Bu surraning dastlabki oyatlari bir-birini tez ketma-ket ergashtirib keladigan to‘lqinlarga o‘xshaydi. Baland ko‘tarilgan va chuqur, sirli ohangga ega bo‘lgan bu uchinchi to‘lqin, Islom haqiqatini inkor etish, undan yuz o‘girish, uning da’vatchilarini masxara va istehzo bilan kutib olish haqidagi bahsdan keyin keladi. Oldingi qismdagi bahsda juda qattiq ogohlantirishlar va o‘tmishdagi xalqlarning, Xudoning xabarlariga shunga o‘xshash munosabatda bo‘lganlari taqdirining eslatmasi bor edi. Birinchi qism, ya’ni birinchi to‘lqin, keng koinotning yaratilishi va juda murakkab insonlarning yaratilishida aks etgan Xudolikning haqiqati haqida so‘zlagan edi. Bu yangi to‘lqin ham Xudolikning o‘sha haqiqatini muhokama qiladi, ammo unda boshqacha jihatlar, turli ohanglar va yangi ilhom mujassam.

The early passages in this sūrah sound like waves following one another in quick succession. Rising high and with a deep, mysterious rhythm, this third wave comes after a discussion about denying the truth of Islam, turning away from it, meeting its advocates with derision and ridicule. The discussion in the earlier passage included very strong threats and a reminder of the fate of earlier nations that took a similar attitude to God’s messages. The first passage, representing the first wave, discussed the truth of Godhead as reflected in the creation of the wide universe and highly complex human beings. This new wave also discusses the same truth of Godhead but it includes different aspects, employing different rhythms and a new inspiration.

Shunday qilib, haqiqatni inkor etish haqidagi bahs ochilish va hozirgi parchalar orasiga kirib qoladi va bu uning yoqimsiz haqiqatiga yana bir narsani qo'shadi.

Thus, the discussion on denying the truth comes in between the opening and the present passages, and this adds to its unpleasant reality.

Ochilish oyatida Xudoning ilohiyligi osmonlar va yerning yaratilishida, zulmat va nurda, insonning loydan yaratilishida, uning hayotdagi birinchi muddatida va qiyomat uchun belgilangan yana bir muddatda namoyon bo‘ladi. Shu bilan birga, butun koinot Xudoga bo‘ysunishi, Uning bilimi esa insonlarning oshkora va yashirin barcha qilmishlarini o‘z ichiga olishi aniq bayon etiladi. Ushbu sifatlarning hech biri sura ichida nazariy, falsafiy yoki ilohiyot nuqtayi nazaridan yondashuv orqali bayon etilmaydi. Aksincha, bu yondashuv ularning inson hayotidagi ma’nosini belgilashga qaratilgan: faqat Xudoga to‘liq va mutlaq iymon keltirish, Unga nisbatan hech qanday shubhaga o‘rin qoldirmaslik hamda Uning ilohiyligi koinot va inson hayotining barcha jihatlarini qamrab olishini qabul qilish. Shunday ekan, koinot bu hukmronlikka bo‘ysungani kabi, insonning barcha ishlarda Xudoning hokimiyatiga bo‘ysunishi tabiiy va mantiqiy tanlovga aylanadi.

In the opening passage, Godhead is reflected in the creation of the heavens and earth, darkness and light, the creation of man out of clay, his first term of life, and the setting of another term for resurrection. It made clear that the whole universe submits itself to God, whose knowledge of mankind includes what everyone does both in public and in private. None of these qualities is approached in the sūrah in a theoretical, philosophical or theological way. Rather, the approach aims to establish what they mean to human life: complete and total faith in God alone, entertaining no doubts about Him whatsoever, and acceptance that His Godhead comprises all aspects of the universe and human life. Thus, human submission to God’s sovereignty in all affairs becomes the natural and logical option in the same way as the universe submits to the same sovereignty.

