Asalaam alaikum
warahmatulah wabarakatuh
Surah Nasr [110]- the Divine Support
Miracle
Dream Tafseer - Nouman Ali Khan
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Ayah 1:
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ
Idha jaa'a nasru
Allahi wal fat-h
When comes the Help
of Allah, and the
Victory,
idhaa - when.. (in Future tense.)
jaa'a - to come - comes.
'ataa - to come.
what is the difference?
jaa'a is tougher and heavier than 'ataa. Ataa' can also be easily
changed/conjugated into different tenses, i.e. Ya'tee. Whereas jaa' cannot, it
will stay in the past tense form, even if you are talking about the future (you
don't say yajee'u).
- idhaa jaa'at as-saakhah
- when the Trumpet is blown [on Judgment Day]. Not used for something
light.
jaa'a at-ttaamah al kubra. Not used for something small either.
Idhaa jaa'a Nasrullahi wal Fath - when the Help of Allah and Fath - Opening
comes.
So this Help and Opening from Allah is a great thing.
This is a huge matter and didn't come easily. It came after alot of effort,
alot of years of da'wah (calling to Islam), alot of battles, and alot of years,
but Allah's help and opening victory did come.
nasrULLAH-
the help of Allah. Making it even heavier.
Nasr - help.
Literal meaning; - alot of help.
I.e. When the Earth had totally dried up and it was growing no food, the rain
came down and gave great help/Nasr to the Earth by pouring on top of it -
releasing it from its suffering, dryness and giving it life.
Abdur-Rahman Kilanee in Mutaraadifaat al qur'an - Synonyms in the
qur'an:
Help; ista'ana, ayada, az'ara, madda, azazza, rafadda, dhaahara
Each of these words have their own shade of meaning for help.
So what kind of use does Nasr have? Why is this word chosen in this ayah?
asta'een - all sorts of help. ('awn)
Nasr - if you are oppressed against an enemy, you need nasr. - Help
against an oppressor.
Nasr also includes someone wanting to overpower someone else.
nasr Allah -
1 - Great help. The help of Allah! (i.e. NaaqatAllah! [The she camel of
Allah] Naarullah![the fire of Allah])
Nasrullah! The help of Allah which cannot be compared to any other type of
help.
In the previous surah of Kafiroon, The disbelievers were tired of the da'wah
since they were exhausted of hearing the call to Islam which they could not
replyy back to with equal eloquence. So they made a deal with the Messenger of
Allah, saying they would worship Allah for a year, and he (peace be upon him)
worship Allah for a year, then they lessened it to a month, to a day, yet
Allah's Messenger refused. So Allah revealed Surah Kafiroon saying to His
Messenger; Qul (say) oh you who disbelieve... By saying Qul, it implied that
Allah was angry at them - that he wouldn't talk to them directly, and 2 - that
His Messenger didn't have the choice into comprimise (of worshipping the idols
for a day.)
When the Messenger of Allah didn't comprimise in worshipping idols before
recieving the message, then why would he worship idols after recieving the
message?
The point being; The Quraysh thought he would compromise his religion
because he was weaker and had less followers in Makkah, so he might agree,
however this did not happen.
Allah is saying; Nasrullah - the help of Allah. So when this comes, you (O
Muhammad) do not need to compromise.
A contrast between believers and disbelievers, Allah is the wali (Protective
friend) of the believers. The disbelievers awliya' are taghoot (rebellious
ones).
Wali vs Mawlaa.
Allah ta’ala says in suratul Baqarah ayah [2:257]:
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ
‘Allah is the Wali of those who believe, He brings take them from
the darknesses into the light.’
وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ
‘and those who disblieve their Awliyaa’ are taghoot, they bring them out of the
light to darknesses.’
Wali is a special type of friend,
who expresses the will to help to you and support you. A wali is a friend that you turn to for help, protection
and support. The wali is the primary in the
relationship, they are the dominant party.
Take for example, if a father is the wali to his son, then the father is the
primary in the relationship.
