Sura Al Nasr

“In the name of Allah, the Most Gracious, the Most Merciful.

Surah An-Nasr (The Help) was named in the speech of the early Muslims as “Surah when the victory of Allah and conquest comes”. Bukhari narrated that Aisha said, “When Surah An-Nasr was revealed – ‘When the victory of Allah and conquest comes'”.

It is named in the Mus’hafs (physical copies of the Quran) and most of the Tafasir (interpretations of the Quran) as “Surah An-Nasr” due to the mention of Allah’s victory in it, and it is named after the promised victory as a commemoration.

It is titled in Jami At-Tirmidhi (a collection of hadith) as “Surah Al-Fath” due to the occurrence of this word in it, so this name is shared between it and (the verse) “Indeed, We have given you a clear conquest” [Quran 48:1].

Ibn Mas’ud narrated that it is named Surah At-Tawdi’ (The Farewell) in Al-I’tqan (a book of Quranic sciences) because of what it contains of allusions to the Prophet’s farewell, may peace and blessings be upon him, and the indication of his approaching reunion with the Highest Companion, as will be mentioned by Aisha.

It is Medinan by agreement.

And there was a difference of opinion about the time of its descent. Some said it descended when the Prophet (peace be upon him) returned from the Battle of Khaybar in the seventh year. This is supported by what At-Tabari and At-Tirmidhi narrated from Ibn Abbas, that while the Messenger of Allah (peace be upon him) was in Al-Madinah, the victory and conquest came. The Messenger of Allah (peace be upon him) said: “Allah is the Greatest, the victory of Allah and conquest has come, and the victory of the people of Yemen has come.” A man said, “O Messenger of Allah, who are the people of Yemen?” He (peace be upon him) said, “They are a people with gentle hearts, soft in nature, their faith is Yemeni, their jurisprudence is Yemeni, and their wisdom is Yemeni.” And the first arrival of the people of Yemen was the arrival of the delegation of Ash’arites during the Battle of Khaybar.

The interpreters agree that the conquest referred to in the verse is the conquest of Mecca. Therefore, the conquest is in the future, and people entering the religion in groups are also future, which is appropriate for the use of the word “when” (إذا) and the saying of the Prophet (peace be upon him): “Victory of Allah and conquest has come.” (Surah An-Nasr: 1) This is interpreted as the past tense in the meaning of the present tense to indicate the occurrence of it. Or it could be because the victory in Khaybar was a prelude to the conquest of Mecca.

According to Qatadah, it was revealed two years before the death of the Prophet (peace be upon him).

Al-Wahidi reported from Ibn Abbas that the Surah “Al-Nasr” was revealed as the Prophet ﷺ was returning from the Battle of Hunayn, after the conquest of Mecca had already taken place and people were entering the religion in large groups. This happened in the year of delegations, in the ninth year after the hijra. The particle “إِذَا” (if/when) in the last sentence is used for timing without specifying a particular event.

Al-Bazzar, Al-Bayhaqi, Ibn Abi Shaybah, and Abd Ibn Humayd reported from Ibn Umar that the Surah was revealed during the middle days of Tashriq (i.e., during the farewell Hajj). However, Ibn Rajab weakened this narration because it includes Musa ibn Ubaydah, who is weak in his narrations. Ahmad ibn Hanbal said that this narration should not be disregarded, and even if it is authentic, the conquest and people entering the religion had already taken place.

Regarding the timing of the revelation of this Surah, there are different narrations and interpretations. Some suggest that it refers to the approaching death of the Prophet ﷺ, but there is no evidence that supports any specific view regarding its timing. However, it is clear that the Surah points to the timing of the victory and the people’s entry into Islam in large numbers, and when that happens, the noble time has arrived.

In the hadith of Ibn Abbas in Sahih Bukhari, he said, “He (i.e., the Prophet Muhammad) is the most knowledgeable of Allah’s Messenger, peace be upon him, and he said, ‘When the victory of Allah and the conquest (of Mecca) comes and you see the people embracing the religion of Allah in large numbers, then glorify the praises of your Lord and ask for His forgiveness.’ (Quran 110:1-3) This is a sign of your approaching death.” This also explains some of the reports that indicate the approaching of this death, as in the hadith of Ibn Abbas in Bayhaqi’s book of Prophetic Signs, and in the reports of Darimi and Ibn Mardawaih. In the latter hadith, it is reported that when this verse was revealed, the Prophet called his daughter Fatima and said to her, “My death has been announced to me and it has made me cry.” The phrase “when this verse was revealed” is attributed to the narrator, but it is actually a notification to Fatima during the Prophet’s illness, as mentioned in the authentic hadiths about his death. This reconciles the conflicting reports about this matter.

Jabir ibn Zaid included this surah, Surah al-Nasr (Chapter of Victory), in the order of the surahs that were revealed and said it was revealed after Surah al-Hashr and before Surah al-Nur. This is consistent with the narration that it was revealed after the Battle of Khaybar.

Ibn Abbas said it was the last surah to be revealed, making it the 114th surah, and it was revealed after Surah al-Bara’ah (Chapter of Disavowal), and no other surah was revealed after it.

The number of verses in this chapter is three, which is the same as Surah Al-Kawthar in terms of the number of verses, except that it is longer by a few words and shorter than Surah Al-Asr. The three chapters are equal in the number of verses. According to a hadith narrated by Ibn Abi Shaybah from Abu Ishaq Al-Sab’i, when Umar Ibn Al-Khattab was stabbed, Abdul Rahman Ibn Auf led a short prayer consisting of the two shortest chapters in the Qur’an: Surah Al-Kawthar and Surah Al-Nasr.

The purpose of this chapter is to promise complete victory from Allah or the conquest of Mecca and to give glad tidings of the entry of many creatures into Islam through victory or without it, if the chapter was revealed when the Prophet ﷺ was returning from the Battle of Khaybar, as Ibn Abbas said in one of his two opinions. The chapter also indicates that when this happens, the Prophet ﷺ is approaching his departure to the Hereafter. Allah promised the Prophet ﷺ complete forgiveness without any blame on him for anything that causes fear in his heart, such as falling short of the limit of human ability, which does not satisfy his royal ambition, to the point where he has reached the limit of the angelic realm, as described by Allah in the angels’ words: “They celebrate His praises night and day, and they never slacken (in their celebration)” [Quran 21:20].

“When comes the victory of Allah and the conquest, and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.” [Surah An-Nasr 1-3]

The word “إذا” is an ambiguous time noun that depends on the context of the sentence it is added to. If “إذا” is used as an unrestricted time noun, it is often used for the future tense. Therefore, the meaning of the condition is usually included, and the verb that is added to it is often in the past tense to indicate verification. It can also be in the present tense, as in Allah’s saying: “And He is over them, when He wills, competent” [Surah Ash-Shura: 29].

If “إذا” is used in the past tense, the sentence that follows it must be in the past tense, and the meaning of the condition is not necessarily included. The sentence is often just informative, such as in the verse “And when they see trade or diversion, they disperse to it” [Surah Al-Jumu’ah: 11].

In this context, the condition is necessarily included because of the presence of the conjunction “فَ” (so/then) in the sentence “فَسَبِّحْ بِحَمْدِ رَبِّكَ واسْتَغْفِرْهُ” (so exalt [Him] with praise of your Lord and ask forgiveness of Him). The issue of the future tense has already been addressed.

“Al-Nasr” means the assistance against the enemy, and the victory of Allah follows it, which is the triumph over the enemy. “Al-Fath” means the acquisition of the enemy’s land and territory, because it comes with the opening of the city gates, as in Allah’s saying: “Enter upon them through the gate. And when you have entered it, indeed, you are the predominant” [Surat Al-Ma’idah: 23]. It also comes with the invasion of the land’s borders and its guards, as they used to descend upon lands that had trees and borders. Labid said:

“And the darkness covered the openings of the passes.”

The Muslims had already conquered Khaibar before the revelation of this verse, so it became clear that the mentioned “Fath” is another victory, which is the conquest of Mecca, as indicated by the definition with the letter “lam” of the covenant, which is commonly used in Allah’s saying: “Indeed, We have given you a clear conquest” [Surat Al-Fath: 1], “That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path” [Surat Al-Fath: 2], “And that Allah may aid you with a mighty victory” [Surat Al-Fath: 3].

The addition of “Nasr” to “Allah” indicates the magnificence of this victory, and that it is a mighty, extraordinary victory that Allah took care to create its causes, and did not rely on the customary occurrence of events like it. “Jaa” is used in the meaning of “occurred” or “was achieved” metaphorically.

The definition in (Al-Fath) for the covenant, and Allah promised His Messenger ﷺ about it more than once, as in His saying: “Verily, He who has imposed the Qur’an upon you, [O Muhammad], will bring you back to [the city of] Makkah. Say, “My Lord is most knowing of who brings guidance and who is in clear error.” [Surah Al-Qasas, verse 85] And His saying: “Indeed, Allah has granted you a clear victory” [Surah Al-Fath, verse 27]. This verse was revealed in the year of Hudaybiyyah, and that was before the revelation of the Surah “When the victory of Allah has come and the conquest.

The statements of the interpreters of the Salaf agreed that the conquest mentioned in this Surah refers to the conquest of Mecca, except for a narration from Sa’id ibn Jubayr from Ibn Abbas that it refers to the conquest of the towns and forts, meaning the castles. The conquest of Mecca was a matter that concerned all Arabs, and the Muslims hoped for it and knew of the promise mentioned in the Quran. The people of Mecca expected it, and the rest of the Arabs waited to see what would happen between the people of Mecca and the Prophet ﷺ, and they criticized them for entering into Islam. When Mecca was conquered, they said: “Leave him and his people, if he appears among them, he is a prophet.” Bukhari reported from Amr ibn Salama, who said: “When the conquest was imminent, everyone hastened to embrace Islam and the living said that they would embrace Islam when Mecca was conquered, and they said, “Leave him and his people. If he dominates them, he is a prophet.

Regarding Hasan: When Mecca was conquered, the Arabs turned to each other and said, “Now that the people of the Haram have been conquered, we have no hand in it.” So they entered Islam in groups. According to the majority opinion that the conquest mentioned in this Surah refers to the conquest of Mecca, it is correct to assume that this Surah was revealed after the conquest of Khaybar, which is the opinion of most scholars at the time of its revelation.

It is possible, according to those who say that it was revealed after the Battle of Hunayn, that the conquest had already taken place and that the reference is to the overall conquest of Mecca and the subsequent help from Allah and the people’s entry into Islam, based on what was opened up to them afterwards and the entry of all the Arabs into Islam in the year of delegations.

According to what was narrated from Ibn Umar that it was revealed during the Farewell Pilgrimage, the phrase “So glorify the praises of your Lord” (Surah An-Nasr, verse 3) may be a commentary on the past condition, reminding that it has been achieved. That is, if what we promised you of victory, conquest, and the spread of Islam in Arabia has been achieved, then glorify the praises of your Lord. This is the interpretation of some of the interpreters who said that “if” means “already,” so it is an interpretation that is consistent with the meaning, and “if” is not used here to mean “already.”