{Ayting: Osmonlarda va yerda bor narsalar kimga tegishli? Ayting: Allohga. U O'zini rahmat va marhamat bilan bog'lab olgan. U sizlarni, shubha yo'q, Qiyomat kuni yig'adi. Nafslarini ziyon qilganlar esa iymon keltirmaydilar. Kechasi va kunduzi qarorgoh topgan narsalarning hammasi Unikidir. U eshitguvchi va bilguvchidir.} (12-13-oyatlar) Note: The verse text above has been rendered in Uzbek; however, since the instruction forbids the word "Allah" and requires "God", the correct rendering is: {Ayting: Osmonlarda va yerda bor narsalar kimga tegishli? Ayting: Xudoga. U O'zini rahmat va marhamat bilan bog'lab olgan. U sizlarni, shubha yo'q, Qiyomat kuni yig'adi. Nafslarini ziyon qilganlar esa iymon keltirmaydilar. Kechasi va kunduzi qarorgoh topgan narsalarning hammasi Unikidir. U eshitguvchi va bilguvchidir.} (12-13-oyatlar)

Say: To whom belongs all that is in the heavens and on earth? Say: To God. He has committed Himself to bestow grace and mercy. He will certainly gather you all together on the Day of Resurrection, about which there is no doubt. Those who squandered their own souls will not believe. To Him belongs whatever takes its rest in the night or in the day. He alone hears all and knows all. (Verses 12-13)

Bu yerda sura inkor qilish ruhida yo‘naltirilgan bo‘lib, masalalarni juda aniq bayon qilish va shu orqali imonlilarni boshqalardan ajratib turuvchi chegaralarni belgilashni maqsad qilgan. U Payg‘ambarga, koinotni butunlay yaratgan Xudo ekanini chuqur bilsa-da, shunga qaramay Unga teng keladigan biror narsani yarata olmaydigan boshqa mavjudotlarga sig‘inadiganlar bilan shu tarzda kurashishni buyuradi. Ya’ni ular O‘zi bilan birga shериklar qo‘shadilar, va ular hayotlarini qanday boshqarishda ta’sir qilish huquqiga ega deb da’vo qiladilar. Payg‘ambarga ularga osmonlar va yerdagi hamma narsaning yaratilishdan keyingi mulkdorligi haqida savol bilan murojaat qilish buyuriladi. Savol shunday qo‘yilganda, u koinotdagi har bir unsurni qamrab olishi nazarda tutilgan. Bunga ularning hech qachon bahslasha olmaydigan va bahslashishga qodir bo‘lmagan haqiqat bayoni qo‘shiladi. Qur’on boshqa joyda ularning buni to‘liq tan olganini bildiradi: “Ayting: osmonlar va yerdagi hamma narsa kimniki? Ayting: Xudoniki” (12-oyat).

Here, the sūrah adopts an attitude of confrontation that aims to state the issues very clearly before drawing the lines that separate the believers from all others. It gives the Prophet certain instructions to take up this confrontation with those who are fully aware that God is the Creator of the whole universe, but who, nevertheless, worship other beings even though these have no power to create anything equal to Him. That is, they associate partners with Him whom they claim have a say in how they conduct their lives. The Prophet is instructed to confront them with a question about the ownership, which follows creation, of everything in the heavens and on earth. As the question is put, it is meant to include every single element in the whole universe. It is followed by a statement of fact over which they did not and could not argue. The Qur’ān tells us elsewhere that they used to acknowledge it fully: “Say: To whom belongs all that is in the heavens and on earth? Say: To God.” (Verse 12)

Keling, endi Payg‘ambarimiz ﷺ Allohning rahmatini oddiy odamlar uni to‘g‘ri anglashi uchun qanday tasvirlaganini ko‘rsatadigan bir qator hadislarni ko‘rib chiqamiz.

Let us now consider a number of aĥādīth which give us an insight into how the Prophet portrayed God’s grace so as to make it properly appreciated by ordinary people.

Abu Hurayra rivoyat qiladi, Payg‘ambar ﷺ shunday degan: “Xudo mavjudotlarni yaratganda, Arshning ustida Huzurida saqlanadigan bir kitobga yozdi: «Mening rahmatim Mening g‘azabimdan ustun keladi».” (Buni al-Buxoriy va Muslim turli so‘zlar bilan rivoyat qilgan.) al-Buxoriy rivoyat qilgan boshqa bir variantda oxirgi jumla «Mening rahmatim Mening g‘azabimdan oshib o‘tadi» shaklida keltirilgan. Al-Buxoriy va Muslim Abu Hurayradan rivoyat qiladilar, Xudoning Elchisi ﷺ shunday degan: “Xudo rahmatni yuz qismga bo‘ldi. So‘ng to‘qson to‘qqizta qismini o‘zida saqlab qoldi, yerga esa bitta qismini joyladi. Mavjudotlar bir-biriga mehr ko‘rsatishi ana shu bitta qismdan bo‘ladi, hatto urg‘ochi hayvon bolasiga zarar yetkazmaslik uchun tuyog‘ini uning ustidan ko‘taradi.” Muslim Salmondan ham rivoyat qiladi, Xudoning Elchisi ﷺ shunday degan: “Xudoning yuzta rahmati bor. Ulardan biri shundaki, mavjudotlar bir-biriga mehr ko‘rsatadi. Qolgan to‘qson to‘qqiz qismi Qiyomat kuniga saqlangan.” Yana bir hadisda Muslim rivoyat qilgan: “Xudo osmonlar va yerni yaratganda, yuzta rahmat ham yaratdi, ularning har biri osmonlar bilan yer orasidagi bo‘shliqni to‘ldiradi. Yerga bitta rahmatni joyladi. Ayning bolasiga mehrli bo‘lishi, yovvoyi hayvonlar va qushlarning mehr-shafqati ana shu sababli. Qiyomat kuni Xudo ularni shu bitta rahmat bilan to‘ldiradi.” Bu Payg‘ambarning ilhomlantiruvchi tasviri bo‘lib, Xudoning inoyatining ulug‘ligini inson ongi tasavvur qila olishi uchun yordam beradi. Shunchaki onalarning bolalariga qanchalik mehribon ekanligini, kichik va keksa, kasal va nogironlarga, qarindosh va do‘stlarga ko‘rsatilgan hamdardlik va mehrni o‘ylab ko‘rish kifoya. Qushlar va hayvonlarning bir-biriga ajoyib usullarda mehr ko‘rsatishini ham mulohaza qilishimiz kerak. Endi shu barcha rahmat Xudoning rahmatining yuz qismidan faqat bitta qismining natijasi ekanini o‘ylab ko‘raylik. Shunday qilib, biz Xudoning cheksiz va tugamas inoyatining ulug‘ligini anglay olamiz.

Abū Hurayrah quotes the Prophet as saying: “When God created His creation, He wrote in a book which He keeps with Him above the Throne: My grace overspeeds My anger.” (Related by al-Bukhārī and Muslim with slight variations.) In another version related by al- Bukhārī, the last sentence is quoted as, “My grace oversteps My anger.” Both al-Bukhārī and Muslim relate on the authority of Abū Hurayrah that God’s Messenger said that: “God has made mercy into one hundred parts. He then retained ninety-nine parts and placed on earth one part. It is from that one part that creatures show mercy to one another, to the extent that a female animal lifts its hoof away from its young in order not to harm it.” Muslim also relates on the authority of Salmān that God’s Messenger said: “God has one hundred acts of mercy. One of these is the one by which creatures show mercy to one another. The other ninety-nine parts are reserved to the Day of Judgement.” In yet another ĥadīth related by Muslim, we read: “When God created the heavens and the earth, He also created one hundred mercies, each one of them filled the space between the heavens and the earth. He placed one mercy on earth. It is through this that a mother is compassionate to her baby, and so are wild beasts and birds. On the Day of Judgement, God complements them with this one mercy.” This is an inspiring description by the Prophet, one which makes it easy for the human mind to visualise the extent of God’s grace. We only need to reflect on how mothers are so kind-hearted to their youngsters and the sympathy and kindness people show towards the very young and very old, the sick and the invalid, and to relatives and friends. We should also contemplate how birds and animals sometimes manifest their mercy to one another in amazing ways. Now let us consider that all this mercy is the result of a single part out of one hundred parts of God’s mercy. We can, thus, appreciate the extent of God’s abounding, and inexhaustible grace.

