Birinchi navbatda bu parchada e'tiborga olinishi kerak bo'lgan narsa uning ochilish iborasi bo'lib, u alohida ahamiyatga ega: "Mana ular – Elchilar!" Qur'on ularga odatdagidek, odamlar guruhiga murojaat qilgandek, "bu elchilar" deb murojaat qilmaydi. Ularga murojaat juda g'ayrioddiy tarzda boshlanadi, bu esa ma'lum kuchli ma'nolarni ta'kidlash uchun qilingan.

The first thing we note in this passage is its opening phrase, which carries special significance: “Those are the Messengers!” The Qur’ān does not refer to them as, ‘these messengers’, as we would normally refer to a group of people. Reference to them is started in a rather unusual way to highlight certain strong implications.

"Bular — elchilar!" Ular alohida tabiatga ega bo'lgan o'ziga xos bir guruh odamlardir, shu bilan birga ular oddiy insonlardir. Unday bo'lsa, ular kimlar?

“Those are the Messengers!” They are a special group of people, with a special nature, but they are at the same time ordinary human beings. Who are they, then?

Bu savollarga javob berish har doim menga qiyin bo'lib kelgan, chunki insonga berilgan ilohiy xabarning ahamiyatini o'ylaganimda, ko'plab his-tuyg'ularni boshdan kechiraman va so'zlar bilan to'liq ifodalay olmaydigan bir qancha ma'nolarni anglayman. Shunga qaramay, bu tushunchani tushuntirish uchun ularni so'zlar bilan ifodalashim kerak, garchi bu yetarli darajada bo'lmasa ham.

What is the nature of their message? How are they given it? And why are only these people made Messengers? These are questions I have always felt reluctant to try to answer, because when I consider the significance of a divine message given to man, I experience a host of feelings and identify several meanings which I cannot adequately express in words. Yet put them in words I must, in order to explain the concept involved, however inadequately.

Dunyo, biz yashayotgan olam, o'z mavjudligini ta'minlovchi ma'lum asosiy qonunlarga ega. Bular Alloh (SWT) o'rnatib qo'ygan tabiat qonunlaridir. Ular koinotdagi hamma narsani boshqaradi. Inson bilimi oshgan sari bu qonunlarning ayrim chekka jihatlarini kashf etadi. Biroq u kashf etgan narsalar tabiiy ravishda uning idrok va tushunish qobiliyatlari doirasida qoladi. Bular insonning Yerdagi umr davomida unga berilgan vazifaga mos keladi. Bu qonunlarni kashf etishga bo'lgan intilishi ikki asosiy usulga tayanadi: kuzatish va tajriba. Tabiatan ikkalasi ham qisman bo'lib, ularning xulosalari hech qachon mutlaq emas. Ular ba'zan tabiat qonunlarining ayrim jihatlarini kashf etishga olib keladi, lekin bu juda kam uchraydi va uzoq vaqt davomida yuz beradi. Inson kashf etgan narsalar vaqtinchalik va qisman xarakterga ega bo'lib, na yakuniy, na mutlaqdir. Buning sababi shundaki, barcha tabiat qonunlari o'rtasidagi o'zaro bog'liqlik va uyg'unlikni boshqaruvchi umumiy qonun inson uchun yashirin qoladi: uni cheklangan inson kuzatuvi istalgan muddat davomida kashf eta olmaydi. Bu yerda gap shundaki, bu borada yakuniy omil vaqt emas, balki insonning tabiatidagi va hayotdagi vazifasidagi cheklovlaridir. Bu vazifa faqat cheklangan bo'lgani uchun, uning cheklanganligi yana shu bilan kuchayadiki, insoniyatga berilgan Yerdagi umr ham cheklangandir. Shuning uchun dunyoda insonning qo'lidagi barcha kashfiyot vositalari va ular erishgan barcha xulosalar ana shu cheklangan doira ichida qoladi.

