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Surah 106 · Makkah · 4 āyāt
Phase 02 · Going public — and the persecution(c. 10–8 BH) — view in timelineQurayshThe Tribe of Quraysh
قريش
A short Makkan surah, the 29th revealed, that calls Quraysh to gratitude. It names the very thing Quraysh prided themselves on — their secured winter and summer trading caravans — as a favour from Allah alone, and then names the response owed: worship of the Lord of this House, who fed them after hunger and secured them after fear. The surah is closely tied to Sūrat al-Fīl before it, which recounts how Allah destroyed the army of the Elephant to protect the Kaʿbah — the very safety Quraysh then relied on for their trade.
Why it was revealed
There is no sound, specific occasion of revelation (sabab al-nuzūl) narrated for this surah with an authentic chain; the reports linking it to a particular incident are weak. What is established is its content and its placement: it addresses Quraysh directly about their trading journeys and their custodianship of the Kaʿbah, and many commentators — beginning with the arrangement of the muṣḥaf itself — treat it as continuing the theme of Sūrat al-Fīl.
Drawn fromal-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 106:2; al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān, introduction to Sūrat Quraysh; al-Ṭabarī, Jāmiʿ al-Bayān on 106:3; al-Ṭabarī, Jāmiʿ al-Bayān, introduction to Sūrat Quraysh; Ibn Kathīr on 106:1–2; Ibn Kathīr on 106:3; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on Sūrat al-Fīl and Sūrat Quraysh; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on Sūrat Quraysh (no marfūʿ occasion of revelation is established)
No authentic ḥadīth specifies a particular event that caused this surah's revelation. Its message stands on its own: the security that let Quraysh's caravans travel safely to Yemen in winter and to Syria in summer was not their own achievement but Allah's provision, and it obligates them to worship Him rather than the idols they had set up in His House.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on Sūrat Quraysh (no marfūʿ occasion of revelation is established); al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān, introduction to Sūrat Quraysh
In the Prophet's ﷺ life
The Year of the Elephant and the protection of the Kaʿbah
Abrahah's army, which came with an elephant to destroy the Kaʿbah, was repelled and destroyed by Allah — the event of Sūrat al-Fīl, which immediately precedes this surah in the muṣḥaf. Many early commentators, including a report attributed to Ibn Isḥāq's account of Quraysh's history and repeated by later mufassirūn, understood that this protection is precisely what preserved the trade routes and status Quraysh then enjoyed and are reminded of in this surah.
Recalled in āyah 1, 2
لِإِيلَـٰفِ قُرَيْشٍ
For the accustomed security of the Quraysh -
إِۦلَـٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
Their accustomed security [in] the caravan of winter and summer -
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on Sūrat al-Fīl and Sūrat Quraysh; al-Ṭabarī, Jāmiʿ al-Bayān, introduction to Sūrat Quraysh
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
The pact of security: īlāf and the two caravans
Allah opens by naming the very thing Quraysh took pride in — their being accustomed to safe passage on the winter journey to Yemen and the summer journey to Syria — and frames it explicitly as a favour granted to them, not a security they secured themselves.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
لِإِيلَـٰفِ قُرَيْشٍ
Tajwīd markup unavailable for this āyah — text shown uncoloured
For the accustomed security of the Quraysh -
إِۦلَـٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
Tajwīd markup unavailable for this āyah — text shown uncoloured
Their accustomed security [in] the caravan of winter and summer -
From the tafsīr
Al-īlāf is their being accustomed and made secure in these two journeys, which they could undertake safely because of their standing as guardians of the sacred House, while other tribes faced raids and danger on the roads.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Some reciters read this surah joined to Sūrat al-Fīl without a stop, so that the meaning runs: Allah destroyed the People of the Elephant for the sake of Quraysh's security, that is, li-īlāfi Quraysh — 'so that Quraysh might be accustomed' to their journeys.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- A tribe's proudest achievement — safe, profitable trade — is reframed here as a gift, not a self-made success.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Security is often invisible until it is named; the surah insists on naming it.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The reading that links this surah to al-Fīl shows that great historical mercies (the defeat of Abrahah) trickle down into ordinary daily provision (a caravan arriving safely).
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
What ordinary safety in your life have you never stopped to credit to Allah?
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0 / 2 correctAnswer from memory before scrolling back — retrieval is what makes it stick.
Questions and options are reshuffled and reworded each attempt
Question 1 of 2
Āyah 1 speaks of Quraysh being accustomed to what?
Question 2 of 2
How does one recitation link āyah 1 to Sūrat al-Fīl?
The command: worship the Lord of this House
The pivot of the surah: so let them worship the Lord of this House. The favour named in the first two āyāt is not left as mere information — it becomes the ground for a direct command to single Allah out in worship.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
فَلْيَعْبُدُوا۟ رَبَّ هَـٰذَا ٱلْبَيْتِ
Tajwīd markup unavailable for this āyah — text shown uncoloured
Let them worship the Lord of this House,
From the tafsīr
The fa- ('so') connects cause to consequence: because of this favour of security, they are obligated to worship the Lord who owns and is served by that very House — not the idols they had placed within it.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
'The Lord of this House' is named rather than simply 'Allah' to sharpen the argument: the House whose sanctity gave them their safety belongs to Him, so it is Him they owe their devotion, not the idols surrounding the Kaʿbah.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Key takeaways
- Recognising a favour and then not acting on it is treated as an unfinished response — thanks has a required next step.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Naming God as 'Lord of this House' ties the command precisely to what Quraysh already valued and served.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The command is addressed to the very people benefiting from the House while worshipping other than its Lord within it — a direct confrontation of the contradiction.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Which of your own 'housed' blessings do you enjoy without directing thanks to their true source?