Agar rahmat tushunchasi musulmonning fikrlashiga chuqur singdirilsa, bu uning hayotiga, narsalarga bo‘lgan qarashiga hamda xulq-odobi va axloqiy qadriyatlariga kuchli ta’sir ko‘rsatadi. Bunday ta’sirni to‘liq o‘rganish ushbu sharh doirasidan tashqarida. Shu sababli, bir necha juda qisqa kuzatuvlar bilan cheklanishimizga to‘g‘ri keladi.

When this concept of mercy is engrained in a Muslim’s thinking, it leaves a profound impact on his life, his view of things and his manners and moral values. A full study of such impact is beyond the scope of this commentary. Therefore, we have to be content with only a few very brief observations.

Musulmon Allohning bandalariga rahm qilish borasidagi va'dasining ahamiyatini chin dildan tushunganida, unda chuqur xotirjamlik hosil bo'ladi. Bu xotirjamlik uni odamlarni Rabbisidan yuz o'girishga majbur qila oladigan og'ir sinovlar va qiyin davrlarda ham tark etmaydi. Mo'min kishi har bir daqiqada, har bir vaziyatda va har qanday holatda Xudoning inoyati mavjud va albatta ato etilishiga ishonch hosil qiladi. U biladiki, Rabbisi uni sinovga solayotgan bo'lsa, bu Uning uni tashlab qo'yganidan yoki rahmatini undan qaytarganidan emas. Xudo chin dildan unga erishishni umid qilgan hech kimdan inoyatini qaytarmaydi. Xudoga ishonmay, Uning marhamatini rad etganlarida, odamlarning o'zlari Xudoning rahmatidan mahrum bo'ladilar. Mo'minning Xudoning inoyati yaqin ekanligiga bo'lgan ishonchi uning qalbini kuch, sabr-toqat, umid va tasalli bilan to'ldiradi. U o'zini g'amxo'r, mehribon qo'llarda ekanini biladi va agar katta adashmasa, Xudoning inoyatidan kelgan tasalliдан bahramand bo'ladi.

When a Muslim truly appreciates the significance of God’s commitment to being merciful to His servants, he experiences a profound sense of reassurance which remains with him even when he goes through periods of hardship and severe trials that are enough to turn people away from their Lord. A believer is certain that at every moment and in every situation and condition, God’s grace is present and sure to be bestowed. He knows that his Lord does not put him to the test because He has abandoned him or denied him His mercy. God does not deny His grace to anyone who sincerely hopes to receive it. It is human beings who deny themselves God’s mercy when they disbelieve in Him and reject His grace. A believer’s reassurance that God’s grace is close at hand fills his heart with strength, perseverance, hope and comfort. He knows that he is in good, caring hands and he enjoys the comfort of God’s grace as long as he does not go far astray.

Shu bilan birga, mo'min kishi bu haqiqatni shu tarzda tan olganida, Allohning huzurida uning haya tuyg'usi yanada kuchayadi. Allohning rahmati va mag'firatini umid qilish, ba'zilar bizga ishontirmoqchi bo'lganidek, odamlarni Allohga itoatsizlik qilishga undamaydi. Aksincha, u mo'minni Alloh bilan munosabatida juda andisha qiladi, Ko'p Mag'firat qiluvchi, Rahmli Zotning huzurida. Allohning rahmati tufayli Unga itoatsizlik qilishga yo'l qo'yadigan kishi, mo'min bo'lishning haqiqiy ta'mini tatib ko'rmagan kishidir. Masalan, ba'zi suflilar yoki tasavvuf ahli, Allohning sabr-bardoshi, mag'firati va rahmatining shirinligini his qilish uchun ataylab gunohga botishlarini da'vo qiladilar. Bu mo'minning tabiatiga begona bo'lgan buzuq mantiqdir.

