an-Nasr

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An-Nasr ( Arabic النصر, DMG an-Naṣr  'Die Hilfe'; 'The support') is the 110th sura of the Koran . It was revealed as the last sura, by general consensus in Medina . Nöldeke, on the other hand, notes that it is "more often" counted among the Meccan suras. It also bears the name at-Taudiʿ (التوديع / at-Taudīʿ  / 'the farewell'), since according to some Koran exeges it heralds the imminent death of Muhammad . The sura has three verses . According to the traditions of Muhammad, their recitation is equated with that of a quarter of the Koran.

According to ʿAbdallāh ibn ʿUmar , the time and place of the revelation are given as the days of the Islamic Festival of Sacrifice ( ayyāmu ʾt-tašrīq ) after the farewell pilgrimage at the end of January 632, even before the famous speech of Muhammad.

translation

1. When (sooner or later) the help of Allah comes and the victory (fath) (promised by him) (comes about),

Iḏā ǧāʾ naṣru ʾllāhi wal-fatḥ

2. and (when) you see people joining the religion of Allah in droves,

Wa raʾaita ʾn-nāsa yadḫulūna f īdīni ʾllāhi afwāǧā

3. then praise your Lord and ask his forgiveness! Verily He is the One Who accepts repentance (tauwaab).

fasabbiḥ bi-ḥamdi rabbika wa-staġfirhu innahu kāna tauwābā.

interpretation

Verse 1: The sura is addressed to Mohammed. "If [...] comes" is to be understood here as "It has [...] come". It makes the following sense: "If God's help comes for you against your people of the Koreishites , [...]." The "victory" is identified differently in the Koranic exegesis : al-Hasan al-Basri states the conquest of Mecca in January 630 (8 AH ) (which is the prevailing opinion among Koranic exegeses), Ibn Abbas and Sa'id ibn Jubair the conquest of cities and castles, and yet others all of the knowledge that Muslims have received.

Verse 2: With the "people" are meant the inhabitants of Arabia, be they Arabs or not. After the conquest of Mecca, so many people entered Islam that the majority of all Arab tribes in the Arabian Peninsula were Muslim. "In droves" here means "in groups" and is synonymous with zumaran ( Sura 39 : 71). In the opinion of ʿIkrima and the exegete Muqatal ibn Sulaiman, the people meant the Yemenis, 700 of whom became Muslims, which made Mohammed very happy and made al-ʿAbbas and Umar ibn al-Khattab cry.

Verse 3: Praise is understood as the worship of God based on what he gave his prophet. Asking for forgiveness can be understood from three different angles:

  1. as a request for forgiveness for the Muslim community
  2. as general worship, not literally seeking forgiveness
  3. as a role model for the Muslims, not to seek forgiveness for their own sins, because like the other prophets, Muhammad is traditionally viewed in Islam as sinless

The result of these two worship is given at the end of the verse: God accepts the repentance of those who praise him and ask his forgiveness.

The instructions contained in this sura are said to have been carried out by the prophet. According to a hadith after his wife Aisha : "I said:" O Messenger of God, I often see you saying 'Praise be to God and all praise is due to him, I ask God for forgiveness and turn to you repentant.' Then he said: 'My God informed me that a sign will appear in my community where, if I see it, I should say:' Praise be to God and all praise is due to him, I ask God for forgiveness and turn to you repentant to. ‹Now I have seen it: When (sooner or later) the help of Allah comes and the victory (fath) (promised by him), the conquest of Mecca, and (when) you see that it People join the religion of Allah in droves, then praise your Lord and ask his forgiveness! He is verily He Who accepts repentance (tauwaab). '"

The exegete ar-Razi in his Tafsir Mafātī Der ʿl-ǧaib interprets the sura as a circular conclusion to the early revelations, about 93: 5 "Your Lord will give you (so abundantly) that you will be satisfied." So God promised Muhammad support at the beginning of the legation and refers to it again at the end of Revelation.

Individual evidence

  1. ↑ a b c d al-Qurtubī : Ǧāmiʿ ʾl-ʾaḥkām ʾl-qurʾan. Vol. 22, Edition 1, Al-Resalah, Beirut, 2006, p. 538
  2. ↑ Friedrich Schwally: History of the Qoran. Theodor Nöldeke (Ed.), Part 1, 2nd edition, Dieterich'sche Buchhandlung, Leipzig, 1909, p. 219 f.
  3. ↑ Ibn Kaṯīr: Tafsīru ʾl-qurʾāni ʾl-ʿaẓīm. Vol. 14, 1st edition, 2000, p. 490
  4. ↑ a b Ibn Kaṯīr: Tafsīru ʾl-qurʾāni ʾl-ʿaẓīm. Vol. 14, 1st edition, 2000, p. 489
  5. ↑ a b c d Aṭ-Ṭabarī: Ǧāmiʿ ʾl-ʾabayān ʿan taʾwīli āy ʾl-qurʾan. Vol. 24, 1st edition, Cairo, 2001, p. 705
  6. ↑ al-Qurtubī: Ǧāmiʿ ʾl-ʾaḥkām ʾl-qurʾan. Vol. 22, Edition 1, Al-Resalah, Beirut, 2006, p. 539
  7. ↑ Ibn Kaṯīr: Tafsīru ʾl-qurʾāni ʾl-ʿaẓīm. Vol. 14, 1st edition, 2000, p. 494
  8. ↑ al-Qurtubī: Ǧāmiʿ ʾl-ʾaḥkām ʾl-qurʾan. Vol. 22, Edition 1, Al-Resalah, Beirut, 2006, p. 542
  9. ↑ Muslim, 220/484
  10. ↑ Faḫr ʿd-Dīn ʿr-Rāzī: Mafātīḥ ʿl-ǧaib. Vol. 32, 1st edition, Dar El-Fikr, Beirut, 1981, p. 149
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