Al quraisy

al quraisy

Surat Quraisy (قريش) adalah surat ke-106 dalam Al Quran. Berikut ini terjemahan, asbabun nuzul, dan tafsir Surat Quraisy. Surat ini terdiri dari empat ayat dan merupakan Surat Makkiyah.

Hanya beberapa ulama yang menyebutnya Madaniyah. Ia adalah surat ke-29 yang turun kepada Rasulullah shallallahu ‘alaihi wasallam.

Yakni setelah Surat At Tin dan sebelum Surat Al Qariah. Dinamakan surat Quraisy diambil dari ayat pertama dari surat ini. Quraisy adalah suku terkuat dan paling berpengaruh di Makkah. Daftar Isi • Surat Quraisy beserta Artinya • Asbabun Nuzul • Tafsir Surat Quraisy • Surat Quraisy ayat 1 • Surat Quraisy ayat 2 • Surat Quraisy ayat 3 • Surat Quraisy ayat 4 • Penutup Tafsir Surat Quraisy Surat Quraisy beserta Artinya Berikut ini Surat Quraisy dalam tulisan Arab, tulisan latin dan artinya dalam bahasa Indonesia: لِإِيلَافِ قُرَيْشٍ.

إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ. فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ. الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآَمَنَهُمْ مِنْ خَوْفٍ (Li,iilaafi quroisy. Iilaafihim rihlatasy syitaa,i wash shoif. Fal ya’buduu robba haadzal bait. Alladzii ath’amahum min juu’iw wa aamanahum min khouf) Artinya: Karena kebiasaan orang-orang Quraisy, (yaitu) kebiasaan mereka al quraisy pada musim dingin dan musim panas.

Maka hendaklah mereka menyembah Tuhan Pemilik rumah ini (Ka’bah). Yang telah memberi makanan kepada mereka untuk menghilangkan lapar dan mengamankan mereka dari ketakutan.

Asbabun Nuzul Sebagian mufassirin al quraisy, Surat Quraisy ini diturunkan Allah untuk mengingatkan orang-orang Quraisy akan nikmat-nikmat Allah. Salah satunya adalah nikmat keamanan, yang pada surat Al Fil diterangkan kebinasaan pasukan al quraisy yang hendak menyerbu Makkah untuk menghancurkan Ka’bah. Dengan rasa aman itu, orang-orang Quraisy bisa menjalankan kebiasaan mereka berupa bepergian pada musim dingin dan musim panas.

Surat ini juga mengingatkan nikmat Allah lainnya berupa makanan. Dengan demikian banyaknya nikmat itu, semestinya orang-orang Quraisy menyembah Allah tanpa al quraisy dengan sesuatu apa pun. Ketika menjelaskan asbabun nuzul Surat Quraisy, Syaikh Wahbah Az Zuhaili dalam Tafsir Al Munir mengetengahkan hadits yang juga dikutip Ibnu Katsir dalam tafsirnya.

Dari Ummu Hani’ binti Abu Thalib, bahwasanya Rasulullah shallallahu ‘alaihi wasallam bersabda: فضل الله قريشا بسبع خلال : أني فيهم و أن النبوة فيهم و الحجابة فيهم و السقاية فيهم و أن الله لنصرهم على الفيل و أنهم عبدوا الله عشر سنين لا يعبده غيرهم و أن الله أنزل فيهم سورة من القرآن “Allah memuliakan kaum Quraisy dengan tujuh hal.

Aku dari kalangan mereka, kenabian ada pada mereka, hijabah dan siqayah ada pada mereka, Allah menolong mereka dari pasukan gajah. Mereka menyembah Allah selama sepuluh tahun saat tidak ada kaum selain mereka yang menyembah-Nya. Dan Allah menurunkan satu surat di dalam Al Al quraisy yang berbicara mengenai mereka.” Lalu Rasulullah membaca Surat Quraisy.

(HR. Baihaqi; hasan) Baca juga: Ayat Kursi Tafsir Surat Quraisy Tafsir surat Quraisy ini bukanlah tafsir baru. Kami berusaha mensarikan dari Tafsir Ibnu Katsir, Tafsir Fi Zhilalil Quran, Tafsir Al Azhar, Tafsir Al Munir dan Tafsir Al Misbah.

Agar ringkas dan mudah dipahami. لِإِيلَافِ قُرَيْشٍ. إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ. فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ. الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآَمَنَهُمْ مِنْ خَوْفٍ Karena kebiasaan orang-orang Quraisy, (yaitu) kebiasaan mereka bepergian al quraisy musim dingin dan musim panas.

Maka hendaklah mereka menyembah Tuhan Pemilik rumah ini (Ka’bah). Yang telah memberi makanan kepada mereka untuk menghilangkan lapar dan al quraisy mereka dari ketakutan. (QS. Quraisy: 1-4) Surat Quraisy ayat 1 al quraisy قُرَيْشٍ Karena kebiasaan orang-orang Quraisy, Ibnu Jarir mengatakan, huruf lam (ل) di awal ayat ini menunjukkan makna ta’ajjub. Seakan-akan disebutkan, kagumlah kamu terhadap kebiasaan orang-orang Quraisy dan nikmat-Ku yang telah Kulimpahkan kepada mereka.

Ibnu Katsir menjelaskan, iilaaf (إيلاف) artinya adalah kebiasaan atau tradisi. Disebut suku Quraisy diambilkan dari nama tokohnya, Quraisy.

Quraisy adalah gelar dari An Nadhr bin Kinanah, yang merupakan kakek Rasulullah yang ketiga belas. Rasulullah Muhammad bin Abdullah bin Abdul Muthallib bin Hasyim bin Abdi Manaf bin Kilab bin Murrah bin Ka’ab bin Lu’ay bin Ghalib bin Fihr bin Malik bin Nadhr bin Kinanah. Ada juga yang mengatakan bahwa Quraisy adalah Fihr. Manapun yang benar, hampir semua penduduk asli Makkah adalah keturunan Quraisy. Kata Quraisy (قريش) berasal dari kata At Taqarrusy (التقرش) yang artinya keterhimpunan.

Anggota suku ini tadinya terpencar-pencar lalu menyatu dalam himpunan yang sangat kokoh sehingga disebut Quraisy. Ada pula pendapat bahwa Quraiys berasal dari kata Qarasya (قرش) yang artinya berusaha atau mencari.

Suku ini dinamakan Quraisy karena terkenal sebagai pengusaha yang ulet dan selalu mencari orang-orang yang butuh untuk dibantu.

Ada lagi yang berpendapat bahwa Quraisy berasal dari kata Qirsy (قرش) yang artinya adalah ikan hiu. Ikan ini sangat kuat, melebihi ikan-ikan lain, bahkan bisa menjungkirbalikkan perahu.

Dinamakan Quraisy untuk menggambarkan kuatnya suku ini laksana ikan hiu. Surat Quraisy ayat 2 إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ (yaitu) kebiasaan mereka bepergian pada musim dingin dan musim panas. Kata rihlah (رحلة) berasal dari kata rahala (رحل) yang artinya pergi ke tempat yang relatif jauh. Rihlah pada ayat ini adalah perjalanan dagang orang-orang Quraisy yang dilakukan dua kali setahun yakni pada musim dingin dan musim panas.

Perjalanan ini dipelopori oleh kakek Rasulullah, Hasyim bin Abdi Manaf. Sebelumnya, di Makkah ada istilah al I’tifar (الأعتفار). Yakni apabila penduduk Makkah mengalami kesulitan pangan, pemimpin keluarga membawa mereka ke satu tempat. Lalu membangun tenda di sana untuk tinggal hingga mati kelaparan. Suatu hari keluarga Bani Makhzum ada yang mau melakukan al i’tifar lalu didengar oleh Hasyim, kakek Rasulullah.

Maka beliau menyampaikan kepada suku Quraisy dan meminta mereka saling membantu. Dari situ mereka bersepakat untuk melakukan perjalanan dagang yang keuntungannya dibagi rata. Apa yang diperoleh si kaya, diperoleh pula dalam kadar yang sama oleh si miskin. Agaknya kebiasaan inilah yang dipuji Allah dalam surat ini.

al quraisy

Surat Quraisy ayat 3 فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ Maka hendaklah mereka menyembah Tuhan Pemilik rumah ini (Ka’bah). Yakni hendaklah mereka mengesakan-Nya dalam menyembah-Nya. Dialah yang telah menjadikan bagi mereka kota yang suci lagi aman serta Ka’bah yang disucikan. Perihalnya sama dengan firman Allah Ta’ala: إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ Aku hanya diperintahkan untuk menyembah Tuhan negeri ini (Mekah) Yang telah menjadikannya suci dan kepunyaan-Nya-lah segala sesuatu, dan aku diperintahkan supaya aku termasuk orang-orang yang berserah diri.

(QS. An Naml: 91) Surat Quraisy ayat 4 الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآَمَنَهُمْ مِنْ خَوْفٍ Yang telah memberi makanan kepada mereka untuk menghilangkan lapar dan mengamankan mereka dari ketakutan. Dialah yang memberi mereka makan agar tidak lapar dan Dialah al quraisy telah memberikan keamanan dan banyak kemurahan kepada mereka.

Maka hendaklah mereka beribadah kepada Allah dengan mengesakan-Nya dan tidak menyekutukan-Nya dengan sesuatu apapun. Dua kenikmatan dalam ayat terakhir ini, keejahteraan ekonomi dan stabilitas keamanan, merupakan dua hal sangat penting bagi kebahagiaan masyarakat. Dan nikmat-nikmat Allah atas Quraiys ini mereka peroleh karena Allah menempatkan ‘rumah’-Nya di sana. Sehingga disebutkan di ayat 3, rabba haadzal bait. Seandainya Allah tidak menempatkan rumah-Nya di sana, niscaya mereka tidak akan memperoleh keistimewaan dan kemudahan tersebut.

Baca juga: Isi Kandungan Surat Quraisy Penutup Al quraisy Surat Quraisy Surat Quraisy ini terkait erat dengan Surat Al Fil.

Bahkan sebagian ulama menyebutnya satu surat. Surat Al Fil menjelaskan penghancuran pasukan gajah yang akan al quraisy Ka’bah, Surat Quraisy menjelaskan nikmat Allah kepada Quraisy karena Ka’bah di kota mereka. Surat Quraisy mengingatkan nikmat-nikmat Allah yang diberikan kepada Quraisy mulai dari kebiasaan perjalanan dagang mereka hingga kecukupan pangan dan stabilitas keamanan. Maka Allah pun memperingatkan mereka agar beribadah kepada-Nya tanpa menyekutukan dengan sesuatu pun.

Demikian Surat Quraisy mulai dari terjemahan, asbabun nuzul, hingga tafsir. Semoga menambah keimanan dan meningkatkan rasa syukur kita. Wallahu a’lam bish shawab. [Muchlisin BK/BersamaDakwah] < Tafsir Sebelumnya Tafsir Berikutnya > Surat Al Fil Surat Al Maun Jakarta - Surat Al Quraisy adalah surat Makkiyyah. Surat ini terdiri dari 4 ayat.

al quraisy

Dilansir Buku tafsir Al Mishbah jilid 15 oleh Dr M Quraish Shihab, Al Quraisy menceritakan tentang suku yang paling berpengaruh di Mekah yakni suku Quraisy. Selain itu surat berisi betapa besar nikmat Allah kepada mereka yang mestinya mereka al quraisy dengan jalan mengabdi kepada Tuhan Yang Maha Esa, tanpa mempersekutukan-Nya dengan sesuatu apapun.

Buku tersebut juga menyebut, menurut ahli tafsir al-Biqa'i tujuan utama surat Al Quraisy ini adalah membuktikan lawan dari apa yang ditunjuk al quraisy surat Al Fil yang lalu di mana dibuktikan kebinasaan mereka yang durhaka dan angkuh.

Dalam surat ini diuraikan betapa sejahtera mereka yang taat dan mendekatkan diri kepada Allah SWT. Baca juga: Surat Annas Ayat 1-6, Arab, Latin, dan Artinya Surat ini merupakan surat ke-29 dari segi perurutan turunnya. Surat Al Quraisy turun sebelum surah At Tin dan sesudah surat Al Qari'ah. Berikut Surat Al Quraisy: لِاِيْلٰفِ قُرَيْشٍۙ - ١ li`īlāfi quraīsy Karena kebiasaan orang-orang Quraisy, اٖلٰفِهِمْ رِحْلَةَ الشِّتَاۤءِ وَالصَّيْفِۚ - ٢ īlāfihim riḥlatasy-syitā`i waṣ-ṣaīf (yaitu) kebiasaan mereka bepergian pada musim dingin dan musim panas.

فَلْيَعْبُدُوْا رَبَّ هٰذَا الْبَيْتِۙ - ٣ falya'budụ rabba hāzal-baīt Maka hendaklah mereka menyembah Tuhan (pemilik) rumah ini (Ka'bah), الَّذِيْٓ اَطْعَمَهُمْ مِّنْ جُوْعٍ ەۙ وَّاٰمَنَهُمْ مِّنْ خَوْفٍ ࣖ - ٤ allazī aṭ'amahum min jụ'iw wa āmanahum min khaụf Sahabat Nabi, Ubay Ibn Katj, menjadikan al quraisy ini bagian dari surah yang lalu, yakni surah al-Fil, dan karena itu dalam Mushhaf al-Qur'an, oleh sahabat Nabi, surat ini tidak diawali dengan Basmalah yang merupakan batas pemisah antara satu surat dengan surat sebelumnya.

Ada juga riwayat yang menyatakan bahwa Sayyidina 'Umar Ibn Khaththab ra. suatu ketika membaca surat At Tin dan Az Zaitun pada rakaat pertama Maghrib dan pada al quraisy keduanya membaca surat Alam tara kaifa bersama dengan surah Li Ilafi Quraisy. Tetapi pendapat yang menilai kedua surat Al Quraisy itu merupakan satu surat saja, tidak didukung oleh ijma' (kesepakatan) seluruh ulama. Karena itu pula semua Mushhaf menuliskan basmalah sebagai tanda pemisahan pada dari surat sebelumnya.
Dari Abdurrahman bin 'Auf radhiyallahu 'anhu, Rasulullah shallallahu 'alaihi wa sallam bersabda: Jika seorang wanita selalu menjaga shalat lima waktu, juga berpuasa sebulan (di bulan Ramadhan), serta bersungguh-sungguh menjaga kemaluannya (dari perbuatan zina), dan benar-benar taat pada suaminya.

Maka dikatakan pada wanita yang memiliki sifat mulia ini, Masuklah dalam surga melalui pintu mana saja yang engkau suka.

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al quraisy

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al quraisy

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Surat Quraisy Arab, Latin & Terjemah Bahasa Indonesia - Litequran.net Litequran.net Surat Quraisy بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ • لِاِيْلٰفِ قُرَيْشٍۙ li`īlāfi quraīsy Karena kebiasaan orang-orang Quraisy, • اٖلٰفِهِمْ رِحْلَةَ الشِّتَاۤءِ وَالصَّيْفِۚ īlāfihim riḥlatasy-syitā`i waṣ-ṣaīf (yaitu) kebiasaan mereka bepergian pada musim dingin dan musim panas.

