The Surah takes its name from the word nasr occurring in the first verse.

Surah 110 – An-Nasr (The Help)     

Ibn Kathir:- Read Tafseer on Surah An Nasr

Yusuf Ali:- Read Tafseer on Surah An Nasr

Maududi:- Read Tafseer on Surah An Nasr

Hadrat Abdullah bin Abbas states that this is the last Surah of the Quran to be revealed, i. e. no complete Surah was sent down to the Holy Prophet after it. (Muslim Nasai, Tabarani, Ibn Abi Shaibah, Ibn Marduyah).

According to Hadrat Abdullah bin Umar, this Surah was sent down on the occasion of the Farewell Pilgrimage in the middle of the Tashriq Days at Mina, and after it the Holy Prophet rode his she camel and gave his well known Sermon. (Tirmidhi, Bazzar, Baihaqi, Ibn Abi Shaibah, Abd bin Humaid, Abn Yala, Ibn Marduyah). Baihaqi in Kitab al- Hajj has related from the tradition of Hadrat Sarra bint-Nabhan the Sermon which the Holy Prophet gave on this occasion. She says:

“At the Farewell Pilgrimage I heard the Holy Prophet say: O people, do you know what day it is? They said: Allah and His Messenger have the best knowledge. He said: This is the middle day of the Tashriq Days. Then he said: Do you know what place it is? They said: Allah and His Messenger have the best knowledge. He said: This is Masharil-Haram. Then he said: I do not know, I might not meet you here again. Beware, your bloods and your honors are forbidden, until you appear before your Lord, and He questions you about your deeds. Listen: let the one who is near convey it to him who is far away. Listen: have I conveyed the message to you? Then, when we returned to Madinah, the Holy Prophet passed away not many days after that.”

If both these traditions are read together, it appears that there was an interval of three months and some days between the revelation of Surah An-Nasr and the Holy Prophet’s death, for historically the same was the interval between the Farewell Pilgrimage and the passing away of the Holy Prophet.

Ibn Abbas says that when this Surah was revealed, the Holy Prophet said that he had been informed of his death and his time had approached. (Musnad Ahmad, Ibn Jarir, Ibn al-Mundhir, Ibn Marduyah). In the other traditions related from Hadrat Abdullah bin Abbas, it has been stated that at the revelation of this Surah the Holy Prophet understood that he had been informed of his departure from the world.(Musnad Ahmad, Ibn Jarir, Tabarani, Nasai, Ibn Abi Hatim, Ibn Marduyah).

Mother of the Believers, Hadrat Umm Habibah, says that when this Surah was revealed the Holy Prophet said that he would leave the world that year. Hearing this Hadrat Fatimah wept. Thereat he said: “From among my family you will be the first to join me.” Hearing this she laughed.(Ibn Abi Hatim, Ibn Marduyah). A tradition containing almost the same theme has been related by Baihaqi from Ibn Abbas.

Ibn Abbas says: “Hadrat Umar used to invite me to sit in his assembly along with some of the important elderly Companions who had fought at Badr. This was not liked by some of them. They complained that they also had sons who were like the boy. Why then was he in particular invited to sit in the assembly? (Imam Bukhari and Ibn Jarir have pointed out that such a thing was said by Hadrat Abdur Rahman bin Auf).

Hadrat Umar said that the boy enjoyed the position and distinction because of his knowledge. Then one day he invited the Companions of Badr and called me also to sit with them. I understood that he had invited me to the assembly to prove his contention. During the conversation Hadrat Umar asked the Companions of Badr: “What do you say about Idha jaa nasrullahi wal- fath?” Some said: “In it we have been enjoined to praise Allah and ask for His forgiveness when His succor comes and we attain victory.”Some others said that it implied the conquest of cities and forts. Some kept quiet. Then Hadrat Umar said: “Ibn Abbas, do you also say the same?”I said no. He asked: “What then is your view?”I submitted that it implied the last hour of Allah’s Messenger (upon whom be peace); in it he was informed that when Allah’s succor came and victory was attained, it would be a sign that his hour had come; therefore, he should praise Allah and ask for His forgiveness. Thereat Hadrat Umar said “I know naught but what you have said.”

In another tradition there is the addition that, Hadrat Umar said to the Companions: “How can you blame me when you yourselves have seen why I invite this boy to join the assembly?” (Bukhari, Musnad Ahmad, Tirmidhi, Ibn Jarir, Ibn Marduyah, Baghawi, Baihaqi, Ibn al-Mundhir).

