Ummatni birlashtirish uchun odamlarni shakllantirish - Islom xalifaligi | Quran Course

Ummatni birlashtirish uchun odamlarni shakllantirish - Islom xalifaligi | Quran Course

Muslimlarning mahalliy xalqlar bilan aralashib yashashi bu xalqlarning Islomga kirishi va boshqa musulmonlar bilan birlashishiga olib kelgan asosiy omillardan biri bo‘ldi. Biror mamlakatni zabt etgandan so‘ng, musulmonlar o‘sha yerda o‘rnashib olar va xalqqa Islomni hamda Islom madaniyatini o‘rgata boshlar edi. Ular qo‘shni uylarda yashar, hayotning barcha ishlarida birga qatnashar va bir davlatning fuqarolari bo‘lib, bir xil qonunlar asosida boshqarilar edi. Hech qachon g‘olib va mag‘lub, zabt etuvchi va zabt etilgan kabi bo‘linib ajralgan ikki xil alohida jamoa bo‘lmagan. Ular hammasi davlatning fuqarolari edi, kundalik ishlarida bir-biriga yordam berar edilar. Zabt etilgan xalq hukmdorlarni ilgari hech duch kelmagan boshqacha bir turdagi odamlar deb bilardi. Ular hukmdorlarning o‘zlarini teng darajaga qo‘yib, ularga xizmat qilishi va ishlarini boshqarishidagi tengligini ko‘rardilar. Yuqori fazilatli hukmdorlarning yaxshi muomalasini his qilardilar, bu esa ularni hukmdorlarga va Islomga sadoqatli qilardi. Hukmdorlar va boshqa musulmonlar Kitob ahli (yahudiylar va nasroniylar)dan ayollarga uylanar, ularning so‘yilgan go‘shtini va taomlarini yeyar edilar. Bu esa ularning Islomga kirishi uchun turtki bo‘lardi, chunki ular hukmdorlar orqali Islomning ta’sirini ko‘rar va ularga qo‘llanayotgan tizim orqali Islomning nurini ko‘rar edilar. Natijada, bu xalqlar birlashib, yagona ummatni tashkil etdilar.

The mixing of the Muslim with the indigenous people was one of the major factors that led to those people entering Islam and integrating with other Muslims. After conquering a country, the Muslims would take up residence there and begin teaching the people Islam and Islamic culture. They lived in neighboring houses, they shared in all of life’s affairs and became subjects of one country, being ruled by the same laws. There never existed two different segregated communities divided into conquerors and conquered, winners and the defeated. They were all citizens of the State who helped each other in their daily affairs. The conquered people looked upon the rulers as being a different type of people whom they had never encountered before. They witnessed the equality with which they treated them by placing themselves on the same level and serving them and managing their affairs. They experienced fine treatment by rulers of high qualities and this made them adherent towards the rulers and towards Islam. The rulers and other Muslims would marry women from the People of the Book (Jews and Christians), eat their slaughtered meat and their food. This served as an incentive for them to enter Islam because they witnessed the effect of Islam through the rulers and saw the light of Islam through the system being implemented upon them. As a result, these people became integrated and constituted a single Ummah.

Islomning ularni qabul qilganlarda keltirib chiqargan keng qamrovli o‘zgarishi bu yangi musulmonlarning aql-idrok darajasining ko‘tarilishiga olib keldi. Bu ularda barcha tushunchalar asoslanadigan va o‘lchanadigan mafkuraviy asos bo‘lgan islomiy aqidani shakllantirdi. Natijada Islom ularni hissiyotga asoslangan e’tiqoddan (imondan) aqliy asoslangan e’tiqodga olib o‘tdi. U ularni aql-idrok darajasining keskin pasayishiga olib kelgan butlarga, suratlarga, boshqa insonlarga va otashga sig‘inishdan, uch xudolilik (tasolus) va shunga o‘xshash boshqa turdagi sig‘inishlarga ishonishdan, Allohga (subhanahu va taolo) ibodat qilishga o‘tkazdi, bu esa ma’rifatli aqlning shakllanishiga olib keldi va shunday davom etadi. Islom ularga oxiratga ishonishni o‘rgatdi va Qur’on hamda Sunnat uni bayon qilganidek, unda mukofot va jazo borligini tushunishga yetakladi. Shunda ular oxiratni haqiqiy deb tasavvur qildilar, bu esa ularga bu dunyoning haqiqiy ma’nosini anglashga olib keldi, bu dunyo esa boshqa, baxtliroq va abadiy hayotga yo‘ldir. Ular hayotni ochiq qo‘llar bilan qabul qildilar va undan voz kechmadilar. Ular uning vositalaridan foydalandilar va Alloh (subhanahu va taolo) — hayotga nisbatan to‘g‘ri mezonlar va tasavvurlarni bergan Zot — ato etgan lazzatlar va boyliklardan bahramand bo‘ldilar.

