Quraysh

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

Since in the previous sūrah (Sūrat al‑Fīl) the destruction of the Companions of the Elephant and the army of Abraha was described—those who had come with the intention of destroying the Kaʿbah and laying waste to this sacred divine center—the first verse of this sūrah, which in reality completes and elaborates that account, states: we destroyed the army of elephants and reduced them to fragments like eaten straw, so that Quraysh might develop attachment to this sacred land and the conditions for the emergence of the Messenger of God PBUH & His Pure Progeny might be prepared (لِإِيلَافِ قُرَيْشٍ). The term “īlāf” is a verbal noun meaning the creation of familiarity and attachment, while “ulfah” denotes affection, intimacy, and harmonious association. Some have interpreted īlāf as referring to treaty or covenant, but such an interpretation does not accord with the morphological form of the word—being a verbal noun of the causative form—nor with the overall theme of the sūrah. Rather, what is intended is the creation of attachment between Quraysh, the land of Mecca, and the Kaʿbah, for Quraysh and the inhabitants of Mecca resided there precisely because of the centrality and security of this land. Every year, many people from the Ḥijāz would come there to perform the rites of pilgrimage, engage in economic and cultural exchanges, and benefit from the various blessings of this sacred land. All of this was due to its unique security. Had its safety been undermined by Abraha or by any invading force, or had the Kaʿbah been destroyed, no one would have felt attachment or affection toward this land. The term “Quraysh,” as noted by many exegetes and lexicographers, originally refers to a type of large sea creature that devours everything it encounters. It is famously narrated from Ibn ʿAbbās that when he was asked why this tribe was called Quraysh, he replied: it is named after a mighty sea creature called Quraysh, which consumes everything, whether small or great. He then cited Arabic poetry in support of this usage. On this basis, the name may have been chosen because of the tribe’s strength and its misuse of power. Others have derived the term from a root meaning acquisition or commerce, since this tribe was heavily engaged in trade. Some have understood the root to imply supervision and care, because Quraysh used to oversee the affairs of the pilgrims and assist them. In Arabic usage, Quraysh has also been said to convey the sense of gathering and organization, reflecting the particular cohesion and structure of the tribe. Nevertheless, in later usage, Quraysh does not carry a positive connotation. Despite being the tribe of the Messenger of God PBUH & His Pure Progeny, it emerged as among the fiercest enemies of Islam, engaging in deceit, hostility, and repeated breaches of covenant. Even after their power was broken by Islam’s triumph, they continued covert conspiracies and, after the passing of the Prophet PBUH & His Pure Progeny, instigated grievous events that Islamic history has never forgotten. It is well known that Banū Umayyah and Banū ʿAbbās—among the most prominent exemplars of tyrannical rule—arose from Quraysh itself. Historical indications also suggest that even in the pre‑Islamic period they sought to exploit and dominate others; therefore, when the liberating message of Islam appeared and their illegitimate interests were threatened, they rose with full force to oppose it. Yet the overwhelming power of Islam ultimately shattered them. The following verse further states that the purpose was to grant Quraysh familiarity with their winter and summer journeys (إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ). The attachment intended may have been to ensure that Quraysh would not lose their connection to this sacred center during their long seasonal journeys, lest they abandon Mecca in favor of the comforts of Yemen and Syria. Alternatively, it may refer to creating mutual trust and recognition between Quraysh and other peoples during these journeys, particularly after the episode of Abraha, which elevated Quraysh’s standing and the respect shown to their caravans. Quraysh required security both for these lengthy journeys and for the land of Mecca itself, and God bestowed both forms of security upon them through the defeat of Abraha’s army. It is known that Mecca had neither agriculture nor gardens, and livestock was limited; their sustenance depended largely on trade caravans. In winter they traveled south to Yemen, with its warmer climate, and in summer northward to the lands of Syria, whose climate was milder. Both regions were major commercial centers at the time, with Mecca and Medina serving as the link between them. Although Quraysh, because of their actions, did not truly merit these divine favors, it had already been decreed that Islam and the Messenger of God PBUH & His Pure Progeny would emerge from this tribe and this sacred land, and for this reason God bestowed these favors upon them. The next verse draws the conclusion that, in return for all these divine blessings granted through the Kaʿbah, Quraysh should worship the Lord of this House, not idols (فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ). He is the One who fed them against hunger and granted them security against fear (الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ). On the one hand, He expanded their commerce and profits; on the other, He removed insecurity and protected them from harm. All of this resulted from the defeat of Abraha’s army and, in truth, from the acceptance of the supplication of Abraham (peace be upon him), the founder of the Kaʿbah. Yet they failed to appreciate this blessing, turned the sacred House into an idol‑house, preferred idol worship over the worship of its Lord, and ultimately suffered the bitter consequences of their ingratitude.