"Va yaqin qarindoshlaringizni ogohlantiring." [26:214].

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

Bu masala bo‘yicha birinchi nozil bo‘lgan oyat bo‘lib, u Shu'aro surasiga (26-sura — Shoirlar) kiritilgan. Bu sura Muso (alayhissalom)ning Payg‘ambarlikning dastlabki kunlaridan boshlab, Bani Isroil bilan hijrat qilishi, ularning Fir’avn va uning qavmidan qochishi hamda Fir’avn va uning lashkarlarining suvga g‘arq bo‘lishi haqidagi voqealarni hikoya qiladi. Ushbu sura aslida Muso (alayhissalom)ning Fir’avn bilan kurashida va xalqni Allohga da’vat qilish missiyasida o‘tgan turli bosqichlarini bayon qiladi. Bundan tashqari, unda Nuh qavmi, Od, Samud, Ibrohim, Lut va Ahlul-Aykah (Daraxt egalari) kabi payg‘ambarlarni yolg‘onga chiqargan kishilarning dahshatli oqibatlari haqidagi qissalar ham bor. (Aykah deb ataladigan daraxtga sig‘inib yurgan bir guruh kishilar.)

This was the first verse to be revealed in this concern. It is included in Sûrah Ash-Shu'arâ (Chapter 26 - The Poets) which relates the story of Moses (Peace be upon him) from his early days of Prophethood going through his migration with the Children of Israel, their escape from the Pharaoh and his folk, and the drowning Pharaoh and his hosts. This Chapter in fact narrates the different stages that Moses (Peace be upon him) passed through in his struggle with Pharaoh and the mission of calling his people unto Allâh. Moreover, it includes stories that speak about the terrible end in store for those who belied the Messengers such as the people of Noah, 'Ad, Thamud, Abraham, Lout and Ahlul-Aikah (Companions of the Wood). (A group of people who used to worship a tree called Aikah).

Ushbu surа xronologik jihatdan Makkaning o‘rta davriga tegishli. Bu davrda Nubuvvat nuri botil madaniyat muhitiga, ya’ni johiliyat Makkasining eng manmanlik kayfiyati ustiga kirib kelgan edi. Ushbu surada bayon etilgan xabar qisqacha shunday: «Haqiqat yengib bo‘lmaydigan narsadir. Nubuvvat ruhi Makkaga kelganda, uni yovuzlik tarafdorlari qarshilik bilan kutib oldilar; ammo haqiqat, botildan farqli o‘laroq, barqaror qoladi, botil esa albatta yo‘qolib ketuvchidir».

Chronologically, this Chapter belongs to the middle Makkan period, when the contact of the light of Prophecy with the cultural milieu of pagan Makkah was testing the Makkans in their most arrogant mood. The Message that this Chapter communicates is in brief: "The Truth is insurmountable. When the spirit of Prophecy came to Makkah, it was resisted by the votaries of evil; but Truth, unlike falsehood, is bound to stay, whereas falsehood is surely perishable."

Allohning amrlariga itoat qilib, Muhammad ﷺ Bani Hoshim qarindoshlarini Bani al-Muttalib bin Abd Manofning bir guruhi bilan birga to'pladi. Tinglovchilar soni qirq besh kishi edi.

In obedience to Allâh's Commands, Muhammad (Peace be upon him) rallied his kinsmen of Bani Hashim with a group of Bani Al-Muttalib bin 'Abd Munaf. The audience counted forty-five men.

Abu Lahab darhol tashabbusni o'z qo'liga oldi va Payg'ambar ﷺ ga murojaat qildi: "Bular sening amakilaring va amakivachchalaring. Gapingni to'g'ri va aniq gapir, lekin avvalo shuni bilib qo'yki, qavming butun arablarga qarshi tura olmaydi. Yana bir narsani esingda tut: qarindoshlaring senga yetarli. Agar ularning an'analariga ergashsang, ular uchun arablar tomonidan qo'llab-quvvatlanayotgan Quraysning boshqa qabilalariga qarshi turishdan ko'ra osonroq bo'ladi. Darhaqiqat, men qarindoshlariga senchalik ko'p zarar yetkazgan birortasini eshitmaganman." Allohning Elchisi ﷺ jim qoldi va o'sha yig'inda hech narsa demadi.

Abu Lahab immediately took the initiative and addressed the Prophet (Peace be upon him): "These are your uncles and cousins, speak on to the point, but first of all you have got to know that your kinspeople are not in a position to withstand all the Arabs. Another point you have got to bear in mind is that your relatives are sufficient unto you. If you follow their tradition, it will be easier for them than to face the other clans of Quraish supported by the other Arabs. Verily, I have never heard of anyone who has incurred more harm on his kinspeople than you." The Messenger of Allâh (Peace be upon him) kept silent and said nothing 7in that meeting.

U ularni yana bir majlisga taklif qildi va ularning tinglashiga erishdi. So'ngra u o'rnidan turib, nima xavf ostida ekanini juda asosli tushuntirgan qisqa nutq so'zladi. U shunday dedi: "Men Allohga hamd aytaman, Undan yordam so'rayman, Unga iymon keltiraman, Unga tayanaman va guvohlik beraman: Allohdan boshqa ibodatga loyiq iloh yo'q, Uning sherigi yo'q. Yo'lboshchi o'z xalqiga hech qachon yolg'on gapirmaydi. Allohga qasamki, Undan boshqa iloh yo'q, men sizlarga xususan va umuman barcha odamlarga Payg'ambar qilib yuborilganman. Allohga qasamki, siz uxlaganingizdek o'lasiz, uyg'onganingizdek qayta tirilasiz. Qilgan amallaringiz uchun hisobga tortilasiz. Keyin yo abadiy Do'zax, yo abadiy Jannat (Bog') bo'ladi."

He invited them to another meeting and managed to secure audience. He then stood up and delivered a short speech explaining quite cogently what was at stake. He said: "I celebrate Allâh's praise, I seek His help, I believe in Him, I put my trust in Him, I bear witness that there is no god to be worshipped but Allâh with no associate. A guide can never lie to his people. I swear by Allâh, there is no god but He, that I have been sent as a Messenger to you, in particular and to all the people, in general. I swear by Allâh you will die just as you sleep, you will be resurrected just as you wake up. You will be called to account for your deeds. It is then either Hell forever or the Garden (Paradise) forever.".

Allohning Elchisi (alayhissalom) Abu Tolibning unga himoya qilishiga ishonch hosil qilgach, u odamlarni Allohga da'vat qilishni davom ettirdi. Bir kuni u As-Safo tepaligiga chiqib, baland ovoz bilan nido qildi: "Ey, Sabahah!" *. Quraysh qabilalari uning oldiga kelishdi. U ularni Allohning birligiga guvohlik berishga, uning Elchiligiga va Qiyomat kuniga ishonishga chaqirdi. Imom al-Buxoriy bu rivoyatning bir qismini Ibn Abbos (roziyallohu anhu) dan rivoyat qilgan. U aytdi: "Quyidagi oyatlar nozil bo'lganda:"

After the Messenger of Allâh (Peace be upon him) became sure of Abu Talib's commitment to his protection while he called the people unto Allâh, he stood up on Mount As-Safa one day and called out loudly: "O Sabahah! * " Septs of Quraish came to him. He called them to testify to the Oneness of Allâh and believe in his Messengership and the Day of Resurrection. Al-Bukhari reported part of this story on the authority of Ibn 'Abbas 9May Allah be pleased with him). He said: "When the following verses were revealed:

"Va yaqin qarindoshlaringizni ogohlantiring." [26:214].

"And warn your tribe [O Muhammad (Peace be upon him) ] of near kindred." [26:214].

