Jinnlarning Qur’on tinglashi haqida bir qancha turli rivoyatlar mavjud. Ulardan biri ‘Abdulloh ibn ‘Abbosdan naql qilinib, u shunday degan: “Xudo Elchisi ﷺ jinnlarga Qur’on o‘qimagan va ularni ko‘rmagan. Bo‘lgan voqea shu ediki, Payg‘ambar ﷺ bir guruh sahobalari bilan ‘Ukoz bozoriga borgan edi. Jinnlar avvalroq osmonga yaqinlashib, (g‘aybdan) quloq solishdan man etilgan edilar va ularga yulduz otilar edi.”
There are a number of different reports about the jinn listening to the Qur’an. One quotes ‘Abdullah ibn ‘Abbas as saying: “God’s Messenger did not read the Qur’an to the jinn, nor did he see them. What took place was that the Prophet and a group of his Companions once went to the ‘Ukaz market place. The jinn had previously been barred from trying to reach heaven to eavesdrop and were struck by shooting stars.
Ular o‘z qavmlariga qaytib, nima bo‘lganini ularga aytib berdilar. Ular dedilar:
They went back to their people and told them what happened. They said:
«Biror narsa sizni osmondan biror narsa o‘rganishdan to‘sib qo‘ygan bo‘lishi kerak. Nima sodir bo‘lganini bilish uchun yer yuzi bo‘ylab axborot izlab boring.» Ular guruhlarga bo‘linib, yer yuzi bo‘ylab sharq va g‘arbga yo‘l oldilar. Tihomaga borgan guruh Nakhla vodiysida, ‘Ukozga ketayotgan Payg‘ambar ﷺ yoniga yetib keldi. U ﷺ o‘z sahobalariga bomdod namozini o‘qitayotgan edi. Ular uning Qur’on tilovat qilishini tingladilar. Tilovatini tugatgach, ular bir-biriga dedilar: «Mana, sizning osmondagi xabarlarni o‘rganishdan to‘silishingizga sabab bo‘lgan narsa aynan shu.» Ular qavmlarining oldiga qaytib borib dedilar: «Biz ajoyib bir nutqni eshitdik, u to‘g‘ri yo‘lga – haqiqatga boshlaydi va biz unga iymon keltirdik. Parvardigorimizga hech qachon sherik keltirmaymiz!» Shundan so‘ng Alloh Payg‘ambar ﷺ ga bu voqea haqida gapiruvchi «Jinn» surasini nozil qildi. [Buxoriy va Muslim rivoyat qilgan.] Boshqa rivoyatda aytilishicha, Payg‘ambar ﷺ jinlar bilan uchrashganda uning yonida sahobalardan kimdir bo‘lgan-bo‘lmaganligi haqidagi savolga Abdulloh ibn Mas’ud shunday javob bergan: «Bizdan hech kim hozir bo‘lmagan. Ammo bir kechada u ﷺ g‘oyib bo‘lib qolganda biz u bilan birga edik. Biz uni vodiylarda va yo‘llarda hamma joyda qidirdik, ammo topa olmadik. Ba’zilarimiz uni olib ketishgan yoki hatto o‘ldirishgan bo‘lishi mumkin deb o‘yladik. Bu bizning eng og‘ir kechamiz edi. Tong otganda, uni Hiro tomonidan bizga kelayotganini ko‘rdik. Biz dedik: “Alloh Elchisi! Sizni sog‘indik va hamma joyda qidirdik, lekin topa olmadik.”»
‘Something must have happened to prevent you from learning anything from heaven. Go in pursuit of information throughout the earth to find out what has happened. They went in groups, travelling east and west throughout the earth. The group that went to Tihamah drew close to the Prophet when he was in the Nakhlah Valley, going to ‘Ukaz. He was leading his Companions in the Fajr, or Dawn, Prayer. They listened to him reciting the Qur’an. When he finished his recitation, they said to each other: ‘This is indeed what happened to cause you to be barred from learning news from on high.’ They went back to their people and told them: ‘ We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord! God then revealed the surah, The Jinn, to the Prophet speaking of this event.” [Related by al-Bukhari and Muslim.] Another report mentions that 'Abdullah ibn Mas'ud gave the following answer to the question about whether any of the Prophets Companions were present with him when he met the jinn: “None of us were present. However, we were with him one night when he went missing. We looked for him everywhere, in valleys and on the paths, but could not find him. Some of us thought that he might have been taken or even killed. That was our worst night. In the morning, we saw him coming to us from the direction of Hira’. We said: ‘Messenger of God! We missed you and looked for you everywhere but could not find you.
