Makkiy vahiylar deb, Hijratdan (milodiy 622-yil) oldin Jibril alayhissalom tomonidan Payg‘ambar ﷺ ga olib kelingan Qur’onning barcha oyatlari va suralari tushuniladi.

Makkan revelations are defined as all verses and chapters of the Qur’aan which were brought by Jibreel to the Prophet (ﷺ) before the Hijrah (622 CE).

Bu oyatlar Ta'if'da, shuningdek Makkadan tashqaridagi boshqa hududlarda nozil bo'lgan oyatlarni ham o'z ichiga oladi.1 Bu vahiylar Islom harakatining birinchi bosqichini tashkil etadi, bu bosqichda uning asoslari qaror topgan edi.

This includes verses which were revealed in Taa’if, as well as those revealed in other areas outside of Makkah.1 These revelations represent the first stage of the Islaamic movement, in which its fundamentals were established.

Islom Makka aholisiga birinchi marta taqdim etilganda, ular kufr holatida edilar. Ularning ko‘pchiligi Allohga iymon keltirardi, lekin o‘zlari bilan Alloh o‘rtasida ko‘plab vositachilar qo‘yib olgan edilar. Bu vositachilarni ifodalash uchun butlar yasab, Allohning o‘rniga ularga sig‘inardilar. Shunday qilib, dastlabki vahiylar odamlarga Allohning yagonaligi va barcha narsa ustidan qudrati haqida ta’lim berdi.

When Islaam was first presented to the people of Makkah, they were in a state of disbelief. Most of them believed in Allaah, but they had put many intermediaries between themselves and Allaah. They made idols to represent these intermediaries and worshipped them instead of Allaah. Thus, the early revelations taught the people about Allaah’s unity and power over all things.

Ular odamlarga Alloh ota-onasiz, farzandsiz va Uning hokimiyatiga sherik bo‘ladigan hech kim yo‘q ekanini aytdilar. Shuningdek, butlarning na foyda keltira olishini, na zararni qaytara olishini ta’kidladilar. Ko‘rmaydigan va eshitmaydigan narsalarga sig‘inishning mantiqsizligini savol ostiga qo‘ydilar.

They told the people that Allaah was without parents, offspring or any partner who shared His powers. They also pointed out that idols could neither bring good nor hold back evil. They questioned the logic of worshipping things which could not even see or hear.

Peygambarimizga (ﷺ) birinchi vahiy oyatlari nozil bo‘lib, u zotning payg‘ambarlikka tanlanganligi bildirilgandan so‘ng, Alloh Jibroilni yuborib, unga namozning to‘g‘ri usulini o‘rgatdi. Bu zarur edi, chunki namozning to‘g‘ri usulini mantiqiy mulohaza bilan topib bo‘lmas edi. Shu sababli, hatto Payg‘ambarning o‘zi (ﷺ) ham Allohga ibodat qilishning to‘g‘ri usulini o‘rganishi kerak bo‘ldi. Namozning insonning Rabbisi haqidagi ongini tarbiyalashdagi katta ahamiyati tufayli, dastlabki oyatlar Payg‘ambarni (ﷺ) va uning dastlabki sodiq izdoshlarini namozni muntazam ado etishga chaqirdi.2

After the first verses of revelation came informing the Prophet (r) that he had been chosen for prophethood, Allaah sent Jibreel to teach him the correct method of prayer. This was necessary because the correct method of prayer could not be arrived at by logical reasoning. Therefore, even the Prophet (ﷺ) himself had to be taught the correct method of worshipping Allaah. Due to the great importance of salaah in nurturing a person’s consciousness of his Lord, the early verses called upon the Prophet (r) and his early band of followers to make their salaah regularly.2

Makkaliklar o‘zlari yasagan xudolar ularning ibodatlarini Allohga yetkazib beradi, deb ishonib, butlarga sig‘inish odatiga ega bo‘lganliklari sababli, dastlabki oyatlar ushbu noto‘g‘ri tushunchani ham aniqlashga qaratilgan edi. Oyatlar namoz va du'o (iltijo) faqat Alloh uchun va faqat Unga qilinishi kerakligini o‘rgatgan, chunki ularni ijobat qila oladigan yagona zot Uning O‘zidir.

