Payg'ambar Muhammad ﷺ qirq yoshga yaqinlashganda, u uzoq soatlarni yolg'izlikda o'tkazib, atrofidagi borliqning barcha jihatlari haqida mulohaza yuritib, tafakkur qilishga odatlangan edi. Bu tafakkur xislati uning va yurtdoshlari o'rtasidagi ruhiy masofani yanada kengaytirishga yordam berdi. U o'ziga sawiq (arpa yormasi) va suv tayyorlab olar, so'ngra Makka atrofidagi tepaliklar va jarliklarga to'g'ri yo'l olardi. Ulardan biri, ayniqsa, uning sevimli maskani edi — An-Nur tog'idagi Hiro' nomli g'or. U Makkadan atigi ikki milya uzoqlikda joylashgan, uzunligi 4 yard, eni 1,75 yard bo'lgan kichik g'or edi. U har doim o'sha yerga borar va yo'lovchilarni o'zining oddiy taomiga sherik bo'lishga taklif qilardi. Vaqtining aksariyat qismini, ayniqsa Ramazon oyini, ibodat qilishga va atrofidagi olamni tafakkur qilishga bag'ishlardi. Uning qalbi qavmi orasida keng tarqalgan axloqiy buzuqliklar va butparastlik haqida xotirjam emas edi; ammo hali u ojiz edi, chunki atrofdagi noto'g'ri odatlarni tuzatish uchun aniq yo'l yoki maxsus yondashuv unga ma'lum emas edi. Bu yolg'izlik va shunga hamroh bo'lgan tafakkur yo'nalishi ilohiy nuqtai nazardan tushunilishi kerak. Bu, u tez orada zimmasiga olishi lozim bo'lgan og'ir mas'uliyatlar davriga tayyorgarlik bosqichi edi.

When Prophet Muhammad (Peace be upon him) was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. This meditative temperament helped to widen the mental gap between him and his compatriots. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort — a cave named Hira’, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would always go there and invite wayfarers to share him his modest provision. He used to devote most of his time, and Ramadan in particular, to worship and meditation on the universe around him. His heart was restless about the moral evils and idolatry that were rampant among his people; he was as yet helpless because no definite course, or specific approach had been available for him to follow and rectify the ill practices around him. This solitude attended with this sort of contemplative approach must be understood in its Divine perspective. It was a preliminary stage to the period of grave responsibilities that he was to shoulder very soon.

Yashirinlik va hayotning nopokliklaridan ajralib yashash Payg'ambar ﷺ ning qalbi bu cheksiz olamdagi mavjudotning barcha jihatlari ortida turgan G'ayb Kuch bilan yaqin muloqotga kirishi uchun ikki zaruriy shart edi. Bu uch yil davom etgan boy yashirinlik davri bo'lib, u Ana shu Kuch bilan uzilmas aloqaning yangi davrini boshlab berdi.

Privacy and detachment from the impurities of life were two indispensable prerequisites for the Prophet’s soul to come into close communion with the Unseen Power that lies behind all aspects of existence in this infinite universe. It was a rich period of privacy which lasted for three years and ushered in a new era, of indissoluble contact with that Power.

Qirq yoshga to‘lganda — ya’ni Payg‘ambarlar o‘z Xabarini oshkor qilishga buyurilgan, to‘liq kamolot yoshida — uning Payg‘ambarligining belgilari hayot ufqlarida paydo bo‘la boshladi va porlay boshladi. Ular u olti oy davomida ko‘rgan haqiqiy tushlar edi. Payg‘ambarlikning davri 23 yil bo‘lgan; shuning uchun bu olti oylik haqiqiy tushlar davri payg‘ambarlikning qirq olti qismidan ajralmas bir qismini tashkil etgan. Hiro‘ g‘origa yolg‘iz chekinishining uchinchi yilida, Ramazon oyida, Allohning irodasi O‘z rahmatini yer yuziga yoyishni xohladi va Muhammad ﷺ payg‘ambarlik bilan sharaflandi; Vahiy nuri Qur’oni Karimning ba’zi oyatlari bilan unga porladi.

