Shundan so'ng Alloh O'z Elchisini yaqin kelajak haqida va o'sha kofirlar bilan ishlar qanday rivojlanishi haqida tasalli beradi, ular unga shunday yolg'onlarni tashlagan edilar. Ularning haqiqiy ahvoli oshkor qilinishi va yolg'onlari fosh etilishi haqida ularni ogohlantiradi.
God then reassures His Messenger about the immediate future and how things will develop with those unbelievers who hurled such lies at him. He warns them that their true situation will be publicized and their falsehood be made public:
Tez orada ko'rasiz, ular ham ko'radilar, qaysi biringiz balo-ofatga giriftor bo'lganingiz.
You shall before long see, as they will see, which of you is the one afflicted.
Rabbingiz Uning yo'lidan adashganlarni ham, to'g'ri yo'lda bo'lganlarni ham Eng yaxshi biladi. (Oyatlar 5-7)
Your Lord knows best who has strayed from His path, as He knows the ones who are rightly guided. (Verses 5-7)
Azob-balo ga uchragan kishi, uni Alloh Payg'ambarga barcha oldida ko'rsatishini va'da qilgan shaxs, yo adashgan kishi, yoki o'zining haqiqiy holatini namoyon etadigan sinovga duchor bo'lgan kishidir. Bu ikki ma'no bir-biridan unchalik uzoq emas. Bu va'da Payg'ambarni va uning xabariga ishongan mo'minlarni tinchlantiradi, shu bilan birga unga qarshi chiqib, uni haqorat qiladigan kishilarni ogohlantiradi, ular unga qanday jinnilik turini isnod qilmasinlar. Ko'pincha ular uning aqldan ozganligini nazarda tutmagan bo'lishadi, chunki buning bunday emasligini o'zlari ham anglab yetgan edilar. Ehtimol, ular uning jinlar orasidan sherik-yordamchilari bo'lib, o'qigan go'zal so'zlarini unga ilhom qilayotgan deb nazarda tutgan bo'lishsa kerak. Ular har bir shoirning ortida jinlardan biri uning harakatlariga yordam berib turadi, deb aytishardi. Ammo Payg'ambar ﷺ haqida bu gap mutlaqo to'g'ri kelmas edi. Uning vahiylarining izchil va haqiqatga muvofiq tabiati ham buni tasdiqlamaydi.
The afflicted person whom God assures the Prophet will be identified to all is the one that has gone astray, or the one subjected to a test that reveals his true condition. The two meanings are not much apart. This promise reassures the Prophet and the believers in his message and at the same time it warns those who oppose and abuse him, regardless of whatever type of madness they attribute to him. Most probably they did not mean that he was insane, because they realized that this could not be the case. They probably meant that he had associates from among the jinn, who perhaps inspired him with the fine words he recited. They used to say that every poet had someone from the jinn assisting their efforts. This was, however, far from the case with the Prophet. Nor does it fit with the nature of his revelations that are both consistent and truthful.
Bu Alloh tomonidan berilgan va'da bo'lib, kelajak Payg'ambarning va uning xabarini inkor etganlarning haqiqiy mohiyatini ochib berishini tasdiqlaydi. Kelajak qaysi tomon azob topganini yoki adashganini isbotlaydi. Alloh uni tinchlantirdi: Rabbi "Kim Uning yo'lidan adashganini, U to'g'ri yo'lda bo'lganlarni ham bilganidek, eng yaxshi biladi" (7-oyat). Unga vahiylarni bergan ham aynan Uning Rabbidir. Albatta, U Payg'ambarning va uning ergashuvchilarining to'g'ri yo'lda ekanini biladi. Bu Payg'ambarni tinchlantirish va dushmanlarini kelajak nimani olib kelishi haqida tashvishga solish uchun yetarlidir.