Allohning Elchisi ﷺ Safo tepaligа chiqib, nido qila boshladi: "Ey Bani Fahr! Ey Bani 'Adiy (Quraysh ikki qabilasi)!" Ko'p odamlar to'planishdi, kela olmaganlar esa o'z o'rniga kishi yuborib, ularga xabar qildilar. Abu Lahab ham hozir edi. Payg'ambar ﷺ dedi: "Qarang, agar men sizlarga vodiyda sizlarga hujum qilmoqchi bo'lgan bir necha otliqlar borligini aytsam, menga ishonasizlarmi?" Ular dedilar: "Ha, sendan hech qachon yolg'on eshitmaganmiz." U dedi: "Men sizlarni og'ir azobdan oldin ogohlantiruvchiman." Abu Lahab darhol javob berdi: "Kun bo'yi halok bo'lgur sen! Bizni shu gap uchun chaqirdingmi?" Shu vaziyatda darhol quyidagi oyatlar nozil bo'ldi:

The Messenger of Allâh (Peace be upon him) ascended Mount As-Safa and started to call: "O Bani Fahr! O Bani 'Adi (two septs of Quraish)." Many people gathered and those who couldn't, sent somebody to report to them. Abu Lahab was also present. The Prophet (Peace be upon him) said: "You see, if I were to tell you that there were some horsemen in the valley planning to raid you, will you believe me?" They said: "Yes, we have never experienced any lie from you." He said: "I am a warner to you before a severe torment." Abu Lahab promptly replied: "Perish you all the day! Have you summoned us for such a thing?" The verses were immediately revealed on that occasion:

"Abu Lahabning ikki qo'li halok bo'lsin..." [111:1].

Payg'ambarning ovozi Makkada to'xtovsiz jaranglab turdi, to'xtatib qo'yilgan oyat nozil bo'lguncha ﷺ.

The Prophet's voice kept reverberating in Makkah until the following verse was revealed:

Shunday ekan, sizga buyurilgan narsani (Allohning xabarini — Islomiy tavhidni) ochiq-oydin e'lon qiling va mushriklardan (shirk keltiruvchilardan) yuzingizni o'giring. [15:94].

"Therefore proclaim openly (Allâh's Message — Islamic Monotheism), that which you are commanded, and turn away from Al-Mushrikûn (polytheists)." [15:94].

U shundan so'ng u butparastlikning xurofiy amallarini fosh qila boshladi, uning foydasiz mohiyati va to'liq ojizligini ochib berdi hamda butparastlikning o'zi, yoki uni bandaning Alloh bilan aloqa qilish vositasi deb qabul qilishi aniq bo'hton ekanligiga aniq dalillar keltirdi.

He then commenced discrediting the superstitious practices of idolatry, revealing its worthless reality and utter impotence, and giving concrete proofs that idolatry per se or taking it as the media through which an idolater could come in contact with Allâh, is manifest falsehood.

Makkaliklar esa g'azab va norozilik bilan alangalanib ketdilar. Muhammad ﷺ ning so'zlari Makkaning ko'p asrlik mafkuraviy hayotini tepa-tepaga ag'darib yuboradigan momaqaldiroqqa aylandi. Ular o'zlarini ko'p xudolikka sig'inuvchilar va butparastlarga adashgan odamlarning sifatini yopishtirganini eshitishga qurbi yetmas edi. Ular ishni bostirish, oldinga intilayotgan inqilobni to'xtatish va uning tarafdorlariga, ular muqaddas an'analarimiz va uzoq yillik merosimizni yutib, ezib tashlamasdan oldin, oldindan zarba berish uchun resurslarini safarbar qila boshladilar. Makkaliklar chuqur ishonchga ega edilar: Allohdan o'zga hech kimga ilohlik berilmasligi, Ilohiy Xabar va oxiratga iymon esa to'liq itoat va mutlaq sadoqat ma'nosida tushuniladi. Bu esa ularning o'zlari, mollari va, ayniqsa, qaramog'idagilar ustidan hokimlik da'vo qilishlariga hech qanday joy qoldirmaydi. Qisqasi, ularning dinga asoslangan o'zboshimchalik bilan olgan ustunligi va zo'ravonligi endi amal qilmaydi; ularning zavqlari Alloh va Uning Elchisining roziligiga bo'ysundirilishi kerak edi va nihoyat, ular o'zlari zaif deb noto'g'ri hisoblagan kishilarga zulm qilishdan va kundalik hayotlarida dahshatli gunohlar sodir etishdan tiyilishlari lozim edi. Ular bu ma'nolarni allaqachon yaxshi anglab yetgan edilar, shu sababli ularning nafslari bu "sharmandali" holatni qabul qilishga ko'nmas edi — buni or-nomus yoki sha'n-sharaf tufayli emas, balki quyidagi sabablarga ko'ra qilardilar:

The Makkans, on their part, burst into outrage and disapproval. Muhammad's (Peace be upon him) words created a thunderbolt that turned the Makkan time-honoured ideological life upside down. They could ill afford to hear someone attaching to polytheists and idolaters, the description of straying people. They started to rally their resources to settle down the affair, quell the onward marching revolution and deal a pre-emptive strike to its votaries before it devours and crushes down their consecrated traditions and long standing heritage. The Makkans had the deep conviction that denying godship to anyone save Allâh and that belief in the Divine Message and the Hereafter are interpreted in terms of complete compliance and absolute commitment, and this in turn leaves no area at all for them to claim authority over themselves and over their wealth, let alone their subordinates. In short, their arrogated religiously-based supremacy and highhandedness would no longer be in effect; their pleasures would be subordinated to the pleasures of Allâh and His Messenger and lastly they would have to abstain from incurring injustices on those whom they falsely deemed to be weak, and perpetrating dreadful sins in their everyday life. They had already been fully aware of these meanings, that is why their souls would not condescend to accept this 'disgraceful' position not out of motives based on dignity and honour but rather because:

Shu kunlarda Quraysh yana bir jiddiy tashvishga duch keldi: Da'vat e'lon qilinganiga hali bir necha oy bo'lgan edi, hajning mavsumi esa yaqinlashib qolgan edi. Quraysh arab vakillarining qisqa muddatda kelishini bilar edi. Ular Muhammad ﷺ tomonidan targ'ib qilinayotgan yangi dindan arab hojilarini begonalashtirishi aniq bo'lgan biror chora o'ylab ko'rish zarurligiga kelishdilar. Bu masalani muhokama qilish uchun Al-Walid ibn al-Mug'iraning oldiga bordilar. Al-Walid ularni hammasining ma'qullashi mumkin bo'lgan yagona qarorga kelishga taklif qildi. Biroq ular bir-birlaridan farq qilar edilar. Ba'zilari uni "kohin", ya'ni folbin deb ta'riflashni taklif qildilar, ammo bu taklif rad etildi, chunki uning so'zlari qofiyali emas edi. Boshqalari uni "majnun", ya'ni jinlar tomonidan egallangan deb atashni taklif qildilar; bu ham rad etildi, chunki ular da'volariga ko'ra, bunday aqliy holatga xos belgilar sezilmas edi. "Nega uni shoir deb aytmaymiz?" dedilar ba'zilari. Bu borada ham umumiy kelishuvga erisha olmadilar, chunki uning so'zlari she'riyat leksikonidan butunlay tashqari ekanligini ta'kidladilar. "Xo'sh, unda uni sehrgarlik bilan shug'ullanishda ayblaylik", degan to'rtinchi taklif berildi. Bu borada ham Al-Walid ikkilanish bildirib, Muhammad ﷺ tugunlarga puflash amaliyoti bilan hech qachon shug'ullanmaganligi ma'lum ekanini aytdi va uning nutqi ildizidan shoxigacha shirin ekanini tan oldi. Shunga qaramay, u Muhammad ﷺ ga qo'yilishi mumkin bo'lgan eng ishonarli ayblov sehrgarlik ekanini topdi. Xudosiz jamoa bu fikrni qabul qildi va uni shunday kuchli va san'atida shunchalik ta'sirchan sehrgar deb targ'ib qilishga kelishdiki, u o'g'ilni otasidan, odamni akasidan, xotinni eridan va odamni qabilasidan muvaffaqiyatli ajratib yuboradi. Shu munosabat bilan aytish joizki, Alloh Al-Walid haqida va odamlarni boshqarish uchun o'ylagan ayyor usuli haqida, hajga Makkaga kelishi kutilayotgan odamlar uchun, o'n oltita oyat nozil qildi. Alloh taolo aytadi:

