Ikkinchi vahiy nima uchun avvalgi ilohiy kitoblar singari bir vaqtning o‘zida emas, balki bo‘laklarga bo‘lingan holda nozil bo‘lgani bir qancha sabablarga ko‘radir.

There are a number of reasons why the second revelation took place in segments rather than all at once, as happened with the former books of revelation.

Quyidagilar faqat eng aniq sabablarning qisqacha bayonidir:

The following are only a summary of the most obvious reasons:

Payg'ambar (ﷺ) mushriklar va yahudiylarning dushmanlari qo'lida ko'plab sinovlarga duch keldi. Ular uni yolg'onchi va soxta deb atashdi hamda uning ruhini sindirish uchun har xil yo'llarni sinab ko'rishdi. Dushmanlarining bosimi eng yuqori darajaga yetib, deyarli chidab bo'lmas holga kelganda, Alloh payg'ambarni tasalli berish uchun ba'zi oyatlarni nozil qilardi. Masalan:

The Prophet (ﷺ) was faced with many trials at the hands of his enemies among the idolaters and the Jews. They called him a liar and a fake and tried every possible way to break his spirit. Whenever the pressure of his opponents reached its peak and became virtually unbearable, Allaah would reveal certain verses to comfort the Prophet (ﷺ). For example:

Alloh shuningdek, unga avvalgi payg'ambarlarning sinovlarini eslatish orqali ishonch baxsh etardi va ular oxir-oqibat qanday qilib muvaffaqiyatga erishganlarini eslatardi. Masalan,

Allaah would also give him confidence by reminding him of the trials of the former prophets and how they were eventually given success. For example,

Boshqa vaqtlarda Alloh unga yordam va g'alaba berishni aslida va'da qilardi:

At other times Allaah would actually promise him help and victory:

Yoki Alloh unga dushmanlarining mag'lubiyati haqida xabar berardi:

Or Allaah would inform him of the failure of his enemies:

Shunday qilib, Qur'onning ba'zi qismlari Payg'ambarlik faoliyatining turli bosqichlarida, aynan Payg'ambar ﷺ ga tasalli berish, unga sabr-toqat va ishonch ato etish uchun nozil qilingan, shunda u Islomni targ'ib qilish vazifasini ado eta olsin.

Thus, certain segments of the Qur’aan were revealed at various point in his mission specifically to comfort the Prophet (ﷺ) and give him steadfastness and confidence in order to fulfill his obligation of propagating Islaam.

Vahiyning nozil bo‘lishi juda og‘ir yuk edi, u odatda Payg‘ambarni (ﷺ) holsiz va madorsiz qilib qo‘yardi. Oisha roziyallohu anhoning rivoyat qilishicha, bir kuni juda sovuq kunda u vahiy kelganda va undan ketganda Payg‘ambarni ko‘rgan. Sovuq havoga qaramay, uning peshonasidan ter tomchilab turgan edi.51 Hatto Alloh Taolo O‘zi ham Qur’onni og‘ir va mashaqqatli deb ta’riflagan:

The descent of revelation was a great burden which usually left the Prophet (ﷺ) drained and weak. ‘Aa’ishah reported that once, on an extremely cold day, she saw him when revelation came and left him. And, in spite of the cold weather, his forehead was dripping with sweat.51 Even Allaah Himself referred to the Qur’aan as being weighty and burdensome:

Va Allohning so'zining buyukligini, kuchini va og'irligini ta'kidlash maqsadida, Alloh quyidagi o'xshatishni keltirdi:

And, in order to emphasize the greatness, power and weight of the word of God, Allaah set forth the following metaphor:

Shunday qilib, Allohning so'nggi kalomini bir zumda nozil qilish Payg'ambar (ﷺ) uchun juda og'ir bo'lardi. Bunday vahiy unga eng qattiq bosim o'tkazgan bo'lardi. Shu sababli u qabul qila oladigan bo'laklarga bo'linib, bosqichma-bosqich nozil qilindi. Shunday qilib, Payg'ambar (ﷺ) faqat qisqa vaqt davomida yuk ostida bo'lar edi va uning da'vati uzoq tiklanish davrlari bilan to'xtab qolmas edi. Demak, vahiyning bo'laklarga bo'linib nozil bo'lish usuli Alloh Ta'olo o'zining so'nggi Payg'ambariga, so'nggi xabarning buyukligi va ulug'vorligi tufayli, nihoyatda mehr bilan munosabatda bo'lganini ifodalaydi.

