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JaAAala Allahu alkaAAbata albayta alharama qiyaman lilnnasi waalshshahra alharama waalhadya waalqalaida thalika litaAAlamoo anna Allaha yaAAlamu ma fee alssamawati wama fee alardi waanna Allaha bikulli shayin AAaleemun
Allah Ya sanya Ka´aba Ɗaki Tsararre, ma´aunin addini ga mutane, kuma Yã sanya watã Mai alfarma da hadaya da rãtayõyin Allah Yã san abin da yake a cikin sammai da abin da yake a cikin ƙasa, kuma cewa lalle Allah, ga dukkan, kõme, Masani(1) ne.
جَعَلَ اللّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِّلنَّاسِ ...
Allah has made the Ka`bah, the Sacred House, an asylum of security and benefits for mankind,
Allah says, Allah made the Ka`bah, the Sacred House, an asylum of safety for the people who have no chief to prevent the strong from transgressing against the weak, the evil from the good-doers, and the oppressors from the oppressed.
... وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلاَئِدَ ...
And also the Sacred Month and the animals of offerings and the garlanded.
Allah says that He made these symbols an asylum of safety for the people, just as He made the Ka`bah an asylum of safety for them, so that He distinguishes them from each other, for this is their asylum and symbol for their livelihood and religion.
Allah made the Ka`bah, the Sacred Month, the Hady, the garlanded animals and people an asylum of safety for the Arabs who used to consider these symbols sacred. Thus, these symbols were just like the chief who is obeyed by his followers, and who upholds harmony and public safety. As for the Ka`bah, it includes the entire sacred boundary.
Allah termed it "Haram'' because He prohibited hunting its game and cutting its trees or grass.
Similarly, the Ka`bah, the Sacred Month, the animals of offerings and the garlands were the landmarks of existing Arabs. These symbols were sacred during the time of Jahiliyyah and the people's affairs were guided and protected by them. With Islam they became the symbols of their Hajj, their rituals, and the direction of the prayer, i.e., the Ka`bah in Makkah.
... ذَلِكَ لِتَعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَأَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٩٧﴾
that you may know that Allah has knowledge of all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.
Allah says; O people, I made these symbols an asylum for you, so that you know that He Who made these symbols that benefit your life and provide you with security, also knows everything in the heavens and earth that brings about your immediate or eventual benefit. Know that He has perfect knowledge of everything and that none of your deeds or affairs ever escapes His observation; and He will count them for you so that He rewards those who do good with the same and those who do evil in kind.
«جَعَلَ اللَّهُ الْكَعْبَةَ» فعل ماض ولفظ الجلالة فاعل والكعبة مفعول به.
«الْبَيْتَ» بدل.
«الْحَرامَ» صفة.
«قِياماً» حال منصوبة تعلق بها الجار والمجرور بعدها وذلك حملا لجعل على معنى خلق التي تأخذ مفعولا واحدا.
«وَالشَّهْرَ .. وَالْهَدْيَ وَالْقَلائِدَ» معطوفة على الكعبة. وجملة جعل استئنافية لا محل لها من الإعراب.
«ذلِكَ» اسم إشارة مبني على السكون في محل رفع مبتدأ.
«لِتَعْلَمُوا» المصدر المؤول من أن الناصبة المضمرة بعد لام التعليل والفعل تعلموا في محل جر باللام والجار والمجرور متعلقان بمحذوف خبر المبتدأ التقدير وذلك كائن لتعليمكم ويجوز أن يكون.
«ذلِكَ» مفعول به لفعل محذوف والتقدير وجعل اللّه ذلك لتعلموا.
«أَنَّ اللَّهَ يَعْلَمُ» أن ولفظ الجلالة اسمها وجملة يعلم خبرها.
«ما فِي السَّماواتِ» ما اسم موصول في محل نصب مفعول به ، وفي السموات متعلقان بمحذوف صلة هذا الاسم الموصول.
«وَما فِي الْأَرْضِ» عطف. وأن وما بعدها سدت مسد مفعولي يعلم.
«أَنَّ اللَّهَ» أن ولفظ الجلالة اسمها.
«بِكُلِّ» متعلقان بالخبر عليم.
«شَيْ ءٍ» مضاف إليه ، والجملة معطوفة.