Ana u elchilar! Ularning ba'zilarini ba'zilaridan afzal qildik. Ulardan kimlar bilan Alloh so'zlashgan, ba'zilarini esa darajalar bilan yuksaltirgan. Maryamning o'g'li Iso'ga aniq mo'jizalar berdik va uni Ruhi Qudus bilan quvvatlantirdik. Agar Alloh xohlaganida, ulardan keyin kelganlar aniq dalillar kelganidan keyin bir-birlari bilan urushmas edilar. Lekin ular o'zaro ixtilof qildilar: ba'zilari iymon keltirdi, ba'zilari esa kufr keltirdi. Yana, agar Alloh xohlaganida, ular bir-birlari bilan urushmas edilar. Ammo Alloh xohlagan narsasini qiladi.

Those are the Messengers! We have exalted some of them above others. To some God spoke directly, and some He raised in rank. We gave Jesus, the son of Mary, clear signs and strengthened him with the Holy Spirit. Had God so willed, those who succeeded them would not have fought against one another after the clear proofs had come to them. But they differed with one another: some of them accepted the faith and some rejected it. Yet had God so willed, they would not have fought one another. But God does whatever He wills. (Verse 253)

Bu oyat Allohning elchilari missiyasining mohiyatini o‘zida jamlaydi. U elchilarni alohida bir guruh sifatida tilga oladi. Oyatda Alloh ba’zi elchilarni boshqalaridan yuqori darajaga ko‘targani, buning sabablari va alomatlarini bayon etilgani aytiladi. Shuningdek, elchilarning izdoshlari va vorislari orasidagi nizo va ixtilof, ba’zi hollarda urushgacha borib yetgani zikr qilinadi, va ularning ba’zilari iymon keltirgani, ba’zilari esa inkor etgani tasdiqlanadi. Urush esa haqiqatni qaror toptirish va yovuzlikni yengish uchun Allohning rejasi doirasida bo‘lgani ta’kidlanadi.

This verse summarizes the essence of the mission of God’s messengers, whom it speaks of as a distinct group of human beings. It asserts that God has placed some of the messengers higher than others, pointing out some of the reasons for, and signs of, doing so. It refers to the dissension and disagreement among their followers and successors, which in some cases escalated to fighting, confirming that some of those successors believed while others did not. It points out that the fighting was part of God’s scheme in order to establish the truth and defeat evil.

“Ana u rasullar! Ularning ba’zilarini boshqalaridan ustun qildik” (253-oyat). Allohning elchilari orasidagi nisbiy yuksaklik ularning yuborilgan muhiti, mohiyati va missiyasining ko‘lami bilan belgilanadi. Ba’zi elchilar yagona qabilaga, ba’zilari yirikroq xalqlarga, ba’zilari yagona davrga, ba’zilari esa barcha xalqlar va barcha davrlarga yuborilgan. Shuningdek, bu ularning o‘z xalqiga olib kelgan yoki ulardan olgan turli xususiyatlar bilan ham bog‘liq.

“Those are the Messengers! We have exalted some of them above others” (Verse 253) The relative elevation of God’s messengers is determined by the environment, the nature and the scope of their respective missions. Some messengers were sent to single tribes, some to larger nations, some to single generations, and some to all nations and all generations. It also relates to the various distinctions they had received or brought to their people.

Ўша элчиларнинг бирлиги ва уларнинг хабарларининг узвийлигига қарамай, уларнинг издошлари ўзаро жанжаллашдилар ва уруш қилдилар. «Аммо улар бир-бирлари билан ихтилоф қилдилар:

Despite the unity of ‘those messengers’ and the continuity of their messages, their followers quarrelled and fought among themselves. “But they differed with one another:

Ulardan ba'zilari imonni qabul qildi, ba'zilari esa uni rad etdi. Agar Alloh xohlaganida edi, ular bir-birlari bilan urushmas edilar. Lekin Alloh istaganini qiladi.

some of them accepted the faith and some rejected it. Yet had God so willed, they would not have fought one another. But God does whatever He wills.” (Verse 253)

Insoniy guruhlar o‘rtasidagi nizolar, tarix davomida yaqqol ko‘rinib turganidek, Alloh irodasiga qarshi ravishda yuzaga kelmagan, chunki bu butun dunyoda Alloh irodasisiz hech narsa sodir bo‘lmaydi.

Conflict among human groups, evident throughout history, has not come about in spite of God’s will, for nothing in this whole world happens in spite of God’s will.

