Ketma-ket yuborilganlar bilan; shiddat bilan esadiganlar bilan; keng tarqatuvchilar bilan; (haq bilan botilni) aniq ajratuvchilar bilan; uzr va ogohlantirish yetkazuvchilar bilan qasamki, sizga va'da qilingan narsa albatta amalga oshadi.
By those sent forth in swift succession; and those tempestuously storming on; and those scattering far and wide; and those separating [right and wrong] with all clarity; and those giving a reminder with an excuse and a warning, what you have been promised shall be fulfilled.
(1-7-oyatlar)
(Verses 1-7)
Qiyomat masalasi – kofirlar uni qabul qilish juda qiyin deb topgan masala – Qur’onda ko‘p surada, turli usullarda, bir necha bor tasdiqlanadi. Qur’on qiyomatning haqiqatini mustahkamlashga alohida e’tibor berishi ayniqsa zarur edi, toki iymon odamlarning aql-idrokida va qalbida to‘g‘ri o‘rnashsin va shundan so‘ng ularning mezonlari hamda qadriyatlari qayta belgilansin.
The question here is that of the resurrection which the unbelievers found very hard to accept, yet the Qur’an confirms it time after time, in many surahs, and in various ways. It was especially necessary that the Qur’an take such care in establishing the truth of resurrection, this so that the faith can be properly established in peoples minds and hearts and further that their standards and values could then be redefined.
Qiyomat kuniga iymon bu ham ilohiy dinning, ham inson hayotining poydevoridir. Hayotdagi har bir narsa unga bog'liq bo'lib aylanadi va barcha qadriyatlar hamda me'yorlar shu asosda baholanadi. Shu sababli qiyomat, qayta tirilish, so'ng hisob-kitob va hukmning haqiqatini isbotlash uchun shunday uzluksiz va katta sa'y-harakat talab qilingan.
Belief in the Day of Judgement is the corner-stone of both the divine faith and human life. It is the pivot around which everything in life turns, and the criterion that judges all values and standards. Hence, establishing the truth of resurrection and subsequent reckoning and judgement needed such a sustained effort.
Sura boshlanishida Alloh taolo bu oxirat hayotining albatta haq ekanligiga qasam ichadi. Qasamning ifodalanishidan shu narsa anglashiladiki, Alloh qasam ichgan narsalar idrokimiz doirasidan tashqarida bo'lgan olamga tegishlidir. Bu oyatda koinotga va inson hayotiga aniq ta'sir ko'rsatadigan ba'zi yashirin kuchlar zikr etilgan. Dastlabki ulamolar ularning nima ekani haqida ixtilof qilganlar: ba'zilari bularning hammasi shamollarga ishora qiladi, deganlar; ba'zilari ular farishtalarga ishora qiladi, deganlar; uchinchi guruh esa ba'zilari shamollarga, ba'zilari farishtalarga ishora qiladi, deganlar. Demak, bu atamalar ma'nodosh (noaniq) ekani ravshan, bu esa ularni faqat O'zi biladigan voqeani tasdiqlovchi Alloh qasami uchun eng mos qiladi.
The surah begins with an oath by God that this promise of a life to come is certainly true. The way the oath is phrased suggests that that by which God swears belongs to the realm beyond our perception. It mentions some hidden forces that have a definite effect on the universe and on human life. Early scholars differed as to what these were: some said that they all refer to winds, and some said they refer to angels, while a third group said that some refer to winds and some to angels. It is clear, then, that these terms are ambiguous, which makes them best suited for an oath by God confirming an event which only He knows about.
Xuddi shunday noaniq narsalar mavjud bo'lib, inson hayotiga ta'sir qilgani kabi, bizning idrokimiz doirasidan tashqaridagi olamga tegishli bu voqea ham albatta yuz beradi.
Just as these ambiguous things exist and have an effect on human life, this event belonging to the world beyond our perception will certainly take place.
"Ketma-ket yuborilganlar bilan qasamki." (1-oyat) Abu Hurayra aytadi: bu oyat farishtalarga ishora qiladi. Shuningdek, bu fikr Masruq, Abu ad-Duho, Mujohid (bir rivoyatda), as-Suddiy, ar-Robi' ibn Anas va Abu Solih tomonidan ham aytilgan. Shunday qilib, oyatning ma'nosi: ketma-ket to'lqinlar bilan, tezkor otlardek yuborilgan farishtalarga qasam. Abu Solih aytadi: keyingi to'rt oyat ham farishtalarga taalluqlidir.
“By those sent forth in swift succession.” (Verse 1) Abu Hurayrah says that this is a reference to the angels. The same is reported to have been said by Masruq, Abu al-Duha, Mujahid (in one report), al-Suddi, al-RabT ibn Anas and Abu Salih. Thus the verse means an oath by the angels that are sent forth in successive waves, like running horses. Abu Salih says that the next four verses also refer to the angels.
