Payg‘ambarimizning Makkadagi Masjidi Haromdan Quddusdagi Masjidi Aqsogacha bo‘lgan isro kechasi sayohati va u yerdan eng yuqori osmonga hamda biz bilmaydigan olamga miROJ qilgani bir qancha rivoyatlarda zikr qilingan. Bu masala ko‘p bahs-munozaralarga sabab bo‘lgan va bugungi kungacha davom etmoqda. Payg‘ambarimiz ﷺ ning isro sayohati qaysi joydan boshlangani haqida turli rivoyatlar mavjud. Ba’zilarining aytishicha, bu joy o‘sha masjidning o‘zi bo‘lgan, bu esa oyatning ifodasiga mos keladi.
The story of the night journey by the Prophet from the Sacred Mosque in Makkah to the Aqşā Mosque in Jerusalem, and then his ascension from there to the highest heaven and the world of which we know nothing, is mentioned in several reports. It has been the subject of much controversy, which continues even today. There are various reports about the place from which the Prophet’s night journey started. Some suggest that it was the mosque itself, which fits with the phraseology of the verse.
Bir rivoyatda Payg‘ambar ﷺ shunday deydilar: “Men masjidda, Hijr Isoil yonida, yarim uyquda yotgan edim, shunda Jabroil men oldimga al-Buroq bilan keldi...” Shuningdek, rivoyat qilinadiki, uning safari amakivachchasi Umm Honiyning uyidan boshlangan. Bu rivoyat “Masjidi Haram” atamasi butun Haram hududini, ya’ni masjidni o‘rab turgan joyni ham o‘z ichiga oladi, degan asosda qabul qilinadi. Ibn Abbos rivoyat qilishicha, “Haram hududining hammasi masjiddir”, degan.
Yana rivoyat qilinadiki, u safarga chiqarilganda Umm Honiyning uyida uxlab yotgan edi va tun tugamasidan oldin uyiga qaytdi. U bu voqeani amakivachchasiga aytib berdi va unga dedi: “Men payg‘ambarlarni ko‘rdim va ularga imomlik qilib namoz o‘qidim.” U masjidga borish uchun chiqmoqchi bo‘lganida, Umm Honi uni to‘xtatdi va dedi: “Hozir menga aytganingizni ularga aytsangiz, odamlar sizga ishonmasligidan qo‘rqaman.” Payg‘ambar ﷺ ularga aytish niyatini bildirdi, “garchi ular menga ishonmasalar ham”. Payg‘ambar ﷺ masjidda o‘tirganida, Islomning eng katta dushmani Abu Jahl uning oldiga kelib, yangiliklari bormi, deb so‘radi. Payg‘ambar ﷺ unga tungi safari haqida xabar berdi. Abu Jahl odamlarni yig‘ib, Payg‘ambar ﷺ aytadigan g‘alati xabarni tinglashga chaqirdi. Payg‘ambar ﷺ gapirayotganda, ba’zilari eshitganlarini rad etish belgisi sifatida qarsak chalishdi, boshqalari esa ishonmay boshlarini ushlashdi. Ilgari Islomni qabul qilgan ba’zilar endi yuz o‘girib, o‘zlarining endi musulmon emasligini e’lon qilishdi. Ba’zilar Payg‘ambar ﷺning eng yaqin sahobasi Abu Bakrga borib, uning qanday munosabat bildirishini bilmoqchi bo‘lishdi. Ular unga Muhammad ﷺ tunda Quddusga borib qaytganini da’vo qilayotganini aytishganda, Abu Bakr dedi: “Agar u buni haqiqatan aytgan bo‘lsa, demak u rost gapiryapti.” Ular bunday yakkayu yagona voqeaga ishonishidan hayratlanishganda, Abu Bakr dedi: “Bunda nima ajablanarli? Men uning bundan ham tushunib bo‘lmas narsalarini aytganda ham ishonaman.”
