Ibrahimu, rafiki wa Mungu, au khalīl kama anavyoitwa kwa Kiarabu, alipomaliza kujenga Nyumba ya ibada, Ka`bah, na alipokwisha kuitakasa, alimgeukia Mungu kwa dua ifuatayo: "Mola wangu, fanya hii kuwa nchi ya amani, na uwape riziki ya matunda watu wake wanaomwamini Mungu na Siku ya Mwisho." (2: 126)
Mungu aliifanya Nyumba hiyo kuwa mahali pa amani, huru kutokana na mamlaka yoyote ya kibinadamu na kutokana na dhulma. Alimpa usalama na amani kila mtu anayetafuta hifadhi katika Nyumba hiyo, wakati hofu ilikuwa imetanda kila upande. Hata watu walipokosea, wakamshirikisha Mungu na viumbe vingine na kuabudu sanamu, bado kulikuwa na amani na usalama ndani yake; kwani Mungu alikuwa ameweka kusudi maalum kwa Nyumba hii tukufu.
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.
Wakati watu wa Tembo walipoelekea kuibomoa Nyumba, yaliwapata yale yaliyoelezwa katika sura iliyotangulia, Sura ya Tembo. Mwenyezi Mungu aliihifadhia Nyumba amani yake, usalama wake na utakatifu wake. Kuhusu wale waliokuwa wakiishi karibu nayo, Mungu alisema:
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:
Je, hawaoni kwamba Sisi tumefanya Haram salama, na watu wananyakuliwa kutoka kila upande wao?
“Do they not see that We have made a secure Sanctuary, and that men are being snatched away from all around them?” (29: 67)
Tukio la Tembo lilikuwa na athari nyingine ya ziada, kwani liliongeza sana heshima ya Nyumba hiyo miongoni mwa Waarabu kote katika Rasi nzima. Pia liliimarisha nafasi ya Quraysh, walinzi wa Nyumba hiyo, katika Arabia yote. Hivyo waliweza kusafiri mbali na mbali kwa amani na usalama. Popote walipokwenda walipokelewa kwa ukarimu na heshima kubwa. Hali hii iliwahimiza kuanzisha njia mbili kuu kwa misafara yao ya kibiashara: kuelekea Yemen upande wa kusini, na kuelekea Syria upande wa kaskazini. Waliandaa safari mbili kubwa za kibiashara; moja kwenda Yemen wakati wa baridi, na nyingine kwenda Syria wakati wa kiangazi.
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.
Licha ya hali mbaya sana ya usalama katika sehemu zote za Rasi ya Arabia wakati huo, na licha ya uporaji na mashambulizi ya kupora yaliyokuwa ya kawaida katika nchi hiyo, heshima takatifu ya Nyumba hiyo machoni pa Waarabu wote ilihakikisha usalama na amani katika biashara zao zilizostawi kwa wale waliokaa karibu nayo na waliokuwa walinzi wake.
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.
Iliwapa Quraysh nafasi ya kipekee na ya pekee, na ikawafungulia njia pana na yenye uhakika ya riziki katika amani, usalama na kuridhika. Quraysh walizoea safari hizi mbili zenye faida na amani, ambazo punde zikawa sehemu ya mila zao za kawaida.
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.
Hii ndiyo neema mahsusi ambayo Mwenyezi Mungu anawakumbusha Quraysh, kama alivyowakumbusha tukio la Tembo katika sura iliyotangulia. Ni neema ya wao kuzoea safari za msimu wa baridi na msimu wa joto, na wingi ambao Mwenyezi Mungu aliwapa kupitia safari hizi mbili zenye matunda. Ni kwa neema ya Mwenyezi Mungu kwamba, ingawa ardhi yao ni ukiwa na kavu, bado wanaishi maisha ya starehe. Kwa neema yake, Yeye huwalinda dhidi ya hofu, iwe majumbani mwao, karibu na Nyumba ya Mwenyezi Mungu, au katika safari zao. Usalama wao ni matokeo ya wao kuwa walinzi wa Nyumba hiyo, ambayo utakatifu wake umeamriwa na kuhifadhiwa na Mwenyezi Mungu dhidi ya kila uvunjaji.
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.
Mungu anawakumbusha neema hizi ili waone aibu kwa kujinyenyekeza kwao kwa viumbe vingine, ilhali Yeye ndiye Bwana wa Nyumba hii. Mungu anawaambia kwa maana hii: kwa ajili ya desturi hii ya Quraysh, yaani safari zao za kiangazi na za kipupwe, na wamwabudu Bwana wa Nyumba hii aliyewahakikishia usalama na hivyo kuwahimiza kufanya safari hizo zenye manufaa. "Na wamwabudu Bwana wa Nyumba hii, aliyewapa chakula dhidi ya njaa, na usalama dhidi ya hofu." (Aya 3-4) Kwa kuwa ardhi yao haikuwa na rutuba, wangeweza kufa njaa kama si riziki iliyotolewa na Mungu. "Na usalama dhidi ya hofu." Ingawa walikuwa maskini na waliishi katika mazingira yasiyo salama, maisha yao yangekuwa ya hofu na wasiwasi. Lakini Mungu aliwapa usalama na kuondoa hofu yao.
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.
Huu ni ukumbusho ambao ungepaswa kuamsha hisia nzito ya aibu katika nyoyo za Quraysh, ambao hawakuwa wasiojua thamani kubwa ya Nyumba hiyo na athari ya utakatifu wake katika maisha yao. Wakati wa hatari na shida, Quraysh walikuwa wakimwomba tu Bwana wa Nyumba hiyo, na kutafuta msaada Wake pekee. Ndivyo ilivyokuwa kwa `Abd al-Muţţalib, ambaye hakukabiliana na Abrahah kwa jeshi wala nguvu za kimwili. Badala yake, `Abd al-Muţţalib alimwelekea Bwana wa Nyumba peke yake, kwa kuwa Yeye ndiye pekee aliyeweza kuilinda Nyumba Yake. `Abd al-Muţţalib hakuomba msaada wa sanamu zozote wala vinyago. Hata hakumwambia Abrahah kwamba miungu hiyo ingeilinda Nyumba yao. Alimwambia tu, "Mimi ni bwana wa ngamia tu, lakini Nyumba ina Bwana wake mwenyewe ambaye hakika atailinda." Lakini ujinga hausikilizi mantiki yoyote, wala hautambui yaliyo haki, wala hukubali hoja yoyote ya busara.
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.
Sura hii inaonekana kuwa ni muendelezo wa sura iliyotangulia, Tembo, kwa upande wa maudhui yake na sauti yake kwa ujumla. Hata hivyo, ni sura inayojitegemea yenye mwanzo wa kawaida wa sura za Qur'ani, yaani, "Kwa jina la Mungu, Mwingi wa rehema, Mwenye kurehemu."
Wafafanuzi wa Qur'ani wanasema kuwa sura tisa zilishushwa kati ya ufunuo wa sura hii na ile iliyotangulia, lakini zikawekwa karibu kwa karibu katika Qur'ani kwa sababu ya ufanano wa karibu wa maudhui yake.
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.