Surah Quraish (106) — Ayah 4
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
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Allah’s Favors Upon the Quraysh of Makkah:
All the area of Makkah and its surroundings is either mountainous or desert, where nothing grows, and in fact, the whole region of Hijaz was like this. The common occupation of the people was raising sheep, goats, and camels, or else looting and banditry. Arab tribes would plunder trade caravans as well as each other. Only the Quraysh were safe from this lawlessness and banditry, and the only reason for this was that, being the custodians of the Ka'bah, they were regarded with honor and respect throughout Arabia. The bandit tribes would not interfere with their trade caravans; in fact, any caravan to which the Quraysh granted a passage permit could also travel safely. And the homeland of the Quraysh, Makkah, was itself a city of peace, and people would come here to seek refuge. No taxes were collected from the Quraysh caravans at various stops along the way. The Quraysh were so safe from lawlessness that if anyone ever unknowingly attacked a Qurayshi and he merely said, "I am a Haramite," the attacker's raised hand would stop right there. The political and economic superiority that the Quraysh of Makkah had over other Arab tribes was solely due to their custodianship of the Ka'bah, which all the Arab tribes considered the House of Allah. In this House of Allah, there were 360 idols, which the Messenger of Allah ﷺ broke on the day of the conquest of Makkah. Now, it is obvious that all these idols were not just of the Quraysh, but all the Arab tribes would bring a replica of their own idol and place it in the House of Allah, and it was the favor of the Quraysh whether they allowed a tribe to keep its idol in the House of Allah or not, because they were the custodians of the House of Allah. Then, if any tribe treated the Quraysh of Makkah unfairly, the Quraysh could twist the neck of that tribe’s idol, break it, or throw it out of the Ka'bah. In other words, the Arab tribes kept their idols in the Ka'bah so that their and their god’s name would be elevated, and the Quraysh kept them so that the gods of these tribes would remain with them as hostages. This was the real reason why other tribes were compelled to respect the Quraysh, and no one dared even to look at their trade caravans with an evil eye. And due to this idolatrous system, the Quraysh of Makkah were reaping many benefits. Thus, when the Messenger of Allah ﷺ raised his voice against these idols and this idolatrous system, the Quraysh responded by saying that if we accept what you say, then we will be snatched from the earth, our trade caravans will become targets of looting, the respect and honor we enjoy among the Arab tribes will be lost, and our political superiority will be finished. In these circumstances, how can we accept what you say? So, Allah Almighty gave five answers to this objection of the Quraysh. (For details, see the footnotes of Surah Qaf, 78 to 85.) In addition, not long before, Abraha had attacked the Ka'bah, and Allah destroyed his army. After this incident, the respect and honor of the Quraysh increased even more in the hearts of the Arabs. Another aspect of this respect and honor was that their trade caravans traveled safely from all kinds of looting and illegal taxes, which resulted in them earning huge profits—so much so that it was impossible for any other trade caravan to achieve. As a result, while other Arab tribes were dying of hunger, the Quraysh were living a life of great comfort, peace, and prosperity. Allah Almighty, mentioning these favors upon the Quraysh, said that the result of these favors should have been that you worship only the One Lord, who is the Owner of this Ka'bah. But you have proved to be so ungrateful that you associate other deities with Him as well.