Allah ta’ala says in the beginning of the
ayah that He is the Wali for the believers. Those who disbelieve have Taghoot (anything and
everything that is worshipped besides Allah) as their Awliyaa (plural of
wali).
There are two comparisons taking place in this verse:
1) The believers
and those who disbelieve, and
2) Allah
(azza wa jal) and taghoot [those
worshipped besides Him].
Looking at the verse again, we see
that there is a different arrangement for each comparison: when Allah ta’ala says He is the Wali of the
believers, He comes first.
But for those who disbelieve, their wali [those who
are worshipped along with Allah] is
mentioned last (as a sign of humiliation to
them).
Why is the arrangment different?
Allah ta’ala is being ‘compared’ to taghoot [i.e. the disbelievers
attempt to take their taghoot as equals to Allah], yet: there is NOTHING
like Him, NOTHING can be compared to Him. These taghoot do not deserve
to be mentioned in the same place as Allah (azza wa jal) was mentioned. They do
not deserve to be mentioned in even the same sentence. So the Taghoot are
placed the furthest away from Allah's Name.
Point #2:
Allah ta’ala says in Surat Muhammad ayah 11,
ذَ*ٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ
‘That is because certainly Allah is the Mawlaa
of those who believe, and indeed the disbelievers have no Mawlaa.’
Mawlaa
is more than a Wali; a Mawlaa is someone
who can protect you and actually does so–they are
protecting you, while a Wali is
someone who is willing to protect you.
When it came to Wali, both the believers and disbelievers had one, but
when it comes to Mawlaa – someone who
CAN protect you – only the believers have One,
and the disbelievers have no Mawlaa [Protector].
When the
help of Allah comes - Allah's Messenger is not in need of compromise. Allah
will give him victory.
This is like the guarantee of help which Allah gave Moses. Moses who had killed
a man (although accidentally) in the land of Pharoah, Moses who had ran away
from Egypt.
The same Moses who had been brought up in the home of Pharoah.
He would soon return to Pharoah and tell him that you were wrong all this time
in your claim of being a god, and that you should believe and follow me.
Prophet Moses was scared, so Allah reassured him that He would help him.
He said;
قَالَ كَلَّا ۖ فَاذْهَبَا بِآيَاتِنَا ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ
KAL-LA fadh-hab bi aayaatina, innaa ma'akum astam'ioon -
NO, go with Our signs, surely We are with you listening.
[ash-Shu'ara 26:15]
When Allah
said Kal-la (No) to Moses, he was being assured that he would be given Allah's
victory, but only after going through some trials for Allah's sake.
Allah is also guaranteeing victory to His final Messenger Muhammad (sal Allah
alayhi wasalam) - after a time of trials and patience.
This surah happens to be a response to a complain in the Qur'an;
أَمْ حَسِبْتُمْ أَن
تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن
قَبْلِكُم ۖ مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
Or do you think that you will enter Paradise while such [trial] has not yet
come to you as came to those who passed on before you? They were touched by
poverty and hardship and were shaken until [even their] messenger and those who
believed with him said,"When is the help of Allah ?" Unquestionably,
the help of Allah is near.
[Baqarah 2:214]
Extreme harsh conditions, and the
ground was shaken beneath them..
People before were put through such hard trials and torture for their religion,
so even the Messengers and those with them asked; when will the help of Allah
come?!
No doubt the help (nasr) of Allah is near.
In that ayah: Allah told that the help of Allah is near.
In this surah; Allah is telling that the help of Allah is coming.
Nasr -
in verb form:
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
And already had Allah given you victory at [the battle of] Badr while you were
few in number. Then fear Allah ; perhaps you will be grateful.
[aal Imraan 3:123]
The verb is considered weaker to the noun in arabic linguistics. The verb form
is also considered temporary.
So Allah used Nasr in the verb form in this ayah because the Muslims had a
temporary victory against the Quraysh, but battles would still occur in the
future.
Nasr in noun form:
In this surah - The complete help of Allah came - after the Conquest of Makkah.
There were no more battles with the Quraysh after this. So Allah is using Nasr
in a noun/perfect form which is complete/unaltered - there would be no more
battles with Quraysh after this perfect Help (nasr) from Allah.