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0 / 1 correctAnswer from memory before scrolling back — retrieval is what makes it stick.
Questions and options are reshuffled and reworded each attempt
Question 1 of 1
Why is Allah described as 'the Lord of this House' rather than simply named in āyah 3?
The twofold favour: fed after hunger, secured after fear
The surah closes by specifying the favour in its most basic terms: He fed them against hunger and secured them against fear. These are named as the two pillars of a settled life, and both are attributed to Him alone.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ
Tajwīd markup unavailable for this āyah — text shown uncoloured
Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear.
From the tafsīr
Food and security are paired here as they are elsewhere in the Qur'an (as in 16:112) as the two basic conditions whose loss defines real hardship, and whose presence Quraysh had come to take for granted.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
That He 'fed them from hunger' recalls that Makkah is a barren valley with no natural produce, so their sustenance came entirely through trade made possible by the very security this surah highlights.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- Food and safety are the two goods most easily taken for granted precisely because they are constant.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Makkah's barrenness makes the gift of food particularly pointed — nothing grew there; everything had to be brought in safely.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The surah ends on the specific, not the abstract — not 'He favoured you' in general, but two named favours anyone can recognise in their own life.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Name, specifically, your own version of 'fed after hunger' and 'secured after fear'.
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Question 1 of 1
Why does al-Qurṭubī highlight Makkah's geography when explaining āyah 4?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
أ ل ف
āyāt 1, 2to become accustomed, familiar, joined together in safety
- إِيلَافthe making accustomed / secure familiarity
- أَلِفhe became familiar with
- أُلْفَةharmony, close bond
- مُؤَلَّفsomething composed, put together
ق ر ش
āyāt 1to gather, trade, earn — the root of the tribal name Quraysh
- قُرَيْشQuraysh (the tribe)
- تَقَرُّشgathering and earning through trade
ر ح ل
āyāt 2to journey, depart, load up for travel
- رِحْلَةjourney
- رَحَّالَةgreat traveller
- ارتَحَلَhe set off travelling
ع ب د
āyāt 3to worship, to serve in humility
- عَبْدservant, slave
- عِبَادَةworship
- مَعْبُودone who is worshipped
ب ي ت
āyāt 3house, dwelling; that which one returns to at night
- بَيْتhouse
- بَاتَhe spent the night
- بَيَّتَhe planned overnight
ط ع م
āyāt 4to feed, to taste
- طَعَامfood
- أَطْعَمَhe fed [someone]
- ذَاقَ الطَّعْمhe tasted the flavour
أ م ن
āyāt 4safety, security, trust
- أَمْنsecurity
- آمَنَhe believed / he granted safety
- أَمَانَةtrust, that which is entrusted
- مُؤْمِنbeliever
خ و ف
āyāt 4fear, apprehension
- خَوْفfear
- خَافَhe feared
- مَخَافَةa cause of fear
Carry this with you
- A favour so ordinary it goes unnoticed — like safe travel — is still a favour that obligates gratitude.
- Security and prosperity are not proof of one's own strength; the surah traces both to Allah alone.
- This surah cannot be read in isolation from Sūrat al-Fīl: the mercy shown to the Kaʿbah is the mercy Quraysh then lived off.
- Worship is presented as the fitting response to favour, not an arbitrary demand.
- There is no authentic, specific occasion of revelation for this surah — its power lies in its plain argument, not in an anecdote.
- Custodianship of something sacred (the Kaʿbah) does not by itself mean rightly worshipping its Lord — Quraysh served the House while worshipping other than Him within it.
- Food and safety are named as the two basic pillars of a settled life, easy to take for granted precisely because they are constant.
- Gratitude that stops at recognition and never reaches worship or action is incomplete in the surah's own logic.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
All threads →Sources behind Sūrah Quraysh
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Tafsīr15
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
- al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 106:2
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 106:4
- al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān, introduction to Sūrat Quraysh
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān, introduction to Sūrat Quraysh
- Al-Ṭabarī, Jāmiʿ al-Bayān
- al-Ṭabarī, Jāmiʿ al-Bayān on 106:3
- al-Ṭabarī, Jāmiʿ al-Bayān, introduction to Sūrat Quraysh
- Ibn Kathīr on 106:1–2
- Ibn Kathīr on 106:3
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on 106:1
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on 106:3
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on Sūrat al-Fīl and Sūrat Quraysh
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm on Sūrat Quraysh (no marfūʿ occasion of revelation is established)
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Quraysh · The pact of security: īlāf and the two caravans
How does one recitation link āyah 1 to Sūrat al-Fīl?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol