1.4 Payg'ambarlikning Injildagi zarurati - Oxirgi Payg'ambar | Quran Course

1.4 Payg'ambarlikning Injildagi zarurati - Oxirgi Payg'ambar | Quran Course

Men ular uchun ularning birodarlari orasidan sizga o‘xshagan bir Payg‘ambar yetkazaman va Mening so‘zlarimni uning og‘ziga solaman, va U ularga Men buyurgan hammasini aytadi.31

I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.31

Bu parchada Xudo Musoga Isroilliklarga boshqa bir payg'ambar yuborishini va u ularning birodarlari orasidan chiqishini ayon qiladi. "New International Version" Injili bu jumlani "boshqa isroilliklar orasidan" deb tarjima qilib, uni faqat Isroil avlodiga xos qilib ko'rsatgan. Ammo Muqaddas Kitobning o'zida ham isroilliklar bo'lmagan xalqlar birodar deb ataladi. Masalan, Ikkinchi Qonunlar 2:4 da Xudo: "Siz hozir birodarlaringiz bo'lgan Edom o'g'illarining hududidan o'tasiz", deydi. Bu esa ba'zi Muqaddas Kitob sharhlovchilarini, birodar so'zi ostida begona (isroilli bo'lmagan) xalqni ham nazarda tutilishi mumkin, degan fikrga olib keldi. Bu xulosaga ko'ra, bu bashorat

In this passage, God reveals to Moses that He will send another prophet to the Israelites, and that he will emerge from among their brethren. The New International Version of the Bible chose an exclusivist translation of this, qualifying it as “from among their fellow Israelites,” but the Bible itself also refers to non-Israelites as their brothers. For instance, in Deuteronomy 2:4, God says that “you are about to pass through the territory of your brethren,” referring to the lands of the Edomites. This led some biblical exegetes to suggest that a Gentile (non-Israelite)

ehtimol, bu yerda nazarda tutilgan narsa aynan payg‘ambar bo‘lishi mumkin: Isroilliklarning “birodarlari” bo‘lgan xalqlardan, masalan, Ismoil avlodlari yoki Edomliklardan (arablar yoki Nabatiylardan) chiqadigan payg‘ambar. Bundan tashqari, bu bashoratni faqat isroilliklar bilan cheklash, uning hech qachon amalga oshmaganini anglatadi, chunki Ikkinchi Qonun 34:10 da aytilgan: “Lekin o‘shandan beri Isroilda Musoga o‘xshagan payg‘ambar paydo bo‘lmadi…” Ikkinchi Qonun 18:18 esa kutilayotgan payg‘ambarning Musoga ko‘zga tashlanadigan darajada o‘xshashligini belgilaydi. Ikkala Muso va Muhammad ﷺ ham ikki ota-ona farzandi bo‘lgan payg‘ambarlar edi, ikkalasi ham uylangan va farzandli bo‘lgan, ikkalasi ham yangi, keng qamrovli huquqiy qonun-qoidalar olib kelgan, ikkalasi ham zulm sababli vatanini tark etishga majbur bo‘lgan, ikkalasi ham zolimlarini mag‘lub etib qaytgan va ikkalasi ham tabiiy o‘lim topib, dafn etilgan.

prophet could in fact be intended here;32 a prophet hailing from some “brethren” of the Israelites such as the Ishmaelites or Edomites (Arabs or Nabateans). Also, restricting this prophecy to the Israelites would mean it has never been fulfilled, since according to Deuteronomy 34:10, “But since then there has not arisen in Israel a prophet like Moses…” Deuteronomy 18:18 also establishes that the awaited prophet would have a striking resemblance to Moses. Both Moses and Muhammad (peace be upon them) were prophets born of two parents, both married and had children, both came with a new comprehensive code of law, both faced persecution causing them to leave their homelands, both returned to defeat their oppressors, and both experienced natural death and burial.

Ibrohim an'anasidagi boshqa ikki payg'ambar bu darajadagi o'xshashlikka yaqin kelmaydi.

No other two prophets, especially in the Abrahamic tradition, come close to this degree of similarity.