This promise by God confirms that the future will make clear the true nature of the Prophet and those who denied his message. The future will prove which party was afflicted or had gone astray. God reassured him that his Lord “knows best who has strayed from His path, as He knows the ones who are rightly guided” (Verse 7) It is his Lord who gave him his revelations. He indeed knows that he and his followers are rightly guided. This is enough to reassure the Prophet and set his enemies worrying about what the future will bring.
Shundan so'ng Alloh Payg'ambarga ularning haqiqiy his-tuyg'ularini bildiradi: ular u kishi targ'ib qilayotgan haq haqida va u kishini haqorat qilishda uni bahslashishda davom etishdi. Ular o'z johil e'tiqodlarini himoya qilishga qat'iy kirishgandek ko'rinishi mumkin, lekin haqiqatda ular bu e'tiqodlarga nisbatan tubdan shubhada. Agar Payg'ambar ularga chaqirgan narsalarning bir qismidan voz kechsa, ular bu e'tiqodlarning ko'pchiligidan voz kechishga tayyor. Ular hamma narsaga murosa qilishga tayyor bo'lib, uning murosa ishorasi evaziga faqat ba'zi zohiriy ko'rinishlarni saqlab qolishni xohlashadi. Ular o'zlari haqiqatni mujassam etadigan deb hisoblaydigan imonga ega emas; ular faqat ba'zi zohiriy ko'rinishlarni saqlab qolishga intiladilar.
God then tells the Prophet of their true feelings as they continued to argue with him about the truth he preached and the abuse they levelled at him. They may appear determined to uphold their ignorant beliefs, but the truth is that they are fundamentally uncertain about them. They are ready to shed most of these if only the Prophet would abandon some of what he called on them to accept. They are prepared to compromise everything, retaining only some appearances in return for a gesture of compromise from him. They do not have a faith that they consider to embody the truth; they are only keen to retain some appearances:
Shunday ekan, haqiqatni inkor etuvchilarga e'tibor bermang. Ular sizning ularga moslashishingizni xohlaydilar, shunda ular ham moslashadilar.
So pay no heed to those who deny the truth. They would love that you compromise with them, so that they will also compromise.
(Oyatlar 8-9)
(Verses 8-9)
Demak, hammasi muzokara qilinadigan narsa bo‘lib chiqadi, va maqsad savdo bitimlaridagidek, o‘rtada bir nuqtada kelishib olishdir. Biroq e’tiqod bilan tijorat faoliyati o‘rtasidagi farq juda katta. Imonli inson o‘z e’tiqodlari yoki qadriyatlarining hech birini tark etmaydi, chunki uning kichik masalalari ham katta masalalari bilan bir xildir. Darhaqiqat, imonda kichik ham yo‘q, katta ham yo‘q: ikkalasi bir xildir. Iymon bir-birini to‘ldiruvchi qismlardan iborat yagona bir butunlikdir. Uning targ‘ibotchisi hech qachon birovni xursand qilish uchun uning biror qismidan voz kechmaydi.
It is all subject to negotiation, then, with the aim of agreeing a meeting point somewhere in the middle, just like commercial transactions. Yet the difference between beliefs and commercial activities is vast. A person with faith will not abandon any of its beliefs or values, because its minor points are the same as its major ones. Indeed, in faith there is nothing minor and nothing major: both are the same. A faith is a single unity with parts complementing each other. Its advocate will never discard any part of it in order to please someone else.
Islom va johiliyat hech qachon yarim yo‘lda uchrasha olmaydi, umuman hech qanday tarzda ham uchrasha olmaydi.
Islam and jdhiliyyah can never meet halfway, or indeed in any way.
Bu Islomda har joyda va barcha avlodlarda shunday. Barcha johiliyyat holatlari bir xil: o'tmishdagi, hozirgi yoki kelajakdagi. Ikki holatni ajratib turuvchi tafovut ko'prik qurib bo'lmaydigan darajada chuqur bo'lib, hech qanday murosaga yo'l qo'ymaydi.
This is true of Islam everywhere and across all generations. All states of ignorance, or jdhiliyyah, are the same: past, present or future. The gulf that separates the two states is unbridgeable and admits no compromise.
