Central Theme
This su#rah
is the dual counterpart of the previous su#rah
–Fi#l. A comprehensive treatment of the
central theme of both these su#rahs
is given in the exegetical explanation of the preceding su#rah.
Briefly, it can be restated as: the Quraysh are asked to fulfil
the natural right of their association with the Baytulla#h,
after a thorough indication is made to them about the nature of this association.
Relationship with the Previous Su#rah
In the previous su#rah,
it is pointed out that the Quraysh are living peacefully and securely
in this land because of their affiliation with the Baytulla#h.
In this su#rah, it is asserted
that it is this affiliation which also accounts for their provisions of
livelihood and sustenance. Both these favours entail the worship of the
Lord of this House, instead of associating others with Him without any
rational basis.
The foremost things which a good state
provides its citizens with are peace and sustenance. In the holy land of
Makkah, the Quraysh had been the beneficiaries of these blessings
because of the Prophet Abraham (sws) through the Baytulla#h.
As a natural right of these blessings, the Quraysh should have been
grateful to the Lord of this House, but instead they became involved in
outrageous forms of polytheism, inducting within its precincts fictitious
gods and goddesses. With this background, they are admonished in this su#rah
to remain deeply conscious of their relation with the Baytulla#h
-- which the Almighty Himself had given in their trusteeship. It was
because of the Baytulla#h that
the whole atmosphere had become peaceful and secure for them; this special
status had also been instrumental in securing for them lavish resources
of sustenance and livelihood. If they now show ingratitude to the Lord
of the House, then they deserve to be deposed from this prestigious position
and be divested from all the benefits, both spiritual and material, they
possess on account of it.
Analysis of the Su#rah
First of all, a reference is made
to the special affiliation of the Quraysh with the Baytulla#h
and the holy Land of Makkah. Next, an indication is made to
the trade excursions they regularly undertook in winters and summers, upon
which depended their financial prosperity. Their economic well-being heavily
relied on these tours and being the custodians of the Baytulla#h,
success in these tours was virtually guaranteed. Once ousted from this
position they could never achieve the privilege of being guided through
these routes unscathed, where danger openly lurked for all other tribes.
Meaning of the Su#rah
Owing to the association the Quraysh
have -- the association they have with the winter and summer journeyings.
So, they should worship the Lord of this House who feeds them in hunger
and provides them with peace in fear.
Explanation of the Su#rah
(Owing to the association the Quraysh have.) (1)
A%lifa
al-maka#na wa aa#lafahu#
ii#la#fan
means ta‘awwad@ahu#
wa ista’nasa bihi#, ie ‘he is used to
this place and is familiar with it.’
Aa#laftuhu#
maka#na kadha#
ii#la#fan
means ja‘altuhu# ya’lafahu#,
ie ‘I made him is familiar with this place.’
Aa#lafahu#
mua#lafatan wa ii#la#fan
means aa#asahu#
wa ‘a#sharahu#,
ie ‘he became accustomed to him, he resided with him.’
This explanation clearly shows that
there is no essential difference between I^la#
and Ii#la#f.
Both mean attachment, association, and affiliation. Although it is not
clear from this first verse with whom the association is implied, yet the
subsequent verses qualify the association as the one the Quraysh had
with the Baytulla#h as its custodians
and overseers, as a result of which they had been reaping many benefits.
In other words, the Quraysh are
reminded here in this verse that the honour and prestige they had attained
in Makkah in particular and in Arabia in general, because of which
they had gained extraordinary material benefits, were not because of their
own ability and planning, but because of their association with the House
of their Lord. They must always remain aware about the nature of this relationship
not only with this sacred House but also with its Lord. They should not
become inebriated with these worldly successes and thereby forget the rights
and obligations imposed on them about this House and its Lord.
( -- the association they have with the winter and
summer journeyings.) (2)
I%la#f
is the permutative (badal) of Ii#la#f
of the first verse. Initially, the subject had just been raised and left
incomplete to raise a question among the addressed people about the nature
of the association of the Quraysh. This style has also been adopted
elsewhere in the Qur’a#n. The
style is useful, first of all, to direct the attention of those addressed,
and secondly to firmly establish something in their minds by repeating
it in two different ways.
This verse explains that the association
under discussion is the one the Quraysh have with their trade journeyings
of summers and winters. It should be kept in mind that during the winter
season the Quraysh used to travel to Yemen, while their summers
were spent journeying towards Syria and Palestine. With these caravans
travelled the wealth of the whole nation. The reason was that there were
many traders and businessmen who acted as agents of those who could invest
money, and, hence, people who did not go along with these caravans were
also able to benefit from this profitable business. It was these tours
which were the real source of wealth for the Makkan people. By this
means, merchandise reached other markets and at the same time their own
consumers were able to buy goods from other markets. Thus, these trade
routes were the real source of sustenance for the Quraysh. Although
these were international trade routes, yet they were safe in the true sense
of the word for the Quraysh only. The extent of protection provided
to them was not provided to any other tribe. Other tribes were robbed in
broad daylight, and had to seek permission by paying huge amounts to the
tribe whose territory they had to pass, but the Quraysh enjoyed
unlimited freedom and liberty. They were even provided with people who
acted as guides and no one could even think of tampering with them, for
they were given a special respect as the custodians of Baytulla#h
and caretakers of the pilgrims. It is with all this background that
the Qur’a#n admonishes them
not to become inebriated with these worldly successes and forget the Lord
of this House. All these successes are due to the Baytulla#h,
and they shall only remain their beneficiaries if they remain sincere with
the causes of the exalted House.