• فَلْيَعْبُدُوْا رَبَّ هٰذَا الْبَيْتِۙ falya'budụ rabba hāżal-baīt Maka hendaklah mereka menyembah Tuhan (pemilik) rumah ini (Ka‘bah), • الَّذِيْٓ اَطْعَمَهُمْ مِّنْ جُوْعٍ ەۙ وَّاٰمَنَهُمْ مِّنْ خَوْفٍ allażī aṭ'amahum min jụ'iw wa āmanahum min khaụf yang telah memberi makanan kepada mereka untuk menghilangkan lapar dan mengamankan mereka dari rasa ketakutan. Quick Links • Yasin • Al Waqiah • Al Kahfi • Al Mulk • Ar Rahman • An Nasr • Al Baqarah • At Tin • Al Fatihah • An Nas • An Naba • Al Qariah © 2022.

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For the chapter in the Qur'an, see Quraysh (sura). For other uses, see Quraysh (disambiguation). Quraysh قُرَيْشٌ Settled Adnanite Arab tribe Ethnicity Arab Nisba Qurashī Location Mecca, Hejaz (western Arabia) Descended from Fihr ibn Malik Parent tribe Kinana Branches • Banu al-Harith • Banu Lu'ayy al quraisy Ghalib • Banu 'Amir • Banu Ka'b • Banu Adi • Banu Murra • Banu Taym • Banu Yaqaza • Banu Makhzum • Banu Kilab • Banu Zuhra • Banu Qusayy • Banu 'Abd al-Dar • Banu 'Abd Manaf • Banu Abd Shams • Banu Nawfal • Banu Hashim • Banu Mutallib • Banu 'Abd al-Uzza • Banu Asad • Banu Husays • Banu 'Amr • Banu Sahm • Banu Jumah Language Arabic Religion Islam (630 - present) Polytheism (230 - 630) Part of a series on Muhammad • v • t • e The Quraysh ( Arabic: قُرَيْشٌ, Hejazi pronunciation: [qʊrajʃ]) were a grouping of Arab clans that historically inhabited and controlled the city of Mecca and its Kaaba.

The Islamic prophet Muhammad was born into the Hashim clan of the tribe. Despite this, many of the Quraysh staunchly opposed Muhammad, until converting to Al quraisy en masse in c. 630 CE. Afterwards, leadership of the Muslim community traditionally passed to a member of the Quraysh, as was the case with the Rashidun, Umayyad, Abbasid and purportedly, the Fatimid caliphates.

Contents • 1 Name • 2 History • 2.1 Origins • 2.2 Establishment in Mecca • 2.3 Control of Meccan trade • 2.4 Conflict with Muhammad • 2.5 Islamic leadership • 3 Clans • 4 Quraysh relationship tree • 5 See also • 6 Notes • 7 References • 8 Bibliography Name [ edit ] Sources differ as to the etymology of Quraysh, with one theory holding that al quraisy was the diminutive form of qirsh (shark).

[1] The 9th-century genealogist Hisham ibn al-Kalbi asserted that there was no eponymous founder of Quraysh; [2] rather, the name stemmed from taqarrush, an Arabic word meaning "a coming together" or "association". The Quraysh gained their name when Qusayy ibn Kilab, a sixth-generation descendant of Fihr ibn Malik, gathered together his kinsmen and took control of the Ka'aba.

Prior to this, Fihr's offspring lived in scattered, al quraisy groups among their Kinana relatives. [3] [note 1] The nisba or surname of the Quraysh is Qurashī, though in the early centuries of the Islamic Ummah, most Qurayshi tribesmen were denoted by their specific clan instead of the tribe. Later, particularly after the 13th century, claimants of Qurayshi descent used the Qurashī surname.

[1] History [ edit al quraisy Origins [ edit ] The Quraysh's progenitor was Fihr ibn Malik, whose full genealogy, according to traditional Arab sources, was the following: Fihr ibn Mālik ibn al-Naḍr ibn Kināna ibn Khuzayma ibn Mudrika ibn Ilyās ibn Muḍar ibn Nizār ibn Maʿadd ibn ʿAdnān. [3] Thus, Fihr belonged to the Kinana tribe and his descent is traced to Adnan the Ishmaelite, the semi-legendary father of the " northern Arabs". According to the traditional sources, Fihr led the warriors of Kinana and Khuzayma in defense of the Ka'ba, at the time a major pagan sanctuary in Mecca, against tribes from Yemen; however, al quraisy sanctuary and the al quraisy associated with it continued to be in the hands of the Yemeni Khuza'a tribe.

The Quraysh gained their name when Qusayy ibn Kilab, a sixth-generation descendant of Fihr ibn Malik, gathered together his kinsmen and took control of the Ka'ba. Prior to this, Fihr's offspring lived in scattered, nomadic groups among their Kinana relatives. [3] Establishment in Mecca [ edit ] All medieval Muslim sources agree that Qusayy unified Fihr's descendants, and established the Quraysh as the dominant power in Mecca.

[4] After conquering Mecca, Qusayy assigned quarters to different Qurayshi clans. Those settled around the Ka'ba were known Quraysh al-Biṭāḥ ( Arabic: قُرَيْش ٱلْبِِطَاح, lit.'Quraysh of the Hollow'), and included all of the descendants of Ka'b ibn Lu'ayy and others.

The clans settled in the outskirts of the sanctuary were known as Quraysh al-Ẓawāhīr ( Arabic: قُرَيْش ٱلظَّوَاهِر, lit.'Quraysh of the Outskirts').

al quraisy

According to historian Ibn Ishaq, Qusayy's younger son, Abd Manaf, had grown al quraisy during his father's lifetime and was chosen by Qusayy to be his successor as the guardian of the Ka'ba. He also gave other responsibilities related to the Ka'ba to his other sons Abd al-'Uzza and Abd, while ensuring that all decisions by the Quraysh had to be made in the presence of his eldest son Abd al quraisy the latter was also designated ceremonial privileges such as keeper of the Qurayshi war banner and supervisor of water and provisions to the pilgrims visiting the Ka'ba.

[5] According to historian F. E. Peters, Ibn Ishaq's account reveals that Mecca in the time of Qusayy and his immediate offspring was not yet a commercial center; rather, the city's economy was based on pilgrimage to the Ka'ba, and "what pass[ed] for municipal offices [designated by Qusayy] have to do only with military operations and with control of the shrine".

[6] During that time, the tribesmen of Quraysh were not traders; instead, they were entrusted with religious services, from which they significantly profited. They also profited from taxes collected from incoming pilgrims. Though Qusayy appeared to be the strongman of Quraysh, he was not officially a king of the tribe, but one of many leading sheikhs (tribal chieftains).

[7] According to historian Gerald R. Hawting, if the traditional sources are to be believed, Qusayy's children, "must have lived in the second half of the fifth century".

al quraisy

{INSERTKEYS} [8] However, historian W. Montgomery Watt asserts that Qusayy himself likely died in the second half of the 6th century. The issue of succession between Qusayy's natural successor, Abd al-Dar, and his chosen successor, Abd Manaf, led to the division of Quraysh into two factions; those who backed the Abd al-Dar clan, including the clans of Banu Sahm, Banu Adi, Banu Makhzum and Banu Jumah, became known as al-Aḥlāf (the Confederates), while those who backed the Abd Manaf clan, including the Banu Taym, Banu Asad, Banu Zuhra and Banu al-Harith ibn Fihr, were known as al-Muṭayyabūn ( Arabic: ٱلْمُطَيَّبُوْن, lit.'the Perfumed').

[1] Control of Meccan trade [ edit ] Toward the end of the 6th century, the Fijar War broke out between the Quraysh and the Kinana on one side and various Qaysi tribes on the other, including the Hawazin, Banu Thaqif, Banu Amir and Banu Sulaym. The war broke out when a Kinani tribesman killed an Amiri tribesman escorting a Lakhmid caravan to the Hejaz.

