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Surah 106. Quraish
Qur'an
Translation
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
- Mohammad Asad
According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse 1. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
In the name of Allah, the Compassionate, the Merciful.
- Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
- Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
- Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
- Abdullah Yusuf Ali
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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SO THAT the Quraysh might remain secure,1
- Mohammad Asad
Lit., "for the safeguarding of the Quraysh", i.e., as the custodians of the Ka'bah and the tribe in the midst of which the Last Prophet, Muhammad, was to appear. Thus, the "security of the Quraysh" is a metonym for the security of the Ka'bah, the focal point of the Faith based on the concept of God's oneness, for the sake of which the army of Abrahah was destroyed (see introductory note as well as preceding surah).
The privilege of protection enjoyed by the Qureysh,
- Muhammad Farooq-i-Azam Malik
'At least' for 'the favour of' making Quraysh habitually secure-
- Mustafa Khattab
For the taming of Qureysh
- Marmaduke Pickthall
For the covenants (of security and safeguard enjoyed) by the Quraish 6276
- Abdullah Yusuf Ali
The Quraish were the noblest tribe of Arabia, the tribe to which belonged the holy Prophet himself. They had the custody of the Ka'ba, the central shrine of Arabia, and their possession of Makkah gave them a triple advantage: (1) they had a commanding influence over other tribes; (2) their central position facilitated trade and intercourse, which gave them both honour and profit; and (3) the Makkah territory being by Arabian custom inviolable from the ravages of war and private feuds, they had a secure position, free from fear of danger. This honour and advantage they owed to their position as servants of the sacred shrine of the Ka'ba. They owed it to Allah. Was it not therefore right and fitting that they should adore the One True God, and listen to His Message of Unity and Purity, brought by His Prophet? In those days of general insecurity, their prestige as custodians of Makkah enabled them to obtain Covenants of security and safeguard from the rulers of neighbouring countries on all sides-Syria, Persia, Yaman, and Abyssinia-protecting their trade journey in all seasons.
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secure in their winter and summer journeys.2
- Mohammad Asad
I.e., the two annual trade caravans - to the Yemen in winter and to Syria in summer - on which the prosperity of Mecca depended.
safe passage of their trading caravans in the winter and the summer (due to their being the caretakers of the House of Allah, and they know this fact),
- Muhammad Farooq-i-Azam Malik
secure in their trading caravan 'to Yemen' in the winter and 'Syria' in the summer-
- Mustafa Khattab
For their taming (We cause) the caravans to set forth in winter and summer.
- Marmaduke Pickthall
Their covenants (covering) journeys by winter and summer 6277
- Abdullah Yusuf Ali
See last note, especially section (2). On account of their trade journeys to the warmth of Yaman in the winter and the cooler regions of Syria and the north in the summer, the Quraish became practised travellers and merchants, acquired much knowledge of the world and perfected their language as a polished medium of literary expression.
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Let them, therefore, worship the Sustainer of this Temple,3
- Mohammad Asad
I.e., the Ka'bah (see note [102] on 2:125 ).
So they should worship the Rabb of this House,
- Muhammad Farooq-i-Azam Malik
let them worship the Lord of this 'Sacred' House,
- Mustafa Khattab
So let them worship the Lord of this House,
- Marmaduke Pickthall
Let them adore the Lord of this House 6278
- Abdullah Yusuf Ali
The Ka'ba.
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who has given them food against hunger, and made them safe from danger.4
- Mohammad Asad
Cf. Abraham's prayer, "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance" 2:126 .
Who provided them food in the days of famine and made them secure against fear.
- Muhammad Farooq-i-Azam Malik
Who has fed them against hunger and made them secure against fear.1
- Mustafa Khattab
Blessing the people of Quraysh with provision and security is probably the answer to Abraham’s prayer in 14:35-37.
Who hath fed them against hunger and hath made them safe from fear.
- Marmaduke Pickthall
Who provides them with food against hunger and with security against fear (of danger). 6279 6280
- Abdullah Yusuf Ali
Their trade caravans enriched them, and drew people from distant parts to visit Makkah and bring their merchandise and gifts thither.
Their territory being inviolable, they did not suffer from the dangers of constant warfare nor from private feuds of vengeance or breaches of the peace in their secure homes.
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