Alhassanain(p) Network for Heritage and Islamic Thought

Surah Kawthar, Chapter 108

(The Abundance)

Number of Verses: 3

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah is known as a Meccan Surah, but some believe that it may be Medinan. Some others have said that this Surah might have been revealed twice; once in Mecca and once in Medina, but the narrations cited on the occasion of its revelation attest to the first idea which says it is Meccan.

Occasion of Revelation

The following is a story told about the occasion of the revelation of Surah Kawthar: 'As-ibn-wa'il, who was one of the chiefs of the pagans, met the holy Prophet (S) coming out of the Sacred Mosque. He spoke with him (S) for awhile.

In the meantime, a group of authoritative men of the Quraish were sitting in the Mosque watching him from a distance.

When 'As-ibn-Wa'il entered the Mosque they asked him:

“To whom were you speaking?”

He answered:

“With this abtar one”.

He used this word for the holy Prophet (S) to taunt him, because he (S) had two sons born of Lady Khadijah; Ghasem and Taher (also called 'Abdullah) who died in Mecca and so, there was no live male issue from the holy Prophet (S). Hence after, the Qur'an applied this name to the enemies of the Prophet.1

The Arabs used to call the one who had no son /abtar/, and 'abtar' means 'the animal whose tail is cut off'. So, then. it means the one whose succession in his seed has ceased, i.e., the one who has none to inherit him. To console the holy Prophet (S), this Surah was revealed with the glad tidings of the greatest amount or the highest degree of the grace of Allah, bestowed on him.

Those people traditionally considered the male child extraordinarily valuable and thought of him as a substitute for the father. They happily imagined that with the demise of the Holy Prophet (S) his program would cease because he had no son to substitute him to continue it.

The revelation of this Surah was, in fact, an answer to the enemies of the Apostle to inform them that Islam and the Qur'an would remain and ceaselessly continue, forever.

The Virtue of Studying the Surah

On the virtue of the recitation of this Surah, a tradition from the holy Prophet (S) says:

“He who recites it (Surah Kawthar) Allah will quench his thirst from the streams of Heaven and will recompense him good rewards as many as the number of every sacrifice which the servants of Allah make on the day of the Feast of Sacrifice, together with those sacrifices which are of the People of the Book and the pagans.”2

The name of this Surah, Kawthar, is taken from the first verse of the Surah.

Surah Kawthar, Verses 1-3

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

فَصَلِّ لِرَبِّكَ وَانْحَرْ

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

1. “Surely (O Muhammad) We have given you abundance (of good (Kawthar).”

2. “Therefore to your Lord turn in Prayer and Sacrifice.”

3. “Surely your enemy is the one who will be without spring.”

In this Surah, similar to Surah Duha and Surah Inshirra, the holy Prophet (S) is addressed. One of the objective points in all three Suras is that of consoling him when he was faced with a magnitude of painful incidents and numerous taunts by the offensive language of his enemies.

“Surely (O Muhammad) We have given you abundance of good (Kawthar).”

The term /kauthar/ is a descriptive case derived from /kathrat/ with the meaning of 'a lot of goodness, or blessing'; while gracious persons are also called 'Kawthar'.

What is the purpose of using the term 'Kawthar', here? A narration says that when the holy Prophet (S) sat on the pulpit and recited this Surah, some of the companions asked him what it was that Allah had given him and he answered:

“It is a stream in Heaven, whiter than milk, more clear than a goblet (of crystal) with dome-shaped ornaments from pearls and rubies...”3

Another tradition from Imam Sadiq (as) says:

“Kawthar is a stream in Heaven that Allah granted His Apostle for his son (who died in his lifetime)”.

Some have also said the purpose of using the word 'Kawthar' is for the Pool of Abundance (haud-i-kauthar) that belongs to the Prophet (S) wherefrom the believers quench their thirst when arriving in Paradise.4

Some have commented on it as being 'prophecy' and some others as 'the Qur'an'; still others as 'abundance of the Prophet's companions and followers', or the 'abundance of the descendants' all of whom came from his daughter, Fatimah Zahra (as), and they multiplied to such an extent that it is impossible to count them.

They are not only, now, but, until the advent of the Hereafter, the reminders of the holy Prophet (S). Some have also commented on it as being 'intercession', narrating a tradition from Imam Sadiq (as) in this connection, as a reference.

