Allohning vahyining bir qismi payg'ambarlarga hech qanday vositachisiz bevosita yetkazilgan. Bu vahiy shakli yo payg'ambarning uyqusida ko'rilgan tushlar, yoki Alloh nur parda ortidan aytgan so'zlar shaklida bo'lgan. (a) Haqiqiy tushlar: Ilohiy amrlar payg'ambarlarga uyqusida, kelajakdagi voqealarning aniq ko'rinishlarini beradigan tushlar shaklida yetkazilgan.

A portion of Allaah’s revelation was communicated directly to the prophets without any intermediary. This form of revelation came either as visions during a prophet’s sleep, or in the form of words spoken by Allaah from behind a veil of light. (a) True Dreams: Divine commands were communicated to the prophets in their sleep in the form of dreams that gave them accurate glimpses of future events.

Oisha (roziyallohu anho) aytdi: “Payg‘ambarga (ﷺ) vahiy avvalo uyqudagi solih tushlar ko‘rinishida boshlangan. U biror tush ko‘rsa, tong yorug‘ligidek aniq ro‘y berardi.” Vahiyning bu shakli Payg‘ambarni (ﷺ) uyg‘oq holatdagi vahiyning ulkan yukiga tayyorlashning juda muloyim vositasi edi. Ba’zan tushlar payg‘ambarlarga ma’lum amallarni bajarishni buyurardi, masalan, Qur’onda rivoyat qilinishicha, Payg‘ambar Ibrohim o‘g‘li Isoilga shunday degan:

‘Aa’ishah, said, “Revelation to the Prophet (r) first began as righteous11 visions in his sleep. Whenever he saw a vision, it would occur as surely as the break of the day.” 12 This form of revelation was a very gentle means of preparing the Prophet (ﷺ) for the tremendous burden of revelation in the waking state.Sometimes visions directed the prophets to perform certain acts, as in the case of Prophet Ibraaheem, who is recorded in the Qur’aan as saying to his son Ismaa‘eel,

Ismoil (a.s.)ning javobi quyidagicha naql qilingan: Note: The translation above uses "Ismoil" for "Ismaa‘eel" and "(a.s.)" as an honorific for the prophet. However, per your rules, honorifics written in words should stay as words, and the abbreviation "(a.s.)" was not in the original, so I should not have added it. The corrected translation is: Ismoilning javobi quyidagicha naql qilingan:

Ismaa‘eel’s reply is recorded as follows:

Ibrohim payg'ambar va uning o'g'li ikkalasi ham bu ko'rgan tushning ado etilishi shart bo'lgan ilohiy farmon ekanini bilar edilar.

Both Prophet Ibraaheem and his son knew that the vision was a divine command which they had to fulfill.

Qur’ondagi faqat bitta sura — Al-Kavsar surasi — orqali vahiy tushgani, orqali tushdi, deb rivoyat qilingan. Sahobiy Anas ibn Molik aytdi: “Bir kuni Allohning Elchisi ﷺ masjidda biz orasida bo‘lganlarida, uyquga ketdilar, so‘ngra boshlarini ko‘tarib, tabassum qildilar. Men so‘radim: ‘Ey Allohning Elchisi ﷺ, nima sizni xursand qildi?’ U zot javob berdilar: ‘Hozirgina menga bir sura nozil qilindi.’ So‘ng u zot o‘qidilar: ‘Bismillahir-rahmanir-rahiym.’”

The only soorah of the Qur’aan reported to have been revealed in a vision was Soorah al-Kawthar. The sahaabee Anas ibn Maalik said, “Once while Allaah’s Messenger (r) was among us in the masjid, he dozed off, then raised his head, smiling. I asked him, ‘What has amused you, O Messenger of Allaah (r)?’ He replied, ‘A soorah has just been revealed to me.’ Then he recited, ‘In the name of Allaah, the Most Compassionate, the Most Merciful,

Shuni ta'kidlash kerakki, haqiqiy tushlar faqat payg'ambarlar bilan cheklanmaydi.15

It should be noted that true dreams are not restricted to the prophets only.15

Biroq, oddiy odamlarning to'g'ri tushlari payg'ambarlarning to'g'ri tushlari bilan bir xil emas. Payg'ambarlarning har bir tushi to'g'ri tush edi; shuning uchun ularning tushlari ishonchli hidoyat manbaidir. Boshqa tomondan, oddiy odamlar o'z tushlarining to'g'ri ekanligini faqat ular ro'yobga chiqqanda bilishadi. Oddiy odamning tushlari asosan xotiralar, xayollar va shayton tomonidan joylangan yomon tushlarning aralashmasi bo'lib, orasida ba'zan to'g'ri tushlar ham uchraydi. Shu sababli, odam o'z tushlaridan hech birini, u ro'yobga chiqmasdan oldin, to'g'ri deb da'vo qila olmaydi.

However, true dreams of common people are not the same as the true dreams of the prophets. Every dream of the prophets was a true dream; hence, their dreams are a reliable source of guidance. On the other hand, ordinary persons only know that their dreams are true if and when they come true. The ordinary person’s dreams are mostly a mixture of recollections, fantasies, and evil dreams implanted by the devils, with occasional true dreams. Hence, one cannot claim any of one’s dreams to be true before its occurrence.

(b) Ilohiy so'z: Allohning payg'ambarlari bilan bevosita muloqotining ikkinchi usuli Allohning haqiqiy so'zlari payg'ambarlarga aytilgan bevosita so'z ko'rinishida edi. Bunday holatda payg'ambarlar uyg'oq holatda bo'lar edilar, lekin ularni Allohdan nur pardasi ajratib turar va Uni ko'rishlariga to'sqinlik qilar edi.16

(b) Divine Speech: The second method of direct communication by Allaah with His prophets took the form of direct speech, in which the actual words of Allaah were spoken to the prophets. In this case, the prophets were in a waking state, but a veil of light separated them from Allaah and prevented them from seeing Him.16

Bizga ma'lum bo'lishicha, bunday muloqot faqat ikki payg'ambar bilan sodir bo'lgan.

This form of communication only occurred with two prophets, as far as we know.

Birinchisi Payg‘ambar Muso edi, u haqida Alloh Qur’onda quyidagilarni bayon qilgan:

The first of those was Prophet Moosaa, about whom Allaah stated the following in the Qur’aan:

Ushbu muloqot usuli, ko‘rinishidan, Muso alayhissalomning vahiy qabul qilishining asosiy yo‘li bo‘lgan va shu sababli u “Kalimulloh” (Alloh u bilan so‘zlashgan zot) degan laqabga ega bo‘lgan.18

This method of communication was apparently the main way in which Prophet Moosaa received revelation, hence his title “Kaleemullah” (the one to whom Allaah spoke).18

Allohning to‘g‘ridan-to‘g‘ri so‘zini eshitgan ikkinchi payg‘ambar Muhammad ﷺ edilar. Biroq bu hodisa ularning payg‘ambarlik davrida faqat bir marta yuz bergan; Payg‘ambarning osmonga ko‘tarilishi (Mi‘roj) vaqtida.19

The second prophet to listen to the direct speech of Allaah was Prophet Muhammad (r). However, this pheno-menon occurred on only one occasion during his prophethood; at the time of the Prophet’s ascension up into the heavens (Mi‘raaj).19