One report quotes the Prophet as saying: “As I was in the mosque, at Ĥijr Ismā`īl, half asleep, Gabriel came to me with al-Burāq...” It is also reported that his journey began from the house of his cousin Umm Hānī. This report is acceptable on the basis that the term, ‘the Sacred Mosque’, includes the whole Ĥaram area, which surrounds the mosque. Ibn `Abbās is reported to have said, “The whole of the Ĥaram area is a mosque.” It is also reported that he was sleeping in Umm Hānī’s house when he was taken on his journey and returned home before the night was over. He related the event to his cousin and told her: “I saw the prophets and led them in prayer.” As he was about to leave to go to the mosque, she stopped him, saying: “I fear that people will not believe you if you tell them what you have just told me.” The Prophet made clear his intention to tell them, ‘even though they would not believe me.’ When the Prophet sat in the mosque, Abū Jahl, the arch-enemy of Islam, went to him and asked him whether he had any news. The Prophet told him of his night journey. Abū Jahl called on people to gather and listen to the strange news the Prophet had to tell them. As the Prophet did so, some of them started clapping as a gesture of rejecting what they heard while others put their hands on their heads in disbelief. Some who had earlier accepted Islam now turned away declaring that they were no longer Muslims. Some went to Abū Bakr, the Prophet’s closest Companion, to find out what his reaction would be. When they assured him that Muĥammad actually claimed to have made the return journey to Jerusalem overnight, Abū Bakr said: “If he has actually said this, he is telling the truth.” When they expressed their amazement that he would believe such a singular story, Abū Bakr said: “What is so surprising? I do believe him when he says something even more incomprehensible.
U'zi yuqoridan vahiy olishini aytadi va men unga ishonaman.” Shundan so'ng Abu Bakrga "Siddiq" laqabi berildi, bu "haqiqiy va sobit imonli" degan ma'noni bildiradi.
He says he receives revelations from on high and I believe him.” Abū Bakr was then given the title Şiddīq, which denotes ‘a true and firm believer’.
Ulardan ba'zilari Quddusga borgan edi, shuning uchun Payg'ambar ﷺ dan uni ularga ta'riflab berishni so'rashdi. Uning surati uning ko'z oldiga ko'tarildi va u uni ularga batafsil ta'riflab berdi.
Some of them had been to Jerusalem and so asked the Prophet to describe it to them. Its picture was raised before his eyes and he described it to them in detail.
Ular uning ta'rifi to'g'ri ekanini aytdilar. Keyin ulardan savdo karvoni haqida, u qachon yetib kelishi haqida gapirib berishni so'radilar. U ularga karvondagi tuyalar soni va ayni paytdagi holatini aytib berdi. Shuningdek, u karvon ma'lum bir kuni quyosh chiqishi bilan, oldinda oq tuya yetaklagan holda kelishini aytdi. Payg'ambar ﷺ belgilagan kuni ular karvonning yetib kelishini tekshirish uchun chiqdilar. Quyosh chiqa boshlagach, ular dedilar:
They said that his description was accurate. They then asked him to tell them about their trade caravan and when it would arrive. He told them the number of its camels and its condition at the time. He further told them that it would arrive at sunrise on a particular day, headed by a white camel. On the day appointed by the Prophet, they went out to make sure the caravan arrived. When the sun began to rise, they said:
Mana, quyosh chiqmoqda. Shunda ular qarab, dedilar: Mana, Muhammad aytganidek, oq tuyani yetaklagan karvon ham kelmoqda. Shunga qaramay, ular ishonishdan bosh tortdilar.
Here is the sun rising. Then they looked and said: And here is the caravan headed by a white camel, just like Muĥammad said. Yet still they refused to believe.
Shu kecha Payg‘ambar ﷺ Quddusdan osmonga ko‘tarildi. Olimlar orasida ushbu mi‘roj sayohati Payg‘ambar ﷺ uyg‘oq holida amalga oshgani yoki tush ko‘rish kabi ruhiy sayohat bo‘lgani masalasida ixtilof bor. Rivoyat qilinishicha, uning xotini ‘Oisha shunday degan: “Xudo haqqi, Payg‘ambarning ﷺ tanasi hech qachon yo‘qolmagan, balki ko‘tarilgan narsa uning ruhi edi.” Hasan al-Basriy esa, bu butun narsa u ko‘rgan tush edi, degan. Boshqa rivoyatlar esa aniq ko‘rsatadiki, bu tana va ruh bilan birga qilingan sayohat bo‘lgan va u qaytib kelganida uning to‘shagi hali issiq edi.
On the same night, the Prophet ascended from Jerusalem to heaven. Disagreement among scholars touches on the point of whether or not the Prophet went on this night journey when he was awake or if it was a dream-like journey. It is reported that `Ā’ishah, his wife, said: “By God, the Prophet’s body was never missing, but it was his soul which ascended.” Al-Ĥasan is reported to have said that it was all in a dream he saw. Other reports make it clear that it was a journey he took, body and soul, and that his bed was still warm when he came back.