Even, Fakhr-i-Razi has narrated fifteen different narrations on the meaning of 'Kawthar'.

But, it seems that most of them are the statements of the clear examples of this broad concept, because, as was mentioned before, 'Kawthar' means 'goodness and blessing in abundance', and we know that Allah, the Graceful, granted the holy Prophet (S) so many blessings so that each of those mentioned in the above is one clear example of them. There are also many other examples that may be cited as example commentaries for the verse.

However, all the divine gifts granted to the holy Prophet (S) in all aspects, even the victories in his expeditions against his enemies, and the scholars of his followers in the Muslim community, who guard the burning torch of Islam and Qur'an, in every period and age, and carry it throughout the world, all in all are involved in this 'abundance of good'.

It should not be forgotten that Allah revealed these verses to His Prophet's holy heart at the time when the manifestations of this 'abundance of good' had not yet appeared. It was a miraculous piece of news which informed about the near future and the remote future regarding the legitimacy of the holy Prophet (S).

This great blessing and the

'abundance of good'

needs a lofty thankfulness, although creatures can never thank the Creator for His blessings, fully, because even the success of being thankful is another blessing from Him which needs thankfulness.

When it is so;

“Therefore to your Lord turn in prayer and Sacrifice”.

Yes, He is the One Who grants these blessings, therefore, prayer, worship and sacrifice, which is also a kind of worship, itself, have no meaning save for Allah, particularly in regard to the meaning of the term Lord which indicates the constancy of grace, providence and Lordship of Providence.

Briefly, 'worship', in the form of prayer or making a sacrifice, is only the Lord's and Benefactor's privilege, and it is exclusively for the Pure Supreme Being.

This refers to the behaviour of the pagans who used to prostrate and sacrifice to the idols while they knew their affluence belonged to Allah. and in any case, the phrase 'your Lord', used in the verse, is a clear evidence for the necessity of 'intention with divine motive' in worship.

Many commentators believe that the purpose, involved here refers to the prayer on the Feast of Sacrifice, and making sacrifice on the same day. But, the meaning of the verse is apparently general and inclusive, even though prayer and sacrifice of the Feast on the day are of its clear examples.

Perhaps, using the term /wanhar/ based on /nahr/, which is specific to butchering a camel, is for the reason that sacrificing a camel, amongst other offerings, enjoyed a higher importance for the Muslims of that time who liked it very much, and thus, its butchering was not possible without the showing of generosity.

Here are two more commentaries on the above verse:

1. The implied meaning of the phrase /wanhar/ is 'facing Qiblah (the direction of the Ka'ba) when saying a prayer', because the word /nahr/ originally means 'throat' then, it has been used with the meaning of 'standing in front of anything'.

2. The purpose involved, here is the 'raising of the hands up to the throat and face'.

A tradition says that when this Surah was revealed, the holy Prophet (S) asked Gabriel:

“What is this /nuhayrah/ that my Lord has commissioned me to do”?

Gabriel said:

“This is not /nuhayrah/. Allah has, however, commanded you to raise your hands at the beginning of prayer when you say /allahu akbar/ and when you are going to perform bowing or prostration and after that, because our prayer and that of the angels, in the seven heavens, are like this. Everything has an adornment and the adornment of prayer is raising the hands at the time of saying /allahu akhar/”.5

There is another tradition from Imam Sadiq (as) who, on the commentary of this verse, indicating with his holy hands, said:

“The purpose is that you raise your hands so that your palms be towards Qiblah (the direction of the Ka'ba)”.6

There is no problem in combining all these meanings, in particular, there are many Islamic narrations about raising the hands at the time of saying /allahu akbar/. Thus, the verse has such a vast meaning that it covers all of them. However, the first commentary is the most appropriate.

In the last verse of this short Surah, regarding the taunts made by the chiefs of the pagans to that holy being, it says:

“Surely your enemy is the one who will be without offspring”.

The term /sani'/ is derived from /sana'an/ with the meaning of 'enmity, spitefulness, and peevishness’; and /sani'/ is the one who possesses these characteristics.

It is worthy to note that /abtar/ originally means 'the animal whose tail is cut off' and the enemies of Islam taunted the holy Prophet (S) by saying this with the hope that after his departure from this world and having no son to inherit his position, the dissolution of Islam's sovereignty would happen. But, Qur'an, consoling the holy Prophet (S) tells him that it is not him who will be without offspring, but surely his enemy is.

