قريش
Quraysh
Quraysh • makkah • 4 Verses
View Aspects
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
لِإِيلَٰفِ قُرَيْشٍ
古莱西人 (قُرَيْش, Quraish) 这个词源于词根 قَرَشَ (Qarasha) 意思是: 他到处收集它, 并使其中每一部分彼此依附 (اَقْرَبْ, Aqrab)。古莱西宗族之有这个名称是因为他们的一个祖先古塞•伊本•凯拉布•彬•纳德尔 (قُصَی اِبْن كِلَاب بِنْ نَضْر, Qusayy ibn Kilab bin Nadr) 说服了他们撤离过游牧生活的阿拉伯各地, 到麦加定居。巴努•卡纳纳 (بَنُوْكَنَانَة, Banu Kananah) 的后裔中, 只有巴努•纳德尔 (بَنُوْ نَضْر, Banu Nadr) 在麦加定居。因为他们是一小群人, 所以称为古莱西人, 意思是散居各地的一小群人。
اِيْلَاف (Ilaf) 是 آلَفَ (Alafa) 的名词性不定式, 意思是: 固守或使人固守某一事物; 爱并使人爱某人或某一事物; 提供给人一件东西; 一项涉及安全责任的盟约或义务; 保护 (Lane)。
اس آیت میں جو لام کا لفظ ہے وہ یہ بتانے کے لئے ہے کہ اس سورۃ کا تعلق پہلی سورۃ سے ہے یعنی ابرہہ کی تباہی کا واقعہ اس لئے ہوا کہ مکہ کے لوگ آسانی سے اِدھر اُدھر پھر سکیں۔
Ilaf, being noun-infinitive from Alafa, means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane).
The word Quraish being derived from the root-word Qarasha which means, he collected it from here and there and attached one part of it to another (Aqrab), the Quraish tribe were so called because one of their ancestors, Qusayy ibn Kilab bin Nadr, had prevailed upon them to migrate from all parts of Arabia where they had lived a nomadic life, and to settle in Mecca. Of Banu Kananah, only the progeny of Nadr settled in Mecca and as they were a small group, they were called Quraish which means, a small group gathered from here and there.
Important Words:
ل is a particle which, besides many other meanings, is used in exclamation of wonder (Steingass).
ایلاف (attachment) is inf. noun from الف (alafa). They say الفه i.e. he made him to cleave or keep to the place; he made him love him or it; he made him stick to it; he made a covenant with him for the purpose of trade, he traded with him; he provided him with necessary things and prepared him. ایلاف means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane & Aqrab).
قریش (the Quraish) is derived from قرش. They say قرشه i.e. he collected it from here and there and attached one part of it to another (Aqrab). The Quraish were so called because one of their ancestors Qussayy bin Kilab bin Nadr had prevailed upon them to migrate from all parts of Arabia where they had lived a scattered life, and to settle in Mecca. Of BanuKananah only the progeny of Nadr settled in Mecca and as they (Quraish) were a small group, they were called قریش which means, a small group gathered from here and there.
Commentary:
See next verse.
1792
古莱西人 (قُرَيْش, Quraish) 这个词源于词根 قَرَشَ (Qarasha) 意思是: 他到处收集它, 并使其中每一部分彼此依附 (اَقْرَبْ, Aqrab)。古莱西宗族之有这个名称是因为他们的一个祖先古塞•伊本•凯拉布•彬•纳德尔 (قُصَی اِبْن كِلَاب بِنْ نَضْر, Qusayy ibn Kilab bin Nadr) 说服了他们撤离过游牧生活的阿拉伯各地, 到麦加定居。巴努•卡纳纳 (بَنُوْكَنَانَة, Banu Kananah) 的后裔中, 只有巴努•纳德尔 (بَنُوْ نَضْر, Banu Nadr) 在麦加定居。因为他们是一小群人, 所以称为古莱西人, 意思是散居各地的一小群人。
1793
اِيْلَاف (Ilaf) 是 آلَفَ (Alafa) 的名词性不定式, 意思是: 固守或使人固守某一事物; 爱并使人爱某人或某一事物; 提供给人一件东西; 一项涉及安全责任的盟约或义务; 保护 (Lane)。
3
اس آیت میں جو لام کا لفظ ہے وہ یہ بتانے کے لئے ہے کہ اس سورۃ کا تعلق پہلی سورۃ سے ہے یعنی ابرہہ کی تباہی کا واقعہ اس لئے ہوا کہ مکہ کے لوگ آسانی سے اِدھر اُدھر پھر سکیں۔
4846
Important Words:
ل is a particle which, besides many other meanings, is used in exclamation of wonder (Steingass).
