An-Nasr (Victory): (2) And you see the people entering...

There are several issues concerning this verse:

Issue 1: The Meaning of Ra'ayta (You Saw)

The word ra'ayta (رأيت) can mean either "you perceived with your eyes" (abṣarta) or "you knew" (ʿalimta).

1. If it means "you perceived with your eyes": Then yadkhulūna (they entering) is in the accusative case as a ḥāl (circumstantial clause). The meaning is: "And you saw the people entering the religion of God in throngs."
2. If it means "you knew": Then yadkhulūna is the second object of ʿalimta (you knew). The meaning is: "And you knew the people entering the religion of God."

Issue 2: The Universality of the Word An-Nās (The People)

The apparent meaning of an-nās suggests universality, implying that all human beings had entered the faith, which was not the case. There are two responses to this:

First Response: The essence of humanity (insāniyyah) and intellect is defined by religion and obedience, as stated: {And I did not create the jinn and humankind except to worship Me} (51:56). Therefore, whoever turns away from the true religion and remains in disbelief is, in a sense, not truly human. This is supported by the verse: {Those are like cattle; rather, they are more astray} (7:179), and the command: {And when it is said to them, "Believe!"} (2:13).

It is narrated that Al-Hasan ibn ʿAlī (peace be upon him) was asked, "Who are the people?" He replied, "We are the people (an-nās), our followers are like people (ashbāh an-nās), and our enemies are the nasnās (a lesser type of being)." ʿAlī (peace be upon him) kissed his forehead and said, "God knows best where He places His message."

If it is argued that they only entered Islam after a long delay and much negligence, how did they deserve this great praise? We reply that this points to the vastness of God's mercy. Even if a servant commits disbelief and sin for his entire life, if he embraces faith at the end of his life, his faith is accepted, and he receives this great praise. It is narrated that the angels say to such a person: "You have arrived, even if you arrived late." It is also narrated that the Prophet (PBUH) said: "God is more joyful at the repentance of one of you than the lost one who finds his way, or the thirsty one who arrives [at water]."

The meaning is that the Lord had nurtured them for seventy years. If they died in disbelief, they would inevitably be sent to Hell, and thus His favor over seventy years would be lost. Therefore, the longer the period of disbelief and disobedience, the more readily the repentance from it is accepted.

Second Response: It is narrated that an-nās here refers specifically to the people of Yemen. Abu Hurayrah narrated that when this Sura was revealed, the Messenger of God (PBUH) said: "Allahu Akbar! The victory of God and the conquest have come, and the people of Yemen have come, a people whose hearts are tender. Faith is Yemeni, jurisprudence is Yemeni, and wisdom is Yemeni. He also said: 'I sense the breath of your Lord coming from the direction of Yemen.'"

Issue 3: The Validity of the Faith of the Imitator (Muqallid)

The majority of jurists and many theologians hold that the faith of the imitator (one who follows without proof) is valid. They use this verse as evidence, arguing that God praised the faith of those throngs and made it a great favor upon Muhammad (PBUH). If their faith were not valid, God would not have mentioned it in this context.

We know with certainty that they did not know the proofs for the creation of bodies, nor the proof that God is transcendent beyond corporeality, space, or location, nor the proof that God knows all infinite knowledge, nor the proof that a complete miracle was performed by Muhammad (PBUH), nor how that miracle proves his truthfulness. It is self-evident that those Bedouins were not aware of these subtleties. Therefore, we know that the faith of the imitator is valid.

It cannot be argued that they knew the principles of the proofs for these issues, because the principles of these proofs are apparent. Rather, they were ignorant of the details. However, it is not a condition for a person to be considered one who uses proof (mustadill) that he knows all these details.

We say: Proof does not accept addition or subtraction. If a proof consists of ten premises, and someone knows nine of them but imitates regarding the tenth premise, he will inevitably be an imitator regarding the conclusion, because the derivative of imitation is more deserving of being imitation. If he knew all ten premises, it would be impossible for anyone else to know that proof better than him, because if that additional knowledge were an essential part of the proof's validity, then the first ten premises were not the complete proof—the additional premise would be necessary. But we had assumed those ten were sufficient. If the addition is not essential to the proof's validity, then it is a separate, irrelevant matter regarding its status as proof for that conclusion.

Thus, it is established that knowledge of what constitutes a proof does not accept addition or subtraction. Either those Arabs knew all the premises of the proofs for these issues such that not a single premise escaped them (which is contrary to evidence), or they did not. If they did not know all the premises, then they were imitators.

What confirms this is what is narrated from Al-Hasan: When the Messenger of God conquered Mecca, the Arabs turned to one another, saying: "If he has triumphed over the people of the Sacred Sanctuary, he must be on the truth." God had already protected them from the People of the Elephant, and anyone who intended them harm was dealt with. Then they began entering Islam in throngs without fighting. This is what Al-Hasan narrated. It is known that arguing, "Since he conquered the people of Mecca, he must be on the truth," is not a sound proof. Therefore, we know they were not using rigorous proof (mustadillīn) but were imitators (muqallidīn).

Issue 4: The Meaning of Dīn Allāh (The Religion of God)

Dīn Allāh is Islam, based on {Indeed, the religion in the sight of God is Islam} (3:19) and {And whoever seeks a religion other than Islam, it will never be accepted from him} (3:85).

The religion has other names:

• Al-Īmān (Faith): {So We brought out those who were in the city who were believers. But We found therein not except one house of Muslims} (51:35-36).
• Aṣ-Ṣirāṭ (The Path): {The path of God, to whom belongs whatever is in the heavens and whatever is in the earth} (10:65).
• The Word of God.
• An-Nūr (The Light): {intending to extinguish the light of God} (61:8).
• Al-Hudā (Guidance): {by which He guides whom He wills} (2:26).
• Al-ʿUrwah al-Wuthqā (The Firmest Bond): {he has grasped the firmest bond} (2:256).
• Ḥabl Allāh (The Rope of God): {And hold firmly to the rope of God} (3:103).
• Ṣibghat Allāh (The Dye of God).
• Fiṭrat Allāh (The Nature of God).

Why did the verse say Dīn Allāh and not Dīn ar-Rabb (Religion of the Lord) or the other names? For two reasons:

1. This name (Allāh) is the greatest of names, indicating the Essence and Attributes. It is as if the verse means: If this religion had no other characteristic except that it is the religion of Allāh, it would be obligatory to accept it.
2. If it said Dīn ar-Rabb, it would imply that accepting this religion is obligatory because He is your Lord who nurtured you and favored you. In that case, your obedience would be motivated by seeking benefit, and sincerity (Ikhlāṣ) would not be achieved. Thus, the phrasing implies: Dedicate your service purely because I am God, not for any benefit returning to you.

Issue 5: The Meaning of Fawjan (Throngs/Groups)

Al-Fawj means a large group. The tribe would enter as a whole, after they had previously been entering one by one or two by two.

Jābir ibn ʿAbdullāh narrated that he wept one day. When asked why, he said: "I heard the Messenger of God (PBUH) say: 'The people entered the religion of God in throngs, and they will exit it in throngs.' We seek refuge in God from the stripping away [of faith] after the giving."

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