Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Quraysh

Unlock the profound historical and theological message of Surah Al-Quraysh with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic analysis of the key Arabic words in this chapter, which calls the tribe of Quraysh to gratitude. By exploring the etymology, morphology, and Tafsir of essential terms like īlāf (accustomed security), Bayt (The House), and riḥlah (journey), readers can better appreciate the surah’s powerful argument: that the unique blessings of security and sustenance granted by God demand exclusive worship of Him alone.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Quraysh and the Qur’an – showing where and how frequently the term appears in Surah Quraysh and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Quraysh.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Āmanahum min khawf (وَآمَنَهُم مِّنْ خَوْفٍ) – And He has made them secure from fear

Linguistic Root & Etymology

Āmanahum (root: A-M-N (أ-م-ن)) means “He has made them secure.” Min khawf means “from fear.” The root A-M-N is the source of the words for security (amn) and faith (īmān).

The Arabic root is أ-م-ن.

• Morphology: Āmanahum (آمَنَهُم) is a Form IV perfect tense verb. The verb āmana (آمَنَ) means “he granted security” or “he made safe.” The suffix -hum (هُم) is the third-person plural object pronoun, “them.”
• Extended Semantic Range: This fundamental root gives rise to several core Islamic concepts: amn (أَمْن), meaning peace and security; īmān (إِيمَان), meaning faith or belief; amānah (أَمَانَة), meaning trust and honesty; and mu’min (مُؤْمِن), a believer. The concepts are deeply linked: true faith (īmān) is the ultimate source of true security (amn).
• Occurrences in Qur’an: This is an extremely important root, appearing over 870 times, predominantly in the context of faith (īmān).

The surah makes a profound connection between the physical and the spiritual. God granted the Quraysh `amn` (security) from the worldly `khawf` (fear) of rival tribes and bandits. In return, He asks for their `īmān` (faith), which is the ultimate security from the `khawf` of the Hereafter. The blessing is a sign pointing to the duty.

Classical Exegesis (Tafsir)

In the final verse of Surah Quraysh (106:4), this is the second of the two great blessings that God has bestowed upon the Quraysh. “[He] who has fed them against hunger and made them secure from fear.” The commentators explain that the security of the Quraysh was a unique and a miraculous one. Because of their status as the custodians of the Ka’bah, they were respected and were left unharmed by the surrounding, warring tribes. This “security from fear” allowed them to travel and to trade in peace. The recent event of the destruction of the army of the elephant was the ultimate and most powerful sign of this divine protection. The surah is reminding them that this security is not from their own power, but is a direct gift from God.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude through the remembrance of their unique blessings. The surah has presented a concise and a powerful argument. The theme is one of a perfect and a just correspondence. God has given the Quraysh the blessing of “security.” The only fitting response is for them to have “faith” (from the same root) in Him. Their security from the fear of the creation should lead them to a reverential fear of the Creator.

Modern & Comparative Lens

“Freedom from fear” is one of the most fundamental of all human rights and aspirations. This verse is a powerful and an ancient theological statement on the source of this. It asserts that true and lasting “security” is not a human achievement, but is a divine gift. In a modern world that is filled with so much anxiety and so many sources of “fear,” this verse is a profound reminder that the ultimate source of all peace and security is the Lord of the worlds.

Practical Reflection & Application

This verse is a direct call to be grateful for the blessing of security in our own lives. The practical application is to be mindful of the peace and the safety that we so often take for granted. We should thank God for the security of our homes, our communities, and our nations. We should also show our gratitude by striving to be a source of “security” for others, and by turning to God with a sincere and a beautiful “faith” (īmān), which is the ultimate and the truest of all forms of security.

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2. Aṭʿamahum min jūʿ (أَطْعَمَهُم مِّن جُوعٍ) – He has fed them against hunger

Linguistic Root & Etymology

Aṭʿamahum means “He has fed them.” Min jūʿ means “from hunger.”

The root for Aṭʿamahum is Ṭ-ʿ-M (ط-ع-م).

