6.1 Birinchi vahiy
6.1 The First Revelation
Alloh Qur’onni Mahfuziy Lavhdan, u yozilgan joydan, birinchi osmonning eng quyi qismiga tushirdi. Bu vahiyda butun Qur’on bir martada “Bayt al-‘Izzah” (Izzat va qudrat uyi) deb ataladigan, quyi osmondagi bir maqomga nozil qilindi. Bu nozil bo‘lgan muborak kecha “Laylatul-Qadr” (Qadr kechasi) deb ataladi; u Ramazon oyining oxirgi o‘n kunidagi toq kechalardan biridir.
Allaah caused the Qur’aan to descend from the Protected Tablet (al-Lawh alMahfooth) on which it was written to the lowest heaven. In this revelation all of the Qur’aan was sent down at one time to a station in the lowest heaven referred to as “Bayt al-‘Izzah” (The House of Honor or Power). The blessed night on which this descent took place is called “Laylatul-Qadr” (The Night of Decree), one of the odd-numbered nights in the last ten days of the month of Ramadaan.
Alloh bu dastlabki vahiyni shunday deb atagan:
Allaah referred to this initial revelation as follows:
Ḥā Mīm. Aniq Kitob bilan qasam, albatta, Biz uni mubora kechada nozil qildik.
“Haa Meem. By the Clear Book, verily, I revealed it in a blessed night.” 36
“Albatta, Men uni Qadr kechasida nozil qildim.” 37
“Verily, I revealed it on the Night of Decree.” 37
“Ramazon oyi — unda insonlarga hidoyat qilib Qur’onni nozil qildim ...” 38
“The month of Ramadaan in which I revealed the Qur’aan as guidance to mankind ...” 38
Bu oyatlar ilk vahiyga ishora qilishi kerak, chunki Qur'oni karimning butunlay bir kechada, Ramazon oyida Payg'ambar Muhammad ﷺ ga nozil qilinmaganligi ma'lum bir haqiqatdir.
These verses have to refer to the initial revelation because it is a known fact that the whole Qur’aan was not revealed to Prophet Muhammad (r) on a single night in Ramadaan.
Ibn ‘Abbos rivoyat qilishicha, Qur’on avval yuqori osmonlardagi o‘z o‘rnidan ajratilgan va eng quyi osmondagi Bayt al-‘Izzahga joylashtirilgan.39 Bir rivoyatda aytilishicha, bu Ramazondagi Qadr kechasida sodir bo‘lgan.40 Agar Alloh xohlaganida, Qur’on o‘sha paytning o‘zida butunligicha Payg‘ambarga ﷺ nozil qilinishi mumkin edi.
Ibn ‘Abbaas stated that the Qur’aan was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven.39 One version states that this took place on the Night of Decree in Ramadaan. 40 Had it been Allaah’s wish, the Qur’aan could then have been revealed as a whole to the
...Payg'ambar (ﷺ) ga bir butun vahiy holida. Oldingi barcha vahiy kitoblari aynan shu usulda nozil qilingan. 41 Biroq, Alloh vahiyni ikki qismga bo'lishni ravo ko'rdi. Osmonlar ichidagi birinchi vahiy osmon ahliga oxirgi vahiy kitobi oxirgi payg'ambarga nozil qilinayotgani haqida xabar edi.
Prophet (ﷺ) in a single revelation. This was the method by which all of the earlier books of revelation were sent down. 41 But, Allaah chose to divide the revelation into two parts. The first revelation within the heavens represented an announcement to the inhabitants of the heavens that the final book of revelation was being sent down upon the last of the prophets.
36 Sura ad-Dukhon (44):1-3.
36 Soorah ad-Dukhaan (44):1-3.
97-sura al-Qadr (97):1.
37 Soorah al-Qadr (97):1.
38 Soorah al-Baqarah (2):185.
38 Soorah al-Baqarah (2):185.
39-raqam. Al-Haakim "al-Mustadrak" kitobida, 2-jild, 665-666-betlarda, 4216-raqam ostida rivoyat qilgan. Garchi bu so'z Ibn ‘Abbos tomonidan Payg'ambar (r) ga marfu' qilinmagan bo'lsa-da, u g'ayb olamiga oid bo'lib, uni aql-mulohaza asosida aytib bo'lmasdi. Isnodidagi rivoyat qiluvchilardan biri al-A‘mash ishonchli, lekin u mudallis hisoblanadi, ya'ni uning rivoyatlari qabul qilinmaydi, agar u hadisni o'zi nisbat bergan shaxsdan eshitganini aniq bayon qilmagan bo'lsa. Bu yerda u buni qilmagan, shuning uchun isnod zaif.
39 Collected by al-Haakim in al-Mustadrak, vol. 2, pp. 665-6, no. 4216. Although the statement was not raised by Ibn ‘Abbaas to the Prophet (r), it relates to the unseen world and could not have been made on the basis of reasoning. One of the narrators in the isnaad, al-A‘mash is reliable, but he is a mudallis, which means his reports cannot be accepted, unless he explicitly states that he heard the hadeeth from the person he attributed it to. He didn’t do that here, so the isnaad is weak.