When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired His mercy to flow on earth and Muhammad (Peace be upon him) was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur’ân.

Aniq sana haqida batafsil tekshiruv va vaziyatga oid dalillar aniq dushanba, Ramazon oyining 21-kuni, kechasi, ya'ni milodiy 610-yil 10-avgustga ishora qiladi. O'sha paytda Payg'ambar Muhammad ﷺ aniq 40 yosh, 6 oy va 12 kunlik edi, ya'ni milodiy hisob bo'yicha 39 yil, 3 oy va 22 kun. Oyisha, rostgo'y, o'sha eng muhim voqea haqida quyidagi rivoyatni bayon qilgan. Bu voqea kufr va jaholat zulmatini tarqatadigan Ilohiy nurni olib keldi, hayotni yangi yo'nalishga burdi va insoniyat tarixi yo'nalishiga eng jiddiy o'zgarishni kiritdi.

As for the exact date, careful investigation into circumstantial evidence and relevant clues point directly to Monday, 21st. Ramadan at night, i.e. Au, 10, 610 A.D. with Prophet Muhammad (Peace be upon him) exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days. ‘Aishah, the veracious, gave the following narration of that most significant event that brought the Divine light which would dispel the darkness of disbelief and ignorance. It led life down a new course and brought about the most serious amendment to the line of the history of mankind:

Vahiyning oldindan belgilari haqiqiy tushlar shaklida ko‘rina boshladi, ular har doim aniq ro‘yobga chiqardi. Shundan so‘ng unga yolg‘izlik yoqimli bo‘lib qoldi va u ma’lum bir kecha-kunduzlar davomida ibodat (tahannus) qilish uchun Hiro’ g‘origa chiqar, so‘ng oilasi oldiga qaytar va yana shunga o‘xshash muddatga yetarli oziq-ovqat olish uchun qaytib kelardi. Oxiri, kutilmaganda, Haqiqat (farishta) unga keldi va dedi: “O‘qi.” “Men o‘qiy olmayman”, dedi u [Muhammad (alayhissalom)]. Payg‘ambar ﷺ bayon qildilar: “Keyin u meni olib, qattiq siqdi, so‘ng qo‘yib yubordi va yana “O‘qi” amrini takrorladi. “Men o‘qiy olmayman”, dedim men, yana bir bor u meni siqdi va charchaguncha qo‘yib yubordi. Keyin u dedi: “O‘qi.” Men dedim: “Men o‘qiy olmayman.” U meni uchinchi marta siqdi, so‘ng qo‘yib yuborib dedi:

• {«O‘qing! Yaratgan Rabbingizning nomi bilan. U insonni laxtadan yaratdi. O‘qing! Sizning Rabbingiz eng karamlidir»}. [96:1-3]

• “Read! In the Name of your Lord, Who has created (all that exists), has created man from a clot (a piece of thick coagulated blood). Read! and your Lord is the Most Generous.’” [96:1-3].

Payg'ambar ﷺ bu oyatlarni takrorladilar. Ular qo'rquvdan titrab ketgan edilar. Shu holatda ular xotinlari Xadichaning oldiga qaytib keldilar va: "Meni o'rang, meni o'rang", dedilar. Ular xotirjamlik topguncha uni o'rab qo'yishdi. U Xadichaga g'or voqeasini so'zlab berdi va dahshatga tushganini qo'shib qo'ydi. Xotini uni tinchlantirishga harakat qildi va unga ishontirib dedi: "Alloh sizni hech qachon xor qilmaydi. Siz qarindoshlik aloqalarini mustahkamlaysiz; ojizlarning yukini ko'tarasiz; kambag'al va muhtojlarga yordam berasiz, mehmonlarni kutib olasiz va haqiqat yo'lida qiyinchiliklarga chidaysiz."