“And the vision in His saying: “And you saw the people” may be a matter of knowledge, meaning that you knew with the knowledge of certainty that the people entered into the religion of Allah in groups, and that is based on the news that came from the different regions of the Arab lands and the tribes living there, and from those who attended their delegations. So the sentence “(they enter)” would be in the place of the second object of the verb “saw”.

It is also possible that the vision was a physical one, meaning that he saw groups and delegations of the Arabs coming to Medina entering Islam, and that was in the ninth year. The Prophet (peace be upon him) saw with his own eyes what he knew about all of them entering Islam from those who were present with him at the event of farewell pilgrimage, and there were one hundred thousand from different Arab tribes. So the sentence “(they enter)” would be in the position of the circumstance of the people.

The religion of Allah is Islam, as Allah says: “Indeed, the religion in the sight of Allah is Islam” [Al-Imran: 19] and His saying: “So direct your face toward the religion, inclining to truth. (Adhere to) the fitrah of Allah upon which He has created (all) people” [Ar-Rum: 30].

Entering into the religion means to pronounce the declaration of faith and to adhere to the rules of the religion that arise from that declaration. So religion was likened to a house or a stable in the manner of metaphor, and it was symbolized by what is among the accessories of that symbol. It is entering, according to the analogy of ambiguity with religion, as the confused person enters into the circumstance. In it, there is another expressive metaphor.”

The people: a plural noun indicating a group of human beings, and it was mentioned in the verse of Surat Al-Baqarah: “And of the people are some who say, “We believe in Allah”” [2:8]. And when the noun “nās” is defined by the letter “lām” (لام), it implies a specific group, such as in the verse: “those whom the people said to them” [3:173]. And it may also imply the entire human race, such as in the verse: “Indeed, mankind has gathered against you” [3:173]. It can also be used for inclusiveness, such as in the verse: “Say, “I seek refuge in the Lord of mankind”” [114:1].
The definition in this verse is for inclusive purposes, meaning all people who come to mind, without intending specific individuals or groups, and because it is impossible for every person to be included in the religion of Allah by means of observation. So the meaning is: “and you saw many people” or “and you saw the Arabs.”
Ibn Atiyyah said: Abu ‘Umar Ibn ‘Abd al-Barr al-Namari, may Allah have mercy on him, said in his book “Al-Isti’ab” regarding the chapter on the conversion of the Bedouin: “No disbeliever remained in the Arabian Peninsula after the Battle of Hunayn and the Conquest of Ta’if. Everyone had entered into Islam, including those who came as immigrants and those who were already living there.” This statement refers specifically to the Arabs of Hijaz, Najd, and Yemen, because there were some Arabs in the Levant and Iraq who did not enter Islam, such as the Taghlib and Ghassan tribes on the outskirts of the Levant, as well as the Lakhm and Kalb tribes in Iraq. These tribes were still Christian and only embraced Islam after the conquest of the Levant and Iraq, after the death of the Prophet ﷺ. The Prophet ﷺ did not witness their conversion to Islam with his own eyes. It is possible that Allah knew about their conversion even if it was not seen by the Prophet ﷺ.

Ibn Atiyyah said: Abu ‘Umar Ibn ‘Abd al-Barr al-Namari, may Allah have mercy on him, said in his book “Al-Isti’ab” regarding the chapter on the conversion of the Bedouin: “No disbeliever remained in the Arabian Peninsula after the Battle of Hunayn and the Conquest of Ta’if. Everyone had entered into Islam, including those who came as immigrants and those who were already living there.” This statement refers specifically to the Arabs of Hijaz, Najd, and Yemen, because there were some Arabs in the Levant and Iraq who did not enter Islam, such as the Taghlib and Ghassan tribes on the outskirts of the Levant, as well as the Lakhm and Kalb tribes in Iraq. These tribes were still Christian and only embraced Islam after the conquest of the Levant and Iraq, after the death of the Prophet ﷺ. The Prophet ﷺ did not witness their conversion to Islam with his own eyes. It is possible that Allah knew about their conversion even if it was not seen by the Prophet ﷺ.

And the Afwaj (groups) are the plural of Fawj (group), which means a large group. When Allah says, “This is a group entering with you [in battle]” (Surah Saba, verse 59), it means they are entering into Islam. And the phrase, “So glorify the praises of your Lord” (Surah An-Nasr, verse 3) is a response to “if” considering the meaning of the condition. The verb “Fasabbih” is the doer in the nominative case, and the letter “fa” is a conjunction for the response, because it is a creating verb. And the glorification is associated with praise through the particle “ba” which implies association, meaning that the glorification is inseparable from the praise. The praise of Allah is for the victory and conquest, and for the people entering into Islam without any hindrance, which does not require any order because the Prophet (peace be upon him) has already done it. Rather, it requires reminding with a specific glorification that has not been done before, and with a specific seeking of forgiveness that has not been done before in his seeking of forgiveness.

It is permissible for the tasbih (glorification) that is commanded to be one of rejoicing and wonder at Allah’s facilitation of something that no one could have imagined. For verily, “Subhan Allah” and similar phrases are used in expressions of wonder, as in the saying of Al-A’sha:
I said, when his glory came to me: “Glory be to the one who bestows bountifully”

And in initiating the act of tasbih (glorification) and hamd (praise) before seeking forgiveness, it is a prelude to the answer of his request for forgiveness, according to the custom of the Arabs to give praise before making a request, as Ibn Abi Al-Salt said:
If someone praises you one day, it suffices him from exposing you to praise

Verily, the Messenger of Allah (peace be upon him) did not cease to engage in tasbih (glorification) of Allah, so what is intended is a tasbih that is comparable to hamd for what he has been given of victory, conquest, and the entry of people into Islam.

“The inclusion of seeking forgiveness from Allah the Exalted with the matter and combining it with praise necessitates that it is within the scope of response (to a request). And it is a seeking of forgiveness that occurs with praise, as it has been decided in the verse: “So exalt [ Allah ] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.” [Surah An-Nasr:3]. This indicates that it is a specific seeking of forgiveness, because the seeking of forgiveness that encompasses a request for forgiveness of shortcomings and the like is something that has been ordered previously, and it is among the matters of the Prophet ﷺ. He said: “Indeed, something occurs to my heart, and I ask Allah for forgiveness a hundred times a day and night.” Therefore, the inclusion of the matter with praise and seeking forgiveness for achieving victory and conquest implies an indication towards praising and seeking forgiveness to achieve a proximity that had not been aimed for previously, and that is preparing oneself to meet Allah, and that his worldly life is about to end, and the deeds of obedience and proximity that increase the Prophet ﷺ in elevation with his Lord are about to be completed. So there is nothing left except to ask his Lord for a reprieve from being occupied with some necessary aspects of life or a matter of the nation that is more important than it, such as the ransom of the prisoners of Badr, while missing the opportunity to extract them, which is more beneficial for the nation. The Prophet ﷺ was rebuked him by His saying the verse: “It is not fitting for a prophet to have captives [of war] until he inflicts a massacre [upon Allah’s enemies] in the land” [Surah Al-Anfal: 67], or due to the necessities of being human such as sleep and food which decrease the state of his angelic-like nature, those who glorify Allah day and night without rest. This was a sign of the approaching death of the Prophet ﷺ as he transitioned from a life carrying the burdens of the message to an eternal life in the celestial royal abodes.

and the speech is from the realm of figurative and symbolic language, which does not negate the explicit meaning of carrying out the command of glorification and seeking forgiveness in the sense of increasing the saying of it. The eloquence of speech has indicated to some of the insightful companions on this meaning, such as Abu Bakr, Umar, Al-Abbas, Abdullah ibn Abbas, and Ibn Masud. According to Mujahid, “When this verse was revealed, the Prophet (peace be upon him) recited it to his companions. They became happy and rejoiced. Al-Abbas cried, and the Prophet (peace be upon him) asked him, ‘What makes you cry, O Uncle?’ Al-Abbas said, ‘I see that your soul has been taken (by Allah).’ The Prophet (peace be upon him) said, ‘It is as you say, both of you.’ ” Another narration says, “It was revealed in Mina, and Umar and Al-Abbas wept. When they were asked why, they said, ‘It is about the death of the Messenger of Allah.’ The Prophet (peace be upon him) said, ‘You have spoken the truth. It is about my own self.

In Sahih Bukhari and other hadith collections, it is narrated from Ibn Abbas that Umar used to give permission to the people of Badr to enter and allow me to enter with them. Some of them found fault with that, so Umar said to them, “You know who they are.” He then gave them permission on one occasion and allowed me to enter with them. He asked them about the Surah that begins with, “When comes the Help of Allah and the Victory,” (Surah Al-Nasr). They said, “Allah’s Messenger was commanded by Allah that when the victory comes and the conquest is achieved, he should ask for forgiveness and turn to Him.” Umar said, “I know nothing about this except what you say.” Ibn Abbas said, “That is not the case. Allah informed His Prophet of the approach of his death and said, ‘When comes the Help of Allah and the Victory,’ that is a sign of your death.” Umar said, “I have no knowledge other than what you say.” This is the understanding of Umar, Abbas, and Abdullah ibn Abbas.

It is also reported in Al-Kashaf that when the sermon of the Prophet (peace be upon him) was revealed, in which he said, “Verily, Allah has given one of His servants a choice between the world and what is with Him, and he has chosen what is with Allah, the Exalted and Glorious,” Abu Bakr knew it, so he said, “We ransom you with our lives, our wealth, our fathers, and our children.

Ibn Hajar said in his book “Takhrīj Ahādīth al-Kashshāf”: “The hadith is agreed upon except for its beginning, as it was present at the time of the revelation of the Surah (chapter).” And it is possible that the weeping of Abu Bakr occurred twice, the first time when Surah al-Nasr was revealed as mentioned in the narration of al-Kashshaf, and the second time during the Prophet’s ﷺ sermon in his illness.

Ibn Mas’ud said that this Surah is called the “Farewell Surah” because they knew that it was a sign of the approaching death of the Prophet ﷺ.

The preference of starting with tasbih (glorification) and hamd (praise) before seeking forgiveness is because tasbih is related to describing Allah, the Most High, with transcendence from imperfection, which combines negative attributes. Therefore, tasbih is directed towards Allah, the Most High. And because hamd is a praise of Allah for His blessings, and it is the slave’s performance of what is obligatory upon him to thank the bestower. It requires affirming the attributes of perfection for Allah, which are the source of His blessings upon His slave. Therefore, it combines between the side of Allah and the portion of the slave. As for seeking forgiveness, it is for the benefit of the slave alone, because it is his request that Allah forgive him for what he will be held accountable for.
The apparent meaning is that one should say, “So exalt Him with praise” to advance the name of glory in His saying: “When the victory of Allah comes.” He then modified the pronoun to the apparent noun, which is your Lord, due to what is in the attribute of Lord and its addition to the pronoun of the addressee from indication until the wisdom of that victory, conquest, and people entering Islam is a grace that Allah has bestowed upon him when this great good is achieved through His means. This is a tribute to Him and care for Him, and it is the aspect of the gentleness of the Lord with the created beings, because its meaning is sovereignty accompanied by gentleness and conveying to perfection.

