11 Ikkinchi Aqaba bay'ati - Islom xalifaligi | Quran Course

11 Ikkinchi Aqaba bay'ati - Islom xalifaligi | Quran Course

Allohning Elchisi ﷺ Mus’ab keltirgan xabardan juda xursand bo‘ldilar va bu masala ustida uzoq va chuqur o‘ylay boshladilar, Makka jamiyatini Madina jamiyati bilan solishtirdilar. U zot ﷺ Makkada ketma-ket o‘n ikki yil Allohning dinini da’vat qilib yashagan edilar, barcha kuch-g‘ayratlarini sarflagan, butun vaqtlarini bag‘ishlagan va har bir imkoniyatni qo‘ldan bermagan edilar; shu jarayonda har xil mashaqqat, azob-uqubat va zulmlarga chidadilar. Shunga qaramay, Makka jamiyati hamon o‘jarligicha qoldi va da’vat hech qanday yo‘l topa olmadi. Buning sababi Makka aholisining shafqatsiz va sovuq qalblari, qattiq ruhlari bo‘lib, ularning qat’iy fikrlari o‘tmishdan voz kechmas edi. Makka jamiyati qo‘pol edi, uning da’vatga ochiqligi yo‘q edi, chunki aholi qalbida chuqur ildiz otgan butparastlik va shirk bor edi, zero Makka shirkning asosiy markazi edi. Madinada esa ahvol boshqacha edi: Xazraj qabilasidan bir guruh Islomni qabul qilganiga hali bir yil ham to‘lmagan, birinchi “al-Aqaba” bay’ati bo‘lib o‘tgan, so‘ngra bir yil o‘tib Mus’ab ibn Umayrning sa’y-harakatlari boshlangan edi. Bu Madinada islomiy muhit yaratish va odamlarning ajoyib tezlik bilan Islomni qabul qilishlari uchun yo‘l ochish uchun yetarli bo‘ldi. Makkada Allohning xabari Islomni qabul qilganlar bilan, ularga Quraysh tomonidan qilingan ta’qib va zulm bilan cheklanib qolgan edi. Madinada esa, aksincha, Islom tez tarqalgan edi, u yerdagi musulmonlar yahudiylar va kofirlarning ta’qibini ko‘rmas edilar. Bu esa Islomning odamlar qalbida chuqur ildiz otishiga va musulmonlar uchun yo‘l ochilishiga faqat yordam berishi mumkin edi.

The Messenger of Allah (pbuh) was very pleased with the news brought by Mus’ab and began thinking long and hard about this matter and comparing the Makkan society with that of Madinah. He (pbuh) had spent twelve consecutive years in Makkah calling for the Deen of Allah, exhausting all his efforts, devoting all his time and seizing every single opportunity, enduring in the process all types of hardship, suffering and oppression, and despite all that, society in Makkah remained as stubborn as ever and the Da’wah never managed to break through, due to the remorseless and frigid hearts and ruthless feelings of the Makkan people whose adamant minds would not break away from the past. The Makkan society was harsh and its openness to the Da’wah was absent due to the deeply rooted idolatrous polytheism within the hearts of its people, for Makkah was the main center of Shirk. In Madinah, things were different, hardly one year had elapsed since a group of the Khazraj embraced Islam, and the first pledge of al-‘Aqabah took place, then came the efforts of Mus’ab ibn ‘Umayr the year after, and this was enough to generate an Islamic atmosphere in Madinah and to pave the way for people to embrace Islam at an astonishing rate. The Message of Allah in Makkah had stopped with those who had embraced Islam, with the persecution and oppression inflicted upon them by the Quraysh, but in Madinah, on the other hand, Islam had spread rapidly, with the Muslims there not having to suffer the persecution by the Jews and the disbelievers, and this could only help Islam to become deeply rooted in people’s hearts and to pave the way for the Muslims. .

Shuni aytib o‘tish joizki, Allah Elchisi ﷺ Da’vat duch kelayotgan to‘siqlar tufayli, sabr-toqat va qat’iyatni saqlamasdan hamda bu to‘siqlarni yengishga urinmasdan turib, Makkadan hijrat qilishni hech o‘ylamagan edilar. U zot ﷺ o‘n yil davomida Makkada sabr-toqat ko‘rsatdilar, fikrlarini doim Da’vatga qaratib turdilar. U zot ﷺ va sahobalari Da’vat yo‘lida har xil dahshat va zulmlarga bardosh berdilar. Quraysh tomonidan qilingan jabr-zulm va qarshilik ﷺ ning irodasi va qat’iyatini hech qachon susaytirmadi, aksincha, Rabbi tomonidan olib kelgan Xabarga bo‘lgan ishonchi uni yangi cho‘qqilarga ko‘tardi, Allah yordamining aniqligi esa uni yanada mustahkam va qat’iyatli qildi. Shunga qaramay, bu urinishlardan so‘ng u zot ﷺ Makka jamiyatining qanchalik qattiqqo‘l va o‘jar ekanini, odamlarning fikri qanchalik sayoz, shafqatsiz va adashgan ekanini anglab yetdilar. Bu esa muvaffaqiyat ehtimolining juda kam ekanini va u yerda Da’vatni davom ettirish behuda mehnat bo‘lishi mumkinligini anglatardi. Shu sababli bunday jamiyatdan uzoqlashib, boshqa jamiyat izlash zarur bo‘lib qoldi. Shunday qilib, u zot ﷺ Makkadan hijrat qilishni o‘yladilar va Madinaga ko‘chish haqida o‘ylashlariga sabab faqat shu edi, na qiyinchilik, na zulm sabab bo‘lgan.

It is worth mentioning that the Messenger of Allah (pbuh) had never thought about emigrating from Makkah simply because of the obstacles the Da’wah was facing, without remaining steadfast and persevering, and without attempting to overcome those obstacles. He (pbuh) persevered for ten years in Makkah, always focusing his thoughts on the Da’wah. He and his followers endured all types of horror and persecution in the way of the Da’wah. The illtreatment and the resistance by the Quraysh never weakened his resolve and determination, on the contrary, his belief in the Message which he brought from his Lord took him to new heights, and the certainty of Allah’s help made him even more steadfast and resolute. Nevertheless, he (pbuh) realized after those attempts how hard and stubborn the Makkan society was, how shallow minded people were and how ruthless and misguided they were. This meant that the chances of success were slim, and that pursuing the Da’wah there could be a wasted effort, thus it became necessary to move away from such a society and look for another one. He therefore thought about emigrating from Makkah, and that was the only reason for thinking about moving to Madinah, not the hardship nor the persecution. .

Darhaqiqat, Payg'ambar (s.a.v.) o'z sahobalariga zulmdan qochish uchun Habashistonga hijrat qilishni buyurgan edilar, chunki imonlilarga, agar dinlari uchun ta'qib qilinsa, ta'qib joylaridan uzoqlashish ruxsat etilgan. Garchi azob-uqubatlarga chidash imonni kuchaytirsa, zulm mo'minning sadoqatini oshirsa va qarshilik uning qat'iyatini charxlasa ham, imon mo'minlarni barcha mashaqqatlarni yengil ko'rishga va mol-mulk, obro', xotirjamlik hatto jonlarini ham qurbon qilishga undaydi. Mo'minning Allohga (s.v.t.) bo'lgan e'tiqodi uni Uning yo'lida o'z jonini ixtiyoriy ravishda berishga tayyor qilsa-da, to'xtovsiz tajovuz va doimiy qurbonlik natijasida mo'min holdan toyishi mumkin. Buning sababi shundaki, uning kuchi unga yetkazilgan zararga chidash va unga qarshi turishga sarflanadi, Da'vatga kuch-g'ayratini safarbar qilishga va e'tiqodining haqiqatiga chuqur fikr yuritish imkoniyatiga ega bo'lishga emas. Shu sababli musulmonlarda azob hukm surgan joylardan hijrat qilishdan boshqa chora qolmadi. Ular Habashistonga hijrat qilganlarida ham aynan shunday bo'lgan.