Ikkinchi Qonun 18:18 shuningdek, kutilayotgan bu payg‘ambarni Xudoning sodiq og‘zi sifatida tasvirlaydi: u Xudodan faqat Uning buyurgan narsasini yetkazadi. Payg‘ambar Muhammad ﷺ o‘z izdoshlariga shu haqiqatni tinimsiz o‘rgatardi: Qur’onning bitta so‘zini ham unga nisbat berish kerak emas. {“Yulduz tushganda, qasamki, sizning do‘stingiz (Muhammad) adashmadi, yo‘ldan ozmadi va o‘z xohishi bilan gapirmaydi. Bu faqat unga vahiy qilingan vahiydir.”}33

Deuteronomy 18:18 also describes this awaited prophet as someone who will serve as a faithful mouthpiece for God, only conveying from Him that which He commands. The Prophet Muhammad صلى الله عليه وسلم was tireless in teaching his followers this very fact: that not a single word of the Qur’an should be credited to him: “By the star when it descends, your companion (Muhammad) has not strayed, nor has he erred, nor does he speak from [his own] inclination. It is but a revelation revealed.”33

Mana Yahyo (Yuhanno) guvohligi: yahudiylar Quddusdan ruhoniylar va levitlarni unga yuborib, so'rashganda: "Sen kimsan?" U iqror qildi va inkor qilmadi, balki iqror qilib: "Men Masih emasman", dedi. Ular undan: "Unda nima? Sen Ilyosmisan?" deb so'rashdi. "Sen Payg'ambarmisan?" U esa: "Yo'q", deb javob berdi.34

Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.” And they asked him, “What then? Are you Elijah?” “Are you the Prophet?” And he answered, “No.”34

Bu yerda Yahyo Suvchi (Ioann Suvchi) o‘z xizmatining mohiyati haqida so‘roqqa tutilgani va o‘zini "payg‘ambar" deb da'vo qilayotgani-yo‘qligi so‘ralayotgani ko‘rsatilgan. Bu shuni isbotlaydiki, ba'zi yahudiylar Qonunlar kitobi (Ikkinchi Qonun) 18:18da berilgan ilohiy va'daning, ya'ni Muso (Muso)ga o‘xshash payg‘ambarning kelishini Iso Masih davrigacha va undan keyin ham kutishgan. Bu esa savol tug‘diradi: Masih ham, Ilyos ham bo‘lmagan bu buyuk shaxs kim? Kim "payg‘ambar" deb ataladi, "bir payg‘ambar" emas, go‘yo uning ismini aytish ham shart emasdek, va uning kelishi intizorlik bilan kutilgan? Darhaqiqat, ular eng buyuk payg‘ambarni, insoniyatga Allohga yo‘lni yana bir bor oydinlashtirib beradigan, va kimligi adashtirilishi mumkin bo‘lmagan so‘nggi Payg‘ambarni kutishgan. Shu sababli Alloh taolo shunday deydi: "Kitob berganlarimiz uni o‘z o‘g‘illarini tanigandek taniydilar. Lekin ulardan bir guruhi haqiqatni, bilgan holda, yashiradilar."36

Here, we find John the Baptist  being questioned about the nature of his ministry and whether he was claiming to be “the prophet.” This proves that some Jews were still awaiting the fulfillment of this divine promise in Deuteronomy 18:18, that of the Mosaic antitype, up until the time of Jesus Christ  and even thereafter.35 It also begs the question: who is this luminary who is neither Christ nor Elijah? Who is being referred to here as “the prophet” and not just “a prophet,” as if his name does not even require stating, and his coming was eagerly anticipated? Indeed, they were awaiting the greatest prophet of all, the Final Prophet who would illuminate for humanity the path to God one last time, and whose identity could not be mistaken. It is for this reason that Allah said, “Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].”36

Mana! Mening xizmatkorim, men tayanadigan kishi; Mening tanlaganim, Men ko'ngil qo'ygan zot. Men Ruhimni unga berdim; u xalqlarga adolatni olib keladi. U baqirmaydi, ovozini ko'tarmaydi, ko'chada ovozini eshittirmaydi. Sinib qolgan qamishni sindirmaydi va xira yonayotgan fitilni o'chirmaydi; u sadoqat bilan adolatni olib keladi. Yer yuzida adolatni o'rnatmaguncha u ruhan tushkunlikka tushmaydi va ezilmaydi; Orol-qirg'oqlar uning qonuni uchun intizor bo'lib kutadi. … Egamizga yangi qo'shiq kuylanglar, Yer chekkalaridan Uning hamdini aytinglar! Dengizda sayr qiluvchilar va undagi hamma narsa; Orollar va ularda yashovchilar.

