Payg'ambarimiz Muhammad ﷺ ga nozil bo'lgan birinchi oyatlarda Alloh aytdi: "O'qing [ey Payg'ambar] yaratgan Rabbingiz nomi bilan."

In the first passages ever revealed to the Prophet Muhammad صلى الله عليه وسلم, Allah said, Read [O Prophet] in the name of your Lord who created.

U insonni yopishqoq suvdan yaratdi. O'qi! Sening Parvardigoring eng ulug'vordir. U qalam bilan o'rgatdi.

[He] created humans from a clinging substance. Read, and your Lord is the Most Generous. Who taught by the pen.

U'ni insonlarga bilmagan narsalarini o'rgatdi.251

[He] taught mankind what they knew not.251

Payg'ambar Muhammad ﷺ ning eng kam e'tibor berilgan, lekin insoniyat zimmasidagi eng katta qarzlardan biri bo'lgan ta'limoti shu ediki, u dunyoga ilmning ahamiyatini o'rgatdi.

What may be the most overlooked teaching of the Prophet Muhammad صلى الله عليه وسلم, and yet one of the greatest debts owed to him, is the fact that he taught the world the importance of knowledge.

Asrlar davomidagi xurofotdan ularni ozod qilib, u o'z izdoshlariga hayotlarini ilm olishga sarflashning zarurligini o'rgatdi.

Liberating them from centuries of superstition, he taught his followers the necessity of investing their lives in pursuing education.

Tarixchilar tan olishadiki, aynan uning ishorasi bilan savodxonlik darajasi zamondosh jamiyatlardan ancha oshib ketgan, holbuki uning tug'ilgan joyi bo'lgan Arabistonda savodsizlik odatiy hol edi. Juda qisqa vaqt ichida Makka, Madina, Bag'dod va Kordova (Musulmon Ispaniyasi) kabi yirik musulmon shaharlari ilm-fan va olimlar markaziga aylandi. O'sha paytda Kordovadagi yetmishta kutubxonaning biri bo'lgan xalifalik kutubxonasida, xabarlarga ko'ra, 400 000 ta kitob bo'lgan, holbuki Xristian Yevropadagi eng katta kutubxonada ehtimol 400 ta qo'lyozma bo'lgan, degan o'y-fikr yetarlidir.252

Historians recognize that it was on his cue that literacy rates soared past those of contemporaneous societies, even though in the Arabia of his birth, illiteracy was the norm. In a very short span of time, the major Muslim cities such as Mecca, Madinah, Baghdad, and Cordoba (Muslim Spain) became the hubs of knowledge and scholarship. It suffices to consider that the caliphal library in Medieval Cordoba, one of its seventy libraries then, reportedly had 400,000 books while the largest library in Christian Europe probably had 400 manuscripts.252

U, Payg'ambar ﷺ o'z izdoshlarining aqliy salohiyatini tan olib, shunday degan edilar: "Dunyo ishlaringizni ko'proq bilasizlar."253 Bunga o'xshash so'zlar orqali ilk musulmonlar isbotlangan tajriba va empirik xulosalarga hurmat bilan qarash lozim, deb tushunganlar.

He صلى الله عليه وسلم validated his followers’ intellectual potential by saying, “You know better concerning your worldly affairs.”253 Through statements like these, the early Muslim understood that demonstrated expertise and empirical findings ought to be respected.