If this ayah was in verb form, the ayah would be;
idhaa nasarakumullah wal fat-h. (when help comes to you from
Allah and the opening).
But instead Allah said;
idhaa Jaa'a nasrullahi wal fat-h - when comes the help of
Allah and the opening.
The word Jaa' (comes) shows it is a noun. A stronger form of help.
Allah also said:
إِن يَنصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
If Allah should aid you, no one can overcome you; but if He should forsake you,
who is there that can aid you after Him? And upon Allah let the believers rely.
[aal
Imraan 3:160]
He delivered Nasr
(help/support), and the word Fat-h will emphasise this more.
When it came to victory and help - Allah took credit to Himself. He did not
praise His Messenger or his companions. (this humbles the Muslims and makes
them realise there is no victory except what Allah gives).
If He is the One who gives us victories, the thanks should be given to Him.
This is why - at the end of the surah, Allah tells us to 'sabih bi hamdi
Rabbika wa istaghfir' - magnify and praise your Master and seek His
forgiveness.
In Surah as-Saff, Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ
تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ ۗ وَبَشِّرِ الْمُؤْمِنِينَ
O you who have believed, shall I guide you to a transaction that will save you
from a painful punishment?
[It is that] you believe in Allah and His Messenger and strive in the cause of
Allah with your wealth and your lives. That is best for you, if you should
know.
He will forgive for you your sins and admit you to gardens beneath which rivers
flow and pleasant dwellings in gardens of perpetual residence. That is the
great attainment.
And [you will obtain] another [favor] that you love - victory from Allah and an
imminent conquest; and give good tidings to the believers.
[as-Saff 61:10-13]
A Really interesting deal. You do
Emaan and Ji-had, you get Jannah and forgiveness. And secondarily (ukhra) - you
will get help and victory from your Master.
سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن
يَشَاءُ ۚ وَاللَّهُ ذُو
الْفَضْلِ الْعَظِيمِ
Race toward forgiveness from your Lord and a Garden whose width is like the
width of the heavens and earth, prepared for those who believed in Allah and
His messengers. That is the bounty of Allah which He gives to whom He wills,
and Allah is the possessor of great bounty. [Hadeed
57:21]
So Allah is telling the Muslims to strive and fight with their wealth - so they
earn His Mercy and Forgiveness, and Paradise, but with this - Allah will give
you that which you also want - the establishment of Allah's religion on Earth.
It means Allah has completed the mission of His Messenger by making him
successful in conveying the message.
نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ - Nasrun min Allahi wa fat-hin qareeb -
help from Allah and a near Victory. (surah as-Saff 61:13)
Both words are mentioned in this surah too - Nasr (help/support) and Fat-h
(victory/opening).
So what is the difference between Nasrullah (help [of] Allah), and Nasrun
min Allah (help from Allah)?
Nasrun min Illah - (in
Balaghah/eloquence, this is - tab'eed - distance) i.e. You are hoping for SOME
help from Allah to come.
Nasrullah - ALL the help. Greater and more than Nasrun min
Allah. This is a gift from Him. Because the believers were looking for just
some help from Allah and He as a gift is giving ALL of it.
Fat-h: - a victory where it is clear who
the victor is and who the loser is. A decisive victory.
fataha - opening.
Another similar word: Adhfara (dha fa ra) [see surah Muhammad].
A close match in which you do not fully know who the victory belongs to, this
is NOT fat-h.
A fat-h is a victory where you are sure who the victory belongs to.
Allah gave the His Messenger and the believers this type of fat-h.
When the treaty of Hudaybia occured - Allah said to His Messenger;
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا (surely We have given you a clear victory) (surah Fat-h) [Fath
48:1]
However, In
Hudaybia, alot of the points in the treaty - were against the Muslims:
- The Muslims were not allowed to make Hajj that year, even though they had
prepared for it.
- If a Muslim man became Muslim in Makkah and emigrated to Medinah, he would
have to be sent back.