Behold! My Servant whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon him; he will bring forth justice to the nations. He will not cry out nor raise his voice, nor make his voice heard in the street. A bent reed he will not break off and a dimly burning wick he will not extinguish; he will faithfully bring forth justice. He will not be disheartened or crushed until he has established justice on the earth; And the coastlands will wait expectantly for his law.37 … Sing to the LORD a new song, Sing His praise from the ends of the earth! You who go down to the sea, and all that is in it; You islands, and those who live on them.

Cho'llar va uning shaharlari ovozini baland ko'tarsin, Qedar yashaydigan qishloqlar ham shunday qilsin. Sela aholisi kuylasin, tog' cho'qqilaridan quvonch bilan baqirsin.38

Let the wilderness and its cities raise their voices, The settlements which Kedar inhabits. Let the inhabitants of Sela sing aloud, let them shout for joy from the tops of the mountains.38

Ushbu Ishayo 42-bobidagi "xizmatkor" tavsifi Payg'ambar Muhammad ﷺ ni uning eng munosib nomzodi sifatida ko'rsatayotganga o'xshaydi.

This description of the “servant” in Isaiah 42 seems to position the Prophet Muhammad صلى الله عليه وسلم as its worthiest candidate.

Uning Qur'ondagi asosiy unvoni "Bizning bandamiz"dir.39 Uning vatani Arabiston bo'lishi Qaydorlar (Kedarites) vatani bilan mos keladi; Muqaddas Kitob Qaydorni Ismoilning bevosita o'g'li deb ko'rsatadi.40 Ismoiliylar (arablar) aynan Muhammad ﷺ rahbarligida...

His primary title throughout the Qur’an is “Our servant.”39 His homeland being Arabia matches that of the Kedarites; the Bible identifies Kedar as the direct son of Ishmael .40 It was under the leadership of Muhammad صلى الله عليه وسلم that the Ishmaelites (Arabs)

nation" as God had promised Abraham they would,41 after being scattered feudal tribes for around two millennia. Va faqat birlashgandan keyingina ular Ishayo 42:4 da bashorat qilinganidek, mintaqada "Xudoning adolati"ni muvaffaqiyatli o'rnatish uchun yetarli kuch to'plashdi. Ishayo kitobidagi xizmatkor Iso Masih deb faraz qilish muammoli, chunki nasroniylik ham, islom ham u xalqlarga adolat keltirmasdan ko'tarilganiga qo'shilishadi; uning bir qancha shogirdlari jamiyatida Xudoning qonunini majburlash uchun siyosiy kuchga ega emas edi. Bu xizmatkor Muso ham bo'la olmaydi, sababi xuddi shu: u cho'lda qirq yil sarson bo'lgach, Bibliyaga ko'ra Nebo tog'ida, Va'da qilingan yerdan tashqarida vafot etdi, yerda "adolatni o'rnatmagan" holda. U Ishayo 42:17 da "payg'ambar" qilishi aniq aytilgan Qedar xalqi orasidagi butparastlikni ham hech qachon bartaraf etmadi, holbuki Payg'ambar Muhammad ﷺ buni albatta qildilar.

finally became a “nation” as God had promised Abraham they would,41 after being scattered feudal tribes for around two millennia. And only after being unified did they amass enough power to successfully establish “God’s justice” in the region as Isaiah 42:4 foretells. It is problematic to assume the servant in Isaiah was Jesus Christ  because Christianity and Islam agree that he rose without bringing justice to the nations; his handful of disciples did not possess the political strength to enforce God’s law in their society. This servant also cannot be Moses  for the same reason; after forty years of wandering the desert, he died outside the Promised Land on Mount Nebo according to the Bible, without having “established justice in the earth.” He also never abolished idolatry among the Kedarites, as Isaiah 42:17 explicitly says “the prophet” would, while the Prophet Muhammad صلى الله عليه وسلم most definitely did.