Ikkalasi bir-biriga butunlay qarama-qarshi.
The two are diametrically opposed.
Bir qancha rivoyatlarda Makkadagi kofirlarning Payg'ambar ﷺ bilan murosaga kelish orqali nimaga erishmoqchi bo'lganlari haqida so'z boradi, toki u ularning ibodat usullarini tanqid qilishdan to'xtasin. Ular, agar unga ergashishsa, o'z obro'larini saqlab qoladigan biror narsa berishini umid qilishardi. Bu jihatdan ular murosaga intilayotgan har qanday muzokarachidan farq qilmasdi.
Several reports speak of what the unbelievers in Makkah tried to achieve by way of compromise with the Prophet so that he would stop criticizing their worship methods. They hoped that he would give them something that would save their faces if they were to follow him. In this, they were no different from any negotiator seeking a compromise.
Biroq Payg'ambar qat'iy sobitlik ko'rsatib, imonidan hatto ozgina qismidan ham voz kechishdan bosh tortdi. Bundan tashqari, u juda odobli, o'z qavmiga nisbatan mehribon va saxovatli bo'lib, ularning ishlarini osonlashtirishga intilardi. Imon masalasida esa u sodiq bo'lib, Allohning ko'rsatmalariga itoatkor edi: "Bas, haqiqatni inkor etganlarga e'tibor berma." (8-oyat)
The Prophet, however, maintained a decisive firmness, refusing to give up even a small part of his faith. Additionally, he was extremely well mannered, kind and benevolent towards his tribesmen, eager to make things easy for them. With regard to faith, he was committed, obedient of Gods instructions: “So pay no heed to those who deny the truth.” (Verse 8)
Payg'ambar ﷺ hatto Makkadagi eng og'ir davrida, ya'ni u va uning oz sonli sahobalari qamalda bo'lib, ulkan zulm va ta'qiblarga duch kelgan paytda ham imonidan bir zarra ham voz kechmadi. Bunday zolimlar oldida aytilishi lozim bo'lgan birorta so'zni ham yashirmadi. Bunday murosa orqali ularning qat'iyatini yumshatishga yoki ularning ta'qibidan qochishga hech qachon intilmadi.
The Prophet did not compromise an iota of his faith even during the direst period of his life in Makkah, where he and his few followers were under siege, suffering immense persecution. He never withheld a word that needed to be uttered in the face of such tyrants. He never sought to soften their stance or to avoid their persecution by such compromise.
U'zi ham o'z e'tiqodiga yaqin yoki uzoq aloqador bo'lgan har qanday masalani aniqlashtirishdan hech qachon tortinmas edi.
Nor did he ever hesitate to clarify any point that was closely or remotely relevant to his faith.
Ibn Hishom o‘zining Payg‘ambar biografiyasida rivoyat qiladi:
Ibn Hisham reports in his biography of the Prophet:
Shuni adolatli aytish kerakki, dastlabki bosqichda Makkaning boshliqlari Payg'ambar ﷺ ga qarshi e'tiborga loyiq hech qanday choraga qo'l urmadilar.
It should be said in fairness that the chiefs of Makkah did not take any action worth noting against the Prophet in the early stages.
