qnashuvdan kufr va buzuqlik mag‘lub bo‘ladi, iymon va yaxshilik qaror topadi, to‘g‘ri fikr g‘alaba qozonadi. Shunday qilib, o‘zaro ta’sir boshlandi va bir fikr bilan boshqa fikr, musulmonlar bilan kofirlar o‘rtasida kurash yuz berdi. Bu Rasulullah ﷺ barcha odamlarga da’voni ochiq, jasoratli va chaqiriqli tarzda yoyishni boshlaganlarida boshlandi. Rasulullah ﷺ ga Tavhid da’vati, butparastlik va shirk fikrlariga qarshi kurash, shuningdek, ota-bobolarga tanqidsiz ergashishni qoralovchi oyatlar nozil bo‘la boshladi. Buzuq savdo-sotiqqa, tarozi va o‘lchovdagi aldovlarga qarshi hujumga oid oyatlar ham nozil bo‘la boshladi. Rasulullah ﷺ odamlarga guruh-guruh bo‘lib gapira boshladi va ulardan Islomni qabul qilib, unga yordam berishni so‘radi. Quraysh bilan Nabiy ﷺ o‘rtasidagi nizo kuchaydi. Da’vat uylarda, vodiylarda va Dor al-Arqamda halqalar orqali amalga oshirilgan yakka tartibdagi tarbiyaga qo‘shimcha ravishda ommaviy tarbiyani ham qo‘sha boshladi. U yaxshilik sezilgan kishilarni chaqirishdan barcha odamlarni chaqirishga o‘tdi. Bu ommaviy da’vat va tarbiya Quraysh ustida ta’sir ko‘rsatdi. Shu sababli ularning nafrati kuchaydi va xavf o‘zlariga yaqinlashayotganini his qildilar. Ular Muhammad ﷺ va uning da’vatiga e’tibor bermagan bir davrdan so‘ng, da’vatga qarshi turish uchun jiddiy choralarni ko‘rishga kirishdilar. Shunday qilib, sinov va zulm kuchaydi. Biroq, bu ommaviy da’vat o‘zining da’vatiga ham ta’sir qildi. U barcha odamlarga Islom so‘zini eshittirdi va Allohning dinига chaqiriq Makka aholisi orasida yoyildi. Erkak va ayol kishilar Islomga kirdilar. Jamoaviy da'vat uning ko'lamini kengaytirdi; ammo bu uning tashuvchilarini mashaqqat, azob-uqubat va har xil iztiroblarga chidashga olib keldi. Makkada hukm surgan zulm, shafqatsizlik va qullikka solishni Rasululloh ﷺ qoralab, kofirlarning ahvoli va qilmishlarini fosh etganlarida, Quraysh yetakchilarining yuraklari g'azabdan alangalanib ketdi. Bu bosqich Rasululloh ﷺ va ularning sahobalari uchun eng og'ir bosqich edi.

Then another stage began, which is the stage of interaction and struggle. By making the people understand Islam - so they respond and turn to it - it mingles in their hearts, or they reject and attack it - thus clashing with its thoughts. From this clash, the kufr and corruption are defeated, Imaan and goodness are established and the correct thought prevails. Thus interaction started and the struggle took place between one thought and another, between Muslims and Kuffar. It began when the Messenger 􀁕 started to spread the da’wah to all the people in a public, bold and challenging manner. The verses started to come down upon the Messenger 􀁕 regarding the da’wah to Tawheed, campaigning against the thoughts of idolatry and polytheism, and criticising the following of the fathers and forefathers without scrutiny. They started to come down regarding the attack on the corrupt transactions; they attacked the corrupt trade and cheating in the weights and scales. The Messenger 􀁕 began to speak to the people as groups, and asked them to embrace Islam and support him. The dispute between the Quraysh and the Prophet 􀁕 increased. The da’wah started to add collective culturing to the concentrated culturing by halaqaat (circles) in houses, valleys and dar al- Arqam. It transferred from calling those in whom some goodness was perceived, to calling all the people. This collective da’wah and culturing had an effect on the Quraysh. Thus, their hatred intensified and they felt the danger drawing closer to them. They began to take serious steps to oppose the da’wah, after a period in which they paid no attention to Muhammad 􀁕 or his da’wah. Thus, the affliction and oppression increased. However, this collective da’wah had an effect on the da’wah itself. It made all the people hear the word of Islam, and the call to the deen of Allah 􀀬 spread amongst the people of Makkah. People entered into Islam, both men and women. The collective da’wah had the effect of transferring it to a wider horizon; though this took its carriers to hardship, torture and enduring all types of suffering. The hearts of the leaders of Quraysh flared up in rage when the Messenger 􀁕 attacked the injustice, cruelty and enslavement that prevailed in Makkah, and also when he exposed the conditions and actions of the Kuffar. This stage was the most difficult of stages for the Messenger 􀁕 and his companions.