Whereas if a person from Medinah was sent to Makkah - he would not have to be
sent back to Medinah.
Many companions, including 'Umar were extremely shocked and angry at the
percieved disadvantages of the Treaty for the Muslims.
Allah's Messenger tried to console the believers, ensuring them that it was a
victory.
So Allah said;
هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي
قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَّعَ إِيمَانِهِمْ ۗ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
It is He who sent down tranquillity into the hearts of the believers that they
would increase in faith along with their [present] faith. And to Allah belong
the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.
[Fath 48:4]
It was only due to Allah's
tranquility and calmness that Allah sent down upon them - that they all relaxed
and became at ease.
In that frustrating occasion - Allah calls it a victory (fat-h).
Not just a small (qaleelan) victory, rather - a Mubeen/clear/open victory.
And this open victory would soon become apparent within their lives.
Let's take a look at Victories from a Political Science point of view:
There were 2 types of Fat-h in Makkah:
- Fat-h hudaybia [the Victory of Hudaybia Treaty]
- Fat-h al Makkah. [the Victory / Conquest of Makkah]
The Different Stages in society in the Prophethood of Allah's Messenger:
1 - Allah's Messenger called society to Islam (submission to God/Allah).
The small amount of people who became Muslim gradually started to increase, but
they were percieved as strangers who are 'trying to do things different to
societies cultural norms'.
Abnormal behaviours in Psychology = if someone is doing something different to
the norms of what others do.
So the Muslims are considered abnormal, strange, insane. They accuse Islam
being a cult which separates man from his family and society norms. These are
the types of allegations the disbelievers used against the believers. They
would form Character Assasinations.
However, the companions of Allah's Messenger continued to spread the message -
so the amount of converts grew. The disbelievers had to come up with a
different idea against the Muslims to prevent them.
'These people are becoming too much now, they're a threat.' this was the
thought of the leaders of disbelief.
'we have to physically attack them and remove them from the disruption of
society'. So they began to imprison and physically attack the Muslims.
They would also do a media campaign
against the Muslims, calling them a 'dangerous group', or 'terrorist group' so
people would not approach them.
When a group and government never get along, the government will not bring them
forward to have fair discussion. This is because the government does not
recognise this group.
The Quraysh did not recognise the legitimacy of Allah's Messenger, for the 13 long
years of Makkah. And the 6 long years in Medinah. Throughout this whole time,
the Quraysh did not recognise that Allah's Messenger was a legitimate power.
However, after alot of patience and perseverance - when the Treaty of Hudaybia
occurred - the Quraysh finally had no other option accept to recognise the
legitimacy of Allah's Messenger as an authority.
He didn't even have to come with swords or shields, he had gained so much
authority and power - that the
Quraysh could not oppose him fully and had to resort to professional and
official standards.
You recognise legitimacy by an Official Treaty/Agreement.
The Quraysh have officially recognised the might, authority and power of
Allah's Messenger and the believers.
So when the news of the Treaty between the Quraysh and the Muslims occurs - the
news spreads amongst all the Arabs that the official power amongst the Arabs
(the Quraysh) now have a competitor who is equally as powerful as them. This
amazes everyone, and makes ALL the arabs realise that the Muslims are really a
force/power to be reckoned with.
By the Muslims eyes - Hudaybia was a loss for the Muslims. But really - it had
caused the arabs - as a whole - to recognise the Muslims as a power, and within
a few years - the Treaty would be the cause for their complete victory.
Within this time period of peace with the Quraysh:
Allah's Messenger made alliances with the different tribes. These tribes could
ally with the Muslims, or atleast be neutral (so they do not attack the
Muslims).
The influence of Allah's Messenger is expanding, so the influence of the
Quraysh is shrinking. No battles, no bloodshed - just an increase of numbers of
Muslims due to the peace process, and their freedom to see what Islam really is
with their own eyes (without propaganda).
So when Muslims went to Hajj the next year - the Quraysh could not prevent
them.
