Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah An-Nasr

Discover the profound meanings within Surah An-Nasr with our comprehensive dictionary, glossary and vocabulary guide. This resource offers an in-depth analysis of the key Arabic words in this significant chapter of the Qur’an, which prophecies a great victory. By exploring the linguistic roots, etymology, morphology, and classical exegesis (Tafsir) of terms such as Nasr, Fatḥ, and Afwājā, readers can gain a deeper appreciation for the surah’s message on success, humility, and divine help.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Nasr and the Qur’an – showing where and how frequently the term appears in Surah Nasr and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Nasr.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Afwājā (أَفْوَاجًا) – In multitudes

Linguistic Root & Etymology

Afwāj is the plural of fawj (root: F-W-J (ف-و-ج)), which means a group, a troop, or a company of people. The adverbial form afwājā means “in multitudes” or “in crowds.”

The Arabic root is ف-و-ج.

• Morphology: Fawj (فَوْج) is a noun for a group or troop. Its plural is afwāj (أَفْوَاج). The word afwājā is in the accusative case, functioning as an adverb (ḥāl) to describe the manner in which people were entering Islam.
• Extended Semantic Range: The root signifies a mass of people moving together in a wave or company. It implies a collective, organized entry rather than a scattered one.
• Occurrences in Qur’an: The root appears about 6 times. It is used here to describe the entry into Islam and elsewhere to describe the crowds being led to Paradise or Hell on the Day of Judgment.

The term afwājā vividly captures the historical fulfillment of the prophecy after the Conquest of Mecca. For years, people converted as individuals. This word, however, paints a picture of a paradigm shift where entire tribes and delegations began embracing Islam collectively, as unified groups. This visual of “multitudes” signifies the undeniable, public triumph of the Prophet’s mission.

Classical Exegesis (Tafsir)

In Surah An-Nasr (110:2), this is the description of the final and the great success of the Prophet’s mission. “And you see the people entering into the religion of Allah in multitudes.” The commentators explain that this was a prophecy that was fulfilled after the conquest of Mecca. After the final victory, the Arab tribes from all over the peninsula, who had been waiting to see the outcome of the struggle, came and accepted Islam not as individuals, but as entire “multitudes” and delegations. It was the ultimate and the most undeniable sign of the triumph of the divine message.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a profound and a manifest success. After twenty-three years of difficult and patient struggle, the mission that began with a single man in a cave had now reached the point where people were entering the faith in great “multitudes.” This was the ultimate and the most beautiful of all possible fruits of the Prophet’s labor.

Modern & Comparative Lens

The phenomenon of a “mass conversion” or a “tipping point” is a central feature in the history of the spread of all the great world religions. This verse is a beautiful and a direct Qur’anic description of this. It is a testament to the power of a message that, after a long period of struggle, can reach a point of critical mass where its truth becomes self-evident to a large number of people at once.

Practical Reflection & Application

This verse is a source of immense hope for anyone who is striving in the cause of God. It is a reminder that a long and a patient struggle can, by the grace of God, lead to a magnificent and a widespread success. The practical application is to be a part of the beautiful and the continuous fulfillment of this verse. We should strive to be a source of guidance for others, with the hope that we may be a means for people to enter the religion of God, whether as individuals or as “multitudes.”

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2. Bi-ḥamdi Rabbika (بِحَمْدِ رَبِّكَ) – With the praise of your Lord

Linguistic Root & Etymology

Bi-ḥamd is “with the praise of.” Rabbika is “your Lord.” The primary root here is Ḥ-M-D (ح-م-د) for praise. (For a detailed analysis of this root, see entry #6).

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nasr (110:3), this is a central part of the command that is given in response to the great victory. “Then exalt [Him] with the praise of your Lord and ask forgiveness of Him.” The commentators explain that this is a command to couple the act of glorification (tasbīḥ) with the act of praise (ḥamd). To praise God is to acknowledge His perfect attributes and to be grateful for His blessings. The verse is a call to a gratitude that is not just felt in the heart, but is actively and verbally expressed on the tongue. The victory is a manifestation of the “praiseworthy” nature of our Lord.

Thematic Context

This connects to the surah’s central theme of the proper, humble response to success. The theme is that the great victory should not lead to pride, but to a profound sense of praise and gratitude to the one who is the true author of that victory. The surah is a perfect and a beautiful guide to the etiquette of success. The first and the most important response to any achievement is to “praise” the Lord who has made it possible.

