Surah An-Nasr (The Succor)

1

It is a Medinan Surah consisting of three verses.

(Note: The original text provided is very brief, only containing the Surah title, its classification (Medinan), verse count, and the first verse itself. The translation reflects this structure.)

An-Nasr (Victory): (1) When the Victory of Allah Comes...

There are several subtle points in the verse:

First Point: Since Allah promised the Prophet Muhammad (peace be upon him) great nurturing with His words, "And your Lord will give you, and you will be satisfied" (Ad-Duha 93:5) and "Indeed, We have granted you Al-Kawthar" (Al-Kawthar 108:1), his affair naturally increased daily. It is as if Allah said: "O Muhammad, do not let your heart be constricted. Were you not aided by the birds (Ababil) when you were not yet sent as a messenger? In the beginning of the message, I increased [My support] by making the birds angels. Is it not sufficient for you that 'Your Lord should aid you with five thousand angels sent down' (Al 'Imran 3:124)? Now, I increase [My support] further by saying that I Myself will be your helper: 'When the victory of Allah comes.'"

The Prophet then asked: "My God, the blessing is only complete when the land of my birth and dwelling is opened for me." Allah replied: 'And the Conquest (Al-Fath).'" The Prophet then asked: "My God, but when the people leave [their error], what pleasure is there in that?" Allah replied: 'And you see the people entering the religion of Allah in crowds.'"

Then, as if Allah said: "Do you know, O Muhammad, by what cause you received these three honors? You received them only because you said in the preceding Surah: 'Say, O disbelievers, I do not worship what you worship' (Al-Kafirun 109:1)." This encompasses three matters:

1. You supported Me with your tongue, and the recompense was: 'When the victory of Allah comes.'
2. You conquered the heart of Mecca with the army of monotheism, so We gave you the Conquest of Mecca, which is meant by 'And the Conquest.'
3. You brought your flock and limbs into obedience and servitude to Me, so I also bring My servants into your obedience, which is meant by 'And you see the people entering the religion of Allah in crowds.'

After you have received these three robes (of honor), send back to My Presence three types of servitude as gifts—"Exchange gifts, and you will love one another." If I grant you victory, then glorify (Tasbih); if Mecca is conquered for you, then praise (Tahmid); and if they submit, then seek forgiveness (Istighfar).

• Tasbih is placed opposite 'Victory of Allah' because Tasbih is declaring Allah free from resemblance to created things. This means: You witness that He granted you victory, so beware of thinking that He only helped you because you deserved it; rather, believe that He is exalted above any need for anything from creation.
• Tahmid is placed opposite the Conquest of Mecca, because blessings cannot be met except with praise.
• Istighfar is placed opposite the entry of people into the religion, which is meant by 'And seek forgiveness for your sin and for the believing men and believing women' (Muhammad 47:19). This is because the abundance of followers can occupy the heart with the pleasure of status and acceptance. So, seek forgiveness for this measure of your sin, and seek forgiveness for their sins, because the more numerous they are, the more numerous their sins, and thus their need for your seeking forgiveness is greater.

Second Point: When the Prophet disavowed disbelief and confronted them harshly with 'Then those are the disbelievers' (Al-Kafirun 109:4), it is as if he feared some people, so he softened that harshness by saying: 'To you is your religion, and to me is my religion' (Al-Kafirun 109:6). It was said: "O Muhammad, do not fear. I will not go to you with victory; rather, I will bring victory to you: 'When the victory of Allah comes.'" This is analogous to: "The Earth was folded up," meaning, do not travel to the Earth; rather, the Earth comes to you. If you become weary of staying and wish to travel, then one like you does not travel except to the distance of "two bow lengths" (i.e., the highest station): 'Exalted is He who took His Servant by night' (Al-Isra 17:1).

Moreover, I will elevate the poor of your nation above their rich, and I will command the rich to offer sacrifices to use as mounts. If the poor person remains without a mount, I will drive Paradise toward him: 'And Paradise will be brought near for the righteous' (Qaf 50:31).