Explanation: Lady Hazrat Fatimah and Kawthar

It was said earlier that 'Kawthar' has a vast inclusive meaning which is 'goodness in abundance' and the examples are many.

A large number of scholars of the Shi'ah school believe that one of the most clear examples of that word is the auspicious existence of Lady Fatimah Zahra (as), because the occasion of the revelation of the verse says that they accused the holy Prophet (S) of being without offspring, but the Qur'an says:

“Surely (O Muhammad) We have given you abundance of good (Kawthar)”.

From this meaning we understand that this 'abundance of good' is the very Lady Fatimah Zahra (as) of whom the descendants of the Prophet (S) increased abundantly and thousands and thousands of them scattered in the world preaching his religion and preserving it.

It is a fact that none can correctly count the number of descendants of Hazrat Ali and Fatimah (as) who are recognized as the descendants of the holy Prophet (S), among whom so many great scholars, scientists, writers, commentators, jurisprudents, traditionists and splendid leaders left some outstanding works and unmatched fame in this world, and tried to protect Islam with their donations and devotions.

Here, we encounter a very interesting discussion from Fakhr-i-Razi who, along with other commentaries on 'Kawthar', says:

“The third statement is that this Surah has been revealed to reject those who criticized the holy Prophet (S) for his lack of progeny, therefore, the meaning of the Surah is that Allah shall give him a generation which will remain stable through all ages.

And consider this, that although a number of Ahlul-Bait have been martyred, the world is replete with them, where as from the Ummayads (who were the enemies of Islam) there remains no mentionable figure in the world. Then, behold and see how many of the great men of leadership such as Baqir, Sadiq, Rida, and Nafs-i-Zakiyyah7 are found among them, (the household).”8

The Miracle of this Surah

This Surah virtually contains three important miraculous predictions.

On the one hand, it informs the Prophet (S) of the, glad tidings of the

'abundance of good',

(although the verb /a'tayna/ is in the past tense form, but it may be as the indisputable tense common to the present and future which has been stated in the form of the past tense) and this 'abundance of good' encompasses all victories and successes that were obtained, later, by the holy Prophet (S); were not predictable in Mecca at the time of the revelation of this Surah.

On the other hand, the Surah foretells that the holy Prophet (S) shall not be without posterity, and his generations and descendants shall exist abundantly in the world.

The third prediction of the Surah is that the enemies of the Prophet (S) will be 'abtar', i.e., without posterity. This, too, actually happened and those enemies were so rooted out that no trace of their generations can be seen today. Tribes such as the Ummayads and Abbasids, who opposed the Prophet (S) and his prophecy and who enjoyed such a population that their family and children could not be counted, today, of which there is not one of them to be introduced.

Allah and the Plural Pronoun

It is noteworthy that, here and in many other verses of the Holy Qur'an, Allah introduces Himself by the first person plural pronoun, thus:

“Surely We have given you abundance of good (Kawthar)”.

This sense, and the likes of it, is for the expression of Glory and Power, because when the nobility talk about themselves, they announce not only themselves, but, also their commissionaires, and this refers to the power and nobility as well as to the presence of those in obedience along with the commands.

In the verse under discussion the term /an/ is also another emphasis on this meaning and the phrase

/a'taynaka/ ‘We have given you',

rather than /ataynaka/, is an evidence to the fact that He has awarded him / kauthar/, which, itself, is a great glad tiding to the Prophet (S) in order to keep his holy heart aloof from annoyance resulting from the nonsensical remarks of the enemies, and consequently, languor does not affect his firm determination, and for him to know that Allah is his support Who is the source of all welfare and grace in abundance.

Supplication

O Lord! Do not deprive us from the blessings of that 'abundance of good' that You granted to Your Prophet (S).

O Lord! You know that we heartily love Your Prophet (S) and his pure progeny (S); include us among them.

O Lord! The glory of his essence and his religion is much noteable; add to this grandeur, majesty and honour.

Notes

1. The Messenger of Allah (S) had another son by the name of Abraham, born of Mariyah Qibtiyyah in 8 AH. He, too, died before he was 2 years old.