As is shown by the above traditions, Allah in this Surah had informed His Messenger (upon whom be peace) that when Islam attained complete victory in Arabia and the people started entering Allah’s religion in great numbers, it would mean that the mission for which he had been sent to the world, had been fulfilled. Then, he was enjoined to busy himself in praising and glorifying Allah by Whose bounty he had been able to accomplish such a great task, and should implore Him to forgive whatever failings and frailties he might have shown in the performance of the service. Here, by a little consideration one can easily see the great difference that there is between a Prophet and a common worldly leader. If a worldly leader in his own lifetime is able to bring about a revolution, which has the aim and objective of his struggle, this would be an occasion for exultation for him. But here we witness quite another phenomenon. The Messenger of Allah in a brief space of 23 years revolutionized an entire nation as regards its beliefs, thoughts, customs, morals, civilization, ways of living, economy, politics and fighting ability, and raising it from ignorance and barbarism enabled it to conquer the world and become leader of nations; yet when he had accomplished this unique task, he was not enjoined to celebrate it but to glorify and praise Allah and to pray for His forgiveness, and he busied himself humbly the implementation of that command.

Hadrat Aishah says: “The Holy Messenger (upon whom be peace) often used to recite Subhanak-Allahumma wa bi-hamdika astaghfiruka wa atubu ilaika (according to some other traditions, Subhan Allahi wa bi hamdi-hi as- taghfirullaha wa atubu ilaihi) before his death. I asked: O Messenger of Allah, what are these words that you have started reciting now? He replied: A sign has been appointed for me so that when I see it, I should recite these words, and it is: Idha jaa nasrullahi wal-fathu.” (Musnad Ahmad, Muslim, Ibn Jarir, lbn al-Mundhir, Ibn Marduyah).

In some other traditions on the same subject Hadrat Aishah has reported that the Holy Prophet often recited the following words in his ruku and sajdah: Subhanak-Allahumma wa-bi hamdika, Allahumma- aghfirli. This was the interpretation of the Quran (i. e. of Surah An-Nasr) that he had made.(Bukhari, Muslim Abu Daud, Nasai, Ibn Majah, Ibn Jarir).

Hadrat Umm Salamah says that the Holy Prophet (upon whom be peace) during his last days very often recited the following words sitting and standing, going out of the house and coming back to it: Subhan Allahi wa-bi hamdi-hi. I one day asked: “Why do you recite these words so often? O Messenger of Allah”. He replied: I have been enjoined to do so. Then he recited this Surah.” (Ibn Jarir).

According to Hadrat Abdullah bin Masud, when this Surah was revealed, the Messenger of Allah (upon whom be peace) frequently began to recite the words Subhanak-Allahumma wa bi-hamdika, Allahumm-aghfirli, subhanaka Rabbana wa bi-hamdika, Allahumm-aghfirli, innaka anta at- Tawwab al-Ghafur.(Ibn Jarir, Musnad Ahmad, Ibn Abi Hatim).

Ibn Abbas has stated that after the revelation of this Surah the Holy Messenger (upon whom be peace) began to labor so intensively and devotedly hard for the Hereafter as he had never done before.

THE HOLY QURAN FACTS

• The Quran is the Holy Books of Muslims.
• The Quran has 114 Chapters also called “Surah” or “Surahs” in the Arabic Language.
• Each Chapter, meaning each Surah has Verses also called as “Ayah” or “Ayahs” in the Arabic Language.
• Each Chapter consists of Verses. In other words, each Surah consists of Ayahs.
• Surah Baqarah is the longest chapter/surah with 286 verses in The Holy Quran.
• Surah Kauther is the shortest chapter/surah with 3 verses in The Holy Quran.
• The longest verse of the Quran appears in Surah Al-Baqarah verse number 282, also commonly known as Ayatul Kursi.
• Surah Yaseen is called the heart of The Holy Quran.
• The Holy Quran has been translated in more than 100 languages in the world.
• The best month among all months is mentioned as Ramadan in The Holy Quran.
• The best night mentioned in the Quran is Laylatul Qadr and has been described as a night better than 1000 months.
• The name Muhammad is mentioned 4 times in The Holy Quran.
• Friday & Saturday are the only days of the week that are mentioned in the Quran.
• The first Chapter/Surah in Quran, Surah Al-Fatiha is known as the Mother of Quran or Ummul Quran.
• The meaning of Quran is “reading” and “reciting”.
• Each Chapter/Surah of The Holy Quran follows a theme and gives a specific message about the fundamentals of faith and practicing of belief.
• Total Chapters/Surahs in the Quran: 114.
• Total Verses/Ayahs in the Quran: 6236.