The Prophet (Peace be upon him) repeated these verses. He was trembling with fear. At this stage, he came back to his wife Khadijah, and said, “Cover me, ... cover me.” They covered him until he restored security. He apprised Khadijah of the incident of the cave and added that he was horrified. His wife tried to soothe him and reassured him saying, “Allâh will never disgrace you. You unite uterine relations; you bear the burden of the weak; you help the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness.”

U unga amakivachchasi Varaqa ibn Navfal ibn Asad ibn Abdul-Uzzo tomon yo'l oldi. U johiliyya davrida nasroniylikni qabul qilgan va Injilni ibroniy tilida yozar edi. U ko'zi ojiz keksa odam edi. Xadija dedi: "Amakivachcha! Jiyaningizni tinglang!" Varaqa dedi: "Ey jiyan! Nima ko'rdingiz?" Allohning Elchisi ﷺ unga boshidan o'tganlarni aytib berdi. Varaqa javob berdi: "Bu Alloh Musoga yuborgan «Namus», ya'ni Ilohiy sirlar ishonib topshirilgan farishtadir. Keni men yoshroq bo'lsam edi! Qavmingiz sizni chiqarib yuborgan kunga yetib yashasam edi." Muhammad ﷺ so'radi: "Meni haqiqatan chiqarib yuborishadimi?" Varaqa tasdiqlab javob berdi va dedi: "Siz olib kelgan narsaga o'xshash narsa olib kelgan har bir kishiga dushmanlik ko'rsatilgan. Agar o'sha kunga qadar tirik bo'lsam, sizni qattiq qo'llab-quvvatlayman." Bir necha kundan so'ng Varaqa vafot etdi va vahiy ham to'xtab qoldi.

She set out with the Prophet (Peace be upon him) to her cousin Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza, who had embraced Christianity in the pre-Islamic period, and used to write the Bible in Hebrew. He was a blind old man. Khadijah said: “My cousin! Listen to your nephew!” Waraqa said: “O my nephew! What did you see?” The Messenger of Allâh (Peace be upon him) told him what had happened to him. Waraqa replied: “This is ‘Namus’ i.e. (the angel who is entrusted with Divine Secrets) that Allâh sent to Moses. I wish I were younger. I wish I could live up to the time when your people would turn you out.” Muhammad (Peace be upon him) asked: “Will they drive me out?” Waraqa answered in the affirmative and said: “Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive till that day, then I would support you strongly.” A few days later Waraqa died and the revelation also subsided.