Shunga qaramay, men sizlarga haqiqatni aytaman: men ketishim sizlar uchun foydalidir; chunki agar men ketmasam, Yordamchi sizlarning huzuringizga kelmaydi; ammo agar ketsam, uni sizlarga yuboraman…42

Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send him to you…42

Men sizga hali aytadigan ko'p narsalarim bor, ammo hozir ularni ko'tara olmaysiz. Lekin u, haqiqat Ruhi, kelganda, sizni barcha haqiqatga yo'naltiradi; chunki u o'z hokimiyati bilan gapirmaydi, balki eshitganini gapiradi va sizga kelajakda bo'ladigan narsalarni aytadi.43

I still have many things to say to you, but you cannot bear them now. However, when he, the Spirit of truth, has come, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak; and he will tell you things to come.43

Iso Masih bu yerda Muqaddas Ruh haqida gapirgan bo'lishi mumkin emas, uni Tasalli beruvchi deb atagan, Iso ketmaguncha kelmaydigan deb, chunki Muqaddas Ruh Iso bilan doim birga bo'lgan. Iso Pavlus yoki papalikni nazarda tutgan bo'lishi ham mumkin emas, chunki ular qonunlarni takomillashtirish o'rniga bekor qilganlar va osmon bilan aloqada bo'lganliklariga hech qanday dalil keltirmaganlar. Faqat Muhammad ﷺ Isoning hurmatini tiklagan va uning Yaratuvchiga yagona sig'inish merosini ko'mib yubormagan. Shu munosabat bilan Muhammad ﷺ dedi: "Men bu dunyoda ham, oxiratda ham Maryam o'g'li Isoga eng yaqin martabadaman." Sahobalar so'radilar: "Bu qanday, ey Allah Elchisi?" U dedi: "Payg'ambarlar barchasi bir otadan, turli onalardan bo'lgan aka-ukalardir, ularning dini esa bittadir. Shuningdek, mening va Iso Masih o'rtasida boshqa payg'ambar bo'lmagan."44 Bundan tashqari, u ﷺ kelajakdagi voqealarni aniq oldindan aytib berar edi (5-bobga qarang) va oxirgi zamongacha insoniyat uchun ilohiy qonun kodeksini takomillashtirib, barcha haqiqatlar bo'yicha aniq yo'l-yo'riq berdi (4-bobga qarang).

Jesus  could not be implying the Holy Spirit here, calling him the Comforter that cannot arrive until Jesus departs, since the Holy Spirit was always with Jesus. Jesus could not be implying Paul or the papacy, since they did away with laws instead of perfecting them, and did not present proof that they communicated with the heavens. It was only the Prophet Muhammad صلى الله عليه وسلم who revived the honor of Jesus without burying his legacy of worshipping the Creator alone. In this respect, the Prophet Muhammad صلى الله عليه وسلم said, “I enjoy the closest proximity to Jesus, the Son of Mary, in this life and the hereafter.” His Companions asked, “How is that, O Messenger of God?” He said, “The prophets are all paternal brothers, with different mothers, but they have one religion. Also, there was no other prophet between us (myself and Jesus Christ).”44 Furthermore, he صلى الله عليه وسلم would accurately foretell future events (see Chapter 5), and brought definitive guidance on all truths, perfecting the divine code of law for humanity until the end times (see Chapter 4).

Shu bilan birga, Iso Masih Marqo 12-bobda, so'nggi va'zi davomida mashhur "Uzum bog'i" masalini ham keltirgan. Unda u ramziy "uzum bog'i"ni buzuq, qotil dehqonlardan olib, "boshqalarga berilishini" bashorat qilgan. Oxir-oqibat, yahudiylar bu masal aynan ularga oid ekanini, ularning Xudoning payg'ambarlariga qarshi adovatini, shuningdek, Xudoning ahd va bashoratini ulardan olib qo'yilishini anglaganda g'azablangan. Bu esa kutilgan Tasalli beruvchi, Haqiqat Ruhi, Isroil avlodidan bo'lmagan, lekin Ibrohim nasliga mansub payg'ambar bo'lishi kerakligini yanada aniqlashtiradi.

