6. Muvaffaqiyat haqida xushxabar. Hayotning qiyinchiliklarini boshdan kechira boshlaganlaridan beri musulmonlar Islom jamoasiga kirish mashaqqatlarga duchor bo‘lish yoki o‘z qabrini o‘zi qazish degani emasligiga ishonch hosil qilgan edilar. Ular Islom da’vatining yagona maqsadi borligini bilar edilar: johiliyat an’analarini yo‘q qilish va uning nohaq tizimini barbod etish, shu bilan birga uning ta’sirini butun yer yuzига yoyish, dunyo miqyosida siyosiy vaziyatni qat’iy nazorat ostiga olish va insoniyatni Allohning roziligiga muvofiq yo‘lga yetaklash hamda odamlarni bandani emas, balki Allohning O‘zini ibodat qilishga o‘tkazish uchun yetarlicha mukammal bo‘lish. Bunday xushxabarlar ba’zan ochiq, ba’zan esa yashirin ravishda, vaziyatga mos holda nozil bo‘lib turardi. Musulmonlar qiyinchiliklarga duchor bo‘lganda yoki ularning hayoti doimiy cheklovlar ostida qolganda, avvalgi payg‘ambarlarning o‘z qavmlari bilan kechgan, ular boshdan kechirgan azob-uqubatlar haqidagi o‘xshash hikoyalar bayon etilgan oyatlar nozil bo‘lardi. Bu oyatlarda Makkadagi kofirlarning oxirgi fojiali taqdiri haqida ishoralar ham bo‘lib, ularning halokati nazarda tutilardi, shu bilan birga mo‘minlarga xushxabar berilib, yer yuzida xalifalikning haqiqiy vorislari to‘liq muvaffaqiyatga erishishi va Islom da’vati hamda uning targ‘ibotchilariga g‘alaba nasib etishi va’da qilinardi.
6. Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one’s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to Allâh’s Pleasure, and perfect enough to rid people of worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents.
Здесь мы могли бы привести некоторые аяты этой категории, полные радостной вести о окончательной победе, которая увенчает терпение и стойкость мусульман:
• «Воистину, Наше слово уже прежде было дано Нашим рабам — посланникам, что им непременно будет оказана помощь, и что Наше войско непременно будет победоносным. Так отвернись от них [о Мухаммад ﷺ] на время и наблюдай за ними, и они увидят (наказание)! Неужели они хотят ускорить Нашу кару? Когда же она спустится на их двор (то есть приблизится к ним), то утро будет злым для тех, кого предостерегали». [37:171–177]
l Here we could adduce some of the verses of this category pregnant with glad tidings referring to the final victory that would crown the perseverance and patience of the Muslims: • “And, verily, Our Word has gone forth of old for Our slaves, — the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away [O Muhammad (Peace be upon him) ] from them for a while, and watch them and they shall see (the punishment)! Do they seek to hasten on Our torment? Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned.” [37:171-177].
Xuddi shu mavzuda, Alloh O‘z Payg‘ambariga (ﷺ) shunday dedi: ○ “Ularning to‘dasi tarqatib yuboriladi va ular orqalarini o‘girib qochadilar.” [54:45].
In the same context, Allâh told His Prophet (Peace be upon him): ○ “Their multitude will be put to flight, and they will show their backs.” [54:45].
U shuningdek aytdi:
He also said:
“Ular ham avvalgi guruhlar kabi mag‘lub bo‘ladigan qo‘shindir.” [38:11].
○ “They will be a defeated host like the confederates of the old times.” [38:11].
Habashiston (Efiopiya)ga hijrat qilgan musulmonlarda quyidagilar bor edi:
○ "Zulmga uchraganlaridan so‘ng Allohning rizoligi uchun hijrat qilganlarni Biz, albatta, bu dunyoda yaxshi joyga joylashtiramiz. Oxirat mukofoti esa, agar bilsalar, yanada buyukroqdir." [16:41].
The Muslims who migrated to Abyssinia (Ethiopia) had the following: ○ “And as for those who emigrated for the cause of Allâh, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater, if they but knew.” [16:41].
Yusuf qissasi kontekstida shunday bo‘lgan edi:
In the context of the story of Joseph, there was:
"Albatta, Yusuf va uning aka-ukalarida so'roq qiluvchilar uchun dalillar (oyatlar, ibratlar, belgilar, vahiylar va boshqalar) bor." [12:7].