2. Majma'-al-Bayan, vol. 10, p. 548

3. Majma'-al-Bayan, vol. 10, p. 549

4. Ibid.

5. Majma'-al-Bayan, vol. 10, p. 550

6. Majma'-al-Bayan, vol. 10, p. 550

7. Nafs-i-Zakiyyah is another name for Muhammad-ibn-Abdullah, the son of Imam Hassan Mujtaba (as) who was martyred by Mansur-i-Dawaniqi in 145 AH.

8. Tafsir-i-Fakhr-i-Razi, vol. 32, p. 124.

Surah Kafirun, Chapter 109

(Disbelievers)

Number of Verses: 6

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah was revealed in Mecca. Both the content and the occasion of revelation of the Surah clearly confirm this idea.

The statements of the Surah show that at the time of its revelation Muslims were in a minority and disbelievers were in the majority, of whom the holy Prophet (S) was under great pressure. They urged him to collude with them, but, he refused all of them and without having any conflict with them, made them completely hopeless.

This is a good example for all Muslims that under no conditions should they collude with the enemies of Islam against the basis of the religion, and if it happens that disbelievers ask them to follow such suggestions they should make them totally hopeless.

The phrase

“I worship not what you worship”

is, in particular, repeated twice, in this Surah, for emphasis. This emphasis is made in order to disappoint the enemies.

Again, the verse:

“Nor do you worship Whom I worship”

is also another emphasis showing their stubbornness which ends with the conclusion:

“To you be your religion, and to me my religion”.

The Virtue of Studying Surah Kafirun

There are many narrations on the excellence of reciting this Surah which illustrate the extreme importance of its content.

For example, it is narrated in a tradition from the holy Prophet (S) that he said:

“The person who recites (the Surah)

'Say: O you disbelievers'

it is as if he has recited a quarter of the Qur'an, and the insolent Satans will recoil from him, and he will be free from polytheism, and he will be saved from the Great Terror (on Doomsday).”1

Salvation, on the Day of Judgement, will be attained only through monotheism and the negation of polytheism; it is the theme on which this Surah is based.

A tradition from the holy Prophet (S) says that he asked Jabir-ibn-Mat'am whether he wished to have the best companions and the most amount of provisions with him when he was on a journey, and he said he did, then, the Prophet (S) said:

“Recite these five Suras,: Kafirun, Nasr, Ikhlas, Falaq and Nas, and begin your recitation with /bismillah-ir-rahman-ir-rahim/.”2

In another tradition, Imam Sadiq (as) said:

“My father has said that Surah Kafirun is one fourth of the Qur'an, and when he recited it he used to say

'I worship only Allah, I worship only Allah”.3

Surah Kafirun, Verses 1-6

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

قُلْ يَا أَيُّهَا الْكَافِرُونَ

لَا أَعْبُدُ مَا تَعْبُدُونَ

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ

وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

لَكُمْ دِينُكُمْ وَلِيَ دِينِ

1. “Say: O you disbelievers,”

2. “1 worship not what you worship,”

3. “Nor do you worship Whom I worship,”

4. “Neither shall I worship what you worship,”

5. “Nor will you worship Whom I worship,”

6. “To you be your religion, and to me my religion.”

Occasion of the Revelation

Islamic narrations denote that this Surah was revealed about some of the pagan chiefs of the Quraish tribe such as 'Walid-ibn-i-Muqayrah', 'As-ibn-i-wa'il,’ Harith-ibn-i-Qays'.’ Umiyyah-ibn-i-Khalaf and so on.

They said:

“O Muhammad Follow our belief and we will follow yours and we will let you enjoy all our privileges. For one year you should worship our gods and the next year we will worship your God. If your belief is better, we have enjoyed it with you; and if our belief is better, you have enjoyed it with us”.

The Prophet (S) said:

“I take refuge to Allah that I make no match of anything with Him”.

They said:

“You may touch some of our gods, at least, and take a good omen from them. If you do this, we will confirm you and worship your God”.

The Prophet (S) said:

“I am waiting for the command of my Lord”.

At that moment this Surah was revealed. Then, the Messenger of Allah went to the Sacred Mosque. A number of the chiefs of the Quraish were gathered there. He stood on a place above them and recited this Surah, wholly, to them. When they heard the message of the Surah they became completely hopeless of their aim and began hurting him and his followers.