Since the Makkans were in the habit of worshipping idols in the belief that these home made gods would carry their prayers to Allaah for them, the early verses were also aimed at clarifying this misconception. The verses taught that both salaah and du‘aa (supplication) should only be made for and to Allaah, as He is the only one who can answer them.

Tavhidga bo'lgan munosabati tufayli namozga katta e'tibor qaratilgan. Sof namoz Allohga atab o'qilganda, tavhidning amaliy ifodasi bo'lib xizmat qiladi.

Great stress was placed on salaah because of its relationship to tawheed. Pure salaah to Allaah represents tawheed in practice.

Inson zotlari g‘aybiy olamni bilishning hech bir imkoni yo‘q edi, shuning uchun dastlabki oyatlar ularga uning ajoyibotlari, sirlari va dahshatlari haqida ta’lim berdi. Oyatlar mo‘minlarni yaxshi amallarni davom ettirishga ruhlantirish uchun jannat va uning ne’matlarini tasvirladi. Shuningdek, mo‘minlarni yomon amallardan saqlanishga intilishga undash uchun do‘zax va uning azoblarini tasvirladi. Do‘zax va uning ahli haqidagi tavsiflar mo‘minlarga ham shuni tasalli berdiki, bu dunyoda zulm qilganlar Allohning azobidan qutula olmaydi. Bunday tavsiflar, shuningdek, kofirlarni vaqt o‘tib ketmasdan oldin o‘z holatlarini qayta ko‘rib chiqishga qo‘rqitish maqsadida ham qaratilgan edi. Ba’zi oyatlar esa qayta tirilishni qabul qila olmaganlar bilan tabiatdan misollar keltirib bahslashdi, masalan, o‘lik yerga yomg‘ir yog‘ib, uni qayta tiriltirishi kabi.

Since there was no way that human beings could possibly come to know about the unseen world, the early verses taught them about its wonders, its mysteries, and its horrors. The verses described paradise and its pleasures in order to encourage the believers to continue to do good deeds. They also described the Hellfire and its torments in order to encourage the believers to strive to avoid evil deeds. Descriptions of the Fire and its inhabitants also reassured the believers that those who do wrong in this life will not escape Allaah’s punishment. Such descriptions were also aimed at scaring the disbelievers into reconsidering their position before it became too late. Some of the verses also reasoned with those who could not accept the resurrection by giving them examples from nature, such as rain falling on dead earth bringing it back to life.

Boshqalar mantiqan to'g'ri ta'kidlaganidek, hayotni qayta tiklash uni yaratishdan osonroqdir, garchi bu Allohga nisbatan barobardir.

Others pointed out logically that the recreation of life would be easier than its creation, although it is all the same to Allaah

Makkaliklarning ichida Allohning mavjudligi haqida shubhada bo‘lgan ba’zi kishilar bor edi. Shu sababli, dastlabki oyatlarning ba’zilari Allohning mavjudligini isbotlovchi mantiqiy dalillar keltirardi. Ba’zan dalillar tabiatdan va o‘sha jamiyatga xos bo‘lgan jonzotlardan olinardi. Alloh makkaliklarga shunday deb murojaat qildi:

There were some individuals among the Makkans who were in doubt about Allaah’s very existence. Thus, some of the early verses presented logical arguments proving Allaah’s existence. Sometimes proofs were taken from nature and the creatures common to that society. Allaah asked the Makkans,

Boshqa hollarda to'g'ridan-to'g'ri mantiq qo'llanilgan. Alloh ulardan yaratilmaganmi yoki o'zlarini o'zlari yaratganmilarmi, deb so'ragan.

At other times straight logic was used. Allaah asked them if they were created from nothing or if they created themselves:

Bu oyatning qisqaligi bilan berayotgan da'vosi ajoyib. Yaratilishning manbai haqida atigi uchta mumkin bo'lgan javob bor. Oyat ulardan faqat ikkitasini zikr qiladi, uchinchisini esa ravshanligi tufayli aytmay qoldiradi. Bu ikki ehtimolni rad etishga ham o'tirmaydi, chunki ular shu qadar aniq yolg'on. Mavjud bo'lmagan narsa biror narsani vujudga keltirish qudratiga ega emas.

This verse is amazing in the conciseness of its challenge. There are only three possible answers to the question of the source of creation. The verse mentions only two and leaves the third unstated due to its obviousness. It doesn’t bother to disprove these two possibilities because they are so obviously false. Something which doesn’t exist doesn’t have the power to bring anything into existence.