Indeed the Messenger of Allah (pbuh) had ordered his Sahabah to emigrate to Abyssinia to escape persecution as it is allowed for the believers to move away from places of affliction if they were persecuted because of their Deen, although enduring the torture enhances one’s Iman, and the oppression increases one’s faithfulness and resistance sharpens one’s determination. Iman pushes believers to belittle all hardships and sacrifice wealth, honor, peace of mind and even their lives. And although belief in Allah (swt) makes the believer ready to give his life willingly in His way, unabated aggression and the continuity of sacrifice would cause the believer to become exhausted. This is so, because his efforts would be diverted towards persevering against and resisting the harm inflicted upon him, rather than towards mobilizing his efforts in the Da’wah and broadening his horizons by being allowed to think deeply about the truthfulness of his belief. It was for this reason that the Muslims had no other alternative but to emigrate away from the places where affliction reigned. This was the case when they emigrated to Abyssinia. .

Allohning Elchisi ﷺ ular bilan bay'at haqida gaplashdi va ularning tayyorligini his qildi. Ular esa o'z navbatida Tashriq kunlarida al-'Aqabada unga uchrashishga kelishib oldilar. U ﷺ ularga dedi: "Hech kimni uyg'otmanglar va yo'q bo'lgan birovni kutmanglar." Tun uchdan bir qismi o'tganda ular Allohning Elchisi ﷺ bilan belgilangan vaqtda al-'Aqabaga yashirincha bordilar, ikki ayol ham ular bilan birga edi. Ular Allohning Elchisi ﷺ kelishini kutdilar; u amakisi al-'Abbos bilan keldi, al-'Abbos o'sha paytda kofir edi, lekin u jiyanining mustahkam kafolatini bermoqchi edi. U birinchi bo'lib gapirdi va dedi: "Ey Xazraj xalqi! Muhammadning biz orasidagi mavqeini bilasizlar. Biz uni o'zimiz kabi fikrlaydigan o'z qavmimizdan himoya qildik. U o'z qavmi orasida izzat va xavfsizlikda yashaydi, lekin u sizlarga murojaat qilib, sizlarga qo'shilishni qaror qildi. Agar siz unga bergan va'dangizga sodiq qola olasiz va uni dushmanlaridan himoya qila olasiz deb o'ylasangiz, o'z zimmangizga olgan majburiyatni bajaring. Agar u siz bilan chiqib ketganidan keyin uni xiyonat qilib tashlab ketasiz deb o'ylasangiz, uni hozirning o'zida qoldiring." Ular javob berdilar: "Biz sizning gapingizni eshitdik. Endi siz gapiring, ey Allohning Elchisi, o'zingiz va Rabbingiz uchun istagan narsangizni tanlang." Allohning Elchisi ﷺ Qur'on o'qib, Islomni ulug'lab gapirdi va dedi: "Ayollaringiz va bolalaringizni himoya qilganingizdek, meni himoya qilishingiz shartiga sizlardan bay'at olishni so'rayman." Al-Bara' bay'at berish uchun uning qo'lini oldi va dedi: "Biz bay'at beramiz, ey Allohning Elchisi! Alloh haqi, biz urushchi erkaklarmiz, ota-bobolarimizdan avlodlarga o'tib kelgan qurollarimiz bor."

