Al-Quraysh – Verse 2 – The Ocean of the Quran

إيلافِهِم رِحلَةَ الشِّتاءِ وَالصَّيفِ

Their solidarity during the winter and summer journeys.

EXEGESIS

Riḥlah (journey) is from raḥl. On a journey, two bags were placed on a horse or camel, one on each side. Each one of these is called raḥl, and these were used to carry provisions for the journey.^{‎[1]Fayyumi, p. 222; Raghib, p. 347.} Based on this, riḥlah is a journey that is not short, but rather a long journey for which the traveller would require supplies and provisions on the way.^{‎[2]Tahqiq, 4/93; Jawādī Āmolī, Tasnīm: See footnotes for URL.}

EXPOSITION

The Quraysh would travel for business purposes with trade caravans to Yemen in winter and to Syria in summer.^{‎[3]Jawādī Āmolī, Tasnīm: See footnotes for URL.} One of the reasons for these trade expeditions was the landscape of Mecca; being a dry and low-lying valley it was very difficult to grow crops within Mecca itself, and so the inhabitants would rely heavily on trade with other cities in order to procure the provisions they required.^{‎[4]Amthal, 20/479; Mizan, 20/366.}

However, due to the long distance between Mecca and each of the two aforementioned locations, the Quraysh tribe was in need of security that ensured the protection of their goods as well as themselves from bandits and highway robbers on their routes. Furthermore, it was necessary for Mecca itself, being a centre of trade, to also be safeguarded from such threats.^{‎[5]Jawādī Āmolī, Tasnīm: See footnotes for URL.}

By the mercy of God, this protection and solidarity was granted to the inhabitants of Mecca through the presence of the Kaaba in their city; others would respect and honour the Meccans due to the sanctity of the Kaaba, which not only prevented them from attacking or pillaging the city, but also served as a deterrent from any potential ambushes on the trade caravans during their journeys to and from Mecca.^{‎[6]Mizan, 20/366; Tabrisi, 10/830.}

Another explanation for this solidarity is that it resulted from a pact of non-hostility initiated by Hāshim, the great-grandfather of Prophet Muhammad (s), between the Quraysh and the Byzantine, Roman, and Persian empires, as well as with Yemen and the leaders of numerous tribes on their trade routes for their safe passage on their trade journeys through these territories.^{‎[7]Muhammad ibn Ḥabīb al-Baghdādī, al-Munammaq fī Akhbār Quraysh: See footnotes for URL.} It was only because of God’s grace and mercy that these agreements came about, and it was God’s act of destroying Abrahah and his army of elephants that allowed these pacts to continue.

INSIGHTS FROM HADITH

It has been narrated from Prophet Muhammad (s): ‘No wealth has benefitted me as the wealth of Khadijah has benefitted me.’^{‎[8]Burhan, 2/671.}

Note: The main source of Lady Khadijah’s wealth was these trade journeys, one of which was led by Prophet Muhammad (s) himself.^{‎[9]Ibn Hishām, al-Sīrah al-Nabawiyyah, 1/188.} The narration above continues with a report from the companions stating that many of the trade caravans of the Quraysh in winter and summer belonged to Lady Khadijah, who was the richest from among them, and Prophet Muhammad (s) would utilise this wealth as he wished (for the sake of Islam) during her lifetime; he and his progeny then inherited this wealth after she passed away.

REVIEW OF TAFSĪR LITERATURE

The most common opinion is that the two main business journeys of the Quraysh during the year were to Yemen in winter due to its warmer climate, and to Syria in summer due to its cooler temperatures compared to Mecca. However, other opinions state that both journeys were to Syria.^{‎[10] Tabrisi, 10/829.}

It has been narrated in Tafsīr al-Qummī regarding this surah: ‘It was revealed about the Quraysh because their sustenance depended on the two journeys: a journey in winter to Yemen and a journey in summer to Syria. They used to take leather and clothes with them from Mecca, as well as that which they could find near the sea in terms of pepper and other spices, and sell these in Syria in return for robes, drapes, and grain.’ It goes on to state: ‘Then, when God raised His Prophet, they became independent [of these journeys] because the people would come to visit the Messenger of God and perform the pilgrimage of the Kaaba. So God said, Let them worship the Lord of this house, who has fed them [and saved them] from hunger (verses 3-4) so they do not need to go to Syria, And secured them from fear (verse 4), meaning fear of the route.’^{‎[11] Qummi, 2/444.}

[1] Fayyumi, p. 222; Raghib, p. 347.
[2] Tahqiq, 4/93; Jawādī Āmolī, Tasnīm: 
http://javadi.esra.ir/-/%D8%AA%D9%81%D8%B3%DB%8C%D8%B1-%D8%B3%D9%88%D8%B1%D9%87-%D9%82%D8%B1%DB%8C%D8%B4-1399-01-19.
[3] Jawādī Āmolī, Tasnīm: 
http://javadi.esra.ir/-/%D8%AA%D9%81%D8%B3%DB%8C%D8%B1-%D8%B3%D9%88%D8%B1%D9%87-%D9%82%D8%B1%DB%8C%D8%B4-1399-01-19.
[4] Amthal, 20/479; Mizan, 20/366.
[5] Jawādī Āmolī, Tasnīm: 
http://javadi.esra.ir/-/%D8%AA%D9%81%D8%B3%DB%8C%D8%B1-%D8%B3%D9%88%D8%B1%D9%87-%D9%82%D8%B1%DB%8C%D8%B4-1399-01-19.
[6] Mizan, 20/366; Tabrisi, 10/830.
[7] Muhammad ibn Ḥabīb al-Baghdādī, al-Munammaq fī Akhbār Quraysh: 
https://raseef22.net/article/117445-%D8%A5%D9%8A%D9%84%D8%A7%D9%81-%D9%82%D8%B1%D9%8A%D8%B4%D8%8C-%D8%A7%D9%84%D8%A7%D8%AA%D9%81%D8%A7%D9%82%D9%8A%D8%A9-%D8%A7%D9%84%D8%AA%D9%8A-%D8%BA%D9%8A%D9%91%D8%B1%D8%AA-%D8%AE%D8%B1%D9%8A%D8%B7; 
https://manthoor.com/%D9%85%D8%B9%D9%86%D9%89-%D8%A5%D9%8A%D9%84%D8%A7%D9%81-%D9%82%D8%B1%D9%8A%D8%B4/
[8] Burhan, 2/671.
[9] Ibn Hishām, al-Sīrah al-Nabawiyyah, 1/188.
[10] Tabrisi, 10/829.
[11] Qummi, 2/444.