At-Tabari va Ibn Hisham rivoyat qilishicha, Allohning Elchisi ﷺ Vahiy kelganidan hayratga tushib, Hiro g‘origa chiqqan, keyin esa yana g‘origa qaytib, yolg‘izlikda davom etgan. Shundan so‘ng u Makkaga qaytgan. At-Tabari bu voqea haqida shunday deb rivoyat qilgan: Vahiyning kelishi zikr qilingach, Allohning Elchisi ﷺ dedi: “Men shoir yoki telba odamdan ko‘ra ko‘proq nafratlanadigan birorta odamni bilmayman. Ularning birortasiga qarashga ham chidolmayman. Men Quraysh qavmiga mening vahiyim haqida hech qachon aytmayman. Tog‘ga chiqib, o‘zimni pastga tashlab, o‘laman. Shunda mening holim yengillashadi.” Men shuni qilish uchun bordim, ammo tog‘ning o‘rtasiga yetganimda osmondan bir ovoz eshitdim: “Ey Muhammad! Siz Allohning Elchisisiz ﷺ, men esa Jibrilman.” Boshimni ko‘tarib qaradim va Jibrilni odam qiyofasida ko‘rdim, u ufqqa oyoqlarini qo‘yib turgan edi. U yana: “Ey Muhammad! Siz Allohning Elchisisiz ﷺ, men esa Jibrilman”, dedi. Men to‘xtab, unga qaradim. Uning ko‘rinishi meni niyat qilgan ishimdan chalg‘itdi. Men o‘z joyimda qotib qoldim. Undan ko‘zimni olishga urindim, lekin u har qaysi tomonda ko‘rinardi. Men bir joyda, hech qimirlamay turdim, to Xadija odam yuborib, meni izlaguncha. U Makkaga tushib, menga qaytib kelganda, men hali ham o‘sha joyda turgan edim. Keyin Jibril ketdi va men uyga qaytdim. Uyda Xadijani topdim va uning yoniga juda yaqin o‘tirdim. U so‘radi: “Ey Qosimning otasi! Qayerda edingiz? Sizni izlash uchun odam yuborgan edim. U Makkaga borib, menga qaytib keldi.” Men unga ko‘rganlarimni aytib berdim. U javob berdi: “Ey erim, bu yaxshi alomat. O‘zingizni tuting. Alloh haqqi, siz bu ummat uchun Elchisiz.” So‘ng u turib, Varaqaning oldiga bordi va unga xabar berdi. Varaqa dedi: “Allohga qasamki, unga Muso alayhissalomga yuborilgan o‘sha Namus, ya’ni farishta kelgan. U bu ummatning Payg‘ambaridir. Unga sabr qilishni ayt.” U yana Payg‘ambarning oldiga qaytib, Varaqaning so‘zlarini unga aytib berdi. Allohning Elchisi (ﷺ) yolg‘izlik bilan o‘tkazgan muddatini tugatib, Makkaga tushganlarida, Varaqaning oldiga bordilar. U ularga dedi: “Siz bu ummatning Payg‘ambarisiz. Allohga qasamki, sizga Musoga yuborilgan farishtaning o‘zi kelgan.”

Ibn Sa‘d ibn Abbos rivoyat qilishicha, vahiy bir necha kun to‘xtab qolgan. Diqqat bilan o‘rganilganda, bu eng ehtimolli ko‘rinadi. Ba’zi olimlar aytganidek, u uch yarim yil davom etgan, deyish to‘g‘ri emas, ammo bu yerda batafsil to‘xtalish uchun joy yo‘q. Shu orada Payg‘ambar ﷺ bir xil bir tushkunlik holatiga tushdi, unga hayrat va chalkashlik ham qo‘shilgan edi. Imom al-Buxoriy rivoyat qildi:

Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation paused for a few days.After careful study, this seems to be the most possible. To say that it lasted for three and a half years, as some scholars allege, is not correct, but here there is no room to go into more details. Meanwhile, the Prophet (Peace be upon him), was caught in a sort of depression coupled with astonishment and perplexity. Al-Bukhari reported:

Vahiy bir muddat uzilib qoldi va Payg‘ambar ﷺ eshitganimizdek, shunchalik qayg‘urdiki, bir necha marta o‘zini baland tog‘lar cho‘qqisidan tashlamoqchi bo‘ldi. Har safar u o‘zini pastga tashlash uchun tog‘ cho‘qqisiga chiqqanida, Jabroil uning oldida paydo bo‘lib: “Ey Muhammad! Siz haqiqatan ham Allohning Elchisisiz”, deb aytardi. Shunda uning yuragi tinchlanar, u o‘ziga kelib, uyiga qaytardi. Vahiy kelishi uzoq cho‘zilganda, u yana avvalgidek qilar edi, ammo Jabroil yana uning oldida paydo bo‘lib, oldin aytganini unga yana takrorlardi.

The Divine inspiration paused for a while and the Prophet (Peace be upon him) became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains, and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say: “O Muhammad! You are indeed Allâh’s Messenger in truth,” whereupon his heart would become quiet and he would calm down and return home. Whenever the period of the coming of the Revelation used to become long, he would do as before, but Gabriel would appear again before him and say to him what he had said before.

