Aslida, har bir jamoaga berilgan rizq-ro'z Xudo tomonidan Uning irodasiga ko'ra belgilanadi. U buni xohlaganicha, Uning tanlagan vaqtida va O'zi joriy etgan qonunlarga muvofiq beradi: «Har bir narsaning xazinalari Huzurimizdadir; biz uni faqat ma'lum miqdorda nozil qilamiz». (21-oyat)
In fact, the provisions given to every community are determined by God, according to His will. He grants them as He pleases, at the time He chooses, and in accordance with the laws He has set in operation: “There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verse 21)
Hech bir mavjudot biror narsaga egalik qilmaydi va biror narsa ustidan hokimiyatga ega emas. Barcha narsalarning xazinalari Uning oliy saltanatida, Xudoning qo'lida. U o'z yaratiqlariga, ularning har biriga tegishli olamida, belgilangan miqdor bo'yicha ularni ato etadi. Hech narsa tasodifan berilmaydi yoki ta'minlanmaydi.
No creature owns, or has power over, anything. The resources of everything are with God in His supreme realm. He grants it to His creation, in their respective worlds, according to a defined measure. Nothing is given or provided arbitrarily.
"Bizning huzurimizda bo'lmagan hech bir narsa yo'q, uning xazinalari bor; biz uni faqat ma'lum miqdor bilan nozil qilamiz." (21-oyat)
Uning ma'nosi inson bilimi ortib, rivojlanib borgan sari ayon bo'ladi. Inson koinot va uning qanday yaratilgani hamda qanday ishlashi haqida qancha ko'p bilsa, Qur'oniy bu so'zni shuncha yaxshi tushunadi. "Xazinalar" degan atamaning ma'nosi moddiy olamni tashkil etuvchi elementlarning tabiati va tarkibini kashf etgandan keyin aniqroq bo'ladi. Masalan, inson suvning asosiy "xazinalari" kislorod va vodorod atomlari ekanini biladi. Yashil o'simliklar va o'simlik olamida mavjud oziq-ovqat xazinalariga havodagi azot, uglerod va uglerod diokside hosil qiluvchi kislorod hamda quyosh nurlari kiradi. Bunga o'xshash misollar juda ko'p bo'lib, ular "Allohning xazinalari" degan iboraning mazmunini aniq ko'rsatib beradi. Inson bu xazinalarning ko'p qismini bilib oldi, ammo bu bilganlari mavjud narsalarning faqat oz qismidir.
We have here a precise statement, “There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verse 21) Its import becomes apparent as man’s knowledge increases and becomes more advanced. The more he knows about the universe and how it is made and operates, the better he understands the Qur’ānic statement. The meaning of the term, ‘storehouses’, becomes clearer after man has discovered the nature of the elements which form the material world, and their composition. Man knows that the basic ‘storehouses’ of water, for example, are the oxygen and hydrogen atoms. The storehouses of provisions we have in the form of green plants and vegetation include the nitrogen which is present in the air, carbon and the oxygen that form carbon dioxide, and the rays of the sun. Examples like these are numerous, giving a clear picture of the import of the expression, “God’s storehouses”, of which man has come to know much, but this much remains only a little of what there is.
Ulardan Alloh tomonidan belgilangan o‘lchov bo‘yicha yuboriladigan narsalar shamollar va suvdir: «Biz shamollarni homilador qilib yuboramiz, so‘ng osmondan suv yog‘dirib, uni sizga ichirurmiz. Uni saqlab qo‘yuvchilar siz emassiz». (22-oyat) Arabcha lawāqiĥ so‘zi, ya’ni «homilador» degan ma’noni anglatuvchi bu atamani ba’zilar ilmiy ma’no bo‘yicha «urug‘lantiruvchi» deb izohlaganlar, ya’ni shamollar ba’zi o‘simlik yoki daraxtlarning changini urg‘ochi daraxtlarni urug‘lantirish uchun olib borishini nazarda tutgan. Ammo bu izoh bu yerdagi matnga mos kelmaydi. Shuni unutmaslik kerakki, Qur’on o‘z ma’nolarini juda aniq belgilaydi. Bu yerda nazarda tutilayotgan narsa shuki, shamollar namlikni tashiydi, xuddi urg‘ochi tuya suti bilan og‘irlashgani kabi. Keyin Alloh shamollar tashigan o‘sha namlikdan suv yog‘diradi va uni insonning o‘z hayoti uchun ichishiga imkon beradi. Lekin inson uning hammasini saqlab qola olmaydi: «Uni saqlab qo‘yuvchilar siz emassiz». (22-oyat) Bu suv insonlarning omboridan emas, balki Allohning xazinalaridan kelgan.