The attack took place during the holy season when fighting was typically forbidden. The Kinani tribesman's patron was Harb ibn Umayya, a Qurayshi chief. This patron and other chiefs were ambushed by the Hawazin at Nakhla, but were able to escape. In the battles that occurred in the following two years, the Qays were victorious, but in the fourth year, the tide turned in favor of the Quraysh and Kinana. After a few more clashes, peace was reestablished. [9] According to Watt, the actual aim in the Fijar War was control of the trade routes of Najd.

Despite particularly tough resistance by the Quraysh's main trade rivals, the Thaqif of Ta'if, and the Banu Nasr clan of Hawazin, the Quraysh ultimately held sway over western Arabian trade. [10] The Quraysh gained control over Ta'if's trade, and many Qurayshi individuals purchased estates in Ta'if, where the climate was cooler. [3] The sanctuary village of Mecca developed into a major Arabian trade hub.

According to Watt, by 600 CE, the leaders of Quraysh "were prosperous merchants who had obtained something like a monopoly of the trade between the Indian Ocean and East Africa on the one hand and the Mediterranean on the other". [3] Furthermore, the Quraysh commissioned trade caravans to Yemen in the winter and caravans to Gaza, Bosra, Damascus and al-Arish in the summer.

[3] [11] The Quraysh established networks with merchants in these Syrian cities. They also formed political or economic alliances with many of the Bedouin (nomadic Arab) tribes in the northern and central Arabian deserts to ensure the safety of their trade caravans. The Quraysh invested their revenues in building their trading ventures, and shared profits with tribal allies to translate financial fortune into significant political power in the Hejaz (western Arabia).

[11] In the words of Fred Donner: [By the end of the 6th century,] Meccan commerce was flourishing as never before, and the leaders in this trade [the Quraysh] had developed from mere merchants into true financiers. They were no longer interested in "buying cheap and selling dear," but also with organizing money and men to realize their commercial objectives.

There was emerging, in short, a class of men with well-developed managerial and organizational skills. {/INSERTKEYS}

al quraisy

It was a development unheralded, and almost unique, in central Arabia. [12] The Banu Makhzum and Banu Umayya, in particular, acquired vast wealth from trade and held the most influence among the Quraysh in Meccan politics. [11] The Banu Umayya and the Banu Nawfal, another clan descending from Abd Manaf that had become wealthy from their commercial enterprise, split from the Muṭayyabūn faction in 605 and engaged in business with the Aḥlāf. [1] Their financial fortunes had enabled them to become a force of their own.

[1] The Muṭayyabūn was consequently replaced by the al-Fuḍūl alliance, which consisted of the Banu Hashim and Banu Muttalib, which, like the Banu Umayya, were descendants of Abd Manaf, al quraisy the Taym, Asad, Zuhra and al-Harith ibn Fihr clans.

[1] The Banu Hashim held the hereditary rights surrounding the pilgrimage to the Ka'ba, though the Banu Umayya were ultimately the strongest Qurayshi clan. [8] According to Watt, "In all the stories of the pre-Islamic period there is admittedly a legendary element, but the main al quraisy of events appears to be roughly correct, even if most of the dating is uncertain." [1] Conflict with Muhammad [ edit ] See also: List of expeditions of Muhammad The polytheistic Quraysh opposed the monotheistic message preached by the Islamic prophet Muhammad, himself a Qurayshi from the Banu Hashim.

The tribe harassed members of the nascent Muslim community, and attempted to harm Muhammad, but he was protected by his uncle Abu Talib.

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{INSERTKEYS} [13] To escape persecution, Muhammad and his companions, including the Qurayshi Abu Bakr, emigrated to Medina. [14] Muhammad then confronted a Qurayshi caravan returning from Palestine and defeated the Quraysh at the ensuing Battle of Badr in 624. [15] The Quraysh later besieged the Muslims at Medina in 627, but were defeated in the Battle of the Trench. [16] The Treaty of Hudaybiyya was then signed between Muhammad and the Quraysh in 628, [17] but was violated because of a dispute between Bedouin tribes from each camp.

In January 630, Muhammad moved to finally settle the conflict with Quraysh and returned with his followers to capture Mecca. [18] Islamic leadership [ edit ] The purported flag of the Quraysh during the Battle of Siffin in 657 In 630, Muhammad entered Mecca victoriously, prompting the rest of Quraysh to embrace Islam. Muhammad sought to consolidate the unity of his expanding Muslim community by "winning over this powerful group [the Quraysh]", according to Donner; to that end he guaranteed Qurayshi participation and influence in the nascent Islamic state.

Thus, despite their long enmity with Muhammad, the Quraysh were brought in as political and economic partners and became a key component in the Muslim elite. Many leading Qurayshi tribesmen were installed in key government positions and in Muhammad's policy-making circle. [19] According to Donner, the inclusion of Quraysh "in the ruling elite of the Islamic state was very probably responsible for what appears to be the more carefully organized and systematic approach to statesmanship practiced by Muhammad in the closing years of his life, as the organizational skills of the Quraysh were put to use in the service of Islam".

[20] With Muhammad's death in 632, rivalry emerged between the Quraysh and the two other components of the Muslim elite, the Ansar and the Thaqif, over influence in state matters. [21] The Ansar wanted one of their own to succeed the prophet as caliph, but were persuaded by Umar to agree to Abu Bakr.

[1] During the reigns of Abu Bakr (632–634) and Umar (r. 634–644), some of the Ansar were concerned about their political stake. [22] The Quraysh apparently held real power during this period marked by the early Muslim conquests. During the First Muslim Civil War, the Ansar, who backed Caliph Ali of the Banu Hashim against two factions representing rival Qurayshi clans, were defeated.

They were subsequently left out of the political elite, while the Thaqif maintained a measure of influence by dint of their long relationship with the Quraysh.

[23] A hadith holding that the caliph must be from Quraysh became almost universally accepted by the Muslims, with the exception of the Kharijites. [1] Indeed, control of the Islamic state essentially devolved into a struggle between various factions of the Quraysh.

[23] In the first civil war, these factions included the Banu Umayya represented by Mu'awiya ibn Abi Sufyan, the Banu Hashim represented by Ali, and other Qurayshi leaders such as Zubayr ibn al-Awwam of the Banu Asad and Talha ibn Ubayd Allah of the Banu Taym.

[24] Later, during the Second Muslim Civil War, these same factions again fought for control of the caliphate, with the Umayyads victorious at the war's conclusion in 692/93. In 750, the issue of which Qurayshi clan would hold the reins of power was again raised but this time, the Abbasids, a branch of the Banu Hashim, were victorious and slew much of the Banu Umayya.

Afterward, Islamic leadership was contested between different branches of the Banu Hashim. [25] Clans [ edit ] Clan Genealogy Notable members Banu al-Harith ibn Fihr Al-Harith ibn Fihr. [3] Abu Ubayda ibn al-Jarrah Banu Amir Amir ibn Lu'ayy ibn Ghalib ibn Fihr. [3] Suhayl ibn Amr Abdullah ibn Suhayl Banu Adi Adi ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr.

[3] Umar ibn Al-Khattab Abdullah ibn Umar, Hafsa bint Umar Banu Taym Taym ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. [3] Abu Bakr, Aisha bint Abi Bakr Asma bint Abi Bakr Talha ibn Ubayd Allah Banu Sahm Sahm ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr.

[3] Amr ibn al-As, al-As ibn Wa'il Banu Jumah Jumah ibn Amr ibn Husays ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. [3] Umayya ibn Khalaf Sufwan ibn Umayya Banu Makhzum Makhzum ibn Yaqaza ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. {/INSERTKEYS}

al quraisy

{INSERTKEYS} [3] Abu Jahl Khalid ibn al-Walid Walid ibn Al-Mughira Banu Zuhra Zuhra ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr.

[3] Aminah Abd Rahman ibn ‘Awf Sa’d ibn Abi Waqqas Banu Abd al-Dar Abd al-Dar ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. [3] Mus'ab ibn Umayr Banu Abd Shams Abd Shams ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr.