• Morphology: Aṭʿamahum (أَطْعَمَهُم) is a Form IV perfect tense verb. The verb aṭʿama (أَطْعَمَ) means “he provided food for” or “he fed.” The suffix -hum means “them.”
• Extended Semantic Range: The root relates to all things concerning food, taste, and eating. The noun ṭaʿām (طَعَام) means food. Form IV, `aṭʿama`, specifically denotes the act of providing sustenance to another.
• Occurrences in Qur’an: The root appears about 47 times, often in the context of God’s divine provision or the command to feed the poor and needy.

This phrase highlights God’s role as the ultimate Sustainer (Ar-Razzāq). For the Quraysh, a tribe living in a barren valley where nothing grew, this was a particularly potent reminder. Their food did not come from the ground beneath them but from the trade journeys made safe by God. The surah argues that this most fundamental blessing—food to ward off hunger—is a direct gift from God that necessitates their gratitude and worship.

Classical Exegesis (Tafsir)

In the final verse of Surah Quraysh (106:4), this is the first of the two great blessings that God has bestowed upon the Quraysh. “[He] who has fed them against hunger and made them secure from fear.” The commentators explain that the land of Mecca was a barren and an unproductive valley. The prosperity of the Quraysh was not from their agriculture, but was a direct result of the blessed trade journeys of the winter and the summer, which were made possible by their special, protected status as the custodians of the Ka’bah. The surah is reminding them that their food and their wealth are not from their own cleverness, but are a direct and a special provision from the Lord of the House.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude through the remembrance of their unique blessings. The surah is a concise and a powerful argument. The theme is that the most basic of all human needs—the need for food—has been provided for them in a special and a miraculous way. This magnificent and undeniable blessing demands a magnificent and an undeniable response: the pure and the exclusive worship of the one who has provided it.

Modern & Comparative Lens

The issue of “food security” is one of the most pressing of all modern, global challenges. This verse is a powerful and a timeless theological statement on the source of this. It asserts that the ultimate “feeder” is God. It is a profound critique of a materialistic worldview that would see our sustenance as a product of our own efforts alone. It is a call to a deep and a grateful recognition of the divine providence that is at work in our every meal.

Practical Reflection & Application

This verse is a direct call to be grateful for the blessing of food in our own lives. The practical application is to be mindful of the food that we eat and to thank God for it. We should never take our sustenance for granted. We should also show our gratitude by “feeding” others who are in a state of “hunger.” By sharing the blessing of food, we are expressing our gratitude to the one who has blessed us with it. This is a central and a non-negotiable part of a grateful faith.

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3. Bayt (الْبَيْت) – The House

Linguistic Root & Etymology

Al-Bayt is the house. In a Qur’anic context, the definite article makes it “The House,” a specific and a well-known reference to the Ka’bah in Mecca.

The root is B-Y-T (ب-ي-ت).

• Morphology: Bayt (بَيْت) is a noun for a house, home, or dwelling. When used with the definite article, al-Bayt (الْبَيْت), it becomes a proper name for the Ka’bah.
• Extended Semantic Range: The root verb bāta means “to spend the night.” A `bayt` is thus a place where one finds shelter for the night. The term `Ahl al-Bayt` refers to the family or “People of the House.”
• Occurrences in Qur’an: The root appears over 70 times. `Al-Bayt` is used frequently to refer to the Ka’bah, often with adjectives like “the Ancient House” (al-bayt al-ʿatīq) and “the Sacred House” (al-bayt al-ḥarām).

“The House” is the physical and spiritual anchor of the entire surah. All the blessings enjoyed by the Quraysh—their security, their revered status, and their economic prosperity through trade—were a direct consequence of their custodianship of `al-Bayt`. The surah’s argument pivots on this reality: if your worldly fortune is tied to this House, then your worship must be directed exclusively to the Lord of this House.

Classical Exegesis (Tafsir)

In Surah Quraysh (106:3), the central command of the surah is given. “Then let them worship the Lord of this House.” The commentators explain that this is a direct and a powerful call to the Quraysh to abandon their idol worship and to return to the pure, monotheistic worship of the one true Lord of the Ka’bah. The surah is making a direct and a logical argument: all of your blessings of security and of trade are a direct result of your connection to “this House.” Therefore, the only logical and just response is to worship the “Lord of this House,” not the powerless idols that you have placed within it.