Ibn Hajar dedi: «Bu (Allohning vahiyini bir necha kunga to‘xtatib qo‘yishi) Allohning Elchisi ﷺ ni duch kelgan qo‘rquvidan xalos qilish va ularni vahiyni orzu qildirish uchun edi. Tushunmovchilik soyalari ketib, haqiqat bayrog‘i ko‘tarilgach, Allohning Elchisi ﷺ Buyuk Rabbiyning Elchisi bo‘lganini aniq bildi. U shuningdek, unga kelgan narsa ilhomning elchisidan boshqa emasligiga ishonch hosil qildi. Vahiy kelishini kutish va orzu qilish uning Allohning ilhomi kelganda sabr-toqatli va o‘zini tuta bilishi uchun yaxshi sabab bo‘ldi». Al-Buxoriy Jobir ibn Abdulloh rivoyati bilan xabar beradi: u Allohning Elchisi ﷺ ning vahiy to‘xtab turgan davr haqida quyidagicha gapirganini eshitgan: «Men yurib ketayotganimda, osmondan bir ovoz eshitdim. Boshimni ko‘tardim, va shubhasiz, bu Hiro g‘origa menga kelgan o‘sha farishta edi. U yer bilan osmon orasidagi kursida o‘tirgan edi. Men undan juda qo‘rqdim va yerga tiz cho‘kdim. Uyimga qaytib, “Meni o‘rang…, meni o‘rang…” deb aytdim. Alloh menga quyidagi oyatlarni vahiy qildi:

Ibn Hajar said: ‘That (the pause of Allâh’s revelation for a few days) was to relieve the Messenger of Allâh (Peace be upon him) of the fear he experienced and to make him long for the Revelation. When the shades of puzzle receded, the flags of truth were raised, the Messenger of Allâh (Peace be upon him) knew for sure that he had become the Messenger of the Great Lord. He was also certain that what had come to him was no more than the ambassador of inspiration. His waiting and longing for the coming of the revelation constituted a good reason for his steadfastness and self-possession on the arrival of Allâh’s inspiration, Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he had heard the Messenger of Allâh (Peace be upon him) speak about the period of pause as follows: “While I was walking, I heard a voice from the sky. I looked up, and surely enough, it was the same angel who had visited me in the cave of Hira’. He was sitting on a chair between the earth and the sky. I was very afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover me …’. Allâh revealed to me the verses:

• «Ey o‘zini o‘rab olgan (kiyimga o‘ralgan) [Muhammad ﷺ]! Tur va ogohlantir! Rabbingni ulug‘la! Kiyimlaringni poklа! Ar-Rujzdan (butlardan) uzoq bo‘l!» [74:1-5].

• ‘O you [Muhammad (Peace be upon him)] enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!’” [74:1-5].

Shundan so'ng vahiy kuchli, tez-tez va muntazam ravishda kela boshladi.

After that the revelation started coming strongly, frequently and regularly.

Risolani tanishtirishdan oldin, Xabar va Payg'ambarlik davrining tafsilotlariga kirishdan avval, biz Xabarning asosiy manbai va Da'vatning mavzusi bo'lgan Vahiy bosqichlari bilan tanishmoqchimiz. Ibn al-Qayyim Vahiy bosqichlarini zikr qilib, shunday degan:

Before we go into the details of the period of communicating the Message and Prophethood, we would like to get acquainted with the stages of the Revelation which constituted the main source of the Message and the subject-matter of the Call. Ibn Al-Qayyim, mentioning the stages of the Revelation, said:

• Birinchi: Haqiqiy basirat davri. U Allohning Payg'ambarlariga (alayhimus-salom) vahiy kelishining boshlanish nuqtasi edi.

• The First: The period of true vision. It was the starting point of the Revelation to the Men of Allâh (Peace be upon him).