During those days, Quraish had another serious concern; the proclamation of the Call had only been a few months old when the season of pilgrimage was soon to come. Quraish knew that the Arab delegates were coming within a short time. They agreed that it was necessary to contemplate a device that was bound to alienate the Arab pilgrims from the new faith preached by Muhammad (Peace be upon him). They went to see Al-Waleed bin Al-Mugheerah to deliberate on this issue. Al-Waleed invited them to agree on a unanimous resolution that could enjoy the approbation of them all. However, they were at variance. Some suggested that they describe him as Kahin, i.e., soothsayer; but this suggestion was turned down on grounds that his words were not so rhymed. Others proposed Majnun, i.e., possessed by jinn; this was also rejected because no insinuations peculiar to that state of mind ware detected, they claimed. "Why not say he is a poet?" Some said. Here again they could not reach a common consent, alleging that his words were totally outside the lexicon of poetry. "OK then; let us accuse him of practising witchcraft," was a fourth suggestion. Here also Al-Waleed showed some reluctance saying that the Prophet (Peace be upon him) was known to have never involved himself in the practice of blowing on the knots, and admitted that his speech was sweet tasting root and branch. He, however, found that the most plausible charge to be levelled against Muhammad (Peace be upon him) was witchcraft. The ungodly company adopted this opinion and agreed to propagate one uniform formula to the effect that he was a magician so powerful and commanding in his art that he would successfully alienate son from father, man from his brother, wife from her husband and man from his clan. It is noteworthy in this regard to say that Allâh revealed sixteen verses as regards Al-Waleed and the cunning method he contemplated to manipulate the people expected to arrive in Makkah for pilgrimage. Allâh says:

Muhammad ﷺ peygambarlikning to'rtinchi yilining oxirida boshlangan ta'qiblar sekin-asta boshlangan, ammo kun sayin va oy sayin tobora kuchayib, yomonlashib borgan, hatto beshinchi yilning o'rtalarida vaziyat shu qadar og'irlashib, endi chidab bo'lmas holga kelganki, musulmonlar o'zlariga qilinayotgan og'ir azoblardan qutulish uchun amalga oshirish mumkin bo'lgan yo'llar haqida jiddiy o'ylay boshlagan edilar. Aynan o'sha qorong'i va umidsiz paytda Makkaning mushriklari Payg'ambar ﷺ ni doimo bezovta qilib turgan savollarga aniq javoblar o'z ichiga olgan Al-Kahf surasi (18-sura — G'or) nozil bo'ldi. Unda haqiqiy mo'minlar o'zlashtirishi uchun juda ma'noli timsollar bo'lgan uch hikoya mavjud. G'orning sohiblari haqidagi hikoya mo'minlarga kufr va tajovuzning, haqiqiy dinden chetga chiqarish xavfi bilan to'la issiq nuqtalardan uzoqlashish kerakligi haqida yashirin yo'l-yo'riq beradi.

The series of persecutions started late in the fourth year of Prophethood, slowly at first, but steadily accelerated and worsened day by day and month by month until the situation got so extremely grave and no longer tolerable in the middle of the fifth year, that the Muslims began to seriously think of feasible ways liable to avert the painful tortures meted out to them. It was at that gloomy and desperate time that Sûrah Al-Kahf (Chapter 18 — The Cave) was revealed comprising definite answers to the questions with which the polytheists of Makkah constantly pestered the Prophet (Peace be upon him). It comprises three stories that include highly suggestive parables for the true believers to assimilate. The story of the Companions of the Cave implies implicit guidance for the believers to evacuate the hot spots of disbelief and aggression pregnant with the peril of enticement away from the true religion:

Yigitlar bir-birlariga shunday dedilar (Qur'on): "Agar siz ulardan va Alloh'dan boshqa ularning ibodat qilayotgan narsalaridan ajralsangiz, u holda G'orga panoh toping, Rabbingiz sizga O'z rahmatidan ochiq yo'l ochib beradi va ishingizni sizga osonlashtiradi (ya'ni, sizga yashash joyi, ta'minot va boshqa ehtiyojlaringizni beradi)." {18:16}

The young men said to one another): And when you withdraw from them, and that which they worship, except Allâh, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)18:16].

Keyingi, Al-Xidr (Arabistonning o'qituvchisi) va Muso (alayhissalom) haqidagi hikoya hayotning o'zgaruvchanligiga aniq va nozik ishora sifatida keltiriladi. Hayotdagi kelajakdagi holatlar hozirgi sharoitlarning mahsuli bo'lishi shart emas, ular butunlay teskari bo'lishi mumkin. Boshqacha aytganda, musulmonlarga qarshi olib borilgan urush kelajakda boshqacha tus oladi va zolim zulmkorlar bir kun kelib musulmonlarga o'sha paytda qo'llanilgan azob-uqubatlarga duch kelib, ularni boshdan kechiradilar. Bundan tashqari, kuchli hukmdor, sharq va g'arbning egasi Zulqarnayn (Ikki shoxli) haqidagi hikoya bor. Bu hikoya Alloh solih bandalarini yer va undagi narsalarga vorislik qilish uchun tanlashini ochiq aytadi. Shuningdek, Alloh vaqti-vaqti bilan kuchlilar oldida zaiflarni himoya qilish uchun solih odamni yuzaga chiqarishini bayon qiladi.

Az-Zumar surasi (39-sura — "Guruhlar") keyinchalik nozil bo‘ldi. U to‘g‘ridan-to‘g‘ri hijratga ishora qilib, yer keng ekanini va mo‘minlar zulm va yovuzlik kuchlari tomonidan o‘zlarini cheklangan deb hisoblamasliklari kerakligini bildirdi.

Sûrah Az-Zumar (Chapter 39 — The Crowds) was then revealed pointing directly to migration and stating that the earth is spacious enough and the believers must not consider themselves constrained by the forces of tyranny and evil:

"Bu dunyoda yaxshilik qilganlar uchun yaxshilik (mukofoti) bor va Allohning yeri keng (agar bir joyda Allohga ibodat qila olmasangiz, boshqa joyga boring)! Faqat sabr qiluvchilargina o'z mukofotlarini hisobsiz, to'liq oladilar." [39:10].

"Good is (the reward) for those who do good in this world, and Allâh's earth is spacious (so if you cannot worship Allâh at a place, then go to another)! Only those who are patient shall receive their rewards in full without reckoning." [39:10].

Payg'ambar ﷺ Habashiston (Efiopiya) podshohi Ashama Negusning adolatli hukmdor ekanini, o'z ra'iyatiga hech qachon zulm qilmasligini allaqachon bilar edilar. Shu sababli u zot ba'zi sahobalariga Habashistonda, ya'ni Efiopiyada panoh topishga ruxsat berdilar.