«Biz uchun juda yomon tun bo‘ldi.» U aytdi: «Menga jinlardan bir chaqiruvchi keldi, shuning uchun ularga Qur’on o‘qish uchun bordim.» U bizni o‘sha joyga olib bordi va bizga ularning izlarini hamda ular yoqqan olov qoldiqlarini ko‘rsatdi. Ular undan ovqat so‘rashdi. U dedi: «Xudo nomi bilan so‘yilgan hayvonning har bir suyagi sizning qo‘lingizda go‘sht bilan to‘la bo‘ladi; hayvonlarning barcha axlatlari esa sizning chorvangiz uchun foydali ozuqa bo‘ladi.» Shundan so‘ng Payg‘ambar ﷺ bizga dedi:
We had such a bad night.’ He said: A caller from the jinn came to me and so I went and read the Qur’an to them.’ He took us to the place and showed us their traces and the remains of the fires they lit. They asked him for food. He said: ‘Every bone of an animal slaughtered under God’s name will be in your hands full of meat; and all animal droppings will be wholesome feed for your animals.’ The Prophet then said to us:
“Bu narsalar bilan o‘z shaxsiy kirlaringizni artmang, chunki ular sizning birodarlaringiz uchun oziqdir”. [Muslim rivoyat qilgan.] Ibn Mas'udga nisbat berilgan yana bir rivoyat ham bor, ammo biz keltirgan rivoyatning isnodi uni ishonchliroq qiladi. Shuning uchun biz bu va shunga o‘xshash rivoyatlarni chetga qoldiramiz. Biz keltirgan ikki sahih rivoyat bir-biriga zid ko‘rinadi. Ibn Abbos aytadi: Payg‘ambar ﷺ Qur’on tilovat qilganini jinlar tinglaganida, ular borligini bilmagan. Ibn Mas'ud esa, jinlar Payg‘ambar ﷺ ni chaqirgan va u ular bilan birga borgan, deydi. Al-Bayhaqiy bu ko‘rinmish ziddiyatni, ikki rivoyat bitta emas, balki ikki xil holatni bayon qiladi, deb hal qiladi.
‘Do not use these to wipe off your personal dirt, because they are food for your brethren’.” [Related by Muslim.] There is a third report also attributed to Ibn Mas'ud, but the chain of transmission of the one we have quoted makes it more reliable. We will, therefore, leave this and similar reports aside. The two authentic reports we have quoted seem to be mutually contradictory. Ibn 'Abbas says that the Prophet did not know of the jinn's presence when they listened to him reading the Qur’an, while Ibn Mas'ud says that they called upon the Prophet and he went with them. Al-Bayhaqi resolves this apparent contradiction by saying that the two reports speak of two different occasions, not just one.
Ibn Ishoq o'zining Payg'ambar ﷺ hayotiga oid tarjimai holida boshqa bir rivoyatni keltiradi. U aytadiki, Payg'ambarning amakisi Abu Tolib vafot etganidan keyin Quraysh uning ustidan amakisi hayot bo'lgan paytda qila olganidan ko'ra ko'proq zarar yetkazishga qodir bo'ldi. Shu sababli Payg'ambar ﷺ o'sha yerda yashovchi asosiy qabila bo'lgan Saqif qabilasidan qo'llab-quvvatlash so'rash uchun Ta'if shahriga bordi. U u yerga yolg'iz bordi, ijobiy javob olishga umid qilgan holda.
A different report is given by Ibn Ishaq in his biography of the Prophet. He says that after the death of Abu Talib, the Prophet’s uncle, the Quraysh were able to inflict more harm on him than they could ever do during his uncle’s lifetime. Therefore, the Prophet went to Taif, seeking support from the Thaqlf, the major tribe living there. He went there alone, hoping to gain a positive response:
Bir paytlar Ta'if aholisining yetakchi shaxslariga Payg'ambar yaqinlashdi va o'z xabarini tushuntirdi... O'n kun davomida Payg'ambar ularning bir boshlig'idan keyin boshqasi bilan gaplashdi. Hech biri unga biror rag'batlantiruvchi so'z aytmadi.
Once at la’if, the Prophet approached its leading personalities, explaining his message... For ten days the Prophet spoke to one of their chiefs after another. None gave him a word of encouragement.