Modern & Comparative Lens

The concept of “praise” as the proper response to a blessing is a central element of the spiritual life in all the Abrahamic traditions. The Qur’an’s command to praise God at the very moment of the greatest of all worldly victories is a powerful and a profound one. It is a radical reframing of the nature of success. A true victory is not an occasion for self-praise, but for the “praise of the Lord.”

Practical Reflection & Application

This verse gives us a direct and a beautiful formula for our own lives. The practical application is that when we achieve any success—whether it is a graduation, a promotion, or any other blessing—our first and immediate response should be to “praise our Lord.” We should be quick to say “Al-ḥamdulillāh” (All praise is for Allah), and we should feel that praise in our hearts. This is the key to a success that is a source of blessing, not a source of arrogance.

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3. Dīn Allāh (دِينِ اللَّهِ) – The religion of Allah

Linguistic Root & Etymology

Dīn is religion or a way of life. Allāh is God.

The root for Dīn is D-Y-N (د-ي-ن).

• Morphology: Dīn (دِين) is a comprehensive noun.
• Extended Semantic Range: This rich root carries a range of meanings: judgment and recompense (as in Yawm al-Dīn, Day of Judgment); debt (dayn); and obedience or submission. As “religion,” dīn encompasses a complete way of life, a code of conduct, and a system of submission to the authority to whom one is indebted and by whom one will be judged.
• Occurrences in Qur’an: The root is very common, appearing over 100 times, with dīn being its most frequent form.

The phrase “the Dīn of Allah” is a definitive statement. It asserts that Islam is not a human culture or philosophy but the divinely ordained way of life, judgment, and submission intended for all humanity. The victory being celebrated was not merely political; it was the triumph of this divine system, as people entered it and began to live by its principles.

Classical Exegesis (Tafsir)

In Surah An-Nasr (110:2), the surah describes the great and final victory. “And you see the people entering into the religion of Allah in multitudes.” The commentators explain that “the religion of Allah” is a direct and a powerful reference to Islam. It is not a human-made way of life, but is the one and only true “religion” that has been ordained by “Allah” for all of humanity. The verse is a powerful and a direct statement of the ultimate and the manifest triumph of this one, true religion over all the false religions of the Arabian Peninsula.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a profound and a manifest success. The ultimate goal of the entire, twenty-three year struggle of the Prophet was to bring the people into this “religion of Allah,” and this verse is a declaration that this goal has been spectacularly achieved.

Modern & Comparative Lens

The concept of a “religion of God” is a powerful and a central one. It is a statement that the true religion is not a cultural or a human invention, but is a divine and a universal reality. The Qur’an’s use of this phrase is a consistent one. It is a call to a way of life that is based not on human whims or on ancestral traditions, but on the clear and the direct guidance that has come from God Himself.

Practical Reflection & Application

This verse is a profound reminder of the great blessing that we have been given. We have been guided to the “religion of Allah.” The practical application is to be grateful for this blessing and to strive to be a true and a worthy representative of this beautiful religion. We should live our lives in a way that makes the “religion of Allah” a source of beauty and of attraction for all of humanity, so that they too may be inspired to enter it.

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4. Fa-sabbiḥ (فَسَبِّحْ) – Then exalt

Linguistic Root & Etymology

This is a command from the root S-B-Ḥ (س-ب-ح), meaning to glorify or to exalt.

The Arabic root is س-ب-ح.

• Morphology: Sabbiḥ (سَبِّحْ) is the imperative (command) form of the Form II verb sabbaḥa (سَبَّحَ), “to glorify.” The prefix fa- (فَ) means “so” or “then,” indicating that this action should be the consequence of the victory.
• Extended Semantic Range: The root’s primary meaning is to travel swiftly or glide, as in swimming (sibāḥah) or the movement of celestial bodies. From this comes the theological meaning: to declare that God “glides” swiftly and is far above any imperfection, flaw, or comparison to creation. The act is called tasbīḥ.
• Occurrences in Qur’an: This is a key theological root, appearing over 90 times, often as a command to the prophets and believers.