It should be borne in mind, that it
was no stroke of luck through which the Quraysh had become the custodians
of the Baytulla#h. It was not
just by chance that they had come from somewhere and settled in its whereabouts,
and later became its custodians; in fact, it was the Prophet Abraham (sws)
who had purposefully established the abode of his son Ismael (sws) and
his progeny in the vicinity of Baytulla#h
to achieve a certain mission associated with it. He had made a special
invocation to the Almighty to bless them with peace and sustenance. In
other words, the Quraysh are reminded of their past that they had
been settled here for a special purpose. They must fulfil this covenant
with all sincerity, otherwise they would be doomed not only in this world
but in the Hereafter as well. The Qur’a#n
says:
And remember when Abraham prayed: O Lord! make this land
one of peace and security. Preserve me and my sons from worshipping idols.
Lord, they have led many men astray. Those then who follow my [ways] are
of me but for those who disobey me, You are surely Forgiving and Merciful.
O our Lord! I have settled some of my offspring in a barren valley near
Your sacred House that they may establish regular prayers, so incline people's
hearts towards them and provide them with fruits in order that they may
be thankful. (14:13-37)
It is evident from these verses, as mentioned
earlier, that Abraham had settled his children near Baytulla#h
with a special purpose for which it was built. He had prayed to the
Almighty to bless them with peace and sustenance and make them a people
towards whom everyone would turn in all the affairs of life. The Almighty
accepted this prayer, and the Quraysh remained the beneficiaries
of these favours in every period. The Quraysh are reminded in this
su#rah of this very association
with the Baytulla#h. It would
be gross ingratitude on their part to relish all the material benefits
from this association, but become indifferent to its rights and their obligations.
The House was built to worship the One and Alone God and prevent people
from worshipping idols, and it was precisely for this reason that Abraham
(sws) had established the abode of his children in a barren stretch of
land. Instead of fulfilling this purpose they had stuffed it with all kinds
of idols who reigned supreme in it, in place of the Creator of the heavens
and the earth.
(Hence, they should worship the Lord of this House
who feeds them in hunger and provides them with peace in fear.) (3-4)
The verse states the rights of the
blessings of peace and sustenance bestowed on the Quraysh by the
Almighty. They should be grateful to Him and worship Him with all sincerity.
It should be kept in mind, that in spite of being implicated in horrible
forms of polytheism, they had never disassociated themselves with the concept
of God in their religious beliefs. Not for a moment did they consider any
of the idols placed in the Baytulla#h
as its real Lord. Even a cursory glance at ‘Abd al-Mut@t@alib's
prayer* at the time Abrahah
attacked the Baytulla#h shows
the essence of Tawh@i#d
abounding in it; there is not the slightest indication of invoking help
from any other deity, save the real Lord of the House. In fact, the Quraysh
only regarded their idols a means to procure the nearness of God --
whom they always considered their real Creator and Sustainer, and there
never ever came a change in this stance.
Alladhi#
at@‘amahum min ju#‘
wa 'Aa#manahum min khawf: In this
verse min is that of causation (sababiyah) and the words ju#‘
and khawf have special connotations. By ju#‘
is meant the specific condition of an area which arises owing to a scarcity
of edibles, and by khawf is meant the state of an area which arises
owing to a lack of security and creates a constant danger to life and wealth.
Both these words are used in these meanings in other places of the Qur’a#n
as well:
We shall test you with something of al-kawf [fear] and
al-ju#‘ [famine] with loss of
life, wealth and crops. (2:155)
The H@aram,
(land around the Baytulla#h)
before the advent of Abraham had always remained scarce in food resources
and was also in a constant state of strife and unrest. It was because of
the Baytulla#h that the Almighty
blessed the area with peace and ample sources of sustenance. At many instances
these favours are recounted in the Qur’a#n:
Have We not established for them a secure sanctuary towards
which all kinds of produce are being drawn? (28:57)
Have they not seen that We have made a sanctuary secure
while people are being snatched away from all around them? (29:67)
This su#rah
is another instance where the same subject is brought up. Both peace
and sustenance are special blessings of the Almighty. The Quraysh are
admonished here to be grateful to the Almighty and remain aware that this
gratitude entails His worship, not revolt, vanity or disobedience.
(Translated from ‘Tadabbur-i-Qur’a#n’
by Shehzad Saleem)
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