In the name of Allah, the Compassionate, the Merciful.
Surah Introduction by
Abul 'Ala Maududi
Name
The Surah takes its name from the word nasr
occurring in the first verse.
Period of Revelation
Hadrat Abdullah bin Abbas (R.A) states that this is the
last Surah of the Quran to be revealed, i.e. no complete Surah
was sent down to the Holy Prophet after it. (Muslim Nasai,
Tabarani, Ibn Abi Shaibah, Ibn Marduyah). According to Hadrat
Abdullah bin Umar, (R.A) this Surah was sent down on the occasion
of the Farewell Pilgrimage in the middle of the Tashriq Days at
Mina, and after it the Holy Prophet rode his she camel and gave
his well known Sermon. (Tirmidhi, Bazzar, Baihaqi, Ibn Abi
Shaibah, Abd bin Humaid, Abn Yala, Ibn Marduyah). Baihaqi in
Kilab al-Hajj has related from the tradition of Hadrat Sarra bint-Nabhan
(R.A) the Sermon which the Holy Prophet gave on this occasion.
She says: "At the Farewell Pilgrimage I heard the Holy
Prophet say: O people, do you know what day it is? They said:
Allah and His Messenger have the best knowledge. He said: This is
the middle day of the Tashriq Days. Then he said: Do you know
what place it is?They said: Allah and His Messenger have the best
knowledge. He said: This is Masharil-Haram. Then he said: I do
not know, I might not meet you here again. Beware, your bloods
and your honours are forbidden, until you appear before your
Lord, and He questions you about your deeds. Listen: let the one
who is near convey it to him who is far away. Listen: have I
conveyed the message to you? Then, when we returned to Madinah,
the Holy Prophet passed away not many days after that."
If both these traditions are read together, it appears that there
was an interval of three months and some days between the
revelation of Surah An-Nasr and the Holy Prophet's death, for
historically the same was the interval between the Farewell
Pilgrimage and the passing away of the Holy Prophet.
Ibn Abbas (R.A) says that when this Surah was revealed, the Holy
Prophet said that he had been informed of his death and his time
had approached. (Musnad Ahmad, Ibn Jarir, Ibn al-Mundhir, Ibn
Marduyah). In the other traditions related from Hadrat Abdullah
bin Abbas, (R.A) it has been stated that at the revelation of
this Surah the Holy Prophet understood that he had been informed
of his departure from the worId.(Musnad Ahmad, Ibn Jarir,
Tabarani, Nasai, Ibn Abi Hatim, Ibn Marduyah).
Mother of the Believers, Hadrat Umm Habibah, (R.A) says that when
this Surah was revealed the Holy Prophet said that he would leave
the world that year. Hearing this Hadrat Fatimah (R.A) wept.
Thereat he said: "From among my family you will be the first
to join me." Hearing this she laughed. (Ibn Abi Hatim, Ibn
Marduyah). A tradition containing almost the same theme has been
related by Baihaqi from Ibn Abbas.
Ibn Abbas (R.A) says: "Hadrat Umar (R.A) used to invite me
to sit in his assembly along with some of the important elderly
Companions who had fought at Badr. This was not liked by some of them. They complained
that they also had sons who were like the boy. Why then was he in
particular invited to sit in the assembly? (Imam Bukhari and Ibn
Jarir have pointed out that such a thing was said by Hadrat Abdur
Rahman bin Auf). Hadrat Umar (R.A) said that the boy enjoyed the
position and distinction because of his knowledge. Then one day
he invited the Companions of Badr and called me also to sit with
them. I understood that he had invited me to the assembly to
prove his contention. During the conversation Hadrat Umar (R.A)
asked the Companions of Badr: "What do you say about Idha
jaa nasrullahi wal-fath?" Some said: "In it we have
been enjoined to praise Allah and ask for His forgiveness when
His succour comes and we attain victory." Some others said
that it implied the conquest of cities and forts. Some kept quiet.
Then Hadrat Umar said: "Ibn Abbas, do you also say the same?"
I said no. He asked: "What then is your view?" I
submitted that it implied the last hour of Allah's Messenger (upon
whom be peace); in it he was informed `that when Allah's succour
came and victory was attained, it would be a sign that his hour
had come; therefore, he, should praise Allah and ask for His
forgiveness. Thereat Hadrat Umar said "I know nought but
what you have said." In another tradition there is the
addition that, Hadrat Umar (R.A) said to the Companions: "How
can you blame me when you yourselves have seen why I invite this
boy to join the assembly?" (Bukhari, Musnad Ahmad, Tirmidhi,
Ibn Jarir, Ibn Marduyah, Baghawi, Baihaqi, Ibn al-Mundhir).
Theme and Subject Matter
As is shown by the above traditions, Allah in this Surah
had informed His Messenger (upon whom be peace) that when Islam
attained complete victory in Arabia and the people started
entering Allah's religion in great numbers, it would mean that
the mission for which he had been sent to the world, had been
fulfilled. Then, he was enjoined to busy himself in praising and
glorifying Allah by Whose bounty he had been able to accomplish
such a great task, and should implore Him to forgive whatever
failings and frailties he might have shown in the performance of
the service. Here, by a little consideration one can easily see
the great difference that there is between a Prophet and a common
worldly leader. If a worldly leader in his own lifetime is able
to bring about a revolution, which has the aim and objective of
his struggle, this would be an occasion for exultation for him.
But here we witness quite another phenomenon. The Messenger of
Allah in a brief space of 23 years revolutionized an entire
nation as regards its beliefs, thoughts, customs, morals,
civilization, ways of living, economy, politics and fighting
ability, and raising it from ignorance and barbarism enabled it
to conquer the world and become leader of nations; yet when he
had accomplished this unique task, he was not enjoined to
celebrate it but to glorify and praise Allah and to pray for His
forgiveness, and he busied himself humbly the implementation of
that command.
