Ad-Dhoriyat (Sochuvchi shamollar)

Ad-Dhoriyat (Sochuvchi shamollar) - Qur'on soyasida | Quran Course

Yashash uchun zarur bo'lgan narsalar haqida tashvish va kelajakda rizq masalasida nima bo'lishi haqidagi o'y insonni bu to'siqlarning eng qiyinlaridan biridir. Shu sababli, sura insonni bundan xalos qilishga, uni tinchlantirishga alohida e'tibor beradi, toki uning qalbi dunyo zanjirlaridan xoli bo'lib, Allohga yo'naltirilsin. Bu nuqtaga suraning bir necha joyida ishora qilinadi. Masalan, aniq ishoralar sifatida quyidagilarni keltirish mumkin: "Osmonda sizning rizqingiz va sizlarga va'da qilingan barcha narsalar bor." (22-oyat) va "Albatta, Alloh – rizqning barcha turlarini beruvchi, kuch-qudrat egasi, mutlaqo g'olib Zotdir." (58-oyat). Boshqa ishoralar esa yashirin holda keladi, masalan, solihlarning pul-mulkka munosabatini tasvirlovchi oyatda: ular "so'rab kelgan va mahrum qolgan kishilarga mollarining haqqini beradilar" (19-oyat). Shuningdek, sura Ibrohimning mehmondorchiligini va u mehmon deb o'ylagan farishtalarni qanday kutib olganini tasvirlaydi. Ular unga salom berganlarida, u darhol uyiga kirib, semiz buzoq keltirdi, holbuki ular eshigining oldiga kelgunlaricha, u uchun mutlaqo notanish edilar.

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.

Sura ushbu oyatda Ibrohim, Lut, Muso, ‘Odu Samud qavmlari va Nuh qavmining qissalariga qisqacha ishora qilingan. Ibrohim haqidagi hikoyada sura pul-mablag‘ga, shuningdek, bilim bilan ta’minlanadigan o‘g‘il farzand dunyosi haqidagi xushxabarni olgan paytda, bizning idrokimiz doirasidan tashqaridagi olamga qisqacha ishora qiladi. U va uning xotiniga bunday farzand ato etiladi, holbuki ular buni hech qachon kutmagan edilar. Boshqa qissalarda asosan Allohning va’dasi doimo ro‘yobga chiqishi haqida gap boradi, bu esa suraning boshida ta’kidlab aytilgan: “Sizlarga va’da qilingan narsa albatta haqdir.” (5-oyat) Bu haqda yana bir ishora suraning oxirida keltirilgan, u yerda kofirlarga aniq ogohlantirish berilgan: “Zolimlar o‘tmishdagilar kabi o‘z ulushlarini (azobni) oladilar. Meni uni shoshirishga undamasinlar.” (59-oyat) Bu so‘zlardan oldin esa, avvalgi avlod kofirlarining bir-birlariga Allohning elchilarini rad etishni tavsiya qilganlarini anglatuvchi bayon keltirilgan: “Shunday qilib, ulardan oldingilarga qachon bir payg‘ambar kelgan bo‘lsa, ular: ‘U sehrgar yoki jinni’, dedilar. Ular bir-birlariga shu merosni qoldirganmilar? Yo‘q! Ular haddan oshgan qavmdir.” (52-53-oyatlar)

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)

Ad-Dhoriyat (Sochuvchi shamollar)

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