This is why Allah says;
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا (surely We have given you a clear victory) (surah Fat-h) [Fath
48:1]
fat-haN [taNween,
with a Noon/N at the end] - due to the N - it is a
lesser of a Fat-h (victory) compared to Al Fat-h (THE Victory).
al Fat-h = The Victory (ultimate).
Allah's Messenger and the believers had to go through struggle to achieve this
victory, and their victory came in different stages due to their perseverance
and continuous struggle in Allah's cause - so He granted them that.
The sequencing in Ayah 1;
The help of Allah is the only reason you get victory.
You see the help; i.e. Allah supports you in battles, He sends down
sakeenah/tranquility/calmness - all these are signs of Allah's help. With that
continuous help - the product is victory.
the Wa does not necessarily imply 'and', it can also mean "I.e."
(meaning: 'for example' / ya'ni.)
"When the help/support/nasr comes from Allah i.e. The victory.
The help of Allah = the Victory.
1 - When Makkah is conquered - it is the only conquest that does not lead to
bloodshed and violence. Yes, there was abit of skirmishes, but overall -
there was hardly any bloodshed.
Compare this to other forms of conquests in history where people rebel and alot
of bloodshed usually occurs.
2 - It is the only conquest when the military does not take advantage of the
people and their properties. The only official public address was; "la
tathreebu 'alykum al yawm" - there is no harm on you this day (surah
yusuf)
3 - There are no parades or dancing, or waving of flags, or tanks. Just
signs of worship of Allah. Allah's Messenger himself is prostrating to
Allah / humbly on his camel when entering Makkah. This is the only celebration
being made - thanking Allah, they're not even praising themselves.
They then clean up Allah's house from idols and images.
This is a unique victory and the history of mankind.
Muffasiroon / Scholars of Qur'an Explanation comment:
- idhaa jaa'a nasrullahi - When this victory comes to you (O Muhammad - against
the Quraysh polytheists)
wal Fat-h - and the Fat-h (opening/conquest of Makkah), He aided him against
those who fought him (of his enemies).
This is also a promise of Allah to His Messenger, of a victory of ALL lands.
(al fat-h - the opening) - which continues to expand all over the world.
Ayah 2:
وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا
Wa ra'ayta an nasa yadkhuloona
fee deeni Allahi afwaja
And you see
the people entering into the religion of Allah in multitudes/crowds.
Ra'ayta - 'you saw' or 'you will see.' (depending
on what opinion you take from the tafseer of the first ayah).
Allah's Messenger is saddened that the people do not believe, so Allah is
telling him that; you will see when people enter Islam in crowds.
In all of this cluster of surahs' (kawthar, kafiroon [when Allah says to His
Messenger: Qul (say)], nasr) - 2nd person is always used - Allah is speaking to
His Messenger.
So He is telling him as a gift; ra'ayTa an-Naas yadkhuloona fee deenillahi
afwaja (YOU will see the people enter the religion in crowds).
This is also a part of surah Duha, where Allah says; He will give you so you
are pleased/satisfied (tarDda).
al-Naas - the people.
Muqatil and Ikrimah said: al Naas refers to Yemen, because 700 people came from
Yemen to become Muslim.
Hundreds of people would come, learn from Allah's Messenger and the companions
for a few days - then they would return to their tribes and all would become
Muslim.
afwaja - group after group.
fawjan - multitudes.
Before, people would accept Islam;
ahadan ba'da ahadin - one after the other.
The previous surah had a mention of Kafiroon, a very specific brand of disbelievers
who Allah had ordered His Messenger to address. It had become very clear that
they would remain firm on disbelief, and fought it. (Abu Jahl).
Kafir vs 'those who claim to disbelieve'(aladheena kafaroo)
2 Implications of Kafir in the Qur'an;
1 - someone who clearly hears and understands the message of Islam and
rejects it.
2 - those who take up arms and fight the believers.
إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ
لَمْ تُنذِرْهُمْ لَا
يُؤْمِنُونَ
Indeed, those who disbelieve - it is all the same for them whether you warn
them or do not warn them - they will not believe. [Baqarah
2:6]
it is the
same if you warn them or don't warn them, they will not believe). So Allah is
telling His Messenger - the best caller to Islam - that if you warn them or
don't warn them, the Kuffar (firm upon disbelief) will not believe.
