Qur'on haqiqiyligiga shubha uyg'otishga urinishlar Payg'ambar (ﷺ) davridan tortib to bugungi kungacha qilinib kelingan. Shu sababli, vahiy haqidagi tadqiqot, bildirilgan shubhalarni va ularga berilgan javoblarni ko'rib chiqmasdan to'liq bo'lmaydi.

Attempts to create doubts about the authenticity of the Qur’aan have been made from the time of the Prophet (ﷺ) until today. Hence, a study of wahy would be incomplete without a look at the doubts which have been raised, as well as the replies which have been given to them.

Qur'onning ilohiy kelib chiqishiga qarshi ko'tariladigan ikki eng keng tarqalgan e'tiroz quyidagilardir:

The following objections to the divine origin of the Qur’aan are the two most commonly raised:

(1) Qur’on Muhammadning aqlining mahsuli edi. Muhammad ﷺ

(1) The Qur’aan was the product of Muhammad’s intelligence.

(2) Muhammad (ﷺ) ga Qur’on hikoyalarini boshqa biror kishi o‘rgatgan.

(2) Muhammad (ﷺ) was taught the stories of the Qur’aan by someone else.

Ba'zi tanqidchilar Qur'onning ma'nolari Payg'ambar (ﷺ) tomonidan o'ylab topilgan, uning o'ziga xos uslubi esa u tomonidan yaratilgan, deb da'vo qiladilar. Agar bunday da'vo to'g'ri bo'lganida, bu Payg'ambarning Qur'on nozil qilingan, degan da'vosi yolg'on ekanini anglatardi.

Some critics claim that the meanings of the Qur’aan were made up by the Prophet (ﷺ), and its unique style devised by him. If such a claim were true, it would mean that the Prophet’s claim that the Qur’aan was revealed was false.

Ya'ni, Payg'ambar ﷺ o'z ergashuvchilarini bilib yoki bilmasdan aldagan.

That is, the Prophet (r) either knowingly or unknowingly deceived his followers.

Yumshoq tanqidchilar Payg'ambar (ﷺ) niyatining yaxshi bo'lganini da'vo qiladilar, uning biografiyasi buni isbotlagan, ammo "vahiylar" aslida uni vaqti-vaqti bilan bezovta qilgan aldanishlar va xayollar edi. Bu da'vo tarixiy jihatdan hech qanday dalilga ega emas, va Qur'oni Karimning aniqligi hamda izchilligi telbaning bemani gaplari natijasi bo'lishi mumkin emas. Ancha shafqatsiz tanqidchilar esa Payg'ambar (ﷺ) o'z izdoshlarini aldagan, ularning ustidan va oxir-oqibat butun Arabiston ustidan o'z rahbarligini mustahkam o'rnatish uchun shunday qilgan, deb ayblaydilar. Biroq, agar Payg'ambarning (ﷺ) maqsadi shaxsiy shuhrat va rahbarlik bo'lganida, Qur'onni o'ziniki deb da'vo qilish unga ko'proq foyda keltirgan bo'lardi, chunki Makkaning butparast dushmanlari uning boshqa barcha adabiy asarlardan ustunligini tan olgan va agar u Allohning birligini targ'ib qilishni to'xtatsa, unga Makka ustidan podshohlik mavqeini taklif qilgan edilar.

The kinder critics claim that the Prophet (ﷺ) was well-intentioned, as his biography has proven him to be, but the “revelations” were really delusions and hallucinations which afflicted him from time to time. This claim is totally unsubstantiated historically, and the clarity and coherence of the Qur’aan could not have been the result of a madman’s ramblings. The less kind critics claim that the Prophet (ﷺ) deceived his followers in order to firmly establish his leadership over them and eventually over the whole of Arabia. However, if the Prophet’s goal had been personal glory and leadership, it would have been more to his advantage to claim the Qur’aan for himself, since his enemies among the pagan Makkans had all conceded its superiority over all other literary works and had offered the Prophet (ﷺ) the position of kingship over Makkah if he would only stop preaching the unity of God.

Qur'on ilohiy kelib chiqishiga qarshi chiqadigan boshqa tanqidchilar, Payg'ambar (ﷺ) haqida ...

Other critics of the Qur’aan’s divine origins claim that the Prophet (ﷺ)

U u buni Allohga nisbat berdi, toki uning so‘zlariga odamlar nazarida ko‘proq vazn bersin va ularning unga itoat etishini kuchaytirsin. Ammo agar gap shunday bo‘lganida, u o‘zining hech bir so‘zini o‘ziga nisbat berishni zahmat qilmagan bo‘lardi. Darhaqiqat, uning o‘z so‘zlarini o‘ziga nisbat berishi uning izdoshlarining unga itoat etish majburiyatiga hech qanday tarzda ta’sir qilmagan.

attributed it to Allaah in order to give more weight to his words in the minds of people and increase their obedience to him. But if that were the case, he would not have bothered to attribute any of his statements to himself. In fact, his attribution of statements to himself has not in any way affected the obligation of his followers to obey him.