[3] Uthman ibn Affan, Umm Habiba, Umamah bint Zainab, Abu al-As ibn al-Rabi' Banu Nawfal Nawfal ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr.

[3] #Jubayr ibn Muṭʽim Banu Hashim Hashim ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. [3] Muhammad Ali ibn Abi Talib, Hasan ibn Ali, Husayn ibn Ali, Muhsin ibn Ali, Abbas ibn Ali, Muhammad ibn al-Hanafiyyah, Hamza ibn Abdul Muttalib, Fatimah, Abu Talib ibn Abdul Muttalib, Abbas ibn Abdul Muttalib, Abdullah ibn Abbas Banu Mutallib Al-Mutallib ibn Abd Manaf ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr.

[3] Al-Shafiʽi (famous Scholar) Banu Asad Asad ibn Abd al-Uzza ibn Qusayy ibn Kilab ibn Murra ibn Ka'b ibn Lu'ayy ibn Ghalib ibn Fihr. [3] Khadijah Waraqah, Zubayr ibn al-Awwam, Abd Allah ibn al-Zubayr Quraysh relationship tree [ edit ] Quraysh tribe Waqida bint Amr Abd Manaf ibn Qusai Ātikah bint Murrah Nawfal ibn Abd Manaf ‘Abd Shams Barra Hala Muṭṭalib ibn Abd Manaf Hashim Salma bint Amr Umayya ibn Abd Shams ʿAbd al-Muṭṭalib Harb Abū al-ʿĀs ʿĀminah ʿAbdallāh Hamza Abī Ṭālib Az-Zubayr al-ʿAbbās Abū Lahab ʾAbī Sufyān ibn Harb al-Ḥakam ʿAffān MUHAMMAD ( Family tree) Khadija bint Khuwaylid ʿAlī ( Family tree) Khawlah bint Ja'far ʿAbd Allāh Muʿāwiyah I Marwān I ʿUthmān ibn ʿAffān Fatimah Muhammad ibn al-Hanafiyyah ʿAli ibn ʿAbdallāh Sufyanids Marwanids al-Ḥasan al-Ḥusayn ( Family tree) Abu Hashim (Imām of al-Mukhtār and Hashimiyya) Muhammad "al-Imām" ( Abbasids) Ibrāhim "al-Imām" al-Saffāḥ al-Mansur See also [ edit ] • Alaouite dynasty • Ba 'Alawiyya • Hawk of Quraish Notes [ edit ] • ^ a b c d e f g h i Watt 1986, p.

435. • ^ Peters 1994, p. 14. • ^ a b c d e f g h i j k l m n o p q r s t u Watt 1986, p. 434. • ^ Peters 1994, pp. 14–15. • ^ Peters 1994, p. 15. • ^ Peters 1994, pp. 15–16. • ^ Peters 1994, p. 16. • ^ a b Hawting 2000, p. 22. • ^ Fück 1965, p. 883. • ^ Fück 1965, p. 884. • ^ a b c Donner 1981, p. 51. • ^ Donner 1981, p. 52. • ^ Peters 1994, pp. 51–52. • ^ Peters, p. 58. • ^ Peters 1994, pp. 70–71.

• ^ Peters 1994, p. 74. • ^ Peters 1994, pp. 78–79. • ^ Peters 1994, p. 81. • ^ Donner 1981, p. 77. • ^ Donner 1981, pp. 77–78. • ^ Donner 1981, p. 273. • ^ Donner 1981, pp. 273–274. • ^ a b Donner 1981, p. 274. • ^ Donner 1981, pp. 274–275. • ^ Donner 1981, p. 275. {/INSERTKEYS}

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Bibliography [ edit ] • Donner, Fred M. (1981). The Early Islamic Conquests. Princeton: Princeton University Press. ISBN 9781400847877. • Fück, J. W. (1965). "Fidjār". In Lewis, B; Pellat, Ch; Schacht, J. (eds.). Encyclopedia of Islam. Vol. 2 C–G (2nd ed.). Leiden: Brill. pp. 883–884. ISBN 90-04-07026-5. • Hawting, G. R. (2000) [1986]. The Al quraisy Dynasty of Islam: The Umayyad Caliphate AD 661–750 (2nd ed.). London: Routledge.

ISBN 0-415-24073-5. • Peters, F. E. (1994). Mecca: A Literary History of the Muslim Holy Land. Princeton: Princeton University Press. ISBN 0-691-03267-X. • Watt, W. Montgomery (1986). "Kuraysh". Encyclopedia of Islam. Vol. V: Khe–Mahi (New ed.). Leiden al quraisy New York: Brill. pp. 434–435. ISBN 90-04-07819-3. • The baqarah (cow) of Israelites • The dhiʾb (wolf) that Jacob feared could attack Joseph • The fīl ( elephant) of the Abyssinians • Ḥimār (Domesticated donkey) • The hud-hud ( hoopoe) of Solomon • The kalb (dog) of the sleepers of the cave • The namlah (female ant) of Solomon • The nūn (fish or whale) of Jonah • The nāqat (she-camel) of Saleh Non-related • Ādam ( Adam) • Al-Yasaʿ ( Elisha) • Ayyūb ( Job) • Dāwūd ( David) • Dhūl-Kifl (Ezekiel?) • Hārūn (Aaron) • Hūd (Eber?) • Idrīs ( Enoch?) • Ilyās (Elijah) • ʿImrān (Joachim the father of Maryam) • Isḥāq ( Isaac) • Ismāʿīl ( Ishmael) • Dhabih Ullah • Lūṭ ( Lot) • Ṣāliḥ • Shuʿayb (Jethro, Reuel or Hobab?) • Sulaymān ibn Dāwūd ( Solomon son of David) • ʿ Uzair ( Ezra?) • Yaḥyā ibn Zakariyyā ( John the Baptist the son of Zechariah) • Yaʿqūb ( Jacob) • Isrāʾīl (Israel) • Yūnus ( Jonah) • Dhūn-Nūn ('He of the Fish (or Whale)' or 'Owner of the Fish (or Whale)') • Ṣāḥib al-Ḥūt ('Companion of the Whale') • Yūsuf ibn Ya‘qūb ( Joseph son of Jacob) • Zakariyyā ( Zechariah) Ulul-ʿAzm ('Those of the Perseverance and Strong Will') al quraisy Adam's immediate relatives • Martyred son • Wife • Believer of Ya-Sin • Family of Noah • Father Lamech • Mother Shamkhah bint Anush or Betenos • Luqman's son • People of Abraham • Mother Abiona or Amtelai the daughter of Al quraisy • Ishmael's mother • Isaac's mother • People of Jesus • Disciples (including Peter) • Mary's mother • Zechariah's wife • People of Solomon • Mother • Queen of Sheba • Vizier • Zayd (Muhammad's adopted son) People of Joseph • Aṣḥāb al-Jannah • People of Paradise • People of the Burnt Garden • Aṣḥāb as-Sabt (Companions of the Sabbath) • Jesus' apostles • Ḥawāriyyūn ( Disciples of Jesus) • Companions of Noah's Ark • Aṣḥāb al-Kahf war-Raqīm ( Companions of the Cave and Al-Raqaim?