Barcha mavjud rivoyatlarga asoslangan holda, vaznliroq qarash shundaki, Payg'ambar ﷺ amakivachchasining uyida o'z to'shagidan turib, Ka'baga bordi. Hijr Ismoil yonida, yarim uyg'oq holatda, uni Quddusga sayohatga olib ketishdi va u yerdan osmonga ko'tarildi, so'ngra hali issiq bo'lgan to'shagiga qaytib keldi.
The weightier view, on the basis of all the reports we have, is that the Prophet left his bed in his cousin’s home and went to the Ka`bah. When he was at Ĥijr Ismā`īl, half awake, he was taken on his journey to Jerusalem and from there he ascended to heaven, before returning to his bed which was still warm.
Shu aniqlab olingandan so‘ng, o‘tmishda va hozir ham bu hodisaning tabiati haqida — u albatta sodir bo‘lgan voqea — odamlar olib borgan uzoq bahs-munozaralarning ko‘p foydasi yo‘q, deb hisoblaymiz. Bu sayohat jismoniy edimi yoki ruhiy edimi, Payg‘ambar uyg‘oq holda yoki uxlab turganlarida ko‘rgan bir manzara edimi, bu unchalik farq qilmaydi. Payg‘ambar ﷺ qisqa bir lahzada uzoq joylarni va olamlarni ko‘rishiga imkon bergan bir kashf etish harakati bo‘lgan, deyish esa bu voqeaning tabiatini sezilarli darajada o‘zgartirmaydi. God qudrati va payg‘ambarlikning tabiati haqida oz bo‘lsa ham tushunchasi bor kishilar bu voqeada hech qanday g‘alatilik topmaydilar. God qudratiga va qodirligiga nisbatan barcha ishlar, inson o‘lchovlari va o‘ziga tanish bo‘lgan narsalarga ko‘ra oson yoki qiyin ko‘rinsa ham, teng bo‘ladi. Bizning dunyomizda tanish bo‘lgan narsalar God qodirligiga nisbatan hukm chiqarish mezoni deb qabul qilinmasligi kerak. Payg‘ambarlik tabiati God bilan bog‘lanishdir va uni inson hayotidagi hech bir tanish narsaga qiyoslab bo‘lmaydi. Payg‘ambar ﷺ ga uzoq bir joy yoki olamning ko‘rsatilishi yoki u zotning bizga ma’lum yoki noma’lum vositalar bilan o‘sha joyga borishi, uning God xabarini qabul qilishidan ko‘ra g‘alatiroq yoki mo‘jizaviyroq emas. Darhaqiqat, Abu Bakr ushbu masalani to‘g‘ri nuqtai nazarga qo‘ydi: u Makka aholisiga, bundan ham tushunib bo‘lmaydigan narsaga, ya’ni Payg‘ambarga yuqoridan kelgan vahiylarga ishonishini aytgan edi.
Having clarified this, we do not see much point in the long arguments people have engaged in over the past, and still do, concerning the nature of this event which certainly took place. Whether it was a physical or spiritual trip, or a vision he saw while awake or asleep, does not make much difference. It does not alter much of the nature of this event to say that it was an act of unveiling that enabled the Prophet to see remote places and worlds in a brief moment. Those who understand even a little of the nature of God’s power and the nature of prophethood will find nothing strange in this event. To God’s power and ability, all matters, which appear easy or difficult by our human standards and according to what is familiar to us, are the same. What is familiar to us in our world is not to be taken as the criterion for making a judgement in relation to God’s ability. The nature of prophethood is a link with God, which may not be compared to anything familiar in human life. That a remote place or world be shown to the Prophet, or that the Prophet visited such a place by means that we know or do not know about, are no more strange or miraculous than for him to receive God’s message. Indeed Abū Bakr put the matter in its proper perspective when he told the people of Makkah that he believed the Prophet in what was even more incomprehensible: the revelations he received from on high.