The speech ends at his saying, “And seek His forgiveness,” and it was narrated that the Prophet, peace and blessings be upon him, used to stop at “And seek His forgiveness” in his recitation, then complete the Surah.

“فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا” [النصر ٣] translates to “So glorify the praises of your Lord, and seek His forgiveness. Verily, He is the One Who accepts the repentance and forgives.” The phrase “إنَّهُ كانَ تَوّابًا” is a conclusion to the previous statement and an explanation of the reason for the command to seek forgiveness. The word “تَوّابٌ” is an exaggeration of the act of repentance, and the verb “تابَ” with the preposition “عَلَى” means to be granted the ability to repent, as confirmed in the Arabic language and dictionaries. This usage is specific to what is attributed to Allah.

The sentence contains four assertions: “إنَّ” (verily), “كانَ” (was), the exaggerated form of “التَّوّابِ” (the acceptor of repentance), and the “تَنْوِينُ التَّعْظِيمِ” (the marker of magnification).

Whereas the emphasis on “إنَّ” (verily) in this sentence is not intended to negate or eliminate doubt, it is used to highlight the importance of the statement. It is not necessary in terms of addressing the Prophet ﷺ, and “إنَّ” is used to emphasize the news.

It has been established that when “إنَّ” is used in this way, it functions to indicate causation and serves to provide an explanation that links the preceding statement to the following one, similar to the function of the letter “فاء” (fa) in the sentence. This has been previously discussed, such as in the verse: “إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ” (Verily, You are the All-Knowing, the Wise) (Quran 2:32), where the meaning is: Allah is highly accepting of the repentance of His servants and much of it is accepted.

As the speech was a supplement and justification for the previous speech, it was realized that the deletion of the related phrase “(for those who repent)” is estimated to be as follows: “for those who repent.” This estimate is intended to be general, and it is a generality that is specified by evidence from descriptions of divinity. When the evidence of generality was mentioned after ordering to seek forgiveness, it implied that if one seeks forgiveness, he will be forgiven, a meaning that is implied by the structure implications. Therefore, this sentence justified the command to seek forgiveness because seeking forgiveness is asking for forgiveness, and the seeker awaits the response to his request. As for the command to glorify and praise, it does not need justification, because they are creating expressions of praise and exaltation for God.

And beyond that, the sentence indicated a reference to a promise of good acceptance from Allah Almighty when the Holy Worldly One approaches, and this is a figurative meaning, because the one who is known for the abundance of accepting the repentance of the repenters, it is his status to honor the visit of those who have made efforts to please him to the fullest extent of their ability, or it is a metaphorical relationship of customary necessity, because the extreme fear of loved ones when they meet is the bitterness of reproach, so the declaration that he is forgiving implies that he does not fear reprimand.

This sentence with its explicit and implicit meanings, along with its implications, is an explanation of the explicit or implicit meaning contained in the preceding sentence, which is appropriate to be justified by praise and gratitude, considering them as a prelude to the command of seeking forgiveness, as previously mentioned, which does not require justification, or the justification of the preamble may suffice for them. However, considering them as symbols of the condemnation of the death of the Prophet ﷺ, what is meant by his saying: “Indeed, he was always repentant” is a justification for their implicit meaning. As for the command to seek forgiveness, the justification for it is appropriate to be explained by his saying: “Indeed, he was always repentant,” taking into consideration both its explicit and implicit meanings, meaning that He accepts your repentance and you accept his acceptance with the best acceptance, like those who have entrusted themselves to forgiveness and generosity.

The verb “kana” was used in the past tense to describe something that has a permanent quality that remains consistent over time. This description is intrinsic and does not change with the actions of its subjects. This was deduced from the Quran, where Allah describes Himself using this verb. For example, Allah says in Surah Al-Baqarah: “Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.” (2:37)

The apparent meaning requires us to say: “Indeed, He was Forgiving,” as in the verse “And I said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Forgiving [God].'” (Surah Nuh: 10). The description here applies to what was appropriate for Him to say (i.e., “ask forgiveness from Him”). This was softened when it came to the Prophet (peace be upon him) by indicating that his ordering of forgiveness did not necessarily imply that he had committed a sin. This is because we know in advance that the description “Accepting of repentance” refers to someone who is in line with repentance, which implies that ordering forgiveness is an indication of good manners with Allah. He does not ask His servants what He does, were it not for His favor that made His intentions clear to them. Additionally, the description “Accepting of repentance” is more suitable for establishing a break with the phrase “in groups,” since the letters “jeem” and “baa” are both letters of the alphabet that are known for their strength, unlike the letter “raa,” which is one of the letters that can be both strong and weak.

It is narrated in Sahih (authentic) hadith from Aisha that she said: “The Messenger of Allah (peace be upon him) did not pray any prayer after the revelation of Surah Al-Nasr (When comes the Help of Allah and the Conquest) except that he would say: ‘Subhanaka Rabbana wa bihamdik, Allahumma ighfir li’ (Glory be to You, O our Lord, and praise be to You. O Allah, forgive me) and he would contemplate on the Quran.” That is, he would contemplate on the meaning of the verse: “So glorify the Praises of your Lord, and ask His Forgiveness. Verily, He is the One Who accepts the repentance and forgives.” (Quran, 110:3) in the same way that he would contemplate on it in another context related to the approaching of his death.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
سُورَةُ النَّصْرِ
سُمِّيَتْ هَذِهِ السُّورَةُ في كَلامِ السَّلَفِ (سُورَةَ إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ) . رَوى البُخارِيُّ (أنَّ عائِشَةَ قالَتْ: لَمّا نَزَلَتْ سُورَةُ إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ) الحَدِيثَ.
وسُمِّيَتْ في المَصاحِفِ وفي مُعْظَمِ التَّفاسِيرِ (سُورَةَ النَّصْرِ) لِذِكْرِ نَصْرِ اللَّهِ فِيها، فَسُمِّيَتْ بِالنَّصْرِ المَعْهُودِ عَهْدًا ذِكْرِيًّا.
وهِيَ مُعَنْوَنَةٌ في جامِعِ التِّرْمِذِيِّ (سُورَةَ الفَتْحِ) لِوُقُوعِ هَذا اللَّفْظِ فِيها فَيَكُونُ هَذا الِاسْمُ مُشْتَرَكًا بَيْنَها وبَيْنَ ﴿إنّا فَتَحْنا لَكَ فَتْحًا مُبِينًا﴾ [الفتح: ١] .
وعَنِ ابْنِ مَسْعُودٍ أنَّها تُسَمّى سُورَةَ التَّوْدِيعِ في الإتْقانِ؛ لِما فِيها مِنَ الإيماءِ إلى وداعِهِ ﷺ اهـ. يَعْنِي: مِنَ الإشارَةِ إلى اقْتِرابِ لِحاقِهِ بِالرَّفِيقِ الأعْلى كَما سَيَأْتِي عَنْ عائِشَةَ.

وهِيَ مَدَنِيَّةٌ بِالِاتِّفاقِ.
واخْتُلِفَ في وقْتِ نُزُولِها فَقِيلَ نَزَلَتْ مُنْصَرَفَ النَّبِيءِ ﷺ مِن خَيْبَرَ أيْ: في سَنَةِ سَبْعٍ، ويُؤَيِّدُهُ ما رَواهُ الطَّبَرِيُّ والطَّبَرانِيُّ عَنِ ابْنِ عَبّاسٍ: «بَيْنَما رَسُولُ اللَّهِ ﷺ بِالمَدِينَةِ نَزَلَتْ إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ، قالَ رَسُولُ اللَّهِ ﷺ: اللَّهُ أكْبَرُ جاءَ نَصْرُ اللَّهِ والفَتْحُ، وجاءَ نَصْرُ أهْلِ اليَمَنِ. فَقالَ رَجُلٌ: يا رَسُولَ اللَّهِ وما أهْلُ اليَمَنِ ؟ قالَ: قَوْمٌ رَقِيقَةٌ قُلُوبُهم، لَيِّنَةٌ طِباعُهم، الإيمانُ يَمانٍ، والفِقْهُ يَمانٍ، والحِكْمَةُ يَمانِيَّةٌ» اهـ، ومَجِيءُ أهْلِ اليَمَنِ أوَّلَ مَرَّةٍ هو مَجِيءُ وفْدِ الأشْعَرِيِّينَ عامَ غَزْوَةِ خَيْبَرَ.
ولَمْ يَخْتَلِفْ أهْلُ التَّأْوِيلِ أنَّ المُرادَ بِالفَتْحِ في الآيَةِ هو فَتْحُ مَكَّةَ، وعَلَيْهِ فالفَتْحُ مُسْتَقْبَلُ ودُخُولُ النّاسِ في الدِّينِ أفْواجًا مُسْتَقْبَلٌ أيْضًا وهو الألْيَقُ بِاسْتِعْمالِ (إذا) ويُحْمَلُ قَوْلُ النَّبِيءِ ﷺ (﴿جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ [النصر: ١]) عَلى أنَّهُ اسْتِعْمالُ الماضِي في مَعْنى المُضارِعِ لِتَحَقُّقِ وُقُوعِهِ، أوْ لِأنَّ النَّصْرَ في خَيْبَرَ كانَ بادِرَةً لِفَتْحِ مَكَّةَ.
وعَنْ قَتادَةَ: نَزَلَتْ قَبْلَ وفاةِ رَسُولِ اللَّهِ ﷺ بِسَنَتَيْنِ.