Ibn Mas'ud rivoyat qilinadiki, «ketma-ket yuborilganlar»¹ degani shamol bo'lib, bu shamollar ketma-ket, yugurayotgan otlar kabi yuborilishini bildiradi.
Ibn Mas'ud is reported to have said that1 those sent forth' refers to the wind, which means that winds are sent in succession like horses running.
U'ning aytishicha, keyingi ikki oyatda zikr etilgan «hujum qilib yuguradiganlar» va «keng tarqab sochadiganlar» ham shamolni anglatadi. Bu qarashni Ibn Abbos, Mujohid (ikkinchi rivoyatda), Qatoda va yana bir rivoyatda Abu Solih ham qo'llab-quvvatlagan.
He is reported to have said that those ‘ storming on and ‘ scattering far and wide [mentioned in the next two verses] also refer to the wind. This view is shared by Ibn 'Abbas, Mujahid (in a second report), Qatadah and in another report by Abu Salih.
Ibn Jarir at-Tabariy ayatning boshidagi "yuborilganlar" so'zi farishtalarga yoki shamolga tegishli ekanligiga ishonch hosil qila olmaydi, lekin "hujum qiluvchilar" va "tarqatuvchilar"ning shamollar ekanligiga aniq amin. U shamollar osmondagi bulutlarni tarqatishini tushuntiradi.
Ibn Jarir al-Tabari is uncertain whether 'those sent forth' mentioned in the first verse refers to the angels or to the wind, but he is certain that the stormers and scatterers are the winds. He explains that the winds scatter the clouds in the sky.
Ibn Mas'ud aytadiki, "[haqni nohaqdan] aniq ajratuvchilar; va [uzr va ogohlantirish bilan] eslatma beruvchilar" oyatlaridagi so'zlar farishtalarga ishora qiladi. Bu fikrni Ibn Abbos, Masruq, Mujohid, Qatoda, ar-Rabi' ibn Anas, as-Suddiy va as-Savriy ham bildirgan. Aynan farishtalar Allohning amrlarini Uning elchilariga olib tushadilar, haqni nohaqdan ajratadilar va o'sha elchilarga insoniyat uchun hujjat va ogohlantirish bo'lgan vahiylarni yetkazadilar.
Ibn Mas ‘ud says that “ those separating [right and wrong] with all clarity; and those giving a reminder, with an excuse and a warning]' refer to the angels. This is also stated by Ibn ‘Abbas, Masruq, Mujahid, Qatadah, al-Rabi‘ ibn Anas, al-Suddi and al-Thawri. It is the angels that come down carrying Gods orders to His messengers, separating right from wrong, and giving revelations to those messengers that contain justification and a warning to mankind.
Biz shuni ta'kidlaymizki, bu noaniqlik qasamlarga alohida bir dahshatli ruh berish uchun ataylab qo'llangan. Bu holat 51- va 79-suralardagi kabidir. Ulardan birinchisi qasam bilan boshlanadi: "Keng tarqatuvchi shamollar bilan". 79-sura ham noaniq qasam bilan boshlanadi: "Kuch bilan tortib oluvchilar bilan". Bu noaniqlik, uning ma'nosi haqidagi turli fikrlardan ko'rinib turibdi, ataylab qilingan, chunki ular o'zlarining noaniqligi bilan surаning boshidagi tez ritm birgalikda tinglovchi yoki o'quvchida sarsar va silkinish hosil qiladi. Bu surаning mavzusiga juda mos keladi. Darhaqiqat, undan keyingi har bir bo'lim shunday sarsarni beradi. Shunday qilib, surani hokimiyat egasining odamni yoqasidan ushlab, biror yomon ish yoki juda ravshan bir narsani inkor etgani haqida so'roq qilishiga, so'ng uni qattiq ogohlantirish bilan qo'yib yuborishiga o'xshatish mumkin: "Yolg'onga chiqarganlarga o'sha kunda halokat bo'lsin!"
We note that the ambiguity is intended to give these matters by which the oath is made a particularly awesome air. This is the same as in Surahs 51 and 79. The first of these begins with the oath: "By the winds that scatter far and wide." Surah 79 also starts with an ambiguous oath: "By those that pluck out vehemently" This ambiguity, evident in the differences of opinion about their meaning, is intended, because their very ambiguity combines with the quick rhythm employed in the opening of the surah to produce a jolt or a shake in the listener or reader. This fits perfectly with the subject matter of the surah. In fact, every subsequent section delivers such a jolt. Thus the surah may be compared to someone in authority taking a person by the collar as he questions him about a misdeed or about his negation of something very obvious, then releasing him with a strong warning: "Woe on that day betide those who deny the truth."