13 Jamiyatni barpo etish - Islom xalifaligi | Quran Course

13 Jamiyatni barpo etish - Islom xalifaligi | Quran Course

O‘sha paytda Madinada uch guruh yashardi: Muhojirlar va Ansorlardan iborat musulmonlar, ular eng katta guruhni tashkil etardi; Aws va Xazraj qabilalaridan bo‘lib, Islomni qabul qilmagan mushriklar; va yahudiylar. Yahudiylar o‘z navbatida to‘rt bo‘limga bo‘lingan edi: biri Madina ichida yashagan Banu Qaynuqa’, qolgan uchtasi esa Madina tashqarisida, ya’ni Banu Nazir, Xaybar va Banu Quraydah. Hatto Islomdan oldin ham yahudiylar Madina jamiyatidan alohida o‘z jamiyatini tashkil etgan edilar. Buning sababi shu ediki, ularning tushunchalari va his-tuyg‘ulari, shuningdek, ishlarini yuritish usullari boshqacha edi. Natijada, yahudiylar shahar ichida va atrofida yashasalar-da, Madina umumiy jamiyatining bir qismi bo‘lmadilar. Mushriklarga kelsak, ular soni jihatidan oz edi va Madinani qamrab olgan islomiy muhit ularni chetlab o‘tib keta olmasdi. Shu sababli, Islomni qabul qilmagan bo‘lsalar-da, ularning islomiy tushuncha va his-tuyg‘ularga, hamda Islom qoidalariga bo‘ysunishi muqarrar edi. Muhojirlar va Ansorlar esa Islomiy aqida bilan birlashgan edilar. Islom ularning ishlarini uyg‘unlashtirdi. U ularning tushuncha va his-tuyg‘ularini bir xil qildi. Hayotlarini va munosabatlarini Islom asosida tashkil etish esa tabiiy va muqarrar natija edi.

At the time three groups lived in Madinah: the Muslims (Muhajireen and Ansar), who formed the biggest group; the polytheists, from the Aws and Khazraj who did not embrace Islam; and the Jews who themselves were divided into four sections (one inside Madinah called Banu Qaynuqa’, and the other three outside Madinah, namely Banu Nadir, Khaybar and Banu Quraydah). Even before Islam, the Jews formed their own separate society from that of the society in Madinah. This was so because their concepts and emotions were different, as were the ways by which they conducted their affairs. The result of this was that the Jews were never part of the general society of Madinah even though they lived in and around the city. As for the polytheists, they were small in numbers and were overwhelmed by the Islamic atmosphere pervading Madinah. Therefore, their yielding to the Islamic concepts and emotions and to the rules of Islam was inevitable even if they did not embrace Islam. The Muhajireen and Ansar were united by the Islamic ‘Aqeedah. Islam harmonized their affairs. It rendered their concepts and emotions as the same - organizing their lives and relationships on the basis of Islam was a natural and inevitable outcome.

Bu birodarlik moddiy jihatdan ham o'z samarasini berdi, chunki Ansor muhojir birodarlariga katta saxiylik ko'rsatgan edi, bu esa ularning o'zaro aloqalarini yanada mustahkamladi. Ansor ularga pul va mol-mulk taklif qildi, hamma narsani ular bilan baham ko'rdi. Ular birgalikda savdo qilib, dehqonchilik bilan shug'ullandilar. Muhojirlar orasidagi savdogarlar tijoratga kirishdi: 'Abdurrahmon ibn 'Avf sariyog' va pishloq sotar edi, tadbirkorlikka moyil boshqalar ham shunday qildi. Savdo bilan shug'ullanmaganlar esa dehqonchilikka o'tdi, masalan, Abu Bakr va 'Ali Ansor tomonidan berilgan yerlarda ishladilar. Allohning Elchisi ﷺ shunday dedilar: "Kimki bir parcha yerga egalik qilsa, uni o'zi eksin yoki birodariga bersin." Shunday qilib, musulmonlar o'z rizqlarini topish uchun mehnat qildilar. Ammo musulmonlar orasida pulsiz, ish topa olmaydigan va yashaydigan joyi bo'lmagan kichik bir guruh ham bor edi. Ular muhojir ham, Ansor ham bo'lmagan muhtojlar edi. Bular Madinaga kelib, Islomni qabul qilgan badaviylar edi. Allohning Elchisi ﷺ ularni o'z qaramoqlariga oldilar va masjidning yopiq qismida joylashtirdilar, shu sababli ular Ahli Suffa nomi bilan mashhur bo'ldilar. Ular Alloh (SWT) mo'l-ko'l rizq bergan boy musulmonlar hisobiga yashardilar. Shu tariqa Allohning Elchisi ﷺ musulmonlarning turmush tarzini barqarorlashtirdilar va ularning o'zaro munosabatlarini mustahkam asosga qurdilar. Allohning Elchisi ﷺ shu yo'l bilan Madinadagi jamiyatni kufrning xunuk yuziga qarshi mustahkam turadigan va munofiqlar hamda yahudiylarning fitnalariga bardosh bera oladigan kuchli poydevor ustiga qurdilar. Islom jamiyati butun vaqt davomida birlikda qoldi va Allohning Elchisi ﷺ musulmonlar orasidagi bu birlikdan xotirjam bo'ldilar.