Hadrat Aishah (R.A) says: "The Holy Messenger (upon whom be
peace) often used to recite Subhanak-Allahumma wa bi-hamdika
astaghfiruka wa atubu ilaika (according to some other traditions,
Subhan Allahi wa bi hamdi-hi as-taghfirullaha wa atubu ilaihi)
before his death. I asked: O Messenger of Allah, what are these
words that you have started reciting now? He replied: A sign has
been appointed for me so that when I see it, I should recite
these words, and it is: Idha jaa nasrullahi wal-fathu." (Musnad
Ahmad, Muslim, Ibn Jarir, Ibn al-Mundhir, Ibn Marduyah). In some
other traditions on the same subject Hadrat Aishah has reported
that the Holy Prophet often recited the following words in his
ruku and sajdah: Subhanak-Allahumma wa-bi hamdika, Allahumma-aghfirli.
This was the interpretation of the Quran (i.e. of Surah An-Nasr)
that he had made.(Bukhari, Muslim Abu Daud, Nasai, Ibn Majah, Ibn
Jarir).
Hadrat Urnm Salamah says that the Holy Prophet (upon whom be
peace) during his last days very often recited the following
words sitting and standing, going out of the house and coming
back to it: Subhan Allahi wa-bi hamdi-hi. I one day asked: "Why
do you recite these words so often? O Messenger of Allah".
He replied: I have been enjoined to do so. Then he recited this
Surah. (Ibn Jarir).
According to Hadrat Abdullah bin Masud, when this Surah was
revealed, the Messenger of Allah (upon whom be peace) frequently
began to recite the words Subhanak-Allahumma wa bi-hamdika,
Allahumm-aghfirli, subhanaka Rabbana wa bi-hamdika, Allahumm-aghfirli,
innaka anta at-Tawwab al-Ghafur.(Ibn Jarir, Musnad Ahmad, Ibn Abi
Hatim).
Ibn Abbas (R.A) has stated that after the revelation of this
Surah the Holy Messenger (upon whom be peace) began to labour so
intensively and devotedly hard for the Hereafter as he had never
done before.
Section1
1. When there come the succour of Allah and victory
579.
2. and thou finds the mankind entering the religion of allah 580 in crowds 581.
3. then hallow the praise of thy Lord, and ask forgiveness of
Allah 582. Verily He is ever
Relenting.
578: The chapter is only Madinian in the sense that it was
revealed during the Madinian period of the Prophet's life. It was
actually revealed at, or near, Makka when the Prophet (peace be
on him) was there on the occasion of his farewell pilgrimage.
579: (causing thee to prevail over thy enemies and to enter the
city of Makka in triumph, O Prophet!) Only too often, in this
world, success is the criterion of right and truth. It is no
wonder then that after the ascendancy of Islam was assured the
Arabs who had hitherto held aloof, 'now hastened to give in their
allegiance to the new religion,' (Arnold,
Preaching of Islam, p. 38). 'Delegations flocked from near
and far to offer allegiance to the prince-prophet...Tribes and
districts which had sent no representatives before, sent them now.
They came from distant 'Uman, Hadramout and al-Yemen. The Tayyi'
sent deputies and so did the Hamdan and Kindah. Arabia, which had
hitherto never bowed to the will of one man, seemed now inclined
to be dominated by Muhammad (peace be on him) and be incorporated
into his new scheme. Its heathenism was yielding to a nobler
faith and a higher morality.' (Hitti, op. cit, p.
11)
580: A detractor, not an admirer, of the
holy Prophet and his teachings thus sums up the chief
characteristics of the religion of God:- One characteristic is
its uncompromising monotheism ; its simple enthusiastic faith in
the rule and fatherhood of God and its freedom from theological
complications. Another is its complete detachment from the
sacrificial priest and the temple. It is an entirely prophetic
religion, proof against any possibility of relapse towards blood
sacrifices. In the Quran the limited and ceremonial nature of the
pilgrimage to Mecca is stated beyond the possibility of dispute,
and every precaution was taken by Muhammad (peace be on him) to
prevent the deification of himself after his death. And a third
element of strength lay in the insistence of Islam upon the
perfect brotherood and equality before God of all believers,
whatever their colour, origion or status.' (Wells,
Short History of the World, p. 165). To us,
in the fourteenth century of the Hijri era, the doctrine of
monotheism might well look almost as a truism, but in the pagan
world of the sixth century of the Christian era it had all the
elements of shocking and rebellious innovation. To preach such a
moral doctrine to a world such as that in which the Prophet (peace
be on him) lived, required a rare amount of courage and heroism.
It was a work in which success was impossible without Divine help
and support. That it succeeded and succeeded so well, is in
itself a convincing proof its Divine origin.
581: The almost instantaneous expansion of Islam is one of the
stupendous miracles still baffling the intellect of many a
student of history. Gibbon refers to it as 'one of the most
memorable revolutions which have impressed a new and lasting
character on the nations of the globe.' (GRE. V. p. 311). And
says a modern rationalist : 'The expansion of islam is the most
miraculous of all miracles. The Roman Empire of Augustus, as
later enlarged by the valiant Trojan, was the result of great and
glorious victories, won over a period of seven hundered years.
Still it had not attained the proportions of the Arabian empire
established in less than a century.'
582: The verse gave a clear hint to the Prophet (peace be on him)
of the approach of his death, as it announced that his work of
preaching had been finished.
Qura'nic Recitation: Shaikh Al-Sudays
Maulana Zafar Qasmi Shaikh Khalil al-Husari
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