6. Payg‘ambarning jismoniy mo‘jizalari - Oxirgi Payg'ambar | Quran Course

6. Payg‘ambarning jismoniy mo‘jizalari - Oxirgi Payg'ambar | Quran Course

Shunday qilib, Muhammad صلى الله عليه وسلم ning payg'ambarligiga ishonch uning mo'jizalar ko'rsatishiga bog'liq emas, ammo bu mo'jizalar haqidagi tarixan ishonchli xabarlar ularning yuz berganini inkor etib bo'lmaydigan va ishonchni kuchli uyg'otuvchi qilib qo'yadi. Albatta, mo'min kishi har doim tafakkur, ilm izlash va qalbini poklash orqali ishonchning yuqori darajalariga intilishga, to'g'ri yo'l Islom xabarining o'zida haqiqatni ko'rguncha davom etishga da'vat etiladi. Ammo shuni e'tiborsiz qoldirmaslik kerakki, ba'zi odamlarning ruhiy-ma'naviy tuzilishi ularni "mo'jizalar yo'li" orqali imon eshiklariga yetaklashga ko'proq moyil qiladi. Ibn al-Qayyim yozganidek: "Hidoyat yo'llari turlichadir, bu Allohning bandalariga rahmati va mehribonligi bo'lib, ularning aqliy, ruhiy va ma'naviy idrok darajalari turlicha bo'lgani uchundir."346 U so'ngra misollar keltirdi: ba'zilar xabarning o'zidagi haqiqatni, o'z tabiatlarining poklig'i tufayli tanib hidoyat topadilar, masalan, Abu Bakr as-Siddiq ; ba'zilar esa haqiqatni xabar tashuvchisi صلى الله عليه وسلم ning benuqson xulqi orqali tanidilar, masalan, Xadija bint Xuvaylid . Insoniyatning uchinchi qismini Alloh mo'jizalar orqali imonga keltirdi, to'rtinchi qismi esa Payg'ambarning hayotidagi g'alaba va muvaffaqiyatlar bilan hayratga tushdi, beshinchi guruh esa Islomga kirgan yetakchilariga shunchaki ergashdi.

In other words, conviction in the prophethood of Muhammad صلى الله عليه وسلم is not dependent on his performance of miracles, but historically reliable reports of these miracles make their occurrence undeniable and a powerful cultivator of conviction. Of course, the believer is always encouraged to pursue higher states of conviction through contemplation, seeking knowledge, and purifying their heart until they can witness the Truth through the message of Islam itself. However, we should not underestimate the fact that some people’s psychospiritual makeup better orients them to traverse the “miracles avenue” to the gates of faith. As Ibn al-Qayyim writes, “The paths to guidance are diverse, as a mercy and kindness from God to His servants, due to the variation in their intellectual, mental, and spiritual insights.”346 He then proceeded to give examples of how some are guided by recognizing the truth in the message itself, due to the purity of their own nature, such as Abū Bakr al-Ṣiddīq , and some recognized the truth through the impeccable character of its bearer صلى الله عليه وسلم, such as Khadījah bint Khuwaylid . A third segment of humanity was brought to faith by God through miracles, while a fourth was impressed by the triumphs and successes of the Prophet’s lifetime, and a fifth group simply followed its leaders who joined the fold of Islam.

345 Ba'zilar Qur'on Payg'ambar Muhammad ﷺ uchun Qur'ondan boshqa biron-bir mo'jizani tan olishni takror-takror rad etadi, deb da'vo qilgan. Ammo o'sha oyatlarni diqqat bilan o'qib chiqsak, ular quyidagilar haqida ekani ma'lum bo'ladi: Alloh taolo o'jar xalqqa muayyan mo'jizalarni berishdan bosh tortgani; yoki odamlarning Alloh taolodan mo''jiza talab qilish huquqi bor deb o'ylashini qoralagani; yoki Qur'onning mo''jizaviyligini tan olishga yer yuzidagi hech kimdan ko'ra ko'proq qodir bo'lgan kishilar uni e'tiborsiz qoldirgani haqida.

345 Some have claimed that the Qur’an repeatedly denies the attribution of any miracle to the Prophet Muhammad صلى الله عليه وسلم other than the Qur’an, but a careful reading of those passages reveals that they concerned God’s refusing to grant specific miracles to a defiant people, or His censure of human beings for feeling entitled to demand a miracle from God, or for disregarding the Qur’an when nobody on earth was more equipped to recognize its miraculousness than they were.

346 Ibn Qayyim al-Jawziyya, Miftah Dar as-Saodah (Bayrut: Dor al-Kutub al-Ilmiyya, 2002), 2:13.

346 Ibn Qayyim al-Jawzīyah, Miftāḥ Dār al-Sa‘ādah (Beirut: Dār al-Kutub al- ‘Ilmīyah, 2002), 2:13.

347 Qur'on 15:14-15, muallifning tarjimasi.

347 The Qur’an 15:14-15, author’s translation.

Bugungacha, ba'zi taniqli ateist bahschilar Xudoga ishonish va o'z pozitsiyalarini qayta ko'rib chiqish uchun qanday dalil kerak, deb so'ralganda, ularning fikrini o'zgartiradigan hech narsa yo'qligini ochiqchasiga tan olganlar. Hatto eng ajoyib mo''jiza ham "gallyutsinatsiya" deb rad etiladi. Albatta, Qur'on aynan shuni ko'rsatadi: hatto eng buyuk mo''jizalar ham har qanday mumkin bo'lgan dalilni qasddan e'tiborsiz qoldirishni tanlagan kishini ishontira olmaydi.

To this day, when asked what proof it would take for them to reconsider their position and believe in the Divine, some prominent atheist debaters have candidly admitted that there is absolutely nothing that would change their mind. Even a miracle of the most spectacular kind would be dismissed as a ‘hallucination.’ Of course, this is precisely what the Qur’an indicates: that even the greatest of miracles will not convince one who obstinately chooses to ignore every conceivable form of proof.