Likewise, everyone knows that there was a time when he or she did not exist, so we could not have created ourselves. Even if someone were to argue that they came from their parents, and their parents came from their parents, and so on, the chain of causes must eventually end at one whose existence depends on nothing. Thus, Allaah, the Creator, must be accepted for our existence to make sense. In fact, one of the people of Makkah, Jubayr ibn Mut‘im reported that he heard the Prophet ﷺ reciting this passage in his salaah, and it made him feel that his heart was about to fly, which eventually caused him to accept Islaam.5

Likewise, everyone knows there was a time when he or she didn’t exist, so we can’t have created ourselves. Even if some were to argue that they came from their parents and that their parents came from their parents and so on, the chain of causes must eventually decrease to one whose existence doesn’t depend on anything. Thus, Allaah, the Creator, has to be accepted for our existence to make sense. In fact, one of the people of Makkah, Jubayr ibn Mut‘im reported that he heard the Prophet (r) reciting this passage in his salaah, and it made him feel that his heart was going to fly, which caused him to eventually accept Islaam.5

Quraysh ni Qur’on Allohdan ekanligiga va Muhammad ﷺ Allohning payg‘ambari ekanligiga ishontirish uchun Makkada nozil bo‘lgan ayrim oyatlar arablarni Qur’onga o‘xshash narsa keltirishga da’vat etdi. Ko‘plab suralar “Alif, Lom, Mim”, “Sod” yoki “Nun” kabi alohida harflar bilan boshlanadi. Bu bilan Makkaliklar nutq va she’r yozishda ishlatadigan o‘sha alifbo harflari bilan ularga achchiq qilinardi. Alloh Qur’onni aynan shu harflar bilan nozil qildi, ammo ular unga o‘xshash narsa yarata olmadilar. Arablar Qur’onning eng kichik surasiga o‘xshash bir sura ham yarata olmagani uchun, Qur’onning mo‘jizaviy tabiati va ilohiy manbai o‘sha davr odamlariga aniq isbotlandi. Biroq ko‘pchilik Qur’onni sehrli afsun deb qarashni, Payg‘ambar ﷺ ni esa mohir sehrgar deb bilishni afzal ko‘rdi.

In order to prove to the Quraysh that the Qur’aan was from Allaah and that Muhammad (ﷺ) was a prophet of Allaah, some of the Makkan verses challenged the Arabs to imitate the Qur’aan. Many of the chapters began with individual letters like “Alif, Laam and Meem,” “Saad,” or “Noon” in order to tease the Makkans with the same letters of the alphabet with which they made their flowery speeches and poetry. Allaah revealed the Qur’aan with the same letters, but they just could not imitate it. Since the Arabs were unable to produce a chapter like even the smallest chapter of Qur’aan, the miraculous nature of the Qur’aan and its divine origin were clearly proven to the people at that time. However, many of them preferred to look at the Qur’aan as a magical spell, and the Prophet (r) as a master magician

Makka suralarida ko'pincha 'Od va Samud kabi oldingi tsivilizatsiyalarning tarixiy misollari keltirilgan. Ular Islom xabarini rad etganlarni ogohlantirish uchun zikr qilingan. Oyatlarda qadimgi tsivilizatsiyalarning ajoyib tomonlari haqida so'z borgan. Ularda Alloh o'sha xalqlarga ato etgan ko'plab ne'matlar bayon qilingan. Keyin esa qanday qilib odamlar Allohga itoatsizlik qilib, Uning ne'matlarini inkor etgani va Allohning azobi ularni, ular Allohni xafa qilsalar nima bo'lishini o'ylamay, beparvo holda turganlarida qanday tutgani aytilgan. Bu misollar arablarga juda tanish edi, chunki bunday tsivilizatsiyalarning xarobalari hali ham ko'rinib turardi. Masalan, Samud xalqi, ya'ni Solih payg'ambarning qavmi bilan bog'liq Madoin Solih qoyatosh qabrlari to'g'ridan-to'g'ri Suriyaga boradigan savdo yo'lida joylashgan edi.