40 An-Nasaa’iy hadisni "as-Sunan al-Kubro"ning 5-jildida, 7-bet, 7991-raqamda, at-Tabaroniy esa "al-Mu‘jam al-Kabir"da rivoyat qilgan. At-Tabaroniyning isnodida zaif ravi bor. An-Nasaa’iyning ravilari barchasi ishonchli, lekin ulardan biri al-A‘mash. Bu rivoyatda ham u hadisni o‘zi nisbat bergan shaxsdan eshitganini aniq bayon qilmagan, shuning uchun ikkala isnod ham zaifdir. Biroq an-Nasaa’iy o‘sha bobda sahih isnodli ikkita qo‘shimcha rivoyatni ham keltirgan. Ularning ikkalasida ham Laylatul-Qadr kechasida Qur’onning eng quyi osmonga tushirilgani zikr qilingan, lekin ularda Bayt al-‘Izzah haqida so‘z yo‘q.
40 Collected by an-Nasaa’ee in as-Sunan al-Kubraa, vol. 5, p. 7, no. 7991, and by at-Tabaraanee in al-Mu‘jam al-Kabeer. At-Tabaraanee’s isnaad includes a weak narrator. Nasaa’ee’s narrators are all reliable, but one of them is al-A‘mash. In this version also, he didn’t explicitly state that he heard the hadeeth from the person he attributed it to, so both isnaads are weak. However, anNasaa’ee collected two supporting narrations with authentic isnaads in the same chapter. They both mention the transferal of the Qur’aan to the lowest heaven during Laylatul-Qadr, but they don’t mention Bayt al-‘Izzah.
41 As-Suyuty aytadi: “Oldingi kitoblarning bir vaqtning o‘zida nozil qilinganligi olimlarning so‘zlaridan yaxshi ma’lum, shu darajaki, uni amalda ijmo‘ deb atash mumkin. Ammo men zamonamizning ba’zi taniqli olimlarining bu fikrga shubha bildirib, unga dalil yo‘qligini va aslida ular Qur’on kabi vaqt davomida nozil bo‘lganligini aytayotganlarini ko‘rdim. Men aytaman: to‘g‘ri qarash birinchisidir. Buning dalillaridan biri Furqon surasidagi [32-]oyatdir: [“Kofir bo‘lganlar: ‘Nega Qur’on unga bir vaqtning o‘zida nozil qilinmadi?’ deydilar. (U shunday nozil qilindi) toki sen bilan qalbingni mustahkamlasin va uni tartib bilan joylashtirdik.”]. Ibn Abu Hotim Sa‘id ibn Jubayrdan, u Ibn Abbosdan rivoyat qiladi: yahudiylar aytdilar: ‘Ey Muhammad, nega Qur’on Muso ‘alayhis-salomga Tavrot nozil qilingandek bir vaqtning o‘zida nozil qilinmadi?’ Shunda (Furqon surasidagi) oyat nozil bo‘ldi.” U boshqa isnod bilan shunga o‘xshash rivoyatni keltiradi, faqat savol beruvchilar mushriklar edi. Shuningdek, u Qatoda va as-Suddiydan o‘xshash rivoyatlarni to‘plagan.
41 As-Suyootee says, “That the previous books were revealed all at once is well known from the statements of the scholars, such that it may practically be called ijmaa‘. However, I have seen some prominent contemporary scholars questioning this position, saying that there is no evidence for it and that, in fact, they were revealed over a period of time like the Qur’aan. I say the correct position is the first one. Among the evidences for that is the verse [32] from Soorah al-Furqaan [“And those who disbelieve say, ‘Why is the Qur’aan not revealed to him all at once?’ (It is revealed) thus so I may strengthen your heart by it, and I have arranged it in right order.”] “Ibn Abee Haatim reports from Sa‘eed ibn Jubayr who quotes Ibn ‘Abbaas that the Jews said, ‘O Muhammad, why wasn’t the Qur’aan revealed all at once, as the Torah was revealed to Moosaa? Then the verse (from Soorah al-Furqaan) was revealed.” He reported by another isnaad a similar report, except that the questioners were idolaters. He gathered similar reports on the authority of Qataadah and as-Suddee.
“Agar siz Qur’on bu masalada aniq emas, va hatto bu riwoyatlar sahih bo‘lsa ham, bu so‘zlar kofirlar tomonidan aytilgan, deb aytsangiz, men quyidagicha javob beraman:”
“If you were to say that the Qur’aan is not explicit on this, and that even if these reports are authentic, these statements were made by disbelievers, I would reply as follows:
“Allohning ularning e’tirozini zikr qilgani, ammo ularning da’vosining tarixiy haqiqatini inkor etmay, balki (bosqichma-bosqich nozil qilinishining) hikmatini bayon qilgani ularning gapi fakt jihatidan to‘g‘ri ekanligiga dalolatdir. Agar oldingi kitoblar ham bosqichma-bosqich nozil qilingan bo‘lganida, ularni rad etish uchun Allohning O‘zi oldingi payg‘ambarlarga nozil qilgan kitoblar bilan bog‘liq odati shunday bo‘lgan, deb aytish kifoya qilar edi. Ular: ‘Bu payg‘ambarga nima bo‘lganki, ovqat yeydi va bozorlarda yuradi?’ () degan e’tirozlariga Alloh shunday javob bergan: [‘Sendan oldin biz ovqat yemaydigan va bozorlarda yurmaydigan hech bir payg‘ambar yubormagan edik.’] ().” “Al-Itqon fi ulum al-Qur’on”, 1-jild, 122-bet.