• Companions of the Elephant • People of al-Ukhdūd • People of a township in Surah Ya-Sin • People of Yathrib or Medina • Qawm Lūṭ (People of Sodom and Gomorrah) • Nation of Noah Tribes, ethnicities or families • ‘ Ajam • Ar-Rūm (literally 'The Romans') • Banī Isrāʾīl (Children of Israel) • Muʾtafikāt (Sodom and Gomorrah) • People of Ibrahim • People of Ilyas • People of Nuh • People of Shuaib • Ahl Madyan People of Madyan) • Aṣḥāb al-Aykah ('Companions of the Wood') • Qawm Yūnus (People of Jonah) • Ya'juj and Ma'juj/Gog and Magog • People of Fir'aun • Current Ummah of Islam (Ummah of Muhammad) • Aṣḥāb Muḥammad ( Companions of Muhammad) • Anṣār (literally 'Helpers') • Muhajirun (Emigrants from Mecca to Medina) • People of Mecca • Wife of Abu Lahab • Children of Ayyub • Sons of Adam • Wife of Nuh • Wife of Lut • Yaʾjūj wa Maʾjūj (Gog and Magog) • Son of Nuh Aʿrāb ( Arabs or Bedouins) • Ahl al-Dhimmah • Kāfirūn • disbelievers • Majūs Zoroastrians • Munāfiqūn ( Hypocrites) • Muslims • Believers • Ahl al-Kitāb ( People of the Book) • Naṣārā ( Christian(s) or People of the Injil) • Ruhban (Christian monks) • Qissis (Christian priest) • Yahūd ( Jews) • Ahbār (Jewish scholars) • Rabbani/Rabbi • Sabians • Polytheists • Meccan al quraisy at the time of Muhammad • Mesopotamian polytheists at the time of Abraham al quraisy Lot • Al-Aḥqāf ('The Sandy Plains,' or 'the Wind-curved Sand-hills') • Iram dhāt al-ʿImād ( Iram of the Pillars) • Al- Madīnah (formerly Yathrib) • ʿArafāt and Al-Mashʿar Al-Ḥarām • Al-Ḥijr (Hegra) • Badr • Ḥunayn • Makkah ( Mecca) • Bakkah • Ḥaraman Āminan ('Sanctuary (which is) Secure') • Kaʿbah al quraisy Kaaba) • Maqām Ibrāhīm (Station of Abraham) • Safa and Marwa • Sabaʾ ( Sheba) • ʿArim Sabaʾ ( Dam of Sheba) • Rass Sinai Region or Tīh Desert • Bayʿa (Church) • Miḥrāb • Monastery • Masjid ( Mosque, literally 'Place of Prostration') • Al-Mashʿar Al-Ḥarām ('The Sacred Grove') • Al-Masjid Al-Aqṣā ( Al-Aqsa Mosque, literally 'The Farthest Place-of-Prostration') • Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca) • Masjid al-Dirar • A Mosque in the area of Medina, possibly: • Masjid Qubāʾ ( Quba Mosque) • The Prophet's Mosque • Salat (Synagogue) • Antioch • Antakya • Arabia • Al- Ḥijāz (literally 'The Barrier') • Al-Ḥajar al-Aswad (Black Stone) & Al-Hijr of Isma'il • Cave of Hira • Ghār ath-Thawr (Cave of the Al quraisy • Hudaybiyyah • Ta'if • Ayla • Barrier of Dhul-Qarnayn • Bayt al-Muqaddas & 'Ariha • Bilād ar-Rāfidayn (Mesopotamia) • Canaan • Cave of Seven Sleepers • Dār an-Nadwa • Jordan River • Nile River • Palestine River • Paradise of Shaddad Times for Duʿāʾ (' Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd ('Praising'), Takbīr and Tasbīḥ): • Al-ʿAshiyy (The Afternoon or the Night) • Al-Ghuduww ('The Mornings') • Al-Bukrah ('The Morning') • Aṣ-Ṣabāḥ ('The Morning') • Al-Layl ('The Night') • Al- ʿIshāʾ ('The Late-Night') • Aẓ- Ẓuhr ('The Noon') • Dulūk ash-Shams ('Decline of the Sun') • Al- Masāʾ ('The Evening') • Qabl al- Ghurūb ('Before the Setting (of the Sun)') • Al-Aṣīl ('The Afternoon') • Al- ʿAṣr ('The Afternoon') • Qabl ṭulūʿ ash-Shams ('Before the rising of the Sun') • Al- Fajr ('The Dawn') Implied Hidden categories: • Articles with short description • Short description is different from Wikidata • Articles containing Arabic-language text • CS1: long volume value • Articles with VIAF identifiers • Articles with WORLDCATID identifiers • Articles with GND identifiers • Articles with TDVİA identifiers • Acèh • العربية • অসমীয়া • Azərbaycanca • تۆرکجه • বাংলা • Башҡортса • Български • Bosanski • Català • Čeština • Dansk • الدارجة • Deutsch • Eesti • Ελληνικά • Español • Esperanto • Euskara • فارسی • Français • 한국어 • Hausa • हिन्दी • Hrvatski • Bahasa Indonesia • Italiano • עברית • Jawa • ქართული • Қазақша • Kurdî • Magyar • മലയാളം • Bahasa Melayu • Minangkabau • Al quraisy • 日本語 • Нохчийн • Norsk bokmål • Oʻzbekcha/ўзбекча • پنجابی • Polski • Português • Русский • Shqip • Simple English • سنڌي • Slovenčina • Soomaaliga • کوردی • Српски / al quraisy • Srpskohrvatski / српскохрватски • Suomi • Svenska • தமிழ் • Taqbaylit • ไทย • Türkçe • Українська • اردو • ئۇيغۇرچە / Uyghurche • Tiếng Việt • 吴语 • 粵語 • Zazaki • 中文 Edit links • This page was last edited on 29 April 2022, at 10:42 (UTC).

• Text is available under the Creative Commons Attribution-ShareAlike License 3.0 ; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. • Privacy policy • About Wikipedia • Disclaimers • Contact Wikipedia • Mobile view • Developers • Statistics • Cookie statement • •Contents • 1 Summary • 2 Text and meaning • 2.1 Text and transliteration • 2.2 Meanings • 3 Asbāb al-nuzūl • 4 Summary • 5 References • 6 External links Summary [ edit ] • 1-4 The Quraish exhorted to thank God for commercial privileges.

[1] Text and meaning [ edit ] Text and transliteration [ edit ] • Hafs from Aasim ibn Abi al-Najud بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ۝‎ Bismi l-lāhi r-raḥmāni r-raḥīm(i) لِإِيلَٰفِ قُرَيْشٍ ۝١‎ ¹ Li’īlāfi quraysh(in) إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ ۝٢‎ ² ’īlāfihim rihlata sh-shitā’i waṣ-ṣayf(i) فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝٣‎ ³ Falya‘budū rab-ba hādha l-bayt(i) ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ ۝٤‎ ⁴ ’al-ladhī ’aṭ‘amahu m-min jū‘i w-wa’āmanahu m-min khawf(im) • Warsh from Nafiʽ al-Madani بِسۡمِ اِ۬للَّهِ اِ۬لرَّحۡمَٰنِ اِ۬لرَّحِيمِ ۝‎ Bismi l-lāhi r-raḥmāni r-raḥīm(i) لِإِيلَٰفِ قُرَيۡ شٍ ۝١‎ ¹ Li’īlāfi quray sh(in) إِ ۦلَٰفِهِمۡ رِحۡلَةَ اَ۬لشِّتَآءِ وَالصَّيۡفِ ۝٢‎ ² ’ īlāfihim rihlata sh-shitā’i waṣ-ṣayf(i) فَلۡيَعۡبُدُوا۟ رَبَّ هَٰذَا اَ۬لۡبَيۡتِ ۝٣‎ ³ Falya‘budū rab-ba hādha l-bayt(i) اِ۬لَّذِےٓ أَطۡعَمَهُم مِّن جُوعٍ ۝٤‎ ⁴ ’al-ladhī ’aṭ‘amahu m-min jū‘(in) وَ ءَامَنَهُم مِّنۡ خَوۡفٍۭ ۝٥‎ ⁵ Wa ’āmanahu m-min khawf(im) Meanings [ edit ] 1 (It is a great Grace and Protection from Allah), for the taming of the Quraish, 2 (And with all those Allah's Grace and Protections for their taming, We cause) the (Quraish) caravans to set forth safe in winter (to the south), and in summer (to the north without any fear), 3 So let them worship (Allah) the Lord of this House (the Ka'bah in Makkah).