He Never Agrees with the Idol Worshippers

The verses of this Surah address the holy Prophet (S) and the command is:

“Say: O you disbelievers,”

“I worship not what you worship”,

“Nor do you worship Whom I worship”,

Thus, he clearly defines his way which is totally different from their way. He frankly states that he never worships idols and that they, with their stubbornness and the blind following of their ancestors and their persisting in it, never agree with worshipping Allah, which is free from polytheism, nor do they leave their unlawful great amounts of income gained from other idol worshippers.

Again, in order to disappoint the idol worshippers aim, completely, of him (S) leaving monotheism and accepting idolatry, it says:

“Neither shall I worship what you worship”,

“Nor will you worship Whom I worship”.

Therefore, he is stating that they not urge him, uselessly, upon accepting idolatry; it is impossible.

“To you be your religion, and to me my religion.”

Many of the commentators have clearly said that the objective of using the term /kafirun/, here is for a particular group of chiefs among the idol worshippers of Mecca.

Perhaps, their reason for saying this, in addition to the matter mentioned for the occasion of revelation is that, finally, many of the idol worshippers of Mecca believed in Islam.

So, when he says:

“Nor do you worship Whom I worship,”

“Neither shall I worship what you worship”

it is certainly about those chiefs among the idol worshippers who never believed the truth even to the end of their lives; while many pagans had entered Allah's religion in crowds at the time Mecca was captured.

Here, there are some questions which should be answered:

1. Why Does the Surah Begin With the Command: ‘Say’?

Would it not be better to begin with

'O disbelievers'

without having added. Say, at the beginning?

In other words, the Prophet (S) should carry out the command of Allah and tells them only the phrase

'O disbelievers'

without repeating

'Say'

along with it.

Regarding the content of the Surah, the answer to the question is clear, because the pagans had invited the holy Prophet (S) to collude with them regarding idols, so it means he should repel this from himself and say that he would never agree with them in idolatry.

If the word

'Say'

were not at the beginning of this Surah, the statement would be the statement of Allah not that of Muhammad, and thus the sentence:

“I worship not what you worship”,

and the like, would be meaningless.

Moreover, the word

'Say'

was in the message that Gabriel brought from Allah.

The holy Prophet (S) had to retell exactly what was stated, in order to preserve the authenticity of the Holy Qur'an.

This would illustrate that Gabriel and the holy Prophet (S) did not make the least variation in the Divine revelation, and have actually proved that they have been obedient missionaries to the command of Allah; as Surah Yunus, No. 10, verse 15 says:

“...Say: It is not for me, of my own accord to change it: I follow naught but what is revealed unto me...”

2. Did the Idol Worshippers Deny Allah?

We know that idol worshippers never denied Allah, and according to the clear verses of Qur'an if they were asked about the creator of the heavens and the earth, they said that it is Allah:

“If thou ask them who it is that created the heavens and the earth they will certainly say, Allah...”4 .

Then, how is it that it says, in this Surah:

“Neither shall I worship what you worship,”

“Nor will you worship Whom I worship'?

Regarding the proposition which is not on the 'creation', but, the subject matter is upon 'worshipping', it makes the answer to this question clear, too.

Idol worshippers knew Allah as the creator of the world, but they believed that they should

'worship'

the idols so that the idols would become intercessors in the Court of Allah, or that they, themselves, are not worthy enough to worship Allah, but, that they should worship the man-made idols.

This is the point that the Qur'an rejects firmly and refusing their false imaginings, it says worship must be performed only to Allah; not to idols, alone, nor to both of them.

3. What Is This Repetition In the Verses For?

So many different ideas have been given on the purpose of the repetition for the lack of worship of idols by the Prophet (S), and the lack of worship for Allah by the disbelievers.

Some believe that this repetition is for emphasis and for disappointing the polytheists and distinguishing the ways of Islam from their ways, and for logical reasoning of the impossibility of collusion between monotheism and polytheism. In other words, since they insisted on inviting the Prophet (S) to polytheism and repeated it, the Qur'an, too, repeats the refusal of their proposal.

A tradition denotes that Abu Shakir Disani a disbeliever, asked Abu Ja'far Ahwal, one of the followers of Imam Sadiq (as), why the same proposition is repeated, in this Surah, the act of which is opposed to the excellence of eloquence.

Abu Ja'far, who knew no answer for the question, went to the sixth holy Imam Ja'far ibn-i-Muhammad As-Sadiq (as) in Medina and asked him for the answer.