The Messenger of Allah (pbuh) talked to them about the pledge and felt their readiness, and they in turn agreed to meet him at al-‘Aqabah during the days of Tashreeq. He (pbuh) said to them, “Do not wake anyone, nor wait for anyone who is absent.” When a third of the night had passed they went secretly to their appointment with the Messenger of Allah (pbuh) at al-‘Aqabah, the two women were also with them. They waited for Allah’s Messenger (pbuh) until he came with his uncle al-‘Abbas, who was at that time a disbeliever, albeit he wanted to give his nephew a firm guarantee. He was the first to speak and said, “O people of Khazraj! You know what position Muhammad holds among us. We have protected him from our own people who think as we do about him. He lives in honor and safety among his people, but he decided to turn to you and join you; so if you think you can be faithful to what you have promised him and protect him from his opponents, then assume the burden you have undertaken. But if you think that you will betray and abandon him after he has gone out with you, then leave him now.” They replied, “We have heard what you say. Now you speak, O Messenger of Allah, and choose for yourself and your Lord what you wish.” The Messenger of Allah (pbuh) spoke after reciting the Qur’an and commended Islam and said, “I invite your allegiance on the basis that you protect me as you would your women and children.” Al-Bara’ took his hand to give the pledge and said, “We give our allegiance O Messenger of Allah, by Allah we are men of war possessing arms which have been passed on from father to son”. .

Al-Bara’ gapirayotganida Abu al-Haytham ibn al-Tayhan uni bo‘lib, dedi: “Ey Allohning Elchisi, biz boshqa erkaklar (ya’ni yahudiylar) bilan aloqalarga egamiz. Agar ularni uzsak, balki shunday qilib, Alloh sizga g‘alaba bergach, qavmingizga qaytib, bizni tark etasizmi?” Allohning Elchisi ﷺ jilmayib dedi: “Yo‘q, sizning qoningiz — mening qonim, sizga muqaddas bo‘lgan narsa — menga ham muqaddas. Men sizdanman, siz esa mendansiz. Sizga qarshi urushganlarga men ham qarshi urushaman, sizlar bilan tinch bo‘lganlar bilan men ham tinch bo‘laman.” Al-‘Abbos ibn ‘Ubada bo‘lib, dedi: “Ey Xazraj qavmi! Bu odamni qo‘llashga va’da berar ekansizlar, nimaga bo‘yin tovlayotganingizni bilasizmi? Bu hammaga qarshi urush degani. Agar mol-mulkingiz yo‘qolib, ashrof kishilaringiz o‘ldirilganda uni tashlab ketishni o‘ylasangiz, hozirning o‘zida shunday qiling, chunki Alloh haqqi, keyinroq shunday qilsangiz, bu dunyo va oxiratda sharmandalik bo‘ladi. Lekin agar mol-mulkingiz yo‘qolib, ashrof kishilaringiz o‘ldirilganda ham va’dangizga sodiq qolasiz deb o‘ylasangiz, uni qabul qiling, chunki Alloh haqqi, bu sizga bu dunyoda ham, oxiratda ham foyda keltiradi.” Ular Allohning Elchisi ﷺni shu shartlar bilan qabul qilishlarini aytishdi va so‘radilar: “Ey Allohning Elchisi, sadoqatimiz evaziga bizga nima bor?” Allohning Elchisi ﷺ ishonch bilan javob berdi: “Jannat.”

While al-Bara’ was speaking Abu al-Haytham ibn al-Tayhan interrupted him and said, “O Messenger of Allah, we have ties with other men (meaning the Jews) and if we sever them perhaps when we have done that and Allah will have given you victory, you will return to your people and leave us?” The Messenger of Allah (pbuh) smiled and said, “No, your blood is my blood, and what is sacred to you is sacred to me; I am of you and you are of me; I will fight against those who fight against you, and be at peace with those at peace with you.” Al-‘Abbas ibn ‘Ubadah interrupted and said, “O people of Khazraj! Do you realize to what you are committing yourselves in pledging your support for this man? It means fighting all and sundry. If you think that if you lose your property, and your nobles are killed you will give him up, then do so now, for by Allah it would bring you shame in this world and the next if you did so later. But if you think that you will be loyal to your undertaking even if you lose your possessions and your nobles are killed, then take him, for by Allah it will profit you in this world and the Hereafter.” They said that they would accept the Messenger of Allah (pbuh) on these conditions and then inquired, “What is in it for us, O Messenger of Allah, in return for our loyalty?” Allah’s Messenger (pbuh) replied confidently, “Jannah.”. .