Ikkinchisi: farishta Payg'ambarning ko'nglu va qalbiga yashirin tarzda solgan narsa. Allohning Elchisi (ﷺ) aytdilar: "Ruhul-Quddus menga ilhom qildi: «Hech bir jon o'z rizqini to'liq olmaguncha o'lmaydi. Shuning uchun Allohdan qo'rqing va rizqni go'zal yo'l bilan so'rang. Allohga itoatsizlik darajasiga yetguncha sabrsizlik qilmang, chunki Allohning huzuridagi narsa faqat Unga itoat qilish orqali qo'lga kiritiladi»".

The Second: What the angel invisibly cast in the Prophet’s mind and heart. The Messenger of Allâh (Peace be upon him) said: “The Noble Spirit revealed to me ‘No soul will perish until it exhausts its due course, so fear Allâh and gently request Him. Never get so impatient to the verge of disobedience of Allâh. What Allâh has can never be acquired but through obedience to Him.’”.

Uchinchisi: Farishta Allohning Elchisi (ﷺ) huzuriga inson qiyofasida kelar va u bilan bevosita gaplashar edi. Bu esa farishtaning so'zlarini to'liq tushunishiga imkon berardi. Farishtani ba'zan Payg'ambarning sahobalari ham shu qiyofada ko'rishgan. To'rtinchisi: Farishta unga qo'ng'iroq jiringlashidek kelar edi, bu eng og'ir shakl edi, chunki farishta uni qattiq bosib olar va eng sovuq kunda ham peshonasidan ter oqar edi. Agar Payg'ambar (ﷺ) tuyasi ustida bo'lsa, tuya bu og'irlikka bardosh bera olmay, darhol yerga cho'kib qolardi. Bir safar Allohning Elchisi (ﷺ) o'tirgan holida shunday vahiy olganida, uning sonlari Zaydning soni ustida edi; Zayd bosim uning sonini deyarli jarohatlab qo'yganini his qildi.

The Third: The angel used to visit the Messenger of Allâh (Peace be upon him) in the form of a human being and would speak to him directly. This would enable him to fully understand what the angel said. The angel was sometimes seen in this form by the Prophet’s Companions. The Fourth: The angel came to him like the toll of a bell and this was the most difficult form because the angel used to seize him tightly and sweat would stream from his forehead even on the coldest day. If the Prophet (Peace be upon him) was on his camel, the camel would not withstand the weight, so it would immediately kneel down on the ground. Once the Messenger of Allâh (Peace be upon him) had such a revelation when he was sitting and his thigh was on Zaid’s, Zaid felt the pressure had almost injured his thigh.

Oltinchisi: Alloh Taolo O'zi osmonda unga vahiy qilgan narsa, ya'ni u osmonga ko'tarilib, Allohning namoz (salot) haqidagi amrini qabul qilgan vaqti.

The Sixth: What Allâh Himself revealed to him in heaven i.e. when he ascended to heaven and received Allâh’s behest of Salât (prayer).

Yettinchisi: Allohning elchisiga (tinchlik va salom bo‘lsin unga) farishta vositasisiz bevosita so‘zlashi. Bu imtiyoz Muso (tinchlik va salom bo‘lsin unga)ga berilgan bo‘lib, Qur’oni Karimda aniq tasdiqlangan. Xuddi shuningdek, bu imtiyoz bizning Payg‘ambarimiz ﷺga ham Qur’oni Karimning Isro surasi (17-sura – Kechasi sayr qilish) da tasdiqlangan.

The Seventh: Allâh’s Words to His Messenger (Peace be upon him) at first hand without the mediation of an angel. It was a privilege granted to Moses (Peace be upon him) and clearly attested in the Qur’ân, as it is attested to our Prophet (Peace be upon him) in the Sûrah Al-Isrâ’ (Chapter 17 - The Journey by Night) of the Noble Qur’ân.

Ba'zi diniy olimlar sakkizinchi bosqichni qo'shganki, unda ular Alloh Payg'ambar ﷺ bilan parda orqasiz, to'g'ridan-to'g'ri gaplashgan deb ta'kidlaydilar. Biroq bu masala tasdiqlanmagan bo'lib, hanuzgacha bahsli bo'lib qolmoqda.