The command fa-sabbiḥ (“so glorify”) is the first instruction on how to respond to success. Instead of celebrating oneself, the believer must immediately glorify God. This act of tasbīḥ serves two purposes: it attributes the success to the perfect One who is free from all weakness, and it purifies the victor’s heart from the potential arrogance that comes with achievement. It is a declaration that God’s perfection is the true source of the victory.

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nasr (110:3), after the announcement of the great victory, this is the first of the great commands of gratitude. “Then exalt [Him] with the praise of your Lord and ask forgiveness of Him.” The commentators explain that this is a command to engage in the act of tasbīḥ—the glorification of God, which means to declare His absolute perfection and His transcendence from any flaw or any likeness to His creation. The proper response to victory is not to glorify oneself, but to “exalt” the one who is the true and the ultimate source of that victory.

Thematic Context

This connects to the surah’s central theme of the proper, humble response to success. The theme is that the great victory should not lead to pride, but to a profound sense of the perfection and the transcendence of God. The surah is a perfect and a beautiful guide to the etiquette of success. The first and the most important response to any achievement is to “exalt” the Lord who has made it possible.

Modern & Comparative Lens

The act of “praise” or “glorification” as the proper response to a blessing is a central element of the spiritual life in all the Abrahamic traditions. The Qur’an’s command to “exalt” God at the very moment of the greatest of all worldly victories is a powerful and a profound one. It is a radical reframing of the nature of success. A true victory is not an occasion for self-glorification, but for the “exaltation” of the Lord.

Practical Reflection & Application

This verse is a direct and a beautiful command for every believer. The practical application is to make the “exaltation” of our Lord a central part of our daily lives, and especially of our moments of success. We should constantly say “Subḥānallāh” (Glory be to Allah), and we should say it with a presence of heart that truly feels the perfection and the transcendence of God. This simple act is a profound source of humility and a powerful cure for the disease of pride.

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5. Al-Fatḥ (وَالْفَتْحُ) – The Victory / The Opening

Linguistic Root & Etymology

The root is F-T-Ḥ (ف-ت-ح), which means to open. Al-Fatḥ means the opening, the conquest, or the victory.

The Arabic root is ف-ت-ح.

• Morphology: Al-Fatḥ (الْفَتْح) is the verbal noun (masdar) of the verb fataḥa (فَتَحَ), “to open.”
• Extended Semantic Range: The core meaning of “opening” expands to victory (opening a path), conquest (opening a city), judgment (God opening a case between parties), and divine mercy (opening the gates of provision). One of Allah’s names is Al-Fattāḥ (The Opener, The Supreme Judge).
• Occurrences in Qur’an: The root appears about 38 times. Surah 48 is named Al-Fath and refers to the Treaty of Hudaybiyyah as a “manifest opening” (fatḥan mubīnā).

While translated as “victory,” al-fatḥ is more nuanced. It specifically refers to the Conquest of Mecca, but frames it as a spiritual “opening.” This victory was unique because it opened the city for the pure worship of God, opened the Kaaba to be cleansed of idols, and, most importantly, opened the hearts of the Arabian tribes to Islam. This “opening” was the direct cause of the multitudes entering the religion.

Classical Exegesis (Tafsir)

In the opening verse of Surah An-Nasr (110:1), the surah declares, “When there comes the divine help of Allah and the victory.” The commentators are in unanimous agreement that “the victory” here is a specific and a direct reference to the “conquest” or the “opening” of the city of Mecca. This was the great and the final victory that marked the culmination of the Prophet’s twenty-three year struggle and the definitive triumph of Islam in the Arabian Peninsula. The surah is a prophecy of this great and momentous event.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a profound and a manifest success. The “conquest” of Mecca was not just a military victory; it was a profound spiritual “opening.” It was the moment when the city of the Ka’bah was purified of its idols and was “opened” once again for the pure and the exclusive worship of the one true God.

Modern & Comparative Lens

The concept of a “victory” that is also an “opening” is a powerful and a profound one. The conquest of Mecca is one of the most remarkable and a unique events in military history. It was a completely bloodless “opening,” an event that was characterized by the magnanimity and the forgiveness of the victor, not by the revenge and the bloodshed that is so common in human warfare. It is a timeless and a universal model of a truly noble “victory.”

Practical Reflection & Application

This verse is a source of immense hope and a powerful reminder of the ultimate triumph of the truth. The practical application is to be a person who is striving for the “victory” of the good and the true in our own lives and in our own communities. We should strive with the full and the certain confidence that the ultimate “victory” is with God and with those who are on His side. It is a call to a life of hopeful and a patient striving.