The holy Imam said that the cause for the revelation of these verses and its repetition, in the Surah, was just in reply to the repetition in the proposal by the disbelievers who told the holy Prophet (S) that he should worship, for one year, what they worshipped and the next year they would worship what; he worshipped. These verses were revealed and refused all their proposals.5

Some others have said that this repetition is for the reason that one refers to the present and the other refers to the future; that is, 'I never worship what you worship, neither at the present nor in the future'. (But apparently, there is no evidence for this commentary).

There is also a third commentary which says that the first repetition states the difference of what is worshipped, and the second refers to the difference in worship. That is, 'neither do I worship what you worship nor is my worship like your worship, because mine, free from any other motives, is pure and only for Allah, the One True God. '

Besides, 'your worship of the idols is based on ancestral custom, social conviction or imitative instincts, but my worship, of Allah, is based on acknowledgement and thankfulness'.6

However, it seems that the repetition, as was said before, is for emphasis, as the aforementioned tradition from Imam Sadiq (as) refers to, also.

4. Is the Phrase: 'To You Be Your Religion' A Licence For Idolatry?

It is sometimes considered that the last verse, of this Surah, which says:

“To you be your religion, and to me my religion”

has the concept of 'a general peace' and it lets them remain in their religion, because it does not urge them to accept Islam.

But, this consideration is very weak and baseless, because the tone of the statement in the verses clearly shows that this meaning is a kind of scorn and warning, i.e., let your religion be yours and you will see its fatal consequence soon.

This idea is similar to Surah Qasas, No. 28, verse 55:

“And when they hear vain talk, they turn away therefrom and say: 'To us our deeds and to you yours; peace be to you; we seek not the ignorant”.

There are a great deal of verses in the Qur'an that condemn polytheism in any form. The verses count it as the worst thing and consider it as an unforgivable sin.

There are some other answers to this question, but the first meaning, as an answer, seems the most appropriate.

5. Not Even For One Moment Did He Collude With Polytheism

What is stated in this Surah is, in fact, a statement of fact that monotheism and polytheism are two distinct separate ways, completely opposite to each other. They have no similarity in each other. Monotheism leads Man to Allah, but polytheism makes Allah a stranger to him.

Monotheism is the secret of unity in all aspects, while polytheism is the source of dispersion and separation in all affairs.

Monotheism promotes Man from the world of materialism; high up beyond the natural world, and joins him to the eternal world, to the infinite being of Allah. But, polytheism drops Man down into the well of materialism. It joins him to limited, weak, perishing creatures.

For the same reason the holy Prophet (S) and all other great prophets not only did not collude with polytheism, but their first and greatest duty was also to fight against it.

Now, it is to all those who seek truth and the scholars and preachers of this religion to follow the same way, and they must proclaim their detachment and their hatred of any polytheism and. collusion with polytheists, everywhere. This is the true way of Islam.

Supplication

O Lord! Keep us aloof from any polytheism and any polytheistic deed and thought.

O Lord! The temptations of the polytheists, of our time, are also very dangerous. Protect us from falling into their traps.

O Lord! Bestow on us such clarity and decisiveness that, like the holy Prophet (S) we can refuse any proposal of collusion with blasphemy and polytheism.

Notes

1. Majma'-al-Bayan, vol. 10, p. 551

2. Ibid.

3. Ibid.

4. Surah Luqman, No. 31, verse 25

5. Tafsir-i-Ali-ibn-lbrahim, vol. 2, p. 445.

6. Abulfutuh-i-Razi, Commentary, vol. 12, p. 192.

Surah Nasr, Chapter 110

(Help)

Number of Verses: 3

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah was revealed at Medina after the migration of the Prophet (S) from Mecca to Medina. It contains the glad tidings of a great victory for Islam, after which, people, in droves, flocked to the banner of Islam.

Then, to thank Allah for that great gift, the holy Prophet (S) is invited to

'glorify'

and

'praise'

Allah, and to pray for His

'forgiveness'.

There were many victories for Islam, but no triumph was as important as the bloodless conquest of Mecca, especially the Arabs believed, according to some narrations, that if the Prophet of Islam (S) could conquer and capture Mecca, then, it was a sign of his legitimacy because if he were not right, Allah would not let him do so, as He did not allow Abrahah and his great force to destroy the Ka'ba. It was for this reason that the Arab pagans entered Islam, in groups, after the conquest of Mecca.