Thematic Context

The “House” of the Ka’bah is the central and the pivotal theme of the surah. It is the direct and the immediate sequel to the previous surah, Al-Fil, which described the divine protection of this “House.” The theme is that the “House” is the source of all of their worldly blessings, and therefore the “Lord of the House” must be the sole object of all of their worship. The surah is a powerful call to a pure and a place-based monotheism.

Modern & Comparative Lens

The concept of a “House of God” as a central and a sacred focal point for worship is a central feature of the Abrahamic traditions. The Ka’bah is, from the Islamic perspective, the first “House” that was ever established on earth for the worship of the one God. This surah is a powerful testament to its sanctity and to its central role in the divine plan. It is a call to a faith that has a physical and a geographical center, a direction for both the body and the heart.

Practical Reflection & Application

This verse is a profound reminder of the sanctity of the “House” of Allah, the Ka’bah. The practical application is to have a deep and an abiding love and reverence for this blessed “House.” We should long to visit it for the pilgrimage, and we should turn our faces and our hearts towards it in our five daily prayers. It is a call to be a part of the one, single, global community that is united by its shared orientation towards the “Lord of this House.”

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4. Fal-yaʿbudū (فَلْيَعْبُدُوا) – Then let them worship

Linguistic Root & Etymology

The root is ʿ-B-D (ع-ب-د), which means to worship or to be a servant. The command fal-yaʿbudū means “Then let them worship.”

The Arabic root is ع-ب-د.

• Morphology: Yaʿbudū (يَعْبُدُوا) is the third-person plural jussive form of the verb ʿabada (عَبَدَ). The prefix fa-l- (فَلْ) combines the consequential particle fa- (“so” or “then”) with the particle of command l-, creating the meaning, “So as a consequence, let them…”
• Extended Semantic Range: The root is the basis for `ʿabd` (slave/servant) and `ʿibādah` (worship). `ʿIbādah` is the ultimate act of submission and servitude, acknowledging one’s complete dependence on the one being worshipped.
• Occurrences in Qur’an: This is a foundational root, appearing over 275 times, central to the purpose of creation.

This phrase is the logical conclusion and the ultimate purpose of the surah. After reminding the Quraysh of the blessings He provided—security (`īlāf`), food, and safety—God presents the necessary consequence (`fa-`). Their response must be `ʿibādah` (worship), an act of grateful submission directed exclusively to the Giver of those blessings. The surah’s entire argument builds up to this single, pivotal command.

Classical Exegesis (Tafsir)

In Surah Quraysh (106:3), this is the central and the single command of the surah. After reminding the Quraysh of their unique and special blessings, this is the logical and the necessary consequence. “Then let them worship the Lord of this House.” The commentators explain that this is a direct and a powerful call to the Quraysh to abandon their idol worship and to return to the pure, monotheistic worship of the one true God. The command is not just to worship, but to worship the one and only true source of all their blessings.

Thematic Context

This is the central theme and the ultimate purpose of the entire surah. The surah is a concise and a powerful argument, and this is its conclusion. The theme is one of a perfect and a rational correspondence. The great and unique blessings that the Quraysh have received demand a unique and an exclusive response: the pure and the exclusive “worship” of their benefactor. The surah is a call to a gratitude that is manifested in the act of “worship.”

Modern & Comparative Lens

The concept that “worship” is the natural and the logical response to the recognition of divine blessing is a central theme in the theology of all the Abrahamic faiths. The Qur’anic term “ʿibādah” is a very comprehensive one. It is not limited to ritual acts, but includes all acts of obedience and submission that are done with the intention of pleasing God. It is a call to a complete way of life, where one’s entire existence becomes an act of grateful “worship.”

Practical Reflection & Application

This verse is a direct and a universal command to all of humanity. The practical application is to reflect on the immense and the countless blessings in our own lives, and to respond with a sincere and a dedicated “worship” of the one who has provided them. Our five daily prayers are the ultimate and most beautiful expression of this. It is a call to a life that is centered around the grateful and the loving “worship” of our Lord.

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5. Hādhā al-bayt (هَٰذَا الْبَيْتِ) – This House

Linguistic Root & Etymology

Hādhā means “this.” Al-Bayt is the house. The phrase refers to a specific, present, and known house. The root of al-Bayt is B-Y-T (ب-ي-ت). (For a detailed analysis of this root, see entry #3). The focus here is on the demonstrative pronoun `hādhā` (هَٰذَا).