Eng yomon javob ‘Amr ibn ‘Umayrning uch o‘g‘lidan keldi. Bu uch aka-uka, ‘Abd Yalil, Mas‘ud va Habib Ta’if yetakchilari sifatida tan olingan edilar. Ulardan biri quraysh ayoliga uylangan edi va Payg‘ambar ﷺ bu qarindoshlik unga foydali bo‘lishini umid qilgan edi. Natijada, uch kishi Payg‘ambarning ﷺ yondashuvini rad etishda juda qo‘pol munosabatda bo‘ldilar.
The worst response came from three brothers, the sons of ‘Amr ibn ‘Umayr. These three brothers, ‘Abd Yalll, Mas‘ud and Habib, were the recognized leaders of Ta’if. One of them was married to a Qurayshi woman and the Prophet hoped that this relationship would work in his favour. In the event the three men were extremely rude in their rejection of the Prophets approach.
Birinchisi aytdi: “Agar Alloh sizni Elchisi qilib tanlagan bo‘lsa, Ka‘baning pardalarini yirtib tashlayman.” Ikkinchisi aytdi:
The first one said: “I would tear the robes off the Ka‘bah if it was true that God has chosen you as His Messenger.” The second said:
"Allohning Sendan boshqa hech kimni Elchi qilib yuborishga topmadimi?" Uchinchisi esa shunday dedi: "Allohga qasamki, men sen bilan hech qachon gaplashmayman. Agar rostdan ham sen Allohning Elchisi bo'lsang, senga javob berishim uchun sen menga juda ulug'san. Agar yolg'on gapirayotgan bo'lsang, senga javob berishga arzimaysan."
Qurayshlarning Islomga bo'lgan adovatini kuchaytirib yuborishidan qo'rqqan Payg'ambar ﷺ Saqif ayonlaridan o'z da'vatini oshkor qilmasliklarini so'radi. Ular buni ham rad etdilar.
“Has God found no one other than you to be His Messenger?” The third said: “By God, I will never speak to you. If it is true that you are Gods Messenger, you are too great for me to speak to you. If, on the other hand, you are lying, you are not worth answering.” Fearing that the news of their rejection would serve to intensify the Qurayshs hostility to Islam, the Prophet requested the Thaqif notables not to publicize his mission. They refused him even that.
Ular o‘rniga o‘zlarining o‘smirlari va xizmatkorlarini unga qarshi qo‘ydilar, ular uni quvib, toshbo‘ron qilishdi. Uning oyoqlari tez orada qonga botdi va u juda ayanchli ahvolga tushdi. Zayd uni himoya qilish va toshlardan asrash uchun qattiq harakat qildi. So‘ngra Payg‘ambar ﷺ Makkalik ikki akaning bog‘iga panoh topdi. Ular bog‘ida edilar va Muhammad ﷺ kirib kelganini ko‘rdilar. Avvaliga ular uni jim kuzatib turdilar, lekin u ularni ko‘rmadi.
Instead they set on him a crowd of their teenagers and servants, who chased and stoned him. His feet were soon bleeding and he was in a very sorry state. Zayd tried hard to defend him and protect him from the stones. The Prophet then sought refuge in an orchard which belonged to two brothers from Makkah. They were in their orchard, and they saw Muhammad when he entered. At first they watched him quietly, but he did not see them.
Payg'ambar o'tirganlarida, bu hissiyotga boy va ta'sirli duoni o'qidilar ﷺ:
As the Prophet sat down, he said this highly emotional and touching prayer:
Ey Rabbim, kuchsizligimdan, yordamsizligimdan va menga ravo ko‘rilayotgan xorlikdan Senga shikoyat qilaman.
To You, My Lord, I complain of my weakness, lack of support and the humiliation I am made to receive.
Eng rahmli va eng mehribon! Sen zaiflarning Rabbisan, Sen mening ham Rabbimsan. Meni kimga tashlab qo'yasan? Menga dushmanlik bilan yuzlanadigan uzoqdagi bir kishigami? Yoki Sen ustimdan hokimiyat bergan bir dushmangami?
Most compassionate and merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy to whom You have given power over me?
Agar sizdan xafa bo'lmasangiz, men qanday ahvolga duch kelishimning ahamiyati yo'q.
If You are not displeased with me, I do not care what I face.
Lekin Sening rahmatingga yanada ko‘proq ishonch bilan intilgan bo‘lardim.
I would, however, be much happier with Your mercy.
Yuzingdagi nurga panoh tilayman, uning bilan barcha zulmat tarqaladi, bu dunyo va oxirat ishlari to‘g‘ri yo‘lga solinadi, Sening g‘azabingga uchrashdan yoki Sening qahringa duchor bo‘lishdan. Sening roziligingga erishguncha, Senga itoat etaman. Sening yordaming bo‘lmasa, hammasi ojizdir.
