Ibrohim, Allohning do'sti, arabcha bilan xalīl deb atalgan, ibodat uyi — Ka'bani qurib bitirib, uni poklagach, Allohga quyidagi duo bilan murojaat qildi: "Parvardigorim, bu yerni xavfsiz makon qilgin va unga iymon keltirgan, Allohga va oxirat kuniga ishongan xalqiga mevalardan rizq ber." (2:126)
Alloh bu uyni tinchlik maskani qildi; u insoniy hokimiyatdan va zulmdan xoli edi. U o'sha uyga panoh izlagan har bir kishiga xavfsizlik va tinchlik ato etdi, uning atrofida esa qo'rquv hukm surardi. Hatto odamlar haddan oshib, Allohdan boshqa narsalarga ilohiylik isnod qilib, butlarga sig'inganlarida ham, u yerda tinchlik va xavfsizlik bor edi; chunki Alloh bu muqaddas uy uchun maqsad belgilab qo'ygan edi.
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.
Fil sohiblari Ka'bani vayron qilish uchun yurish qilganlarida, ularga oldingi surada, "Fil" surasida bayon etilgan narsa yuz berdi. God Uyga tinchlik, xavfsizlik va muqaddaslikni saqlab qoldi. Uning atrofida yashaganlar haqida God shunday deydi:
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:
“Ular ko‘rmaydimi, Biz xavfsiz Haram qildik, holbuki ularning atrofidagi odamlar tortib olinmoqda?” (29:67)
“Do they not see that We have made a secure Sanctuary, and that men are being snatched away from all around them?” (29: 67)
Fil voqeasi arablar orasida, butun Arabiston yarimoroli bo‘ylab, Ka’baning muqaddasligini yanada oshirishda qo‘shimcha ta’sir ko‘rsatdi. U, shuningdek, Ka’baning posbonlari bo‘lgan Quraysh qabilasining butun Arabistondagi mavqeini mustahkamladi. Shu tufayli ular xotirjamlik va xavfsizlikda uzoq-uzoqlarga sayohat qila oldilar. Qayerga borsalar, ular saxiylik va katta hurmat bilan kutib olinardi. Bu ularni karvonlari uchun ikki katta yo‘nalish ochishga undadi: janubda Yamanga va shimolda Shomga. Ular ikki ulkan savdo safarini tashkil etdilar: biri qishda Yamanga, ikkinchisi yozda Shomga.
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.
Arabiston yarimorolining o'sha paytdagi barcha hududlarida xavfsizlik sharoitlari juda og'ir bo'lishiga va bu yerda keng tarqalgan talonchilik hamda o'marish hujumlariga qaramay, Ka'baning barcha arablar nazarida bo'lgan muqaddasligi uning yonida yashovchilarga va uning xizmatchilariga gullab-yashnayotgan savdo-sotiqlarida xavfsizlik va tinchlikni ta'minlab berar edi.
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.
Bu ularga Quraysh uchun alohida va yagona mavqe berdi hamda tinchlik, xavfsizlik va xotirjamlikda keng va kafolatli rizq manbasini ochib berdi. Quraysh bu ikki foydali va tinch safarga odatlanib qoldi, ular tez orada ularning an'anaviy odatlari qatoriga kirdi.
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.
Bu ayni o‘sha xususiy ne'matdirki, Alloh Qurayshga eslatadi, xuddi avvalgi surada Fil voqeasini eslatganidek. Bu ne'mat – ular qishki va yozgi safarlarga o‘rganib qolganliklari hamda bu ikki samarali safar orqali Alloh ularga ato etgan mo‘lchilikdir. Alloh taolo ularning yurti cho‘l va qurg‘oqchil bo‘lishiga qaramay, ularni farovon hayot bilan ta'minlagani ham Uning ne'mati tufaylidir. Alloh o‘z ne'mati bilan ularni uylarida, o‘choqlari yonida, Allohning uyi yonida yoki safarlarida qo‘rquvdan asraydi. Ularning xavfsizligi Uy xizmatkorlari bo‘lganliklarining natijasidir; Uyning muqaddasligi Alloh tomonidan belgilangan va har qanday buzilishdan Uning o‘zi saqlaydi.
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.
Xudo ularga bu ne'matlarni eslatadi, toki ular o'zlarining boshqa mavjudotlarga bo'ysunishlaridan uyalsinlar, holbuki U Bu Uyning Egasidir. Xudo ularga go'yo shunday demoqda: Quraysh qabilasining bu odati, ya'ni qish va yoz safarlari uchun ular bu Uyning Egasiga bo'ysunsinlar. U ularning xavfsizligini ta'minlagan va bunday foydali safarlarga ularni rag'batlantirgan Zotdir. {Ular shu Uyning Egasiga ibodat qilsinlar, U ularni ochlikdan to'qlik bilan ta'minlagan va qo'rquvdan xavfsizlik bilan. } (3-4-oyatlar). Ularning yerlari hosilsiz bo'lgani uchun, agar Xudo tomonidan berilgan rizq bo'lmaganida, ular ochlikdan halok bo'lishlari mumkin edi. "Va qo'rquvdan xavfsizlik bilan." Kambag'al bo'lishlariga va xavfsiz bo'lmagan muhitda yashashlariga qaramay, ularning hayoti qo'rquv va xavotirda o'tishi mumkin edi. Ammo Xudo ularga xavfsizlik ato etdi va qo'rquvlarini bartaraf qildi.
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.
Bu eslatma Quraysh qabilasining qalbida chuqur uyat hissini uyg'otishi kerak edi, chunki ular bu Uyning buyukligini va uning muqaddasligi ularning hayotiga qanday ta'sir qilganini yaxshi bilar edilar. Xavf va qiyinchilik paytida Quraysh faqat o'sha Uyning Egasiga murojaat qilar va faqat Uning yordamini so'rar edi. `Abd al-Muttalib ham shunday qildi: u Abrahah bilan hech qanday qo'shin yoki jismoniy kuch bilan yuzlashmadi. Aksincha, `Abd al-Muttalib faqat Uyning Egasiga murojaat qildi, chunki Uni Uyini himoya qila oladigan yagona Zot edi. `Abd al-Muttalib yordam so'rab hech bir butga yoki but suratlariga murojaat qilmadi. U Abrahahga bu xudolar ularning Uyini himoya qiladi, demadi ham. U faqat shunday dedi: "Men faqat tuyalarning egasiman, ammo Uyning o'z Egasi bor, U albatta uni himoya qiladi." Ammo johiliyat hech qanday mantiqqa quloq solmaydi, haqiqatni tan olmaydi va hech qanday oqilona dalilni qabul qilmaydi.
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.
Ushbu sura o‘zining mavzusi va umumiy ohangi jihatidan oldingi sura, Fil surasining davomi kabi ko‘rinadi. Shunga qaramay, u Qur’onning suralariga xos bo‘lgan odatiy boshlanishi, ya’ni “Bismillahir-rohmanir-rohiym” (“Mehribon va rahmli Alloh nomi bilan”) bilan boshlangan mustaqil surdir.
Qur’on sharhlovchilari ta’kidlashicha, bu sura va undan oldingi sura o‘rtasida to‘qqizta sura nozil bo‘lgan, ammo ular mavzusining o‘xshashligi tufayli Qur’onda bir-birining yonida joylashtirilgan.
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.