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Qur'an 61:13
Verse's Information
Suraal-Saff (Qur'an 61)
Verse13
Juz'28
TopicThe promise of God's help and victory over enemies
AboutFaith and Jihad in the way of God


Qur'an 61:13 or the Verse of Nasrun min Allah wa fathun qarib gives glad tidings to the believers of help from God and victory over enemies in the near future. In the previous verses, God described faith and Jihad as a profitable trade and referred to its otherworldly fruits, and then in this verse, He addresses its worldly fruits. It is said that the reason for promising a worldly reward alongside the otherworldly reward is the human inclination toward near rewards and the preference for gaining immediate benefit over the distant future.

Some exegetes have considered the promised victory to be the triumph of Muslims over the infidels of the Quraysh tribe and the Conquest of Mecca; just as there has been mention of the promise of the conquest of Persia and the Conquest of Rome; however, some have considered it regarding the entirety of the Islamic conquests. It is said that the divine promise includes all believers throughout history, and the Conquest of Mecca is one of its instances. Shia exegetes, referring to a narration, have identified the promised victory as the triumph of al-Qa'im (aj).

The sentence "Nasrun min Allah wa fathun qarib" has been used by Shias on various occasions and events and has become a slogan; as it has also been used in their artworks and architecture.

Introduction and Translation of the Verse

The verse "Nasrun min Allah wa fathun qarib" is among the famous verses of Sura al-Saff[1] which gives glad tidings to all believers[2] or companions[3] of the help of God and victory over enemies. According to Nasir Makarem Shirazi, a Shia exegete, one of the important goals of Sura al-Saff is inviting believers to faith and Jihad in the way of God[4] and this verse, which is considered related to the previous verses,[5] refers to the worldly fruit of faith and Jihad[6] and encourages believers to help the religion by means of Jihad[7] and fighting against the world of polytheism and infidelity.[8]

Exegesis

God has spoken in the verses prior to this of a profitable trade that is accompanied by salvation from divine punishment, and that is faith in God and the Prophet (s) and Jihad in the way of God.[9] God has further referred to the price of this transaction, two of which are otherworldly rewards (forgiveness of sins and entering Paradise) and the other two, which are presented in this verse, relate to the worldly reward[10] which also brings about otherworldly reward.[11] One of them is help from God and the other is victory over enemies in the near future and the conquest of their lands.[12] It has been said that these two are additional rewards that will be granted to the believers in line with the blessing of the hereafter.[13]

The rewards not being restricted to the hereafter, giving encouragement and hope to the combatants for a bright future,[14] the certainty of God's help in case of Jihad[15] and also complete victory in case of steadfastness[16] are among the interpretations of exegetes from this verse.

Various narrations regarding the exegesis of the verse have been quoted in exegetical books with a narrative approach.[17] In the exegesis of the verse, the Pledge of 'Aqaba is mentioned, where the Prophet (s), after stating the two conditions of faith in God and Jihad, introduced its reward as Paradise, which was welcomed by the people of Medina.[18]

Reference to the Interest of Believers

Some exegetes, regarding why the worldly reward is granted alongside the otherworldly reward and the reference to the interest of believers toward it, have stated that human nature is such that it has more interest in near worldly rewards compared to otherworldly rewards[19] and considers it as cash[20] and expresses a heartfelt interest in it[21] and in a way prefers the immediate time for gaining benefit over the future;[22] Therefore, God after mentioning the otherworldly blessing refers to a blessing from this world that was of interest to the believers[23] and they are eager to obtain it.[24]

Progress in the world and triumph over enemies have also been mentioned among the reasons for interest, which they seek for the greatness of Islam or for personal benefits and gaining spoils from the infidels.[25] According to some researchers, the sentence "ukhra tuhibbunaha" also in a way rebukes the love for the world.[26]

Instances of Divine Help and Near Victory

It has been said that the divine help and the victory promised in this verse were repeatedly realized for Muslims in battlefields;[27] therefore, this verse has been considered evidence for the truthfulness of the Prophet (s) in informing about the future.[28]

Various possibilities have been raised regarding the instance of divine help and victory in the near future for the believers.[29] Some have interpreted it as the victory of Muslims over the infidels[30] of the Quraysh tribe[31] and the Conquest of Mecca[32] from which the Muslims were forcibly driven out;[33] just as the conquest of Persia and the Conquest of Rome have also been considered among its instances;[34] but some, in addition to mentioning the said possibilities, have interpreted the verse regarding the conquest of large parts of the lands of polytheists and infidels[35] or the entirety of Islamic conquests[36] in the lands of infidels.[37]

According to some researchers, this sentence has a broad and wide meaning, and the audience of the verse was not only the companions of the Prophet and includes all believers throughout history, and the Conquest of Mecca has been considered one of the clear instances of the realization of this verse.[38] Therefore, it includes all Islamic conquests in the world.[39] Some exegetes, referring to a narration found in the book Tafsir 'Ali b. Ibrahim al-Qummi,[40] have mentioned the promised victory as the conquest of al-Qa'im (aj).[41]

