Exegesis of Surat Quraysh
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Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
To proceed: So this gathering is the one hundred and third meeting of the Open Door. We ask Allah (Glorified and Exalted is He) to make it beneficial. This meeting takes place on Thursday, the eleventh of the month of Jumada al-Ula, in the year 1416 AH.
We are discussing the words of Allah, Blessed and Exalted is He: [Quraysh: 1-4] This surah is connected to the surah before it, as the preceding surah explains the favor of Allah, Mighty and Majestic, upon the people of Makkah by what He did to the People of the Elephant, who intended to destroy the Ka'bah.
So Allah explained in this surah another great favor upon the people of Makkah—upon Quraysh—And it is their familiarization with it twice a year: once in the summer and once in the winter,And familiarization means: the gathering and uniting, which refers to the trade they used to conduct once in the winter and once in the summer. In the winter, they headed toward Yemen for its agricultural produce and because the weather was suitable. In the summer, they headed toward Sham because most of the fruit trade and other goods were in the summer, with the cool weather being suitable. So this is a favor from Allah (Glorified and Exalted is He) upon Quraysh in these two journeys.
When He reminded them of this favor, which is a great favor, because they find many benefits and great gains in this trade, Allah (Mighty and Majestic) commanded them to worship the Lord of this House (Mighty and Majestic),He said: in gratitude to Him for this favor. This "fa" (so) is either a causal "fa,"Meaning: meaning that because of these two journeys, they should worship the Lord of this House. And whatever it is, it is based on what came before,Meaning: so with these great favors, it is obligatory upon them to worship Allah,And worship is: to humble themselves to Allah (Mighty and Majestic) with love and reverence, for a person to worship Allah and humble himself to Him through hearing and obedience,If he is informed of a command from Allah and His Messenger, he says: "We hear and we obey,"And if he is informed of a report, he says: "We hear and we believe," in a manner of love and reverence. Through love, a person performs the commands, and through reverence, he leaves off the prohibitions out of fear of this Great One (Mighty and Majestic). This is one of the meanings of worship.
And worship is also applied to the very thing by which one worships. The Shaykh al-Islam Ibn Taymiyyah defined it in this sense, saying: Worship is a comprehensive name for everything that Allah loves and is pleased with, of words and deeds, both apparent and hidden.
And so if a questioner asked you: Is prayer worship or a custom?I said: It is worship.And if a questioner asked you: You are praying now; what is the meaning of your prayer?I would say: Its meaning is worship of Allah (Mighty and Majestic). I worship Allah (Mighty and Majestic), I humble myself to Him through hearing and obedience and by what He has commanded me.
And his statement: meaning the exalted Ka'bah, and Allah the Exalted attributed it to Himself in His saying: [Al-Hajj: 26] Here, He attributed His lordship to it, saying: Is He not the Lord of others?
Yes.
But the attribution of lordship to it is by way of honor and reverence.
[Al-Hajj: 26] Is not everything for Allah? [Al-Ma'idah: 120] Everything is for Allah; everything is owned by Allah. Why did Allah attribute the House to Himself? To honor and magnify it.So he specified it with lordship, meaning: He specified the House with lordship once, and attributed it to Himself in another verse as an honor and exaltation: [al-Naml: 91] to prevent anyone from mistakenly assuming that He is the Lord of the town alone,So he said: [Al-Naml: 91] For every occasion, there is an appropriate formulation.So by His saying: [Al-Naml: 91] The appropriateness here is to clarify the generality of the negation, so that the polytheists do not claim that He is the Lord of the town only. As for here, the occasion is one of magnifying the House, so it was appropriate to mention it alone.
[Quraysh 106:4] (Who) Is this a description of the Lord or of the House? Of the Lord. So its grammatical case is accusative.Therefore it is good to pause and say: Then you say: Because if you continued and said: * the listener would think that (Who) is a description of the House, and this is far from the meaning and does not stand with the meaning.