Classical Exegesis (Tafsir)

In Surah Quraysh (106:3), the central command of the surah is given. “Then let them worship the Lord of this House.” The commentators explain that “this House” is a direct and an unambiguous reference to the Ka’bah in Mecca. The use of the demonstrative pronoun “this” is a powerful and an intimate one. It is a call to the Quraysh to reflect on the very “House” that was right in front of them, the source of their honor, their security, and their livelihood. The argument is a direct, a tangible, and an undeniable one.

Thematic Context

The “House” of the Ka’bah is the central and the pivotal theme of the surah. It is the direct and the immediate sequel to the previous surah, Al-Fil, which described the divine protection of “this House.” The theme is that “this House” is the source of all of their worldly blessings, and therefore the “Lord of this House” must be the sole object of all of their worship. The surah is a powerful call to a pure and a place-based monotheism.

Modern & Comparative Lens

The concept of a “House of God” as a central and a sacred focal point for worship is a central feature of the Abrahamic traditions. The Ka’bah is, from the Islamic perspective, the first “House” that was ever established on earth for the worship of the one God. This surah is a powerful testament to its sanctity and to its central role in the divine plan. It is a call to a faith that has a physical and a geographical center, a direction for both the body and the heart.

Practical Reflection & Application

This verse is a profound reminder of the sanctity of the “House” of Allah, the Ka’bah. The practical application is to have a deep and an abiding love and reverence for this blessed “House.” We should long to visit it for the pilgrimage, and we should turn our faces and our hearts towards it in our five daily prayers. It is a call to be a part of the one, single, global community that is united by its shared orientation towards the “Lord of this House.”

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6. Īlāf (لِإِيلَافِ) – For the accustomed security

Linguistic Root & Etymology

The root is A-L-F (أ-ل-ف), which means to be familiar, to be accustomed, or to be joined together in harmony. The verbal noun īlāf means a state of familiarity, of security, or a pact that brings about harmony.

The Arabic root is أ-ل-ف.

• Morphology: Īlāf (إِيلَاف) is the verbal noun (masdar) of the Form IV verb ālafa (آلَفَ), meaning “to cause to be familiar,” “to unite,” or “to harmonize.”
• Extended Semantic Range: The root alifa means to be accustomed to or familiar with something. It also gives us words for unity and composition (ta’līf). It carries a strong sense of safety, familiarity, social cohesion, and harmony.
• Occurrences in Qur’an: The root appears about 12 times. However, the noun īlāf appears only in this surah, making it the central and unique theme of the chapter.

`Īlāf` is the crucial blessing that underpins the entire surah. It refers to the unique state of security and social harmony the Quraysh enjoyed. Because of their connection to the Ka’bah, other tribes made “pacts of familiarity” with them, allowing their trade caravans to travel without fear. This `īlāf` was the foundation of their economic and social stability. The surah begins by highlighting this blessing to immediately make its case for gratitude.

Classical Exegesis (Tafsir)

This is the opening word and the central concept of the surah (106:1-2). “For the accustomed security of the Quraysh, their accustomed security in the journey of the winter and the summer.” The commentators explain that “īlāf” refers to the special and unique blessing of security and familiarity that the Quraysh enjoyed. Because of their status as the custodians of the Ka’bah, all the other tribes of Arabia respected them and allowed them to travel and to trade in peace. This “pact of security” was the foundation of their entire economic life. The surah is a call to them to recognize the divine source of this special blessing.

Thematic Context

The concept of “īlāf” is the foundational theme of the entire surah. The surah is a direct and a powerful reminder of this one, single, and all-encompassing blessing. The theme is one of a profound and a direct causality. It was God who protected the Ka’bah (in Surah Al-Fil), and it is this protection that is the source of their “īlāf,” and it is this “īlāf” that is the source of their entire worldly well-being. The entire chain of blessings leads back to the one Lord, who is therefore the only one who is deserving of their worship.

Modern & Comparative Lens

The concept of “īlāf“—a state of social harmony and economic security that is born of a shared and a sacred covenant—is a powerful and a universal social ideal. This surah is a profound meditation on the theological foundations of this state. It is a rejection of a purely secular view of social and economic life. It asserts that true and lasting security is a divine gift that is rooted in a correct and a grateful relationship with the sacred.