The Prophet (Peace be upon him) had already known that Ashamah Negus, king of Abyssinia (Ethiopia), was a fair ruler who would not wrong any of his subordinates, so he permitted some of his followers to seek asylum there in Abyssinia (Ethiopia).

Nabuvvatning beshinchi yilining Rajab oyida o‘n ikki kishi va to‘rt ayoldan iborat guruh Habashiston (Efiopiya)ga hijrat qildi. Muhojirlar orasida 'Usmon ibn 'Affon va uning xotini Ruqayya [Payg‘ambar ﷺning qizi] ham bor edi. Ushbu ikki muhojir haqida Payg‘ambar ﷺ shunday degan edilar:

In Rajab of the fifth year of Prophethood, a group of twelve men and four women left for Abyssinia (Ethiopia). Among the emigrants were 'Uthman bin 'Affan and his wife Ruqaiyah [the daughter of the Prophet (Peace be upon him)]. With respect to these two emigrants, the Prophet (Peace be upon him) said:

Ular Allohning yo‘lida hijrat qilgan birinchi insonlardir, Ibrohim va Lut (alayhimas-salom)dan keyin.

"They are the first people to migrate in the cause of Allâh after Abraham and Lot (Peace be upon them) .".

Ular Makkadan qorong'u tunning qalin pardasi ostida yashirinib chiqib ketishdi va o'z manzilləri bo'lgan Habashiston (Efiopiya)ga yo'l oladigan ikki kema tasodifan suzib yurayotgan dengiz tomon yo'l olishdi. Ularning ketish niyati Quraysh qulog'iga yetib bordi va ularni ta'qib qilish uchun bir necha kishi yuborildi, biroq mo'minlar allaqachon Shu'aybah portidan xavfsiz panohgohlari tomon jo'nab ketgan edi, u yerda ularni iliq kutib olishdi va lozim darajada mehmon qilishdi.

"Ushbu Qur'onni tinglamanglar va uning (tilovati) o'rtasida shovqin-suron ko'taringlar, shunda g'olib kelarsizlar." [41:26].

"Listen not to this Qur'ân, and make noise in the midst of its (recitation) that you may overcome." [41:26].

Allohning hayratlanarli darajada ajoyib so'zlari ularning qalblariga bevosita tegib, ular maftun bo'lib qolishdi, atrofdagi moddiy dunyoni unutishdi va Ilohiy so'zlarga shu darajada to'liq e'tibor bilan berilib ketishdiki, Payg'ambar ﷺ dilni hayajonga soluvchi, yurakni qattiq urdiradigan oxiriga yetganlarida, ...

When the unspeakably fascinating Words of Allâh came into direct contact with their hearts, they were entranced and got oblivious of the materialistic world around them and were caught in a state of full attentiveness to the Divine Words to such an extent that when the Prophet (Peace be upon him) reached the stormy heart-beating ending:

"Shunday ekan, Allohga sajda qiling va (Unga yolg'iz) ibodat qiling." [53:62].

"So fall you down in prostration to Allâh and worship Him (Alone)." [53:62].

Butparast mushriklar, ongsiz ravishda va to'liq itoat bilan, mutlaq Allohdan qo'rquv va pok ixlos bilan sajda qildilar. Aslida bu haqiqatning ajoyib lahzasi edi, u mag'rur kishilarning qattiq qalblarini va masxarabozlarning munosabatini yorib o'tdi. Ular Allohning So'zlari ularning qalblarini zabt etganini va ular butunlay yo'q qilish uchun qattiq intilgan narsani ularning o'zlarida amalga oshirganini anglaganlarida, dahshatga tushdilar. Voqea joyida bo'lmagan hamkor mushrik-lari ularni qattiq koyidi va ayblади; natijada ular yolg'on to'qishni va Payg'ambar ﷺni tuhmat qilishni boshladilar, u butlarga katta ehtirom ko'rsatgan va ularga foydali shafoat kuchini bergan, deb da'vo qildilar. Bularning barchasi o'sha kuni Payg'ambar ﷺ bilan birga sajda qilganliklari uchun oqlanadigan bahona topishga qilingan umidsiz urinishlar edi. Albatta, bu ahmoqona va nohaq tuhmatomuz xatti-harakat ularning umr bo'yi yolg'on gapirish va fitna uyushtirish odatiga mos keladi.

The idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion. It was in fact the wonderful moment of the Truth that cleaved through the obdurate souls of the haughty and the attitude of the scoffers. They stood aghast when they perceived that Allâh's Words had conquered their hearts and done the same thing that they had been trying hard to annihilate and exterminate. Their co-polytheists who had not been present on the scene reproached and blamed them severely; consequently they began to fabricate lies and calumniate the Prophet (Peace be upon him) alleging that he had attached to their idols great veneration and ascribed to them the power of desirable intercession. All of these were desperate attempts made to establish an excusable justification for their prostrating themselves with the Prophet (Peace be upon him) on that day. Of course, this foolish and iniquitous slanderous behaviour was in line with their life-consecrated practice of telling lies and plot hatching.

Quraysh ularga Habashistonda (Efiopiyada) musulmonlar uchun xavfsiz boshpana bo'lishiga chiday olmadilar, shuning uchun ular musulmonlarni qaytarib berishni talab qilish uchun ikki qat'iyatli elchini yubordilar. Ular 'Amr ibn al-'Os va 'Abdulloh ibn Abu Rabi'a edi — hali Islomni qabul qilmasdan oldin. Ular shoh va uning ruhoniylari uchun qimmatbaho sovg'alar olib borishgan va saroy a'yonlaridan ba'zilarini o'z tomoniga og'dira olishgan. Butparast elchilar musulmon muhojirlar Habashistondan (Efiopiyadan) haydalib, ularga topshirilishi kerak, deb da'vo qilishdi, chunki ular ota-bobolarining dinini tark etganlar va ularning yetakchisi ularnikidan ham, shohnikidan ham farq qiladigan din targ'ib qilmoqda, deb.

Quraish could not tolerate the prospect of a secure haven available for the Muslims in Abyssinia (Ethiopia), so they despatched two staunch envoys to demand their extradition. They were 'Amr bin Al-'As and 'Abdullah bin Abi Rabi'a — before embracing Islam. They had taken with them valuable gifts to the king and his clergy, and had been able to win some of the courtiers over to their side. The pagan envoys claimed that the Muslim refugees should be expelled from Abyssinia (Ethiopia) and made over to them, on the ground that they had abandoned the religion of their forefathers, and their leader was preaching a religion different from theirs and from that of the king.

Podshoh Muslimonlarni saroyga chaqirtirib, o'z dinlarining ta'limotini bayon etishlarini so'radi. Hijrat qilgan musulmonlar oqibat nima bo'lishidan qat'i nazar, butun haqiqatni aytishga qaror qilgan edilar. Ja'far ibn Abu Tolib o'rnidan turib, podshohga quyidagi so'zlar bilan murojaat qildi: "Ey podshoh! Biz jaholat va vahshiylikning chuqur botqog'ida edik; butlarga sig'inardik, fahshda yashardik, o'liklarning go'shtini yerdik, qabih so'zlarni gapirardik, insoniylikning har qanday tuyg'usini e'tiborsiz qoldirardik, mehmondo'stlik va qo'shnichilik burchlari unutilgan edi; kuchlining huquqidan boshqa qonun tanimasdik. Shunda Alloh oramizdan bir kishini yubordi, uning tug'ilishi, rostgo'yligi, halolligi va pokligini biz bilar edik. U Allohning birligiga da'vat qildi va Unga hech narsani sherik qilmaslikni o'rgatdi. Butlarga sig'inishni man qildi; haqiqatni gapirishga, omonatlarga sodiq bo'lishga, rahmdil bo'lishga, qo'shnilar va yaqin qarindoshlarning huquqlarini hurmat qilishga buyurdi; ayollarni yomon so'zlashni, yetimlarning molini yeyishni taqiqladi; yomon ishlardan qochishni, yomonlikdan tiyilishni buyurdi; namoz o'qishni, zakot berishni va ro'za tutishni amr qildi. Biz unga iymon keltirdik, uning Allohga ibodat qilish, Unga hech narsani sherik qilmaslik haqidagi ta'limotini va amrlarini qabul qildik, Alloh halol qilgan narsalarni halol, Alloh haram qilgan narsalarni haram deb bildik. Shu sababli xalqimiz bizga qarshi chiqdi, bizni Allohga ibodatdan qaytarib, yana butlarga va boshqa qabihliklarga sig'inishga majburlash uchun ta'qib qildi. Ular bizga azob berdi va zarar yetkazdi, hatto ular orasida o'zimizga xavfsizlik topolmay, sizning yurtingizga keldik va sizning bizni zulmdan himoya qilishingizga umid qilamiz."