[Quraysh 106:4] Allah (the Exalted) explained His favor upon them, the apparent and the hidden favor. So feeding them from hunger is protection from destruction in a hidden matter, which is the food they eat. [Quraysh 106:4] and protection from fear in the apparent matter, because fear is apparent. If the lands are surrounded by the enemy, their people fear, they refrain from going out, and they remain in their shelters. So Allah reminded them of this favor. [Quraysh 106:4] and safety is a place on earth, which is Makkah. Therefore, its trees are not cut, its grass is not mowed, its fallen fruit is not picked, its game is not hunted, and no blood is shed in it. These characteristics are not found in other lands. Even Madinah is sacred and has a sacred precinct, but its sacred precinct is far less than the sacred precinct of Makkah. No one from the Muslims can enter the sacred precinct of Makkah for the first time without being in a state of ihram; it is obligatory upon him to enter in ihram. Madinah is not like that. The grass and trees of the sacred precinct of Makkah are absolutely prohibited from being cut. As for the sacred precinct of Madinah, a dispensation was given for some of its trees for plowing and the like. Hunting in Makkah is forbidden and there is a penalty for it, whereas hunting in Madinah has no penalty. The important point is that the greatest place of safety is Makkah. Even the trees are safe in it, and even the game is safe in it. If not for the fact that Allah (the Exalted) made it easy for His servants, even the livestock—my intention is even the domesticated animals—which are not game, would be included. But Allah (the Exalted) had mercy on the servants and permitted them to slaughter and eat in this place.And this blessing, Allah reminded them of it in His saying: [Al-'Ankabut: 67] meaning: Do they not thank Allah for this? So this surah, as you see, is entirely a reminder to Quraysh of what Allah bestowed upon them in this great House, and of safety from fear, and of provision from hunger.So if he is informed, meaning: What is the obligation of Quraysh toward this favor? And what is the obligation of whoever resides in Makkah now, whether from Quraysh or others? The obligatory thing is to thank Allah (the Exalted) by performing His obedience, by complying with His command and avoiding His prohibition. For this reason, if sins increase in the sacred precinct, the danger to its people is greater than the danger to others, because sin in a superior place is greater than sin in an inferior place.For this reason, Allah the Exalted said: [Al-Hajj: 25] So Allah the Exalted threatened whoever intends therein, meaning: whoever intends therein to commit transgression, let alone one who commits transgression.
And it is obligatory upon a person to remember the favor of Allah upon him in every place, not just in Makkah. Our country—praise be to Allah—is today the safest of the lands of the world, and it is among the most abundant and comfortable lands in the world. Allah (the Exalted) has fed it from hunger and secured it from fear. So it is upon us to thank this favor, and to cooperate upon righteousness and piety, and upon enjoining good and forbidding evil, and upon calling to Allah with insight, calmness, and deliberation. And we should be brothers who are united. It is obligatory upon us, and especially upon the students of knowledge, if they differ among themselves, that they sit for consultation and calm discussion, the aim of which is to reach the truth. And when the truth becomes clear from a person, it is obligatory upon him to follow it. It is not permissible for him to separate for his opinion;Because he is not an infallible legislator who would say: My opinion is the correct one, and what is other than it is the error. It is obligatory for the believing person to be as Allah willed for him. [Al-Ahzab: 36] As for a person separating from his opinion and insisting on what he is upon, even if it becomes clear to him that it is invalid, this is an error. This is the habit of the polytheists who refused to follow the messengers and said: [Al-Zukhruf: 23]
We ask Allah to make permanent for us and for you the favor of Islam, and safety in the homelands, and to make us brothers united upon the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him).
To proceed: So this gathering is the one hundred and third meeting of the Open Door. We ask Allah (Glorified and Exalted is He) to make it beneficial. This meeting takes place on Thursday, the eleventh of the month of Jumada al-Ula, in the year 1416 AH.
We are discussing the words of Allah, Blessed and Exalted is He:
(2) Their accustomed security [in] the caravan of winter and summer - (3) Let them worship the Lord of this House, (4) Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear.