Yuqorida aytib o'tilgan kabi tanqidlar Payg'ambar (ﷺ) ni

Criticisms such as those previously mentioned would put the Prophet (ﷺ)

dunyo rahbarlari orasida hokimiyat, obro‘ va bu hayotning hashamatiga erishish uchun o‘z izdoshlarini aldaydiganlar kam emas. Biroq Payg‘ambarimiz Muhammad ﷺ ning hayot tarixi eng mayda tafsilotlarigacha qayd etilgan bo‘lib, buning aksini isbotlaydi. Aldov va buzuqlik o‘rniga biz Payg‘ambar ﷺ ni rostgo‘yligi va saxiyligi bilan tanilganini ko‘ramiz, shu darajada ulardan u zot “al-Ameen” (Ishonchli) deb atalgan. U juda sodda yashagan va hech qanday boylik yoki qarz qoldirmasdan vafot etganini ko‘ramiz.

among worldly leaders who deceive their followers in order to achieve power, prestige, and the luxuries of this life. However, the Prophet’s biography, which has been recorded in the minutest of details, proves the exact opposite. Instead of deception and corruption, we find the Prophet (r) known for his truthfulness and generosity, so much so that he was named “ al-Ameen” (the Trustworthy). He lived very simply, and we find that he died without leaving any wealth or debts behind him.

Shuni ham ta'kidlash kerakki, Qur'oni karimda Payg'ambarning xatolari ochiq-oydin tuzatilgan ko'plab holatlar bor. Masalan, Payg'ambar ﷺ

It should also be noted that there are many instances in the Qur’aan where the Prophet’s mistakes were openly corrected. For example, when the Prophet (ﷺ)

Badr asirlari uchun fidya qabul qildi,26 shu munosabat bilan quyidagi oyat nozil bo‘ldi:

accepted ransom for the prisoners of Badr,26 the following verse was revealed:

Yana bir misol: Payg'ambar (ﷺ) 'Abdulloh ibn Umm Maktum Qur'onni o'rgatishni so'raganida, uni chetga surib qo'ydi. Payg'ambar (ﷺ) Islomga da'vat qilayotgan Quraysh yetakchilarining bir guruhi bilan jiddiy suhbatda edi. Shunda Alloh quyidagi oyatlarni nozil qildi:

Another example is when the Prophet (ﷺ) brushed aside ‘Abdullaah ibn Umm Maktoom, who had asked that he be taught the Qur’aan. The Prophet (ﷺ) had been earnestly engaged with a group of Qurayshee leaders whom he was calling to Islaam. Allaah revealed the following verses:

Payg'ambar (ﷺ)ning, atrofidagilar sezmagan bunday kichik xatolarni oshkor qilishi, agar uning maqsadi hokimiyat va obro'-e'tibor bo'lganida, albatta, uning foydasiga bo'lmas edi.

For the Prophet (ﷺ) to expose such minor errors which were imperceptible to those around him was certainly not to his advantage if his goals were power and prestige.

Boshqa tanqidchilar Payg'ambar (r) Qur'ondagi bilimlarni nasroniy yoki yahudiy manbalaridan o'rgangan, deb da'vo qilganlar. Hadis olimlari sanadining sahihligi borasida ixtilofda bo'lgan bir rivoyatga ko'ra, Payg'ambar (ﷺ) hali bola ekanligida amakisi va vasiysi Abu Tolib bilan Shomga sayohat qilgan va yo'lda nasroniy rohib Buhayro bilan uchrashgan.29 Vahiy boshlanganidan keyin Payg'ambar Muhammad (ﷺ) xotini Xadija orqali Tavrot va Injildan xabardor bo'lgan amakivachchasi Varaqa ibn Navfal bilan tanishtirilgani borasida hech qanday ixtilof yo'q. Shuningdek, Payg'ambar (ﷺ) Makkadan Madinaga hijrat qilgandan keyin yahudiy va nasroniy olimlar bilan uchrashgani ma'lum.30

Other critics have claimed that the Prophet (r) learned the knowledge contained in the Qur’aan from Christian or Jewish sources. There is a report, about whose authenticity the scholars of hadeeth are divided, that the Prophet (ﷺ), while still a boy, travelled to Syria with his uncle and guardian Aboo Taalib, and on the way met a Christian monk, Buhayraa.29 There is no dispute that after the beginning of revelation, Prophet Muhammad (ﷺ) was introduced by his wife Khadeejah to her cousin Waraqah ibn Nawfal, who was known to have knowledge of the Torah and Gospels. The Prophet (ﷺ) is also known to have met Jewish and Christian scholars after his migration from Makkah to Madeenah.30