Third Point: It is as if Allah said: "O Muhammad, the distress of this world does not clear, nor do its trials and its pleasures endure. You rejoiced in Al-Kawthar, so bear the hardship of the foolishness of the ignorant who said, 'Worship our gods so that we may worship your God.' When you disavowed them and your heart became constricted because of them, He said: 'Rejoice, for the victory of Allah has come.' When you were cheered, He said: 'Departure, departure!' Did you not know that after perfection, there must be removal? So seek forgiveness. O human being, do not grieve over the hunger of spring, for the abundance of autumn follows it. Do not rejoice in the abundance of autumn, for the desolation of winter follows it. Thus, for one whose prosperity is complete, nothing remains but change, and when his affair is complete, its deficiency approaches. 'Expect removal when it is said, "It is complete."'"

Why did Allah do this? He said: "So that We do not place your heart upon this world, but that you remain perpetually on the wing of departure and travel."

Fourth Point: When Allah said at the end of the preceding Surah: 'To you is your religion, and to me is my religion,' it is as if the Prophet asked: "What is my recompense?" Allah replied: 'The victory of Allah.' The Prophet then asked: "What is the recompense for my uncle when he invited me to worship idols?" Allah replied: 'Perish the hands of Abu Lahab' (Al-Masad 111:1).

If it is asked why the promise (reward) was mentioned before the threat (punishment), the answers are:

1. Because His Mercy preceded His Wrath.
2. So that the genre connects with the genre. He said, 'And to me is my religion,' which implies victory, just as He said, 'On the Day when some faces will be whitened and some faces will be blackened. As for those whose faces will be blackened...' (Al 'Imran 3:106).
3. Fulfilling the promise is more important in generosity than fulfilling the retribution. Reflect upon these congruities between these Surahs, even though this Surah was revealed late in Medina, and that Surah (Al-Kafirun) was revealed early in Mecca, to show that the arrangement of these Surahs is from Allah and by His command.

Fifth Point: In the preceding Surah, no Divine Name was mentioned; rather, He said mā (what you worship), as if to say: "Do not mention the Name of Allah so that they do not treat it lightly, increasing their punishment." In this Surah, the greatest of His Names is mentioned because it was revealed to the beloved ones so that their reward for reciting it would be greater. It is as if Allah said: "Do not mention My Name with the disbelievers so they do not insult it, but mention it with the beloved ones so they honor it."

Sixth Point: Grammarians state that the imperative verb (Sabbiḥ) is in the accusative case, meaning: "So glorify with the praise of your Lord when the victory of Allah comes." It is as if Allah is saying: "I made the time a vessel for what you desire—victory, conquest, and triumph—and I filled that vessel with these things and sent it to you. Do not return it empty to Me, but fill it with servitude so that the meaning of 'Exchange gifts, and you will love one another' is realized."

It is as if the Prophet Muhammad (PBUH) asked: "With what shall I fill the vessel of Your gift, while I am poor?" Allah means: "If you find nothing else, then at least move your tongue with Tasbih, Tahmid, and Istighfar." When the Prophet did this, the meaning of exchange was achieved, and consequently, love was achieved. This is why Muhammad is the beloved of Allah.

Seventh Point: It is as if Allah is saying: "When victory, conquest, and the entry of people into your religion come to you, then occupy yourself with Tasbih, Tahmid, and Istighfar, for I said: 'If you are grateful, I will surely increase you [in favor]' (Ibrahim 14:7). Thus, your engagement in these acts of worship will be a cause for the increase of your ranks in this world and the Hereafter, and you will continue to ascend until the promise 'Indeed, We have granted you Al-Kawthar' is fulfilled."

Eighth Point: Faith is only perfected by two things: negation and affirmation, and disavowal and allegiance.

• Negation and disavowal are in 'I do not worship what you worship.'
• Affirmation and allegiance are in 'When the victory of Allah comes.'