وقالَ الواحِدِيُّ عَنِ ابْنِ عَبّاسٍ (نَزَلَتْ مُنْصَرَفَهُ مِن حُنَيْنٍ)، فَيَكُونُ الفَتْحُ قَدْ مَضى ودُخُولُ النّاسِ في الدِّينِ أفْواجًا مُسْتَقْبَلًا، وهو في سَنَةِ الوُفُودِ سَنَةَ تِسْعٍ، وعَلَيْهِ تَكُونُ (إذا) مُسْتَعْمَلَةً في مُجَرَّدِ التَّوْقِيتِ دُونَ تَعْيِينٍ.
ورَوى البَزّازُ والبَيْهَقِيُّ وابْنُ أبِي شَيْبَةَ وعَبْدُ بْنُ حُمَيْدٍ عَنِ ابْنِ عُمَرَ أنَّها أُنْزِلَتْ أواسِطَ أيّامِ التَّشْرِيقِ (أيْ: عامَ حِجَّةِ الوَداعِ) . وضَعَّفَهُ ابْنُ رَجَبٍ بِأنَّ فِيهِ مُوسى بْنَ عُبَيْدَةَ وهو ضَعِيفٌ. وقالَ أحْمَدُ بْنُ حَنْبَلٍ: لا تَحِلُّ الرِّوايَةُ عَنْهُ وإنْ صَحَّتْ هَذِهِ الرِّوايَةُ كانَ الفَتْحُ ودُخُولُ النّاسِ في الدِّينِ أفْواجًا قَدْ مَضَيا.
وعَنِ ابْنِ عُمَرَ أنَّ رَسُولَ اللَّهِ ﷺ عاشَ بَعْدَ نُزُولِها نَحْوَ ثَلاثَةِ أشْهُرٍ وعَلَيْهِ تَكُونُ (إذا) مُسْتَعْمَلَةً لِلزَّمَنِ الماضِي؛ لِأنَّ الفَتْحَ ودُخُولَ النّاسِ في الدِّينِ قَدْ وقَعا.
وقَدْ تَظافَرَتِ الأخْبارُ رِوايَةً وتَأْوِيلًا أنَّ هَذِهِ السُّورَةَ تَشْتَمِلُ عَلى إيماءٍ إلى اقْتِرابِ أجَلِ رَسُولِ اللَّهِ ﷺ ولَيْسَ في ذَلِكَ ما يُرَجِّحُ أحَدَ الأقْوالِ في وقْتِ نُزُولِها، إذْ لا خِلافَ في أنَّ هَذا الإيماءَ يُشِيرُ إلى تَوْقِيتِ مَجِيءِ النَّصْرِ والفَتْحِ ودُخُولِ النّاسِ في الدِّينِ أفْواجًا، فَإذا حَصَلَ ذَلِكَ حانَ الأجَلُ الشَّرِيفُ.

وقالَ الواحِدِيُّ عَنِ ابْنِ عَبّاسٍ (نَزَلَتْ مُنْصَرَفَهُ مِن حُنَيْنٍ)، فَيَكُونُ الفَتْحُ قَدْ مَضى ودُخُولُ النّاسِ في الدِّينِ أفْواجًا مُسْتَقْبَلًا، وهو في سَنَةِ الوُفُودِ سَنَةَ تِسْعٍ، وعَلَيْهِ تَكُونُ (إذا) مُسْتَعْمَلَةً في مُجَرَّدِ التَّوْقِيتِ دُونَ تَعْيِينٍ.
ورَوى البَزّازُ والبَيْهَقِيُّ وابْنُ أبِي شَيْبَةَ وعَبْدُ بْنُ حُمَيْدٍ عَنِ ابْنِ عُمَرَ أنَّها أُنْزِلَتْ أواسِطَ أيّامِ التَّشْرِيقِ (أيْ: عامَ حِجَّةِ الوَداعِ) . وضَعَّفَهُ ابْنُ رَجَبٍ بِأنَّ فِيهِ مُوسى بْنَ عُبَيْدَةَ وهو ضَعِيفٌ. وقالَ أحْمَدُ بْنُ حَنْبَلٍ: لا تَحِلُّ الرِّوايَةُ عَنْهُ وإنْ صَحَّتْ هَذِهِ الرِّوايَةُ كانَ الفَتْحُ ودُخُولُ النّاسِ في الدِّينِ أفْواجًا قَدْ مَضَيا.
وعَنِ ابْنِ عُمَرَ أنَّ رَسُولَ اللَّهِ ﷺ عاشَ بَعْدَ نُزُولِها نَحْوَ ثَلاثَةِ أشْهُرٍ وعَلَيْهِ تَكُونُ (إذا) مُسْتَعْمَلَةً لِلزَّمَنِ الماضِي؛ لِأنَّ الفَتْحَ ودُخُولَ النّاسِ في الدِّينِ قَدْ وقَعا.
وقَدْ تَظافَرَتِ الأخْبارُ رِوايَةً وتَأْوِيلًا أنَّ هَذِهِ السُّورَةَ تَشْتَمِلُ عَلى إيماءٍ إلى اقْتِرابِ أجَلِ رَسُولِ اللَّهِ ﷺ ولَيْسَ في ذَلِكَ ما يُرَجِّحُ أحَدَ الأقْوالِ في وقْتِ نُزُولِها، إذْ لا خِلافَ في أنَّ هَذا الإيماءَ يُشِيرُ إلى تَوْقِيتِ مَجِيءِ النَّصْرِ والفَتْحِ ودُخُولِ النّاسِ في الدِّينِ أفْواجًا، فَإذا حَصَلَ ذَلِكَ حانَ الأجَلُ الشَّرِيفُ.

وفِي حَدِيثِ ابْنِ عَبّاسٍ في صَحِيحِ البُخارِيِّ: «هُوَ أجَلُ رَسُولِ اللَّهِ ﷺ أعْلَمَهُ لَهُ قالَ: ﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ [النصر: ١] وذَلِكَ عَلامَةُ أجَلِكَ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ واسْتَغْفِرْهُ﴾ [النصر»: ٣] .
وفِي هَذا ما يُؤَوِّلُ ما في بَعْضِ الأخْبارِ مِن إشارَةٍ إلى اقْتِرابِ ذَلِكَ الأجَلِ مِثْلَما في حَدِيثِ ابْنِ عَبّاسٍ عِنْدَ البَيْهَقِيِّ في دَلائِلِ النُّبُوَّةِ والدّارِمِيِّ وابْنِ مَرْدَوَيْهِ: «(لَمّا نَزَلَتْ ﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ [النصر: ١] دَعا رَسُولُ اللَّهِ ﷺ فاطِمَةَ وقالَ: إنَّهُ قَدْ نُعِيَتْ إلَيَّ نَفْسِي فَبَكَتْ» ) إلَخْ، فَإنَّ قَوْلَهُ: ”لَمّا نَزَلَتْ“ مُدْرَجٌ مِنَ الرّاوِي، وإنَّما هو إعْلامٌ لَها في مَرَضِهِ كَما جاءَ في حَدِيثِ الوَفاةِ في الصَّحِيحَيْنِ، فَهَذا جَمْعٌ بَيْنَ ما يَلُوحُ مِنهُ تَعارُضٌ في هَذا الشَّأْنِ.
وعَدَّها جابِرُ بْنُ زَيْدٍ السُّورَةَ المِائَةَ والثَّلاثَ في تَرْتِيبِ نُزُولِ السُّوَرِ وقالَ: نَزَلَتْ بَعْدَ سُورَةِ الحَشْرِ وقَبْلَ سُورَةِ النُّورِ. وهَذا جارٍ عَلى رِوايَةِ أنَّها نَزَلَتْ عَقِبَ غَزْوَةِ خَيْبَرَ.
وعَنِ ابْنِ عَبّاسٍ، أنَّها آخَرُ سُورَةٍ نَزَلَتْ مِنَ القُرْآنِ فَتَكُونُ عَلى قَوْلِهِ السُّورَةَ المِائَةَ وأرْبَعَ عَشْرَةَ نَزَلَتْ بَعْدَ سُورَةِ بَراءَةَ ولَمْ تُنَزَّلْ بَعْدَها سُورَةٌ أُخْرى.

وعَدَدُ آياتِها ثَلاثٌ وهي مُساوِيَةٌ لِسُورَةِ الكَوْثَرِ في عَدَدِ الآياتِ إلّا أنَّها أطْوَلُ مِن سُورَةِ الكَوْثَرِ عِدَّةَ كَلِماتٍ، وأقْصَرُ مِن سُورَةِ العَصْرِ. وهاتِهِ الثَّلاثُ مُتَساوِيَةٌ في عَدَدِ الآياتِ. وفي حَدِيثِ ابْنِ أبِي شَيْبَةَ عَنْ أبِي إسْحاقَ السَّبْعِيِّ في حَدِيثِ طَعْنِ عُمَرَ بْنِ الخَطّابِ – رَضِيَ اللَّهُ عَنْهُ – فَصَلّى عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ صَلاةً خَفِيفَةً بِأقْصَرِ سُورَتَيْنِ في القُرْآنِ (﴿إنّا أعْطَيْناكَ الكَوْثَرَ﴾ [الكوثر: ١]) و(﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ [النصر: ١]) .

والغَرَضُ مِنها الوَعْدُ بِنَصْرٍ كامِلٍ مِن عِنْدِ اللَّهِ أوْ بِفَتْحِ مَكَّةَ، والبِشارَةُ بِدُخُولِ خَلائِقَ كَثِيرَةٍ في الإسْلامِ بِفَتْحٍ وبِدُونِهِ إنْ كانَ نُزُولُها عِنْدَ مُنْصَرَفِ النَّبِيءِ ﷺ مِن خَيْبَرَ كَما قالَ ابْنُ عَبّاسٍ في أحَدِ قَوْلَيْهِ.
والإيماءُ إلى أنَّهُ حِينَ يَقَعُ ذَلِكَ فَقَدِ اقْتَرَبَ انْتِقالُ رَسُولِ اللَّهِ ﷺ إلى الآخِرَةِ.
ووَعْدُهُ بِأنَّ اللَّهَ غَفَرَ لَهُ مَغْفِرَةً تامَّةً لا مُؤاخَذَةَ عَلَيْهِ بَعْدَها في شَيْءٍ مِمّا يَخْتَلِجُ في نَفْسِهِ الخَوْفَ أنْ يَكُونَ مِنهُ تَقْصِيرٌ يَقْتَضِيهِ تَحْدِيدُ القُوَّةِ الإنْسانِيَّةِ الحَدَّ الَّذِي لا يَفِي بِما تَطْلُبُهُ هِمَّتُهُ المَلَكِيَّةُ بِحَيْثُ يَكُونُ قَدْ ساوى الحَدَّ المَلَكِيَّ الَّذِي وصَفَهُ اللَّهُ تَعالى في المَلائِكَةِ بِقَوْلِهِ: ﴿يُسَبِّحُونَ اللَّيْلَ والنَّهارَ لا يَفْتُرُونَ﴾ [الأنبياء: ٢٠] .