U'z dinidagi butparastlikni tanqid qila boshlagach va ularning butlarini masxara qila boshlagach, esa, ular bu masalani e'tiborsiz qoldirib bo'lmaydigan darajada jiddiy deb o'ylay boshladilar. Shunday bo'lsa-da, Abu Tolib o'z jiyanini har qanday tahdiddan himoya qilgani uchun ular unga qarshi ko'p narsa qila olmas edilar. Makkaning boshliqlari tomonidan bunday himoyani e'tiborsiz qoldirish ularning ijtimoiy tuzumining asosiy qoidalaridan biriga zid kelardi. Shu sababli, Makkaning eng nufuzli odamlaridan bir nechtasidan iborat kichik bir vakillik jiyanining xatti-harakatidan shikoyat qilib, Abu Tolibning oldiga bordi. Vakillik tarkibiga 'Abd Shams qabilasidan Rabi'ah o'g'illari, ikki aka-uka 'Utbah va Shaybah; Umayya qabilasidan Abu Sufyon Sakhr ibn Harb; Asad qabilasidan Abu al-Bakhtari al-'As ibn Hisham va al-Aswad ibn al-Muttalib; Maxzum qabilasidan Abu Jahl 'Amr ibn Hisham va al-Walid ibn al-Mug'irah; Sahm qabilasidan al-Hajjoj o'g'illari, ikki aka-uka Nabih va Munnabih hamda o'sha Sahm qabilasidan al-'As ibn Wa'il kirdi. Ular shikoyatlarini Abu Tolibga aniq bayon qildilar va unga ikki yo'ldan birini tanlashni taklif qildilar: yo Muhammadga ularning yo'llarini tanqid qilmaslik va butlarini masxara qilmaslikni aytish, yoki ular muammoga chek qo'yish uchun zarur deb hisoblagan samarali choralarni ko'rishlariga ruxsat berish. Abu Tolib, o'z xalqining dinida qolgan holda, ular bilan muloyimlik bilan gaplashdi va ularni tinchlantirdi. U ularga ko'p narsani va'da qilmadi.
When he started to criticize their pagan faith and ridicule their idols, however, they began to think that the matter was much too serious to ignore. Yet, they could not do much about it because Abu Talib protected his nephew against all threats. To ignore such protection by the Makkan chiefs would contravene one of the basic conventions of their social set-up. Therefore, a small delegation, composed of a number of the most influential people in Makkah, went to Abu Talib complaining about his nephews behaviour. The delegation included the two brothers ‘Utbah and Shaybah, sons of Rabi‘ah from the clan of ‘Abd Shams; Abu Sufyan Sakhr ibn Harb from Ummayah; Abu al-Bakhtari al-‘As ibn Hisham and al-Aswad ibn al-Muttalib from Asad, Abu Jahl ‘Amr ibn Hisham and al-Walid ibn al-Mughlrah from Makhzum; the two brothers Nabih and Munnabih sons of al-Hajjaj from Sahm and Al-‘As ibn Wa’il, also from Sahm. They made their complaint clear to Abu Talib and they offered him the choice of either telling Muhammad not to criticize their ways and ridicule their idols or allowing them to take such effective measures as they might deem necessary to end the trouble. Abu Talib, who continued to follow the religion of his people, spoke to them gently and calmed them down. He did not promise them much.
Payg'ambar ﷺ o'z xabarini targ'ib qilishni davom ettirdi, qanday bo'lmasin. Uning qavmi bilan bo'lgan inqiroz kuchaydi. Dushmanlik tuyg'ulari tarqaldi. Shunda vakillar yana Abu Tolibning huzuriga borib, unga shunday dedilar:
The Prophet continued to preach his message regardless. The crisis with his people increased in intensity. Feelings of hostility spread. So the delegation went again to Abu Talib and said to him:
"Abu Tolib, sizning bizning oramizda hurmat va ehtirom mavqeyingiz bor."
“Abu Talib, you enjoy a position of honour and respect among us.
Bizning sizdan jiyanimizni to'xtatishingizni so'raganimizga ancha bo'ldi, lekin siz hech qanday chora ko'rmadingiz. Biz esa uning ota-bobolarimizni haqorat qilishini va bizni hamda xudolarimizni masxara qilishini davom ettirayotganini ko'rib, jim o'tira olmaymiz. Yo uni to'xtatasiz, yo bu masala ustida siz bilan ham, u bilan ham shunday kurashamizki, ikkala tomondan biri halok bo'lguncha davom etadi."
Abu Tolib ikkilanib qoldi. U qavmi bilan janjallashishni istamas edi, lekin jiyanini ham tashlab qo'yishga ko'ngli chidamasdi. Shu sababli u Muhammadni chaqirib, mehmonlari bilan o'rtasida bo'lib o'tgan voqeani unga tushuntirdi. So'ng dedi: "Mening ahvolim qanchalik og'irligini ko'rib turibsan. Na o'zimning, na o'zingning hayotingni xavf ostiga qo'yma va menga ko'tara olmaydigan yukni yuklama."