لِإِيلافِ قُرَيْشٍ * إِيلافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ * فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ * الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍSo Allah explained in this surah another great favor upon the people of Makkah—upon Quraysh—And it is their familiarization with it twice a year: once in the summer and once in the winter,And familiarization means: the gathering and uniting, which refers to the trade they used to conduct once in the winter and once in the summer. In the winter, they headed toward Yemen for its agricultural produce and because the weather was suitable. In the summer, they headed toward Sham because most of the fruit trade and other goods were in the summer, with the cool weather being suitable. So this is a favor from Allah (Glorified and Exalted is He) upon Quraysh in these two journeys.
When He reminded them of this favor, which is a great favor, because they find many benefits and great gains in this trade, Allah (Mighty and Majestic) commanded them to worship the Lord of this House (Mighty and Majestic),He said:
So let them worship the Lord of this House.
فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِAnd worship is also applied to the very thing by which one worships. The Shaykh al-Islam Ibn Taymiyyah defined it in this sense, saying: Worship is a comprehensive name for everything that Allah loves and is pleased with, of words and deeds, both apparent and hidden.
And so if a questioner asked you: Is prayer worship or a custom?I said: It is worship.And if a questioner asked you: You are praying now; what is the meaning of your prayer?I would say: Its meaning is worship of Allah (Mighty and Majestic). I worship Allah (Mighty and Majestic), I humble myself to Him through hearing and obedience and by what He has commanded me.
And his statement:
Lord of this House
رَبَّ هَذَا الْبَيْتِand purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.
وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِLord of this House
رَبَّ هَذَا الْبَيْتِYes.
But the attribution of lordship to it is by way of honor and reverence.
and purify My House for those who perform Tawaf
وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَto Allah belongs the dominion of the heavens and the earth
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِI have only been commanded to worship the Lord of this city, who made it sacred and to whom [belongs] all things
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍto whom [belongs] all things
وَلَهُ كُلُّ شَيْءٍI have only been commanded to worship the Lord of this city, who made it sacred and to whom [belongs] all things
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍWho has fed them, [saving them] from hunger and made them safe, [saving them] from fear.
الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍLet them then worship the Lord of this House
فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِWho fed them
الَّذِي أَطْعَمَهُمْLord of this House
رَبَّ هَذَا الْبَيْتِWho fed them
الَّذِي أَطْعَمَهُمْWho has fed them, [saving them] from hunger and made them safe, [saving them] from fear.
الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍand made them safe, [saving them] from fear.
وَآمَنَهُمْ مِنْ خَوْفٍfed them, [saving them] from hunger and made them safe, [saving them] from fear.
أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍHave they not seen that We made [Makkah] a safe sanctuary, while people are being taken away all around them?
أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَماً آمِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْand [also] whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment.
وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍAnd it is obligatory upon a person to remember the favor of Allah upon him in every place, not just in Makkah. Our country—praise be to Allah—is today the safest of the lands of the world, and it is among the most abundant and comfortable lands in the world. Allah (the Exalted) has fed it from hunger and secured it from fear. So it is upon us to thank this favor, and to cooperate upon righteousness and piety, and upon enjoining good and forbidding evil, and upon calling to Allah with insight, calmness, and deliberation. And we should be brothers who are united. It is obligatory upon us, and especially upon the students of knowledge, if they differ among themselves, that they sit for consultation and calm discussion, the aim of which is to reach the truth. And when the truth becomes clear from a person, it is obligatory upon him to follow it. It is not permissible for him to separate for his opinion;Because he is not an infallible legislator who would say: My opinion is the correct one, and what is other than it is the error. It is obligatory for the believing person to be as Allah willed for him.
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.
وَمَا كَانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلالاً مُبِيناًIndeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided."
إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَWe ask Allah to make permanent for us and for you the favor of Islam, and safety in the homelands, and to make us brothers united upon the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him).