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6. Ḥamd (بِحَمْدِ) – The praise

Linguistic Root & Etymology

The root is Ḥ-M-D (ح-م-د), which means to praise. Ḥamd is praise that is based on the perfect and the praiseworthy attributes of the one being praised.

The Arabic root is ح-م-د.

• Morphology: Ḥamd (حَمْد) is the verbal noun of the verb ḥamida (حَمِدَ), “to praise.”
• Extended Semantic Range: Ḥamd is a specific and elevated form of praise. It combines gratitude (shukr) with praise (madḥ) and is offered in recognition of the inherent, perfect qualities of the one being praised, regardless of a specific favor. For this reason, ultimate ḥamd is reserved for God alone. The Prophet’s name, Muhammad, comes from this root and means “the oft-praised one.”
• Occurrences in Qur’an: This is a core theological root, appearing over 60 times. The Qur’an itself begins with Al-ḥamdulillāh (All ḥamd is for Allah).

The command to perform tasbīḥ “with the ḥamd of your Lord” is precise. It means declaring God’s perfection (`tasbīḥ`) while simultaneously acknowledging His beautiful, praiseworthy attributes (`ḥamd`). In the context of victory, this means saying, “Glory to You, O God; You are free from any partner or flaw in this victory, and all praise is to You for Your perfect attributes of Power, Mercy, and Wisdom that made it happen.”

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nasr (110:3), this is a central part of the command that is given in response to the great victory. “Then exalt [Him] with the praise of your Lord and ask forgiveness of Him.” The commentators explain that this is a command to couple the act of glorification (tasbīḥ) with the act of praise (ḥamd). To praise God is to acknowledge His perfect attributes and to be grateful for His blessings. The verse is a call to a gratitude that is not just felt in the heart, but is actively and verbally expressed on the tongue. The victory is a manifestation of the “praiseworthy” nature of our Lord.

Thematic Context

This connects to the surah’s central theme of the proper, humble response to success. The theme is that the great victory should not lead to pride, but to a profound sense of praise and gratitude to the one who is the true author of that victory. The surah is a perfect and a beautiful guide to the etiquette of success. The first and the most important response to any achievement is to “praise” the Lord who has made it possible.

Modern & Comparative Lens

The concept of “praise” as the proper response to a blessing is a central element of the spiritual life in all the Abrahamic traditions. The Qur’an’s command to praise God at the very moment of the greatest of all worldly victories is a powerful and a profound one. It is a radical reframing of the nature of success. A true victory is not an occasion for self-praise, but for the “praise of the Lord.”

Practical Reflection & Application

This verse gives us a direct and a beautiful formula for our own lives. The practical application is that when we achieve any success—whether it is a graduation, a promotion, or any other blessing—our first and immediate response should be to “praise our Lord.” We should be quick to say “Al-ḥamdulillāh” (All praise is for Allah), and we should feel that praise in our hearts. This is the key to a success that is a source of blessing, not a source of arrogance.

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7. Idhā jāʾa (إِذَا جَاءَ) – When there comes

Linguistic Root & Etymology

Idhā is “when.” Jāʾa (root: J-Y-ʾ (ج-ي-ء)) means “it comes.”

The Arabic root is ج-ي-ء.

• Morphology: Jāʾa (جَاءَ) is a hollow verb in the perfect tense, meaning “he/it came.” The particle idhā (إِذَا) projects this action into the future, meaning “When it comes…”
• Extended Semantic Range: The verb means to come, arrive, or bring. In the Qur’an, it is often used for the arrival of significant, transformative events: the coming of the truth, the arrival of the Final Hour, or the manifestation of God’s command.
• Occurrences in Qur’an: This is an extremely common root, appearing over 270 times.

The opening phrase Idhā jāʾa frames the entire surah as a prophecy. It speaks of a future event—the divine help and victory—with the certainty of an arrival that is already in motion. This linguistic structure provided the Prophet Muhammad and his companions with absolute assurance of the coming triumph and, crucially, taught them the correct spiritual response *before* the event occurred, preparing them to meet victory with humility, not hubris.