Some have said that this Surah was revealed alongside the 'Hadibiyyah Peace'; six years after migration and two years before the conquest of Mecca.

But, it is completely improbable to say, (as some have said), that it was revealed at the time of the farewell Pilgrimage after the conquest of Mecca, in the year 10 A.H. because, the ideas involved in the Surah, which inform of the incidents regarding the future, not the past, do not fit with this meaning.

One of the names of this Surah is /taudi'/ ‘leave-taking',” because it implicitly implicates the death of the Prophet (S).

A tradition indicates that when this Surah was revealed and the holy Prophet (S) recited it to the followers, they all became happy, but Abbas, the uncle of the holy Prophet (S), began shedding tears. The holy Prophet (S) asked him why he was crying. He answered that he supposed the Surah contained the implication of the Prophet's death.

And he (S) said:

“It is so, my uncle”1

The commentators are divided on how this meaning is understood, from the Surah, when there is nothing apparent in it to imply the idea. The Surah is wholly about the victory, and it seems that the Prophetic mission of the holy Prophet (S) is completely fulfilled and his religion is fixed. It is clear that in such a case the departure of the Prophet (S) from this fleeting world to the next, eternal world, is completely predictable.

The Virtue of Studying this Surah

A tradition from the holy Prophet (S) says:

“He who recites it (Surah Nasr), it is the same as if he had been with the Messenger of Allah (S) at the conquest of Mecca”.2

Another tradition from Imam Sadiq (as) says:

“He who recites Surah Nasr in his optional3 or obligatory prayers, Allah makes him successful in defeating his enemies, totally, and on the Day of Judgement he will come with a letter which talks. Verily Allah has brought him out of his grave with that letter as an immunity from the heat and fire of Hell...”4

It is clear that this virtue and honour is for the person who, with reciting it, follows the way of the Messenger of Allah (S) and practices his religion and his tradition, not only suffices its recitation with the tongue.

Surah Nasr, Verses 1-3

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

إِذَا جَاء نَصْرُ اللَّهِ وَالْفَتْحُ

وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا

1. “When there comes the help of Allah and victory”,

2. “And you see people entering Allah's religion in multitudes”,

3. “Then celebrate the praise of your Lord and seek His forgiveness, (for) surely He is Oft-returning (to mercy)”.

Allah's Help Brings Multitudes to Allah's Religion

“When there comes the help of Allah and victory”,

“And you see people entering Allah's religion in multitudes”.

“Then celebrate the praise of your Lord and seek His forgiveness, (for) surely He is Oft-returning (to mercy)”.

In these three short, but, expressive verses, there are some elegant, elaborations whose careful observation helps us to understand the final goal of the Surah.

In the first verse, it says that the victory belongs to Allah.

It is not only in this occurence that this meaning is mentioned, but, in many other verses of the Qur'an the idea is reflected, including Surah Baqarah, No. 2, verse 214:

“...Ah! Verily the help of Allah is, (always) near!”;

and Surah Al-'Imran, No. 3, verse 126; and also Surah Anfal, No. 8, verse 10, says:

“...there is no help except from Allah...”

It is true that preparation and supplying forces are necessary for defeating the enemy, but a believing person knows the victory comes only from Allah, and for the same reason when victory comes he does not become deluded or proud, but thanks and praises Allah...

In this Surah, the words are about, at first, the help of Allah, then, the victory, and then, the influence and spread of Islam, and finally, the entering of people, in groups, into the religion of Allah. All of them are causes and effects for each other.

Victory is absent unless there is the help of Allah, and people do not enter Islam in multitudes unless there is triumph and victory in order to remove the barriers and hindrances from the way. Of course, along with these stages, each of which is a great, divine blessing, the stage of being thankful and praising Allah; comes forth.

On the other hand, the help of Allah; and the victory are all for the final goal, i.e., people entering Allah's religion in multitudes, and guidance for all.

Victory, here is stated in general, and with some evidences that were mentioned before, the purpose is, undoubtedly, the conquest of Mecca which had such a wide effect and verily, the conquest of Mecca introduced a new chapter in the history of Islam, because the main center of polytheism was disturbed; idols were destroyed; the hope of the idol worshippers changed into disappointment; and the barriers in the way of people's faith in Islam were removed.