Thus, the revelation of the final word of Allaah in one stroke would have been too much for the Prophet (ﷺ) to bear. Such a revelation would have placed him under the most extreme pressure. It was, therefore, broken down into bearable segments and revealed gradually. In this way the Prophet (ﷺ) would only be burdened for short periods of time and his mission would not be hampered by long periods of recovery. Thus, the segmented method of revelation represents the gentle manner in which Allaah dealt with His last messenger due to the might and glory of the final message.

Qur’onni Islom aqidalarini bayon qilish uchun ishlatish usuli bosqichma-bosqich usul edi. Barcha aqidalar boshida ham, biror bosqichda ham bir vaqtning o‘zida farz qilinmagan. Qur’onning dastlabki suralari Alloh ibodatiga va Uning birligiga duch kelgan asosiy muammoni, ya’ni shirkni bartaraf etishga qaratilgan edi. 54 Allohning ustunligi va yagonaligiga bo‘lgan ishonch shakllantirilishi, yaratilganlardan iborat soxta xudolar esa yo‘qotilishi kerak edi. Shunday qilib, dastlabki suralar tavhidga55 va imonning yana bir asosiy ustuniga, ya’ni qiyomat va hisob-kitobga ishonchga56 e’tibor qaratdi. Imonni mustahkamlashga o‘n ikki yil sarflangandan so‘nggina, Payg‘ambarning osmonga ko‘tarilishi (mi‘roj) paytida namoz farz qilindi.57 Hijratdan bir yil oldin Qur’on oyatlari mo‘minlar uchun majburiy amal sifatida namozni ta’kidlay boshladi. Hijratdan ikki yil o‘tgach, Qur’on oyatlari ro‘zani va zakotni bayon qilib, ularni musulmonlarga farz qildi.58 Nihoyat, hijratdan keyingi oltinchi yilda Qur’on oyatlari hajni qodir bo‘lgan har bir kishi uchun majburiyat sifatida ochib berdi.59

The method by which the Qur’aan was used to present the principles of Islaam was a gradual method. All of the principles were not enjoined in the beginning or all at once during any stage. The early soorahs of the Qur’aan were aimed at treating the main problem which confronted the worship of Allaah and His unity: shirk. 54 Belief in Allaah’s supremacy and unity had to be built and the false gods of creation had to be removed. Thus, the early soorahs concentrated on tawheed55 and the other major pillar of eemaan, 56 belief in the Resurrection and Judgment. It was not until after twelve years of building eemaan that salaah was made compulsory, during the Prophet’s Ascent (mi‘raaj) to the heavens.57 One year before the Hijrah, the Qur’aanic verses began to stress salaah as a requirement for the believers. It was not until two years after the Hijrah that the Qur’aanic verses turned to sawm and zakaah and enjoined them on Muslims.58 Finally, in the sixth year after the Hijrah, the verses of the Qur’aan revealed hajj as an obligation for whoever is able to perform it.59

ʼOyisha (roziyallohu anho) aytdilarki, Qur’onning birinchi nozil bo‘lgan narsasi jannat va do‘zax haqida bo‘lgan, halol va harom ishlar haqidagi masalalar esa faqat bir muddat o‘tgach bayon qilingan. U kishi shunday dedilar: “Agar birinchi nozil bo‘lgan narsa: ‘Spirtli ichimlik ichmanglar’ yoki ‘Zino va fahshoga yaqinlashmanglar’ bo‘lganida, ular: ‘Biz buni hech qachon tark etmaymiz’, deb aytishgan bo‘lar edilar.”60

‘Aa’ishah mentioned that the first thing to be revealed of the Qur’aan dealt with Heaven and Hell and that it was only after some time that issues of legal and illegal acts were dealt with. She said, “If the first thing to be revealed had been, ‘Don’t drink liquor,’ or ‘Don’t commit adultery and fornication,’ they would have said, ‘We will never give [it] up.’ ”60

Agar Qur’on bir vaqtning o‘zida nozil qilinganida, qonunlarni bosqichma-bosqich joriy etish mumkin bo‘lmas edi. Bu usul, keyinchalik yer yuzida Islomni qaror toptiradigan birinchi avlod musulmonlari uchun ayniqsa muhim edi.

If the Qur’aan had been revealed all at once, it would not have been possible to establish the laws in a gradual fashion. This method was particularly important for the first generation of Muslims who would later establish Islaam in the earth.