4 (He) Who has fed them against hunger, and has made them safe from fear. Translation: Saheeh International, [3] 1997 1 For the covenants (of security and safeguard enjoyed) by the Quraish, 2 Their covenants (covering) journeys by winter and summer,- 3 Let them adore the Lord al quraisy this House, 4 Who provides them with food against hunger, and with security against al quraisy (of danger).

Asbāb al-nuzūl [ edit ] Asbāb al-nuzūl (أسباب النزول), meaning occasions or circumstances of revelation, refers to the historical context in which Quranic ayaat were revealed. Regarding the timing and contextual background of the revelation ( asbāb al-nuzūl), it is an earlier " Meccan surah", which means it is believed to have been revealed in Mecca, rather than later in Medina. Alī ibn Ahmad al-Wāhidī (d. 468/1075), is the earliest scholar of the branch of the Qur'anic sciences known as Asbāb al-Nuzūl.

He records that Umm Hani bint Abi Talib who reported that the Prophet, Allah bless him and give him peace, said: “Allah has favoured the Quraysh with seven characteristics which He has never given to anyone before them and will never give to anyone al quraisy them: 1) The post of the Caliph (al-Khilafah) is given to one among them, 2) the custody of the Sacred House (al-Hijabah) is assumed by someone from amongst them, 3) giving water to the pilgrims (al-Siqayah) during Hajj is undertaken by someone amongst them, 4) prophethood is given to someone amongst them, 5) they were given victory over the [army of] elephants( Al-Fil), 6) they worshipped Allah for seven years during which none worshipped Him, 7) and a Surah has been revealed about them in which none but them was mentioned (Quraysh (surah)).

[6] Summary [ edit ] This surah urges the Quraysh tribe who dominated Mecca to serve God, who had protected them, for the sake of their own future. It is one of two suras containing 4 ayat; the other is Al-Ikhlas. It forms a pair with the preceding sura, al-Fil, reminding the Quraysh of the favors that Allah had bestowed al quraisy them.

The Kaaba was central to the life of the Quraysh, being a center of pilgrimage which brought much trade and prestige. Sura al-Fil describes how God saved the Kaaba from destruction, while Sura Quraysh describes God as Lord of the Kaaba. It al quraisy urges the Quraysh to worship God so that, among other things, he would protect them on their trading journeys. References [ edit ] • ^ Wherry, Elwood Morris (1896). A Complete Index to Sale's Text, Preliminary Discourse, and Notes.

London: Kegan Paul, Trench, Trubner, and Co. This article incorporates text from this source, which is in the public domain. • ^ "quran.com, quraysh (106), Muhsin Khan". • ^ "quran.com, quraysh (106), Saheeh International". • ^ "quran.com, quraysh (106), Yusuf Ali". • ^ "quran.com, quraysh (106), Pikhtall". • ^ Asbāb al-Nuzūl by Alī ibn Ahmad al-Wāhidī translation by Mokrane Guezzou External links [ edit ] • Quran 106 Clear Quran translation • Acèh • العربية • Azərbaycanca • বাংলা • Башҡортса • Български • Bosanski • Deutsch • فارسی • Français • 한국어 • हिन्दी • Bahasa Indonesia • עברית • Jawa • Қазақша • Kurdî • മലയാളം • مصرى • مازِرونی • Bahasa Melayu • Nederlands • 日本語 • Oʻzbekcha/ўзбекча • پښتو • Polski • Português • Русский • Shqip • Simple English • Slovenščina • کوردی • Sunda • Suomi • Svenska • Tagalog • தமிழ் • Тоҷикӣ al quraisy Türkçe • Українська • اردو • ئۇيغۇرچە / Uyghurche • 粵語 • Zazaki • Dagbanli Edit links • This page was last edited on 7 May 2022, at 00:28 (UTC).

• Text is available under the Creative Commons Attribution-ShareAlike License 3.0 ; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. • Privacy policy • About Wikipedia • Disclaimers • Contact Wikipedia • Mobile view • Developers • Statistics • Cookie statement • •
The Lahore Ahmadiyya Movement presenting Islam as peaceful, tolerant, rational, inspiring Home 1.

Islam Issues in Depth Contents Page of Anwar-ul-Quran Chapter 106: Al-Quraish (The Quraish) 2. Al quraisy 3. Activities 4. Ahmadiyya Movement 5. Hazrat Mirza Ghulam Ahmad 6. Non-English material Utilities: • Discussion forums • Site Statistics • Contact us • Search the website Chapter 106: Al-Quraish The Quraish This chapter is a Makkan revelation. Chapter 105, The Elephant, made mention of those people who had launched an attack against the Ka‘bah, the House of Allah, and were themselves annihilated.

This chapter speaks of those who guarded the House of Allah with the result that they lived in peace and were free from anxiety regarding their daily sustenance. Bismillah ir Rahman ir Rahim.

In the name of Allah, the Beneficent, the Merciful. Li ilafi Quraish 1. For the protection of the Quraish Ilafihim rihlatash-shtfa’i was-saif 2. Their protection during their journey in the winter and the summer.

Falya ‘budu Rabba hadhal Bait 3. So let them serve the Lord of this House Al-Ladhi at ‘amahum minju ‘inw-wa amanahum min khauf 4.

Who feeds them and gives them al quraisy against fear. Quraish was the name of our Holy Prophet’s tribe. Makkah did not possess cultivable land. It lay in a valley surrounded by barren hillsides — a land that was devoid of food and so its livelihood depended on trade. Syria lay to the north of Makkah and was a cold country while Yaman, a warm country, lay to the south; so in the cold season the Quraish carried on trade with Yaman and visited Syria for trade when the weather was warm.

As they were the guardians of the Ka‘bah they were treated with great respect by all Arabia. Looting and killing and fighting raged in all parts of the country but Makkah enjoyed complete peace because of people’s reverence for the Ka‘bah.

So great was the deference shown to the Makkans that when they left their homes on trading expeditions no one hindered them but instead people considered it an honour to serve them just because they were the protectors of the Ka‘bah and this reverential treatment is still accorded to any Arab who comes from Makkah or Madinah. This chapter speaks of the colossal favour with which Allah, Most High, blessed the Quraish. For a people to flourish two things are necessary: a al quraisy society, and trade and commerce.

Further, for this to happen, there are two prerequisites — there must be means for acquiring food and peace must prevail. Firstly, stable social intercourse cannot exist amongst a people — that is, disparate individuals cannot meet and live together — unless there is peace and provision for feeding themselves.

If there is no peace in a city, then people will flee from there. Similarly, if there is peace but no provisions for a regular supply of food, then people will leave their homes in search of jobs and wages. In fact, on many occasions people leave the country itself. People cannot al quraisy in trade unless it is done on a regular and continuous basis.

Whether in winter or summer, nothing must hinder the free flow of trade. Merchants will derive profit only when their goods are sold regularly. For example, a person al quraisy his goods in a foreign country and then buys merchandise there to be sold in his own country.

If the wheels of trade spin like this then profit will accrue.

al quraisy

However, if there are problems and the goods remain unsold then loss will result. Another necessity for profitable trade is that travel and transportation should be safe. Now let us look at the plight of the Quraish. They were living in a land that produced nothing and in which there was no peace.

Furthermore, there was no safety on the roads. Al quraisy these conditions it was impossible to have social and commercial progress.

Consider now the blessings of Allah: because of the existence of the Ka‘bah in Makkah, the inhabitants enjoyed complete peace; looting and fighting flared in every area but they lived in al quraisy and peace and could carry on a prosperous trade in all seasons without interruption and with complete safety in their journeys.

