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Surah Quraysh - Miracle Dream Tafseer - Nouman Ali Khan

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  • Surah Quraysh - Miracle Dream Tafseer - Nouman Ali Khan

    Asalaam alaikum warahmatulah wabarakatuh

    Surah Quraysh [106] - Miracle Dream Tafseer

    Nouman Ali Khan

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    There are several things which connect this surah [Quraysh], and the previous surah Feel.

    Especially the last ayah [ayah 4] of this surah;

    الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ - (He) Who has fed them against hunger, and has made them safe from fear.
    This is the central Theme in this surah.

    Safety against fear (min khawf) - this is proven through surah Feel.

    Umar would recite this surah in Maghrib prayer, and in the firstraka'ak he would recite surah at-Teen.

    In the second raka'ah he would recite Feel and Quraysh without placing the
    basmallah [bismillahi ar-Rahmani ar-Raheem] between them. This is what Abdullah ibn Mas'ud would do too.

    They knew they were 2 separate surahs' - but they did it to show theclose connection between these 2 surahs'.

    Imam al Fakhr ar-Razi said;

    The gift of Allah is of 2 types:

    - To remove harm. I.e. He gets rid of your problems. This is the gift
    Allah gave in surah Feel.

    - To give benefit. I.e. He provides you food and safety and benefit.

    This is the case in surah Quraysh.

    When you recognise Allah's favours - you have to be His slave to show

    فَلْيَعْبُدُوا رَبَّ هَٰذَا الْبَيْتِ - Fal ya'budu Rabba al hadhal bayt - so let them enslave themselves to the Master of this House [the Ka'bah]. [Quraysh 106:3]

    The sequencing of the surahs in the copy of the Qur'an [Mus-haf] is either;

    - Due to the Ijma' (consensus of the sahaba/companions)
    - or It was revelation.

    ash-Shawkani quotes al Farra': says it is not Divine sequencing. This surah is however
    is connected to the previous surah. This is because how Allah dealt with the Ethiopians/Abyssinians who attacked.

    This is because Allah said at the beginning of surah Quraysh; Lieelaafi Quraysh (For the convenience of Quraysh).

    The Li (For) implies
    that Allah destroyed the army of Abraha - Li (For - the convenience ofthe Quraysh).

    So we see there is a connection between both surahs in their sequencing.

    The Arabs would head to Yemen to trade - and if Abraha had destroyed them and been successful - the Quraysh Arabs would not be able to trade there;

    1 - Due to their trading business center (Makkah) being destroyed by Abraha.

    2 - or Abraha would return to Yemen and would not allow them to enter Yemen for trade because of his hatred against them.

    There would never be an ambush against the Quraysh amongst the Arabs because all thetribes feared Divine punishment if they were harmed.

    Prophet Ibraheem prayed for this city of Makkah;

    وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ
    فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ

    And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits -
    whoever of them believes in Allah and the Last Day." [ Allah ] said.

    "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the
    [Baqarah 2:126]

    Peace and Prosperity - the foundations required for any society to run in a healthy form.

    Ayah 1:

    لِ إِيلَافِ قُرَيْشٍ
    Li-eelafi quraysh

    (It is a great Grace and Protection from Allah), For the taming of the Quraish,

    Li - for

    Eelaaf - Ulfa - to have a soft heart and make feelings of affectiontowards someone. Alafa.

    (mentioned in surah aal Imran 3:103) - cause love to happen between
    two people.
    وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا
    And hold firmly to the rope of Allah all together and do not become divided. And remember
    the favor of Allah upon you - when you were enemies and He brought your hearts together [as one]
    and you became, by His favor, brothers.
    [aal Imran 3:103]

    Eelaaf إيلاف - to make love happen immediately.

    Ta/leef تأليف - to make love happen gradually. [this is the word used in the ayah quoted of surah aal Imraan 3:103]

    Allah has - for sudden affection (Eelaaf) from the Quraysh -

    He has given them many favours, even destroying the army of Abraha.

    In tafseer surah Feel; As-haab al Eelaaf (the companions of the HeartSofteners i.e. Hashim and his brothers) were mentioned - because they
    softened up the hearts of other nations to do business with them.

    Li - for.

    Basri and Kufan grammarian schools had differences in opinion what this implied

    Basri school: We did this (the destruction of Abraha's army - the
    people of the Elephant) as a favour from us towards those who live
    around the Sacred house. (they hold the opinion that what is mentioned in the previous Surah Feel is connected to this Li [for]).

    Kufa School
    Allah is making His Messenger amazed.