Payg'ambar ﷺ amakisi himoyasini qaytarishni o'ylayotgan bo'lishi mumkinligini his qildi va o'z pozitsiyasini qo'lidan kelgancha eng kuchli ohangda bayon qildi: "Amaki, agar ular da'vatimdan voz kechganim evaziga o'ng qo'limga quyoshni, chap qo'limga oyni bersalar ham, Alloh bu xabarni g'alabaga yetkazmagunicha yoki men halok bo'lmagunimcha, bunday ish qilmayman."
Payg'ambar ﷺ shu qadar kuchli his-hayajon ta'sirida edi, ko'zlariga yosh keldi. U ketmoqchi bo'lganda, amakisi uni chaqirib, dalda berib dedi: "Jiyanim, boraver va xohlaganingni gapir. Men hech qachon sendan himoyamni qaytarmayman va hech qachon seni tashlab qo'ymayman."2
We have requested you to stop your nephew, but you have not taken any action. We certainly cannot just sit and do nothing when he continues to speak ill of our forefathers and to ridicule us and our gods. You have to stop him or we will fight him and you over this question until one of the two parties is destroyed.” Abu Talib was in a dilemma. He did not like to quarrel with his people, yet he could not bear to let his nephew down. So he called Muhammad and explained to him what had taken place between him and his visitors. He then said to him: “You see the difficulty of my situation. Do not put my life and your life at risk, and do not burden me with what I cannot bear.” The Prophet felt that his uncle might be contemplating withdrawing his protection so he stated his own position with the greatest emphasis he could muster: “Uncle, should they give me the sun in my right hand and the moon in my left hand in return for abandoning my call, I would not do anything of the sort until God has brought this message to triumph or until I have perished.” The Prophet was under the pressure of such strong emotions that tears sprang to his eyes. He started to walk away, but his uncle called him back, saying reassuringly: “My nephew, you may go and say whatever you like. I will never withdraw my protection from you, and never will I let you down.”2
Bu Payg'ambarning ﷺ xabarga sodiqligi tasviridir, aynan o'sha paytda, uning yerdagi so'nggi tayanchi va himoyachisi, amakisi unga xiyonat qilayotgandek tuyulgan lahzada. Bu tasvir o'z mohiyati, ma'nolari va oqibatlari, shuningdek, so'zlari va iboralari jihatidan kuchlidir. U bu dinning o'zi kabi yangi va kuchlidir. Bu Allohning Payg'ambar haqidagi ta'rifining haqiqatini aks ettiradi: {Albatta, sen buyuk xulqli zotsan.} (4-oyat)
This is an image of the Prophets commitment to his message at the precise moment when his uncle and protector, who was his last resort on earth, seemed on the verge of letting him down. It is a powerful image in its very nature, connotations and implications, as well as in its words and expressions. It is as new and powerful as this faith is. It is a reflection of the truth of Gods description of the Prophet: “Most certainly, yours is a sublime character.” (Verse 4)
Yana bir tasvir ham Ibn Hisham tomonidan, Ibn Ishoq orqali rivoyat qilinadiki, unda kofirlar tomonidan to'g'ridan-to'g'ri murosaga kelish taklif qilingan. Buni ular Payg'ambar ﷺ o'z qarorida avvalgidek mustahkam qolayotganini anglaganlarida qilishgan, sahobalariga zulm qilishgan va ularni islomdan voz kechishga majburlashga urinishgan bo'lsa ham.
Another image also reported by Ibn Hisham, through Ibn Ishaq relates a direct attempt at compromise offered by the unbelievers. This they did when they realized that the Prophet continued to be as firm as ever, despite their persecution of his Companions and their attempts to force them to renounce Islam.