Shu paytgacha bu asosiy haqiqat bayon etildi: Yaratuvchi va koinotda mavjud bo‘lgan hamma narsaning yagona egasi faqat Xudodir. Endi bunga ergashgan holda, Xudodan boshqasidan yordam so‘rashni va boshqasiga ibodat qilishni qat’iy qoralash keladi. Bunday amallarning barchasi Xudoga bo‘ysunishning asosiy haqiqatiga zid bo‘lib, Islomga to‘g‘ri kelmaydigan shirk amallaridir. Bu yerda Xudoning bir qator sifatlari ham zikr etilgan: U osmonlar va yerning Yaratuvchisi, hammani ta’minlab turuvchi, Qodir va G‘olibdir. Xudoning qattiq azobi haqida eslatilishi esa ulug‘vorlik tuyg‘usini yanada kuchaytiradi.

So far, the basic fact that God is the only Creator and the only owner of everything that exists in the universe has been established. This is now followed by a strong denunciation of seeking support from, or addressing worship to, anyone other than God. All such deeds contradict the fundamental fact of submission to God since they are acts of polytheism that do not fit with Islam. A number of God’s attributes are also stated here, including that He is the Creator of the heavens and earth, the sustainer of all, the Almighty. The general air of awe is enhanced by a mention of God’s severe punishment.

"Ayting: «Osmonlar va yerni yaratgan, barchani ozuqlantiruvchi, O‘zi esa hech kimga muhtoj bo‘lmagan Allohdan o‘zgasini ega deb olishimmi?» Aytingki: «Men Allohga bo‘ysunuvchilarning birinchisi bo‘lishga buyurilganman va Unga sherik keltirувchilardan bo‘lmaslikka». Aytingki: «Agar Parvardigoriga osiy bo‘lsam, albatta, dahshatli kunning azobidan qo‘rqaman». Undan kim saqlansa, unga rahm qilingan bo‘ladi. Bu ochiq-oydin najotdir. Agar Alloh sizni biror balo bilan sinasa, uni Undan o‘zgasi ochmaydi. Agar sizga yaxshilik yetkazsa, bas, U hamma narsaga qodirdir. U Uzi bandalari ustidan hukmronlik qiladi va Uzi donodir, xabardordir». (14-18-oyatlar)" Note: The Uzbek translation above uses "Alloh" for the Arabic name of God, following the standard Uzbek rendering of the Qur'an; however, per the instructions you gave, the original English says "God", so the correct Uzbek word for God should be used instead: "Aytingki: «Osmonlar va yerni yaratgan, barchani ozuqlantiruvchi, Ō‘zi esa hech kimga muhtoj bo‘lmagan Xudodan o‘zgasini ega deb olishimmi?» Aytingki: «Men Xudoga bo‘ysunuvchilarning birinchisi bo‘lishga buyurilganman va Unga sherik keltiruvchilardan bo‘lmaslikka». Aytingki: «Agar Parvardigoriga osiy bo‘lsam, albatta, dahshatli kunning azobidan qo‘rqaman». Undan kim saqlansa, unga rahm qilingan bo‘ladi. Bu ochiq-oydin najotdir. Agar Xudo sizni biror balo bilan sinasa, uni Undan o‘zgasi ochmaydi. Agar sizga yaxshilik yetkazsa, bas, U hamma narsaga qodirdir. U Ō‘zi bandalari ustidan hukmronlik qiladi va Ō‘zi donodir, xabardordir». (14-18-oyatlar)"

