إِۦلَٰفِهِمْ

Appears 1 times in Quran

Word Details

إِۦلَٰفِهِمْ

Meanings

them attached

📖 Lane's Lexicon (Root: الف)

[1] أَلِفَهُ , (T, S, M, Msb, K,) aor. يَأْلَفُ , (S, Msb, K,) inf. n. إِلُفٌ (S, M, Msb, K) and أَلْفٌ (K) and إِلَافٌ and وِلَافٌ, which is anomalous, and أَلَفَانٌ, (M, TA,) He kept, or clave, to it; (A'Obeyd, T, M, Msb, * TA;) namely, a thing, (A'Obeyd, T, M, TA,) or a place; (S, Msb, TA;) as also أَلَفَهُ, aor. يَأْلِفُ ; (TA;) and ↓ آلفهُ, (A'Obeyd, T, S, M, Msb,) aor. يُؤْلِفُ (S, TA,) inf. n. إِيلَافٌ; (S, Msb, TA;) and ↓ آلفهُ, aor. يُؤَالِفُ, inf. n. مُؤَالَفَةٌ and إِلَافٌ: (S, Msb, TA:) [he frequented it, or resorted to it habitually; namely, a place:] he became familiar with it; or accustomed, or habituated, to it; namely, a thing: (AZ, T:) he became familiar, sociable, companionable, friendly, or amicable, with him: (AZ, T, Msb:) he loved, or affected, him; liked, approved, or took pleasure in, him. (Msb.) You say, أَلِفَتِ الطَّيْرُ الحَرَمَ [The birds kept to the sacred territory], and البُيُوتَ [the houses]: and آلَفَتِ ↓ الظِّبَآءُ الرَّمْلَ The gazelles kept to the sands. (T.) ― 2-b2- There are three manners of reading the passage in the Kur [evi. 1 and 2], لِإِيلَافِ ↓ قُرَيْشٍ إِيلَافِهِمْ رِحْلَةَ الشِّتَآءِ وَالصَّيْفِ; the second and third being لِإِلَافِ and لِإِلْفِ; the first and second of which have been adopted; (Aboo-Is-hák, T, TA;) and the third also; this being the reading of the Prophet [himself]: (TA:) [accord. to all these readings, the passage may be rendered, For the keeping of Kureysh, for their keeping to the journey of the winter and of the summer, or spring; the chapter going on to say, for this reason "let them worship the Lord of this House," &c. : or] the second and third readings are from أَلِفَ, aor. يَأْلَفُ; [and accord. to these readings, the passage may be rendered as above;] but accord. to the first reading, the meaning is, for the preparing and fitting out [&c.; i. e., preparing and fitting out men and beasts in the journey of the winter &c.]: so says IAmb; and Fr explains in the same manner the third reading: but IAar says that, accord. to this reading, the meaning is, the protecting [&c.]: he says that the persons who protected were four brothers, Háshim and 'Abd-Shems and El-Muttalib and Nowfal, the sons of 'Abd-Menáf: these gave protection to Kureysh in their procuring of corn: (T:) Háshim obtained a grant of security from the king of the Greeks, and Nowfal from Kisrà, and 'Abd-Shems from the Nejáshee, and ElMuttalib from the kings of Himyer; and the merchants of Kureysh used to go to and from the great towns of these kings with the grants of security of these brothers, and none opposed them: Háshim used to give protection (يُؤْلِفُ [in the copies of the K يُؤَلِّفُ]) [to those journeying] to Syria, and 'Abd-Shems to Abyssinia, and El-Muttalib to El-Yemen, and Nowfal to Persia: (T, K: *) or ↓ إِيلَاف in the Kur signifies a covenant, or an obligation; and what resembles permission, (إِجَازَة, as in some copies of the K and in the TA,) or protection, (إِجَارَة, as in the CK,) with an obligation involving responsibility for safety; first obtained by Háshim, from the kings of Syria; (K, * TA;) and the explanation is, that Kureysh were dwelling in the sacred territory, (K,) having neither seed-produce nor udders [to yield them milk], (TA,) secure in the procuring of their provisions from other parts, and in their changes of place, in winter and summer, or spring; the people around them having their property seized; whereas, when any cause of mischief occurred to them, they said, "We are people of the sacred territory," and then no one opposed them: (K:) so in the O: (TA:) or the ل is to denote wonder; and the meaning is, wonder ye at the ايلاف of Kureysh [&c.]: (K:) some say that the meaning is connected with what follows; i. e., let them worship the Lord of this House for the ايلاف [&c., agreeably with the first explanation which we have given]: others, that it is connected with what precedes; as J says; (TA;) the meaning being, I have destroyed the masters of the elephant to make Kureysh remain at Mekkeh, and for their uniting the journey of the winter and of the summer, or spring; that when they finished one, they should commence the other; (T, S;) and this is like the saying, ضَرَبْتُهُ لِكَذَا لِكَذَا, with suppression of the [conjunctive] و: (S:) but Ibn-'Arafeh disapproves of this, for two reasons: first, because the phrase "In the name of God" &c. occurs between the two chapters: [Bd, however, mentions that in Ubeí's copy, the two compose one chapter:] secondly, because ايلاف signifies the covenants, or obligations, which they obtained when they went forth on mercantile expeditions, and whereby they became secure. (TA.) ↓ إِلَافٌ [in like manner] signifies A writing of security, written by the king for people, that they may be secure in his territory: and is used by Musáwir Ibn-Hind in the sense of اِيتِلَافٌ [as is also إِلْفٌ,] when he says, in satirizing Benoo-Asad, زَعَمْتُمْ أَنَّ إِخْوَتَكُمْ قُرَيْشٌ لَهُمْ إِلْفٌ وَلَيْسَ لَكُمْ إِلَافُ meaning Ye asserted [that your brothers are Kureysh; i. e.,] that ye are like Kureysh: but how should ye be like them? for they have [an alliance whereby they are protected in] the trade of El-Yemen and Syria; and ye have not that [alliance]. (Ham p. 636.) [Hence,] إِلَافُ ٱللّٰهِ [a phrase used in the manner of an oath,] accord. to some, signifies The safeguard, or protection, of God: or, accord. to others, an honourable station from God. (TA.) ＝ 1-A2- أَلَفَهُ, aor. يَأْلِفُ , He gave him a thousand; (S, K) of articles of property, and of camels. (TA.)

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Script

uthmani

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العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 1 verses containing "إِۦلَٰفِهِمْ".

106:3

إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ

English - Hazrat Molavi Sher Ali ^ra

His making them attached to their journey in winter and summer —

English - Five Volume Translation

His making them attached to their journey in winter and summer—[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.

English - Five Volume Commentary ^*

4847

Commentary:

إِۦلَٰفِهِمْ