Utba ibn Rabi'a, Makkadagi yetakchi shaxslardan biri, bir kuni Quraysh zodagonlari guruhi bilan o'tirgan edi, shu payt u Payg'ambarni Ka'bah yonida yolg'iz o'tirganini ko'rdi ﷺ. Utba do'stlariga dedi: “Keling, Muhammadning oldiga borib, unga ba'zi takliflar qilaylik. Ulardan birini qabul qilishi mumkin. Agar qabul qilsa, biz unga o'sha narsani beramiz va u bilan bo'lgan muammomizga chek qo'yamiz.” Bu fikr bir ovozdan ma'qullandi. Utba Payg'ambar ﷺ bilan o'tirgach, unga murojaat qildi: “Jiyanim, bilasanki, sen bizning orasimizda yuksak martaba va olijanob nasab egasisan.
(Utbah ibn RabT'ah, one of the leading figures in Makkah, was one day sitting with a group of the Quraysh notables when he noticed the Prophet sitting alone close to the Ka'bah. (Utbah suggested to his friends: “Shall we go to Muhammad and make him some offers? He may accept one or the other. If he does we will give him that and put an end to our problem with him.” This idea was greeted with unanimous approval. As ‘Utbah sat with the Prophet he addressed him: “My nephew, you know you command a position of high esteem and noble birth among us.
Siz o'z jamoangiz hayotiga juda jiddiy narsani olib kirdingiz. Shu tariqa ularning safida nizo urug'ini sepdingiz; ularning orzu-maqsadlarini past ko'rsatdingiz, xudolarini masxara qildingiz, dinlarini kamsitdingiz va ota-bobolarini yomonladingiz. Endi meni tinglang. Men sizga ba'zi takliflar bermoqchiman, ularni o'ylab ko'rishingizni istayman. Ularning ba'zilari sizga ma'qul kelishi mumkin.
Payg'ambar ﷺ uni o'z takliflarini aytishga chaqirdi va diqqat bilan tingladi. 'Utba dedi: "Jiyanim, agar siz bu ishni boshlagan bo'lsangiz va undan pul topishni maqsad qilgan bo'lsangiz, biz hammamiz sizga o'z mol-mulkimizdan beramiz, shunda siz bizning orangizdagi eng boy odam bo'lasiz. Agar sharaf va mavqe istasangiz, sizni o'zimizga boshliq qilamiz va barcha ishlarda maslahatingizni so'raymiz. Agar taxt istasangiz, sizni o'zimizga podsho qilamiz. Agar, aksincha, siz jinlangan bo'lsangiz va sizni qamrab olgan narsaga qarshi tura olmayotgan bo'lsangiz, sizni davolatish uchun hech bir xarajatni ayamaymiz."
'Utba gapini tugatgach, Payg'ambar ﷺ undan gapi tugadimi, deb so'radi. 'Utba tugatganini tasdiqlagach, Payg'ambar ﷺ undan o'zi aytadigan gapni tinglashni so'radi. So'ng Payg'ambar ﷺ Qur'onning 41-surasining dastlabki 38 oyatini o'qidi. 'Utba diqqat bilan tingladi.
You have brought into the life of your community something very serious indeed. You have thus caused disunity to creep into their ranks; you have belittled their ideals, ridiculed their gods and their religion and spoken ill of their forefathers. Now listen to me. I am making you some offers which I would like you to consider. You may, perhaps, find some of them acceptable.” The Prophet asked him to make his proposals, and listened attentively. ‘Utbah said: “My nephew, if you have started this affair hoping to make money out of it, we are all willing to give you some of our own wealth so that you would be the richest among us. If it is honour and position you want, we will make you our master and seek your advice in all matters. If it is a throne you are after, we will make you our king. If, on the other hand, you are possessed and are unable to resist what overwhelms you, we will spare no expense in seeking a medical cure for you.” When ‘Utbah stopped, the Prophet asked him whether he had finished. As 'Utbah affirmed that he had, the Prophet asked him to listen to what he had to say. The Prophet then recited the first 38 verses of Surah 41 of the Qur’an. cUtbah listened attentively.