In how divine help occurs, it is said that God rushes to their aid by sending angels or casting dread and terror into the hearts of infidels as well as peace and reassurance into the hearts of believers.[42]

Glad Tidings to the Believers

At the end of the verse, the Prophet (s) is asked to give glad tidings to the believers;[43] but regarding what to give glad tidings about, different opinions have been mentioned, some of which are:

  • Glad tidings to the believers for a highly profitable trade[44] and otherworldly and worldly reward of[45] Paradise and victory over enemies.[46]
  • The good news of the total rewards that God gives in this world and the hereafter.[47]
  • Glad tidings based on divine pleasure.[48]
  • Glad tidings on the victory of believers.[49]
  • Glad tidings for all good for the believers.[50]

Becoming a Slogan for Shias

It has been said that the sentence "Nasrun min Allah wa fathun qarib" has become a slogan among Shias, and people use it on various occasions and even write it on flags;[51] as this sentence was chosen as the operation code in some operations of Iran against the Ba'athist regime of Iraq, such as Operation Thamin al-A'imma, which led to the lifting of the siege of Abadan, and even the name of the operation for the liberation of western Dezful was set as Operation Fath al-Mubin.[52]

This phrase is among the Quranic phrases inscribed on the artworks and architecture of Muslim Iranians.[53] It has been said that Muslims, considering this phrase and its writing on artworks, have always strengthened the force of hope for the future and reliance on God in themselves.[54]

Notes

  1. ↑ “Saff; Sura-yi ki bi jihad-garan isharah mi-kunad,” Al-Kawthar website.
  2. ↑ Sabzawārī Najafī, Irshād al-adhhān, 1419 AH, p. 557.
  3. ↑ Mughniyya, al-Tafsīr al-mubīn, Qom, p. 740.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 24, p. 87.
  5. ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 Sh, vol. 19, p. 260.
  6. ↑ Qurashī, Tafsīr-i aḥsan al-ḥadīth, 1377 Sh, vol. 11, p. 151.
  7. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 9, p. 423.
  8. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 16, p. 337.
  9. ↑ Shaykh al-Ṭūsī, al-Tibyān, Beirut, vol. 9, p. 597; Mughniyya, Tafsīr al-Kāshif, 1424 AH, vol. 7, pp. 318-319; Ḥusaynī Shīrāzī, Taqrīb al-Qur'ān, 1424 AH, vol. 5, p. 408.
  10. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 317; Abu l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 19, p. 188; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 24, pp. 87-90; Ḥusaynī Shāh 'Abd al-'Aẓīmī, Tafsīr-i ithnā 'asharī, 1363 Sh, vol. 13, p. 155.
  11. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 29, p. 532; Shaykh al-Ṭūsī, al-Tibyān, Beirut, vol. 9, p. 597; Tha'labī, al-Kashf wa l-bayān, 1422 AH, vol. 9, p. 304.
  12. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 9, p. 423; Shaykh al-Ṭūsī, al-Tibyān, Beirut, vol. 9, p. 597; Sabzawārī Najafī, Irshād al-adhhān, 1419 AH, p. 557.
  13. ↑ Ibn Kathīr, Tafsīr al-Qur'ān al-'aẓīm, 1419 AH, vol. 8, p. 139.
  14. ↑ Qirā'atī, Tafsīr-i nūr, 1388 Sh, vol. 9, p. 621.
  15. ↑ Ibn Kathīr, Tafsīr al-Qur'ān al-'aẓīm, 1419 AH, vol. 8, p. 139.
  16. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 16, p. 337.
  17. ↑ For example, see: Baḥrānī, al-Burhān fī tafsīr al-Qur'ān, 1416 AH, vol. 5, p. 368.
  18. ↑ Quṭb, Fī ẓilāl al-Qur'ān, 1425 AH, vol. 8, p. 87.
  19. ↑ Burūjirdī, Tafsīr-i jāmi', 1366 Sh, vol. 7, p. 135; Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 16, p. 336.
  20. ↑ Thaqafī Ṭihrānī, Tafsīr-i rawān-i jāwīd, 1398 Sh, vol. 5, p. 199.
  21. ↑ Ḥusaynī Hamadānī, Anwār-i dirakhshān, 1404 AH, vol. 16, p. 336.
  22. ↑ Qummī Mashhadī, Kanz al-daqā'iq, 1368 Sh, vol. 13, p. 237; Sabzawārī Najafī, Irshād al-adhhān, 1419 AH, p. 557.
  23. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 317; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 5, p. 209; Qummī Mashhadī, Kanz al-daqā'iq, 1368 Sh, vol. 13, p. 237; Ḥusaynī Shāh 'Abd al-'Aẓīmī, Tafsīr-i ithnā 'asharī, 1363 Sh, vol. 13, p. 155.
  24. ↑ Mīrzā Khusrawānī, Tafsīr-i khusrawī, 1390 Sh, vol. 8, p. 278; Thaqafī Ṭihrānī, Tafsīr-i rawān-i jāwīd, 1398 Sh, vol. 5, p. 199.
  25. ↑ Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 12, p. 521.
  26. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 29, p. 532; Ḥaqqī Bürūsawī, Rūḥ al-bayān, Beirut, vol. 9, p. 510.
  27. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 24, p. 91.
  28. ↑ Maybudī, Kashf al-asrār, 1371 Sh, vol. 10, p. 89.
  29. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 24, p. 91.
  30. ↑ Ḥusaynī Shīrāzī, Taqrīb al-Qur'ān, 1424 AH, vol. 5, p. 408.
  31. ↑ Maybudī, Kashf al-asrār, 1371 Sh, vol. 10, p. 89; Ḥaqqī Bürūsawī, Rūḥ al-bayān, Beirut, vol. 9, p. 510.
  32. ↑ Ibn Abī Zamanīn, Tafsīr Ibn Abī Zamanīn, 1424 AH, p. 414; Mughniyya, Tafsīr al-Kāshif, 1424 AH, vol. 7, p. 319; Burūjirdī, Tafsīr-i jāmi', 1366 Sh, vol. 7, p. 135.
  33. ↑ Mughniyya, al-Tafsīr al-mubīn, Qom, p. 740
  34. ↑ Qurṭubī, al-Jāmi' li-aḥkām al-Qur'ān, 1364 Sh, vol. 18, p. 89; Maybudī, Kashf al-asrār, 1371 Sh, vol. 10, p. 89; Ḥaqqī Bürūsawī, Rūḥ al-bayān, Beirut, vol. 9, p. 510; Baghawī, Ma'ālim al-tanzīl, 1420 AH, vol. 5, p. 80.
  35. ↑ Ḥusaynī Shīrāzī, Taqrīb al-Qur'ān, 1424 AH, vol. 5, p. 408.
  36. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 9, p. 423; Ḥusaynī Shāh 'Abd al-'Aẓīmī, Tafsīr-i ithnā 'asharī, 1363 Sh, vol. 13, p. 155; Ḥusaynī Shīrāzī, Tabyīn al-Qur'ān, 1423 AH, p. 566; Thaqafī Ṭihrānī, Tafsīr-i rawān-i jāwīd, 1398 Sh, vol. 5, p. 199.
  37. ↑ Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 12, p. 521.
  38. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 24, p. 91.
  39. ↑ Ḥusaynī Shāh 'Abd al-'Aẓīmī, Tafsīr-i ithnā 'asharī, 1363 Sh, vol. 13, p. 155
  40. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 2, p. 366.
  41. ↑ Ḥuwayzī, Tafsīr nūr al-thaqalayn, 1415 AH, vol. 5, p. 318; Baḥrānī, al-Burhān fī tafsīr al-Qur'ān, 1416 AH, vol. 5, p. 368; Qummī Mashhadī, Kanz al-daqā'iq, 1368 Sh, vol. 13, p. 237; Thaqafī Ṭihrānī, Tafsīr-i rawān-i jāwīd, 1398 Sh, vol. 5, p. 199.
  42. ↑ Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 12, p. 521.
  43. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 29, p. 532; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 24, pp. 87-90.
  44. ↑ Baghawī, Ma'ālim al-tanzīl, 1420 AH, vol. 5, p. 80.
  45. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 9, p. 423; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 5, p. 210; Abu l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 19, p. 188; Sabzawārī Najafī, Irshād al-adhhān, 1419 AH, p. 557.
  46. ↑ Tafsīr Ibn Abī Zamanīn, 414; Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 317; Baghawī, Ma'ālim al-tanzīl, 1420 AH, vol. 5, p. 80.
  47. ↑ Ṭabāṭabā'ī, al-Mīzān, 1390 Sh, vol. 19, p. 260; Ṭayyib, Aṭyab al-bayān, 1369 Sh, vol. 12, p. 521; Qurashī, Tafsīr-i aḥsan al-ḥadīth, 1377 Sh, vol. 11, p. 151.
  48. ↑ Qurṭubī, al-Jāmi' li-aḥkām al-Qur'ān, 1364 Sh, vol. 18, p. 89.
  49. ↑ Ibn Sulaymān, Tafsīr Muqātil b. Sulaymān, 1423 AH, vol. 4, p. 317.
  50. ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qur'ān, 1423 AH, p. 566.
  51. ↑ “Saff; Sura-yi ki bi jihad-garan isharah mi-kunad,” Al-Kawthar.
  52. ↑ “'Amaliyyat-i Fath al-Mubin,” Center for Documents and Research of the Holy Defense.
  53. ↑ Āqā'ī and Ḥusaynī, “Barrasī-yi 'ibārat-i Nasrun min Allah wa fathun qarib dar āthār-i hunarī-yi dawrah-yi Islāmī.”
  54. ↑ Āqā'ī and Ḥusaynī, “Barrasī-yi 'ibārat-i Nasrun min Allah wa fathun qarib dar āthār-i hunarī-yi dawrah-yi Islāmī.”

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