Meccan, and its verses are 4. "It was revealed after At-Tin." 'In the name of Allah, the Most Gracious, the Most Merciful.'

"For the familiarity of Quraysh" is related to His saying "let them worship."

He commanded them to worship Him for the sake of their familiarity with the two journeys. If you say: Why is there a ف (fa) at the beginning? I say: Because of the conditional meaning in the speech, as the meaning is: If not, then let them worship Him for their familiarity, meaning: the blessings of Allah upon them are countless. If they do not worship Him for His other blessings, then let them worship Him for this one, which is an evident blessing. It is said that the meaning is: They were amazed by the familiarity of Quraysh. It is also said: It is related to what came before it, meaning: So He made them like eaten chaff for the familiarity of Quraysh. This is akin to the inclusion in poetry, where the meaning of the verse relates to the one before it in a way that is not valid except with it. They are in the Mushaf of Ubayy as one surah without separation. And it is narrated from Umar that he recited them in the second rak'ah of the Maghrib prayer, and he recited in the first: At-Tin.

The meaning is that He destroyed the Abyssinians who aimed at them so that people would hear about it, and they would fear them even more, and respect them with greater respect, so that safety would be established for them in their journeys, and no one would dare to confront them. Quraysh had two journeys: they traveled in winter to Yemen and in summer to Sham, where they would obtain provisions and trade. They were safe in their journeys because they were the people of the Sacred House of Allah and the guardians of His House, so no one would confront them, while others were taken and attacked.

And familiarity is from the saying: I became familiar with the place, I became familiar with it, meaning I got used to it.

He said:

"From the familiar ones, the swift ones, not the slow ones."

I tightened the saddle on a swift camel going to you, and that camel is from the accustomed swift ones, meaning: the easy and straight journey. It is narrated: the swift, with a zay, is its pace after drinking water. And the slow ones are the ones that stay in the place of the arak, grazing it. Or they graze a plant called al-hamd, meaning: they are not like those who are accustomed and honored in travel.

And it is read: "For the familiarity of Quraysh," meaning: for the mutual familiarity of Quraysh. It is said: It is said, I made it familiar, a familiarity and a mutual familiarity. Abu Ja'far read: "For the familiarity of Quraysh," and he combined them, as it is said:

"You claimed that your brothers are Quraysh... They have familiarity and you have no familiarity."

Those were safe from hunger and fear... And the Banu Asad were hungry and afraid.

This is addressed to the sons of Asad. And Quraysh is the news. Their saying "They have familiarity" is an explanation to show their falsehood.

Familiarity and mutual familiarity are the source of familiarity, meaning: he loved it and got used to it and did not turn away from it. And he made a familiarity between them. Quraysh combined the winter and summer journeys, sometimes traveling for this and sometimes for that without fear or fright. "Those" refers to Quraysh. "They were made safe" is in the passive form, meaning their Lord made them safe from hunger and fear, while the Banu Asad were hungry and afraid: this indicates a turning away from them and the amazement of others at their situation.

And Ikrimah read: "Let Quraysh become familiar with their familiarity, the winter and summer journey." Quraysh are the descendants of Al-Nadr ibn Kinana, named after the small fish: a large creature in the sea that plays with ships and cannot be endured except by fire. And it is narrated from Muawiyah that he asked Ibn Abbas, may Allah be pleased with them: Why was Quraysh named? He said: After a creature in the sea that eats and is not eaten, and rises and is not risen above. And he recited:

"And Quraysh is the one that inhabits the sea... thus Quraysh was named Quraysh."

"It eats the good and the bad and leaves... a day for the one with wings and feathers."

Thus in the book Quraysh attained... they devour the land like a beast.

And they will have a prophet at the end of time... who will increase killing among them and the slain.

He will fill the earth with horses and men... gathering them like a herd.

Let it be followed. And Quraysh: a diminutive of Qurash. Ibn Abbas said: It is the name of a creature in the sea that eats but is not eaten. So it was made small and named after Al-Nadr ibn Kinanah, then named after his children. The narrators agree that it is the name of Fahar ibn Malik ibn Al-Nadr, and the Rawaafid said: It is the name of Qusayy ibn Kilab. They used this to deny the Imamate of Abu Bakr and Umar because they are not Quraysh, as they meet with him ﷺ after Qusayy, and the Imamate is from Quraysh. Quraysh is the subject, and the sentence that follows is an independent clause clarifying it, and by it, the news is named, meaning: because of it, this tribe was named Quraysh that eats, meaning the maritime Quraysh. This is supported by what was narrated before this verse, which is:

"You were granted dominance in the depths of the sea... over all the seas, armies... that eat."

And it is possible that it is the small one. And the thin is the evil. And the fat, the good, and the one with wings, is a metaphor for the bird. Or a metaphor for wealth, and it is emphasized that it does not remain nor leave anything from what it catches by saying: It does not leave the feathers of the one with wings. And it is narrated "in it" instead of "one day," meaning the maritime Quraysh. And thus: it is a reference to the state of the sea creature, or to what he said. And the book: the Torah or the Gospel.

Or the books of history. And Quraysh here: the tribe, and it is narrated:

"Thus in the land is the tribe of Quraysh... they take the wealth of the land..."

Meaning: they take its money. And the kashish originally: the quiet sound, meaning: eating easily, without intimidation or fear, so it is a metaphor, and the Prophet Muhammad ﷺ. And his scratching is a scratch. And the khamush: the scratches. And the khaylah: the distant shadow.

And the horses: the horsemen. And the men: those who walk on their feet. And they are gathered: a description of the men, and it is far from returning to Quraysh, and the kamish: the swift. And the joined: the cutter, meaning: they gather it quickly, but what is meant by the khamush here: the wounds.

And the diminutive is for glorification. And it was said: from the Qurash which is the gain: because they were gainers with their trades and their journeys in the lands. The term 'Iylaaf' was released and then replaced by the restricted by the two journeys, magnifying the matter of the 'Iylaaf', and reminding of the great blessing in it, and the journey was appointed with their 'Iylaaf' as a direct object, just as 'orphan' was appointed with 'feeding'. And he meant the journeys of winter and summer, so he singled out for the security of the clothing, like his saying.

"Eat in some of your bellies...." [[His saying "Eat in some of your bellies" continues: "so that you may be righteous" and the explanation of this evidence was previously mentioned in the first part, page 479, so refer to it if you wish, may Allah correct it. (A)]] ..

And it was read: 'journey', with a dammah: and it is the direction to which one travels: and the indefiniteness in 'hunger' and 'fear' is for their intensity, meaning: He fed them with the two journeys from the severe hunger they were in before them, and He made them safe from the great fear, which is the fear of the companions of the elephant, or the fear of being snatched in their land and their companions. And it was said: they had been afflicted with hardship until they ate carcasses and burnt bones, and He made them safe from the fear of leprosy so that it does not afflict them in their land. And it was said that all of this was by the supplication of Ibrahim, peace be upon him. And among the innovations of the interpretations: And He made them safe from fear, that the caliphate may not be in others. And it was read: from fear, with the nun being concealed.

From the Messenger of Allah ﷺ: "Whoever recites the Surah of the 'Iylaaf of Quraysh, Allah grants him ten good deeds for every person who circumambulated the Kaaba and performed i'tikaf there." [[Narrated by Al-Thalabi, Al-Wahidi, and Ibn Mardawayh with the chain to Abu ibn Ka'b.]]