Shu paradigmadan kelib chiqib, Islom shifokorlarning javobgarligini joriy etdi va asrlar davomida ilmiy talablarni belgiladi. Bu tasodif emas edi, balki Payg‘ambar ﷺ shunday degani tufaylidir: “Tibbiyotda mahoratli ekanligi ma’lum bo‘lmagan holda tibbiyot bilan shug‘ullangan kishi javobgar bo‘ladi.”254 Shu so‘zdan ogohlantirilgan O‘ninchi asr Bag‘dodi (Iroq) tibbiyot bilan shug‘ullanishdan oldin barcha shifokorlar topshirishi shart bo‘lgan tibbiy litsenziya imtihonini joriy etdi.255

Stemming from that paradigm, Islam instituted the liability of physicians and set intellectual standards for centuries. This was no coincidence, but rather due to the Prophet صلى الله عليه وسلم saying, “He who practices medicine without being known for proficiency in medicine shall be liable.”254 Cautioned by that statement, tenth-century Baghdad (Iraq) instituted a medical licensing exam that all physicians had to take before practicing medicine.255

Shuningdek, Islom bu mas'uliyatni joriy etish bilan birga, bugungi kunda mutaxassis bo'lmagan kishilar tomonidan internetda tarqatiladigan tibbiy noto'g'ri ma'lumotlarning ulkan miqdoriga qarshi kurashish yo'lini ham beradi. Bilimning demokratlashuvi fenomeni ishonchli faktlar bilan psevdo-ilmiy tibbiy da'volarni ajrata olmaslik kasalligini dunyomizga yuqtirgan ekan, Muhammad ﷺ ning ta'limotlari mass savodxonlikdan oldingi davrni xarakterlagan dogmatik anti-intellektualizmga qaytib tushishdan himoya vositasini taklif qiladi.

In addition to pioneering this accountability, Islam also provides by it a way to counteract the enormous amount of medical misinformation circulated on the internet by non-specialists today. Now that the phenomenon of democratizing knowledge has infected our world with the inability to distinguish between reliable facts and pseudo-scientific medical claims, the Prophet Muhammad’s صلى الله عليه وسلم teachings offer a safeguard against falling back into the dogmatic anti-intellectualism that characterized the world before mass literacy.

Boshqa bir rivoyatda Payg‘ambar ﷺ shunday degan: “Alloh biror kasallikni nozil qilmasdan turib, unga shifo ham nozil qilmagan, buni kim bilsa ham, kim bilmasa ham.”256 Boshqacha aytganda, bu shifolarning barchasini kashf etish mumkin, shuning uchun ilmiy tadqiqotlar uyg‘onishi boshlansin. Musulmonlar tibbiyotda shunchalik ilgarilab ketdilarki, Tibbiy kutubxonalar assotsiatsiyasining asoschilaridan biri Uilyam Osler Ibn Sinoning “Al-Qonun” asari Yevropada boshqa har qanday asardan uzoqroq vaqt davomida tibbiy “muqaddas kitob” bo‘lib qolganini aytgan.257

In another tradition, the Prophet صلى الله عليه وسلم said, “Allah has not sent down a disease except that He sent down for it a cure, regard-less of who may know it and who may be ignorant of it.”256 In other words, these cures are all discoverable, so let the research renaissance begin. Muslims became so advanced in medicine that William Osler, a founder of the Medical Library Association, said the Canon (Qanūn) of Avicenna (Ibn Sīna) had remained a medical bible in Europe for a longer period than any other work.257

Aynan Payg'ambar Muhammad ﷺ tibbiy karantin tushunchasini ham joriy etgan. Ikkinchi xalifa ‘Umar ibn al-Xattob safari davomida Sarg nomli joyga yetganida, u yerda o‘zi borayotgan Shom diyorida vabo tarqalgani haqida xabar topdi. Payg'ambar ﷺ ning yana bir yirik sahobasi ‘Abdurrahmon ibn ‘Avf ‘Umarga Allohning Elchisi ﷺ shunday degani haqida xabar berdi: “Biror yerda uning paydo bo‘lganini eshitsangiz, o‘sha yerga kirmang. Agar biror yerda u yuz bersa, undan qochmang.”258

It was also the Prophet Muhammad صلى الله عليه وسلم who introduced the concept of medical quarantine. When ‘Umar ibn al-Khaṭṭāb , the Prophet’s second successor, reached a place called Sargh during his travels, he was informed that there was a plague in the lands of Shām where he was heading. ‘Abdul-Raḥmān ibn ‘Awf , another senior Companion of the Prophet صلى الله عليه وسلم, told ‘Umar that the Messenger of Allah صلى الله عليه وسلم had said, “When you hear about its occurrence in a land, do not enter it. And when it happens in a land, do not flee it.”258