Inson hidoyatni qabul qilish yoki uni rad etish qobiliyatiga ega bo‘lgan holda yaratilgan va u bu yo‘llardan birini tanlashda erkinlik berilgan. Inson tabiatidan kelib chiqadigan barcha amallar, shuning uchun, Allohning irodasi bilan belgilanadi va boshqariladi.

Man is created with the dual ability to accept guidance or to reject it, and is given the freedom to go one way or the other. All actions resulting from this human disposition are, therefore, determined and governed by the will of God.

Insonlar o‘rtasidagi qobiliyat va iste’dodlardagi farqlar Allohning yaratilish rejasining muhim xususiyatidir. Inson zoti bitta asldan kelgan bo‘lsa-da, bunday xilma-xillik insonning Yer yuzida Allohning xalifasi sifatida bajarishi lozim bo‘lgan murakkab va turli-tuman vazifalarini ado etishi uchun zarurdir. Olloh insonlarning bir-biriga o‘xshash nusxalari bo‘lishini istamaydi, ayniqsa hayotning barpo etilishi, rivojlanishi va o‘sishi uchun zarur bo‘lgan turli funksiya va rollarni hisobga olganda. Bu bir-birini to‘ldiruvchi, o‘z-o‘zini ro‘yobga chiqaruvchi jarayondir: unda har bir shaxs o‘z yo‘lini topishga, hidoyat va imonga intilishga da’vat etiladi, o‘zidagi yashirin moyilliklarni to‘liq ishga solib, koinot bo‘ylab mavjud bo‘lgan barcha imkoniyat va dalillardan, shuningdek, barcha davrlarda Allohning elchilari orqali nozil bo‘lgan ilohiy vahiylardan foydalanadi.

The variance in aptitudes and abilities from one individual human being to another is an essential feature of God’s scheme of creation. Despite the unity of human origin, such diversity is necessary to fulfil the requirements of the complex multifarious role man is destined to play as God’s representative on earth. God does not wish for human beings to be clones of one another, especially in view of the diversity of functions and roles required for the construction, development and growth of life. It is a complementary, self-fulfilling process, in which every individual is urged to seek his or her route to guidance and faith, fully applying their latent disposition in that direction and benefitting from all the facilities and evidence available throughout the universe, as well as from divine revelations received by God’s messengers all through the ages.

So keyin shunday bir oyat keladiki, u islom e'tiqodining asosiy tamoyillarini qisqa va kuchli so'zlar bilan jamlaydi. Unda tavhid, ya'ni Allohning yagonaligi asosiy islomiy tamoyilining ma'nosi va ahamiyatini eng aniq tasdiqlaydigan Alloh sifatlari keltiriladi.

Then follows a verse that summarizes, in powerful and succinct Words, the basic principles of the Islamic faith, citing those attributes of God that most aptly assert the meaning and significance of the basic Islamic principle of tawĥīd: the oneness of God.

"Xudo: Undan o'zga iloh yo'q, U tirik va abadiy barcha narsaning Egasidir. Uni uyqu ham, mudroq ham olmaydi. Osmonlarda va yerda bor narsa Unikidir. Uning ruxsatisiz Uning huzurida shafoat qila oladigan kim bor? U ularning oldidagi va orqasidagi narsalarni biladi, lekin U xohlagan narsadan o'zga Uning ilmidan hech narsaga ega bo'lolmaydilar. Uning kursisi osmonlar va yerni qamrab olgan, ikkisini saqlash Unga og'ir kelmaydi. U Yuksak va Buyukdir." (255-oyat)

“God: there is no deity but Him, the Ever-Living, the Eternal Master of all. Neither slumber nor sleep overtakes Him. His is all that is in the heavens and all that is on earth. Who is there that can intercede with Him, except by His permission? He knows all that lies open before them and all that lies hidden from them; whereas they cannot attain to anything of His knowledge save as He wills. His throne extends over the heavens and the earth, and the preservation of both does not weary Him. He is the Most High, the Most Great.” (Verse 255)

Ushbu sifatlarning har biri islomning olamga bo‘lgan umumiy qarashining asosiy jihatini aks ettiradi. Ushbu oyatning mavzusi odatda Makkada Payg‘ambarга nozil bo‘lgan Qur’on qismlariga xos deb kutilsa-da, Madinada nozil bo‘lgan qismlarda ham bir necha o‘rinda islomning eng muhim jihatlari yoritilganini ko‘ramiz. Islom tizimining umuman tushunilishi va qadrlanishi uchun asoslar mustahkam o‘rnatilib, mo‘minlarning ongiga chuqur singdirilishi lozim.