This brotherhood had its material effect as well, for the Ansar had shown a great deal of generosity towards their brethren, the emigrants, which served to only strengthen their ties. The Ansar offered them money and properties, sharing everything with them. They traded and farmed together. The traders amongst the emigrants turned their hand to commerce, ‘Abd al-Rahman ibn ‘Auf used to sell butter and cheese, and others who were business minded did likewise. As for those who did not take up trading, they went into farming, like Abu Bakr and ‘Ali who worked the lands given to them by the Ansar. The Messenger of Allah (pbuh) said, “Whoever owns a piece of land should farm it or give it to his brother.” So the Muslims worked to earn their living. There was, though, a small group of Muslims who had no money, could find no work and had nowhere to live. They were the needy, being neither emigrants nor Ansar. These were Bedouins who came to Madinah and who had embraced Islam. The Messenger of Allah (pbuh) took them into his care and housed them in the covered part of the Masjid, where they became known as the Ahl al-Suffah. They lived off the wealthy Muslims whom Allah (swt) had provided for generously. By doing so, Allah’s Messenger (pbuh) managed to stabilize the Muslims’ way of life and determine their relationships with each other on a solid footing. The Messenger of Allah (pbuh) thus established the society in Madinah on a strong foundation that stood firmly in the ugly face of disbelief and which was able to resist the conspiracies of the hypocrites and Jews. The Islamic society remained united throughout, and the Messenger of Allah (pbuh) became reassured by this unity among the Muslims.

Yahudiylar Islomdan oldin ham boshqa jamiyatlardan ajralib turadigan, alohida yashagan jamiyat bo'lib qolgan. Madinada Islom hokimiyati o'rnatilgach, ixtiloflar chuqurlashdi va musulmonlar bilan yahudiylar o'rtasidagi munosabatlarni aniq asosga qo'yish zarurati paydo bo'ldi. Shu sababli Allohning Elchisi ﷺ jamiyatning boshqa a'zolariga nisbatan musulmonlarning pozitsiyasini belgilab berdilar. Shu asosda Allohning Elchisi ﷺ Muhojirlar va Ansor haqida hujjat yozdilar, unda yahudiylar bilan kelishuv tuzib, ularga o'z dinlari va mulklari bo'yicha huquq berdilar hamda ularning o'zaro majburiyatlarini bayon qildilar. Hujjatni ﷺ quyidagicha boshladilar: "Bu Quraysh va Yasrib (Madina) mo'minlari hamda ularga ergashgan, ularga qo'shilgan va ular bilan birga jihod qilgan kishilar o'rtasidagi munosabatlarni tartibga soluvchi, Payg'ambar Muhammaddan kelgan hujjatdir. Ular barcha odamlardan ajralgan holda bir ummatdirlar." Keyin ﷺ mo'minlar o'rtasidagi munosabat qanday qurilishi kerakligini zikr qildilar. Mo'minlar o'rtasidagi munosabatlar haqidagi so'zlarida ﷺ yahudiylarni ham eslab o'tdilar: "Mo'min kofir uchun mo'minni o'ldirmasin va kofirga qarshi mo'minga yordam bermasin. Ularning orasidagi Allohning ahdi yagonadir, ularning eng ojizi ham mas'uliyatlidir. Mo'minlar begonalardan tashqari bir-birlarining homiylaridir (wula'a). Bizga ergashgan yahudiylarga yordam va tenglik tegishlidir. Ularga zulm qilinmaydi va dushmanlariga yordam berilmaydi. Mo'minlarning tinchligi bo'linmasdir. Mo'minlar Allohning yo'lida urush qilayotganda alohida sulh tuzilmaydi. Shartlar hammaga adolatli bo'lishi kerak." Ushbu hujjatda zikr qilingan yahudiylar Islom davlatining fuqarosi bo'lishni xohlagan kishilar edi. U Madina chekkasida yashovchi yahudiy qabilalariga qaratilmagan edi. Shunday qilib, Davlatning fuqarosi bo‘lishni xohlagan har bir yahudiy xuddi shunday huquqlarga ega bo‘lar va xuddi shunday munosabatga sazovor bo‘lar edi, chunki u shu zahoti zimmiy (ahdlashgan xalq) deb hisoblanardi. Hujjatda zikr etilgan yahudiy qabilalariga kelsak, ular hujjatning keyingi qismida eslatilgan bo‘lib, Banu ‘Avf yahudiylari, Banu al-Najjar yahudiylari va boshqalarni o‘z ichiga olgan.

The Jews remained always a society apart, different from other societies, even before Islam. When Islam’s authority was established in Madinah, differences deepened and the need to establish relations between the Muslims and the Jews on a specific basis became a necessity. So the Messenger of Allah (pbuh) determined the Muslims’ position towards the other members of the society. In the light of this the Messenger of Allah (pbuh) wrote a document concerning the Muhajireen and Ansar in which he made an agreement with the Jews establishing them in their religion and their property, and in which he stated their reciprocal obligations. He (pbuh) began the document as follows, “This is a document from Muhammad the Prophet, governing the relations between the believing Muslims of Quraysh and Yathrib (Madinah), and those who followed them and joined them and fought alongside them. They are one Ummah to the exclusion of all people.” He (pbuh) then mentioned how the relationship between the believers was to be constituted. He also mentioned the Jews during his talk concerning the relations between the believers, saying, “A believer shall not slay a believer for the sake of a disbeliever, nor shall he aid a disbeliever against a believer. Allah’s covenant amongst them is one, the least of them is responsible. Believers are protectors (Wula’a) of one to the other to the exclusion of outsiders. To the Jews who follow us belong help and equality. They shall not be wronged nor shall their enemies be aided. The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allah. Conditions must be fair to all.” The Jews mentioned in this document were the ones who wanted to become citizens of the Islamic State. It was not addressed to the Jewish tribes living on the outskirts of Madinah. Thus, any Jew wanting to become a citizen of the State would enjoy the same rights and receive the same treatment, for he would then be considered a Dhimmi (people of the covenant). As for the Jewish tribes mentioned in the document, they were referred to in the latter part of the document and included the Jews of Banu ‘Auf and the Jews of Banu al-Najjar and so on.