Sa'ad da Ibrahim, abokin Allah, wanda ake kiransa khalīl a harshen Larabci, ya kammala gina Masallacin Ka'aba, ya tsarkake shi, sai ya juya ga God da wannan addu'a: "Ya Ubangijina, ka sa wannan ya zama yanki na aminci, ka kuma ba da 'ya'yan itatuwa a matsayin abinci ga mutanen cikinsa waɗanda suka yi imani da God da Ranar Lahira." (2: 126)
God ya sa wannan Gida ya zama wurin zaman lafiya; babu ikon mutum a kansa, babu zalunci a cikinsa. Ya ba da tsaro da zaman lafiya ga duk wanda ya nemi mafaka a cikin wannan Gida, alhali tsoro yana kewaye da shi. Ko da mutane sun yi laifi, suka danganta allahntaka ga wasu abubuwa ban da God, suka bauta wa gumaka, to, akwai zaman lafiya da tsaro a cikinsa; gama God ya tsara wata manufa ga wannan Gida mai tsarki.
When Abraham, God’s friend, or khalīl as he is called in Arabic, completed the building of the House of worship, the Ka`bah, and had purified it he turned to God with the following prayer: “Lord, make this a land of security and make provisions of fruits for those of its people who believe in God and the Last Day.” (2: 126) o God made that House one of peace; free from all human authority and from all tyranny. He granted security and peace to anyone seeking shelter in that House, while fear was all around it. Even when the people transgressed, ascribed divinity to beings other than God and worshipped idols, there was peace and security in it; for God had designed a purpose for this sacred House.
Sa'ad da mutanen Giwa suka yi tattaki don hallaka Ka'aba, sai ya faru da su abin da aka bayyana a cikin surar da ta gabata, Surar Giwa. Allah ya kiyaye wa Ka'aba zamanta lafiya, tsaro da tsarki. Game da waɗanda suke zaune kewaye da ita, Allah ya ce:
When the people of the Elephant marched to destroy the House, there happened to them what is described in the preceding sūrah, The Elephant. God preserved for the House its peace, security and sacredness. Of those who lived around it, God said:
Shin ba su ganin cewa Mun sanya wuri mai tsaro, alhali kuwa ana kwace mutane daga kewayen su?
“Do they not see that We have made a secure Sanctuary, and that men are being snatched away from all around them?” (29: 67)
Abin da ya faru da giwaye ya kuma ƙara wani tasiri, inda ya ƙara daraja da girman Ka'aba sosai a wajen Larabawa a dukkan faɗin Larabawa. Hakan kuma ya ƙarfafa matsayin Quraishawa, masu kula da Ka'aba, a dukkan Larabawa. Saboda haka suka iya tafiya nesa da kusa cikin zaman lafiya da tsaro. Duk inda suka je sai an karɓe su da karimci da girmamawa. Wannan ya ƙarfafa musu gwiwa wajen kafa manyan hanyoyi guda biyu don ayarin kasuwancinsu: zuwa Yaman a kudu da zuwa Shaam a arewa. Sun shirya tafiye-tafiyen kasuwanci guda biyu masu girma; ɗaya zuwa Yaman a lokacin hunturu, ɗayan kuma zuwa Shaam a lokacin bazara.
The Elephant incident had an added effect in greatly enhancing the sanctity of the House amongst the Arabs all over the Peninsula. It also strengthened the position of the Quraysh, the custodians of the House, in all Arabia. They were thus able to travel far and wide in peace and security. Wherever they went they met with generosity and high esteem. This encouraged them to establish two great routes for their commercial caravans, to the Yemen in the south and to Syria in the north. They organized two enormous trading expeditions; one to the Yemen in winter and the other to Syria in summer.
Duk da mummunan yanayin tsaro a dukkan sassan Tsibirin Larabawa a wancan lokaci, da kuma duk fashi da harin kwace dukiya da suka zama ruwan dare a wannan kasa, tsarkin Ka'aba a idon dukkan Larabawa ya tabbatar da tsaro da zaman lafiya ga harkokinsu na kasuwanci masu bunƙasa ga wadanda ke zaune kusa da ita kuma su ne masu kula da ita.
In spite of very poor conditions of security in all parts of the Arabian Peninsula at that time, and in spite of all the looting and plundering raids that were common in that land, the sanctity of the House in the eyes of all Arabs guaranteed security and peace in their flourishing business to those who lived near it and were its custodians.
Ta ba Quraishawa matsayi na musamman kuma keɓantacce, kuma ta buɗe musu hanyar samun abinci mai faɗi kuma tabbatacciya cikin zaman lafiya, tsaro da gamsuwa. Quraishawa sun saba da waɗannan tafiye-tafiye guda biyu masu riba da lafiya, waɗanda nan da nan suka zama ɗaya daga cikin al'adunsu na gargajiya.
It created for the Quraysh a distinct and exclusive position and opened up for them an extensive and guaranteed means of sustenance in peace, security and contentment. The Quraysh became accustomed to these two profitable and peaceful trips, which were soon established among their traditional habits.
Wannan ni ce ni'imar musamman da Allah ke tunatar da Quraishawa da ita, kamar yadda ya tunatar da su labarin abin da ya faru da giwaye a sūratun da ta gabata. Ita ce ni'imar cewa sun saba da tafiye-tafiyen hunturu da na bazara, da yalwar da Allah ya ba su ta hanyar waɗannan tafiye-tafiye guda biyu masu amfani. Da ni'imar Allah ne, duk da cewa ƙasarsu tana cikin hamada da busasshiya, suna rayuwa cikin jin daɗi. Saboda ni'imarSa, Allah yana kiyaye su daga tsoro, ko a cikin gidajensu da mazauninsu, kusa da Ɗakin Allah, ko a tafiye-tafiyensu. Tsaronsu sakamako ne na kasancewarsu masu kula da Ɗakin, wanda Allah ya tanadar da tsarkinsa kuma ya kiyaye shi daga duk wani take.