The comprehensive change that Islam caused in those who embraced it led to the raising of the intellectual level of those new Muslims. This developed in them the Islamic ‘Aqeedah which became an ideological basis upon which all concepts were founded and measured. As a result, Islam took them from an emotional based belief (faith) to a rationally founded belief. It transformed them from the worship of idols, icons, other human beings, and fire, and the belief in the trinity and other similar types of worship, which led to a steep decline in the intellectual level, to the worship of Allah (swt), which led and will continue to lead to the establishment of an enlightened mind. Islam made them believe in the Hereafter and led them to comprehend it in the way that the Qur’an and the Sunnah have presented it and the reward and punishment in it. So they conceived of it as being real and this led them to acquire a true meaning of this life thus being the path to another happier and eternal life. They held life with open arms and they did not neglect it. They took its means and enjoyed the pleasures and wealth that Allah (swt) - the One who provided the right criteria and perceptions of life.

Islomdan oldin ularning hayot mezoni faqat shaxsiy manfaatga asoslangan edi, har qanday ishni bajarishda yagona nazorat sifatida shu manfaat xizmat qilardi. Islomni qabul qilgandan so'ng ularning harakatlari mezoni o'zgardi va halol va harom nimaligiga asoslana boshladi. Bu mezon ularning harakatlari uchun harakatlantiruvchi kuchga aylandi, uning ko'rsatmalari esa Alloh (SWT) amr etgan va man qilgan narsalarga muvofiq edi. Ularning harakatlarining maqsadi Allohning roziligiga erishish bo'ldi. Ish qiymati ish bajarilishining maqsadiga aylandi. Agar bu ibodat yoki jihod bo'lsa, u ma'naviy; agar sotib olish yoki sotish bo'lsa, moddiy; agar omonat yoki mehr-shafqat ishi bo'lsa, ahloqiy; agar kishiga inqirozda yordam berilsa, insonparvarlik bo'lar edi va hokazo. Odamlar harakat ortidagi niyat bilan harakatning qiymatini farqlay boshladilar. Natijada ularning hayot haqidagi tasavvuri avvalgisidan farq qila boshladi. Bu Islom belgilagan mezon, ya'ni Allohning amrlari bilan o'lchangan hayot haqidagi haqiqiy tasavvurga aylandi.

Prior to the advent of Islam, their criterion of life was based on personal interest as the only controls to perform any action. After the acceptance of Islam, the criterion of their actions changed and came to be based on what is Halal and what is Haram. This criterion became the driving force behind their actions, and its guidelines were according to what Allah (swt) had commanded and prohibited. The aim of their actions became attaining Allah’s pleasure. The value of the action became the objective behind the performance of the action. It would be spiritual if it were prayer or Jihad; material if it were buying or selling; moral if it was a trust or an act of compassion; humanitarian if one was being assisted in a crisis, etc. People began differentiating between the motive behind the action and the value of the action. As a result, their conception of life became different from their previous one. It became the true conception about the life measured by a criterion that Islam had set, this being the commands of Allah (swt).

Yangi musulmonlarning eng oliy maqsad haqidagi tushunchasi shu yerda o‘zgardi. Avvallari odamlarning turli-tuman va doimo o‘zgarib turadigan maqsadlari bor edi. Endi esa ular yagona va oxirgi maqsadga ega bo‘ldilar. Bu ular uchun ahamiyatli bo‘lgan narsalarning o‘zgarishiga va fazilatning ta’rifi o‘zgarishiga olib keldi. Ilgari fazilatlarning asosini shaxsiy jasorat, individual odob va obro‘-e’tibor, mazhabiy himoya, boylik va olijanob nasabdan maqtanish, isrofgarchilikka yetguncha saxiylik, qabila yoki urug‘ga sadoqat, qasosda shafqatsizlik va boshqa shunga o‘xshash ishlar tashkil etardi. Islom bularning hammasini o‘zgartirdi. U bu fazilatlarning barchasini arzimas qildi, inson ularni Allohning farmonlariga ko‘ra qabul qilishi yoki tark etishi mumkin bo‘lgan narsalarga aylantirdi. Ular keltiradigan foyda, ular bilan bog‘liq bo‘lgan g‘urur yoki obro‘ sababli emas, balki ular odat yoki an’ana bo‘lgani, yoki saqlab qolinishi kerak bo‘lgan meros bo‘lgani uchun ham emas. Islom faqat Allohning buyruqlariga bo‘ysunishni farz qildi. Shuning uchun Islom shaxsiy, qabilaviy, ommaviy va milliy manfaatlarni faqat Islomning amrlariga bo‘ysundirishni buyurdi.

The new Muslims’ concept of the highest ideal changed therein. In the past the people had different and ever changing ideals. Now they acquired the one and only ultimate objective. This resulted in the changing of things that mattered to them and in changing the definition of virtue. The basis of virtues formerly included things like personal courage, individual decency and respectability, sectarian backing, boasting about wealth and noble descent, generosity to the point of extravagance, faithfulness to the tribe or clan, mercilessness in revenge and other similar acts. Islam changed all that. It made all of these qualities trivial, which the human could take or leave according to Allah’s decrees, not according to the benefits they generated, nor to the pride or prestige which they entailed, nor because they were traditions or customs or a heritage one had to preserve. Islam mandated the submission to Allah’s orders only. Therefore, Islam enjoined the submitting of the individual, tribal, popular, and national interests to the commands of Islam only.