Keyin, Allohning Elchisi (alayhissalom) Makkadagi musulmonlarga kichik guruhlar bo'lib Madinaga hijrat qilishni buyurdilar. Shunday qilib, ular yakka-yakka yoki ba'zan kichik guruhlar bo'lib hijrat qila boshladilar. Quraysh esa o'sha paytga kelib bay'at haqida eshitgan edi va musulmonlarning hijratiga to'sqinlik qilishga urindi. Hijratni to'xtatish uchun ular er bilan xotin orasiga kirishdi, lekin musulmonlar Makkadan Madinaga ketishda davom etdilar, Allohning Elchisi ﷺ esa hech kimga ketishi yoki qolishini bildirmay turdilar. Shunga qaramay, u zot ﷺ ham ketishlariga ishoralar bor edi. Abu Bakr Allohning Elchisi ﷺ dan hijratga ruxsat so'rab turdi, to u zot ﷺ javob berguncha: "Shoshilmang, ehtimol Alloh sizga hamroh beradi", dedilar. Shunda Abu Bakr Allohning Elchisi ﷺ hijrat qilishni xohlayotganlarini bildi. Quraysh Allohning Elchisi ﷺ ning hijrati oqibatlaridan juda xavotirda edi, ayniqsa Madinadagi musulmonlar ko'p bo'lib, ustunlikka ega ekanligi hisobga olinganda. Ravshanki, Makkadan musulmonlarning hijrati ularning o'sha yerdagi mavqeini mustahkamlaydi. Quraysh yana bir, bundan ham jiddiyroq xavf Allohning Elchisi ﷺ ekanligini angladi. Agar u zot ﷺ ularga qo'shilsa va ularning qo'lidagi kuch bilan birga bo'lsa, bu ularning tugashi demak edi. Shu sababli ular Allohning Elchisi ﷺ ning Madinaga hijrat qilishlarini to'xtatish masalasi ustida uzoq va chuqur o'ylab ko'rdilar. Quraysh musulmonlar kuchga aylangach, agar Allohning Elchisi ﷺ Makkada qolishga qaror qilsalar, ularning ortidan kelib, himoya qilishlaridan qo'rqa boshladi. Bunday ikkilanish oldida ular nihoyat u zot ﷺ ni o'ldirishga qaror qildilar, shunda u zot ﷺ Madinadagi musulmonlarga qo'shilishdan to'silsin va Madina xalqi, Islom va Muhammad ﷺ bilan kelajakdagi barcha to'qnashuvlarning oldi olinsin.

. Afterwards, the Messenger of Allah (pbuh) ordered the Muslims in Makkah to emigrate to Madinah in small parties, and so they began to migrate either individually or sometimes in small groups. The Quraysh by then had heard of the pledge and they attempted to prevent the Muslims from emigrating. They came between husband and wife in order to stop the migration, but the Muslims continued to leave Makkah for Madinah, while Allah’s Messenger (pbuh) stayed behind without indicating to anyone whether he would leave or not. There were signs, however, that he (pbuh) too would leave. Abu Bakr kept asking Allah’s Messenger (pbuh) for permission to emigrate until he answered, “Don’t be in a hurry, it may be that Allah will give you a companion.” Abu Bakr knew then that Allah’s Messenger (pbuh) wanted to emigrate. The Quraysh were very concerned about the implications of the emigration of Allah’s Messenger (pbuh), especially now that the Muslims in Madinah were many and enjoyed the upper hand. Evidently, their position there would be strengthened by the emigration of the Muslims from Makkah. The Quraysh realized that another even more serious potential threat to them was Allah’s Messenger (pbuh). Should he (pbuh) join them there, and with the power that they possessed, it could mean the end of them. They, therefore, thought long and hard about the issue of preventing Allah’s Messenger (pbuh) from migrating to Madinah. The Quraysh began to fear that once the Muslims had become a force to be reckoned with they would come after them and defend Allah’s Messenger (pbuh), should he decide to stay in Makkah. With such a dilemma confronting them. They finally decided to resort to killing him (pbuh), so as to prevent him from joining the Muslims in Madinah and in order to avoid all future clashes with the people of Madinah, Islam and Muhammad (pbuh). .