Classical Exegesis (Tafsir)

This is the opening phrase of the surah (110:1). “When there comes the divine help of Allah and the victory.” The commentators explain that the use of the word “when” is a divine prophecy. It is a statement of a future event that is so certain that it is spoken of as if it has already been decided. The surah is giving the Prophet the good news of the coming victory and is teaching him, in advance, how he should respond when that victory “comes.” The surah itself is a sign of the truthfulness of the Prophet, as this prophecy of the conquest of Mecca was fulfilled in his lifetime.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a divine and a perfect plan that is unfolding in time. The use of the word “when” is a powerful testament to the divine knowledge and the divine control over the future. It is a statement that the history of the prophetic mission is not a series of random events, but is a divinely-guided story that is moving towards its certain and its triumphant conclusion.

Modern & Comparative Lens

The concept of “prophecy” as a foretelling of a future event is a central feature of the Abrahamic traditions. This verse is one of the clearest and most direct examples of this in the Qur’an. The historical fulfillment of this prophecy is seen by Muslims as one of the great and undeniable miracles of the Prophet Muhammad and a powerful proof of the divine origin of his message.

Practical Reflection & Application

This verse is a profound lesson in the certainty of the divine promise. The practical application is to have a firm and an unshakeable faith in all of the promises that God has made in the Qur’an, even those that have not yet come to pass. Just as the promise of the conquest of Mecca “came,” so too will the promises of the resurrection, the judgment, and the final reward for the believers. It is a call to a faith that is grounded in the absolute truthfulness of the divine promise.

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8. Istaghfirhu (وَاسْتَغْفِرْهُ) – And ask forgiveness of Him

Linguistic Root & Etymology

This is a command from the root GH-F-R (غ-ف-ر), meaning to forgive. The command istaghfirhu means “and ask forgiveness of Him.”

The Arabic root is غ-ف-ر.

• Morphology: Istaghfir (اِسْتَغْفِرْ) is the imperative (command) of the Form X verb istaghfara (اِسْتَغْفَرَ). Form X signifies the act of seeking or requesting the action of the base root. Therefore, istaghfara means “to seek forgiveness (maghfirah).” The suffix -hu (ـهُ) is the pronoun “Him.”
• Extended Semantic Range: The base root ghafara means to cover or conceal. Divine forgiveness (maghfirah) is thus God’s act of “covering” a servant’s sins, protecting them from shame and punishment. Istighfār is the conscious act of pleading for this divine covering.
• Occurrences in Qur’an: This is a foundational root in Islam, appearing over 230 times. From it come the divine names Al-Ghafūr (The All-Forgiving) and Al-Ghaffār (The Oft-Forgiving).

The command to seek forgiveness at the moment of ultimate triumph is profoundly humbling. It is the perfect antidote to pride. It teaches that even in the most successful endeavor, human effort is inherently flawed and incomplete. The victory is only perfected by seeking God’s forgiveness to cover any shortcomings in one’s struggle. For the Prophet, it also served as a signal that his life’s mission was complete, and he was to seal it with this ultimate act of humility.

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nasr (110:3), after the command to exalt and to praise God, this is the third and the final of the great commands of gratitude. “And ask forgiveness of Him.” The commentators have marveled at the profound wisdom of this. At the very moment of his greatest success, the Prophet is commanded to “ask for forgiveness.” This is to teach us that no matter how great our achievements, our deeds are always flawed and are always in need of the divine forgiveness to be made complete. It is the ultimate and the most powerful of all antidotes to the pride and the self-satisfaction that can so often accompany success.

Thematic Context

This is the culminating theme of the surah. The surah has presented the perfect and the beautiful guide to the etiquette of success. The theme is that the final and the concluding act of any great achievement must be this humble turning to God in a state of “seeking forgiveness.” It is also understood by many of the companions that this surah was an indication that the Prophet’s own life was coming to an end, and that he should seal his magnificent mission with this final and beautiful act of seeking the forgiveness of his Lord.

Modern & Comparative Lens

The practice of “seeking forgiveness” is a central element of the spiritual life in the Abrahamic traditions. This verse is a powerful statement of its ultimate importance. It is not just something that is done after a sin, but is the concluding act of even our greatest good deeds. This is a profound and a humbling spiritual pedagogy, designed to protect the believer from the great sin of pride in their own worship.