HOLY QURAN: REVELATION PERIOD
The Holy Quran was revealed to Prophet Muhammed (May Peace and Blessings be Upon Him) over the span of 23 years. The revelation of the Quran Started in the Holy Month of Ramadan. The period of revelation of The Holy Quran can be categorized into 2 main parts, that’s is the Prophet Muhammad (PBUH)’s life in Makkah that is 13 years and after His (PBUH) migration to Madinah that is 10 years. Prophet Muhammad’s (PBUH) received the first revelation in Cave of Hira.

HOLY QURAN: CONTENT
The Quran is the Word of Allah (subhana wa ta’ala), and was revealed to mankind.

HOLY QURAN: HOW MAY PROPHETS ARE MENTIONED IN THE HOLY QURAN?
1. Adam,
2. Idris (Enoch),
3. Nuh (Noah),
4. Hud (Heber),
5. Saleh (Methusaleh),
6. Lut (Lot),
7. Ibrahim (Abraham),
8. Ismail (Ishmael),
9. Ishaq (Isaac),
10. Yaqub (Jacob),
11. Yusuf (Joseph),
12. Shu’aib (Jethro),
13. Ayyub (Job),
14. Dhulkifl (Ezekiel),
15. Musa (Moses),
16. Harun (Aaron),
17. Dawud (David),
18. Sulayman (Solomon),
19. Ilyas (Elias),
20. Alyasa (Elisha),
21. Yunus (Jonah),
22. Zakariya (Zachariah),
23. Yahya (John the Baptist),
24. Isa (Jesus) and
25. Muhammad (Peace be upon them all).

HOLY QURAN: PRESERVATION
To ease the recitation and memorization of The Quran, it has been divided in to 30 equal parts/portions called the “Juz” or “Siparah”. The Chapters/Surahs of The Holy Quran were arranged in the present order by the Prophet Muhammad (PBUH) himself though there was no compiled copy of Quran during Prophet’s life and Sahaba (companions of the prophets) memorized the verses of Quran by heart or scribed the verses on stones, animal skin or palm tree.

WHAT IS THE MEANING BETWEEN TRANSLATION OF THE QURAN AND THE QURAN IN ARABIC LANGUAGE?

The translations of Quran were written to explain the meaning of the Quran in Non-Arabic languages so that the reader can understand the meaning of the Quran in their respective languages.

However, translations are written by various individuals, authors, or translators. One must understand that Quran translations are written by different people and different people have different selection of words to explain the terminologies from Arabic to their respective language. Therefore, translations are a mere effort to explain the meaning of the Holy Quran. On final notes, a translation must only be read for understanding purposes as the true word of Allah is The Holy Quran in Arabic Language Only.

WHAT IS A TAFSEER OF THE HOLY QURAN?

The word ‘tafsir’ stems from the root word ‘fassara’, which means to explain. Therefore, Tafsir of Quran means the explanation or interpretations of the verses of Quran. The Tafsir of Quran is done by people after obtaining in-depth extensive knowledge about Islam and reading the history of Islam in detail. The objective of a Tafsir is to find out the true meanings of the verses of Quran, so that the reader can benefit from it and know the right and true message of The Holy Quran.

WHY TAFSIR:

It tries to explain Quran so that the understanding of the reader about Quran and its message increases. Where the Translation only provides a word to word meaning of the Holy Quran, TAFSIR on the other end explains a more detailed meaning of the verses and words in the Quran with context and references, it also explains of the revelation period thereby increasing the understanding of the Quran in a greater detail.

DIFFERENCE BETWEEN TRANSLATION VS TAFSIR

TRANSLATION: is a word-to-word explanation of the Quran from Arabic Language (i.e., the original languages it was revealed) to other non-Arabic languages to simplify the understanding of the Holy Quran for the reader.

TAFSIR: is a detailed explanation of the verses of the Quran with context, explanation, reference to get a deeper understanding of the Holy Quran.

On a final note, the beginner should start reading the translation first and then if there is a particular chapter/surah or verse/ayah or word that you do not understand in the translation, then you must refer to the TAFSIR for further explanation. For easing this process, we have a TAFSIR tab labeled as “Detail TAFSIRs” and there are 3 TAFSIRs provided from 3 different authors, you may consult each TAFSIR to understand the meaning in depth.