Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
This Surah has been separated from the one that preceded it in the primary Mushaf (the original copy
They (the Companions) wrote "In the Name of Allah, the Most Gracious, the Most Merciful" on the line (i.e., the space) between these two Surahs. They did this even though this Surah is directly related to the one which precedes it, as Muhammad bin Ishaq and `Abdur-Rahman bin Zayd bin Aslam have both clarified. This is because the meaning of both of them is, "We have prevented the Elephant from entering Makkah and We have destroyed its people in order to gather (Ilaf) the Quraysh, which means to unite them and bring them together safely in their city." It has also been said that the meaning of this (Ilaf) is what they would gather during their journey in the winter to Yemen and in the summer to Ash-Sham through trade and other than that. Then they would return to their city in safety during their journeys due to the respect that the people had for them because they were the residents of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with them, would be safe because of them. This was their situation during their journeys and travels during their winter and summer. In reference to their living in the city, then it is as Allah said,
أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ
(Have they not seen that We have made it a secure sanctuary, while men are being snatched away from all around them) (29:67) Thus, Allah says,
لإِيلَـفِ قُرَيْشٍ إِيلَـفِهِمْ
(For the Ilaf of the Quraysh. Their Ilaf) This is a subject that has been transferred from the first sentence in order to give it more explanation. Thus, Allah says,
إِيلَـفِهِمْ رِحْلَةَ الشِّتَآءِ وَالصَّيْفِ
(Their Ilaf caravans, in winter and in summer.) Ibn Jarir said, "The correct opinion is that the letter Lam is a prefix that shows amazement. It is as though He (Allah) is saying, `You should be amazed at the uniting (or taming) of the Quraysh and My favor upon them in that."' He went on to say, "This is due to the consensus of the Muslims that they are two separate and independent Surahs." Then Allah directs them to be grateful for this magnificent favor in His saying,
فَلْيَعْبُدُواْ رَبَّ هَـذَا الْبَيْتِ
(So, let them worship the Lord of this House.) meaning, then let them single Him out for worship, just as He has given them a safe sanctuary and a Sacred House. This is as Allah says,
إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبِّ هَذِهِ الْبَلْدَةِ الَّذِى حَرَّمَهَا وَلَهُ كُلُّ شَىءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
(I have been commanded only to worship the Lord of this city, Who has sanctified it and to Whom belongs everything. And I am commanded to be from among the Muslims.) (27:91) Then Allah says,
الَّذِى أَطْعَمَهُم مِّن جُوعٍ
(Who has fed them against hunger,) meaning, He is the Lord of the House and He is the One Who feeds them against hunger.
وَءَامَنَهُم مِّنْ خوْفٍ
(And has made them safe from fear.) meaning, He favors them with safety and gentleness, so they should single Him out for worship alone, without any partner. They should not worship any idol, rival or statue besides Him. Therefore, whoever accepts this command, Allah will give him safety in both this life and the Hereafter. However, whoever disobeys Him, He will remove both of them from him. This is as Allah says,
وَضَرَبَ اللَّهُ مَثَلاً قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُواْ يَصْنَعُونَ - وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَـلِمُونَ
(And Allah puts forward the example of a township, that dwelt secure and well-content: its provision coming to it in abundance from every place, but it denied the favors of Allah. So, Allah made it taste extreme of hunger and fear, because of that which they used to do. And verily, there had come unto them a Messenger from among themselves, but they denied him, so the torment overtook them while they were wrongdoers.) (16:112-113) This is the end of the Tafsir of Surah Quraysh, and all praise and thanks are due to Allah.
Per le abitudini di Ǭura'ish e le loro ricorrenze,
Alang-alang sa kaugalian ng Quraysh at pagkahirati nila –
Zbog navike i običaja Kurejšija
Kureyş'in güvenlik ve esenliği için.
Debido al hábito de la tribu Quraish y su conocimiento.
Commentary
The Subject-matter of Surah Al-Fil and Surah Al-Quraish
All commentators concur that the subject-matter of the two Surahs is so closely related that in some of the copies of the Qur'an they had been written as a single Surah without the insertion of bismillah between them. But when Sayyidna ` Uthman ؓ compiled a standard copy of the Holy Qur'an with the consensus of all the companions of the Holy Prophet ﷺ ، he separated these two Surahs and inserted bismillah between them, and the two Surahs.