Practical Reflection & Application

This verse is a call to be grateful for the “īlāf” in our own lives—the blessings of social harmony, of security, and of the familiar routines that make our lives stable. The practical application is to recognize that these blessings are not a given; they are a gift from God. We should be grateful for them, and we should show our gratitude by using our security and our prosperity in a way that is pleasing to our Lord. It is a call to a gratitude that is manifested in worship and in service.

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7. Jūʿ (جُوعٍ) – Hunger

Linguistic Root & Etymology

The root is J-W-ʿ (ج-و-ع). Jūʿ is hunger.

The Arabic root is ج-و-ع.

• Morphology: Jūʿ (جُوع) is a noun meaning hunger or starvation.
• Extended Semantic Range: The root is specific to the pain and state of hunger.
• Occurrences in Qur’an: The root appears 5 times. It is consistently used to describe a severe trial (hunger) or the great blessing of being saved from it by God’s provision.

The surah identifies freedom from hunger (`jūʿ`) as one of the two foundational blessings from God. For a tribe residing in the barren, non-agricultural valley of Mecca, sustenance was a constant concern. Their ability to thrive was entirely dependent on the success of their trade caravans. By reminding them that God “fed them from hunger,” the surah underscores their complete reliance on Him for their most basic physical survival, making the call to worship a matter of fundamental gratitude.

Classical Exegesis (Tafsir)

In the final verse of Surah Quraysh (106:4), God is described as the one “who has fed them against hunger.” The commentators explain that this is one of the two great and foundational blessings that have been given to the Quraysh. The land of Mecca was a barren and an unproductive valley. Their freedom from “hunger” was not a natural state, but was a special and a miraculous provision from God, which was made possible by the blessed trade journeys that were, in turn, made possible by their sacred status. The verse is a powerful and a direct reminder of their complete and utter dependence on God for their most basic of all needs.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude through the remembrance of their unique blessings. The surah has presented a concise and a powerful argument. The theme is that the most basic of all human needs—the need to be free from “hunger”—has been provided for them in a special and a miraculous way. This magnificent and undeniable blessing demands a magnificent and an undeniable response: the pure and the exclusive worship of the one who has provided it.

Modern & Comparative Lens

The issue of “food security” is one of the most pressing of all modern, global challenges. This verse is a powerful and a timeless theological statement on the source of this. It asserts that the ultimate “feeder” is God. It is a profound critique of a materialistic worldview that would see our sustenance as a product of our own efforts alone. It is a call to a deep and a grateful recognition of the divine providence that is at work in our every meal.

Practical Reflection & Application

This verse is a direct call to be grateful for the blessing of food in our own lives. The practical application is to be mindful of the food that we eat and to thank God for it. We should never take our sustenance for granted. We should also show our gratitude by “feeding” others who are in a state of “hunger.” By sharing the blessing of food, we are expressing our gratitude to the one who has blessed us with it. This is a central and a non-negotiable part of a grateful faith.

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8. Khawf (خَوْفٍ) – Fear

Linguistic Root & Etymology

The root is KH-W-F (خ-و-ف). Khawf is fear.

The Arabic root is خ-و-ف.

• Morphology: Khawf (خَوْف) is a noun meaning fear, anxiety, or dread.
• Extended Semantic Range: The verb khāfa means to be afraid. The root is used for both worldly fear (of enemies, poverty, etc.) and the higher, reverential fear of God (often termed khashyah, but khawf is also used).
• Occurrences in Qur’an: The root is very common, appearing over 120 times. The state of having “no fear” (lā khawfun ʿalayhim) is a recurring description of the believers in the Hereafter.

In the context of pre-Islamic Arabia, a land of constant tribal raids and warfare, freedom from `khawf` was an extraordinary and coveted blessing. The Quraysh were granted this security because of the reverence all tribes held for the Ka’bah. The surah reminds them that this unique state of peace was not due to their own strength but was a divine gift, granted by the same Lord who protected the House from the army of the Elephant.