Quraysh, ko'rib turib, Allohning Elchisi ﷺ o'z da'vatida davom etayotganini, Abu Tolib esa jiyanini hech qachon tashlab qo'ymasligini tushundi, hatto bu ularning dushmanligiga sabab bo'lsa ham. Shunda ular yana bir bor uning huzuriga bordilar va 'Ammora ibn al-Valid ibn al-Mug'iyra ismli yigitni ham olib bordilar. Ular dedilar: "Ey Abu Tolib! Biz sizga aql-zakovati va kuchi bor, yoshligining gullagan davrida turgan go'zal yigitni olib keldik. Uni o'zingizga o'g'il qilib oling, o'rniga esa dinингizga qarshi chiqqan, jamiyatda ixtilof keltirib chiqargan, turmush tarzingizni tanqid qilgan jiyanингizni bizga bering, biz uni o'ldiramiz va sizni uning tinimsiz muammolaridan xalos qilamiz. Odam o'rniga odam, shunchaki adolatli almashuv." Abu Tolib javob berdi: "Bu haqiqatan ham adolatsiz savdo. Siz menga o'z o'g'lingizni tarbiyalash uchun berasiz, men esa sizga o'z o'g'limni o'ldirish uchun beraman! Allohga qasamki, bu aql bovar qilmaydigan narsa!" Delegatsiya a'zosi al-Mut'im ibn 'Adiy gapga aralashib, Quraysh bu savdoda adolatli bo'lganini aytdi, chunki "ular faqat sizni nafratli muammo manbaidan xalos qilmoqchi edilar, ammo ko'rinib turibdiki, siz ularning iltifotlarini rad etishga qat'iy qarorsiz." Albatta, Abu Tolib ularning barcha takliflarini rad etdi va ularga xohlaganlarini qilishga ruxsat berdi. Tarixiy manbalarda bu ikki uchrashuvning aniq sanasi keltirilmagan. Ammo ular nubuvatning oltinchi yilida, ular orasida qisqa vaqt oralig'ida bo'lgan bo'lishi ehtimoli ko'proq ko'rinadi.

Quraish, seeing that the Messenger of Allâh (Peace be upon him) was still intent on his Call, realized that Abu Talib would never forsake his nephew even if this incurred their enmity. Some of them then went to see him once more taking with them a youth called 'Amarah bin Al-Waleed bin Al-Mugheerah, and said, "O Abu Talib! we have brought you a smart boy still in the bloom of his youth, to make use of his mind and strength and take him as your son in exchange for your nephew, who has run counter to your religion, brought about social discord, found fault with your way of life, so that we kill him and rid you of his endless troubles; just man for man." Abu Talib's reply was, "It is really an unfair bargain. You give me your son to bring him up and I give you my son to kill him! By Allâh, it is something incredible!!" Al-Mut'im bin 'Adi, a member of the delegation, interrupted saying that Quraish had been fair in that bargain because "they meant only to rid you of that source of hateful trouble, but as I see you are determined to refuse their favours." Abu Talib, of course, turned down all their offers and challenged them to do whatever they pleased. Historical resources do not give the exact date of these two meetings with Abu Talib. They, however, seem more likely to have taken place in the sixth year of Prophethood with a brief lapse of time in between.

Quraysh ning barcha rejalari va fitnalari muvaffaqiyatsizlikka uchraganidan keyin ular o'zlarining eski zulm va qiynoq usullariga, musulmonlarga nisbatan avvalgisidan ham jiddiyroq va shafqatsizroq tarzda murojaat qilishga o'tdilar. Ular, shuningdek, Payg'ambar ﷺ ni o'ldirish fikrini ham ko'nglilariga tugib qo'ydilar. Darhaqiqat, ularning kutganlariga zid o'laroq, bu yangi usul va bu fikr Islomga da'vatni bilvosita mustahkamladi va Makkaning ikki sadoqatli va qudratli qahramoni, ya'ni Hamza ibn Abdulmutalib va Umar ibn al-Xattob (Alloh ulardan rozi bo'lsin) ning Islomni qabul qilishi bilan uni qo'llab-quvvatladi.

Now that all the schemes and conspiracof Quraish had failed, they resorted to their old practices of persecution and inflicting tortures on the Muslims in a more serious and brutal manner than ever before. They also began to nurse the idea of killing the Prophet (Peace be upon him). In fact, contrary to their expectations, this new method and this very idea served indirectly to consolidate the Call to Islam and support it with the conversion of two staunch and mighty heroes of Makkah, i.e. Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him).

Utaybah ibn Abu Lahab bir safar Payg'ambarimiz ﷺ huzurlariga kelib, eng jasorat bilan va o'ta dadillik bilan qichqirdi: "Men: "Yulduz botganda, qasam." [53:1] va "Keyin u (Jabroil) yaqinlashdi va yanada yaqinlashdi." [53:8] ayotlariga ishonmayman!" Boshqacha aytganda: "Men Qur'onning birorta ayotiga ham ishonmayman." Shundan so'ng u Muhammad ﷺ bilan ko'pol muomala qila boshladi, unga zo'ravonlik bilan qo'l uzatdi, ko'ylaklarini yirtdi va yuzlariga tupurdi, ammo tupugi Payg'ambarimiz ﷺ ning muqaddas yuzlariga tegmadi. Shunda Payg'ambar ﷺ Allohning g'azabini Utaybahga yog'dirishni so'rab duo qildi:

'Utaibah bin Abi Lahab once approached the Prophet (Peace be upon him) and most defiantly and brazenly shouted at him, "I disbelieve in: "By the star when it goes down." [53:1] and in "Then he (Gabriel) approached and came closer." [53:8] In other words: "I do not believe in any of the Qur'ân." He then started to deal highhandedly with Muhammad (Peace be upon him) and laid violent hand on him, tore his shirt and spat into his face but his saliva missed the Holy face of the Prophet (Peace be upon him). Thereupon, the Prophet (Peace be upon him) invoked Allâh's wrath on 'Utaibah and supplicated:

"Ey Alloh! Unga Sen Itlaringdan birini qo'y."

"O Allâh! Set one of Your dogs on him.".

