Al-Dhariyat (Iskar Iskoki)

Al-Dhariyat (Iskar Iskoki) - Cikin Inuwar Alkur'ani | Quran Course

Tun da damuwa game da abin rayuwa da abin da nan gaba zai kawo a cikinsa yana daga cikin mafi wahalar waɗannan cikas, surar tana kula sosai wajen 'yantar da mutum daga gare shi, da kuma ba shi tabbaci domin zuciyarsa ta karkata zuwa ga Allah, ba tare da sarƙoƙin duniya ba. Ana samun nassoshi game da wannan batu a wurare da dama a cikin surar. Misali, nassoshi bayyanannu sun haɗa da: "A cikin sama ne arzikinku da abin da ake yi muku alkawari." (Aya ta 22) da kuma "Lallai Allah shi ne Mai ba da dukkan arziki, Ubangijin ƙarfi, Mai girma mai ƙarfi." (Aya ta 58) Sauran nassoshi kuwa a fakaice suke, kamar aya da ta bayyana halin masu takawa game da dukiya. Suna "ba da haƙƙin wanda ya roƙa da kuma wanda aka hana shi" daga dukiyoyinsu. (Aya ta 19) Haka nan, surar ta bayyana karimcin Ibrahim da yadda ya karɓi baƙinsa, ko kuma mala'iku da ya zaci baƙi ne. Lokacin da suka gaishe shi, sai ya tafi kai tsaye wajen iyalinsa ya kawo wani ɗan maraƙi mai kiba, duk da cewa kafin isowarsu ƙofarsa, baki ɗaya ba su san juna ba.

Since preoccupation with one’s livelihood and what the future may bring with regard to it is one of the hardest of these hindrances, the surah takes particular care to free man of it, and to reassure him so that his heart turns to God, free of earthly chains. References to this point are found in several places in the surah. For example, explicit references include: “And in the sky is your sustenance and all that you are promised. ” (Verse 22) and “God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty.” (Verse 58) Other references are implicit, as in the verse describing the attitude of the righteous towards money. They “ would give a rightful share of their possessions to the one who asks [for help] and the one who is deprived.” (Verse 19) Likewise, the surah describes Abraham’s hospitality and the welcome he gave to his guests, or rather the angels he thought to be his guests. When they greeted him, he went straight to his household and brought a fat calf, yet prior to their arrival at his doorstep, they were total strangers to him.

Surah ta ƙunshi taƙaitattun labarai na Ibrahim, Lut, Musa, ‘Ad, Thamud da mutanen Nuhu. A cikin labarin Ibrahim, surah ta yi ishara a takaice zuwa ga dukiya, da kuma duniyar da ba ta ganuwa ga idanunmu, lokacin da aka ba shi labarin farin ciki na haihuwar ɗa da za a ba shi ilimi. Shi da matarsa sun samu wannan ɗa alhali ba su taɓa tsammanin hakan ba. A cikin sauran labaran, abin da aka fi nunawa shi ne cewa alkawarin Allah koyaushe yana tabbata, kamar yadda aka faɗa da ƙarfi a farkon surah: “Abin da ake yi muku alkawari gaskiya ne lalle.” (Aya ta 5) An sake yin ishara zuwa wannan a ƙarshe, inda aka yi wa kafirai gargaɗi bayyananne: “Azzalumai suna da rabonsu [na azaba] kamar rabon takwarorinsu. Kada su nemi Ni in hanzarta ta.” (Aya ta 59) Wannan ya zo bayan maganar da ke nuna cewa al’ummomin kafirai sun ba juna shawarar ƙin manzannin Allah: “Haka duk lokacin da wani manzo ya zo wa waɗanda suka gabace su, sai suka ce: ‘Shi mayen ne, ko kuma mahaukaci.’ Shin sun gadar wa juna wannan ne? A’a! Su mutane ne masu wuce iyaka.” (Ayoyi 52-53)

The surah includes quick references to the stories of Abraham, Lot, Moses, the ‘Ad, the Thamud and Noahs people. In its account of Abraham, the surah makes a quick reference to money, as well as the realm beyond our perception when he is given the happy news of the birth of a son to be endowed with knowledge. He and his wife are given this child when they could have never expected it. In the other stories, the reference is mainly to the fact that Gods promise always comes true, just as it is emphatically stated at the beginning: “That which you are promised is true indeed.” (Verse 5) Another reference to this is made at the conclusion, where the unbelievers are issued with a clear warning: “ The wrongdoers shall have their share [of evil] like their predecessors. Let them not ask Me to hasten it.” (Verse 59) This comes after the statement that implies that generations of unbelievers seem to have recommended to each other that they reject Gods messengers: “ Thus whenever a messenger came to those that lived before them, they also said: 'He is but a sorcerer, or maybe a madman. ’ Have they, perchance, handed down this legacy to one another? No! They are people who transgress all bounds.” (Verses 52-53)

Al-Dhariyat (Iskar Iskoki)

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