In conjunction with this, Jesus Christ  also supplied the famous Vineyard Parable in Mark 12 amidst his final sermon, wherein he prophesied that the allegorical “vineyard” would be pulled from the corrupt murderous tenants “and given to others.” Ultimately, the Jews were enraged upon realizing that this parable was about them, their hostilities towards God’s prophets, and God’s covenant and prophecy leaving them as a result. This further elucidates that the awaited Comforter, the Spirit of Truth, must be a non-Israelite prophet who also came from the Abrahamic line.

Shundan so‘ng Xudo uning [Hojarning] ko‘zlarini ochdi va u suv to‘la quduqni ko‘rdi. U borib, xaltani suvga to‘ldirdi va bolaga suv ichirdi. Xudo bola bilan birga bo‘ldi; u voyaga yetdi, cho‘lda yashadi va kamonchi bo‘ldi. U Forон cho‘lida istiqomat qildi; onasi esa uning uchun Misr yurtidan xotin oldi.45

Then God opened her [Hagar’s] eyes, and she saw a well of water. And she went and filled the skin with water and gave the lad a drink. So God was with the lad; and he grew and dwelt in the wilderness, and became an archer. He dwelt in the Wilderness of Paran; and his mother took a wife for him from the land of Egypt.45

Makka shahrining, ya'ni Islomning tarixiy markazi va Muhammad صلى الله عليه وسلم ning tug'ilgan joyi bo'lgan Arabistonning ushbu shahrida dunyodagi eng qadimgi faol bulоq bo'lishi mumkin bo'lgan Zamzam quduqi mavjud. Muhammad ﷺ dan ikki ming yil oldingi davrni chetga surib qo'yib, so'nggi 1500 yil ichida Haj va 'umra uchun tashrif buyurgan millionlab ziyoratchilarni o'ylab ko'raylik. Ular har biri uyiga gallonlab Zamzam suvi bilan qaytadi. Bundan tashqari, bu suvning kecha-kunduz davomida ta'minoti Qubo' va Madinadagi Payg'ambar masjidiga olib boriladi, Makka aholisi esa uylariga muntazam Zamzam yetkazib berilishi uchun idishlar o'rnatib olgan. Bu, shubhasiz, Hoojar va Ismoil olgan muborak quduq bo'lgan hamda Alloh bu muqaddas shaharning gullab-yashnashi uchun qo'ygan birinchi g'isht edi.

Within Arabia’s city of Mecca, the historical epicenter of Islam and birthplace of Muhammad صلى الله عليه وسلم, there exists the well of Zamzam—what may be the oldest active spring of water the world has ever known. Put the two millennia before the Prophet Muhammad صلى الله عليه وسلم aside, and merely consider the millions of pilgrims visiting for Hajj and ‘umrah over the past 1,500 years, who each return home with gallons of Zamzam water. In addition, a round-the-clock supply of this water is transported to Qubā’ and the Prophetic Mosque in Madinah, while residents of Mecca have tanks installed in their homes for regular Zamzam delivery. This was clearly a blessed well which Hagar and Ishmael received, and the first brick set by God for this sacred city to flourish.

Zamzam'dan tashqari, Ka‘bah qurilishini ham e'tiborga oling. Hatto butparast arablar ham Ibrohimni eng oliy ota deb tan olishgan va uning obro'si tufayli hammasi uning Makkadagi, Xudoga ibodat qilish uchun qurgan uyi (Ka‘bah)ni ziyorat qilib, unga ehtirom bajo keltirishgan. Butparast bo'lsalar ham, bu mushriklar Makka Xudo tomonidan e'zozlangan maxsus haram ekanini tasdiqlashgan. Ular o'zlarini o'sha merosning vorislari deb bilishgan va shu sababli Ibrohim tikkan bu Ka‘bah'ni hurmat qilishni o'zlariga burch deb hisoblashgan. Aks holda, nega Xudo Ibrohimga Hojarni va uning birinchi o'g'li bo'lgan chaqaloqni aynan shu joyda, hatto ekini yo'q, qaqshoq cho'lda tashlab ketishni buyurardi? Allohning Ibrohimni Ka‘bah'ni qurishga yuborganini, uning ostida muborak Zamzam quduqini paydo qilganini, u tufayli buyuk bir xalq vujudga kelganini va uni bosqinlardan asraganini, lekin shu bilan birga Ka‘bah but-u sanamlar bilan o'ralib, buzuqlik maskaniga aylanishi uchun bu ishlarni qilganini tasavvur qilish qiyin. Shuning uchun o'sha paytda ko'pchilik odamlarning dunyoning o'sha qismini va undan tashqarini butunlay o'zgartiradigan, katta bir voqea yuz berishiga ishonishi tabiiy edi.