These are the general aspects related to this Surah.

Know that there are secrets in the verse, which can only be explained through questions and answers.

First Question: What is the difference between An-Naṣr (Victory) and Al-Fath (Conquest) that Al-Fath is mentioned subsequent to An-Naṣr?

Answer: There are several views:

1. An-Naṣr is assistance in achieving the desired goal, while Al-Fath is the achievement of that goal itself. Victory is like the cause, and Conquest is the effect, which is why Victory is mentioned first, followed by Conquest.
2. An-Naṣr could mean the perfection of religion, and Al-Fath could mean worldly acceptance, which completes the blessing, similar to the verse: 'Today I have perfected for you your religion and completed My favor upon you' (Al-Ma'idah 5:3).
3. An-Naṣr is triumph in this world over desires, and Al-Fath is the opening of Paradise, as in 'And the gates will be opened for it' (An-Naba' 78:19). The clearest view regarding An-Naṣr is the overcoming of Quraysh or all of the Arabs.

Second Question: The Messenger of Allah (PBUH) was always supported by proofs and miracles. Why is the word Naṣr (Victory) specified for the Conquest of Mecca?

Answer: There are two aspects:

1. This Naṣr refers to victory that aligns with natural disposition (i.e., military triumph). The absolute term Naṣr is used to denote this specific victory because of its immense significance in the hearts of the people of this world, making everything before it seem non-existent—just as the rewardee in Paradise will imagine they never tasted any pleasure before entering. This is alluded to by the verse: 'And they were shaken until the Messenger and those who believed with him said, "When is the victory of Allah?"' (Al-Baqarah 2:214).
2. Perhaps it refers to the victory of Allah in worldly matters, which He decreed for His Prophets, like 'Indeed, the term of Allah, when it comes, cannot be delayed' (Al-'Araf 7:4).

Third Question: Victory can only come from Allah, as He says: 'And victory is not but from Allah' (Al-Baqarah 2:214). So, what is the benefit of this specification, saying 'Victory of Allah'?

Answer: It means a victory that is uniquely befitting of Allah, or one that only Allah can perform, or one that only befits His wisdom. It is like saying, "This is Zayd's craft," if Zayd is famous for mastering that craft, to magnify the status of that craft. Or, it is 'Victory of Allah' because it is an answer to their supplication: 'When is the victory of Allah?' So He says, "This is what you asked for."

Fourth Question: Describing victory as "coming" (jā’) is metaphorical; the reality is that the victory of Allah occurred. What is the benefit of abandoning the literal meaning for the metaphor?

Answer: There are indications:

1. Matters are tied to their appointed times. Allah has destined specific causes and predetermined times for every event, where precedence, delay, change, or alteration is impossible. When that time arrives, that effect arrives with it, as alluded to by: 'And there is not a thing except that with Us are its treasuries, and We do not send it down except according to a known measure' (Al-Hijr 15:21).
2. The wording suggests that the victory was longing for the Prophet (PBUH). Since that victory was promised to him, the prerequisite was present, but the effect was delayed due to the absence of a condition. It was like a suspended heavy object whose weight demands descent, but a bond prevents it; the heavy object yearns for descent. Similarly, the victory yearned for the Prophet (PBUH).
3. The realm of non-existence is an endless realm of darkness, but at its depth is the spring of Generosity and Mercy—the spring of Allah's generosity and creation. The seas of generosity and light branched out and began to flow, and their flow necessitates reaching a specific place and time constantly. The seas of Allah's mercy and victory had been flowing since eternity. It is as if it was said: "O Muhammad, their arrival to you is near. When the waves of this sea reach you, occupy yourself with Tasbih, Tahmid, and Istighfar." These three are the ark that allows salvation from the seas of Lordship. This is why when your father Noah rode the sea of might and arrogance, he sought help with: 'In the name of Allah is its course and its mooring' (Hud 11:41).