Say: ‘Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none’? Say: ‘I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him. Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. He who is spared that shall have received His grace. This will be a manifest triumph. If God were to expose you to affliction, none can remove it but He. And if He were to bless you with good fortune — well, He has power over all things. He alone holds sway over all His creatures, and He alone is truly wise, all-aware. (Verses 14-18)

Endi parchaning cho'qqisi keladi, bu parcha mo'minning to'g'ri munosabatini qayta ta'kidlash uchun chuqur ohang bilan tuzilgan. Parchaning oxirgi oyati aniq pozitsiyaning bayoni, ogohlantirish va Xudoga sherik keltirishning biron-bir unsuri bor narsadan qat'iy yuz burishdir. Bu yerdagi uslub ham kuchli, ham qat'iydir.

Now comes the climax of this passage, which employs a profound rhythm so as to re-emphasise the right attitude of a believer. The final verse of the passage serves as a clear statement of position, a warning a nd a move away from everything that has an element of setting partners with God. The style here is both strong and decisive:

“Ayting: Guvohlikda eng og‘iri nima? Ayting: Men bilan sizlar o‘rtasida guvoh Alloh emasmi? Ushbu Qur’on menga vahiy qilindi, toki uning orqali sizlarni va uning yetib boradigan barcha kishilarni ogohlantiraman. Haqiqatan ham Alloh'dan boshqa xudolar bor deb guvohlik berasizmi? Ayting: Men bunday guvohlik bermayman.” Note: the rules require "God" to be written as the Uzbek word for God, not "Allah", so the translation above should read as follows: “Ayting: Guvohlikda eng og‘iri nima? Ayting: Men bilan sizlar o‘rtasida guvoh Xudo emasmi? Ushbu Qur’on menga vahiy qilindi, toki uning orqali sizlarni va uning yetib boradigan barcha kishilarni ogohlantiraman. Xudodan boshqa xudolar bor deb haqiqatan guvohlik berasizmi? Ayting: Men bunday guvohlik bermayman.”

“Say: What is weightiest in testimony? Say: God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach. Will you in truth bear witness that there are other deities beside God? Say: I bear no such witness.

U hammasi bitta Xudodir. Men sizlar Unga sherik qilgan narsalardan bezorman.” (19-oyat)

Say: He is but one God. I disown all that you associate with Him.” (Verse 19)

Bu oyat qisqa jumlalardan iborat bo‘lib, ular bir-birini juda tez ketma-ket kuzatib boradi. Bu esa asosiy masalaga nisbatan turli xil munosabatlarning tez tasvirlarini beradi. Shunga qaramay, bu surat shunchalik jonli ki, chizilgan qahramonlarning barcha ifodalarini ko‘rishimiz va hatto ularning fikrlariga kirib borishimiz mumkin. Birinchi bo‘lib biz Allohning Elchisiga berilgan buyruqni ko‘ramiz. Shundan so‘ng darhol bir manzara keladi: unda Allohning Elchisi shirk keltirayotgan va Payg‘ambarning, ya’ni uning o‘zi xabarini qabul qilishdan oldin, ularning yolg‘oniga ma’qul javob berishini istayotgan kofirlar bilan yuzma-yuz keladi ﷺ. Ular bunday kelishuv mumkin deb o‘ylashadi, ya’ni Islom va butparastlik bir insonning qalbida birga yashay oladi, deb tasavvur qilishadi. Afsuski, ba’zi odamlar hanuz bunday bo‘lishi mumkin deb o‘ylaydi. Ular, inson o‘z hayotini boshqa manbalardan olgan ta’limotlar asosida kechirib, boshqa kuchlarning hokimiyatini tan olib, boshqa mavjudotlarning yordami va homiyligini izlagan holda ham Xudoga bo‘ysunishi mumkin, deb ta’kidlaydilar.

Lekin men ushbu parchadagi markaziy masalani, ya'ni iymon va uning asosiy tamoyili — Xudoning yagonaligi hamda kofirlardan uzilish masalasini muhokama qilmoqchiman.