Lexical Analysis
لِإِيلَافِ قُرَيْشٍ (Because of the familiarity of the Quraish 106:1). The particle li is a preposition. According to the rules of Arabic grammar, it should be linked with another sentence. What is that sentence here? In answer to this question, different possibilities are highlighted by the exegetes. Keeping in view the close relation of the present Surah with the previous one, some of them have held that the following sentence should be taken as understood here: اِنَّا اھلکنا اصحاب الفیل "We [ Allah ] destroyed the 'people of the elephant' so that the Quraish, who were familiar with two commercial trips during winter and summer, may not have any obstacle in their trips, and by this trading activity they might develop a certain prestige for them and respect them." A second school of interpreters has taken the following sentence as understood: اَعجبوا (One should wonder on the Quraish undertaking winter and summer journeys freely and safely.) A third school of interpreters says that this is the lam of ta'lil and it is syntactically related to the sentence that follows it فَلْيَعْبُدُوا رَبَّ هَـٰذَا الْبَيْتِ (they must worship the Lord of this House.) The Surah draws attention to the fact that the Quraish used to make two trade journeys - one in winter to Yemen and another in summer to Syria. These trade-journeys made them wealthy and affluent. This was possible because Allah annihilated their enemies, the people of the elephant, in an exemplary way and created in the hearts of the people an awe and reverence for them. People held them in high esteem, respect and honor in all the territories where they went.
Superiority of Quraish
This Surah indicates that Quraish, of all the tribes of Arabia, was most acceptable in the sight of Allah. The Prophet ﷺ is reported to have said: "Verily, Allah selected Kinanah from the offspring of Prophet Ismail (علیہ السلام) and selected Quraish from the progeny of Kinanah. From the Quraish, Allah selected Banu Hashim and from Banu Hashim He selected me." [ Baghawi on the authority of Wathilah Ibn Asqa']. Another Tradition reports that the Messenger of Allah ﷺ said: "People will follow Quraish in matters of good as well as in matters of evil." [ Muslim on the authority of jabir, as quoted by Mazhari ]. The reason for the selection of the tribes mentioned in the first Tradition is presumably on account of their special abilities, innate capacities and natural endowments. Even in the days of paganism and ignorance, when people practiced kufr and shirk, their morals and inborn abilities were of a very high standard. They had the perfect capacity to accept the truth. This is the reason why most of the blessed Companions and Friends of Allah were Quraishites. [ Mazhari ]
1- (Fîl sahiplerine yaptıklarımız hep) Kureyş’in güvenliği;
2- Yani kış ve yaz yolculuklarındaki güvenlikleri içindir.
3- O halde artık onlar, bu Beyt’in Rabbine ibadet etsinler;
4- Ki kendilerini açlıktan kurtarıp doyuran ve korkudan kurtarıp güvende kılan da O’dur.
(Mekke’de inmiştir. 4 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Pek çok müfessirin dediğine göre bu sûrenin başı bundan önceki sûre ile alakalıdır. Yani Biz, fil ashabına yaptıklarımızı Kureyşliler için, onların güvenlikleri, işlerinin doğru dürüst ve yolunda gitmesi, ticaret ve kazanç sağlamak amacı ile kış mevsiminde Yemen’e, yazın da Şam’a doğru yaptıkları yolculuklarının düzeninin bozulmaması için yaptık. Yüce Allah, işte bundan ötürü onlara kötülük yapmak isteyenleri helâk etmiştir. Böylelikle Arapların kalplerinde Harem bölgesinin ve o bölgede yaşayan insanların konumu anlaşılmıştır. O bakımdan onlara saygı duymaya başlamışlar ve onların yaptıkları herhangi bir yolculukta onlara ilişmediler. İşte bundan dolayı Yüce Allah, onlara bu nimete karşılık şükretmelerini emrederek şöyle buyurmaktadır:
3. “O halde artık onlar, bu Beyt’in Rabbine ibadet etsinler.” Yani O’nu tevhid etsinler ve yalnızca O’na ihlâsla ibadette bulunsunlar.
4. “Ki kendilerini açlıktan kurtarıp doyuran ve korkudan kurtarıp güvende kılan da O’dur.” Çünkü bol rızık ve korkulardan yana emin olmak, Yüce Allah’a şükretmeyi gerektiren dünyevî nimetlerin en büyüklerindendir.
Açık ve gizli bütün nimetlerine karşılık hamd ve şükür yalnız Senindir Allah’ım!