Practical Reflection & Application

This verse gives us a simple, a powerful, and a lifelong practice. The practical application is to make the seeking of forgiveness (istighfār) a constant and a central part of our lives, and especially to conclude our moments of success with it. When we achieve something great, after we have praised God, we should humble ourselves and say “astaghfirullāh,” recognizing our own imperfections and placing our ultimate hope not in our own efforts, but in the boundless mercy of our Lord.

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9. Naṣru Allāh (نَصْرُ اللَّهِ) – The Divine Help of Allah

Linguistic Root & Etymology

The root is N-Ṣ-R (ن-ص-ر), which means to help or to grant victory. Naṣr is the divine help, aid, or victory.

The Arabic root is ن-ص-ر.

• Morphology: Naṣr (نَصْر) is the verbal noun of the verb naṣara (نَصَرَ), “to help” or “to grant victory.”
• Extended Semantic Range: The root signifies help and support that leads to triumph over an adversary. It is not just any help, but decisive aid that ensures success. From this root comes the word Anṣār (“the Helpers”), the title for the residents of Medina who supported the Prophet.
• Occurrences in Qur’an: The root is very common, appearing over 150 times. A central theme in the Qur’an is that “victory (naṣr) comes only from Allah” (Qur’an 3:126, 8:10).

The surah’s opening, “When the Naṣr of Allah comes, and the Fatḥ…”, establishes a clear theological hierarchy. The divine help (Naṣr) is mentioned first as the cause, and the victory/opening (Fatḥ) is mentioned second as the effect. This linguistic structure teaches a crucial lesson: the conquest of Mecca was not merely the result of human planning or effort, but was a direct manifestation and consequence of God’s direct aid and support.

Classical Exegesis (Tafsir)

This is the word that gives the surah its name (110:1). “When there comes the divine help of Allah and the victory.” The commentators explain that the “divine help” of Allah is the ultimate and the only true cause of the “victory” that is mentioned after it. The conquest of Mecca was not a result of the military might of the Muslims alone; it was a direct and a manifest manifestation of the “divine help.” The surah is a powerful and a direct reminder that all victory and all success is, in its ultimate origin, a gift from God.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a perfect and a beautiful theology of success. The surah is teaching us that our own efforts are necessary, but the ultimate and the decisive factor in any success is the “divine help” of Allah. This is a profound and a humbling truth that is at the very heart of the Islamic worldview.

Modern & Comparative Lens

The concept of “divine help” is a central one in the Abrahamic traditions. It is a rejection of a purely humanistic view of history that would see all events as the result of human agency alone. The Qur’an’s vision is a balanced one. The believers must strive and they must sacrifice, but they must do so with a full and a complete reliance on the “divine help” that is the ultimate and the only true guarantee of success.

Practical Reflection & Application

This verse is a source of immense hope and a powerful guide for our own struggles. The practical application is to be a person who combines their own best efforts with a deep and a sincere reliance on the “divine help” of Allah. We should strive our utmost, and then we should turn to our Lord in supplication, asking for His “naṣr.” This is the perfect and the balanced formula for a successful life, both in this world and the next.

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10. Rabbika (رَبِّكَ) – Your Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Ka is the suffix “your.”

The root for Rabb is R-B-B (ر-ب-ب).

• Morphology: Rabb (رَبّ) is a noun signifying lordship, mastery, and sustenance. The suffix -ka (ـكَ) is the second-person masculine singular possessive pronoun (“your”).
• Extended Semantic Range: The name Rabb is exceptionally rich, denoting not only a master but also the one who nurtures, sustains, provides for, and guides His creation towards its perfection. It is the root of the word tarbiyah (education and upbringing).
• Occurrences in Qur’an: Rabb is the most common attribute used for God after His proper name Allāh, appearing over 970 times.

The use of “your Lord” (Rabbika) makes the command deeply personal. The Prophet is being addressed by the Lord who personally nurtured, guided, and cared for him throughout his arduous mission. This intimate address connects the grand, public victory to the personal relationship between the servant and his loving Master, making the acts of praise and forgiveness a heartfelt response of a grateful servant to his cherished Lord.

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nasr (110:3), the command is given, “Then exalt [Him] with the praise of your Lord.” The commentators explain that the use of the intimate and the personal term “your Lord” is a direct address to the Prophet Muhammad, and by extension, to every believer. The surah is reminding us that the one whom we are to praise and to seek forgiveness from is not a distant and an unknown god. He is our own, personal “Lord,” the one who has created us, who sustains us, and who has granted us the very victory for which we are now being commanded to be grateful.