Qurayshliklar bu sayohatning haqiqatligiga, ya'ni ular Payg'ambardan savdo karvonlari haqida so'raganlarida va u aytgan har bir tafsilotni keyinchalik tekshirib ko'rganlarida, ko'p dalillarga ega bo'lishgan. Ammo ular dastlab bu gapga butunlay ishonmay qarshi olishlari tabiiy edi. Shuni e'tiborga olish kerakki, Payg'ambarﷺ amakivachchasi Ummu Honiyning gaplarini tinglamadi, u esa Payg'ambarﷺni ularning bu hech ishonib bo'lmaydigandek tuyulgan voqeaga qanday munosabat bildirishidan qo'rqib, sayohati haqida gapirmaslikka ko'ndirmoqchi bo'lgan edi.
The Quraysh had ample hard evidence of the truth of this journey when they asked the Prophet to tell them about their trade caravan, and their subsequent verification of every point of detail he mentioned. But they were bound to meet his story with total disbelief at first. The point to be noted here is that the Prophet did not listen to his cousin, Umm Hānī, when she tried to persuade him not to tell them about his journey for fear of their reaction to what would sound totally impossible.
Payg'ambarning xabari va sayohatining haqiqatiga bo'lgan ishonchi shunchalik kuchli ediki, u chiqib, ularga xabar berdi, ular uni qanday qabul qilishlariga unchalik e'tibor bermadi. Uning vazifasi xabarini ularga to'liq yetkazish edi ﷺ, va u o'z burchidan qochadigan kishi emas edi ﷺ. Yangi dinga ishongan ba'zi kishilar orqaga qaytdilar.
The Prophet’s trust in the truth of his message and the reality of his journey was such that he went out and told them, paying little heed to how they would receive his news. His mission was to convey to them his message complete, and he was not one to evade his duty. Some of those who had believed in the new faith turned back.
Kofirlar uning hikoyasida masxara va uning so'zlarining hammasiga shubha uchun material topdilar. Ammo bu narsalar uni o'zi ko'rgan va ishongan haqiqatni e'lon qilishdan to'xtatmadi. Bu bilan Payg'ambar ﷺ barcha avlodlardagi Islom da'vatchilariga saboq beradi:
Unbelievers found in his story material for ridicule and doubt about everything he said. But none of this made him hesitate to declare the truth as he saw and believed it. In this the Prophet teaches a lesson to the advocates of Islam across all generations:
Ular barcha holatlarda haqiqatni ochiq-oydin e'lon qilishlari kerak. Bu bilan qanday munosabat bo'lishidan qo'rqmasliklari lozim. Odamlar yoqtiradigan narsaga moslashtirish uchun o'z e'tiqodlarini o'zgartirishga urinmasliklari kerak.
they must declare the truth plainly in all situations. They should not fear what reaction this brings about. They must not try to tailor their faith so as to fit in with what people like to hear.
Biz shuni ham qayd etamiz: Payg'ambar ﷺ bu voqeani mo''jiza yoki odamlarni o'z xabariga ishontirish uchun xizmat qiladigan g'ayritabiiy hodisa sifatida ko'rsatishga harakat qilmagan. Aslida odamlar doimo unga da'volarini isbotlash uchun mo''jiza so'rab turishar edi. Endi esa ular mo''jiza hodisasiga duch kelishdi va Payg'ambar ﷺ aniqlagan tafsilotlarni tekshirib ko'rganlarida, bu voqea haqiqat ekanini bilishdi. Islom odamlarga o'zini taqdim etish uchun mo''jiza hodisalarga tayanmaydi. Aksincha, u faqat o'z xabarining mohiyatiga va barcha buzuvchi ta'sirlardan xoli bo'lgan inson tabiatiga to'g'ridan-to'g'ri murojaat qilishiga tayanadi. Payg'ambar ﷺ o'z sayohati haqida gapirganida, bu voqeani o'z xabarining haqligini tasdiqlovchi dalilga aylantirishni xohlamagan. U shunchaki haqiqiy voqeani bayon qilgan, faqat u haqiqat bo'lgani uchungina.
We also note that the Prophet did not try to describe the event as a miracle or a supernatural happening that would make people believe in his message. In fact they were always asking him for a miracle to prove his claims. Now they had the miraculous event and they knew it to be true when they verified the details the Prophet identified. Islam does not rely on miraculous events to present itself to people. Instead it relies only on the nature of its message and its direct appeal to human nature when it is purged of all corrupting influences. When the Prophet spoke out about his journey, he did not seek to make it proof confirming the truth of his message. He only stated a true event, purely and simply because it was true.