Fifth Question: There is no doubt that those who helped the Messenger of Allah (PBUH) conquer Mecca were the Companions (Muhajirun and Ansar). Yet, their support for the Messenger is attributed to Allah as 'Victory of Allah.' What is the reason for attributing the action originating from them to Allah?

Answer: This touches upon the secret of Divine Decree and Predestination. Their actions are actions of Allah. Their actions are attributed to the motives and deterrents in their hearts, which are created things. They must have a Creator, and that is not the servant, otherwise, it leads to infinite regression. Therefore, the First Originator and the ultimate Mover must be Allah, while the proximate originator is the servant. From this perspective, the support attributed to the Companions is simultaneously attributed to Allah.

If it is asked: According to this account, the servant's action follows Allah's action, which contradicts the verse 'If you support Allah, He will support you' (Muhammad 47:7), where our support for Him precedes His support for us. Answer: There is no impossibility in an action originating from the Truth (Allah), which becomes a cause for an action originating from us, and then the action from us leads to another action originating from the Lord. The causes and effects of contingent events are chained in a wondrous order that most human minds are incapable of grasping.

Sixth Question: The word Idhā (When) refers to the future. Here, when promising future victory, it says 'When the victory of Allah comes' (using Allah). But when mentioning past victory, He said, 'And if a victory from your Lord should come to them...' (using Rabb - Lord). What is the reason for this?

Answer: Because after the action (victory) occurred, He became Rabb (Lord/Sustainer), whereas before, He was Ilāh (God/Object of Worship) but not yet Rabb in that specific context.

Seventh Question: Allah says, 'If you support Allah, He will support you,' and Muhammad (PBUH) supported Allah when he said, 'Say, O disbelievers, I do not worship what you worship.' Therefore, it was obligatory upon Allah by virtue of this promise to support him, hence 'When the victory of Allah comes.' Do you say this victory was obligatory upon Him?

Answer: What is not obligatory can become obligatory through a promise. This is why it is said: "The promise of the generous is more binding than the debt of the creditor." Furthermore, a father must support his son, and a master must support his slave. Even a stranger is obligated to help if the situation is uniquely defined, even if he is engaged in his own prayer. All these causes converged in the case of Allah, and His promise was coupled with His generosity. He is more compassionate to His servant than a father to his son or a master to his slave. He is the Sovereign by ownership, the Master by authority, the Sustainer of management, and the Unique One with no second. Therefore, supporting His servant became obligatory upon Him out of generosity, which is why He said, 'When the victory of Allah comes.'

Regarding the Almighty's saying: 'And the Conquest (Al-Fath)'

There are several issues concerning this:

Issue 1: It is narrated from Ibn Abbas that Al-Fath is the Conquest of Mecca, the conquest called the "Conquest of Conquests." It is narrated that when the Treaty of Hudaybiyyah concluded and the Messenger of Allah (PBUH) departed, some who were under the covenant of Quraysh raided Khuza'ah, who were under the covenant of the Messenger of Allah (PBUH). A delegate from that people came and informed the Messenger of Allah (PBUH), which greatly distressed him. He then said: "This incident informs me that triumph comes from Allah." He then told his Companions: "Watch, for Abu Sufyan will come seeking to renew the treaty." Not long after, the man came seeking that, but the Messenger and the senior Companions did not respond to him. He resorted to Fatimah, but that did not help him, and he returned to Mecca in despair. The Messenger of Allah (PBUH) prepared to march to Mecca.