The Makkan verses often mentioned historical examples of earlier civilizations, like the ‘Aad and the Thamood. They were mentioned in order to warn those who had rejected the message of Islaam. The verses spoke about the wonders of the ancient civilizations. They recounted the many blessing which Allaah had bestowed on the peoples of those civilizations. Then they told how the people disobeyed Allaah and denied His blessings, and how Allaah’s punishment caught them while they were totally unconcerned of what could become of them if they displeased Allaah. These examples were quite familiar to the Arabs because the ruins of such civilizations could still be seen. For example, the stone tombs of Madaa’in Saalih, associated with the Thamood, the people of Prophet Saalih, were directly on the trade route to Syria.

Makkada nazil bo'lgan oyatlarda shariat hukmlari juda kam edi. Buning o'rniga oyatlar musulmonlarning iymonini mustahkamlaydigan asosiy tamoyillarga e'tibor qaratardi. Bu oyatlarda Allohdan qo'rqish, Uning huzurida bo'lishni va barcha narsalarni bilishini his etish muhimligi bayon qilinardi. Ko'pincha ular sabr-toqatli, qat'iyatli, rostgo'y va ishonchli bo'lishga oid nasihatlar bilan to'la edi. Bunda maqsad dastlabki musulmonlarning ma'naviy va axloqiy qiyofasini shakllantirish edi, chunki ular ozchilikni tashkil etar va Makka jamiyatining kuchli bosimi ostida yashardilar.

Very few laws were revealed in the Makkan verses. Instead, the verses concentrated on principles which would build the eemaan (faith) of the early Muslims. These verses spoke of the importance of fearing Allaah and being aware of His presence and knowledge of all things. They were often filled with advice about being patient, perseverant, truthful and trustworthy, in order to build the moral and spiritual character of the early Muslims, who were in a minority and under great pressure from Makkan society

Makka suralari odatda qisqa oyatlardan, jozibali qofiyalardan va juda kuchli ohangdan iborat edi. Bu xususiyatlar Islom xabariga asosan qarshi bo‘lgan tinglovchilarning diqqatini tortish uchun mo‘ljallangan edi. Oyatlar qisqa bo‘lishi kerak edi, chunki tinglovchilar uzun va cho‘zilgan gaplarni eshitishga tayyor bo‘lmasdilar.

The Makkan soorahs usually had short verses, catchy rhymes, and a very strong rhythm. These qualities were meant to catch the attention of listeners who were basically opposed to the message of Islaam. The verses had to be short because the audience would not be willing to listen to long, drawn-out statements.

Qur’on eshitishlari bilan barmoqlarini quloqlariga tiqib, yuz o‘girib olishardi. Shu sababli, oyatlar ko‘pincha darhol ta’sir qilishi kerak edi. Ular ko‘pincha folbinlar va bashoratchilarning qo‘shiqlariga o‘xshab ketardi, lekin ularning ma’nolari juda aniq edi, bashoratchilarning qo‘shiqlari esa ko‘pincha tushunarsiz va noaniq bo‘lardi. Masalan, bashoratchi Zabraa o‘z qavmini yaqinda ularning boshiga tushadigan falokat haqida quyidagi so‘zlar bilan ogohlantirgan edi:

As soon as they heard any of the Qur’aan, they would stick their fingers in their ears and turn away. Thus, the verses often had to strike home immediately. They often resembled the chants of the oracles and fortunetellers, but their meanings were very clear, whereas the oracles’ chants were mostly obscure and vague. For example, the oracle Zabraa warned her people about a disaster that would soon strike them in the following words:

Esuvchi shamol bilan,

By the fluttering wind,

Va tushayotgan tun;

And the falling night;

Yorug' tong bilan,

By the shining morn,

Va o'tkir yulduz;

And the piercing star;

Yomg'ir yuklagan bulutlar bilan,

By the rain-laden clouds,

Darhaqiqat, vodiydagi daraxtlar haqiqatan ham aldamchidir,

Verily, the trees of the valley are really deceptive,

Va tishlar tishlanib, qayrilib ketguncha g'ijirlatiladi.

And teeth gnash until twisted.

Albatta, tog'ning toshlari motam haqida ogohlantiradi,

Verily, the boulders of the mountain warn of mourning,

Undan hech qanday qutulish yo‘lini topa olmaysiz.

That you won’t find any escape from.

Folbin Zabraa.

The fortuneteller Zabraa.