That is why the conquest of Mecca should be considered as a stage of the settlement of Islam in Arabia and then, in the world. It was after the conquest of Mecca that no opposition from the pagans was seen (except once, which was quickly controlled) and people from all parts of Arabia came to the holy Prophet (S) to accept Islam.

There are three important instructions, in the verse, given to the holy Prophet (S) (and naturally to all believers) which are, in fact, a gratitude for this great victory and an appropriate response to the help of Allah: the instructions of celebrating, praising, and seeking His forgiveness.

This great victory caused the polytheistic thoughts to disappear; the perfection and beauty of Allah to become more clear; and those who had lost the right way to return to the truth.

Further, it is possible that at the time of victory, some disgraceful behaviour appears in a person and he becomes involved in pride and self-conceit, or tries to take revenge and clear the personal accounts against his enemy.

These three instructions train him 'to remember the attributes of perfection and the beauty of Allah at the sensitive moments of victory'; and 'to know all of the effects from Him'; and 'to seek His forgiveness in order to both remove pride and negligence from himself; and avoid revengefulness'.

It is certain that the holy Prophet (S) of Islam, like all other prophets (a.s.), was sinless; then what is the instruction of seeking His forgiveness for?

To answer this question, it should be said that this is a model for the whole community, and on the part of a sinless, infallible one like the holy Prophet (S) and his Ahlul-Bait (as) who have already been purified by the Lord, Himself5 will mean seeking further grace and greater blessings or futher protection of the Lord against the forces of Satan.

Here, /istiqfar/ means holy Prophet's beseeching the protection of the Lord, for himself and his followers, against the forces of evil, and seeking pardon of the Lord on behalf of his faithful adherents who, might have been prey of human weakness, as did Moses for his people who had yielded to the worship of the calf.

The phrase

/innahu kana tawwaba/ ‘surely, He is Oft-retuming (to mercy)’

is the statement of reason in proportion to 'seeking forgiveness', that is, seek forgiveness and repent because Allah is Oft-returning (merciful)’.

By the way, it may also refer to the meaning that 'when Allah accepts your repentance, you, too, should accept the repentance of the guilty after victory, as far as you can, and do not repulse them from yourselves as long as there is no sign of offence or plot coming from them.’ So, the holy Prophet (S), himself, on the event of the conquest of Mecca, showed the feature of Islamic grace and mercy to his defeated, hostile enemies at its highest standard.

It was not only the holy Prophet (S) who celebrated Allah's grace and glory on his final victory against his enemies, but all prophets throughout history also did so.

For example, when Joseph (as) became exalted in Egypt and his parents and his brothers succeeded in seeing him after a very long time, he said:

“O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events, O Thou Creator of the heavens and the earth! Thou art my Protector in the world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy Will (as a Muslim), and unite me with the righteous”6 .

Or, when Solomon (as) saw the throne of Bilqis (Queen of Sheba) ready before him, he said:

“...this is by the grace of my Lord! -to test me whether I am grateful or ungrateful!...”7 .

The conquest of Mecca was the greatest victory. After that conquest, whole tribes from all parts of Arabia gave their allegiance to the holy Prophet (S), collectively, and before his earthly ministry was finished, the ground was prepared for the introduction of Islam to the world.

What was the lesson to be learned from this episode in world history? It was not about Man's self-glory, but humility; not power, but, service; not an appeal to Man's selfishness or self-sufficiency, but, a realization of Allah's Grace and Mercy, and the abundant outpouring of Allah's Praises in word and conduct.

Supplication

O Lord! You are able to give that glory back, again, to Muslims under the light of following the traditions of the Apostle.

O Lord! Set us among the true advocates of the Messenger of Islam.

O Lord! Bestow on us such a success that we can spread Islamic Justice in the world so that the people of the world eagerly accept it in multitudes.

Notes

1. Majma'-al-Bayan, vol. 10, p. 554. (also see Al-Mizan, vol. 20, p. 532. )

2. Majma'-al-Bayan, vol. 10, p. 553.

3. See footnote 1 in Surah Ma'un, page 249, of this volume.

4. Majma'-al-Bayan, vol. 10, 553.

5. 33:33

6. Surah Yusuf, No. 12, verse 101

7. Surah 'Naml. No 27, verse 40