Allâh javob berdi Muhammadning duosiga ijobat qildi, va bu quyidagicha yuz berdi: Bir kuni 'Utaybah Quraysh qabilasidan ba'zi hamrohlari bilan Shomga yo'l oldi va Az-Zarqa'da joylashdi. U yerda bir sher guruhga yaqinlashdi, bu esa 'Utbahni katta qo'rquvga soldi. U darhol Muhammadning duosidagi so'zlarini esladi va dedi: "Voy akamga! Muhammad ﷺ duo qilganidek, bu sher albatta meni yeydi. U haqiqatan ham Shomda meni o'ldirdi, holbuki o'zi Makkada turibdi." Sher chaqmoqdek otilib chiqdi, 'Utbahni qavmi orasidan tortib oldi va boshini ezib tashladi. Rivoyat qilinishicha, Quraysh qabilasidan 'Uqbah ibn Abu Mu'ayt ismli bir bechora mushrik Payg'ambar ﷺ namozda sajda qilib turganlarida bo'yinlariga oyoq qo'ydi, hatto ko'zlari chiqib ketguncha.

Zulmat va zulmning qora bulutlari bilan qoplangan g'amgin muhitda mazlumlar uchun umid nurli yorug'lik ko'rindi, ya'ni Nubuvatning oltinchi yili, Zulhijja oyida Hamza ibn Abdulmuttalibning Islomni qabul qilishi. Rivoyat qilinishicha, bir kuni Nabiy ﷺ Safa tepaligida o'tirgan edilar, shu payt Abu Jahl o'tib qoldi va u Nabiy ﷺ tomonidan targ'ib qilinayotgan dinni haqorat qildi. Ammo Muhammad ﷺ jim qoldilar va bir og'iz so'z ham aytmadilar. Abu Jahl hech kimdan cho'chimay yo'lida davom etdi, bir tosh olib Nabiy ﷺ ning boshini yordi, va u qon sochila boshladi. Shundan so'ng, tajovuzkor Quraysh kishilari yig'iladigan joyga borib qo'shildi. Shu orada, ko'p o'tmay, Hamza ov safaridan qaytayotib, yelkasida kamoni osilgan holda o'sha yo'ldan o'tdi. Abdulloh ibn Jad'onning cho'risi, Abu Jahlning bu nomaqbul xatti-harakatini ko'rgan edi, unga Nabiy ﷺ ga qilingan hujum haqidagi butun voqeani aytib berdi. Buni eshitgan Hamza qattiq xafa bo'ldi va Ka'baga shoshildi. U yerda, Haram hovlisida, Abu Jahlni Quraysh kishilari guruhi bilan o'tirganini topdi. Hamza unga tashlanib, kamoni bilan uning boshiga qattiq urdi va dedi: "Ha! Sen Muhammad ﷺ ni so'kib yurgan ekansan; men ham uning dinini tutaman va u targ'ib qilgan narsani e'tirof etaman." Banu Maxzum qabilasi kishilari uning yordamiga keldi, Banu Hoshim kishilari ham yordam bermoqchi bo'ldi, ammo Abu Jahl ularni qaytarib, dedi: "Abu Ummorani o'z holiga qo'yinglar, Alloh haqi, men uning jiyanini shu'mlik bilan haqorat qildim." Aslida, Hamzaning Islomni qabul qilishi dastlab o'z qarindoshini boshqalar tomonidan xor qilinishiga yo'l qo'ymaslik istagidan kelib chiqqan bir odamning g'ururidan edi. Keyinroq esa Alloh uning tabiatini poklab, eng ishonchli tutqichga (Allohga iymonga) erishtirdi. U Islom dini va uning izdoshlari uchun katta kuch manbai bo'ldi.

In a gloomy atmosphere infested with dark clouds of iniquity and tyranny, there shone on the horizon a promising light for the oppressed, i.e. the conversion of Hamzah bin 'Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood. It is recorded that the Prophet (Peace be upon him) was one day seated on the hillock of Safa when Abu Jahl happened to pass by and accused the religion preached by him. Muhammad (Peace be upon him), however, kept silent and did not utter a single word. Abu Jahl went on unchecked, took a stone and cracked the Prophet's head which began to bleed. The aggressor then went to join the Quraishites in their assembly place. It so happened that shortly after that, Hamzah, while returning from a hunting expedition, passed by the same way, his bow hanging by his shoulder. A slave-girl belonging to 'Abdullah bin Jada'an, who had noted the impertinence of Abu Jahl, told him the whole story of the attack on the Prophet (Peace be upon him) . On hearing that, Hamzah was deeply offended and hurried to Al-Ka'bah and there, in the courtyard of the Holy Sanctuary, found Abu Jahl sitting with a company of Quraishites. Hamzah rushed upon him and struck his bow upon his head violently and said: "Ah! You have been abusing Muhammad (Peace be upon him); I too follow his religion and profess what he preaches." The men of Bani Makhzum came to his help, and men of Bani Hashim wanted to render help, but Abu Jahl sent them away saying: "Let Abu 'Ummarah alone, by Allâh I did revile his nephew shamelessly." In fact, Hamzah's conversion derived initially from the pride of a man who would not accept the notion of others humiliating his relative. Later on, however, Allâh purified his nature and he managed to grasp the most trustworthy hand-hold (Faith in Allâh). He proved to be a source of great strength to the Islamic Faith and its followers.

Islomning kuchayishiga yana bir muhim qo'shimcha bo'ldi: Nabiylik oltinchi yilining Zulhijja oyida, Hamzaning Islomni qabul qilishidan uch kun o'tib, 'Umar ibn al-Xattobning Islomni qabul qilishi. U qat'iyati va jasorati bilan ajralib turadigan, Makkada qo'rqitadigan va hurmat qilinadigan kishi edi va shu paytgacha yangi dinning shiddatli dushmani bo'lib kelgan. An'anaviy rivoyatga ko'ra, Payg'ambar ﷺ bir safar qo'llarini duoga ko'tarib shunday dedilar: "Ey Alloh! Islomni ikki kishidan biri orqali kuchaytir, ularni Sen ko'proq sevasan: 'Umar ibn al-Xattob yoki Abu Jahl ibn Hishom."

Another significant addition to the strength of Islam was the conversion of 'Umar bin Al-Khattab in Dhul-Hijjah, the sixth year of Prophethood, three days following the conversion of Hamzah. ] He was a man of dauntless courage and resolution, feared and respected in Makkah, and hitherto a bitter opponent of the new religion. The traditional account reveals that the Prophet (Peace be upon him) once raised his hands in prayer and said: "O Allâh! Give strength to Islam especially through either of two men you love more: 'Umar bin Al-Khattab or Abu Jahl bin Hisham.".

Albatta, bu sharafga eng loyiq bo'lgan kishi 'Umar edi. Ularning 'Umarning Islomga kirishi haqida gapiruvchi bir nechta rivoyatlarini tekshirib chiqsak, uning qalbida bir-biriga zid turli his-tuyg'ularning kurashib turganini aniq ko'rish mumkin. Bir tomondan, u qavmining an'analarini juda yuqori qo'yar va sharob ichib bazmlarda ayshni odat qilgan edi; ikkinchi tomondan esa, musulmonlarning matonatiga va ularning dinlariga bo'lgan tinimsiz sadoqatiga qattiq tahsin o'qirdi. Bu ikki qarama-qarshi qarash uning ruhida bir xil shubha uyg'otar, ba'zan esa Islom ta'limotlari hayotning yanada yuksak va muqaddas urug'larini olib kela oladi, degan fikrga moyil qilar edi. Shu sababli u doim g'azabga to'lib-toshar, shundan so'ng kutilmaganda holsizlanib qolar edi. Umuman olganda, uning Islomga kirishi haqidagi hikoya juda qiziqarli bo'lib, ba'zi tafsilotlarga to'xtalishni talab qiladi. Bir kuni 'Umar ibn al-Xattob uyidan chiqib, Haram masjidiga yo'l oldi. U yerda Payg'ambar ﷺ namoz o'qiyotganini ko'rdi va u zotning Qur'oni Karimdan "Al-Haqqah" surasini (69-sura — "Haqiqat") tilovat qilayotganini eshitdi. Allohning kalomi uning qalbiga ta'sir qildi va yuragining eng ichki qatlamlarigacha yetib bordi. U bu so'zlarning odatdagidan tashqari nazm bilan tuzilganini his qildi va qavmining Qur'oni Karimga nisbat berib yuradigan, odam tomonidan yozilgan she'r yoki folbinning so'zlari, degan da'volarini o'ylab qoldi. Payg'ambar ﷺ esa tilovatni davom ettirdi:

'Umar, obviously, was the one who merited that privilege. When we scrutinize the several versions that speak of 'Umar's conversion, we can safely conclude that various contradictory emotions used to conflict with one another within his soul. On the one hand, he used to highly regard the traditions of his people, and was habituated to the practice of indulgence in wine orgies; on the other hand, he greatly admired the stamina of the Muslims and their relentless dedication to their faith. These two extreme views created a sort of skepticism in himind and made him at times tend to believe that the doctrines of Islam could bear better and more sacred seeds of life, that is why he would always experience fits of outrage directly followed by unexpected enervation. On the whole, the account of his conversion is very interesting and requires us to go into some details. One day, 'Umar bin Al-Khattab set out from his house, and headed for the Holy Sanctuary where he saw the Prophet (Peace be upon him) offering prayer and overheard him reciting the Sûrah Al-Hâqqah (Chapter 69 — The Reality) of the Noble Qur'ân. The Words of Allâh appealed to him and touched the innermost cells of his heart. He felt that they derived from unusual composition, and he began to question his people's allegations as regards the man-composed poetry or words of a soothsayer that they used to attach to the Noble Qur'ân. The Prophet (Peace be upon him) went on to recite:

Umar oyatlarni katta qiziqish bilan o‘qidi va ulardan juda maftun bo‘ldi. "Qanday ajoyib va go‘zal! Menga Muhammad ﷺ oldiga borish yo‘lini ko‘rsating", dedi u. Buni eshitgach, Xabbob yashirinib turgan joyidan chiqib dedi: "Ey Umar, umid qilamanki, Alloh Payg‘ambar ﷺ duosini ijobat qilgan, chunki men u zotning shunday deganini eshitganman: «Ey Alloh! Islomni Umar ibn al-Xattob yoki Abu Jahl ibn Hishom orqali kuchaytir».” So‘ng Umar Safodagi bir uyga ketdi, u yerda Muhammad ﷺ sahobalari bilan birga yashirin yig‘ilishlar o‘tkazardi. Umar qilichini qo‘lida silkitib o‘sha joyga yetib keldi. U eshikni taqillatdi. Payg‘ambar ﷺ sahobalari bostirib kelgan kishi kim ekanini ko‘rish uchun o‘girildilar. Ulardan biri eshik tirqishidan qarab, orqaga qaytib baqirdi: "Bu qilich ko‘targan Umar!" Hamza do‘stlarining qo‘rquvini yo‘qotib dedi: "Uni kiritinglar. Agar do‘st sifatida kelgan bo‘lsa, marhamat. Dushman sifatida kelgan bo‘lsa, o‘z qilichi bilan boshi kesiladi." Payg‘ambar ﷺ sahobalariga eshikni ochishni buyurdilar. Xattobning o‘g‘li ichkariga kirdi. Payg‘ambar ﷺ dahshatli mehmonni kutib oldilar, uning kiyimidan va qilichining qinidan ushlab, kelish sababini so‘radilar. Shunda Umar javob berdi: "Ey Alloh elchisi ﷺ, men Allohga, Uning Elchisiga va Uning Rabbi tomonidan keltirgan narsalarga iymon keltirish uchun sizning huzuringizga keldim." Xursand bo‘lgan Muhammad ﷺ sahobalari bilan birga baland ovozda: "Allohu akbar!" (Alloh buyukdir), deb yubordilar.

'Umar read the verses with great interest and was much entranced with them. "How excellent it is, and how graceful! Please guide me to Muhammad (Peace be upon him) ." said he. And when he heard that, Khabbab came out of concealment and said, "O 'Umar, I hope that Allâh has answered the prayer of the Prophet (Peace be upon him) , for I heard him say: 'O Allâh! Strengthen Islam through either 'Umar bin Al-Khattab or Abu Jahl bin Hisham.'" 'Umar then left for a house in Safa where Muhammad (Peace be upon him) had been holding secret meetings along with his Companions. 'Umar reached that place with the sword swinging by his arm. He knocked at the door. The Companions of the Prophet (Peace be upon him) turned to see who the intruder was. One of them peeped through a chink in the door and reeled back exclaiming: "It is 'Umar with his sword." Hamzah, dispelling the fears of his friends, said: "Let him in. As a friend he is welcome. As a foe, he will have his head cut off with his own sword." The Prophet (Peace be upon him) asked his Companions to open the door. In came the son of Khattab. The Prophet (Peace be upon him) advanced to receive the dreadful visitor, caught him by his garment and scabbard, and asked him the reason of his visit. At that 'Umar replied: "O Messenger of Allâh (Peace be upon him), I come to you in order to believe in Allâh and his Messenger and that which he has brought from his Lord." Filled with delight, Muhammad (Peace be upon him) together with his Companions, cried aloud: 'Allâhu Akbar' (Allâh is Great).

Hamza ibn Abdulmuttalib va Umar ibn al-Xattob (Alloh ulardan rozi bo'lsin) kabi ikki kuchli qahramonning Islomni qabul qilishidan ko'p o'tmay, zulm va istibdod bulutlari tarqala boshladi va mushriklar musulmonlarga azob-uqubat berishning foydasiz ekanini angladilar. Shu sababli ular o'z harakatlarini boshqa yo'nalishga burishdi. Payg'ambar ﷺ hayotiga oid ishonchli manbalar shuni ko'rsatadiki, Makkaning yetakchilariga Muhammad ﷺ ga shuhrat havasi borligini taxmin qilish fikri kelgan edi. Shuning uchun ular unga qayta-qayta vasvasa solishga urindilar. Bir kuni Makkaning muhim kishilaridan bir guruhi Ka'baning hovlisida to'planishdi va ular orasidagi yetakchi Utba ibn Rabi'a Payg'ambar ﷺ ga yaqinlashib, u bilan kelishuv tuzishni taklif qildi: agar u sukut saqlab, yangi dinini e'lon qilishdan voz kechsa, ular unga istagan dunyoviy boylikni berishadi. Quraysh odamlari uning taklifini ma'qulladilar va uni bu vazifani bajarishga undadilar. Utba Muhammad ﷺ ga yaqinlashdi va unga quyidagi so'zlar bilan murojaat qildi: "Arabiston yarim orolida sening xalqingga shunchalik katta balo keltirgan boshqa birorta odamni ko'rmaganmiz. Sen bizning xudolarimizni va dinimizni haqorat qilding, ota-bobolarimizni va donishmandlarimizni johillik va adashishda ayblading, oramizda nizo chiqardiding. Bizdan begonalashish uchun qo'lingdan kelgan barcha ishni qilding. Agar buni boylik orttirish maqsadida qilayotgan bo'lsang, biz birgalashib Quraysh ichida hech kim to'plamagan darajadagi boylikni sanga berishga tayyormiz. Agar shuhrat havasi seni bosgan bo'lsa, seni o'zimizga yetakchi qilamiz. Agar shohlikni istasang, buni ham sanga bemalol taklif qilamiz. Agar bir yovuz ruh seni o'ziga bo'ysundirib olgan bo'lib, uning changalidan qutula olmayotgan bo'lsang, u holda seni davolash uchun mohir tabibларни chaqiramiz."