I seek refuge in the light of Your face by which all darkness is dispelled and both this life and the life to come are put on their right courses against incurring Your wrath or being the subject of Your anger. To You I submit, until I earn Your pleasure. Everything is powerless without Your support.
Bog‘ egalari Rabi‘ahning ikki o‘g‘li, Quraysh orasida yuksak obro‘ga ega bo‘lgan ‘Utbah va Shaybah bo‘lishdi. Ikki aka-uka Islomga va Muhammad ﷺ ga qarshi bo‘lishgan bo‘lsa-da, uning og‘ir ahvolidan ularning ko‘ngli og‘ridi. Shu sababli ular ‘Addas ismli xizmatkorlarini chaqirib, unga bir dasta uzumni likopchada Muhammad ﷺ ga olib borishni buyurishdi. Iroqdagi Nineviya shahridan bo‘lgan nasroniy ‘Addas buyruqqa bo‘ysundi.
The owners of the orchard were none other than 'Utbah and Shaybah, the two sons of Rabi'ah, who commanded positions of high esteem in the Quraysh. Although the two brothers were opposed to Islam and to Muhammad, they felt sorry for him in his unenviable plight. Therefore, they called a servant of theirs, named 'Addas, and told him to take a bunch of grapes on a plate to Muhammad. 'Addas, who was a Christian from the Iraqi town of Nineveh, complied.
Payg'ambar uzumni olganida, musulmonlar taom yeyishdan oldin qilganidek, dedi: “Allohning nomi bilan.” Hayron bo'lgan 'Addos dedi: “Bu yerlarda hech kim bunday demaydi.”
'Addos Payg'ambarning dini va vatani haqidagi savoliga javob berganida, Payg'ambar ﷺ shunday dedi: “Demak, sen ulug', ilohiy Yunusning yurtidan kelgansan.”
Yanada hayron bo'lgan 'Addos so'radi: “Yunus haqida qayerdan bildingiz? Men Ninavadan chiqqanimda, unga oid biror narsani biladigan o'nta odam ham yo'q edi.”
Payg'ambar ﷺ dedi: “U mening birodarim edi.”
As the Prophet took the grapes he said, as Muslims do before eating: ‘In the name of God.’ Surprised, 'Addas said: ‘This is something no one in these areas says.’ When 'Addas answered the Prophets question about his religion and place of origin, the Prophet commented: ‘Then you come from the same place as the noble, divine Jonah.’ Even more surprised, 'Addas asked: ‘How did you know about Jonah? When I left Nineveh, not even ten people knew anything about him.’ The Prophet said: ‘He was my brother.
"Mening kabi u ham payg'ambar edi." So'ng Addos Payg'ambarimizning boshini, qo'llarini va oyoqlarini chin muhabbat va hurmat ishorasi sifatida o'pdi ﷺ. Ular tomosha qilib turganlarida, bog' egalaridan biri akasiga shunday dedi:
Like me, he was a prophet.’ 'Addas then kissed the Prophet’s head, hands and feet in a gesture of genuine love and respect. As they watched, one of the two owners of the orchard said to his brother:
"Bu odam sizning qulingizni albatta buzib qo'yibdi." 'Addas ularga qo'shilganida, ular undan Muhammadga (ﷺ) nisbatan shunchalik hurmatli munosabatda bo'lishining sababini so'rashdi. U dedi: "Yer yuzida undan yaxshiroq hech kim bo'lishi mumkin emas. U menga darhaqiqat shunday bir narsani aytdiki, uni Payg'ambardan boshqa hech kim bilmaydi." Ular dedilar: "Ehtiyot bo'lgin, 'Addas. U seni dinini qabul qildirishga urinishi mumkin, holbuki sening dining uning dinidan yaxshiroqdir."1
‘That man has certainly spoilt your slave.’ When 'Addas joined them they asked him the reason for his very respectful attitude to Muhammad. He said: ‘There can be no one on earth better than him. He has indeed told me something which no one but a Prophet would know.’ They said: ‘You should be careful, 'Addas. He may try to convert you while your religion is better than his.’1
Ibn Ishoq shunday deydi: "Payg'ambar Ta'if'da hech qanday yaxshi javob olishdan umidini uzgach, Makkaga qaytdi. U Nakhlada bo'lganida, tunning o'rtasida turib namoz o'qiy boshladi. Shu payt jinlardan bir guruh — men eshitganimdek, Shimoliy Suriyadagi Nasibin shahridan yetti kishi — o'tib ketayotib, uning Qur'on tilovat qilganini tingladi. Namozini tugatgach, ular tezda o'z qavmini ogohlantirish uchun ketishdi. Ular Islomga iymon keltirdilar va Xudo Payg'ambarga bo'lib o'tgan voqea haqida xabar berdi: { Biz senga Qur'onni tinglash uchun jinlardan bir guruhni yubordik }."