Thematic Context

The theme of the personal and loving care of the “Lord” is central to the Qur’an. This surah uses this theme to create a sense of an intimate and a loving relationship that should be the foundation of our gratitude. The theme is that our worship should not be a cold or a formal act, but should be a direct and a loving conversation with our own, personal “Lord.”

Modern & Comparative Lens

The concept of God as a “personal Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our own relationship with God. He is not just “the Lord”; He is “our Lord.” The practical application is to cultivate a deep and a personal relationship with our “Rabb.” We should turn to Him with our needs, we should seek His guidance, and we should trust in His loving care, with the same confidence and the same intimacy that is modeled in the Qur’an.

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11. Raʾayta (وَرَأَيْتَ) – And you see

Linguistic Root & Etymology

The root is R-ʾ-Y (ر-أ-ي), which means to see. The verb raʾayta means “you see.”

The Arabic root is ر-أ-ي.

• Morphology: Raʾayta (رَأَيْتَ) is the second-person masculine singular perfect tense verb of ra’ā (رَأَى), “to see.”
• Extended Semantic Range: The root means to see with one’s eyes (physical sight) or to see with one’s mind (to understand, to consider, to have an opinion).
• Occurrences in Qur’an: This is a very common root, appearing over 320 times.

The direct address to the Prophet, “and you see,” serves as a personal divine assurance that he himself would live to witness the fulfillment of the prophecy. Using a verb of direct sight (`ra’ā`) emphasizes that the success of his mission would not be a subtle or hidden matter, but a clear, manifest, and undeniable event that he and the world would behold with their own eyes.

Classical Exegesis (Tafsir)

In Surah An-Nasr (110:2), this is a direct and a powerful address to the Prophet. “And you see the people entering into the religion of Allah in multitudes.” The commentators explain that this is a divine prophecy. God is telling the Prophet that he will live to “see” the ultimate and the manifest fruit of his long and difficult struggle. The use of the direct and the visual verb “to see” is a powerful one. It is a promise that the victory will not be a hidden or an ambiguous one, but will be a clear, a public, and an undeniable reality that he will “see” with his own eyes.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a divine and a perfect plan that is unfolding in time. The use of the verb “to see” is a powerful testament to the divine knowledge and the divine control over the future. It is a statement that the history of the prophetic mission is not a series of random events, but is a divinely-guided story that is moving towards its certain and its triumphant conclusion.

Modern & Comparative Lens

The concept of a prophet living to “see” the success of his mission is a powerful one. It is a testament to the divine promise. This verse is a beautiful and a direct expression of this. It is a timeless and a universal message of hope for all who are striving in a just cause, a promise that a day will come when they will “see” the fruits of their labor.

Practical Reflection & Application

This verse is a source of immense hope for any believer who is engaged in a long and a difficult struggle for the sake of God. The practical application is to work with the full and the certain confidence that, whether we live to “see” it in this world or not, a day will come when the truth will be made manifest. It is a call to a life of hopeful and a patient striving, with our eyes fixed on the ultimate and the certain victory of the truth.

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12. Tawwābā (تَوَّابًا) – The Accepter of Repentance

Linguistic Root & Etymology

The root is T-W-B (ت-و-ب), which means to turn back. Tawwāb is an intensive form, meaning the one who is ever-turning, the one who is perpetually and abundantly accepting of the repentance of His servants.

The Arabic root is ت-و-ب.

• Morphology: Tawwāb (تَوَّاب) is an intensive noun/adjective on the morphological pattern faʿʿāl, which signifies a characteristic that is performed constantly and to a great extent. It is far stronger than the simple active participle, tā’ib (one who turns).
• Extended Semantic Range: The root tāba (تَابَ) describes the act of “turning back.” It is used for both the servant, who turns back to God from sin (tawbah), and for God, who turns back to the servant with mercy and forgiveness.
• Occurrences in Qur’an: This root appears about 87 times. The divine name At-Tawwāb appears 11 times.

This name is the surah’s final, merciful conclusion. After commanding the Prophet to seek forgiveness, God immediately reassures him of His nature as At-Tawwāb. This is a promise that the request for forgiveness will be met with boundless acceptance. It paints a picture of a dynamic relationship where God is perpetually and lovingly turning back to any servant who turns to Him. It is the ultimate statement of hope.