﴿إِذَا جَاۤءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ ۝١ وَرَأَیۡتَ ٱلنَّاسَ یَدۡخُلُونَ فِی دِینِ ٱللَّهِ أَفۡوَاجࣰا ۝٢﴾ [النصر ١-٢]
﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ ﴿ورَأيْتَ النّاسَ يَدْخُلُونَ في دِينِ اللَّهِ أفْواجًا﴾ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ واسْتَغْفِرْهُ﴾ [النصر: ٣] .
(إذا) اسْمُ زَمانٍ مُبْهَمٌ يَتَعَيَّنُ مِقْدارُهُ بِمَضْمُونِ جُمْلَةٍ يُضافُ إلَيْها هو. فَـ (إذا) اسْمُ زَمانٍ مُطْلَقٌ، فَقَدْ يُسْتَعْمَلُ لِلزَّمَنِ المُسْتَقْبَلِ غالِبًا. ولِذَلِكَ يُضَمَّنُ مَعْنى الشَّرْطِ غالِبًا، ويَكُونُ الفِعْلُ الَّذِي تُضافُ إلَيْهِ بِصِيغَةِ الماضِي غالِبًا لِإفادَةِ التَّحَقُّقِ، وقَدْ يَكُونُ مُضارِعًا كَقَوْلِهِ تَعالى: ﴿وهُوَ عَلى جَمْعِهِمْ إذا يَشاءُ قَدِيرٌ﴾ [الشورى: ٢٩] .
ويُسْتَعْمَلُ في الزَّمَنِ الماضِي وحِينَئِذٍ يَتَعَيَّنُ أنْ تَقَعَ الجُمْلَةُ بَعْدَهُ بِصِيغَةِ الماضِي، ولا تُضَمَّنُ (إذا) مَعْنى الشَّرْطِ حِينَئِذٍ، وإنَّما هي لِمُجَرَّدِ الإخْبارِ دُونَ قَصْدِ تَعْلِيقٍ نَحْوَ ﴿وإذا رَأوْا تِجارَةً أوْ لَهْوًا انْفَضُّوا إلَيْها﴾ [الجمعة: ١١] .
و(إذا) هُنا مُضَمَّنَةٌ الشَّرْطَ لا مَحالَةَ لِوُجُودِ الفاءِ بِقَوْلِهِ: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ [النصر: ٣] وقَضِيَّةُ الِاسْتِقْبالِ وعَدَمِهِ تَقَدَّمَتْ.

والنَّصْرُ: الإعانَةُ عَلى العَدُوِّ. ونَصْرُ اللَّهِ يَعْقُبُهُ التَّغَلُّبُ عَلى العَدُوِّ. والفَتْحُ: امْتِلاكُ بَلَدِ العَدُوِّ وأرْضِهِ؛ لِأنَّهُ يَكُونُ بِفَتْحِ بابِ البَلَدِ كَقَوْلِهِ تَعالى: ﴿ادْخُلُوا عَلَيْهِمُ البابَ فَإذا دَخَلْتُمُوهُ فَإنَّكم غالِبُونَ﴾ [المائدة: ٢٣]، ويَكُونُ بِاقْتِحامِ ثُغُورِ الأرْضِ ومَحارِسِها فَقَدْ كانُوا يَنْزِلُونَ بِالأرَضِينَ الَّتِي لَها شِعابٌ وثُغُورٌ، قالَ لَبِيَدٌ:
وأجَنَّ عَوْراتِ الثُّغُورِ ظَلامُها

وقَدْ فَتَحَ المُسْلِمُونَ خَيْبَرَ قَبْلَ نُزُولِ هَذِهِ الآيَةِ فَتَعَيَّنَ أنَّ الفَتْحَ المَذْكُورَ فِيها فَتْحٌ آخَرُ وهو فَتْحُ مَكَّةَ كَما يُشْعِرُ بِهِ التَّعْرِيفُ بِلامِ العَهْدِ، وهو المَعْهُودُ في قَوْلِهِ تَعالى: ﴿إنّا فَتَحْنا لَكَ فَتْحًا مُبِينًا﴾ [الفتح: ١] ﴿لِيَغْفِرَ لَكَ اللَّهُ ما تَقَدَّمَ مِن ذَنْبِكَ وما تَأخَّرَ ويُتِمَّ نِعْمَتَهُ عَلَيْكَ ويَهْدِيَكَ صِراطًا مُسْتَقِيمًا﴾ [الفتح: ٢] ﴿ويَنْصُرَكَ اللَّهُ نَصْرًا عَزِيزًا﴾ [الفتح: ٣] .
فَإضافَةُ (نَصْرٍ) إلى (اللَّهِ) تُشْعِرُ بِتَعْظِيمِ هَذا النَّصْرِ، وأنَّهُ نَصْرٌ عَزِيزٌ خارِقٌ لِلْعادَةِ اعْتَنى اللَّهُ بِإيجادِ أسْبابِهِ ولَمْ تَجْرِ عَلى مُتَعارَفِ تَوَلُّدِ الحَوادِثِ عَنْ أمْثالِها. و(جاءَ) مُسْتَعْمَلٌ في مَعْنى: حَصَلَ وتَحَقَّقَ مَجازًا.

والتَّعْرِيفُ في (الفَتْحِ) لِلْعَهْدِ وقَدْ وعَدَ اللَّهُ رَسُولَهُ ﷺ بِهِ غَيْرَ مَرَّةٍ مِن ذَلِكَ قَوْلُهُ تَعالى: ﴿إنَّ الَّذِي فَرَضَ عَلَيْكَ القُرْآنَ لَرادُّكَ إلى مَعادٍ﴾ [القصص: ٨٥] وقَوْلُهُ: ﴿لَتَدْخُلُنَّ المَسْجِدَ الحَرامَ إنْ شاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكم ومُقَصِّرِينَ لا تَخافُونَ فَعَلِمَ ما لَمْ تَعْلَمُوا فَجَعَلَ مِن دُونِ ذَلِكَ فَتْحًا قَرِيبًا﴾ [الفتح: ٢٧] . وهَذِهِ الآيَةُ نَزَلَتْ عامَ الحُدَيْبِيَةِ، وذَلِكَ قَبْلَ نُزُولِ سُورَةِ إذا جاءَ نَصْرُ اللَّهِ عَلى جَمِيعِ الأقْوالِ.
وقَدِ اتَّفَقَتْ أقْوالُ المُفَسِّرِينَ مِنَ السَّلَفِ فَمَن بَعْدَهم عَلى أنَّ الفَتْحَ المَذْكُورَ في هَذِهِ السُّورَةِ هو فَتْحُ مَكَّةَ إلّا رِوايَةً عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبّاسٍ هو فَتْحُ المَدائِنِ والقُصُورِ، يَعْنِي: الحُصُونَ. وقَدْ كانَ فَتْحُ مَكَّةَ يُخالِجُ نُفُوسَ العَرَبِ كُلِّهِمْ، فالمُسْلِمُونَ كانُوا يَرْجُونَهُ ويَعْلَمُونَ ما أشارَ بِهِ القُرْآنُ مِنَ الوَعْدِ، وأهْلُ مَكَّةَ يَتَوَقَّعُونَهُ وبَقِيَّةُ العَرَبِ يَنْتَظِرُونَ ماذا يَكُونُ الحالُ بَيْنَ أهْلِ مَكَّةَ وبَيْنَ النَّبِيءِ ﷺ ويَتَلَوَّمُونَ بِدُخُولِهِمْ في الإسْلامِ فَتْحَ مَكَّةَ يَقُولُونَ: إنْ ظَهَرَ مُحَمَّدٌ عَلى قَوْمِهِ فَهو نَبِيٌّ. وتَكَرَّرَ أنْ صَدَّ بَعْضُهم بَعْضًا مِمَّنْ يُرِيدُ اتِّباعَ الإسْلامِ، عَنِ الدُّخُولِ فِيهِ وإنْظارُهُ إلى ما سَيَظْهَرُ مِن غَلَبِ الإسْلامِ أوْ غَلَبِ الشِّرْكِ.
أخْرَجَ البُخارِيُّ عَنْ عَمْرِو بْنِ سَلَمَةَ قالَ: ”لَمّا كانَ الفَتْحُ بادَرَ كُلُّ قَوْمٍ بِإسْلامِهِ إلى رَسُولِ اللَّهِ ﷺ وكانَتِ الأحْياءُ تَتَلَوَّمُ بِإسْلامِها فَتْحَ مَكَّةَ، فَيَقُولُونَ: دَعُوهُ وقَوْمَهُ، فَإنْ ظَهَرَ عَلَيْهِمْ فَهو نَبِيءٌ“ .

وعَنِ الحَسَنِ: لَمّا فُتِحَتْ مَكَّةُ أقْبَلَتِ العَرَبُ بَعْضُها عَلى بَعْضٍ فَقالُوا: أمّا إذْ ظَفِرَ بِأهْلِ الحَرَمِ، فَلَيْسَ لَنا بِهِ يَدانِ، فَكانُوا يَدْخُلُونَ في الإسْلامِ أفْواجًا. فَعَلى قَوْلِ الجُمْهُورِ في أنَّ الفَتْحَ هو فَتْحُ مَكَّةَ، يَسْتَقِيمُ أنْ تَكُونَ هَذِهِ السُّورَةُ نَزَلَتْ بَعْدَ فَتْحِ خَيْبَرَ وهو قَوْلُ الأكْثَرِينَ في وقْتِ نُزُولِها.
ويُحْتَمَلُ عَلى قَوْلِ القائِلِينَ بِأنَّها نَزَلَتْ عَقِبَ غَزْوَةِ حُنَيْنٍ أنْ يَكُونَ الفَتْحُ قَدْ مَضى ويَكُونَ التَّعْلِيقُ عَلى مَجْمُوعِ فَتْحِ مَكَّةَ ومَجِيءِ نَصْرٍ مِنَ اللَّهِ آخَرَ ودُخُولِ النّاسِ في الإسْلامِ، وذَلِكَ بِما فَتَحَ عَلَيْهِ بَعْدَ ذَلِكَ ودُخُولِ العَرَبِ كُلِّهِمْ في الإسْلامِ سَنَةَ الوُفُودِ.
وعَلى ما رُوِيَ عَنِ ابْنِ عُمَرَ (أنَّها نَزَلَتْ في حِجَّةِ الوَداعِ) يَكُونُ تَعْلِيقُ جُمْلَةِ (﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ [النصر: ٣]) عَلى الشَّرْطِ الماضِي مُرادًا بِهِ التَّذْكِيرُ بِأنَّهُ حَصَلَ، أيْ: إذا تَحَقَّقَ ما وعَدْناكَ بِهِ مِنَ النَّصْرِ والفَتْحِ وعُمُومِ الإسْلامِ بِلادَ العَرَبِ فَسَبِّحْ بِحَمْدِ رَبِّكَ، وهو مُرادُ مَن قالَ مِنَ المُفَسِّرِينَ (إذا) بِمَعْنى (قَدْ)، فَهو تَفْسِيرٌ حاصِلُ المَعْنى، ولَيْسَتْ (إذا) مِمّا يَأْتِي بِمَعْنى (قَدْ) .