Muhammad ﷺ ko'rsatmasi bilan yuzaga kelgan ilm uyg'onishi haqida Yel universiteti olimi Frans Rozenthal "Knowledge Triumphant" asarida shunday deydi: "'Ilm (bilim) Islomni belgilab bergan, Musulmon sivilizatsiyasiga o'ziga xos shakl va qiyofa bergan tushunchalardan biridir. Aslida, musulmon sivilizatsiyasining barcha jihatlarini belgilashda 'ilm tushunchasi darajasida ta'sir ko'rsatgan boshqa tushuncha yo'q... Musulmon aqliy hayotining, musulmonlarning diniy va siyosiy hayotining hamda oddiy musulmonning kundalik hayotining hech bir sohasi bilimga bo'lgan, musulmon mavjudligi uchun oliy qadriyat sifatidagi keng tarqalgan munosabatdan chetda qolmagan. 'Ilm bu Islomning o'zidir, garchi ilohiyotchilar bu tenglikning texnik jihatdan to'g'riligini qabul qilishda ikkilanib kelgan bo'lsalar ham. Ushbu tushunchaning ular tomonidan qizg'in muhokama qilinganining o'zi uning Islom uchun asosiy ahamiyatga ega ekanini tasdiqlaydi."259

On the renaissance of knowledge sparked by the guidance of Muhammad صلى الله عليه وسلم, Yale University’s Franz Rosenthal says in Knowledge Triumphant, For ‘ilm (knowledge) is one of those concepts that have dominated Islam and given Muslim civilization its distinctive shape and complexion. In fact, there is no other concept that has been operative as a determinant of Muslim civilization in all its aspects to the same extent as ‘ilm… There is no branch of Muslim intellectual life, of Muslim religious and political life, and of the daily life of the average Muslim that remained untouched by the all-pervasive attitude toward knowledge as some-thing of supreme value for Muslim being. ‘Ilm is Islam, even if the theologians have been hesitant to accept the technical correctness of this equation. The very fact of their passionate discussion of the concept attests to its fundamental importance for Islam.259

"The Classical Heritage in Islam"da Rozental davom etadi: Amaliy utilitarizm — tibbiyot, kimyo va aniq fanlar bilan tanishishni musulmonlar uchun foydali qilgan bo‘lsa ham, nazariy utilitarizm — ularni falsafiy-kalomiy masalalar bilan shug‘ullanishga undagan bo‘lsa ham — bu ikkisi tarjima faoliyatini keng ko‘lamda qo‘llab-quvvatlash uchun yetarli bo‘lmas edi, agar Muhammad ﷺ dinining o‘zi boshidanoq dinda va shu tariqa insonning butun hayotida harakatlantiruvchi kuch sifatida bilim (‘ilm) rolini ta’kidlamaganida.260

In The Classical Heritage in Islam, Rosenthal adds, Neither practical utilitarianism, however, which made an acquaintance with medicine, alchemy and the exact sciences appear desirable to Muslims, nor theoretical utilitarianism, which prompted them to occupy themselves with philosophical-theological questions, might have sufficed to support an extensive activity of translation, had not Muhammad’s religion, from the very beginning, emphasized the role of knowledge (‘ilm) as the driving force in religion and, thereby, in all human life.260

Robert Briffault (vafot etgan 1948), ingliz jarrohi va ijtimoiy antropolog, shunday yozadi: «Bizning fanimizning arablar fani oldidagi qarzi hayratlanarli kashfiyotlar yoki inqilobiy nazariyalardan iborat emas; fan arablarga ancha ko'proq qarzdor; uning o'zi mavjud bo'lishi...261 Rojer Bekon Xristian Yevropaga Musulmon fani va metodini yetkazgan havoriylardan biri edi, xolos; u o'z zamondoshlari uchun arab tilini va arab fanini bilish haqiqiy bilimga yagona yo'l ekanligini e'lon qilishdan charchamas edi... Fan arab sivilizatsiyasining zamonaviy dunyoga eng muhim hissasidir...»262