ایلاف (attachment) is inf. noun from الف (alafa). They say الفه i.e. he made him to cleave or keep to the place; he made him love him or it; he made him stick to it; he made a covenant with him for the purpose of trade, he traded with him; he provided him with necessary things and prepared him. ایلاف means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane & Aqrab).
قریش (the Quraish) is derived from قرش. They say قرشه i.e. he collected it from here and there and attached one part of it to another (Aqrab). The Quraish were so called because one of their ancestors Qussayy bin Kilab bin Nadr had prevailed upon them to migrate from all parts of Arabia where they had lived a scattered life, and to settle in Mecca. Of BanuKananah only the progeny of Nadr settled in Mecca and as they (Quraish) were a small group, they were called قریش which means, a small group gathered from here and there.
Commentary:
See next verse.
3439
Ilaf, being noun-infinitive from Alafa, means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane).
3440
The word Quraish being derived from the root-word Qarasha which means, he collected it from here and there and attached one part of it to another (Aqrab), the Quraish tribe were so called because one of their ancestors, Qusayy ibn Kilab bin Nadr, had prevailed upon them to migrate from all parts of Arabia where they had lived a nomadic life, and to settle in Mecca. Of Banu Kananah, only the progeny of Nadr settled in Mecca and as they were a small group, they were called Quraish which means, a small group gathered from here and there.
إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
因为 ل (Lam) 是小品词, 而在阿拉伯语中, 新句子开头从来不用小品词, 因此在这节经文之前的句子或子句或短语都可以看作有省略。这节经文之前有省略的短语, 大意可以是这样: “啊, 穆罕默德啊, 你因安拉施大恩于古莱什人而惊诧吧, 安拉在他们心中唤起了冬夏两季的旅程之爱。” 安拉的恩惠在于这个事实: 冬天古莱西人派商队到也门去, 夏天到叙利亚和巴勒斯坦, 把生活必需品带到麦加。他们以这种经商活动发展了一定的声誉, 使他们的城市益呈繁荣, 并且由于接触了也门的犹太人和知晓那些预言的叙利亚基督教徒, 所以也知晓在阿拉伯即将出现一位伟大先知的预言了。古莱西人遂在当地扎根, 并对天房极其重视, 所以他们宁可挨饿也决不离开它一步。他们从事这样的商贸是因为穆圣的曾祖父 هَاشِم (Hashim) 的劝说。因此这是给他们的伟大天恩, 就是说, 由于他们旅行到了这些地方, 从中得到了很多利益, 而且使他们做好准备以迎接即将莅临的穆圣。这几节经文还有一种解释, 也许由上下文来看更吻合。这种解释的大意是这样: “啊, 穆罕默德啊! 你的养主摧毁了大象的主人们, 为的是使古莱西人一心想着在冬夏两季自由旅行, 这就是施予他们的一大天恩。” 这个解释似乎说得通, 因为如果阿布拉哈没有被消灭, 古莱什人就不会愿意旅行到这些地方, 他们的旅行也不会安全。因此阿布拉哈的毁灭除了为古莱什人打开商旅的通路外, 还使阿拉伯人觉得天房更神圣, 虽然阿拉伯人已把天房看作朝圣地。这样就转而额外促进了古莱什人的贸易。这节经文的意思也可以是: “你们的养主为了保护古莱什人, 摧毁了大象的主人们。”
As lam is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression, therefore, must be taken as understood before this verse. The verse prefixed by the understood expression may read something like this: 'Dost thou wonder, O Muhammad, at God’s great favour upon the Quraish that He has created in their hearts love for journey in winter and summer.' The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige, added to the prosperity of their town and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with the Jews of Yemen and the Christians of Syria who knew those prophecies. The Quraish were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it even tempo
Commentary:
As ل is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression therefore must be taken as understood before the words لایلاف قریش as before بسم الله الرحمان الرحیم the word أقرء (I read) or أشرع (I begin) is taken to be understood. In the present case the understood expression, according to some commentators, is اعجب یا محمد and the verse is supposed to read something like this: اعجب یا محمد لنعم الله علی قریش فی ایلافھم رحلة الشتاء والصیف i.e. do thou wonder O Muhammad at God’s great favour upon the Quraish that He has created in their hearts love for journeying in winter and summer. The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with Jews of Yemen and Christians of Syria who knew those prophecies. It was indeed a great Divine favour that God created in the hearts of the Quraish a liking, for making journeys to Yemen and Syria. They were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it, even temporarily. It was by the exhortation of Hashim, the Holy Prophet’s great grandfather, that they took to this calling. Thus it constituted a great Divine favour upon the Quraish that by their journeys to these places they, besides other advantages of these journeys, were being prepared to accept the coming Prophet when he appeared.