والرُّؤْيَةُ في قَوْلِهِ: ﴿ورَأيْتَ النّاسَ﴾ يَجُوزُ أنْ تَكُونَ عِلْمِيَّةً، أيْ: وعَلِمْتَ عِلْمَ اليَقِينِ أنَّ النّاسَ يَدْخُلُونَ في دِينِ اللَّهِ أفْواجًا وذَلِكَ بِالأخْبارِ الوارِدَةِ مِن آفاقِ بِلادِ العَرَبِ ومَواطِنِ قَبائِلِهِمْ وبِمَن يَحْضُرُ مِن وُفُودِهِمْ. فَيَكُونُ جُمْلَةُ (يَدْخُلُونَ) في مَحَلِّ المَفْعُولِ الثّانِي لِـ (رَأيْتَ) .
ويَجُوزُ أنْ تَكُونَ رُؤْيَةً بَصَرِيَّةً بِأنْ رَأى أفْواجَ وُفُودِ العَرَبِ يَرِدُونَ إلى المَدِينَةِ يَدْخُلُونَ في الإسْلامِ وذَلِكَ سَنَةَ تِسْعٍ، وقَدْ رَأى النَّبِيءُ ﷺ بِبَصَرِهِ ما عَلِمَ مِنهُ دُخُولَهم كُلِّهِمْ في الإسْلامِ بِمَن حَضَرَ مَعَهُ المَوْقِفَ في حِجَّةِ الوَداعِ، فَقَدْ كانُوا مِائَةَ ألْفٍ مِن مُخْتَلَفِ قَبائِلِ العَرَبِ فَتَكُونُ جُمْلَةُ (يَدْخُلُونَ) في مَوْضِعِ الحالِ مِنَ النّاسِ.
ودِينِ اللَّهِ هو الإسْلامُ لِقَوْلِهِ تَعالى: ﴿إنَّ الدِّينَ عِنْدَ اللَّهِ الإسْلامُ﴾ [آل عمران: ١٩] وقَوْلِهِ: ﴿فَأقِمْ وجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النّاسَ عَلَيْها﴾ [الروم: ٣٠] .
والدُّخُولُ في الدِّينِ: مُسْتَعارٌ لِلنُّطْقِ بِكَلِمَةِ الشَّهادَةِ والتِزامِ أحْكامِ الدِّينِ النّاشِئَةِ عَنْ تِلْكَ الشَّهادَةِ. فَشُبِّهَ الدِّينُ بِبَيْتٍ أوْ حَظِيرَةٍ عَلى طَرِيقَةِ المَكْنِيَّةِ ورَمَزَ إلَيْهِ بِما هو مِن لَوازِمِ المُشَبَّهِ بِهِ وهو الدُّخُولُ عَلى تَشْبِيهِ التَّلَبُّسِ بِالدِّينِ بِتَلَبُّسِ المَظْرُوفِ بِالظَّرْفِ، فَفِيهِ اسْتِعارَةٌ أُخْرى تَصْرِيحِيَّةٌ.

والنّاسُ: اسْمُ جَمْعٍ يَدُلُّ عَلى جَماعَةٍ مِنَ الآدَمِيِّينَ، وقَدْ تَقَدَّمَ عِنْدَ قَوْلِهِ تَعالى: ﴿ومِنَ النّاسِ مَن يَقُولُ آمَنّا بِاللَّهِ﴾ [البقرة: ٨] في سُورَةِ البَقَرَةِ، وإذا عُرِّفَ اسْمُ ناسٍ بِاللّامِ احْتَمَلَتِ العَهْدَ نَحْوَ ﴿الَّذِينَ قالَ لَهُمُ النّاسُ﴾ [آل عمران: ١٧٣]، واحْتَمَلَتِ الجِنْسَ نَحْوَ ﴿إنَّ النّاسَ قَدْ جَمَعُوا لَكُمْ﴾ [آل عمران: ١٧٣] واحْتَمَلَتْ الِاسْتِغْراقَ نَحْوَ ومِنَ النّاسِ مَن يَقُولُ ونَحْوَ ﴿قُلْ أعُوذُ بِرَبِّ النّاسِ﴾ [الناس: ١] .
والتَّعْرِيفُ في هَذِهِ الآيَةِ لِلِاسْتِغْراقِ العُرْفِيِّ، أيْ: جَمِيعَ النّاسِ الَّذِينَ يَخْطُرُونَ بِالبالِ لِعَدَمِ إرادَةِ مَعْهُودِينَ مُعَيَّنِينَ ولِاسْتِحالَةِ دُخُولِ كُلِّ إنْسانٍ في دِينِ اللَّهِ بِدَلِيلِ المُشاهَدَةِ، فالمَعْنى: ورَأيْتَ ناسًا كَثِيرِينَ أوْ رَأيْتَ العَرَبَ.
قالَ ابْنُ عَطِيَّةَ: قالَ أبُو عُمَرَ بْنُ عَبْدِ البَرِّ النَّمَرِيُّ – رَحِمَهُ اللَّهُ – في كِتابِ الِاسْتِيعابِ في بابِ خِراشٍ الهُذَلِيِّ: ”لَمْ يَمُتْ رَسُولُ اللَّهِ ﷺ وفي العَرَبِ رَجُلٌ كافِرٌ، بَلْ دَخَلَ الكُلُّ في الإسْلامِ بَعْدَ حُنَيْنٍ والطّائِفِ، مِنهم مَن قَدِمَ ومِنهم مَن قَدِمَ وافِدُهُ“ اهـ. وإنَّما يُرادُ عَرَبُ الحِجازِ ونَجْدٍ واليَمَنِ؛ لِأنَّ مِن عَرَبِ الشّامِ والعِراقِ مَن لَمْ يَدْخُلُوا في الإسْلامِ، وهم تَغْلَبُ وغَسّانُ في مَشارِفِ الشّامِ، وكَذَلِكَ لَخْمٍ وكَلْبٍ مِنَ العِراقِ، فَهَؤُلاءِ كانُوا نَصارى ولَمْ يُسْلِمْ مَن أسْلَمَ مِنهم إلّا بَعْدَ فَتْحِ الشّامِ والعِراقِ بَعْدَ رَسُولِ اللَّهِ ﷺ فَلَمْ يَرَهم رَسُولُ اللَّهِ ﷺ يَدْخُلُونَ في دِينِ اللَّهِ رُؤْيَةً بَصَرِيَّةً.
ويَجُوزُ أنْ يَكُونَ اللَّهُ أعْلَمَهُ بِذَلِكَ إنْ جَعَلْنا الرُّؤْيَةَ عِلْمِيَّةً.

والأفْواجُ: جَمْعُ فَوْجٍ وهو الجَماعَةُ الكَثِيرَةُ، وتَقَدَّمَ عِنْدَ قَوْلِهِ تَعالى: ﴿هَذا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ﴾ [ص: ٥٩] في سُورَةِ ص، أيْ: يَدْخُلُونَ في الإسْلامِ، وانْتَصَبَ (أفْواجًا) عَلى الحالِ مِن ضَمِيرِ (يَدْخُلُونَ) .
وجُمْلَةُ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ [النصر: ٣] جَوابُ (إذا) بِاعْتِبارِ ما تَضَمَّنَتْهُ مِن مَعْنى الشَّرْطِ، وفِعْلُ (فَسَبِّحَ) هو العامِلُ في (إذا) النَّصْبَ عَلى الظَّرْفِيَّةِ، والفاءُ رابِطَةٌ لِلْجَوابِ؛ لِأنَّهُ فِعْلُ إنْشاءٍ.
وقَرَنَ التَّسْبِيحَ بِالحَمْدِ بِباءِ المُصاحَبَةِ المُقْتَضِيَةِ أنَّ التَّسْبِيحَ لاحِقٌ لِلْحَمْدِ؛ لِأنَّ باءَ المُصاحَبَةِ بِمَعْنى (مَعَ) فَهي مِثْلَ (مَعَ) في أنَّها تَدْخُلُ عَلى المَتْبُوعِ، فَكانَ حَمْدُ اللَّهِ عَلى حُصُولِ النَّصْرِ والفَتْحِ ودُخُولِ النّاسِ في الإسْلامِ شَيْئًا مَفْرُوغًا مِنهُ لا يَحْتاجُ إلى الأمْرِ بِإيقاعِهِ؛ لِأنَّ شَأْنَ الرَّسُولِ ﷺ أنَّهُ قَدْ فَعَلَهُ، وإنَّما يَحْتاجُ إلى تَذْكِيرِهِ بِتَسْبِيحٍ خاصٍّ لَمْ يَحْصُلْ مِن قَبْلُ في تَسْبِيحاتِهِ وبِاسْتِغْفارٍ خاصٍّ لَمْ يَحْصُلْ مِن قَبْلُ في اسْتِغْفارِهِ.

ويَجُوزُ أنْ يَكُونَ التَّسْبِيحُ المَأْمُورُ بِهِ تَسْبِيحَ ابْتِهاجٍ وتَعَجُّبٍ مِن تَيْسِيرِ اللَّهِ تَعالى لَهُ ما لا يَخْطُرُ بِبالِ أحَدٍ أنْ يَتِمَّ لَهُ ذَلِكَ، فَإنَّ سُبْحانَ اللَّهَ ونَحْوَهُ يُسْتَعْمَلُ في التَّعَجُّبِ كَقَوْلِ الأعْشى:
قَدْ قُلْتُ لَمّا جاءَنِي فَخْرُهُ ∗∗∗ سُبْحانَ مِن عَلْقَمَةَ الفاخِرِ

وفِي تَقْدِيمِ الأمْرِ بِالتَّسْبِيحِ والحَمْدِ عَلى الأمْرِ بِالِاسْتِغْفارِ تَمْهِيدٌ لِإجابَةِ اسْتِغْفارِهِ عَلى عادَةِ العَرَبِ في تَقْدِيمِ الثَّناءِ قَبْلَ سُؤالِ الحاجَةِ كَما قالَ ابْنُ أبِي الصَّلْتِ:
إذا أثْنى عَلَيْكَ المَرْءُ يَوْمًا ∗∗∗ كَفاهُ عَنْ تَعَرُّضِهِ الثَّناءُ

فَإنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَكُنْ يَخْلُو عَنْ تَسْبِيحِ اللَّهِ، فَأُرِيدَ تَسْبِيحٌ يُقارِنُ الحَمْدَ عَلى ما أُعْطِيَهُ مِنَ النَّصْرِ والفَتْحِ ودُخُولِ الأُمَّةِ في الإسْلامِ.