Yüce Allah'ın burada özellikle Beyt’in Rabbi olduğunu dile getirmesi, bu Beyt’in şeref ve faziletinden dolayıdır. Yoksa o, her şeyin Rabbidir.
Kureyş Sûresi’nin tefsiri burada sona ermektedir.
***
Because of the habit of the Quraysh and their acquaintance.
Disebabkan oleh kebiasaan kaum Quraisy dan adat mereka,
Để cải thiện cuộc sống của bộ tộc Quraish.
"Karena kebiasaan orang-orang Quraisy, (yaitu) kebiasaan mereka bepergian pada musim dingin dan musim panas, maka hendaklah mereka menyembah Rabb Pemilik rumah ini (Ka'bah), Yang telah memberi makanan kepada mereka untuk menghilangkan lapar dan mengamankan mereka dari ketakutan." (Quraisy: 1-4).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-4) Banyak ulama tafsir yang menyatakan bahwa huruf jar dan majrur dalam ayat ini berkaitan dengan surat sebelumnya. Yakni, Kami (Allah سبحانه وتعالى) memperlakukan tentara bergajah itu adalah demi kaum Quraisy, demi keamanan, tegaknya maslahat mereka, dan untuk keteraturan perjalanan mereka di musim dingin ke Yaman dan di musim panas ke Syam untuk berdagang dan mencari rizki. Karena itu Allah سبحانه وتعالى membinasakan siapa pun yang berniat jahat pada mereka. Allah سبحانه وتعالى mengagungkan perihal tanah haram dan penduduknya di hati bangsa Arab agar mereka menghormati kaum Quraisy dan agar mereka tidak mengganggu kaum Quraisy kemana pun ketika ingin bepergian. Karena itu Allah سبحانه وتعالى memerin-tahkan kaum Quraisy bersyukur seraya berfirman, ﴾ فَلۡيَعۡبُدُواْ رَبَّ هَٰذَا ٱلۡبَيۡتِ ﴿ "Maka hendaklah mereka menyembah Rabb Pemilik rumah ini (Ka'bah)," yakni, hendaklah mereka mengesakanNya dan memurni-kan ibadah hanya untukNya. ﴾ ٱلَّذِيٓ أَطۡعَمَهُم مِّن جُوعٖ وَءَامَنَهُم مِّنۡ خَوۡفِۭ ﴿ "Yang telah memberi makanan kepada mereka untuk menghilangkan lapar dan mengamankan mereka dari ketakutan." Hal itu karena kenikmatan rizki dan rasa aman merupakan salah satu nikmat duniawi terbesar yang mengharuskan untuk disyukuri. Segala puji dan syukur hanya untukMu, ya Allah, atas segala nikmat lahir dan batin yang Engkau limpahkan. Allah سبحانه وتعالى mengkhususkan penyebutan rububiyah pada Ka'bah karena keutamaan dan kemuliaannya, karena pada hakikatnya Dia adalah Rabb segala sesuatu.
En raison de l’habitude et de la coutume des quraychites
yaitu kebiasaan mereka melakukan perjalanan pada musim dingin ke negeri Yaman dan perjalanan pada musim panas ke negeri Syam dengan aman.
Verse [ 106:2] رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ (...their familiarity with the trips of winter and summer.) It is a known fact that Makkah is situated in an utterly bleak and arid valley where no agricultural produce grows, nor are there any orchards where the people of Makkah could reap any kind of fruits. Therefore, the founder of the House of Allah, Sayyidna Ibrahim Khalil ullah (علیہ السلام) prayed to Allah at the time of founding the city, thus: [ 2:126] رَبِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ (My Lord, make this a city of peace, and provide its people with fruits) and this fact is mentioned in [ 28:57], thus: يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ (to which the fruits of everything are drawn) ". The Quraish thus needed to make these commercial trips out of Makkah into the neighboring territories to bring the necessities of life to their city. Sayyidna Ibn ` Abbas ؓ reports that the people of Makkah were in a state of abject poverty and Hashim, the great grandfather of the Prophet ﷺ ، exhorted the Quraish to undertake the trading caravans to the neighboring territories. As Syria was a cold region, they went there in summer; and Yemen had a warm climate, so they went there in winter to carry out their commercial activities. They, after their commercial ventures that brought to them great profits and gains, would return to their city safely due to the respect that the people had for them, because they were the keepers and custodians of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with them, would be safe because of them. Hashim was the leader of the Quraish and maintained the economic principle to distribute among the rich and the poor members of the Quraish the gains and the profits made in their business. As a result, even the poor people lived like the wealthy people. Furthermore, an additional Divine favor was granted to them: Allah spared them the trouble of making these annual trips, in that the areas adjacent to Makkah such as Yemen, Tabalah and Harsh were made fertile, fecund and productive where corns, food grains and other agricultural produce grew abundantly - even more than their need. As a result, they had to carry these agricultural produce to Jeddah where they sold them. Thus most of the necessities were available in Jeddah. The people of Makkah, instead of undertaking the two long journeys, went to Jeddah, merely two stations away, to bring their necessities of life. In the current verse, Allah mentions His favor upon them.