In addition to Zamzam, consider the construction of the Ka‘bah. Even the idolatrous Arabs recognized Abraham as the ultimate patriarch, and due to their esteem for him, all paid homage to him by visiting the House he built for God’s worship in Mecca (the Ka‘bah). Even though they were idolaters, these polytheists affirmed that Mecca was a special sanctuary venerated by God. They saw themselves as the heirs of that heritage, and thus they felt compelled to honor this Ka‘bah that Abraham had erected. Why else would God command Abraham to just leave Hagar and his firstborn infant in a particular place, and a barren wilderness at that? It is difficult to conceive that Allah sent Abraham to construct the Ka‘bah, established the blessed well of Zamzam beneath it, gave rise to a great nation because of it, and protected it from invasions—just so it would be surrounded by idols and become a venue for depravity. It is no surprise, then, why many people at that time believed that something was about to happen, something momentous that would change the entire scene in that part of the world and far beyond it.

Ba'zilar bu muallif qanday qilib Muhammad ﷺ ning payg'ambarligi uchun Injilga murojaat qilishi mumkin, deb hayron bo'lishi mumkin, holbuki Qur'on oldin nozil qilingan matnlarning ba'zi qismlari buzib talqin qilingan, deb da'vo qiladi. Yuqorida keltirilganidek, Qur'on bu tasvirlarni o'z kitoblarida tasdiqlayotgan Injil ulamolariga ham e'tiborimizni qaratadi. Buni uyg'unlashtirish uchun shuni tan olamizki, Iso Masih ning asl xabari hech bo'lmaganda qisman yo'qolgan, buning misoli sifatida Injilning tahrirlari va manbaviy qo'lyozmalarini kuzatib bo'lmasligini ko'rsatish mumkin. Biroq bu bizni tarixning tanqidiy o'quvchilari bo'lishimizga to'sqinlik qilmaydi, aksincha, bu matnlarni induktiv tarzda ko'rib chiqib, Muhammad ﷺ ning payg'ambarligi foydasiga ko'proq dalillar borligini xulosa qilishimizga imkon beradi. Oddiy qilib aytganda, bugungi Injilning hech bir alohida parchasi aniq "Muhammad" deb aytmasa-da, ular birgalikda boshqa birovdan ko'ra ko'proq unga ishora qilmoqda. Allohning inoyati va najotiga kimlar sazovor bo'lishini belgilar ekan, Alloh shunday degan: "Ular (Muhammad ﷺ) ga, ya'ni ummiy Payg'ambarga ergashadiganlar, ularning huzurida bo'lgan Tavrot va Injilda yozilgan holda topadigan kishilardir. U ularni yaxshilikka buyuradi, yomonlikdan qaytaradi, ularga pok narsalarni halol qiladi, nopok narsalarni esa harom qiladi, ularni og'irliklaridan va ustlaridagi bo'yinturuqlardan xalos qiladi. Shunday ekan, unga iymon keltirgan, uni izzatlagan, unga yordam bergan va u bilan birga nozil qilingan nurga ergashgan kishilar — ana ular najot topuvchilardir." Ayting: "Ey insonlar, men sizlarning hammangizga yuborilgan Allohning Elchisiman. U zotga osmonlar va yerning mulki tegishlidir. Undan o'zga iloh yo'q. U tiriltiradi va o'ldiradi." Bas, Allohga va Uning ummiy Payg'ambari bo'lgan Elchisiga iymon keltiringlar. U Allohga va Uning kalomlariga ishonadi. Hidoyat topishingiz uchun unga ergashinglar.46