If we were to say that these kuffar are every non muslim, then there would be
no point of da'wah (calling to Islam) and nobody would convert to Islam. So we recognise
that those who disbelieve but are not firm on disbelief are just called;
'aladheena kafaroo' (those who profess/say disbelief).
So we should use the words we learn from the Qur'an carefully in our speech.
Most of the disbelievers in our societies are not Kuffar (firm disbelievers) -
since most have not even heard the true message of Islam. They are 'aladheena
kafaroo'.
wa ra'ayta an-naas..
Even people in Makkah - where Allah's Messenger gave da'wah publically for 10
years (and privately 3 years = 13 years total) - not all people became Muslim
then.
But now people are rushing from everywhere to become Muslims.
وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ
if anyone from the mushrikeen/polytheists come to you, then give him permission
to hear the speech of Allah and let him go to a safe place to let him think
about it for himself.
[Tawba 9:6]
Allah used
the word mushrikeen/polytheists, not kafireen. Since he might give up his
polytheism, but if he was a kafir / rejector - he would not accept Islam due to
his sincerety/firmness in disbelief.
The people (an-naas) - from Insan - the one with an intellect (as opposed to
hayawan/dawab - animal).
So by Allah saying al Naas (the people) entering the religion of Allah - He is
implying that; Those who did not enter the religion are not humans (an-Naas) -
rather, they are animals.
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ
هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ
الْغَافِلُونَ
And We have certainly created for Hell many of the jinn and mankind. They have
hearts with which they do not understand, they have eyes with which they do not
see, and they have ears with which they do not hear. Those are like
livestock; rather, they are more astray. It is they who are the heedless.
[al A'raf 7:179]
Anybody
who has humanity left - they should enter Islam.
How did those who believe so late - how did they deserve such a big compliment
of being mentioned in the Qur'an?
- In this is a hint to the vastness of Allah's Mercy to His slave. The
slave of Allah may live his entire life in disobedience and even opposition to
Allah's Messenger, yet Allah can forgive him and mention him in a praiseworthy
way.
Allah didn't say they believed. He said; they enter into the religion of Allah
(aslamu) - this is not the same as having Emaan (commitment to faith).
Words used for humans;
Fardan - individually - thinking and pondering about it yourself, and
then becoming Muslim.
afwaja - groups. In the past, if a tribe leader said
'We're all becoming Muslims' - everyone would have to due to loyalty in the
tribe. So some people might not have whole heartedly become Muslims (which
opens the room for hypocrisy/nifaq).
This is why they had aslam (submitted) - but unlike the long term companions of
Prophet Muhammad who were Mu'mineen (committed believers - who had proven their
sincerety through struggle for Allah's sake), these people had submitted but
had not fully proven their sincerety. So they were Muslimeen (those who have
submitted - a level lower than Mu'min).
This is why; Allah did not comment on their hearts (but just that they have
submitted), He commented on what was on the outside.
Then next ayah (3) is about what is on the inside (sabih, hamd, istighfar)
Hasan - When Allah's Messenger was given victory over Makkah, the arabs
groups after groups came to Islam.
The arabs would say; if he was given victory over the Haram (the holy area in
Makkah) - he must be the true Messenger of Allah (because Allah does not let
anyone take over Makkah if they are righteous). Because when the army of the
elephants (as-hab al Feel) came to take over the sacred Mosque of al Ka'bah [on
the year when Allah's Messenger was born] - they were destroyed. So if Allah
allowed Prophet Muhammad to take over it without any harm coming to him - he
must truly be a Messenger from Allah. This is why many became Muslim after the
Fat-h / opening conquest of Makkah.
And everyone who intended harm against Quraysh had been destroyed. And after
they realised this - they entered into Islam into groups.
Because the arabs valued the Ka'bah, and the fact that Prophet Muhammad is now
the custodian of the Ka'bah - they pledged to him and became Muslims, whereas
before this they would do the same to the Quraysh.