    Li can be used to show amazement [ta'ajjub]. This Lam by itself can imply that;

    how amazing it is that Allah can soften the heart of Quraysh, even
    though they are so drowned in their sinful ways of polytheism/shirk
    and major sins (i.e. killing their daughters etc.)

    What an amazing extension of Mercy Allah is showing upon them.

    Abu Zayd: the entire surah al Feel - every individual aayaat of the previous surah is
    connected to the first ayah of this surah.

    Every part of the ayah should soften the hearts of the Quraysh to the truth.

    1 -

    Lam ل of Ta'ajjub (amazement).

    How shocking is it that Allah wants to soften the hearts of these
    people by defending the house for them, which Ibraheem built - yet
    they still remain firm on their polytheism and disbelief without being
    thankful to Allah.

    Amazement with these people.

    Despite the fact that He provides them at times of hunger and gives
    them safety against fear.

    2 - Others say this Lam is separate from the previous surah, and what is
    in this surah.
    The only purpose We gave the Quraysh is so they are grateful to Allah.

    Ibraheem prayed to Allah that the people have a softened heart towards
    this Sacred House and its people

    رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ
    تَهْوِي إِلَيْهِمْ
    وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ

    Our Lord, I have settled some of my descendants in an uncultivated valley near Your
    sacred House, our Lord, that they may establish prayer. So
    make hearts among the people incline toward them
    and provide
    for them from the fruits that they might be grateful.
    [Ibrahim 14:37]

    Those who lookafter the House should have the softest of hearts. SoAllah makes their life so easy - that they can concentrate on
    worshipping Allah alone without having to worry about businessdealings.

    Yet they are still keeping themselves busy in worldly affairs? WhenAllah has provided them so they can worship him?

    A short story

    Brother Nouman mentions a Muslim Doctor/Physician who works Part time,
    and earns $100,000 per year. The people ask him why he doesn't work
    fulltime to earn $500,000 per year? He tells them that Allah has
    provided him enough, and that he can spend his other time memorizing
    Qur'an and remembering Allah etc.

    So the fact that the Quraysh have enough money - they shouldn't waste
    more time on worldly matters - they should spend the time they have
    now on softening their heart and getting closer to Allah.

    Lam al 'uqooba (of consequence) - because Allah softened their hearts
    - they should worship the Lord of this House. This should be enough to
    soften your heart.

    Lam at-Ta'ajjub - Amazement - described above.

    3 - Or it is connected with the previous surah - that due to the
    destruction of Abraha's army - they should be thankful and worship the
    Lord of this Sacred House in Makkah.

    Quraysh - taqarrush - to gather people from many distances.

    : They were a gathering of many dispersed people by the man al Muj'im

    (described in tafseer surah Feel).
    2nd: Qarsh - A massive beast in the ocean.A whale or octopus that can
    destroy ships. And it cannot be overpowered except by fire (and itcannot be destroyed by fire because it is in the water - a saying of the Arabs).

    QuraYsh is a tasgheer/smallened version of this big powerful beast.
    I.e. They are big and powerful, but they are smaller than it. (i.e.
    Hasan is a name to mean beautiful. A small person called Hasan is
    HusaYn, or Umar and UmaYr (little Umar, 'Abd and UbaYd (little slave),
    Qarsh and QuraYsh etc.

    This tasgheer/making small can also magnify them.
    i.e. We might jokingly call a tall person - short, or a thin person - 'fatty' (fat). etc.

    So QuraYsh in tasgheer [smallness] form can actually imply they are powerful and
    big. Even though tasgheer/smallness is used in language.

    Ibn Abbas was askesd why are they called Quraysh? He replied; Because the beast in
    the ocean eats - but it is not eaten. It overpowers, but it cannot be
    overpowered. And this is the case with Quraysh.

    Wa qurayshun hiyya alatee taskunu. Al bahra bi ma summiyat qurayshun
    qurayshan - the Quraysh is the one who lives in the ocean and because
    of it Quraysh is called Quraysh.

    3rd: Qarsh - to earn (qasb) - they're called that because of their constant
    trading and travelling in the land.

    The Abraha army being destroyed allows the Quraysh to remain the
    strong economic power, and it also keeps their high status to remain
    firm - that Allah is protecting them and their city from any harm from

    If Someone who was skeptic - then the event of Abraha was mentioned to
    'prove' their sacredness.

    The people living around the Ka'ba had a new respect.

    The Quraysh themselves hearts' should soften to Allah.

    Allah only gave them honour so they would facilitate Allah's worship
    for other people at Allah's Sacred House in Makkah.

    Allah spoke about them in this surah in 3rd person.
    The last surah was 2nd person to Allah's Messenger, and this surah is
    talking 3rd person about them - to Allah's Messenger.