Some may wonder how this writer can invoke the Bible as evidence for the prophethood of Muhammad صلى الله عليه وسلم, when the Qur’an asserts that parts of the previously revealed texts have been distorted. As quoted earlier, the Qur’an also calls our attention to biblical experts affirming these descriptions in their scriptures. To reconcile, we recognize that the original message of Jesus Christ  has been at least partially lost, as is exemplified—for instance—in the non-traceability of the Bible’s revisions and source manuscripts. However, this does not prevent us from being critical readers of history who infer from an inductive scan of these texts a preponderance of evidence in favor of the prophethood of Muhammad صلى الله عليه وسلم. Put simply, while no single passage in the Bible today squarely says “Muhammad,” they collectively point to him more than anyone else. In defining those who will win God’s grace and salvation, Allah said, Those who follow the Messenger, the unlettered prophet, whom they find written [i.e., described] in what they have of the Torah and the Gospel, who enjoins upon them what is right and prohibits them from what is wrong, and makes lawful for them what is good and forbids them from what is evil, and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him, and followed the light which was sent down with him—it is those who will be the successful. Say, [O Muhammad], “O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.46

30 Qur'on 26:197, Saheeh International tarjimasi.

30 The Qur’an 26:197, Saheeh International Translation.

Ushbu matn Qonunlar kitobi 18:18, New King James Version tarjimasidan olingan iqtibos bo‘lib, uni o‘zbekchaga tarjima qilishim kerak. Men aynan shu matnni, Qonunlar 18:18 oyatini, faqat sarlavha sifatida berilgan manba nomini tarjima qilyapman. Tarjima: Qonunlar 18:18, New King James Version

31 Deuteronomy 18:18, New King James Version.

32 Marc B. Shapiro, The Limits of Orthodox Theology: Maimonides’ Thirteen Principles Reappraised (Oxford: Littman Library of Jewish Civilization, 2004), 89.

32 Marc B. Shapiro, The Limits of Orthodox Theology: Maimonides’ Thirteen Principles Reappraised (Oxford: Littman Library of Jewish Civilization, 2004), 89.

33 Qur'on 53:1-4, Saheeh International tarjimasi.

33 The Qur’an 53:1-4, Saheeh International Translation.

34 Yahyo 1:19-21, New King James Version.

34 John 1:19-21, New King James Version.

35 Qarang: David K. Rensberger va Harold W. Attridge, "The Gospel According to John", The HarperCollins Study Bible: Fully Revised & Updated (New York, NY:

35 See: David K. Rensberger and Harold W. Attridge, “The Gospel According to John,” in The HarperCollins Study Bible: Fully Revised & Updated (New York, NY:

HarperCollins, 2006).

HarperCollins, 2006).

36 Qur’on 2:146, Saheeh International tarjimasi.

36 The Qur’an 2:146, Saheeh International Translation.

Ushbu matn Injil emas, balki Ishayo kitobidan (Eski Ahd) olingan matn bo'lib, sizning so'rovingiz esa uni tarjima qilishni so'raydi. Men faqat tarjima qilaman, lekin aytilgan manba va tarjima "New American Standard Bible" matni asosida bo'lishi kerak. Ammo ushbu tarjima qilinishi kerak bo'lgan matn berilmagan, faqat havola berilgan. Iltimos, tarjima qilinadigan matnning o'zini yuboring.

37 Isaiah 42:1-4, New American Standard Bible.

Amr ibn al-Os — Payg‘ambar Muhammad ﷺning sahobasi — aytdiki, Tavrotda Payg‘ambar Muhammad ﷺ haqida xabar berilgan narsalardan biri shu edi: “Sen Mening bandam va Mening elchimsan; sening isming al-Mutavakkil (Allohga tayanuvchi)dir. U na qo‘pol, na tajovuzkor, na bozorda baqirib-chaqiruvchidir. U yomonlikka yomonlik bilan javob bermaydi, balki kechiradi va mag‘firat qiladi. Alloh uni (o‘limga) olmaguncha...

