106:1 Quraish (Quraysh)

قال كثير من المفسرين: إن الجار والمجرور متعلق بالسورة التي قبلها أي: فعلنا ما فعلنا بأصحاب الفيل لأجل قريش وأمنهم، واستقامة مصالحهم، وانتظام رحلتهم في الشتاء لليمن، والصيف للشام، لأجل التجارة والمكاسب.

سورة قريش: "ذكر حديث غريب في فضلها" قال البيهقي في كتاب الخلافيات حدثنا أبو عبدالله الحافظ حدثنا بكر بن محمد بن حمدان الصيرفي بمرو حدثنا أحمد بن عبدالله المديني حدثنا يعقوب بن محمد الزهري حدثنا إبراهيم بن محمد بن ثابت بن شرحبيل حدثني عثمان بن عبدالله بن أبي عتيق عن سعيد بن عمرو بن جعدة بن هبيرة عن أبيه عن جدته أم هانئ بنت أبي طالب أن رسول الله صلى الله عليه وسلم قال "فضل الله قريشا بسبع خلال: إني منهم وإن النبوة فيهم والحجابة والسقاية فيهم وإن الله نصرهم على الفيل وإنهم عبدوا الله عز وجل عشر سنين لا يعبده غيرهم وإن الله أنزل فيهم سورة من القرآن - ثم تلا رسول الله صلى الله عليه وسلم - "بسم الله الرحمن الرحيم لإيلاف قريش إيلافهم رحلة الشتاء والصيف فليعبدوا رب هذا البيت الذي أطعمهم من جوع وآمنهم من خوف". هذه السورة مفصولة عن التي قبلها في المصحف الإمام كتبوا بينهما سطر بسم الله الرحمن الرحيم وإن كانت متعلقة بما قبلها كما صرح بذلك محمد بن إسحاق وعبدالرحمن بن زيد بن أسلم لأن المعنى عندهما حبسنا عن مكة الفيل وأهلكنا أهله لإيلاف قريش أي لإتلافهم واجتماعهم في بلدهم آمنين.

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.

In gratitude for the security of Quraysh

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 ]