Classical Exegesis (Tafsir)

In the final verse of Surah Quraysh (106:4), God is described as the one “who has made them secure from fear.” The commentators explain that this is one of the two great and foundational blessings that have been given to the Quraysh. The Arabian Peninsula was a place of constant tribal warfare and insecurity. The Quraysh, because of their status as the custodians of the Ka’bah, were granted a special and a unique “security from fear.” The recent event of the destruction of the army of the elephant was the ultimate and most powerful sign of this divine protection. The surah is reminding them that this security is not from their own power, but is a direct gift from God.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude through the remembrance of their unique blessings. The surah has presented a concise and a powerful argument. The theme is one of a perfect and a just correspondence. God has given the Quraysh the blessing of “security from fear” (amn min khawf). The only fitting response is for them to have “faith” (īmān, from the same root) in Him. Their security from the fear of the creation should lead them to a reverential fear of the Creator.

Modern & Comparative Lens

“Freedom from fear” is one of the most fundamental of all human rights and aspirations. This verse is a powerful and an ancient theological statement on the source of this. It asserts that true and lasting “security” is not a human achievement, but is a divine gift. In a modern world that is filled with so much anxiety and so many sources of “fear,” this verse is a profound reminder that the ultimate source of all peace and security is the Lord of the worlds.

Practical Reflection & Application

This verse is a direct call to be grateful for the blessing of security in our own lives. The practical application is to be mindful of the peace and the safety that we so often take for granted. We should thank God for the security of our homes, our communities, and our nations. We should also show our gratitude by striving to be a source of “security” for others, and by turning to God with a sincere and a beautiful “faith” (īmān), which is the ultimate and the truest of all forms of security.

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9. Quraysh (قُرَيْشٍ) – The Quraysh

Linguistic Root & Etymology

Quraysh is the proper name of the dominant and noble Arab tribe that inhabited Mecca and of which the Prophet Muhammad was a member. The name is related to a word that means to gather or to trade.

The name is often linked to the root Q-R-SH (ق-ر-ش).

• Morphology: Quraysh (قُرَيْش) is a proper name.
• Extended Semantic Range: The verb taqarrasha can mean “to gather together” or “to engage in trade.” Both meanings are fitting for the tribe that Fihr ibn Malik (an ancestor) “gathered” together in Mecca and who became masters of trade. The word also has a connection to the `qirsh` (shark), perhaps a symbol of their power in trade.

The entire surah is named after and addressed directly to this tribe. It serves as an intimate and powerful reminder to the Quraysh of their privileged position. God is recounting the specific blessings—security and prosperity—that were granted to them because of their sacred duty as custodians of the Ka’bah. The surah is thus a tailored argument, calling on them to recognize that their unique status required a unique response: the embrace of pure monotheism.

Classical Exegesis (Tafsir)

This is the word that gives the surah its name (106:1). The entire surah is a direct and a specific address to this one tribe. The commentators explain that the surah is a powerful and an intimate reminder to the “Quraysh” of the special and the unique blessings that God has bestowed upon them. Their security, their prosperity, and their very identity as the leaders of Arabia were all a direct result of their custodianship of the Ka’bah. The surah is a call to them to recognize the source of these blessings and to be the first to embrace the final message that has come from one of their own.

Thematic Context

The “Quraysh” are the central theme of the surah. The surah is a direct and a powerful argument that is tailored to their specific historical and economic situation. The theme is that a special blessing demands a special gratitude. The surah is a call to the “Quraysh” to fulfill the logical and the necessary consequence of their own unique status. They, of all people, should be the first to worship the Lord of the Ka’bah with a pure and an exclusive devotion.

Modern & Comparative Lens

The story of the “Quraysh” is a powerful case study in the relationship between religious identity and economic prosperity. It is also a timeless and a universal lesson on the responsibility that comes with privilege. The surah is a profound reminder that our blessings are not a sign of our own merit, but are a test from God. The story of the “Quraysh” is a powerful and an eternal lesson on the consequences of failing that test.

Practical Reflection & Application

This surah is a reminder that we should all reflect on the specific and the unique blessings that God has given to our own “tribes”—our own families, our own communities, our own nations. The practical application is to recognize the special favors that God has given us and to respond with a special and a sincere gratitude. We should strive to be a people who are a source of guidance and a blessing for the world, just as the “Quraysh” were called to be.