وعَطْفُ الأمْرِ بِاسْتِغْفارِ اللَّهِ تَعالى عَلى الأمْرِ بِالتَّسْبِيحِ مَعَ الحَمْدِ يَقْتَضِي أنَّهُ مِن حَيِّزِ جَوابِ (إذا)، وأنَّهُ اسْتِغْفارٌ يَحْصُلُ مَعَ الحَمْدِ مِثْلَ ما قُرِّرَ في ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ [النصر: ٣]، فَيَدُلُّ عَلى أنَّهُ اسْتِغْفارٌ خاصٌّ؛ لِأنَّ الِاسْتِغْفارَ الَّذِي يَعُمُّ طَلَبَ غُفْرانِ التَّقْصِيرِ ونَحْوَهُ مَأْمُورٌ بِهِ مِن قَبْلُ وهو مِن شَأْنِ النَّبِيءِ ﷺ فَقَدْ قالَ: («إنَّهُ لَيُغانُ عَلى قَلْبِي فَأسْتَغْفِرُ اللَّهَ في اليَوْمِ واللَّيْلَةِ مِائَةَ مَرَّةٍ» ) فَكانَ تَعْلِيقُ الأمْرِ بِالتَّسْبِيحِ وبِالِاسْتِغْفارِ عَلى حُصُولِ النَّصْرِ والفَتْحِ إيماءً إلى تَسْبِيحٍ واسْتِغْفارٍ يَحْصُلُ بِهِما تَقَرُّبٌ لَمْ يُنْوَ مِن قَبْلُ، وهو التَّهَيُّؤُ لِلِقاءِ اللَّهِ، وأنَّ حَياتَهُ الدُّنْيَوِيَّةَ أوْشَكَتْ عَلى الِانْتِهاءِ، وانْتِهاءُ أعْمالِ الطّاعاتِ والقُرُباتِ الَّتِي تَزِيدُ النَّبِيءَ ﷺ في رَفْعِ دَرَجاتِهِ عِنْدَ رَبِّهِ، فَلَمْ يَبْقَ إلّا أنْ يَسْألَ رَبَّهُ التَّجاوُزَ عَمّا يَعْرِضُ لَهُ مِنِ اشْتِغالٍ بِبَعْضِ الحُظُوظِ الضَّرُورِيَّةِ لِلْحَياةِ، أوْ مِنِ اشْتِغالٍ بِمُهِمٍّ مِن أحْوالِ الأُمَّةِ يَفُوتُهُ بِسَبَبِهِ أمْرٌ آخَرُ هو أهَمُّ مِنهُ، مِثْلَ فِداءِ أسْرى بَدْرٍ مَعَ فَواتِ مَصْلَحَةِ اسْتِئْصالِهِمْ الَّذِي هو أصْلَحُ لِلْأُمَّةِ، فَعُوتِبَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ بِقَوْلِهِ تَعالى: ﴿ما كانَ لِنَبِيٍّ أنْ يَكُونَ لَهُ أسْرى﴾ [الأنفال: ٦٧] الآيَةَ، أوْ مِن ضَرُوراتِ الإنْسانِ كالنَّوْمِ والطَّعامِ الَّتِي تُنْقِصُ مِن حالَةِ شَبَهِهِ بِالمَلائِكَةِ الَّذِينَ يُسَبِّحُونَ اللَّيْلَ والنَّهارَ لا يَفْتُرُونَ، فَكانَ هَذا إيذانًا بِاقْتِرابِ وفاةِ رَسُولِ اللَّهِ ﷺ بِانْتِقالِهِ مِن حَياةٍ تَحْمِلُ أعْباءَ الرِّسالَةِ إلى حَياةٍ أبَدِيَّةٍ في العُلْوِيّاتِ المَلَكِيَّةِ.

والكَلامُ مِن قَبِيلِ الكِنايَةِ الرَّمْزِيَّةِ وهي لا تُنافِي إرادَةَ المَعْنى الصَّرِيحِ بِأنْ يُحْمَلَ الأمْرُ بِالتَّسْبِيحِ والِاسْتِغْفارِ عَلى مَعْنى الإكْثارِ مِن قَوْلِ ذَلِكَ، وقَدْ دَلَّ ذَوْقُ الكَلامِ بَعْضَ ذَوِي الأفْهامِ النّافِذَةِ مِنَ الصَّحابَةِ عَلى هَذا المَعْنى وغاصَتْ عَلَيْهِ مِثْلَ أبِي بَكْرٍ وعُمَرَ والعَبّاسِ وابْنِهِ عَبْدِ اللَّهِ وابْنِ مَسْعُودٍ، فَعَنْ مُقاتِلٍ: («لَمّا نَزَلَتْ قَرَأها النَّبِيءُ ﷺ عَلى أصْحابِهِ فَفَرِحُوا واسْتَبْشَرُوا وبَكى العَبّاسُ، فَقالَ لَهُ النَّبِيءُ ﷺ: ما يُبْكِيكَ يا عَمُّ ؟ قالَ: نُعِيَتْ إلَيْكَ نَفْسُكَ. فَقالَ: إنَّهُ لَكَما تَقُولُ» .) وفي رِوايَةٍ: «نَزَلَتْ في مِنًى فَبَكى عُمَرُ والعَبّاسُ فَقِيلَ لَهُما، فَقالا: فِيهِ نُعِيَ رَسُولُ اللَّهِ، فَقالَ النَّبِيءُ ﷺ: صَدَقْتُما نُعِيَتْ إلَيَّ نَفْسِي» .

وفِي صَحِيحِ البُخارِيِّ وغَيْرِهِ عَنْ ابْنِ عَبّاسٍ: كانَ عُمَرُ يَأْذَنُ لِأهْلِ بَدْرٍ ويَأْذَنُ لِي مَعَهم، فَوَجَدَ بَعْضُهم مِن ذَلِكَ، فَقالَ لَهم عُمَرُ: إنَّهُ مَن قَدْ عَلِمْتُمْ. قالَ: فَأذِنَ لَهم ذاتَ يَوْمٍ وأذِنَ لِي مَعَهم، فَسَألَهم عَنْ هَذِهِ السُّورَةِ ﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ فَقالُوا: أمَرَ اللَّهُ نَبِيئَهُ إذا فَتَحَ عَلَيْهِ أنْ يَسْتَغْفِرَهُ ويَتُوبَ إلَيْهِ فَقالَ: ما تَقُوُلُ يا ابْنَ عَبّاسٍ ؟ قُلْتُ: لَيْسَ كَذَلِكَ، ولَكِنْ أخْبَرَ اللَّهُ نَبِيئَهُ حُضُورَ أجَلِهِ فَقالَ: ﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ فَذَلِكَ عَلامَةُ مَوْتِكَ، فَقالَ عُمَرُ: ما أعْلَمُ مِنها إلّا ما تَقُولُ. فَهَذا فَهْمُ عُمَرَ والعَبّاسِ وعَبْدِ اللَّهِ ابْنِهِ.
وقالَ في الكَشّافِ: رُوِيَ أنَّهُ لَمّا نَزَلَتْ خَطَبَ رَسُولُ اللَّهِ ﷺ فَقالَ: «إنَّ عَبْدًا خَيَّرَهُ اللَّهُ بَيْنَ الدُّنْيا وبَيْنَ ما عِنْدَ اللَّهِ فاخْتارَ ما عِنْدَ اللَّهِ عَزَّ وجَلَّ. فَعَلِمَ أبُو بَكْرٍ فَقالَ: فَدَيْناكَ بِأنْفُسِنا وأمْوالِنا وآبائِنا وأوْلادِنا» اهـ.

قالَ ابْنُ حَجَرٍ في تَخْرِيجِ أحادِيثِ الكَشّافِ: ”الحَدِيثُ مُتَّفَقٌ عَلَيْهِ إلّا صَدْرَهُ دُونَ أوَّلِهِ مِن كَوْنِهِ كانَ عِنْدَ نُزُولِ السُّورَةِ“ اهـ. ويُحْتَمَلُ أنْ يَكُونَ بُكاءُ أبِي بَكْرٍ تَكَرَّرَ مَرَّتَيْنِ أُولاهُما عِنْدَ نُزُولِ سُورَةِ النَّصْرِ كَما في رِوايَةِ الكَشّافِ والثّانِيَةُ عِنْدَ خُطْبَةِ النَّبِيءِ ﷺ في مَرَضِهِ.
وعَنِ ابْنِ مَسْعُودٍ أنَّ هَذِهِ السُّورَةَ تُسَمّى سُورَةَ التَّوْدِيعِ أيْ: لِأنَّهم عَلِمُوا أنَّها إيذانٌ بِقُرْبِ وفاةِ الرَّسُولِ ﷺ .
وتَقْدِيمُ التَّسْبِيحِ والحَمْدِ عَلى الِاسْتِغْفارِ؛ لِأنَّ التَّسْبِيحَ راجِعٌ إلى وصْفِ اللَّهِ تَعالى بِالتَّنَزُّهِ عَنِ النَّقْصِ وهو يَجْمَعُ صِفاتِ السَّلْبِ، فالتَّسْبِيحُ مُتَمَحِّضٌ لِجانِبِ اللَّهِ تَعالى، ولِأنَّ الحَمْدَ ثَناءٌ عَلى اللَّهِ لِإنْعامِهِ، وهو أداءُ العَبْدِ ما يَجِبُ عَلَيْهِ لِشُكْرِ المُنْعِمِ، فَهو مُسْتَلْزِمٌ إثْباتَ صِفاتِ الكَمالِ لِلَّهِ الَّتِي هي مَنشَأُ إنْعامِهِ عَلى عَبْدِهِ، فَهو جامِعٌ بَيْنَ جانِبِ اللَّهِ وحَظِّ العَبْدِ، وأمّا الِاسْتِغْفارُ فَهو حَظٌّ لِلْعَبْدِ وحْدَهُ؛ لِأنَّهُ طَلَبُهُ اللَّهَ أنْ يَعْفُوَ عَمّا يُؤاخِذُهُ عَلَيْهِ.

ومُقْتَضى الظّاهِرِ أنْ يَقُولَ: فَسَبِّحَ بِحَمْدِهِ، لِتَقَدُّمِ اسْمِ الجَلالَةِ في قَوْلِهِ: ﴿إذا جاءَ نَصْرُ اللَّهِ﴾ فَعَدَلَ عَلى الضَّمِيرِ إلى الِاسْمِ الظّاهِرِ وهو رَبُّكَ لِما في صِفَةِ (رَبِّ) وإضافَتِها إلى ضَمِيرِ المُخاطَبِ مِنَ الإيماءِ إلى أنَّ مِن حِكْمَةِ ذَلِكَ النَّصْرِ والفَتْحِ ودُخُولِ النّاسِ في الإسْلامِ نِعْمَةً أنْعَمَ اللَّهُ بِها عَلَيْهِ إذا حَصَلَ هَذا الخَيْرُ الجَلِيلُ بِواسِطَتِهِ، فَذَلِكَ تَكْرِيمٌ لَهُ وعِنايَةٌ بِهِ وهو شَأْنُ تَلَطُّفِ الرَّبِّ بِالمَرْبُوبِ؛ لِأنَّ مَعْناهُ السِّيادَةُ المَرْفُوقَةُ بِالرِّفْقِ والإبْلاغِ إلى الكَمالِ.
وقَدِ انْتَهى الكَلامُ عِنْدَ قَوْلِهِ (واسْتَغْفِرْهُ) وقَدْ رُوِيَ (أنَّ النَّبِيءَ ﷺ كانَ في قِراءَتِهِ يَقِفُ عِنْدَ ( واسْتَغْفِرْهُ) ثُمَّ يُكْمِلُ السُّورَةَ ) .