de voyager l’hiver vers le Yémen et l’été vers la Syrie,
TA đã tạo điều kiện thuận lợi cho họ di chuyển đến Yemen vào mùa đông và đến Sham (nay được chia thành bốn quốc gia: Jordan, Sirya, Palestine và Li-Băng) vào mùa hè.
With travelling in the winter towards Yemen, and in the summer towards the Levant, in security.
navike njihove da sigurni zimi putuju u Jemen, a ljeti u Šam,
sa paglalakbay sa taglamig patungo sa Yemen at sa paglalakbay sa tag-init patungo sa Sirya habang mga natitiwasay –
De viajar seguros en el invierno hacia Yemen y en el verano hacia Siria.
Kışın Yemen’e ve yazın da Şam'a olan güvenli yolculukları için.
la ricorrenza del loro viaggio invernale in Yemen, e del loro viaggio estivo verso Al-Shām, in tutta sicurezza.
They should worship Allah alone, who is the Lord of this sacred house. He is the one who has made these journeys easy for them. They should not ascribe any partners to Him.
ay sumamba sila kay Allāh lamang, ang Panginoon ng Bahay na Pinakababanal na nagpadali para sa kanila ng paglalakbay na ito, at huwag silang magtambal sa Kanya ng isa man,
Do đó, họ nên tạ ơn mà thờ phượng Allah, Chủ Nhân của Ngôi Đền thiêng này – đó là Ka’bah – Đấng đã tạo mọi dễ dàng cho họ, ngoài Ngài chúng không được tạ ơn bất cứ ai khác.
Neka obožavaju samo Gospodara ovog svetog hrama koji im je olakšao ovo putovanje i neka mu nikoga kao sudruga ne pripisuju.
Onlara bu yolculuğu kolaylaştıran, Beytü'l-harâm'ın (Kâbe) Rabbi olan bir tek Allah'a ibadet etsinler, O'na hiç kimseyi ortak koşmasınlar.
Verse [ 106:3] فَلْيَعْبُدُوا رَبَّ هَـٰذَا الْبَيْتِ (they must worship the Lord of this House.) Having mentioned the Divine favors, the Quraish are especially enjoined to express their gratitude to 'the Lord of this House'. Here, out of many attributes of Allah, 'the Lord of this House' is singled out, because it was this House that became the source and fountain of all blessings for them.
Maka, hendaknya mereka menyembah Allah, Sang Pemilik Baitullah yang suci ini, yang telah memudahkan perjalanan tersebut bagi mereka, dan hendaknya mereka tidak menyekutukan-Nya dengan sesuatu pun.
qu’ils adorent le Seigneur unique de cette Maison qui leur a facilité ces voyages et qu’ils ne Lui associent rien.
Deben adorar únicamente a Al-lah, Señor de esta casa sagrada. Él es quien ha hecho que estos viajes sean fáciles y seguros. No deberían adorar a ningún otro más que Él.
Che adorino Allāh solo, Dio di questa Sacra Casa, Colui che ha agevolato loro questo viaggio, e che non Gli associno nessuno,
Verse [ 106:4] الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ (Who gave them food against hunger, and gave them security against fear.) The verse comprehensively captures all that was needed for the Quraish to live happily and peacefully in the world. The first phrase أَطْعَمَهُم مِّن جُوعٍ (Who gave them food against hunger) implies that they were provided all year round with every kind of fruit and food. The security referred to in the second phrase آمَنَهُم مِّنْ خَوْفٍ (and gave them security against fear) includes security from enemies and robbers (who, out of their respect to them as guardians of Ka'bah, spared them from their attacks), and it also includes security from the punishment in the Hereafter (for those who fulfilled the necessary conditions of faith).