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10. Rabba hādhā al-bayt (رَبَّ هَٰذَا الْبَيْتِ) – The Lord of this House

Linguistic Root & Etymology

Rabb is the Lord. Hādhā is “this.” Al-Bayt is the House. The roots are R-B-B (ر-ب-ب) and B-Y-T (ب-ي-ت). (See entries on Bayt and Fal-yaʿbudū for more on these roots).

Classical Exegesis (Tafsir)

In Surah Quraysh (106:3), this is the central and the single command of the surah. “Then let them worship the Lord of this House.” The commentators explain that this is a direct and a powerful call to the Quraysh to abandon their idol worship and to return to the pure, monotheistic worship of the one true Lord of the Ka’bah. The surah is making a direct and a logical argument: all of your blessings of security and of trade are a direct result of your connection to “this House.” Therefore, the only logical and just response is to worship the “Lord of this House,” not the powerless idols that you have placed within it.

Thematic Context

The “Lord of this House” is the central and the pivotal theme of the surah. The surah is a direct and an immediate sequel to the previous surah, Al-Fil, which described the divine protection of this “House.” The theme is that the “House” is the source of all of their worldly blessings, and therefore the “Lord of the House” must be the sole object of all of their worship. The surah is a powerful call to a pure and a place-based monotheism.

Modern & Comparative Lens

The concept of a “House of God” as a central and a sacred focal point for worship is a central feature of the Abrahamic traditions. The Ka’bah is, from the Islamic perspective, the first “House” that was ever established on earth for the worship of the one God. This surah is a powerful testament to its sanctity and to its central role in the divine plan. It is a call to a faith that has a physical and a geographical center, a direction for both the body and the heart.

Practical Reflection & Application

This verse is a profound reminder of the sanctity of the “House” of Allah, the Ka’bah. The practical application is to have a deep and an abiding love and reverence for this blessed “House.” We should long to visit it for the pilgrimage, and we should turn our faces and our hearts towards it in our five daily prayers. It is a call to be a part of the one, single, global community that is united by its shared orientation towards the “Lord of this House.”

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11. Riḥlah (رِحْلَةَ) – The journey

Linguistic Root & Etymology

The root is R-Ḥ-L (ر-ح-ل), which means to travel or to journey, especially with a caravan. A riḥlah is a journey or a caravan.

The Arabic root is ر-ح-ل.

• Morphology: Riḥlah (رِحْلَة) is a noun meaning a journey or expedition.
• Extended Semantic Range: The root verb raḥala means to set out on a journey, to travel, or to depart. A `rāḥilah` is a camel or other mount prepared for travel.
• Occurrences in Qur’an: The root appears 10 times. The specific mention of the “journey of winter and summer” is unique to this surah and is central to its argument.

The `riḥlah` was the lifeline of the Quraysh. The surah specifically mentions their two primary trade journeys to make the divine blessing tangible and undeniable. Their entire economy, their wealth, and their ability to live in a barren land depended on the safety and success of these caravans. By highlighting these journeys, the surah reminds them that their very livelihood is contingent upon a divine favor—the security (`īlāf`) that protected these travels.

Classical Exegesis (Tafsir)

In Surah Quraysh (106:2), the surah mentions their “accustomed security in the journey of the winter and the summer.” The commentators explain that this refers to the two great, annual trade “journeys” of the Quraysh. In the “winter,” they would travel south to the warm lands of Yemen. In the “summer,” they would travel north to the cooler lands of Syria. These two “journeys” were the foundation of their entire economy and their great wealth. The surah is reminding them that their ability to conduct these two great trade missions in safety was a unique and a special blessing from God, a direct result of their sacred status as the people of the Ka’bah.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude by reminding them of their specific blessings. The theme is one of a profound and a direct causality. It was God who protected the Ka’bah, and it is this protection that is the source of their safe “journeys,” and it is these “journeys” that are the source of their prosperity. The entire chain of blessings leads back to the one Lord, who is therefore the only one who is deserving of their worship.

Modern & Comparative Lens

The concept of “safe passage” for trade is the foundation of all global commerce. This surah is a powerful and an ancient testament to the importance of this. It is also a profound theological framing of economic life. The ability to travel and to trade in safety is not a given; it is a divine blessing for which we must be grateful.