    3rd person is used when you are not happy with them. But you are
    talking to the one you like about their mistakes and what they should
    be doing instead.

    Ayah 2:

    إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ
    Eelafihim rihlata ash****aa-i wa-assayf

    (And with all those Allah's Grace and Protections for their taming, We cause)
    the (Quraish) caravans to travel with baggage safe in the winter (to the south)
    , and in the summer
    (to the north without any fear),

    The Eelaaf is repeated in the second ayah - Why?

    To emphatically declare with emphasis - a strong emphasis. (i.e. Didyou hear what I said, Did you hear?!)

    Repetition is done in classical arabic to emphasise what Allah said.

    I.e. For their Elaaf (soften their heart, did you hear - to soften
    your hearts!)
    Allah did the following favours for the Quraysh;

    He destroyed Abraha's army for them
    He gave them the house of worship
    - they are descendants of Ibraheem
    - that Allah sent His final Messenger Muhammad (sal Allah alayhiwasalam) to them.

    The first Elaaf was general, the second was specific.

    If all those things mentioned before did not soften you up, then the
    second one should.

    The caravans of the summer.

    It is in the Nasab state, the convenience is given - so they can have
    the caravans of the Summer and the winter.

    Why did Allah mention Rihla for travel?

    Safar سفر - to travel far away
    Saaha ساحة (i.e. siyahah) - to go somewhere for luxury and pleasant.
    Dha'ana ظَعْن- to travel from one spot to another - tourism on the move. [see an-Nahl 16:80]

    - Nafara نفر - travel to fight somewhere.

    Rahla - rihl - merchandise. merchandise / baggage - journey where you carry alot of bags- i.e. They sell so they pack alot of bags.

    So when you travel with camels - people will see all their products
    loads of bags of merchandise for trade - yet none robs them.
    and whenever they wanted to - they could stop their trade for holidays.

    Other people had to travel because they could die if they never had
    food and trade.
    the Quraysh were so rich in their trade - they could stop whenever
    they wanted to.
    Ikrimah: The Quraysh went to Busra and Yemen. They would switch with
    going to one in summer and the other in winter simultaneously.

    Some say Allah criticized them for that, and that they should have
    stayed in Makkah since the wealth was coming to them anyway.

    They were business people and Allah exposed how they liked going to
    Syria (Sham), and they made alot of poetry about that. In the winter
    they would go to Yemen because it is extremely hot there, even in
    Summer, and they would go to Syria in summer because it is cooler

    Allah mentioned winter first, and summer second.

    Winter is associated with lack of produce, and summer is related to
    produce growing.

    Allah mentions winter first because it is miraculous that they even
    get produce and food for the winter - a special favour of Allah to

    at-Tabari and Qurtubi: the winter is associated with lack of food, and
    the warm climate was when the thief tribes would steal from caravans
    (they would stay inside in the winters because it was really cold

    So Allah mentions the economical problem first, and then the safety
    problem last. Because the main theme in this surah is the economics.

    Rihla is singular - the travelling of the Quraysh were really two
    journeys per year. The reason why Allah might mention it as one Rihla
    (as opposed to Rihlatayn/taan) for this is because the travellings
    from one location to the other was like one continuous trade.

    The Quraysh would travel and trade at one place, come back to Makkah
    and trade abit, then go directly to their other location for buying
    and selling.
    I.e. Yemen to Makkah, then to Syria and back to Makkah and Yemen - throughout the year. Justlike one continuous journey.

    Why is RIhla is nasab [kasra/zeyr] form ? Because it is alluding to a location.

    Allah mentions Elaaf (for the affection of the Quraysh) first - then
    He mentions that - due to that - they should worship and enslave
    themselves to the Master of this House of Worship in Makkah - Masjid
    al Haraam.

    Ayah 3:

    فَلْيَعْبُدُوا رَبَّ هَٰذَا الْبَيْتِ
    FalyaAAbudoo rabba hadha albayt

    So let them worship (Allah)/enslave themselves [to] the Lord of this House (the Ka'bah in Makkah).

    The favours of Allah cannot be counted, and if they cannot - then
    atleast worship Him for this one big favour through which Allah has
    given you an easy lifestyle.

    That is the manifest favour of Allah upon them that their economy can survive.

    It is also connected because Allah protected this house from Abraha's army.

    Those 2 favours are enough for them to worship Allah.

    - (Li) For the convenience of the Quraysh.

    Allah is connecting the Li from the first ayah to this ayah.