Islom tamoyillarini aniq tushunish ular uchun zarur edi, chunki musulmonlarning keyingi avlodlari Islomni ularning talqini va amaliyotiga tayanishi kerak edi.

It was necessary for them to have a clear understanding of the principles of Islaam because the later generations of Muslims would depend on their interpretation and practice of Islaam.

Пайғамбарнинг ﷺ izdoshlarining aksariyati o‘qish va yozishni bilmagani sababli, Qur’oni karimni saqlab qolishning asosiy usuli yod olish bo‘ldi. Shu bois, agar butun Qur’oni karim bir vaqtning o‘zida nozil qilingan bo‘lganida, uning uzunligi tufayli ular hammasini yod olishga qodir bo‘lmas edilar.

Since the majority of the Prophet’s followers were unable to read or write, the main method of preserving the Qur’aan became that of memorization. So, if the whole Qur’aan had been revealed at once, they would have been unable to memorize all of it due to its length.

Hatto yozishni biladigan ozgina kishilar ham, o‘sha paytdagi yozuv materiallarining kamligi tufayli, uning hammasini yozib qoldira olmas edilar. Shunday qilib, Qur’oni karimning bo‘lib-bo‘lib nozil bo‘lishi sahobalarga butun Qur’onni yod olish va bir-birlariga o‘rgatishni osonlashtirdi. ‘Umar ibn al-Xattob rivoyat qilinishicha shunday degan: “Qur’onni besh oyatdan o‘rganinglar, chunki Jibril alayhissalom Payg‘ambar ﷺ ga Qur’onni besh oyatdan olib tushardi.” 61 Bu, shuningdek, Payg‘ambarning ﷺ kotiblariga uning hayotlik davrida butun Qur’onni yozib olishni osonlashtirdi.

Even the few who were able to write would have been unable to record all of it, due to the scarcity of writing materials at the time. Thus, the revelation of the Qur’aan in sections made it easier for the companions to memorize the whole Qur’aan and teach it to each other. ‘Umar ibn al-Khattaab was reported to have said, “Learn the Qur’aan five verses at a time, for verily, Jibreel used to descend with the Qur’aan for the Prophet (r) five at a time.” 61 This also made it easier for the scribes of the Prophet (r) to record all of the Qur’aan during his lifetime.

Qur'onning bu dastlabki saqlanishi Islom ta'limotining sofligini saqlab qolishda juda muhim edi, chunki oldingi vahiy kitoblaridagi o'zgarishlar ularning izdoshlarini adashtirgan edi. Qur'onning bosqichma-bosqich nozil bo'lishi esa insonlarga oyatlarning ma'nolarini chuqurroq o'ylab ko'rish imkoniyatini berdi. Bu esa ularni ayrim masalalarni aniqlashtirish yoki ayrim talqinlarni tekshirish maqsadida Payg'ambar ﷺ dan so'rashga undadi. Shu tariqa bu avlod Qur'onni haqiqatan ham chuqur tushunib olishga muvaffaq bo'ldi. Bu juda katta ahamiyatga ega edi, chunki ularning Qur'on tamoyillarini amalda qo'llashlari keyingi musulmon avlodlari uchun yo'l-yo'riq bo'lib xizmat qildi va bugungi kunga qadar shunday bo'lib kelmoqda. Qur'on bir vaqtning o'zida nozil qilinganida bunday tushuncha hech qachon mumkin bo'lmagan bo'lar edi.

This early preservation of Qur’aan was critical to maintaining the purity of the teachings of Islaam, as it was the alterations in earlier books of revelation which led their followers astray. The gradual revelation of the Qur’aan also gave them a greater opportunity to contemplate the meanings of the verses. This, in turn, caused them to question the Prophet (r) in order to clarify certain points or verify certain interpretations. Thus, this generation was able to gain a truly deep understanding of the Qur’aan. This was of great importance, because their practical implementation of the principles of the Qur’aan became a guide to later generations of Muslims and continues to be one to this day. Such an understanding would not have been possible had the Qur’aan been revealed all at once.