This is the specific grace of which God reminds the Quraysh, as He reminded them of the Elephant incident in the previous sūrah. It is the grace of their being accustomed to the winter and summer trips, and the abundance with which He endowed them by means of these two fruitful journeys. It is by the grace of God that while their land is desolate and dry, they still live a comfortable life. Out of His grace He secures them from fear whether in their hearths and homes, next to God’s House, or on their journeys. Their security is the result of their being the custodians of the House, the sanctity of which is ordained and preserved by God against any violation.
Allah ta'ala ya tunatar da su waɗannan ni'imomi domin su ji kunya saboda miƙa wuya da suke yi ga wasu halittu, alhali shi ne Ubangijin wannan Ɗakin. Allah na cewa musu a takaice: saboda wannan al'adar Quraishawa, watau tafiye-tafiyensu na hunturu da na bazara, to, su miƙa wuya ga Ubangijin wannan Ɗakin wanda ya ba su tsaro, kuma ya ƙarfafa su yin irin waɗannan tafiye-tafiye masu amfani. "Su bauta wa Ubangijin wannan Ɗakin, wanda ya ciyar da su don yunwa, kuma ya ba su tsaro daga tsoro." (Ayoyi 3-4) Domin ƙasarsu ba ta da albarka, da sun mutu da yunwa da ba don arziƙin da Allah ya tanadar musu ba. "Kuma ya ba su tsaro daga tsoro." Duk da talaucinsu da zaman da suke yi a yanayi marar tsaro, da rayuwarsu ta kasance cikin tsoro da fargaba. Amma Allah ya ba su tsaro, ya kuma kawar musu da tsoronsu.
God reminds them of these graces in order that they may be ashamed of their submission to other beings, while He is the Lord of the House. God says to them in effect: for this tradition of the Quraysh, namely their winter and summer trips, let them submit to the Lord of this House who guaranteed their security and so encouraged them to take such beneficial journeys. “Let them worship the Lord of this House, who provided them with food against hunger, and with security against fear.” (Verses 3-4) As their land was infertile, they would have starved had it not been for the sustenance supplied by God. “And with security against fear.” Poor as they were, and living in an insecure surroundings, their life would have been one of fear and apprehension. But God granted them security and allayed their fear.
Wannan tunatarwa ce da ya kamata ta bar cikin zukatan Quraishawa jin kunya mai zurfi, domin ba su manta da girman darajar Ka'aba ba, da tasirin tsarkinta a rayuwarsu. A lokacin hatsari da wahala, Quraishawa ba su kan roƙi kowa sai Ubangijin wannan Ɗakin, kuma ba su nemi taimako sai daga gare Shi kaɗai. Haka ya kasance ga 'Abdul-Muɗɗalib, wanda bai fuskanci Abraha da wata runduna ko ƙarfin jiki ba. Maimakon haka, 'Abdul-Muɗɗalib ya juya zuwa ga Ubangijin Ɗakin kaɗai, domin shi ne kaɗai wanda zai iya kare Ɗakinsa. 'Abdul-Muɗɗalib bai roƙi wani daga cikin gumaka ko siffofi marasa rai don taimako ba. Bai ma faɗa wa Abraha cewa waɗannan abubuwan bauta za su kare Ɗakin ba. Ya ce masa kawai, "Ni dai ubangidan raƙuma ne kawai, amma Ɗakin yana da Ubangijinsa wanda tabbas zai kare shi." Sai dai jahilci ba ya saurarar kowace hujja, ko ya yarda da abin da yake daidai, ko ya karɓi wata hujja mai ma'ana.
This is a reminder which should have left a profound sense of shame in the hearts of the Quraysh, who were not unaware of the great value of the House and the effect of its sanctity on their lives. At the moment of danger and difficulty, the Quraysh used to appeal only to the Lord of that House and seek only His help. This was the case with `Abd al-Muţţalib, who did not confront Abrahah with any army or physical strength. Instead `Abd al-Muţţalib addressed himself only to the Lord of the House, because He was the only One who could protect His House. `Abd al-Muţţalib did not appeal to any of the idols or craven images for help. He did not even say to Abrahah that these deities would protect their House. He only said to him, “I am only the master of the camels, but the House has its own Lord who is sure to protect it.” But ignorance does not listen to any logic, or acknowledge what is right, or accept any reasonable argument.
Wannan sūratu tana kama da tsawo ko ci gaba na sūratu mai bin ta, wato Al-Fīl (Giwa), ta fuskar abin da ta ƙunsa da kuma yanayin maganarta. Duk da haka, sūra ce mai zaman kanta, tana da farkon da aka saba a sūratun Alƙur'ani, wato, "Da sunan Allah, Mai rahama, Mai jin ƙai."
Masu sharhin Alƙur'ani sun bayyana cewa an saukar da sūratu tara tsakanin saukar wannan sūra da wadda ta gabace ta, amma an sanya su kusa da juna a cikin Alƙur'ani saboda kusancin jigon su.
This sūrah seems to be an extension of the preceding one, The Elephant, with regard to its subject matter and general tone. Nevertheless, it is an independent sūrah with the usual beginning of the Qur’ānic sūrahs, namely, “In the name of God, the Beneficent, the Merciful.” Qur’ānic commentators state that nine sūrahs were revealed between the revelation of this and the preceding sūrah, but that they were placed next to each other in the Qur’ān because of their close similarity of subject.