Payg'ambar ﷺ o'qishni tugatgach, Alloh taologa xushu' bilan sajda qildi, so'ngra 'Utbaga dedi: "Sen mening aytganlarimni eshitding, endi o'zing qaror qilishing mumkin."
'Utba sekin yerdan turib, qavmi oldiga qaytdi. Qavmi uni yaqinlashib kelayotganini ko'rib, uning qiyofasida o'zgarish borligini sezdi. Ular uni qiziqish bilan kuzatdi va uning so'zlarini tingladi: "Men umrimda hech qachon eshitmagan narsani eshitdim. Bu na she'r, na sehrdir. Mening taklifimni qabul qilinglar va natijaning mas'uliyatini menga yuklanglar. Bu odamni o'z holiga qo'yinglar. U aytgan gaplari, albatta, buyuk voqealarga olib keladi. Agar arablarning qolgani uni o'ldirsa, siz bu zahmatdan xalos bo'lasiz. Agar u g'alaba qozonsa, uning erishgan sharafi sizniki bo'ladi."
Ular javob berdi: "U albatta seni sehrlab qo'yibdi."
U dedi:
When the Prophet finished his recitation, he prostrated himself in humble devotion to God, before saying to cUtbah: “You have heard what I have to say and you can make up your own mind.” ‘Utbah left quietly and went to his people, who realized as they saw him approaching that a change had come over him. They looked up at him curiously, listening to his words: “I have heard something the like of which I have never heard in my life. It is neither poetry nor sorcery. Take up the suggestion I am making to you, and lay the blame for the outcome at my door. Leave this man alone. What I have heard from him will certainly bring about great events. Should the rest of the Arabs kill him, you would have been spared the trouble. If he wins, whatever glory he achieves will be yours.” They retorted: “He has certainly bewitched you.” He said:
“Men o‘z fikrimni bayon qildim, siz esa xohlaganingizcha qilishingiz mumkin.”3
“I have stated my opinion, and you can do as you wish.”3
Boshqa bir rivoyatga ko‘ra, ‘Utba Payg‘ambarning ﷺ tilovatini eshitganda, Payg‘ambar ﷺ quyidagi oyatni o‘qiganida uni to‘xtatgan: “Agar ular yuz o‘girsalar, ayting: «‘Odu Samud boshiga tushgan momaqaldiroq kabi momaqaldiroq sizlarning boshingizga tushishidan ogohlantiraman»” (41:13). U qattiq vahimaga tushib, qo‘lini Payg‘ambarning ﷺ og‘ziga qo‘ydi va unga dedi: “Seni Alloh haqqi va qarindoshligimiz haqqi bilan o‘tinaman, ey Muhammad, bunday qilma.” U oyatdagi ogohlantirish ro‘yobga chiqib qolishidan qo‘rqdi. Shundan so‘ng u Payg‘ambardan ﷺ ajralib, o‘z qavmi oldiga qaytdi va ularga Muhammadni ﷺ tinch qo‘yishni maslahat berdi.
A different report suggests that when ‘Utbah listened to the Prophet s recitation, he stopped him when the Prophet read the verse saying: “If they turn away, say: 7 warn you ofa thunderbolt like the thunderbolt that struck the 'Ad and Thamud'” (41: 13) He was terrified and put his hand on the Prophets mouth, and said to him: “I appeal to you, Muhammad, by God and our kinship not to do that.” He feared that the warning may come true. He then left him and went to his people suggesting that they leave Muhammad alone.
Shunga qaramay, bu murosaga erishishning yana bir usuli edi.
Be that as it may, this was another way of trying to achieve compromise.