Practical Reflection & Application

This verse is a reminder to be grateful for the blessing of safe travel and of commerce in our own lives. The practical application is to be mindful of God’s blessings when we are on a “journey,” whether it is a business trip or a family vacation. We should be grateful for the safety that He provides, and we should conduct our “journeys” and our business in a way that is honest and is pleasing to Him. This is a key part of a grateful faith.

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12. Ṣayf (وَالصَّيْفِ) – And the summer

Linguistic Root & Etymology

Aṣ-Ṣayf is the summer.

The root is Ṣ-Y-F (ص-ي-ف).

• Morphology: Aṣ-Ṣayf (الصَّيْف) is the noun for the season of summer.
• Occurrences in Qur’an: The word appears only once in the Qur’an, in this verse, highlighting the specificity of the blessing being mentioned.

Classical Exegesis (Tafsir)

In Surah Quraysh (106:2), the surah mentions their “accustomed security in the journey of the winter and the summer.” The commentators explain that this refers to the two great, annual trade journeys of the Quraysh. In the “summer,” they would travel north to the cooler lands of Syria. This journey was a central pillar of their economy and their great wealth. The surah is reminding them that their ability to conduct this “summer” trade mission in safety was a unique and a special blessing from God, a direct result of their sacred status as the people of the Ka’bah.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude by reminding them of their specific blessings. The theme is one of a profound and a direct causality. It was God who protected the Ka’bah, and it is this protection that is the source of their safe journeys, and it is these journeys that are the source of their prosperity. The entire chain of blessings leads back to the one Lord, who is therefore the only one who is deserving of their worship.

Modern & Comparative Lens

The concept of “safe passage” for trade is the foundation of all global commerce. This surah is a powerful and an ancient testament to the importance of this. It is also a profound theological framing of economic life. The ability to travel and to trade in safety is not a given; it is a divine blessing for which we must be grateful.

Practical Reflection & Application

This verse is a reminder to be grateful for the blessing of safe travel and of commerce in our own lives. The practical application is to be mindful of God’s blessings when we are on a journey, whether it is a business trip or a family vacation. We should be grateful for the safety that He provides, and we should conduct our journeys and our business in a way that is honest and is pleasing to Him. This is a key part of a grateful faith.

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13. Shitāʾ (الشِّتَاءِ) – The winter

Linguistic Root & Etymology

Ash-Shitāʾ is the winter.

The root is SH-T-W (ش-ت-و).

• Morphology: Ash-Shitāʾ (الشِّتَاء) is the noun for the season of winter.
• Occurrences in Qur’an: The word appears only once in the Qur’an, in this verse, paired with its counterpart, summer.

Classical Exegesis (Tafsir)

In Surah Quraysh (106:2), the surah mentions their “accustomed security in the journey of the winter and the summer.” The commentators explain that this refers to the two great, annual trade journeys of the Quraysh. In the “winter,” they would travel south to the warm lands of Yemen. This journey was a central pillar of their economy and their great wealth. The surah is reminding them that their ability to conduct this “winter” trade mission in safety was a unique and a special blessing from God, a direct result of their sacred status as the people of the Ka’bah.

Thematic Context

This connects to the surah’s central theme of calling the Quraysh to gratitude by reminding them of their specific blessings. The theme is one of a profound and a direct causality. It was God who protected the Ka’bah, and it is this protection that is the source of their safe journeys, and it is these journeys that are the source of their prosperity. The entire chain of blessings leads back to the one Lord, who is therefore the only one who is deserving of their worship.

Modern & Comparative Lens

The concept of “safe passage” for trade is the foundation of all global commerce. This surah is a powerful and an ancient testament to the importance of this. It is also a profound theological framing of economic life. The ability to travel and to trade in safety is not a given; it is a divine blessing for which we must be grateful.

Practical Reflection & Application

This verse is a reminder to be grateful for the blessing of safe travel and of commerce in our own lives. The practical application is to be mindful of God’s blessings when we are on a journey, whether it is a business trip or a family vacation. We should be grateful for the safety that He provides, and we should conduct our journeys and our business in a way that is honest and is pleasing to Him. This is a key part of a grateful faith.