The scholars said that this is not a healthy attitude. Because Allah's
Messenger was on the right way even before the opening of Makkah.
This is important because Allah showed that emaan (true committed belief) had
not settled in their hearts.
قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي
قُلُوبِكُمْ ۖ وَإِن تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا
يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئًا ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
The bedouins say, "We have believed." Say, "You have not [yet]
believed; but say [instead], 'We have submitted,' for faith has not yet entered
your hearts. And if you obey Allah and His Messenger, He will not deprive you
from your deeds of anything. Indeed, Allah is Forgiving and Merciful."
[Hujuraat 49: 14]
Imam Ahmad recorded from Abu `Ammar
that a neighbor of Jabir bin `Abdullah told him, "I returned from a
journey and Jabir bin `Abdullah came and greeted me. So I began to talk with
him about the divisions among the people and what they had started doing. Thus,
Jabir began to cry and he said, `I heard the Messenger of Allah saying,
«إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا»
(Verily, the people have entered into the religion of Allah in crowds and they
will also leave it in crowds.)''
He meant the likes of Musaylimah al Kadhdhab (the false prophet), and the
apostates within the Khilafah (caliphate) of Abu Bakr.
These people came into Islam unseriously, and this is why they left without
caring or taking it seriously.
If Islam passes onto you because of your family or culture, you may not be
committed. Allah says about such people;
وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَىٰ أَجَلٍ مُّسَمًّى لَّقُضِيَ بَيْنَهُمْ ۚ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ
And they did not become divided until after knowledge had come to them - out of
jealous animosity between themselves. And if not for a word that preceded from
your Lord [postponing the penalty] until a specified time, it would have been
concluded between them. And indeed, those who were granted inheritance of the
Scripture after them are, concerning it, in disquieting doubt.
[Shuraa 42:14]
If you do
soul-searching and Islam penetrates into your heart and you submit willingly -
and you remain patient in not following false desires, then you will not give
up this religion.
This is why we should NEVER take the Islam of our children for granted.
A Story of Ancestory
A white Eastern European man and his wife who had converted to Islam were in
some Qur'an classes, and brother Nouman met them and asked him how he had
become Muslim?
He said was doing a study of his family tree and found that a great great great
grandfather of his was Syrian, who had come to Europe.
So this man wanted to revive the legacy of his great.. Grandfather, and more
importantly he was convinced Islam is the truth.
brother Nouman says that this Syrian Muslim did not know that his children
would become christians and atheists.
Many Churches of old have now become nightclubs because no-one uses them.
So we need to be firmly committed to our religion with conviction and wisdom -
so we and our future generations remain firm on Islam.
ash-Shawkani:
We seek Allah's refuge from Him taking this religion away from us after He has
given it us.
Ayah 3:
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا
fa sabih bi hamdi
rabika wa astaghfirhu,
innahu kaana tawwaaba
Then declare the perfection of your Master,
by doing praise of Him and seeking His forgiveness, surely He is the One who always
accepts repentance.
Allah mentioned istighfar at the end
Allah mentioned hamd in the middle.
Allah mentioned tasbeeh at the beginning.
When you want forgiveness from Allah, or anything in a du'a - you need to first
glorify Allah, then praise Him, and then ask for forgiveness for your mistakes.
2 - this ayah is a tafseer of another ayah;
وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (enslave (yourself to) your Lord until comes
to you the certainty - i.e. death). [Surah Hijr 15:99]
worship includes:
- praise Allah
- seek forgiveness
All of worship is either of these 2 things.
sabih - declare perfection - sabaha
- to float (tasbaha - floating on water). Clouds do tasbeeh -
float in the air. Birds when they glide are in a state of tasbeeh (floating)
tasbeeh for Allah - say about Allah what makes and
maintains the perfection of Allah. Free from fault, Himself, in His
Actions, and in His Words.