Continuing this report, Ibn Ishaq says: “When the Prophet despaired of receiving any good response in Ta’if, he returned to Makkah. When he was at Nakhlah, he stood up praying in the middle of the night. It was at this time that a group of the jinn - seven in number from the town of Nasibln [in northern Syria] as I was told - passed by and listened to him reading the Qur’an. When he finished his prayer, they left hurriedly to warn their people. They believed in Islam and God told the Prophet of what happened: “ We sent to you a group 0/jinn to listen to the Quran.
Ular buni eshitgach, bir-birlariga dedilar: "Sukut bilan tinglanglar!" Tilovat tugagach, ular o‘z qavmlariga ogohlantirish uchun qaytdilar. "Ey qavmimiz! — dedilar ular. — Biz Muso alayhissalomdan keyin nozil qilingan, o‘zidan oldingi kitobni tasdiqlovchi, haqiqatga va to‘g‘ri yo‘lga boshlovchi ilohiy vahiyni eshitdik. Ey qavmimiz! Xudoning chaqirig‘iga javob bering va Unga iymon keltiring. U sizlarning gunohlaringizni kechiradi va sizlarni alamli azobdan qutqaradi."
When they heard it, they said to one another, 'Listen in silence!" When the recitation ended, they returned to their people to warn them. Our people, ’ they said, *we have been listening to revelation bestowed from on high after Moses, confirming what came before it. It guides to the truth and to a straight path. Our people! Respond to God’s call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering.” (46: 29-31)
U shuningdek, 72-sura, "Al-Jinn"ni nozil qildi." Ibn Kasir ushbu so'nggi rivoyat haqida quyidagi sharhni beradi:
He also revealed Surah 72, The Jinn.” Ibn Kathir has the following comment to make on this last report:
“Voqea o‘zi haqiqat, ammo uning o‘sha kechada sodir bo‘lganini aytish shubhali. Jinnlarning Qur’onni tinglashi nubuvatning dastlabki kunlarida yuz bergan, buni yuqorida keltirilgan Ibn Abbos rivoyati aniq ko‘rsatadi. Boshqa tomondan, Payg‘ambarimizning Ta’ifga safari amakilari vafot etganidan keyin, Madinaga hijrat qilishlaridan bir yoki ikki yil oldin sodir bo‘lgan, buni Ibn Ishoq va boshqalar tasdiqlagan.” Agar Ibn Ishoqning rivoyati to‘g‘ri bo‘lib, bu voqea Payg‘ambar ﷺ Ta’ifdan qaytayotganlarida, Saqif oqsoqollarining kibrli javobidan ranjib, Rabbiga, Parvardigoriga ﷺ iltijo qilib duo qilganlaridan keyin ro‘y bergan bo‘lsa, unda Alloh taolo unga o‘sha jinnlarni yuborib, ular o‘z qavmlariga nima deganlarini bildirgani juda ajoyib bo‘lar edi. Bundan tashqari, bu Allohning g‘amxo‘rligi haqida ajoyib taassurot qoldiradi.
“The event itself is true, but to say that it took place on that night is questionable. The jinn's listening to the Qur’an occurred during the early days of prophethood, as clearly indicated in the above-quoted hadlth of Ibn 'Abbas. On the other hand, the Prophets trip to Ta’if occurred after his uncle’s death, one or two years before his migration to Madinah, as confirmed by Ibn Ishaq and others.” If Ibn Ishaq’s report is true and this incident took place when the Prophet was on his way back from Ta’if, hurt by the arrogant response of the Thaqif elders, and after he had expressed his passionate prayer appealing to God, his Lord and Protector, then it is most remarkable that God should have sent him those jinn and told him about what they said to their people. Moreover, it gives fine impressions of God’s care.
Qachon va qayerda sodir bo'lgani qanday bo'lmasin, bu voqea o'z-o'zidan va jinnlarning Qur'on hamda Islom haqida aytgan so'zlari jihatidan albatta juda muhimdir. Endi biz uning surada bayon etilishini muhokama qilamiz.
At whichever time and place this event took place, it is certainly very significant in itself and in what the jinn had to say about the Qur’an and Islam. We will now discuss its presentation in the surah