○ “Verily, in Joseph and his brethren there were Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.” [12:7].
yaʼni, Makkaliklar Yusufning akalari boshiga tushgan taqdirga, ya’ni mag‘lubiyat va taslim bo‘lishga duchor bo‘ladilar. Boshqa bir o‘rinda esa Alloh elchilar haqida gapiradi:
i.e., the Makkans will receive the same fate that befell Joseph’s brothers, viz, failure and surrender. In another instance, Allâh speaks about the Messengers:
○ «Va kufr qilganlar o‘z payg‘ambarlariga dedilar: “Albatta, sizlarni yurtimizdan haydab chiqaramiz yoki bizning dinimizga qaytasizlar!” Shunda ularning Robbi ularga vahiy qildi: “Albatta, zolimlarni (mushriklar, kofirlar va zulm qiluvchilarni) halok qilamiz. Va albatta, ularning ortidan sizlarni o‘sha yerda joylashtiramiz. Bu – Mening huzurimda turishdan (Qiyomat kunida) qo‘rqqan va Mening azobimdan hamda ogohlantirishimdan qo‘rqqan kishi uchundir”» [14:13, 14].
○ “And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion!’ So their Lord inspired them: ‘Truly, We shall destroy the Zâlimûn (polytheists, disbelievers and wrong-doers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection or fears My punishment) and also fears My threat.” [14:13,14].
Fors va Rim o'rtasidagi urush paytida kofirlar Forslarning g'alaba qozonishini chin dildan istashardi, chunki ikkala tomon ham ko'p xudolikka e'tiqod qilardi. Musulmonlar esa Rimliklarning g'alaba qozonishi uchun duo qilishardi, chunki ikkala guruh ham Alloh taologa, Uning Elchilariga, Kitoblariga, Vahiyga va oxirat kuniga ishonardi.
During the war between the Persians and the Romans, the disbelievers had a sincere wish that victory be the former’s lot, because both parties professed polytheism, whereas the Muslims prayed for a Roman victory because both groups believed in Allâh, His Messengers, Books, the Revelation and the Hereafter.
Urush Rimning Forsning tomonidan ag'darilishi bilan yakunlandi. Ular, biz aytib o'tganimizdek, Forsga moyil edilar va o'z qalblarida endigina paydo bo'layotgan Islom harakati, dunyoviy nuqtai nazardan o'sha paytda juda zaif va himoyasiz bo'lib, ularning zulmi ostida barbod bo'ladi, deb umid qilar edilar. Ammo ular zamonning haqiqiy alomatlarini noto'g'ri tushundilar. Ularga ikkala hisob-kitobida ham tez orada ko'ngli qolishi aytilgan edi va haqiqatan ham shunday bo'ldi: Iroqliy Heraklius yurishini Forsning ichki qismiga olib borganida va Makkalik Quraysh Badrda mag'lubiyatga uchraganida.
The war resulted in the overthrow of Rome by Persia. They were pro-Persian, as we have said, and in their hearts they hoped that the nascent movement of Islam, which at that time was, from a worldly point of view, very weak and helpless, would collapse under their persecution. But they misread the true signs of the times. They were told that they would soon be disillusioned in both their calculations, and it actually so happened when Heraclius carried his campaign into the heart of Persia and the Makkan Quraish were beaten off at Badr:
“Va o‘sha Kuni mo‘minlar (ya’ni musulmonlar) Allohning yordami bilan xursand bo‘ladilar (Allohning rumliklarga forslarga qarshi bergan g‘alabasidan).” [30:4,5].
○ “And on that Day, the believers (i.e. Muslims) will rejoice (at the victory given by Allâh to the Romans against the Persians) with the help of Allâh.” [30:4,5].
'Ukaz bozori mavsumida va shunga o'xshash boshqa paytlarda Allohning Elchisi ﷺ o'zlari nafaqat Jannatga oid xushxabarlarni, balki Islom da'vati ahli bo'lgan mo''min kishilar uchun porloq kelajak haqidagi xabarlarni ham yetkazardilar. U zot ochiqdan-ochiq ularga aytardilar: agar ular Islomning eng muhim rukni, ya'ni Allohning yagonaligini e'tirof etsalar, albatta, muvaffaqiyatga erishadilar, butun Arabiston ustidan hukmronlik qiladilar va Forsni o'ziga bo'ysundiradilar.
During the season of ‘Ukaz forum, and other such occasions, the Messenger of Allâh (Peace be upon him) himself would communicate not only glad tidings pertinent to the Garden (Paradise) but also news of promising prospects for the true believers in the Call of Islam. He would openly tell them that they would surely prosper, rule the whole of Arabia and subdue Persia if they professed the most serious pillar of Islam, i.e. the Oneness of Allâh.