Shortly after the conversion of these two powerful heroes, Hamzah bin 'Abdul-Muttalib and 'Umar bin Al-Khattab (May Allah be pleased with him), the clouds of tyranny and oppression started to clear away and the polytheists realized that it was no use meting out torture to the Muslims. They consequently began to direct their campaign to a different course. The authentic records of the biography of the Prophet (Peace be upon him) show that it had occurred to the Makkan leaders to credit Muhammad (Peace be upon him) with ambition. They, therefore, time and again plied him with temptation. One day some of the important men of Makkah gathered in the enclosure of Al-Ka'bah, and 'Utbah bin Rabi'a, a chief among them, offered to approach the Prophet (Peace be upon him) and contract a bargain with him whereby they give him whatever worldly wealth he asks for, on condition that he keep silent and no longer proclaim his new faith. The people of Quraish endorsed his proposal and requested him to undertake that task. 'Utbah came closer to Muhammad (Peace be upon him) and addressed him in the following words: We have seen no other man of Arabia, who has brought so great a calamity to a nation, as you have done. You have outraged our gods and religion and taxed our forefathers and wise men with impiety and error and created strife amongst us. You have left no stone unturned to estrange the relations with us. If you are doing all this with a view to getting wealth, we will join together to give you greater riches than any Quraishite has possessed. If ambition moves you, we will make you our chief. If you desire kingship we will readily offer you that. If you are under the power of an evil spirit which seems to haunt and dominate you so that you cannot shake off its yoke, then we shall call in skilful physicians to cure you.

Allohning Elchisi ﷺ surani o'qishda davom etdi, 'Utba esa orqasiga tayangan holda qo'lini orqasiga qo'yib, diqqat bilan tinglab o'tirdi. Payg'ambar ﷺ sajda qilish lozim bo'lgan oyatga yetganda, darhol sajda qildi. Shundan so'ng u 'Utbaga qarab dedi: "Mana, Abu al-Validim! Sen mening javobimni eshitding, endi xohlaganingni qilishing mumkin." So'ngra 'Utba o'z qavmi oldiga qaytib, Payg'ambarning ﷺ munosabatini ularga xabar qildi. Qavmi uni ko'rib, ketganidan farqli yuz ifodasi bilan qaytganiga qasam ichishdi. U darhol Payg'ambar ﷺ bilan suhbatini va olgan javobini batafsil so'zlab berdi va shunday dedi: "Men hech qachon u o'qigan so'zlarga o'xshash so'zlarni eshitmaganman. Ular na she'rga, na sehrgirlikka aloqador, na folbinlikdan kelib chiqqan. Ey Quraysh xalqi! Sizdan iltimos qilaman, mening maslahatimga quloq solinglar va bu kishiga o'z maqsadlarini amalga oshirishda to'liq erkinlik bering, shunda siz undan xavfsiz ajralgan bo'lasiz. Qasamki, uning so'zlari buyuk xabarni o'zida mujassam etgan. Agar boshqa arablar uni yo'q qilsalar, sizni bu zahmatdan xalos qilishadi; agar u arablar ustidan hokimiyatga erishsa, uning shohligidan bahramand bo'lasiz va uning qudratida sherik bo'lasiz." Albatta, bu so'zlar quloq solmaganlarning qulog'iga kirmadi va kofirlarga ma'qul kelmadi. Ular 'Utbani masxara qilib, Payg'ambar ﷺ uni sehrlab qo'ygan, deb da'vo qilishdi. Xuddi shu voqeaning boshqa rivoyatida aytilishicha, 'Utba Payg'ambar ﷺ Allohning kalomlarini o'qiy boshlaguniga qadar diqqat bilan tinglashda davom etgan.

The Messenger of Allâh (Peace be upon him) went on reciting the Chapter while 'Utbah sitting and listening attentively with his hand behind his back to support him. When the Messenger reached the verse that required prostration, he immediately prostrated himself. After that, he turned to 'Utbah saying: "Well Abu Al-Waleed! You have heard my reply, you are now free to do whatever you please." 'Utbah then retired to his company to apprise them of the Prophet's attitude. When his compatriots saw him, they swore that he had returned to them with a countenance unlike the one he had before meeting the Prophet (Peace be upon him) . He immediately communicated to them the details of the talk he gave and the reply he received, and appended saying: "I have never heard words similar to those ones he recited. They definitely relate neither to poetry nor to witchcraft nor do they derive from soothsaying. O people of Quraish! I request you to heed my advice and grant the man full freedom to pursue his goals, in which case you could safely detach yourselves from him. I swear that his words bear a supreme Message. Should the other Arabs rid you of him, they will then spare you the trouble, on the other hand if he accedes to power over the Arabs, then you will bask in his kingship and share him his might." These words of course fell on deaf ears, and did not appeal to the infidels, who jeered at 'Utbah and claimed that the Prophet (Peace be upon him) had bewitched him. In another version of the same event, it is related that 'Utbah went on attentively listening to the Prophet (Peace be upon him) until the latter began to recite Allâh's Words:

Yangi va xush kelgan o'zgarishlarga qaramay, Abu Tolib jiyani ustidan hamon chuqur qo'rquv tuyg'usini his qilardi. U o'tgan voqealar ketma-ketligini o'ylab ko'rdi: 'Amora ibn al-Valid bilan bo'lgan almashuv ishi, Abu Jahlning toshi, 'Uqbaning Payg'ambarni (ﷺ) bo'g'ishga urinishi va nihoyat 'Umarning (Islomni qabul qilishdan oldin) Muhammadni (ﷺ) o'ldirish niyati. Donishmand bularning barchasi uning Payg'ambarning (ﷺ) homiysi sifatidagi maqomini e'tiborsiz qoldirish va uni ommaviy ravishda o'ldirish uchun tuzilayotgan jiddiy fitnadan dalolat berayotganini tushundi. Agar shunday bo'lsa, ijtimoiy jihatdan nufuzli bo'lishiga qaramay, na 'Umar, na Hamza yordam bera olmasligiga Abu Tolib chuqur ishondi. Abu Tolib haq edi. Mushriklar Payg'ambarni (ﷺ) o'ldirish uchun ehtiyotkorlik bilan o'ylangan reja tuzgan va uni amalga oshirish uchun birlashgan edilar. Shu sababli u Abd Manafning o'g'illari — Bani Hoshim va Bani al-Muttalibdagi qarindoshlarini to'plab, ularni jiyanini himoya qilishga va mudofaa qilishga chaqirdi. Ularning barchasi, mo'minmi yoki kofirmi, ijobiy javob berdi, faqat akasi Abu Lahab bundan mustasno, u butparastlar tomonini oldi.

The new and welcome changes notwithstanding, Abu Talib still had a deep sensation of fear over his nephew. He deliberated on the previous series of incidents including the barter affair of 'Amarah bin Al-Waleed, Abu Jahl's rock, 'Uqbah's attempt to choke the Prophet (Peace be upon him) , and finally 'Umar's (before conversion) intention to kill Muhammad (Peace be upon him). The wise man understood that all of these unequivocally smacked of a serious plot being hatched to disregard his status as a custodian of the Prophet (Peace be upon him), and kill the latter publicly. In the event of such a thing, Abu Talib deeply believed, neither 'Umar nor Hamzah would be of any avail, socially powerful though they were. Abu Talib was right. The polytheists had laid a carefully-studied plan to kill the Prophet (Peace be upon him), and banded together to put their plan into effect. He, therefore, assembled his kinsfolk of Bani Hashim and Bani Al-Muttalib, sons of 'Abd Munaf and exhorted them to immunize and defend his nephew. All of them, whether believers or disbelievers, responded positively except his brother Abu Lahab, who sided with the idolaters.