Some religious scholars added a controversial eighth stage in which they state that Allâh spoke to the Prophet (Peace be upon him) directly without a curtain in between. This issue remains however unconfirmed.

Birinchi vahiy Payg'ambarimizga ﷺ yuborilganda, u bir necha ko'rsatmalarni o'z ichiga olgan edi. Ular shaklan sodda, ammo juda samarali bo'lib, uzoq davom etadigan jiddiy oqibatlarga ega edi. Farishta unga ochiq bir xabarni yetkazdi, deb aytdi:

The first Revelation sent to the Prophet (Peace be upon him) implied several injunctions, simple in form but highly effective and of serious far-reaching ramifications. The angel communicated to him a manifest Message saying:

• "Ey o'zini o'rab olgan [Muhammad ﷺ]! Tur va ogohlantir! Va Robbingni ulug'la! Va kiyimlaringni pok tut! Ar-Rujzdan (butlardan) uzoqlash! Va ko'proq olish uchun biror narsa berma (yoki Allohning itoatidagi amallaringni Allohga qilingan xizmat deb hisoblama)! Va Robbingning roziligi uchun sabr qil (ya'ni Allohga bo'lgan burchingni ado et)!" [74:1-7].

• “O you [Muhammad (Peace be upon him) ] enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols). And give not a thing in order to have more (or consider not your deeds of Allâh’s obedience as a favour to Allâh). And be patient for the sake of your Lord (i.e. perform your duty to Allâh)!” [74:1-7].

Qulaylik va tushunish osonligi uchun, Xabarni uning bevosita tarkibiy qismlariga ajratamiz:

For convenience and ease of understanding, we are going to segment the Message into its immediate constituents:

1. Ogohlantirishning oxirgi maqsadi shuki, koinotda Allohning roziligiga zid harakat qilgan hech kim o‘z xatti-harakatining og‘ir oqibatlaridan bexabar qolmasin va uning ongi hamda qalbida misli ko‘rilmagan bir larzani uyg‘otsin.

1. The ultimate objective of warning is to make sure that no one breaching the pleasures of Allâh in the whole universe is ignorant of the serious consequences that his behaviour entails, and to create a sort of unprecedented shock within his mind and heart.

2. "Rabbni ulug'lash" shuni aniq belgilaydiki, yer yuzida ruxsat etilgan yagona kibr-havo faqat Alloh taologa xosdir, boshqa hech kimga emas.

2. ‘Magnifying the Lord’ dictates explicitly that the only pride allowed to nourish on the earth is exclusively Allâh’s to the exclusion of all the others’.

3. «Kiyimlarni poklash va barcha nopok ishlardan qochish» so'zlari ichki va tashqi tomonni nihoyatda pok va toza qilish zarurligiga, shuningdek, nafsni poklash va uni turli xil nopokliklar hamda ifloslantiruvchi narsalardan yuqori darajada himoyalangan qilib qo'yish shartiga to'g'ridan-to'g'ri ishora qiladi. Faqat shu yo'l bilan Paygʻambar ﷺ ning nafslari eng oliy darajaga yetadi va Allohning soya soluvchi rahmatidan, Uning himoyasi, xavfsizligi, hidoyati va doim porlab turuvchi nuridan bahramand bo'lishga loyiq bo'ladi; natijada insoniyatga eng yuksak namuna bo'ladi, sog'lom qalblarni o'ziga jalb etadi va adashgan kishilarda shunday hayrat hamda ehtirom uyg'otadiki, butun dunyo roziligi bilan yoki norozilik bilan unga intiladi va o'z farovonligining barcha jabhalarida uni mustahkam poydevor deb biladi.