    So that their hearts should become soft - they should worship the Lordof this House.

    or switched:

    They should worship the Lord of this House - so their hearts become soft.Lazim and malzoom.

    Why did Allah mention 'that house' (hadhal bayt)? Because Ibraheem

    built it - that's what gives them this status in the sight of the
    Arabs - so they are not attacked in trade.

    This is the house which boosted and increased their economy - because
    they told the other nations that all the Arabs unite their.

    It is that house which Allah protected against Abraha.

    And it was that house - when Ibraheem built it - he said Allah make it
    a house of security and provide it with foods.

    Allah could have said let them thank the Master of this house.
    He told us to enslave ourselves to Him though. This means that the
    only way you can truly thank Allah is by enslaving yourself to Him.

    There is no other way.

    Ayah 4:

    الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ

    Alladhee atAAamahum min joo'AAin wa aamanahum min khawf

    (He) Who has fed them against hunger, and has made them safefrom fear.

    Ibn Abbas: referring to Quraysh who were provided with food - based on
    the du'a of Ibraheem (min ath-thamaraat.. - quran)
    az-Zamakhshari: the taNween (nakira) on Joo'iN and khawfiN implies that
    Allah protected them from the worst types of fear and worst types of
    hunger (shadeed - severe).

    Because before the caravans - they would be in extreme hunger.

    And Allah protected them from the fear of being destroyed (ie. The
    army of Abraha - the elephant). Or the fear of being snatched and
    kidnapped when they travel.

    أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ

    [al Ankabut 29:67]

    All people from mankind would be robbed, kidnapped and their wealth stolen - except in the sanctuary of Makkah.

    When a man was kidnapped -
    The thiefs would then leave abit of money forhim so he could travel back and they could rob him again in the
    future when he travels again.

    This is a big favour on Quraysh that they do not experience this.

    Min joo' [from hunger] - provides them; despite hunger, He gave them food, when
    there is no land fertile land for fruit, crops etc. in the barren dry city of Makkah.

    And there is no real security there either - except because Allah has
    given it. Because Makkah is in the middle of the desert - it should
    really be open to attack. But despite that - Allah has given them

    رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ
    تَهْوِي إِلَيْهِمْ
    وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ

    Our Lord, I have settled some of my descendants in an uncultivated valley near Your
    sacred House,
    our Lord, that they may establish prayer. So
    make hearts among the people incline toward them
    and provide
    for them from the fruits that they might be grateful.
    [Ibrahim 14:37]

    not 'ala joo' (against hunger)min joo' [from hunger] - tab'eed [distancing] - Allah put hunger and fear FAR away from them because
    they have full confidence Allah will protect this city.

    Allah selects the best words in His Speech for the best context

    وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ

    And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits,
    but give good tidings to the patient,
    [al Baqarah 2:155]

    We will test you with fear and hunger.

    In this surah [Quraysh] - He mentioned hunger first and then khawf [fear].

    Allah mentioned the battle of Badr One of the consequences of battle is econonomic loss, but fear is more

    In this surah - the economic situation is more important - so Joo'
    (hunger) is mentioned first and then fear.

    وَضَرَبَ اللَّهُ مَثَلًا رْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ
    لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ

    And Allah presents an example: a city which was safe and secure, its provision
    coming to it in abundance from every location, but it denied
    the favors of Allah . So Allah made it taste the envelopment of
    and fear for what they had been doing.

    [Nahl 16:112]

    baasal al joo'i wal khawf - Allah made them taste hunger, and then fear.

    Economical conditions are mentioned first in this surah Nahl, and then fear.

    The amazing sequencing of the words in the Qur'an - placing words inthe right sequence in context.

    The winter season was associated with hunger. The summer wasassociated with fear.

    ****taa and sa'if [winter and summer]
    joo' and khawf. [hunger and fear]

    Joo' - literally means Hunger. Jaw'aan - extremely hungry person.

    Ibraheem did not say give them alot of money. The opposite of ghaniy is miskeen.

    Allah did not say fakr [poverty], He said joo' (associated with food). Ibraheem said mentioned that provide them with fruit. So Allah mentioned joo' - hunger, not fakr (poorness).

    2 favours of Allah:
    removing harm
    gives you benefit

    Then the prayer of Ibraheem - peace and prosperity.

    How these surahs soften the heart of Quraysh - destroy Abraha's army,
    and this surah is based on prosperity - travel back and forth through
    summer and winter with all sorts of foods.

    Now Allah has perfected His favors upon them - the stage has been set
    - it is expected of them to become Allah's slaves. But did they become
    enslaved to Allah in thankfulness to Him?

    Surah Ma'un - the next surah - will show how how they react to Allah's favours.
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