Biroq, rohib bilan uchrashuvi qisqa bo‘ldi va undan faqat rohibning Payg‘ambarning amakisi Abu Tolibga uning jiyanining yaqin orada payg‘ambarlikka sazovor bo‘lishi haqidagi bashoratidan iborat voqea yuz berdi. Varaqa ibn Navfalga kelsak, u faqat Payg‘ambar ﷺga vahiy qilinganining oldingi payg‘ambarlarga vahiy qilingan manbadan kelganini tasdiqladi. Payg‘ambar ﷺning u bilan birga o‘qiganligi haqida hech qanday ma’lumot yo‘q va Varaqa bu voqeadan ko‘p o‘tmay vafot etdi. Madinada nasroniylar va yahudiylar Payg‘ambar ﷺ bilan bahslashar va unga savollar berishardi; Madina oyatlarining ko‘pi ularning savollariga javob bergan.31 Ular uning payg‘ambarligini rad etish uchun savollar berishardi, u esa Qur’on bilan javob berardi. Payg‘ambar ﷺga kimdir ta’lim bergani haqida tarixda hech qanday ma’lumot yo‘q. Ba’zilar esa rumlik Haddod uning ustozi bo‘lgan, deb da’vo qiladi, lekin bunday da’vo juda noto‘g‘ri, chunki makkaliklar Haddodni bilimdon deb hisoblamagan va u ta’lim berishga ham erkin emas edi. U temirchilik bilan band bo‘lgani ma’lum edi va arabcha zo‘rg‘a gapira oladigan chet ellik ekani bilinardi.32 Payg‘ambar ﷺ davridagi arablar Qur’onni obro‘sizlantirishga juda intilishgan, ammo buni uddalay olishmagan. Agar yashirin ustoz bo‘lganida, u o‘sha paytda albatta fosh etilgan bo‘lardi.

However, his meeting with the monk was short, and all that transpired was the monk’s prophecy to the Prophet’s uncle Aboo Taalib of his nephew’s impending prophethood. As for Waraqah ibn Nawfal, he only confirmed that what was revealed to the Prophet (ﷺ) came from the same source as the revelations of the earlier prophets. There is no record of the Prophet (ﷺ) having studied with him, and Waraqah died shortly after this incident. In Madeenah, the Christians and the Jews used to debate with the Prophet (ﷺ) and ask him questions; many of the Madeenan verses answered their questions.31 They would ask him questions in order to disprove his prophethood, and he would answer with the Qur’aan. There is no historical record of anyone having taught the Prophet (ﷺ). Some, however, claim that Haddaad, the Roman, was his teacher, but such a claim is quite erroneous, because the Makkans did not consider Haddaad knowledgeable, nor was he free to teach. He was known to be fully occupied as a blacksmith, and it was known that he was a foreigner who could barely speak Arabic.32 The Arabs of the Prophet’s time were very anxious to discredit the Qur’aan, but they were unable to do so. If there had been a secret teacher, he would surely have been exposed at that time.

So'nggi paytlarda Qur'ondagi, Tavrot yoki Injilda uchramaydigan yoki ulardan farq qiladigan ko'plab qissalar yahudiy va xristianlarning apokrif kitoblariga borib taqalgani aytilmoqda.33 Bu esa Payg'ambar (ﷺ) yahudiy va xristianlarning kitoblarini o'rganganining dalili sifatida keltirilmoqda.34 Biroq Qur'on qissalari borib taqaladigan noma'lum kitoblar soni juda ko'p bo'lib, ularning tillari amhar, suryoniy, ibroniy va yunon tillari orasida turlicha.35 Demak, o'qish-yozishni bilmagan Payg'ambar (ﷺ) umrining ko'p qismini chet tillarini o'rganishga, butun Yaqin Sharq bo'ylab bu kitoblarni izlab topishga va ularni chuqur o'rganishga sarflagan bo'lishi kerak edi. Shunday ekan, tanqidiy tadqiqotlarning eng so'nggilari ham Qur'onning ilohiy manbaga ega ekanligini yanada tasdiqlaydi.

Recently, most of the Qur’aanic stories that do not occur in the Torah or Gospels, or which contradict them, have been traced to apocryphal33 books of the Christians and Jews.34 This has been cited as proof that the Prophet (ﷺ) studied the books of the Christians and the Jews. However, the number of obscure books to which the Qur’aanic stories have been traced is great, and the languages of these books vary between Amharic, Syriac, Hebrew and Greek.35 Consequently, the Prophet (ﷺ), who could not read or write, would have had to spend most of his time studying foreign languages, searching all over the Middle East for the books and studying them in depth. Thus, even the most recent of critical research only further confirms the divine origin of the Qur’aan.