Madinadagi islom kuchlarining mavjudligi, odamlarning Allohning Elchisini (s.a.v.) qabul qilishga tayyorligi va Islom davlatining barpo etilishi — aynan shular uni (s.a.v.) hijrat qilishga undagan yagona sabablar edi. Kimdir Muhammad (s.a.v.) Makkadan Quraysh uni o‘ldirib qo‘yishidan qo‘rqqani uchun hijrat qilgan, deb xulosa chiqarishi yoki bunday fikrni hatto bir lahzaga ham o‘ylab ko‘rishi butunlay noto‘g‘ri bo‘lardi. U (s.a.v.) o‘ziga yetkazilgan zulm va ozor haqida hech qachon bir lahza ham o‘ylamagan va Islom yo‘lida jonini fido qilishdan xursand bo‘lgan. Bu haqiqatdir. Uning (s.a.v.) Madinaga hijrati shunchaki Islom da’vatiga fidoyilik bilan xizmat qilish va shu maqsadni ilgari surish uchun zarur bo‘lgan Islom davlatini barpo etish edi. Ravshanki, Quraysh uni Madinaga hijrat qilishidan qo‘rqib, o‘ldirish qaroriga kelgan edi, chunki u erda u (s.a.v.) himoya va qudratga ega bo‘lardi. Ammo Quraysh barcha harakatlariga qaramay, uni yo‘q qilish niyatida muvaffaqiyatsizlikka uchradi. Quraysh qo‘rqqanidek, hijrat da’vat tarixida burilish nuqtasi bo‘ldi. U odamlarni Islomga chaqirish bosqichidan Islom jamiyatini, Islom hokimiyati bilan boshqariladigan davlatni barpo etish bosqichiga o‘tdi. Bunga dalil, isbot va ishontirish yo‘li bilan chaqirildi, uni yovuz va zolim kuchlardan himoya qiladigan kuch ham shu yo‘l bilan ta’minlandi.

The presence of the forces of Islam in Madinah, the readiness of the people to receive the Messenger of Allah (pbuh), and the establishment of the Islamic State were the only reasons which prompted him (pbuh) to emigrate. It would be completely erroneous for anyone to conclude or even to entertain the slightest thought that Muhammad (pbuh) emigrated from Makkah out of fear that the Quraysh would kill him. He (pbuh) never gave the slightest consideration to the repression and harm that befell him and was more than happy to sacrifice his life in the way of Islam. This is a fact. His (pbuh) emigration to Madinah was simply the selfless pursuit of the Islamic Da’wah and the necessary establishment of the Islamic State to further that objective. It is clear that the Quraysh had come to the decision to kill him for fear of his emigration to Madinah where he (pbuh) would enjoy its protection and power, but the Quraysh, despite their efforts, failed in their bid to dispose of him. The emigration, as the Quraysh feared, proved to be the turning point in the history of the Da’wah. It moved from the phase of inviting people to Islam, to the phase of establishing an Islamic society, a state ruling by Islam’s authority, inviting for it by means of evidence, proof and persuasion and by the force that would protect it from evil and oppressive forces.