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nasr (110:3), after the command to seek forgiveness, this is the final, beautiful conclusion. “Indeed, He is ever an Accepter of repentance.” The commentators explain that this is the ultimate and the most profound of all reassurances. The Prophet is being commanded to seek forgiveness, and the surah immediately concludes with this beautiful name to guarantee that this seeking will be met with acceptance. The name “at-Tawwāb” is a promise that our Lord is not a reluctant forgiver, but is one whose very nature is to “turn” with mercy to His servant who “turns” to Him in repentance.

Thematic Context

This is the final and the culminating theme of the surah. The surah has presented a beautiful guide to the etiquette of success. This final name of God is the ultimate expression of the mercy that is at the heart of this entire process. The theme is one of a profound and an unshakable hope. The surah is a call to a life that is sealed with the beautiful act of seeking forgiveness, with the full and the certain confidence that we are turning to a Lord who is the “Perpetual Accepter of Repentance.”

Modern & Comparative Lens

The concept of a God whose nature is to be “perpetually forgiving” is a cornerstone of the Islamic theology of grace. The attribute “at-Tawwāb” is a powerful expression of this. It portrays a God who is not a distant and a stern judge, but one who is actively and continuously “turning” with mercy to His servants. This is a profound basis for a theology of grace and of a dynamic and a loving relationship with God.

Practical Reflection & Application

This name of God should be a constant source of hope and a powerful motivation for us to repent. We should never despair because of our sins, because we are turning to a Lord who is the “Perpetual Accepter of Repentance.” The practical application is to be constant in our own turning to Him in repentance (tawbah). Just as His acceptance is perpetual, our turning to Him in repentance should also be perpetual. This is the key to a living and a dynamic relationship with our Lord.

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13. Yadkhulūna (يَدْخُلُونَ) – They are entering

Linguistic Root & Etymology

The root is D-KH-L (د-خ-ل), which means to enter. The verb yadkhulūn means “they are entering.”

The Arabic root is د-خ-ل.

• Morphology: Yadkhulūna (يَدْخُلُونَ) is the third-person masculine plural imperfect tense verb of dakhala (دَخَلَ), “to enter.”
• Extended Semantic Range: The root simply means to enter, go into, or penetrate.
• Occurrences in Qur’an: This is a very common root, appearing over 80 times, often used to describe entering into Paradise, Hell, homes, or, as in this case, a religion.

The use of the imperfect tense (which denotes ongoing or continuous action) is significant. Yadkhulūna depicts the scene as a dynamic, unfolding event rather than a single, completed action in the past. It portrays a continuous wave of people “entering” Islam, capturing the momentum and historic magnitude of the period following the conquest of Mecca. It suggests a living, ongoing reality of the faith’s expansion.

Classical Exegesis (Tafsir)

In Surah An-Nasr (110:2), this is the description of the final and the great success of the Prophet’s mission. “And you see the people entering into the religion of Allah in multitudes.” The commentators explain that the use of the present tense verb “entering” is a powerful one. It is a depiction of a continuous and an ongoing process. After the conquest of Mecca, the people did not just enter Islam on one day; they began to “enter” in a continuous and a magnificent wave. It is a dynamic, not a static, image of the great victory.

Thematic Context

This connects to the surah’s central theme of the culmination and the completion of the prophetic mission. The surah is an announcement of the final victory. The theme is one of a profound and a manifest success. After twenty-three years of difficult and patient struggle, the mission that began with a single man in a cave had now reached the point where people were “entering” the faith in great multitudes. This was the ultimate and the most beautiful of all possible fruits of the Prophet’s labor.

Modern & Comparative Lens

The image of people “entering” a new faith is a powerful one. The Qur’an’s use of this dynamic and an ongoing verb is a beautiful one. It suggests that the success of the faith is not just a historical event, but is a continuous and a living reality. The door to “entering” the religion of Allah is one that is always open.

Practical Reflection & Application

This verse is a source of immense hope for any believer who is engaged in sharing the message of Islam. It is a reminder that the victory of the truth is a continuous and an ongoing process. The practical application is to be a good and a beautiful representative of our faith, so that we may be a means for people to “enter” the religion of Allah. We should strive to be a welcoming and an open door to the beautiful message of Islam.