Apart from the expression اعجب یا محمد لنعم الله علی قریش taken as understood, there is another explanation of the verses which fits in, perhaps more appropriately, with the context. This is as follows: "Thy Lord destroyed the Owner of the Elephant to attach the hearts of the Quraish to their journeying freely in winter and summer, which constituted a great Divine favour upon them." This is because if Abraha had not been destroyed it would have been impossible for the Quraish to make journeys to Yemen. The destruction of Abraha, therefore, besides opening the way for trade journeys to Yemen, made the Ka‘bah all the more sacred in the eyes of the Arabs for whom it was already a place of Pilgrimage. This in its turn gave added impetus to the trade of the Quraish.
1794
因为 ل (Lam) 是小品词, 而在阿拉伯语中, 新句子开头从来不用小品词, 因此在这节经文之前的句子或子句或短语都可以看作有省略。这节经文之前有省略的短语, 大意可以是这样: “啊, 穆罕默德啊, 你因安拉施大恩于古莱什人而惊诧吧, 安拉在他们心中唤起了冬夏两季的旅程之爱。” 安拉的恩惠在于这个事实: 冬天古莱西人派商队到也门去, 夏天到叙利亚和巴勒斯坦, 把生活必需品带到麦加。他们以这种经商活动发展了一定的声誉, 使他们的城市益呈繁荣, 并且由于接触了也门的犹太人和知晓那些预言的叙利亚基督教徒, 所以也知晓在阿拉伯即将出现一位伟大先知的预言了。古莱西人遂在当地扎根, 并对天房极其重视, 所以他们宁可挨饿也决不离开它一步。他们从事这样的商贸是因为穆圣的曾祖父 هَاشِم (Hashim) 的劝说。因此这是给他们的伟大天恩, 就是说, 由于他们旅行到了这些地方, 从中得到了很多利益, 而且使他们做好准备以迎接即将莅临的穆圣。这几节经文还有一种解释, 也许由上下文来看更吻合。这种解释的大意是这样: “啊, 穆罕默德啊! 你的养主摧毁了大象的主人们, 为的是使古莱西人一心想着在冬夏两季自由旅行, 这就是施予他们的一大天恩。” 这个解释似乎说得通, 因为如果阿布拉哈没有被消灭, 古莱什人就不会愿意旅行到这些地方, 他们的旅行也不会安全。因此阿布拉哈的毁灭除了为古莱什人打开商旅的通路外, 还使阿拉伯人觉得天房更神圣, 虽然阿拉伯人已把天房看作朝圣地。这样就转而额外促进了古莱什人的贸易。这节经文的意思也可以是: “你们的养主为了保护古莱什人, 摧毁了大象的主人们。”
4847
Commentary:
As ل is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression therefore must be taken as understood before the words لایلاف قریش as before بسم الله الرحمان الرحیم the word أقرء (I read) or أشرع (I begin) is taken to be understood. In the present case the understood expression, according to some commentators, is اعجب یا محمد and the verse is supposed to read something like this: اعجب یا محمد لنعم الله علی قریش فی ایلافھم رحلة الشتاء والصیف i.e. do thou wonder O Muhammad at God’s great favour upon the Quraish that He has created in their hearts love for journeying in winter and summer. The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with Jews of Yemen and Christians of Syria who knew those prophecies. It was indeed a great Divine favour that God created in the hearts of the Quraish a liking, for making journeys to Yemen and Syria. They were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it, even temporarily. It was by the exhortation of Hashim, the Holy Prophet’s great grandfather, that they took to this calling. Thus it constituted a great Divine favour upon the Quraish that by their journeys to these places they, besides other advantages of these journeys, were being prepared to accept the coming Prophet when he appeared.