Robert Briffault (d. 1948), a British surgeon and social anthropologist, writes, The debt of our science to that of the Arabs does not consist of startling discoveries or revolutionary theories; science owes a great deal more to the Arabs; its own existence...261 Roger Bacon was no more than one of the apostles of Muslim science and method to Christian Europe; and he never wearied of declaring that knowledge of Arabic and Arabic science was for his contemporaries the only way to true knowledge... Science is the most momentous contribution of Arab civilization to the modern world...262

Shunday qilib, Payg'ambar Muhammad ﷺ shunchaki o'z mehr-shafqati bilan dunyoni qabul qilgan yetim emas edi, balki oxirigacha har bir ilohiyot, axloq yoki tsivilizatsiya masalasiga javob beradigan go'zal prizma taqdim etgan savodsiz cho'pon edi. U chuqur mazmunga ega xabarni, shu bilan birga shunday nozik sozlangan qonunlarni ilgari surdiki, ular xabarning abadiy dolzarb bo'lib qolishi va hech qachon eskirmasligi uchun yetarlicha moslashuvchan edi. U dunyoga qat'iy xabar berdi, ayni paytda u 1400 yil avval eng zukko aql egalari tasavvur ham qila olmaydigan dunyo jarayonlaridagi o'zgarishlarni qamrab olishga ham qodir edi. Bunday hayotiylik uning ta'limotlarida o'rnatilgan benuqson muvozanatni aks ettiradi va qandaydir tarzda hech qanday sinov-xatolik bosqichisiz.

The Prophet Muhammad صلى الله عليه وسلم was therefore not just an orphan who adopted the world with his compassion, but an unlettered shepherd who provided an extraordinary prism that addresses every theological, ethical, or civilizational inquiry until the end of time. He propounded a message of profound substance, coupled with fine-tuned laws that remained flexible enough that the message would remain forever pertinent and never become outdated. He offered the world a definitive message, but one also versatile enough to accommodate the transformations in world dynamics that were unimaginable to the brightest minds 1,400 years ago. Such vitality reflects the impeccable equilibrium that was struck in his teachings, and somehow without any trial-and-error phase.

Shu bilan biz Payg‘ambar Muhammad ﷺning aqliy mo‘jizasi deb atash mumkin bo‘lgan narsa bo‘ylab sayohatimizni yakunlaymiz: uning xabari uning payg‘ambarligining eng ta’sirchan jihatlaridan biri va ilohiy kelib chiqishining eng kuchli dalillaridan biri bo‘lgan.

With that, we complete our tour of what could be described as the intellectual miracle of the Prophet Muhammad صلى الله عليه وسلم, namely that his message was among the most compelling facets of his prophethood and the strongest indicators of its divine origins.

Uning ta'limotlari ilohiyot, huquq va axloqning izchil va yaxlit tizimiga asos soldi, bu tizim inson mavjudligining barcha ehtiyojlariga — jismoniy, aqliy, ijtimoiy va ruhiy ehtiyojlariga javob berdi. Uning tizimi bugungi kunga qadar saqlanib qolgan va Xudo xohlagancha davom etadi, tarix davomida va turli ijtimoiy hamda madaniy sharoitlarda millionlab mo'minlarga ma'rifat, donolik va taskin bag'ishlamoqda.

His teachings laid the foundation for a coherent and integrated system of theology, law, and ethics that addressed all the needs of the existential human condition: physical, mental, social, and spiritual. His system endures to this day and will persist for as long as God wills, bringing enlightenment, wisdom, and comfort to millions of believers throughout history and across a diverse range of social and cultural contexts.