Of the things that God sends in accordance with defined measure are winds and water: “We send forth winds heavily loaded, then We send down water from the skies for you to drink. You are not the ones who store it up.” (Verse 22) The Arabic term, lawāqiĥ, which signifies heavily loaded has been interpreted by some according to the scientific meaning of ‘fertilizing’, referring to the fact that the winds carry the pollen from some plants or trees to fertilize the female ones. But this does not seem to fit with the text here. We have to remember that the Qur’ān is very meticulous in drawing its own connotations. What is referred to here is rather the fact that winds carry moisture, just like a she-camel becomes heavy with milk. God then sends down water from that moisture carried by the winds, and He allows man to drink it for his own survival. Yet man cannot retain it all: “You are not the ones who store it up.” (Verse 22) It has not come from the storehouses of human beings, but from God’s treasures.
U belgilangan miqdor bo‘yicha quyilgan.
It has been poured according to a well-defined measure.
Shamollar harakatga keladi, namlikni olib yuradi va suvni tabiat qonunlariga muvofiq yog'diradi. Lekin bularning barchasini dastlab kim belgilagan? Bularning hammasini koinotning dastlabki qonunini o'rnatgan, barcha hodisalarga sabab bo'luvchi va barcha jarayonlarni boshqaruvchi Yaratuvchi belgilaydi: {“Va har bir narsaning xazinalari Huzurimizdadir, uni ma'lum miqdorda nozil qilurmiz.” (21-oyat)}
The winds move, carry the moisture and pour the water in accordance with the laws of nature. But who has determined all this in the first place? It is all determined by the Creator who has set the original law of the universe which gives rise to all aspects and operates all phenomena: “There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure.” (Verse 21)
Biz shuni ta'kidlab o'tamiz: har bir harakat, hatto suv ichish ham Allohga emas, balki Xudoga bog'lanadi.
We note here how every move is referred to God, even the drinking of water:
“Shunda Biz osmondan sizga ichishingiz uchun suv tushiramiz.” (22-oyat) Asl arabcha matnda asqaynākumūh so‘zi — tarjimada “sizga ichishingiz uchun” deb berilgan — “Biz osmondan suv tushiramiz va sizni uni ichirамiz” shaklida keladi. Bu yerda nazarda tutilgan narsa shuki, Biz sizni suvga muhtoj qilib yaratdik va suvni sizning ehtiyojingizga mos qilib qo‘ydik. Bularning barchasi aniq bir o‘lchov bo‘yicha amalga oshiriladi.
“Then We send down water from the skies for you to drink.” (Verse 22) The expression, asqaynākumūh, given in translation as, “for you to drink”, is given in the Arabic original as, “We send down water from the skies and We make you drink it”. What is meant here is that we have fashioned you in a way which makes you in need of water, and we made the water suitable for your needs. All this is made according to a measure.
Hammasi Xudoning irodasi bilan amalga oshiriladi. Bu ifoda uslubi butun manzarada to‘liq uyg‘unlikni ta’minlash, shuningdek, har bir narsa, hatto odamning suv ichish uchun qo‘lini harakatlantirishi ham Xudoga bog‘langanligini ko‘rsatish maqsadida tanlangan. Butun muhit koinotdagi har bir narsani to‘g‘ridan-to‘g‘ri har bir voqea va harakatni belgilaydigan Xudoning irodasiga nisbat beradi. Yulduzlar va sayyoralarning harakatini boshqaruvchi Uning qonuni odamlarning harakatlarini boshqaruvchi qonuni bilan bir xildir. Surraning birinchi qismi Xudoning xabariga inkor keltirganlar haqidagi qonunini, bu ikkinchi qism esa osmonlar va yerni, shamolni, suvni va ichishni boshqaruvchi qonunini bayon etadi. Bularning barchasi Uning irodasiga bo‘ysunadi, bu irodа osmonlar, yer, insonlar va boshqa barcha mavjudotlarning yaratilishi ortidagi buyuk haqiqat bilan bog‘liqdir.