Apart from the expression اعجب یا محمد لنعم الله علی قریش taken as understood, there is another explanation of the verses which fits in, perhaps more appropriately, with the context. This is as follows: "Thy Lord destroyed the Owner of the Elephant to attach the hearts of the Quraish to their journeying freely in winter and summer, which constituted a great Divine favour upon them." This is because if Abraha had not been destroyed it would have been impossible for the Quraish to make journeys to Yemen. The destruction of Abraha, therefore, besides opening the way for trade journeys to Yemen, made the Ka‘bah all the more sacred in the eyes of the Arabs for whom it was already a place of Pilgrimage. This in its turn gave added impetus to the trade of the Quraish.
3441
As lam is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression, therefore, must be taken as understood before this verse. The verse prefixed by the understood expression may read something like this: 'Dost thou wonder, O Muhammad, at God’s great favour upon the Quraish that He has created in their hearts love for journey in winter and summer.' The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige, added to the prosperity of their town and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with the Jews of Yemen and the Christians of Syria who knew those prophecies. The Quraish were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it even tempo
فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ
3:97; 27:92.
3:97; 27:92.
3:97; 27:92.
a
3:97; 27:92.
a
3:97; 27:92.
a
3:97; 27:92.
ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ
古莱什人从恐惧中被赐予安全, 而他们周围的人却终日惶惶不安。他们还终年不辍获得各种水果和食物。这一切都绝非巧遇, 这是安拉的计划的实施, 同时也是2500年前的众圣之父伊布拉欣所作的预言的应验 (2:127, 130 & 14:36, 38)。这节经文告诉不信的古莱什人: 无限博爱、永久仁慈的安拉施予他们大恩大德、还施予他们安全、不受惊恐和饥饿, 可是他们还是宁可崇拜木石铸造的偶像, 而不崇拜安拉。这节经文强调了他们犯了忘恩负义的罪。
The Quraish were granted security from fear, while all around them raged fear and insecurity. Besides, they were provided, round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abrahahm 2500 years ago (2:127, 130 & 14:36, 38). The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone in preference to the Gracious and Merciful God Who had bestowed great favours upon them and had granted them security against fear and hunger.
Commentary:
It was indeed a great Divine favour that as servants of the Ka‘bah the Quraish were granted perfect security from fear, while all around them raged fear and insecurity. Besides, they were provided round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abraham 2500 years before (14:36, 38 & 2:127, 130).
The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone.
1795
古莱什人从恐惧中被赐予安全, 而他们周围的人却终日惶惶不安。他们还终年不辍获得各种水果和食物。这一切都绝非巧遇, 这是安拉的计划的实施, 同时也是2500年前的众圣之父伊布拉欣所作的预言的应验 (2:127, 130 & 14:36, 38)。这节经文告诉不信的古莱什人: 无限博爱、永久仁慈的安拉施予他们大恩大德、还施予他们安全、不受惊恐和饥饿, 可是他们还是宁可崇拜木石铸造的偶像, 而不崇拜安拉。这节经文强调了他们犯了忘恩负义的罪。
4848
Commentary:
It was indeed a great Divine favour that as servants of the Ka‘bah the Quraish were granted perfect security from fear, while all around them raged fear and insecurity. Besides, they were provided round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abraham 2500 years before (14:36, 38 & 2:127, 130).
The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone.
3442
The Quraish were granted security from fear, while all around them raged fear and insecurity. Besides, they were provided, round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abrahahm 2500 years ago (2:127, 130 & 14:36, 38). The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone in preference to the Gracious and Merciful God Who had bestowed great favours upon them and had granted them security against fear and hunger.