Special Note
Ibn Kathir says that whoever worships Allah according to the command given in this verse, Allah will give him safety, not only in this world, but also security from punishment in the Hereafter. And whoever deviates from this command, He will deprive him of both types of safety and security as exemplified in the following verse [ 16:112]:
ضَرَبَ اللَّـهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّـهِ فَأَذَاقَهَا اللَّـهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ ﴿112﴾
(And Allah has given an example that there was a town, secure and satisfied, with its sustenance coming in plenty from every place. Then, it turned ungrateful to the bounties of Allah; so, Allah made it taste hunger and terror [ cast over it ] like a garment in return of what its people used to do. [ 16:112]
A Great Benefit
Abul Hasan Qazwini has stated that anyone who fears his enemy or an affliction, should recite Surah Al-Quraish. It will give him security from fear and calamity. This is cited by Imam Jazri and he says that this Surah has been tried and tested successfully for this purpose. Qadi Thana'ullah Panipati (رح) cites this in his Tafsir Mazhari and says that his Shaikh Mirza Mazhar Jan-i-Janan instructed him to recite this Surah at the time of fear and danger, and said its recitation has been tested and tried to avert all kinds of calamities and afflictions. Qadi Thana'ullah says that he has experienced it several times.
Al-Hamdulillah
The Commentary on
Surah Al-Quraish
Ends here
The one who has fed them from hunger, and given them security from fear by placing reverence of the Ḥaram and its inhabitants in their hearts.
Leur Seigneur qui les a nourris contre la faim et rassurés contre la crainte, par ce qu’Il a inspiré aux Arabes comme respect du Sanctuaire et de ses habitants.
Onları açken besleyen ve Araplar'ın kalbine yerleştirdiği Harem’i (Kâbe'yi) ve ahalisini tazim etme hissiyle korkudan emin kılan.
Koji ih gladne hrani i od straha brani, tako što je u srcima ljudi (arapa) dao da poštuju harem i njegove stanovnike.
El que los ha alimentado ante el hambre, y les ha dado seguridad ante el temor al poner reverencia a la casa sagrada y sus habitantes en los corazones de las personas.
This chapter was revealed at Makkah, where the Quraysh tribe was the custodian of the Kabah. Owing to this position they were held in high esteem throughout Arabia. This gave them a number of privileges. The Quraysh was a trading community. During the summer their traders’ caravans used to go to Syria and Palestine and in winter they would trade with Yemen. Their economy was dependent upon these trading activities. In ancient times, when the robbing of traders was common, the caravans of the Quraysh went unscathed. The reason for this was their connection with the Ka‘bah of which the Quraysh were the servants and trustees. Since respect for the Ka‘bah dominated the minds of the people, they used to respect its servants and trustees also, and on account of this they did not rob their caravans. Their tribe thus became prosperous. Here, in connection with the call for the acceptance of Truth, the Quraysh have been reminded of this blessing of God and called to Islam. They are told that it would be highly ungrateful to enjoy the worldly benefits of the House of God—the Ka‘bah (‘Baytullah’) while shirking the religious responsibility incumbent upon them. They are enjoined to worship only God who confered all material benefits upon them. This is to say, they are urged to give a positive response to the call of Truth brought to them by the Prophet Muhammad and surrender to their Creator and Sustainer. By extension, every believer is reminded here to be thankful to the Lord and worship Him.
Colui che li ha sfamati e che li ha liberati dalla paura, poiché ha posto nel cuore degli Arabi il rispetto del Luogo Sacro e dei suoi abitanti.
Đấng đã cung cấp thức ăn cho họ khi họ đói và làm cho họ an toàn khỏi những tai ách. Ngài đã khiến con tim người Ả-rập tôn trọng vùng đất thiêng và dân cư nơi đó.
na nagpakain sa kanila mula sa isang pagkagutom at nagpatiwasay sa kanila mula sa isang pangamba dahil sa inilagay Niya sa mga puso ng mga Arabe na paggalang sa lugar ng Ka`bah at paggalang sa mga naninirahan doon.
Dialah yang telah memberi mereka makanan untuk menghilangkan rasa lapar dan memberi mereka rasa aman dari ketakutan, yaitu dengan menanamkan di dalam hati orang-orang Arab pengagungan terhadap tanah haram dan pengagungan terhadap para penduduknya.