Some of the Jews failed in this by saying bad about Allah;
لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا
قَالُوا وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ
Allah has certainly
heard the statement of those [Jews] who said, "Indeed, Allah is poor,
while we are rich." We will record what they said and their killing of the
prophets without right and will say, "Taste the punishment of the Burning
Fire.
[aal Imran 3:181]
tasbeeh - can be prayer.
فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
So (give) glory to Allah, when ye reach eventide and when ye rise in the
morning; [ar-Room 30:17]
The Fajr prayer;
فَاصْبِرْ عَلَىٰ مَا
يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ
So be patient over what they say and exalt [ Allah ] with praise of your Lord
before the rising of the sun and before its setting; and during periods of the
night [exalt Him] and at the ends of the day, that you may be satisfied.
[Taha 20:130]
Tthe best to declare Allah's perfection (tasbeeh), to praise Him (hamd) and to
seek His forgiveness (istighfar) is in Salah (the prayer).
Imam Ahmad
recorded from Ibn `Abbas that he said, "When
[إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ
]
(When there comes the help of Allah
and the Conquest.) was revealed, the Messenger of Allah said,
«نُعِيَتْ إِلَيَّ نَفْسِي»
(My death has been announced to me.)
And indeed he died during that year.'' Ahmad was alone in recording this
Hadith. Al-Bukhari recorded that `A'ishah said, "The Messenger of Allah
used to say often in his bowing and prostrating,
«سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ اللَّهُمَّ اغْفِرْ لِي»
(Glory to You, O Allah, our Lord,
and praise be to You. O Allah, forgive me.) He did this as his interpretation
of the Qur'an (i.e., showing its implementation).'' The rest of the group has
also recorded this Hadith except for At-Tirmidhi. Imam Ahmad recorded from
Masruq that `A'ishah said, "The Messenger of Allah used to often say
towards the end of his life,
«سُبْحَانَ اللهِ وَبِحَمْدِهِ، أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْه»
(Glory to Allah, and praise be unto
Him. I seek Allah's forgiveness and I repent to Him.) And he said,
«إِنَّ رَبِّي كَانَ أَخْبَرَنِي أَنِّي سَأَرَى عَلَامَةً فِي أُمَّتِي، وَأَمَرَنِي إِذَا رَأَيْتُهَا أَنْ أُسَبِّحَ بِحَمْدِهِ وَأَسْتَغْفِرَهُ، إِنَّهُ كَانَ تَوَّابًا، فَقَدْ رَأَيْتُهَا:
[إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ
- وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّهِ أَفْوَجاً
- فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا
]»
(Verily, my
Lord has informed me that I will see a sign in my Ummah and He has commanded me
that when I see it, I should glorify His praises and seek His forgiveness, for
He is the One Who accepts repentance. And indeed I have seen it (i.e., the
sign). (When there comes the help of Allah and the Conquest (Al-Fath).
Tafsir ibn Kathir - Surah Nasr -
http://tafsir.com/default.asp?sid=110&tid=59417
In his end times, he would stand, sit or go or come anywhere, except he would
say subhan Allahi wa bi hamdihi.
Aisha said; you say this subhan allahi wa bi hamdihi alot now?
Allah's Messenger replied;
innee umirtu biha ( i was commanded to do so )
and he recited this surah; idha ja'a nasrullahi wal fat-h (this surah nasr)
[Abdullah] Ibn Mas'ud said: Allah's Messenger would say alot after this
surah was revealed; subhanak allahuma wa bi hamdik allahumaghfirlee, innaka
anta tawwaab al ghafoor
Allah gave victory and cleansed Makkah:
Now that the houses are purified (through victory of Makkah) - now is the best
time to make tasbeeh.
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
Recite, [O Muhammad],
what has been revealed to you of the Book and establish prayer. Indeed, prayer
prohibits immorality and wrongdoing, and the remembrance of Allah is greater.
And Allah knows that which you do.
[Ankaboot 29:45]
The
victory of Allah is great, but the remembrance of Allah is greater!
This is why Allah is saying that praising Allah is greater, even more than the
fact that many are coming into Islam. Your main priority as a slave has always
been to praise Allah.