All these favours are recalled in these two verses: in Li ilafi Quraish (For the protection of the Quraish) and the verse Ilafihim rihlatash-shita‘i was-saif (Their protection during their journey in the winter and the summer) refers to their unbroken flow al quraisy trade in every season. Allah, Most High, reminds the Quraish of His great favour to them, telling them that in order for them to meet and live together as a civilized society and to enjoy an uninterrupted cycle of trade in summer and winter, He has made such provisions for their sustenance that they no longer had to suffer hunger nor want.

Secondly, He has protected them from all fears and anxieties. The spectre of hunger al quraisy because new friends and business contacts were made during the Hajj season, trade flourished and Allah had so arranged matters that He placed two countries in opposite directions to them so that they could trade during both summer and winter.

In this way, the wheel of trade and profit never ceased turning and their civilization continued to make rapid progress. As regards peace, whilst the whole of Arabia was in turmoil and destruction, they lived in peace in Makkah. They could go on trading expeditions without fear or anxiety and could travel with their merchandise without let or hindrance.

How stupendous was the favour of that merciful Lord to the Quraish in providing for their sustenance and affording them freedom from fear when they lived in such a desolate place and in such a dangerous country. So if it is the nature of man to love his Benefactor, then there was no reason for the Quraish not to cherish love in their hearts for that Lord Who was so good to them.

Again, if anyone showers such blessings and favours on a nation in making provisions for them to live together in a peaceful community, and also makes such arrangements for them to procure their food that they could travel on trading journeys without interruption and without fear, then it is inevitable that the hearts of that people would be so filled with love for this Benefactor that they would consider it a badge of honour to worship Him and would make more strenuous efforts to improve their relationship with Him so that His favours to them might be multiplied.

Furthermore, in seeking to draw closer to Him they should try to inquire into the reasons for the beneficence of that Lord. That is the reason for the command: Fal ya ‘budu Rabba hadhal Bait (So let them worship the Lord of that House).

In other words all these favours came about as a result of one thing — the guardianship of Allah’s House, the Ka‘bah, which was in their city and of which they took care. They were the protective keepers of the Ka‘bah and derived benefit from that.

It was Allah’s will that peace and security should reign forever in the Ka‘bah. So whichever people were its custodians, they derived benefit from it, and the reward for their services and for their upkeep of the Ka‘bah was that they became the inheritors of honour and respect. In short, because of their custodianship of the House of Allah, He provided this barren valley with abundant food and blessed its people with peace and tranquillity in the midst of fear and danger.

They are told to consider how well Allah looked after His House and in the face of this evidence they should therefore devote themselves to the service of the Lord of that House with such devotion that they would neither worship nor seek any other god.

Instead, He and He alone should dwell in their hearts. So when their hearts become Houses of Allah, then these hearts will be cared for just as the Ka‘bah, the House of Allah, is cherished, and they will receive mental and spiritual benefits. On the one hand they will obtain spiritual nourishment, that is, mystical knowledge in abundance, and on the other hand they will be left safe from the attacks of Satan. If they have to travel to tropical or temperate countries in search of knowledge, even there they will be preserved from the machinations of Satan and so their faith and piety will remain intact.

Even more, their intellectual and spiritual knowledge will increase and they will become the recipients of spiritual favours. In short, in chapter 105, the Elephant, it was stated that any attempt to destroy the Holy Prophet ( sas) and his companions was al quraisy an attempt to demolish the House of Allah, the Ka‘bah, for Allah dwells in the hearts of the righteous.

So those who are engaged in plans to destroy the believers will meet the same fate as that of the Companions of the Elephant, that is, destruction and abasement. On the other hand there is a promise in this chapter that those who build Houses of Allah in their hearts will, like the Quraish, be given abundance of food and will be made free from fear.

And this promise was fulfilled to the letter in the case of the Quraish who were merely guardians of the physical House of Allah. How much more will be the blessings if we become custodians of the spiritual House of Allah in our hearts! This the Holy Prophet and his companions did and al quraisy a result they were endowed with physical and spiritual sustenance and also peace and serenity to a degree unparalleled in the history of mankind for they were the true worshippers of Rabba hadhal Bait (the Lord of this House, the Ka‘bah).

If today we, Muslims, follow their al quraisy and make our hearts the abode of Allah we shall lack neither physical food nor spiritual sustenance and we shall fear no Satan, whether manifest or hidden.

Further, to whatever continent we may go al quraisy search of knowledge our hearts will never be polluted by satanic insinuations and both our knowledge and faith will increase. Every day we stand facing the Ka‘bah in prayer as we worship the Lord of that House but we do not realize that there is a deeper significance in prayer in that it is the most effective means of bringing the Lord of that House into our hearts and also making our hearts Houses of Allah like al quraisy Ka‘bah.

If we should read the experiences of the saints of Islam and learn how they were lost in love with the Lord al quraisy that House with such purity and devotion, spiritual ecstasy will spontaneously surge in our hearts.

Once the great saint Rabiah Basri (may Allah’s mercy be on her) set out to perform the Pilgrimage. When she was just a mile away from the Ka‘bah she saw in a vision that it had come to her and addressed her thus: “You have come to me from a long distance, so I have come here to welcome you.” Hazrat Rabiah Basri replied: “I haven’t come for your sake.

I have come because of al quraisy Lord.” What a glorious manifestation of deep spiritual knowledge and love for the Oneness of Allah!

When we read anecdotes like this our hearts are so filled with rapture that we, too, yearn and pray al quraisy Allah that He should grant us the same spiritual blessings.
قُرَيْش Quraysh “Quraysh” Revelation: Meccan No. of Ayat: 4 verses Chapter of Qur’an: #106 Position: Juz 30 Inspirational Message: The Surah is a reminder that prosperity and abundance comes from Allah (سُبْحَانَهُ وَتَعَالَى‎). It is Allah who provides all sustenance and protection.

Background: Surah Quraysh takes its name after Prophet Muhammad’s (ﷺ) tribe. Although Surah Quraysh is accepted to be a unique Surah of Qur’an there’s evidence to suggest that Surah Fil and Surah Quraish could’ve been combined to form one complete surah (i.e.

no bismillah separating the two). This conclusion comes from traditions that say al quraisy copy of the Qur’an belonging to Ubayy ibn Ka’b did not have a dividing distinction between the two surahs. However, in Uthman ibn Affan’s copy, and through corroboration of the companions, these two surahs are viewed as being separate.

The similarity of the message between these two Surahs does indicate that their revelation is close to each other. The main theme or subject of this Surah is a reminder to the Quraysh tribe that success is through Allah, that it was Him who provided victory over the army of elephants, that Prophethood was granted to Muhammad (ﷺ) who was amongst them, and that all the prosperity and protection they had was from Him.

It concludes by tying the message that these blessings should not be forgotten and that we should continually worship Allah and thank Allah for all His bounties. This view is strengthened by the traditions which say that in the Quran copy belonging to Hadrat Ubayy bin Ka’b these two were written as one Surah, i.e.

without the insertion of the Bismillah between them. About this site: Our mission is to make it easy to read and understand the Qur’an. 🤲 Here you will find Surah Quraysh in Arabic text, but for those not strong in reading Arabic, we’ve included the roman transliteration to help you with the pronunciation.

🤲 For the knowledge seekers, we’ve also incorporated various respected English translations to help interpret the meaning of each verse. We’re also in the process of including more languages to help people understand the verses of the Qur’an in their native tongue.

Currently, we’ve expanded to include Hindi, Urdu, and Malay. 🤲 We’ve recently finished developing the media player so that you al quraisy listen to the audio of Surah Quraish with the beautiful recitation by Mishary Al-Alfasy. 🤲 You will notice once you press play it will automatically scroll to the correct verse giving a hands-free experience so you can just focus on reading and don’t need to scroll. You can turn off this feature in the settings if you please.

🤲 Lastly, if you want to take it one step further you can go to the individual ayat pages where you’ll find the Quranic commentaries by Ibn Katheer and Abul Ala Maududi al quraisy expound on each verse in detail.

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