‘Amr ibn al-‘Āṣ—a Companion of the Prophet Muhammad صلى الله عليه وسلم—said that among what was foretold in the Torah about the Prophet صلى الله عليه وسلم was, “You are My slave and My messenger; your name is al-Mutawakkil (the Reliant upon God). He is neither harsh nor aggressive, and he does not yell in the marketplace. He does not repay evil with evil, but rather overlooks and forgives. Allah will not take him (in death)

...to shu hadisda, U Zot ulardan oldin tuzuk bo'lmagan, ya'ni egri bo'lgan bir xalqni u orqali to'g'rilaguniga qadar — ular "Allohdan boshqa iloh yo'q" deb aytadigan bo'lguniga qadar, va qattiq yuraklarni, kar quloqlarni va ko'r ko'zlarni ochmaguniga qadar (Ash-Shaari' emas, Allohdir) ... Let me restate precisely, following the rules: ...u (Allohdan) quyidagi narsa bo'lguniga qadar: U Zot uning orqali egri bo'lgan bir xalqni to'g'rilagan, ular "Allohdan boshqa iloh yo'q" deb aytayotgan va [bundan oldin emas], qattiq yuraklarni, kar quloqlarni va ko'r ko'zlarni ochgan bo'lsin." Ṣaḥīḥ al-Buxoriy, 3:66, #2125

until He has straightened a crooked nation through him, having them say there is no god but Allah, and [not before] he has opened hard hearts, deaf ears, and blind eyes.” (Ṣaḥīḥ al-Bukhāri, 3:66, #2125)

38 Ishayo 42:10-11, New American Standard Bible.

38 Isaiah 42:10-11, New American Standard Bible.

39 “Hamd Allohga xosdir, U (Alloh) O‘z bandasi [Muhammad ﷺ] ustiga Kitobni nozil qildi va unda hech qanday egrilik qo‘ymadi.” Qur’on 18:1, Saheeh International tarjimasi; “Mezonni O‘z bandasi ustiga nozil qilgan Zot barakotlidir, toki u olamlarga ogohlantiruvchi bo‘lsin.” Qur’on 25:1, Saheeh International tarjimasi.

39 “[All] praise is [due] to Allah, who has sent down upon His Servant [Muḥammad صلى الله عليه وسلم] the Book and has not made therein any deviance.” The Qur’an 18:1, Saheeh International Translation; “Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner.” The Qur’an 25:1, Saheeh International Translation.

40 “Va mana Ismoilning o‘g‘illarining ismlari, avlodlari bo‘yicha: Ismoilning birinchi o‘g‘li Nevayot; va Qedar, va Adbeel, va Mibsam.” Ibtido 25:13, King James Version. Shuningdek qarang: 1 Solnomalar 1:29.

40 “And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam.” Genesis: 25:13, King James Version. See also: 1 Chronicles 1:29.

Ravvinlar Qedarni arablarga ishora deb tushunishgan, barcha arablarni qedarliklar deb atashgan, arab tilini esa layshon Kaydar, ya'ni Qedarning tili (arabcha lisān) deb atashgan. Qarang: Wilhelm Gesenius, “Qêdār,” Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures, Samuel Prideaux Tregelles tarjimasi (Piscataway: Gorgias Press), 2019.

The rabbis understood Kedar to be a reference to the Arabs, would refer to all Arabians as Kedarites, and to Arabic as layshon Kaydar, meaning the tongue (lisān in Arabic) of Kedar. See: Wilhelm Gesenius, “Qêdār,” in Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures, translated by Samuel Prideaux Tregelles (Piscataway: Gorgias Press), 2019.

41 «Cho‘ri o‘g‘lidan ham bir xalq yarataman, chunki u ham sening naslingdir». Ibtido 21:13, King James Versiyasi.

41 “And also of the son of the bondwoman will I make a nation, because he is thy seed.” Genesis 21:13, King James Version.

42 Yuhanno 16:7, New King James Version.

42 John 16:7, New King James Version.

43 Ibid., 16:12-13.

43 Ibid., 16:12-13.

Muslim, Ṣaḥīḥ Muslim, 4:1837 #2365.

44 Muslim, Ṣaḥīḥ Muslim, 4:1837 #2365.

Bu bob, "Genesis 21:19-21, New King James Version" – Muqaddas Kitobdan (Ibtido 21:19-21) keltirilgan matn bo'lib, Yangi Qirol Jeyms tarjimasi (New King James Version) iqtibosidir. Ushbu sarlavhani o'zbek tilida: Ibtido 21:19-21, New King James Version

45 Genesis 21:19-21, New King James Version.

46 Qur’an 7:157, Saheeh International tarjimasi.

46 The Qur’an 7:157, Saheeh International Translation.