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Hayoti oilavi va shakhsiyati Payombar Muhammad (s)

 Muhammad(s) dar tuli umri khud duvozdah bor izdivoj kardaast va on ham yozdahtoyash bad az vafoti Hadicha zani avvalin va mehrubonash buda. Muhammad (s) hangomi marg nuh zan dosht. Zanoni Mukhammad: Savda, Oisha, Moriya, Hafsa, Ummu Habiba, Ummu Salma, Zaynab dukhtari Jakhsh, Zaynab dukhtari Hazima, Maymuna, Juvayriya, Safiya nom doshtand. Sababi izdivoji Muhammad(s) bo qismate az zanhoyash maslihati siyosi va bo bazei digar jihati sarparastii onho budaast.

Muhammad az zani avvalash Hadicha du pisar Qosim va Abdullo (Tayib va Tokhir) va chahor dukhtar: Zaynab, Umm Qulsum, Ruqiya va Fotima va yak pisar az Mariya bo nomi Ibrohim yoftaast. Ammo hamai farzandonash, ba gayr az Fotima zani Ali ibn Abutolib, qabl az u darguzashtaand. Bo vujudi in hama voqeiyati talkh va musibathoi vaznini payomadi margi jigargushahoyash(s) Payombar tavonist risolati ba U voguzorshuda az tarafi Parvardigor, yane bunyod va intishori islomro ba nahvi ahsan anjom dihad.

muhammaddMuhammad(s) nisbat ba zamoni khud yak shakhsi favqulodda nobiga, mardi barjastai siyosi va mazhabi bud. Dar paydoish va galabai islom beshubha dar barobati taqdiri ilohi omili subektivi, shakhsiyati Muhammad(s) niz naqshi halkunanda bozidaast. Hudovand niz ba payombarii khud na hama kasro balki komiltarin insonro barmeguzinad, ki ba vositai u ahdofi khudro piyoda kunad. Muhammad(s) tavonist qaboili arabro dar yak muddati kutoh az sokhti qabilaviyu avlodi berun ovarda, yak umumiyati nave, ki na dar asosi umumiyati avlodi yo qabilavi va na hatto najodivu milli, balki dar asosi umumiyati manaviyu mazhabi ast, tashkil dihad. In ast, ki dar safari okhirini khud ba Makka, andake qabl az vafotash, muvofiqi akhboru rivoyoti mutamad, khitobae erod farmud, ki dar on nuktai markazi az davati islom darj gardidaast: “Ey mardum, sukhani maro bishnaved va ba dil bispored, ki har musulmon bo musulmoni digar barodar ast va aknun dar mobayni shumo oyini barodari barqaror gardidaast”.

Guzashta az in risolati Muhammad (s) sad dar sad khudrusta dar mabnoi fitrati ilohi bud va az lihozi sharoit va zaminahoi ijtimoi az tamomi payombaroni peshin farq doshat. Hamai asosguzoroni va payombaroni adyoni peshin bo doirahoi siyosi, darbor va qishri aristokrat va ruhoniyati mutashakkil robitai nazdik doshtand. In tanho Payombari islom bud, ki dar muhiti begona az sokhtori siyosii peshrafta va nizomi mutashakkili diniyu mazhabi, dar zaminai munosibathoi aqibmondai qabilavlodi, dar muhiti biyoboni zuhur kard va khud besavod ham bud. Bo vujudi in tavonist chunin yak dini voqean dar usuli talimotu davat va mohiyat jahoniro ba vujud ovarad.

Dar voqe, paydoishi islom va talimoti on yak khalqa, yak zinai muhime dar takomuli manaviyu farhangi va ijtimoiyu siyosii aksari insoniyat meboshad.

Dar mavridi khislathoi insoni, akhloqi va manaviyoti Payombari islom (s) Abduraufi Fitrat dar kitobi «Mukhtasari tarikhi islom» chunin navishtaast: «Behtarin makhluqot va rahmati olamiyon Hazrati Payombar (a) dar bobi rahmu shavqat, karamu sakhovat, himmatu tavozu, avfu madoro, aqlu donish mashhuri olam budand. Behuda ba gazab nameomadand. Az doirai insof aslo qadame berun nameguzoshtand. Har kasro az rui donish va iqtidorash kor mefarmudand. Baroi kori ummat va adoi vazifai nubuvvat to dami marg orom nagirifta kushish kardand. Az khej kas chize tama nadoshtand. Sadaqa namegiriftand. Hulosa,tamomi donoyoni olam, hatto ulamoi Farang (Avrupo) ham ba donoi va khushakhloqii on Hazrat qoil hastand. Ba zanon va khidmatgoroni khud doimo ba tavozu va kushodarui muomila mekardand.» \10:21\

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