Ko‘pincha Qur’on oyatlari Payg‘ambar (ﷺ) va uning sahobalari duch kelgan muammolarga xos ravishda nozil bo‘lardi. Ba’zan odamlar Payg‘ambardan (ﷺ) uning bilmagan savollarini so‘rar edilar va Alloh javobni nozil qilardi. Masalan, rivoyat qilinishicha, Zulqarnayn haqidagi hikoya Yahudiylar tomonidan Payg‘ambardan (ﷺ) uning nubuvatini sinash uchun u haqda so‘ralgani sababli nozil bo‘lgan. Alloh nozil qildi:

Often the verses of the Qur’aan would be revealed to deal specifically with problems which faced the Prophet (ﷺ) and his companions. Sometimes people would ask the Prophet (ﷺ) questions about which he had no knowledge, and Allaah would reveal the answer. For example, it was reported that the story about Thul-Qarnayn was revealed because the Jews asked the Prophet (ﷺ) about him, as a test of his prophethood. Allaah revealed:

Boshqa vaqtlarda, Payg'ambarning (ﷺ) o'zi qilgan xatoni tuzatish uchun oyatlar nozil bo'lardi. Buning misoli at-Tavba surasida bo'lib, unda Alloh Payg'ambarga (ﷺ) shunday degan:

At other times, verses would be revealed to correct an error made by the Prophet (ﷺ) himself. An example of this is in Soorah at-Tawbah, in which Allaah told the Prophet (ﷺ),

Mujohid aytdiki, bu oyat ba'zi kishilarga nisbatan nozil bo'lgan, ular boshqalarga maslahat berib: "Allohning Elchisidan (ﷺ) sizlarni (Tabuk yurishida qatnashishdan) ozod qilishini so'rang. Agar u sizlarga ruxsat bersa, uyda qolinglar, agar ruxsat bermasa ham, uyda qolinglar", deyishgan. Ibn Kasir aytdi: "Eng Oliy Zot bunday demoqda: "Ularning hech biriga orqada qolishga ruxsat bermasliging kerak edi, toki sen kimning sendan itoat ko'rsatishda rostgo'y, kimning yolg'onchi ekanligini bilib olasan. Chunki ular orqada qolish niyatida qat'iy edilar."65

Mujaahid said the verse was revealed about some people who advised others, “Ask the Messenger of Allaah (ﷺ) to excuse you (from participating in the expedition to Tabook). If he gives you permission, stay home, and if he doesn’t permit you, stay home, (anyway).” Ibn Katheer said “The Most High is saying, ‘You shouldn’t have given permission to any of them to stay behind so you could have known who was truthful in his display of obedience to you and who was lying. For they were firm in their intention to stay behind.’ ”65

Shuningdek, o'sha davrdagi musulmonlar orasida keng tarqalgan noto'g'ri munosabatlarni tuzatish uchun ham oyatlar nozil bo'lgan. Bunday vahiyga misol — Hunayn jangi voqeasidir. Musulmonlar g'alaba qozonishlariga ishonch bilan kofirlar bilan jang qilish uchun yo'lga chiqdilar, chunki ularning soni dushmannikidan ko'p marta ortiq edi. Dushman ularni pistirmaga tushirdi va ular orqaga o'girilib, mag'lubiyat bilan qochishga majbur bo'ldilar. Biroq, bu dastlabki saboqdan so'ng, Alloh o'sha jangning o'zida ularga dushman ustidan g'alaba berdi. Shundan keyin U quyidagi oyatni nozil qildi:

Verses were also revealed to correct wrong attitudes which were widespread among the Muslims of that time. An example of such a revelation is the case of the Battle of Hunayn. Muslims had left to do battle with the disbelievers feeling that they were sure to be victorious, since their numbers exceeded that of the enemy many times over. The enemy ambushed them and caused them to turn on their heels and flee in defeat. However, after that initial lesson, Allaah gave them success over the enemy in the same battle. Then, He revealed the following verse:

Qur'on voqealarga ularning sodir bo'lgan paytida javob berib, o'sha voqealarda ishtirok etganlarga yanada bevosita yetib bordi. Xatolar sodir bo'lgandan so'ng darhol qilingan tuzatishlar, xatodan ancha oldin yoki keyin berilgan umumiy nasihatlarga qaraganda kuchliroq ta'sir ko'rsatadi. Agar Qur'on bir vaqtning o'zida to'liq nozil qilingan bo'lganida, bunday va shunga o'xshash muammolarni ularning kontekstida ko'rib chiqish mumkin bo'lmas edi.

By dealing with the various incidents at the time that they occurred, the Qur’aan was able to reach those involved more directly. Corrections made immediately after errors take place tend to have a greater impact than general advice given long before or after. If the Qur’aan had been revealed all at once, it would not have been possible to treat these and similar problems within their context.