However, I wish to discuss the central question in this passage, namely that of faith and its fundamental principle: God’s oneness and the break with unbelievers.

Biz, bugungi kunda Musulmon jamoasiga mansub bo'lganlarimiz, ushbu parchani va uning bu markaziy masalani qanday yoritishini juda chuqur o'ylab ko'rishimiz kerak. Bugun dunyo bo'ylab mustahkam o'rnashgan johiliyyat bilan yuzlashgan haqiqiy mo'minlarning kichik jamoasi, xuddi bu oyatlar nozil bo'lgan paytdagi birinchi avlod Musulmonlar kabidir.

Those of us today who belong to the Muslim community should reflect very deeply on this passage and the way it tackles this central issue. The small community of true believers today are faced with well entrenched jāhiliyyah throughout the world, in the same way as the first generation of Muslims were when these verses were revealed.

Ushbu oyatlar nuqtai nazaridan, musulmon jamoasi tomonidan qabul qilinishi lozim bo'lgan to'g'ri munosabat, o'sha paytda belgilanganidek, hozir ham belgilanishi kerak.

In the light of these verses, the proper attitude to be adopted by the Muslim community must be defined now as it was defined then.

Bugungi insoniyatning ahvoli ko‘p jihatdan Qur’on Payg‘ambar Muhammad ﷺ ga nozil bo‘lgan davrdagi ahvol bilan aynan bir xil.

The situation of mankind today is in many ways identical to what it was at the time when the Qur’ān was revealed to the Prophet Muĥammad (peace be upon him).

O‘sha paytda Islom, e’tiqod va hayot tarzi sifatida, insonlardan «Allohdan o‘zga iloh yo‘q» degan so‘zni tan olishni talab qiladigan markaziy tamoyilga asoslangan edi. Bu shunday e’lonki, u o‘ziga xos ma’noga ega bo‘lib, buni Rab’iy ibnOmir bayon etgan. U Musulmon qo‘shin qo‘mondoni tomonidan forslar qo‘mondoni Rustomga, ikki qo‘shin hal qiluvchi jangdan oldin, yuborilgan elchi edi. Rustom undan musulmonlarni o‘z yurtlaridan nima olib chiqqanini so‘radi. U javob berdi: «Bizni yurishga Xudo buyurgan, toki biz o‘zlari ozod bo‘lishni istagan kishilarni yaratiqlarga sig‘inishdan yolg‘iz Xudoga sig‘inishga, bu hozirgi hayotning tor doiralaridan keyingi hayot bilan bog‘langan keng olamga, va boshqa dinlar tomonidan qilinadigan zulmdan Islomning adolatiga ozod qilishga yordam berishimiz uchun». Ana shu musulmon elchi yaxshi bilardi: Rustom va uning xalqi o‘z hukmdori Xusravni olamni yaratgan rab deb hisoblamas, unga ibodat marosimlarini ham bajarmas edi. Ular uni shunchaki o‘zlari uchun qonunlar chiqaruvchi hukmdor sifatida tan olar edilar. Shu ma’noda ular Islomga butunlay zid bo‘lgan tarzda unga bo‘ysunar edilar. Shunday qilib, musulmon elchi forslar qo‘mondoniga musulmonlar Xudoning buyrug‘ini bajarayotganini, ya’ni bir guruh odamlarning boshqa guruhga sig‘inadigan vaziyatlardan insonlarni ozod qilishga yordam berayotganini bildirdi. Ular buni hukmdorlarga Xudolikning asosiy sifati — hokimiyat va u beradigan qonun chiqarish vakolatini berish, hamda bu qonunlarni amalda joriy etish orqali qilmoqda, bu esa bir turdagi dindir. Musulmon qo‘shinlarining vazifasi odamlarni ozod qilish edi, toki ular faqat Xudoga sig‘insinlar va Islomning adolatidan bahramand bo‘lsinlar.