﴿فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا﴾ [النصر ٣]
﴿إنَّهُ كانَ تَوّابًا﴾
تَذْيِيلٌ لِلْكَلامِ السّابِقِ كُلِّهِ وتَعْلِيلٌ لِما يَقْتَضِي التَّعْلِيلَ فِيهِ مِنَ الأمْرِ بِاسْتِغْفارِ رَبِّهِ بِاعْتِبارِ الصَّرِيحِ مِنَ الكَلامِ السّابِقِ كَما سَيَتَبَيَّنُ لَكَ.
وتَوّابٌ: مِثالُ مُبالَغَةٍ مِن تابَ عَلَيْهِ. وفِعْلُ تابَ المُتَعَدِّي بِحَرْفِ (عَلى) يُطْلَقُ بِمَعْنى وُفِّقَ لِلتَّوْبَةِ، أثْبَتَهُ في اللِّسانِ والقامُوسِ، وهَذا الإطْلاقُ خاصٌّ بِما أُسْنِدَ إلى اللَّهِ.

وقَدِ اشْتَمَلَتِ الجُمْلَةُ عَلى أرْبَعِ مُؤَكِّداتٍ هي: إنَّ، وكانَ، وصِيغَةُ المُبالَغَةِ في التَّوّابِ، وتَنْوِينُ التَّعْظِيمِ فِيهِ.
وحَيْثُ كانَ التَّوْكِيدُ بِـ (إنَّ) هُنا غَيْرَ مَقْصُودٍ بِهِ رَدُّ إنْكارٍ ولا إزالَةُ تَرَدُّدٍ، إذْ لا يُفْرَضانِ في جانِبِ المُخاطَبِ ﷺ فَقَدْ تَمَحَّضَ (إنَّ) لِإفادَةِ الِاهْتِمامِ بِالخَبَرِ بِتَأْكِيدِهِ. وقَدْ تَقَرَّرَ أنَّ مِن شَأْنِ (إنَّ) إذا جاءَتْ عَلى هَذا الوَجْهِ أنَّ تُغْنِيَ غَناءَ فاءِ التَّرْتِيبِ والتَّسَبُّبِ وتُفِيدُ التَّعْلِيلَ ورَبْطَ الكَلامِ بِما قَبْلَهُ كَما تُفِيدُهُ الفاءُ، وقَدْ تَقَدَّمَ غَيْرَ مَرَّةٍ، مِنها عِنْدَ قَوْلِهِ تَعالى: ﴿إنَّكَ أنْتَ العَلِيمُ الحَكِيمُ﴾ [البقرة: ٣٢] في سُورَةِ البَقَرَةِ، فالمَعْنى: هو شَدِيدُ القَبُولِ لِتَوْبَةِ عِبادِهِ كَثِيرٌ قَبُولُهُ إيّاها.

وإذْ قَدْ كانَ الكَلامُ تَذْيِيلًا وتَعْلِيلًا لِلْكَلامِ السّابِقِ تَعَيَّنَ أنَّ حَذْفَ مُتَعَلِّقِ (تَوّابًا) يُقَدَّرُ بِنَحْوِ: عَلى التّائِبِينَ. وهَذا المُقَدَّرُ مُرادٌ بِهِ العُمُومُ، وهو عُمُومٌ مَخْصُوصٌ بِالمَشِيئَةِ تُخَصِّصُهُ أدِلَّةُ وصْفِ الرُّبُوبِيَّةِ، ولَمّا ذُكِرَ دَلِيلُ العُمُومِ عَقِبَ أمْرِهِ بِالِاسْتِغْفارِ أفادَ أنَّهُ إذا اسْتَغْفَرَهُ غَفَرَ لَهُ، دَلالَةً تَقْتَضِيها مُسْتَتْبِعاتُ التَّراكِيبِ، فَأفادَتْ هَذِهِ الجُمْلَةُ تَعْلِيلَ الأمْرِ بِالِاسْتِغْفارِ؛ لِأنَّ الِاسْتِغْفارَ طَلَبُ الغَفْرِ، فالطّالِبُ يَتَرَقَّبُ إجابَةَ طَلَبِهِ، وأمّا ما في الجُمْلَةِ مِنَ الأمْرِ بِالتَّسْبِيحِ والحَمْدِ فَلا يَحْتاجُ إلى تَعْلِيلٍ؛ لِأنَّهُما إنْشاءُ تَنْزِيهٍ وثَناءٍ عَلى اللَّهِ.

ومِن وراءِ ذَلِكَ أفادَتِ الجُمْلَةُ إشارَةً إلى وعْدٍ بِحُسْنِ القَبُولِ عِنْدَ اللَّهِ تَعالى حِينَما يَقْدُمُ عَلى العالَمِ القُدْسِيِّ، وهَذا مَعْنًى كِنائِيٌّ؛ لِأنَّ مَن عُرِفَ بِكَثْرَةِ قَبُولِ تَوْبَةِ التّائِبِينَ شَأْنُهُ أنْ يُكْرِمَ وِفادَةَ الوافِدِينَ الَّذِينَ سَعَوْا جُهُودَهم في مَرْضاتِهِ بِمُنْتَهى الِاسْتِطاعَةِ، أوْ هو مَجازٌ بِعَلاقَةِ اللُّزُومِ العُرْفِيِّ؛ لِأنَّ مُنْتَهى ما يَخافُهُ الأحِبَّةُ عِنْدَ اللِّقاءِ مَرارَةُ العِتابِ، فالإخْبارُ بِأنَّهُ تَوّابٌ اقْتَضى أنَّهُ لا يَخافُ عِتابًا.

فَهَذِهِ الجُمْلَةُ بِمَدْلُولِها الصَّرِيحِ ومَدْلُولِها الكِنائِيِّ أوِ المَجازِيِّ ومُسْتَتْبِعاتُها تَعْلِيلٌ لِما تَضَمَّنَتْهُ الجُمْلَةُ الَّتِي قَبْلَها مِن مَعْنًى صَرِيحٍ أوْ كِنائِيٍّ يُناسِبُهُ التَّعْلِيلُ بِالتَّسْبِيحِ والحَمْدِ بِاعْتِبارِهِما تَمْهِيدًا لِلْأمْرِ بِالِاسْتِغْفارِ كَما تَقَدَّمَ آنِفًا لا يَحْتاجانِ إلى التَّعْلِيلِ، أوْ يُغْنِي تَعْلِيلُ المُمَهَّدِ لَهُ بِهِما عَنْ تَعْلِيلِهِما، ولَكِنَّهُما بِاعْتِبارِ كَوْنِهِما رَمْزًا إلى مُداناةِ وفاةِ رَسُولِ اللَّهِ ﷺ يَكُونُ ما في قَوْلِهِ: ﴿إنَّهُ كانَ تَوّابًا﴾ مِنَ الوَعْدِ بِحُسْنِ القَبُولِ تَعْلِيلًا لِمَدْلُولِهِما الكِنائِيِّ، وأمّا الأمْرُ بِالِاسْتِغْفارِ فَمُناسَبَةُ التَّعْلِيلِ لَهُ بِقَوْلِهِ: ﴿إنَّهُ كانَ تَوّابًا﴾ ناهِضَةٌ بِاعْتِبارِ كِلْتا دَلالَتَيْهِ الصَّرِيحَةِ والكِنائِيَّةِ، أيْ أنَّهُ مُتَقَبِّلٌ اسْتِغْفارَكَ ومُتَقَبِّلُكَ بِأحْسَنِ قَبُولٍ، شَأْنَ مَن عَهِدَ مِنَ الصَّفْحِ والتَّكَرُّمِ.

وفِعْلُ كانَ هُنا مُسْتَعْمَلٌ في لازِمِ مَعْنى الِاتِّصافِ بِالوَصْفِ في الزَّمَنِ الماضِي، وهو أنَّ هَذا الوَصْفَ ذاتِيٌّ لَهُ لا يَتَخَلَّفُ مَعْمُولُهُ عَنْ عِبادِهِ فَقَدْ دَلَّ اسْتِقْراءُ القُرْآنِ عَلى إخْبارِ اللَّهِ عَنْ نَفْسِهِ بِذَلِكَ مِن مَبْدَأِ الخَلِيقَةِ قالَ تَعالى: ﴿فَتَلَقّى آدَمُ مِن رَبِّهِ كَلِماتٍ فَتابَ عَلَيْهِ إنَّهُ هو التَّوّابُ الرَّحِيمُ﴾ [البقرة: ٣٧] .
ومُقْتَضى الظّاهِرِ أنْ يُقالَ: إنَّهُ كانَ غَفّارًا، كَما في آيَةِ ﴿فَقُلْتُ اسْتَغْفِرُوا رَبَّكم إنَّهُ كانَ غَفّارًا﴾ [نوح: ١٠] فَيَجْرِي الوَصْفُ عَلى ما يُناسِبُ قَوْلَهُ (واسْتَغْفِرْهُ)، فَعُدِلَ عَنْ ذَلِكَ تَلَطُّفًا مَعَ النَّبِيءِ ﷺ بِأنَّ أمْرَهُ بِالِاسْتِغْفارِ لَيْسَ مُقْتَضِيًا إثْباتَ ذَنْبٍ لَهُ لِما عَلِمْتَ آنِفًا مِن أنَّ وصْفَ (تَوّابًا) جاءَ مِن تابَ عَلَيْهِ الَّذِي يُسْتَعْمَلُ بِمَعْنى وفَّقَهُ لِلتَّوْبَةِ إيماءً إلى أنَّ أمْرَهُ بِالِاسْتِغْفارِ إرْشادٌ إلى مَقامِ التَّأدُّبِ مَعَ اللَّهِ تَعالى، فَإنَّهُ لا يُسْألُ عَمّا يَفْعَلُ بِعِبادِهِ، لَوْلا تَفَضُّلُهُ بِما بَيَّنَ لَهم مِن مُرادِهِ، ولِأنَّ وصْفَ (تَوّابًا) أشَدُّ مُلائَمَةً لِإقامَةِ الفاصِلَةِ مَعَ فاصِلَةِ (أفْواجًا)؛ لِأنَّ حَرْفَ الجِيمِ وحَرْفَ الباءِ كِلَيْهِما حَرْفٌ مِنَ الحُرُوفِ المَوْصُوفَةِ بِالشِّدَّةِ، بِخِلافِ حَرْفِ الرّاءِ فَهو مِنَ الحُرُوفِ الَّتِي صِفَتُها بَيْنَ الشِّدَّةِ والرَّخْوَةِ.

ورُوِيَ في الصَّحِيحِ عَنْ عائِشَةَ قالَتْ: (ما صَلّى رَسُولُ اللَّهِ ﷺ صَلاةً بَعْدَ أنْ نَزَلَتْ عَلَيْهِ سُورَةُ ﴿إذا جاءَ نَصْرُ اللَّهِ والفَتْحُ﴾ [النصر: ١] إلّا يَقُولُ: سُبْحانَكَ رَبَّنا وبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي، يَتَأوَّلُ القُرْآنَ) أيْ: يَتَأوَّلُ الأمْرُ في قَوْلِهِ: ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ واسْتَغْفِرْهُ﴾ عَلى ظاهِرِهِ كَما تَأوَّلَهُ في مَقامٍ آخَرَ عَلى مَعْنى اقْتِرابِ أجَلِهِ ﷺ .