It is narrated that Sarah, a freedwoman of some Banu Hashim, came to Medina. The Prophet (PBUH) asked her: "Have you come as a Muslim?" She replied: "No, but you were the allies, and I have a need." The Messenger of Allah (PBUH) urged the Banu Abd al-Muttalib to help her. They clothed her, carried her, and provisioned her. Hāṭib came to her with ten dirhams and asked her to carry a letter to Mecca with the text: "Know that the Messenger of Allah intends to come to you, so take precautions." Sarah left, and Gabriel descended with the news. The Messenger of Allah (PBUH) sent Ali, Ammar, and a group, ordering them to seize the letter or strike her neck. When they caught her, she denied it and swore an oath. Ali drew his sword, and Allah said: "We did not lie." She brought it out from the braid of her hair. The Prophet summoned Hāṭib and asked him what prompted him. He said: "By Allah, I have not disbelieved since I became Muslim, nor have I loved them since I left them. But I was a stranger among Quraysh, and all of you Muhajirun have relatives in Mecca who protect their families. I feared for my family and wished to establish a favor with them." 'Umar said: "Let me strike the neck of this hypocrite!" The Prophet said: "What do you know, O 'Umar? Perhaps Allah has looked upon the people of Badr and said: 'Do whatever you wish, for I have forgiven you.'" 'Umar's eyes filled with tears.

Then the Messenger of Allah set out until he camped at Mar az-Zahran. Al-'Abbas and Abu Sufyan arrived and asked permission to enter. He granted permission to his uncle specifically. Abu Sufyan said: "Either grant me permission, or I will take my son into the wilderness where he will die of hunger and thirst." His heart softened, so he permitted him and said: "Has the time not come for you to submit and acknowledge the Oneness [of God]?" He replied: "I suspect He is one, and if there were another god here, He would have helped us." He said: "Has the time not come for you to know that I am His Messenger?" He replied: "I have some doubt about that." Al-'Abbas said: "Become Muslim before 'Umar kills you." He said: "What shall I do with Al-'Uzza?" 'Umar said: "If you were not in front of the Messenger of Allah, I would strike your neck." He said: "O Muhammad, is it not better that you leave these rabble and reconcile with your people and kin? The people of Mecca are your kin and relatives. Do not expose them to raiding and attack." The Prophet (PBUH) said: "These people supported me, helped me, and defended my sanctity. The people of Mecca expelled me and wronged me. If they are captured, it is due to their ill conduct." He ordered Al-'Abbas to take him and station him at the lookout point to observe the army. Every contingent that passed, he would ask who they were. Al-'Abbas would say, "This is so-and-so, a commander of the troops," until the green contingent passed, from which only the eyes were visible. He asked about them, and Al-'Abbas said: "This is the Messenger of Allah." He said: "Your nephew has been granted great dominion." Al-'Abbas said: "It is Prophethood." He replied: "Far from it, Prophethood!"

Then he advanced and entered Mecca, saying: "Muhammad has come with an army that no one can withstand." Hind cried out: "Kill this bearer of good news!" and grabbed his beard. The man cried out and pushed her away. When Abu Sufyan heard the call to prayer for Fajr—and they were ten thousand—he was severely frightened and asked Al-'Abbas, who informed him about the prayer. The Messenger of Allah entered Mecca on his mount, his beard resting on the saddle horn as if prostrating in humility and gratitude. Abu Sufyan sought amnesty. The Prophet said: "Whoever enters the house of Abu Sufyan is safe." He asked: "And whoever is not in my house?" He said: "Whoever enters the Mosque is safe." He asked: "And whoever is not in the Mosque?" He said: "Whoever lays down his arms is safe, and whoever locks his door is safe."

Then the Messenger of Allah (PBUH) stood at the door of the Mosque and said: "There is no god but Allah, alone; He fulfilled His promise, aided His servant, and routed the confederates single-handedly." Then he said: "O people of Mecca, what do you think I will do to you?" They replied: "Goodness, a noble brother and a noble nephew." He said: "Go, for you are the freed ones (At-Ṭulaqā’)." So he freed them. This is why the people of Mecca are called At-Ṭulaqā’.