Xabbob ibn Al-Arat bir marta Payg'ambardan (ﷺ) Alloh uni mushriklar tomonidan yetkazilayotgan azob-uqubatlardan asrashi uchun duo qilishni so'radi. Payg'ambarning (ﷺ) yuzi qizarib ketdi va u mo'min kishi shoshqaloqlik qilmasligi kerakligini aytdi. Mo'min kishi hayotning barcha qiyinchiliklariga imkon qadar sabr bilan dosh berishi, dinning qaror topishidan oldin Allohdan boshqa hech kimdan qo'rqmasligi lozim. Din albatta qaror topadi, dedi u. Payg'ambar (ﷺ) bu borada musulmonlar ko'rsatishi lozim bo'lgan sabr-toqat va boshdan kechirishi kerak bo'lgan mashaqqatlarga, ya'ni hamma yerda tinchlik va xavfsizlik hukm suradigan Islom diyorini barpo etish uchun zarur bo'lgan qiyinchiliklarga ishora qildi.
Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh to shield him against the adversities he was suffering at the hand of the polytheists. The Prophet’s face reddened and he remarked that the true believer must not precipitate things, it was incumbent upon a believer to undergo all the odds of life as much as he could, fearing nobody except Allâh until the religion was established, which would surely happen. The Prophet (Peace be upon him) in this regard, referred to the perseverance that the Muslims had to show and the hardships they had to undergo in order to establish the land of Islam where peace and security would prevail all over it.
Islomning va musulmonlarning yaxshiroq kelajagi haqidagi xushxabarlar faqat Muhammad ﷺ ning izdoshlari bilan cheklanmas edi, aslida ular vaqti-vaqti bilan ham mo'minlarga, ham kofirlarga bildirilib turilardi. Ikki tomon uchrashganda, kofirlar mo'minlarni masxara qilib: "Mana, Kisro va Qayсарни mag'lub etadigan yer yuzining hukmdorlari!" deb kulishardi. Mo'minlar esa o'sha yorqin va Allohga yaqinlashtiradigan kelajakka umid bog'lab, har xil ta'qib va xo'rlanishga chidardilar, bularni tez orada tarqab ketadigan yoz bulutlariday ko'rardilar.
Glad tidings of better prospects for Islam and the Muslims were not confined to Muhammad’s followers, in fact they were being disclosed time and again to both believers and disbelievers. Whenever the two parties met, the latter would jeer at the former and mockingly say “Here are the sovereigns of earth who will defeat Chosroes and Caesar.” But the believers, in anticipation of that shining and Godly-orientated future, would always persevere and tolerate all sorts of persecution and humiliation regarding them as summer clouds that would soon clear away.
Payg'ambar ﷺ o'z navbatida, o'z izdoshlarining qalbini iymon nuri bilan doimo oziqlantirib va quvvatlantirib turar, Qur'oni karim hikmatlarini ularning yuraklariga singdirish orqali ularni poklar, ularning ongini Islom ruhi bilan chuqur tarbiyalar edi. Bu ruh ularni olijanob ma'naviyat, sof qalblilik va moddiyat zanjiridan to'liq xalos bo'lish darajasiga ko'tarar, dunyoviy havas-istaklarga qarshi tura oladigan kuchli yuksak ma'naviyatni shakllantirar va natijada ularni zulmatdan nurga yetaklar edi. U ﷺ ularni doimiy ravishda bag'rikeng, kechirimli bo'lishga va o'z nafslarini yengishga o'rgatar, dinlarida mustahkam qaror topishlari uchun nafsga berilishni xor ko'rishga, Allohning roziligiga erishishga, Jannatga intilishga, imonlariga oid ilmlarga qiziqishga, o'z nafslarini hisobga tortishga, shahvoniy xohishlarni tark etishga, g'azabga sabab bo'ladigan barcha holatlarni qattiq nazorat ostida tutishga, nihoyat, o'ychanlik, sabr-toqat va vazminlikni saqlashga da'vat qilar edi.
The Prophet (Peace be upon him), on his part, would always maintain and sustain his followers’ souls with the light of belief, sanctify them through inculcating the Qur’ânic wisdom in their hearts and cultivate their minds deeply with the spirit of Islam that would elevate them to a state of noble spirituality, pure heartedness and an absolute degree of freedom from the yoke of materialism, a high morale powerful enough to resist worldly lusts and consequently lead them from darkness to light. He would constantly teach them to be tolerant, forgiving and overpowering over their selves in order to get well established in their religion, disdain lust, and devote themselves to attaining the Pleasure of Allâh, yearning for the Garden (Paradise), enthusiasm in sciences relating to their faith, calling themselves to account, subordinating fleeing whims, holding under firm control all rage-provoking incidents and finally observing sobriety, patience and gravity.