It is all set in operation by God’s will. This mode of expression is chosen in order to provide an element of complete harmony in the whole scene, so that everything is referred to God, even the movement of one’s hand to take water to drink. The whole atmosphere is one that attributes everything in the universe to God’s will that directly determines every event and movement. His law that controls the movement of stars and planets is the same as His law that controls people’s actions. The first passage of the sūrah referred to God’s law concerning those who reject God’s message, and this second passage refers to His law that governs the heavens and the earth, the wind, water and drinking. All this is subject to God’s will which is linked to the great truth that is behind the creation of the heavens, the earth, human beings and all other creatures.
So sura keyin barcha ishlarni faqat Allohga nisbat berishni mukammal qilib, hayot va o‘lim, tirik va o‘liklar, qayta tirilish va hisob-kitob Unga tegishli ekanini bayon qiladi:
The sūrah then perfects the attribution of all matters to God alone, stating that life and death, the living and the dead, the resurrection and judgement belong to Him:
"Albatta, hayot baxsh etuvchi ham, o'lim beruvchi ham Biz bo'lamiz va barcha narsalarning vorisi ham Biz bo'lamiz."
“It is We who give life and cause death, and it is We who are the inheritors [of all things].
{Biz oldingizdan o'tganlarni ham, sizdan keyin keladiganlarni ham yaxshi bilamiz. Albatta, Rabbingiz ularning barchasini to'playdi. U Hikmat egasi, Bilguvchidir.} (23-25-oyatlar)
Well do We know those who lived before you and those who will come after you. Your Lord will gather them all together. He is indeed Wise, All-Knowing.” (Verses 23-25)
Shunday qilib, ikkinchi parcha birinchisini to'ldiradi. Birinchi parchada shunday bayon etilgan: "Biz hech bir qishloqni (jamoani) ogohlantiruvchilar yubormasdan turib halok qilmadik. Hech bir jamoa o'z ajalidan oldin ham, keyin ham orqaga qaytarilmaydi." (4-5-oyatlar)
Bu parchada esa shuni ta'kidlanadiki, hayot va o'lim God tomonidan belgilanadi. U barcha hayotning vorisidir. U kimning erta o'lishini va kimning o'limi kechikishini biladi. Oxirida hammani aynan U to'playdi, chunki "Albatta, U Hakim, Alim zotdir" (25-oyat). U har bir jamoaning muddatini O'z hikmatiga ko'ra belgilaydi. U jamoaning qachon o'lishini, qachon qayta tirilishini va bu orasida yuz beradigan barcha narsalarni biladi.
Thus the second passage complements the first. In the first passage we have the statement: “Never have We destroyed any community unless divine revelations have been made known to it. No community can ever forestall its term, nor can they delay it.” (Verses 4-5) Here, in this passage, it is emphasized that life and death are determined by God, the heir to all life, and He knows whom He has determined to die early and who will have their death delayed. It is He who gathers them all together at the end, for “He is indeed Wise, All Knowing.” (Verse 25) He determines the term of every community according to His wisdom. He knows when it dies, and when it is resurrected and all that happens in between.
Biz ushbu parcha va undan oldingi parchadagi harakat uyg‘unligini payqaymiz. Bu vahiyning nozil qilinishida, farishtalarda, o‘g‘rincha tinglayotgan shaytonlarga tushayotgan olovda va osmondan tushayotgan suvda namoyon bo‘ladi. Uyg‘unlik butun koinotdagi voqealar sodir bo‘layotgan umumiy muhitda ham ko‘zga tashlanadi: osmonlar, yulduzlar turkumlari, olovlar, yer, tog‘lar va o‘simliklar, shamollar va yomg‘ir. Sura kibrga misol keltirganda, uni osmonga ochiq eshik orqali ko‘tarilish manzarasi ichida tasvirlaydi. Bularning barchasi Qur’onning go‘zal uslubidan dalolat beradi.
We note the harmony of movement in this passage and the preceding one. This is seen in the sending down of revelation, angels, the flames hitting eavesdropping devils, and water from the sky. Harmony is also evident in the general surroundings in which events take place in the whole universe: the skies, the constellations, flames, the earth, the mountains and the vegetation, the winds and the rain. When the sūrah provides an example of arrogance, it sets it in a scene of climbing up into the heavens through an open door. All this speaks volumes for the fine style of the Qur’ān.