Qur’on Allohning so‘zi ekanligining aniq dalili shuki, u yigirma uch yil davomida bo‘lak-bo‘lak nozil bo‘lgan. Bu uning yolg‘iz Allohning kalomi ekanini, Payg‘ambar Muhammad ﷺ yoki boshqa biror yaratilmishning so‘zi emasligini isbotlaydi. Buni butun matnning boshidan oxirigacha bo‘lgan birligi va izchil ifodasi tasdiqlaydi. Uning asosiy mavzulari bir yuz o‘n to‘rt surasi davomida chambarchas bog‘langan bo‘lib, barcha suralar bitta marvarid taqinchoqqa tizilgan qimmatbaho durlardek o‘zaro bog‘langandek ko‘rinadi. Mavzu va gap tuzilishidagi turlichalikka qaramay, uning qofiyasi va ohangi kitobning har bir oyatida birlashtiruvchi uslub bilan to‘siqsiz oqib boradi. Qur’on boshidan to‘liq holda mavjud bo‘lmagan holda bunday izchillik qanday vujudga kelishi mumkin edi? Uning oyatlari va suralari da’vatning turli bosqichlarida yuz bergan voqealar bilan bog‘liq bo‘lgani holda bu qanday mumkin bo‘lar edi? Missiyasi boshlanguncha o‘qish-yozishni bilmagan va hech qanday maxsus ijodiy qobiliyat namoyon qilmagan bir kishining aqli mahsuli bo‘lishi qanday mumkin?

The revelation of the Qur’aan in segments over twenty-three years is clear proof that it is Allaah’s word, alone, and not that of Prophet Muhammad (r) or any other member of creation. That is proven by the unity and consistency of expression from beginning to end. Its basic subject matter is intimately interwoven throughout its one hundred and fourteen chapters, and all of the chapters seem interconnected like priceless pearls on a single necklace. Its rhyme and rhythm flow unhindered through every verse in the book in a unified style, in spite of the variations in subject matter and sentence structure. How could such a consistency arise when the Qur’aan was not available in its complete form from the beginning? How could it arise when its verses and chapters often dealt with incidents occurring at various stages of the movement? How could it be the product of the mind of a man who could neither read or write, nor had he displayed any special ability to compose prior to the beginning of his mission?

Hatto eng buyuk yozuvchilarning uslublarida ham, ayniqsa uzoq vaqt davomida, farqlar bo‘ladi. Shuning uchun Qur’oni karimning yigirma uch yil davomida qismlarga bo‘lib nozil bo‘lganining o‘zi uning kelib chiqishi bu dunyoga oid emasligini aniq isbotlaydi.

Even the greatest of writers have variations in their styles, especially over long periods of time. Therefore, the fact that the Qur’aan was revealed in sections over a period of twenty-three years clearly proves that its origin was not of this world.

Uning manbai Olamlarning Rabbi, Alloh, Eng Ulug' va Eng Buyuk bo'lgan Zot edi.

Its source had to be the Lord of the Worlds, Allaah, Most Great and Glorious.

Alloh Özi bu haqiqatga Qur'onda ishora qilib, shunday deydi:

Allaah Himself pointed to this fact in the Qur’aan, saying,

Payg'ambar (ﷺ) yangi vahiy kelganida, uni oldingi vahiylardan keyin yoki ulardan oldin qo'yishni sahobalariga buyurar edilar. Payg'ambar (r) kelajakda nimalarga duch kelishini yoki qancha yashashini bilmas edilar. Ularning hayotlari, shubhasiz, kayfiyatlariga va ifoda uslublariga ta'sir qiladigan ko'plab voqealarga to'la edi. Shunga qaramay, Qur'on bu farqlarni hech qanday aks ettirmaydi. Qur'on, ba'zilar da'vo qilmoqchi bo'lganidek, Muhammad (ﷺ) ning mahsuli emas, va bu haqiqat Qur'onning o'zi bilan isbotlangan.

Whenever the Prophet (ﷺ) had a new revelation, he would tell his companions to put it after other earlier revelations or before them. The Prophet (r) had no idea what he was going to face in the future or how long he was going to live. His life was filled with a multitude of incidents which, without a doubt, altered his mood and his mode of expression. Yet, the Qur’aan in no way reflected these differences. The Qur’aan is definitely not the product of Muhammad (ﷺ), as some would like to claim, and that fact is proven by the Qur’aan itself.