Every one of these attributes reflects a fundamental aspect of the universal Islamic view of the world. Although the subject matter of this verse would normally be expected to fall within the themes of the Qur’ānic parts received by the Prophet in Makkah, we do find that on several occasions, parts received in Madinah also cover these most important aspects of Islam. For the overall Islamic system to be understood and appreciated, the fundamentals have to be established and firmly implanted in the minds of the believers.

Biz Fotiha surasi tafsirimizda Alloh taolo sifatlarining ahamiyatini aniq va to'liq anglashning muhim ahamiyatiga e'tibor qaratgan edik. Islomdan oldingi diniy va aqidaviy chalkashlikning deyarli barchasi Xudoning o'rni va sifatlarini noto'g'ri tushunish yoki buzib talqin qilish bilan bog'liq edi. Islom o'zining aniq qarashini bayon qilmaguncha, Xudo tushunchasi va mohiyati afsona va xurofotdan hamda ularni o'rab olgan xira falsafiy bahslardan ajratilmagan edi.

Bir qancha muhim va batafsil e'tiqod jihatlarini bayon qilib, hamda Xudoning mavqeini va Uning butun yaratilish bilan munosabatining mohiyatini aniq belgilab bergach, surah e'tiqodni qabul qilgan va uni boshqalarga yetkazgan, insoniyatga yetakchilik qilishni o'z zimmasiga olgan mo'minlarning to'g'ri xulq-atvori haqida so'zlaydi.

Having outlined some of the most essential and detailed aspects of faith, and having precisely defined the status of God and the nature of His relationship with the rest of creation, the sūrah goes on to describe the proper behaviour of the believers as they adopt this faith and pass it on to others, and assume the leadership of mankind.

Dinda majburlash yo'q. To'g'ri yo'l adashishdan aniq ajralib turadi. Kim sig'inilayotgan soxta xudolarni inkor etib, Xudoga iymon keltirsa, u hech uzilmaydigan eng mustahkam tayanchni mahkam ushlagan bo'ladi. Xudo hammani eshitadi va hammasini biladi. Xudo mo'minlarning Homiysidir. U ularni zulmatdan nurga chiqaradi. Kofirlarning homiylari esa soxta xudolardir, ular ularni nurdan zulmatga boshlaydi. Ana o'shalar do'zax ahlidir, unda ular abadiy qoladilar. (256-257-oyatlar)

There shall be no compulsion in religion. The right way is henceforth distinct from error. He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks. God hears all and knows all. God is the Patron of the believers. He leads them out of darkness into the light. As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the ones destined for the fire, therein to abide. (Verses 256-257)

Islom diniy e'tiqodni qat'iy ishonch masalasi deb qaraydi, bunda asosiy faktlar bayon etilib, tushuntirilgach, ishonch hosil bo'ladi. E'tiqod hech qachon majburlash yoki zo'rlash orqali bo'lmaydi. Bunday ishonchga erishish uchun Islom insonga butun mohiyati bilan murojaat qiladi. U inson aql-idrokiga, sog'lom fikriga, his-tuyg'ulari va hissiyotlariga, insonning ichki tabiatiga hamda butun ong-shuuriga murojaat qiladi. Islom aqlni chalg'itadigan yoki insonning fikrlash va anglash qobiliyatidan tashqarida bo'lgan zo'rlash vositalaridan hamda jismoniy mo'jizalardan foydalanmaydi.

Islam looks at religious faith as a matter of conviction, once the basic facts are provided and explained. Faith is never a matter of coercion or compulsion. To achieve this conviction, Islam addresses the human being in totality. It addresses the human mind and intellect, human common sense, emotions and feelings, the innermost human nature, and the whole human conscious being. It resorts to no coercive means or physical miracles that confound the mind or that are beyond human ability to rationalize and comprehend.