3. ‘Cleansing the garments and shunning all aspects of abomination’ point directly to the indispensable need to render both the exterior and interior exceptionally chaste and pure, in addition to the prerequisite of sanctifying the soul and establishing it highly immune against the different sorts of impurities and the various kinds of pollutants. Only through this avenue can the soul of the Prophet (Peace be upon him) reach an ideal status and become eligible to enjoy the shady mercy of Allâh and His protection, security, guidance and ever-shining light; and will consequently set the highest example to the human community, attract the sound hearts and inspire awe and reverence in the stray ones in such a manner that all the world, in agreement or disagreement, will head for it and take it as the rock-bed in all facets of their welfare.

4. Payg‘ambar ﷺ Alloh yo‘lidagi kurashini (jihodini) o‘ziga xizmat qiladigan, katta mukofotga loyiq bo‘ladigan bir fazilat deb hisoblamasligi kerak. Aksincha, u o‘zini butunlay bag‘ishlab, barcha kuch-g‘ayratini sarflashi, har qanday qurbonlikka tayyor turishi lozim. Bunda u o‘zini unutgan holda, Allohni doimo yodda tutgan holatda bo‘lishi va o‘z ishlari yoki qurbonliklari bilan hech qanday mag‘rurlikka berilmasligi kerak.

Oyatlar yangi da'vat va yangi dinni targ'ib qilishning tarkibiy qismlarini tashkil etadi. Ogohlantirish mantiqan shuni anglatadiki, yomon amallar mavjud bo'lib, ularni sodir etuvchilar og'riqli oqibatlarga duch keladilar; va hozirgi hayot har doim ham odamlarni o'z gunohlari uchun, yoki ularning ba'zilarini, hisobga tortish uchun yagona joy bo'lavermagani sababli, ogohlantirish zarurat bilan odamlarni boshqa kunda, ya'ni Qiyomat kunida hisobga tortishni nazarda tutadi va bu o'z-o'zidan biz yashayotgan hayotdan boshqa hayot mavjudligini ko'rsatadi. Qur'oni Karimning barcha oyatlari odamlarni Allohning birligiga ochiq-oydin guvohlik berishga, barcha ishlarini Allohga, Ulug' Zotga topshirishga, nafs istaklarini va Allohning bandalari istaklarini Uning roziligiga erishish uchun itoat ettirishga chaqiradi. Islomga da'vatning tarkibiy qismlarini qisqacha aytganda quyidagicha bayon qilish mumkin:

The verses comprise the constituents of the new call and propagation of the new faith. A warning logically implies that there are malpractices with painful consequences to be sustained by the perpetrators, and since the present life is not necessarily the only room to bring people to account for their misdeeds or some of them, then the warning would necessarily imply calling people to account on another day, i.e. the Day of Resurrection, and this per se suggests the existence of a life other than this one we are living. All the verses of the Noble Qur’ân call people to testify explicitly to the Oneness of Allâh, to delegate all their affairs to Allâh, the All-High, and to subordinate the desires of the self and the desires of Allâh’s servants to the attainment of His Pleasures. The constituents of the call to Islam could, briefly speaking, go as follows:

1. Allohning yagonaligiga shahodat.

1. Testimony to the Oneness of Allâh.

2. Oxiratga iymon.

2. Belief in the Hereafter.

3. Nafsni poklash va uni halokatli oqibatlarga olib keluvchi yomonliklar va iflosliklardan yuqori ko'tarish, shu bilan birga, fazilatlar va komil odob-axloqqa ehtiyoj hamda o'zini solih amallarga odatlantirish zarurdir.

3. Sanctifying one’s soul and elevating it high above evils and abominations that conduce to terrible consequences, besides this, there is the dire need for virtues and perfect manners coupled with habituating oneself to righteous deeds.

4. Barcha ishlarini Allohga, Ulug‘ va Oliy Zotga topshirish.

4. Committing one’s all affairs to Allâh, the All-High.

5. Yuqoridagilarning barchasi Muhammad ﷺ ning risolatiga qat'iy ishonch va uning olijanob rahbarligi hamda solih hidoyatiga amal qilishning tabiiy natijasi sifatida amalga oshishi kerak.