U shu bilan birga, bu matn Payg'ambarimizning ﷺ yuksak xulqini ham tasvirlaydi. Biz uni ‘Utba’ning bo'sh takliflarini tinglayotganini ko'ramiz, uni to'xtatmasdan, garchi ‘Utba taklif qilgan narsalar Muhammad ﷺning koinot va uning qadriyatlari haqidagi qarashlari, haqiqatni tushunishi va yer yuzidagi hayotning qadri haqidagi tasavvurlari nuqtai nazaridan bir lahza o'ylashga ham arzimagan bo'lsa-da. Lekin uning odobi suhbatdoshini bo'lishga yo'l qo'ymas edi va uning bema'ni takliflaridan biror norozilik alomatini ko'rsatishga ham yo'l qo'ymas edi. Aksincha, u ‘Utbani so'zini tugatguncha to'liq e'tibor bilan tinglardi. Keyin undan aytadigan gapi tugaganmi, deb so'raydi. Uning butun davomidagi munosabati haqiqatga ishongan, xotirjam va shu bilan birga juda muloyim kishining munosabati edi.
Yet it also portrays an image of the Prophets sublime character. We see him listening to ‘Utbah’s hollow offers, without stopping him, even though whatever (Utbah had to offer did not deserve a moments thought from Muhammad (peace be upon him), considering his own vision of the universe and its values, and his understanding of the truth and what life on earth is worth. Yet his manners would not allow him to interrupt his interlocutor or to display any sign of annoyance with his worthless offers. Instead, he listened to him with full attention until he had finished. Then he asked him whether he had finished what he had to say. His attitude throughout was that of one who is certain of the truth, reassured and at the same time very polite.
Qurayshning uchinchi shakl bilan murosaga kelishga urinishi quyidagi Ibn Ishoq rivoyatida ko'rinadi:
A third form of the Qurayshs attempts to reach a compromise is seen in the following report by Ibn Ishaq:
Bir kuni Payg‘ambar ﷺ Ka‘bani tavof qilayotgan paytda, Quraysh oqsoqollaridan bir guruh uni to‘xtatdi. Ular orasida al-Aswad ibn al-Muttalib, al-Walid ibn al-Mug‘iyra, Umayya ibn Xalaf va al-‘As ibn Vo‘il ham bor edi. Ular unga dedilar: «Ey Muhammad! Biz sening Xudoyingga sig‘inaylik, sen esa bizning sig‘inadigan ilohlarimizga sig‘in.
One day as the Prophet was doing the tawdfat the Ka'bah, he was stopped by a group of the Quraysh elders including al-Aswad ibn al-Muttalib, al-Walid ibn al-Mughirah, Umayyah ibn Khalaf and al-‘As ibn Wa’il. They said to him: ‘Muhammad! Let us worship the God you worship, and you worship the deities we worship.
Shunday qilib, biz bir xil darajada bo‘lamiz. Agar sizning Xudoyingiz bizniki(dan) yaxshiroq bo‘lsa, biz bundan foyda ko‘rgan bo‘lamiz, agar bizning ilohlarimiz yaxshiroq bo‘lsa, siz foyda ko‘rgan bo‘lasiz». U Xudo unga buyurganidek javob berdi: «Ayting: "Ey kofirlar! Men sizlar ibodat qiladigan narsaga ibodat qilmayman, sizlar ham men ibodat qiladigan narsaga ibodat qilmaysizlar. Men sizlar ibodat qilgan narsaga hech qachon ibodat qilmayman, sizlar ham men ibodat qilgan narsaga hech qachon ibodat qilmaysizlar. Sizlarning diningiz o‘zingizga, mening dinim o‘zimga"».M (109: 1-6)
Thus, we will be together at the same level. If your God is better than ours, we will have benefited by that, and if our deities are the better ones, you will have made the benefit.’ He answered as God instructed him: “Say: ‘Unbelievers! I do not worship what you worship, nor do you worship what I worship. I shall never worship what you worship, nor will you ever worship what I worship. You have your own religion and I have mine. ”M (109: 1-6)
Shunday qilib, Alloh bu befoyda taklifga chek qo'ydi va Payg'ambar ﷺ ularga Xudo unga buyurganidek javob berdi.
God thus put an end to this absurd offer, and the Prophet replied to them as God so instructed him.