This is why Ali (PBUH) would say to Mu'awiyah: "How can the master and the freed slave be equal?" Meaning, "We freed you when Allah gave us power over your necks," and he did not say, "Go, for you are freed," but rather "At-Ṭulaqā’" because a freed slave may return to servitude, and a divorced woman may return to the bond of marriage. They were still upon disbelief, so it was permissible for them to betray, making their enslavement permissible again. Also, divorce is specific to women, whereas they laid down their arms and occupied dwellings like women. Furthermore, a freed slave is allowed to go wherever he wishes, while a divorced woman must remain in the house for her waiting period ('iddah); they were commanded to remain in Mecca like women.

Then the people pledged allegiance to the Messenger of Allah (PBUH) upon Islam, and they began entering the religion of Allah in crowds. It is narrated that the Prophet (PBUH) prayed eight rak'ahs: four for Ḍuḥā prayer, and four others as voluntary gratitude to Allah. This is the story of the Conquest of Mecca.

The majority of commentators hold that Al-Fath here means the Conquest of Mecca. What indicates this is that Allah mentioned it coupled with An-Naṣr. There were times when victory occurred without conquest (like Badr), and conquest occurred without victory (like the expulsion of Banu Nadir, where the land was conquered but the people were not taken). On the day of the Conquest of Mecca, both victory and conquest were combined for him, and the creation became like his slaves until he freed them with his word.

Second View: It means the Conquest of Khaybar, which occurred at the hands of Ali (PBUH), and the story is famous. It is narrated that he took Khalid ibn al-Walid with him, who was his equal in bravery. When the ladder was set up, he asked Khalid: "Will you go first?" Khalid said: "No." When Ali advanced, he asked him how many steps he had climbed. He replied: "I don't know, due to intense fear." It is narrated that he said to Ali (PBUH): "Will you not wrestle me?" Ali replied: "Did I not wrestle you before?" He said: "Yes, but that was before my Islam." Perhaps Ali (PBUH) refrained from wrestling him so that his reputation in Islam would be that of a man whom Ali refrains from wrestling, or perhaps Ali meant: "I wrestled you when you were a disbeliever, but now that you are a Muslim, it is not appropriate for me to wrestle you."

Third View: It means the Conquest of Ṭā’if, and its story is long.

Fourth View: It means victory over the disbelievers in general, and the conquest of all lands of polytheism, which is the view of Abu Muslim.

Fifth View: Al-Fath refers to the knowledge that Allah opened to him, as in 'And say, "My Lord, increase me in knowledge"' (Ṭā Hā 20:114). However, the attainment of knowledge must be preceded by the expansion of the breast and the purity of the heart, which is meant by 'When the victory of Allah comes.' It is also possible that Naṣr Allah means His assistance in obedience and good deeds, and Al-Fath is the benefit derived from the intelligible and spiritual worlds.

Issue 2: If we take Al-Fath to mean the Conquest of Mecca, there are two views regarding the time of this Surah's revelation:

1. The Conquest of Mecca was in the 8th year (AH), and this Surah was revealed in the 10th year. It is narrated that the Prophet lived seventy days after its revelation, which is why it is called the Farewell Surah (Surat at-Tawdīʿ).
2. This Surah was revealed before the Conquest of Mecca, as a promise to the Messenger of Allah that Allah would grant him victory over the people of Mecca and conquer it for him, similar to 'Indeed, He who imposed the Qur'an upon you will surely return you to a place of return' (Al-Qaṣaṣ 28:85). The phrase 'When the victory of Allah comes and the Conquest' implies the future, as one does not say Idhā jā’ (When it comes) for something that has already happened. If this second view is correct, this verse is among the miracles, as it is news that was fulfilled later, corresponding exactly to the report. Announcing the unseen is a miracle.

If it is asked: Why is victory attributed to Allah (Naṣr Allāh), while Conquest is mentioned with the definite article Al- (Al-Fath)? Answer: The definite article Al- refers to the previously known event, which points to the Conquest of Mecca.

7 < { And you see the people entering the religion of Allah in crowds. } > 7

Regarding the Almighty's saying: 'And you see the people entering the religion of Allah in crowds.'